22Then Moses returned to the LORD and said, “O Lord, why have You brought harm to this people? Why did You ever send me? 23“Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not delivered Your people at all.”

Parallel Verses

New American Standard Bible (©1995)
"There is no straw given to your servants, yet they keep saying to us, 'Make bricks!' And behold, your servants are being beaten; but it is the fault of your own people."

GOD'S WORD® Translation (©1995)
We're given no straw, and yet we're told to make bricks. We're being beaten, but your men are at fault."

King James Bible
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

Douay-Rheims Bible
Straw is not given us, and bricks are required of us as before: behold we thy servants are beaten with whips, and thy people is unjustly dealt withal.

Darby Bible Translation
There is no straw given to thy bondmen, and they say to us, Make brick; and behold, thy bondmen are beaten, but it is the fault of thy people.

English Revised Version
There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

Webster's Bible Translation
There is no straw given to thy servants, and they say to us, Make brick: and behold, thy servants are beaten; but the fault is in thy own people.

World English Bible
No straw is given to your servants, and they tell us, 'Make brick!' and behold, your servants are beaten; but the fault is in your own people."

Young's Literal Translation
Straw is not given to thy servants, and they are saying to us, Make bricks, and lo, thy servants are smitten -- and thy people hath sinned.'

Cross References

Genesis 11:3 They said to one another, "Come, let us make bricks and burn them thoroughly." And they used brick for stone, and they used tar for mortar.

Exodus 5:15 Then the foremen of the sons of Israel came and cried out to Pharaoh, saying, "Why do you deal this way with your servants?

Exodus 5:17 But he said, "You are lazy, very lazy; therefore you say, 'Let us go and sacrifice to the LORD.'

1 Kings 12:14 and he spoke to them according to the advice of the young men, saying, "My father made your yoke heavy, but I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions."

Commentary

Matthew Henry's Whole Bible Commentary

Verses 15-23

It was a great strait that the head-workmen were in, when they must either abuse those that were under them or be abused by those that were over them; yet, it should seem, rather than they would tyrannize, they would be tyrannized over; and they were so. In this evil case (v. 19), observe,

I. How justly they complained to Pharaoh: They came and cried unto Pharaoh, v. 15. Whither should they go with a remonstrance of their grievances but to the supreme power, which is ordained for the protection of the injured? As bad as Pharaoh was his oppressed subjects had liberty to complain to him; there was no law against petitioning: it was a very modest, but moving, representation that they made of their condition (v. 16): Thy servants are beaten (severely enough, no doubt, when things were in such a ferment), and yet the fault is in thy own people, the task-masters, who deny us what is necessary for carrying on our work. Note, It is common for those to be most rigorous in blaming others who are most blameworthy themselves. But what did they get by this complaint? It did but make bad worse. 1. Pharaoh taunted them (v. 17); when they were almost killed with working, he told them they were idle: they underwent the fatigue of industry, and yet lay under the imputation of slothfulness, while nothing appeared to ground the charge upon but this, that they said, Let us go and do sacrifice. Note, It is common for the best actions to be mentioned under the worst names; holy diligence in the best business is censured by many as a culpable carelessness in the business of the world. It is well for us that men are not to be our judges, but a God who knows what the principles are on which we act. Those that are diligent in doing sacrifice to the Lord will, with God, escape the doom of the slothful servant, though, with men, they do not. 2. He bound on their burdens: Go now and work. v. 18. Note, Wickedness proceedeth from the wicked; what can be expected from unrighteous men but more unrighteousness?

II. How unjustly they complained of Moses and Aaron: The Lord look upon you, and judge, v. 21. This was not fair. Moses and Aaron had given sufficient evidence of their hearty good-will to the liberties of Israel; and yet, because things succeed not immediately as they hoped, they are reproached as accessaries to their slavery. They should have humbled themselves before God, and taken to themselves the shame of their sin, which turned away good things from them; but, instead of this, they fly in the face of their best friends, and quarrel with the instruments of their deliverance, because of some little difficulties and obstructions they met with in effecting it. Note, Those that are called out to public service for God and their generation must expect to be tried, not only by the malicious threats of proud enemies, but by the unjust and unkind censures of unthinking friends, who judge only by outward appearance and look but a little way before them. Now what did Moses do in this strait? It grieved him to the heart that the event did not answer, but rather contradict, his expectation; and their upbraidings were very cutting, and like a sword in his bones; but, 1. He returned to the Lord (v. 22), to acquaint him with it, and to represent the case to him: he knew that what he had said and done was by divine direction; and therefore what blame is laid upon him for it he considers as reflecting upon God, and, like Hezekiah, spreads it before him as interested in the cause, and appeals to him. Compare this with Jer. 20:7-9. Note, When we find ourselves, at any time, perplexed and embarrassed in the way of our duty, we ought to have recourse to God, and lay open our case before him by faithful and fervent prayer. If we retreat, let us retreat to him, and no further. 2. He expostulated with him, v. 22, 23. He knew not how to reconcile the providence with the promise and the commission which he had received. "Is this God's coming down to deliver Israel? Must I, who hoped to be a blessing to them, become a scourge to them? By this attempt to get them out of the pit, they are but sunk the deeper into it." Now he asks, (1.) Wherefore hast thou so evil entreated this people? Note, Even when God is coming towards his people in ways of mercy, he sometimes takes such methods as that they may think themselves but ill treated. The instruments of deliverance, when they aim to help, are found to hinder, and that becomes a trap which, it was hoped, would have been for their welfare, God suffering it to be so that we may learn to cease from man, and may come off from a dependence upon second causes. Note, further, When the people of God think themselves ill treated, they should go to God by prayer, and plead with him, and that is the way to have better treatment in God's good time. (2.) Why is it thou hast sent me? Thus, [1.] He complains of his ill success: "Pharaoh has done evil to this people, and not one step seems to be taken towards their deliverance." Note, It cannot but sit very heavily upon the spirits of those whom God employs for him to see that their labour does no good, and much more to see that it does hurt eventually, though not designedly. It is uncomfortable to a good minister to perceive that his endeavours for men's conviction and conversion do but exasperate their corruptions, confirm their prejudices, harden their hearts, and seal them up under unbelief. This makes them go in the bitterness of their souls, as the prophet, Eze. 3:14. Or, [2.] He enquires what was further to be done: Why hast thou sent me? that is, "What other method shall I take in pursuance of my commission?" Note, Disappointments in our work must not drive us from our God, but still we must consider why we are sent.

Calvin's Commentary

6. And Pharaoh commanded the same day the taskmasters of the people, and their officers, saying,

6. Et praecepit die illo Pharao exactoribus qui erant in populo et praefectis ejus, dicens,

7. Ye shall no more give the people straw to make brick, as heretofore: let them go and gather straw for themselves.

7. Non continuabitis in danda palea populo ad conficiendos lateres, sicut heri et nudiustertius, sed ipsi eant, et colligant sibi paleas.

8. And the tale of the bricks, which they did make heretofore, ye shall lay upon them; ye shall not diminish ought thereof: for they be idle; therefore they cry, saying, Let us go and sacrifice to our God.

8. Summam vero laterum quam ipsi fecerunt heri et nudiustertius, imponite eis: non minuetis ex ea: nam quia otio remissi sunt, propterea ipsi clamant, dicentes, Eamus, sacrificemus Deo nostro.

9. Let there more work be laid upon the men, that they may labor therein; and let them not regard vain words.

9. Aggravetur ergo servitus super viros, in quo se exerceant, et non attendant verbis mendacibus.

10. And the taskmasters of the people went out, and their officers, and they spake to the people, saying, Thus saith Pharaoh, I will not give you straw.

10. Tunc egressi sunt exactores populi et praefecti ejus, et dixerunt populo, Sic dicit Pharao, Ego non do vobis paleas.

11. Go ye, get you straw where ye can find it: yet not ought of your work shall be diminished.

11. Vos itc colligite vobis paleas, ubicunque inveneritis: quia non est imminutum quicquam ex opere vestro.

12. So the people were scattered abroad throughout all the land of Egypt to gather stubble instead of straw.

12. Dispersus est ergo populus per totam terram Aegypti, ut colligerent stipulas pro paleis.

13. And the taskmasters hasted them, saying, Fulfill your works, your daily tasks, as when there was straw.

13. Et urgebant eos exactores, dicendo, Perficite opera vestra, pensum diei die suo perindee ac si adessent paleae, (vel, sicuti quum erant paleae.)

14. And the officers of the children of Israel, which Pharaoh's taskmasters had set over them, were beaten, and demanded, Wherefore have you not fulfilled your task in making brick both yesterday and today, as heretofore?

14. Et caesi sunt praefecti filiorum Israel, quos constituerant super ipsos exactores Pharaonis, dicendo, Quare non absolvistis pensum vestrum in lateribus conficiendis, sicut heri et nudiustertius, sicut antea ita hodie?

15. Then the officers of the children of Israel came and cried unto Pharaoh, saying, Wherefore dealest thou thus with thy servants?

15. Et venerunt praefecti filiorum Israel, et conquesti sunt apud Pharaonem dicentes, Cur sic agis cum servis tuis?

16. There is no straw given unto thy servants, and they say to us, Make brick: and, behold, thy servants are beaten; but the fault is in thine own people.

16. Palea non datur servis tuis, et dicunt nobis, Lateres facite: et ecce, servi tui percutiuntur, et improbe agitur cum populo tuo.

17. But he said, Ye are idle, ye are idle; therefore ye say, Let us go and do sacrifice to the Lord.

17. Qui ait, Vos otio remissi estis, otto remissi: ideo dicitis, eamus, sacrificemus Jehovae.

18. Go therefore now and work: for there shall no straw be given you, yet shall ye deliver the tale of bricks.

18. Nunc igitur ite, operamini: et paleae non dabuntur vobis, et summam laterum reddetis.

6. And Pharaoh commanded. We shall more clearly perceive, as the narrative proceeds, that these taskmasters and officers were taken from amongst the children of Israel, although we have before read that some were Egyptians. But, as tyrants are ingenious in securing their own interests, Pharaoh in his subtlety wished to provide that none should escape, but that all alike should be brought in turn to the labor. For some, in such a multitude, might have evaded the Egyptians; but, when the charge was given to the Israelites, their familiar knowledge would prevent any from escaping. Besides, it is probable that with these taskmasters was deposited the straw, which they distributed either to parties of ten, or to individuals; he therefore doubles the work in this way, by commanding them to gather the straw with which the bricks were made. But, according to the proverb, that "the edicts of kings are monosyllables," Moses shews the vehemence of the tyranny by the brevity of the command. But this passage teaches us, that when God has begun to regard us for the purpose of relieving our troubles, He sometimes takes occasion to increase the pressure of our burdens. Thus, when God had engaged to be the deliverer of the Israelites, their trouble became greater, by the tyrant adding to their ordinary tasks that of gathering the straw for themselves. For thus it pleases God to prove the faith of His people; and thus is it expedient to lift up to Him their minds, which are too much set on earth, whilst they do not immediately perceive the fruit of the grace promised to them, nay, whilst they feel that nothing else is brought them by God's favour, except that their condition becomes worse. It is very useful for us to ponder this, that we may more patiently and calmly bear to be excited to the love and desire of heavenly blessings, by crosses and adversities. Now-a-days the Gospel procures hatred for many, deprives others of their pleasures, degrades others from their honours, brings to others the loss of their goods, sentences others to prison, others to exile, and endangers the life of some; in a word, the more God exerts His power, the more is Satan's rage excited on the other side, and the wicked become more fiercely cruel. This offense would greatly shake us, unless we knew, from the admonition of this example, that the inestimable grace, which is offered us in Christ, ought to be so valued by us, that in comparison with it, riches, honours, and all that men seek after, should be accounted nothing; and that we should find no difficulty in despising inconveniences of whatever kind.

9. Let there more work be laid upon the men. Although Pharaoh knew that he was cruelly entreating the unhappy Israelites, who ought, as strangers, to be hospitably and kindly received, yet he says that they were abusing their idleness, and were revolting because he indulged them too much. Thus, when tyranny has lost all regard for justice, there are no bounds to its harshness; and so far from being moved to pity by complaints, they only aggravate its cruelty. And these are the means by which its flatterers inflame it more, viz., that its subjects will never be quiet unless they faint under the weight of their burdens; that this is the best receipt for governing them, so to oppress them that they dare not open their mouths; if they cry, or murmur, that they should be oppressed the more, [69] till they grow hardened, and, as it were, callous to their bondage. They, therefore, relax not their contumelies and cruelties until the wretched people have altogether succumbed. Pharaoh insults them still more wantonly, when he says that he imposes heavier burdens upon them, that "they may not regard vain words." But what are these, except that they ask permission to worship God? His impiety, therefore, bursts forth in the midst of his tyrannical insolence; nor does he only mean to utter a blasphemy against God, but he is instigated by the wiles of Satan to undermine the faith of the Church. By a similar impulse, Rabshakeh proclaimed that Hezekiah deceived the people by "vain words," when he bade them trust in the living God. (Isaiah 36:5, 7.) Nor does Satan cease to employ the same machination against the faithful, as if all that God promises was deceit and vanity.

12. So the people were scattered abroad. This circumstance proves how bitterly they were afflicted, and what labor beyond their strength was imposed upon them. In order to make bricks, at least, they should have remained in a particular spot, but straw is not supplied to them for the purpose; they are obliged, therefore, to disperse here and there, and to gather stubble instead of straw in the distant parts of Egypt. They could not do both; it was then in fact just to procure a false pretext, which he might catch at as the ground of their condemnation: as now we often see the enemies of Christ inventing the most insupportable torments, by which the unhappy Church may be driven to deny the faith. For it was the design of Pharaoh to drive Moses and Aaron far away, that they might never agitate any more for the departure of the people; and if he had obtained this wish, he would doubtless have remitted some part of his abominable cruelty; but, because they did not cease, he wished to extort from the people by bitter sufferings, that they should send them away themselves, or refuse even to lend an ear to the commands of God. For although he must have been perfectly conscious that there was no reason to accuse the people of idleness, but that the tale of bricks was not delivered, because the poor wretches, who had been hardly able before to perform half their labor, were now incapable, by the utmost exertion, to bear their burdens, and therefore sees that they are altogether overwhelmed by them; yet still he reproaches them with reveling in idleness, in order that they may turn away from Moses, and renounce and abandon the hope presented to them from on high. And, because he can only torment them more by killing them outright, he commands their officers to be beaten, that by their punishment the whole people might be in greater dread. Finally, those whom he saw standing too firmly, he determined to drive at last to despair. He is deaf to every excuse of the officers; for when he had once made up his mind to crush the people until he had destroyed in them all recollection of God, there is no more feeling or pity in him than in a stone.

Footnotes:

[69] The original here is, "ut obdurescant ad servitutem, quasi contracto collo;" which the French translates "pour l'endurcir a servitude, comme si on le trainoit par le col." The Geneva edition of 1617, as well as that of Amsterdam of 1671, however, have substituted "callo," which certainly seems to make the sense clearer.

Links

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