translation_id: net-engnet

book_id: EXO

label: NET study note

text: The enthusiasm of the worshipers in the preceding chapter turns sour in this one when Pharaoh refuses to cooperate. The point is clear that when the people of God attempt to devote their full service and allegiance to God, they encounter opposition from the world. Rather than finding instant blessing and peace, they find conflict. This is the theme that will continue through the plague narratives. But what makes chapter especially interesting is how the people reacted to this opposition. The chapter has three sections: first, the confrontation between Moses and Pharaoh (vv. 1-5 ); then the report of the stern opposition of the king (vv. 6-14 ); and finally, the sad account of the effect of this opposition on the people (vv. 15-21 ).


text: This absolute statement of Pharaoh is part of a motif that will develop throughout the conflict. For Pharaoh, the Lord (Yahweh) did not exist. So he said “I do not know the Lord [i.e., Yahweh].” The point of the plagues and the exodus will be “that he might know.” Pharaoh will come to know this Yahweh, but not in any pleasant way.


text: The last clause of this verse is rather unexpected here: “lest he meet [afflict] us with pestilence or sword.” To fail to comply with the summons of one’s God was to invite such calamities. The Law would later incorporate many such things as the curses for disobedience. Moses is indicating to Pharaoh that there is more reason to fear Yahweh than Pharaoh.


text: The clause is a rhetorical question. Pharaoh is not asking them why they do this, but rather is accusing them of doing it. He suspects their request is an attempt to get people time away from their labor. In Pharaoh’s opinion, Moses and Aaron were “removing the restraint” ( פָּרַע , para ’) of the people in an effort to give them rest. Ironically, under the Law the people would be expected to cease their labor when they went to appear before God. He would give them the rest that Pharaoh refused to give. It should be noted also that it was not Israel who doubted that Yahweh had sent Moses, as Moses had feared – but rather Pharaoh.


text: In vv. 6-14 the second section of the chapter describes the severe measures by the king to increase the labor by decreasing the material. The emphasis in this section must be on the harsh treatment of the people and Pharaoh’s reason for it – he accuses them of idleness because they want to go and worship. The real reason, of course, is that he wants to discredit Moses (v. 9 ) and keep the people as slaves.


text: The words of Moses are here called “lying words” ( דִבְרֵי־שָׁקֶר , divre-shaqer ). Here is the main reason, then, for Pharaoh’s new policy. He wanted to discredit Moses. So the words that Moses spoke Pharaoh calls false and lying words. The world was saying that God’s words were vain and deceptive because they were calling people to a higher order. In a short time God would reveal that they were true words.


text: The idioms for time here are found also in 3:10 and 5:7-8 . This question no doubt represents many accusations shouted at Israelites during the period when it was becoming obvious that, despite all their efforts, they were unable to meet their quotas as before.


text: The last section of this event tells the effect of the oppression on Israel, first on the people (15-19) and then on Moses and Aaron (20-21). The immediate reaction of Israel was to cry to Pharaoh – something they would learn should be directed to God. When Pharaoh rebuffed them harshly, they turned bitterly against their leaders.


text: B. Jacob is amazed at the wealth of this tyrant’s vocabulary in describing the work of others. Here, תֹכֶן ( tokhen ) is another word for “quota” of bricks, the fifth word used to describe their duty ( Exodus , 137).


text: Moses and Aaron would not have made the appeal to Pharaoh that these Hebrew foremen did, but they were concerned to see what might happen, and so they waited to meet the foremen when they came out.


text: In view of the apparent failure of the mission, Moses seeks Yahweh for assurance. The answer from Yahweh not only assures him that all is well, but that there will be a great deliverance. The passage can be divided into three parts: the complaint of Moses ( 5:22-23 ), the promise of Yahweh ( 6:1-9 ), and the instructions for Moses ( 6:10-13 ). Moses complains because God has not delivered his people as he had said he would, and God answers that he will because he is the sovereign covenant God who keeps his word. Therefore, Moses must keep his commission to speak God’s word. See further, E. A. Martens, “Tackling Old Testament Theology,” JETS 20 (1977): 123-32. The message is very similar to that found in the NT, “Where is the promise of his coming?” ( 2 Pet 3:4 ). The complaint of Moses ( 5:22-23 ) can be worded with Peter’s “Where is the promise of his coming?” theme; the assurance from Yahweh ( 6:1-9 ) can be worded with Peter’s “The Lord is not slack in keeping his promises” ( 2 Pet 3:9 ); and the third part, the instructions for Moses ( 6:10-13 ) can be worded with Peter’s “Prepare for the day of God and speed its coming” ( 2 Pet 3:12 ). The people who speak for God must do so in the sure confidence of the coming deliverance – Moses with the deliverance from the bondage of Egypt, and Christians with the deliverance from this sinful world.


text: Now the verb ( הֵרַע , hera ’) has a different subject – Pharaoh. The ultimate cause of the trouble was God, but the immediate cause was Pharaoh and the way he increased the work. Meanwhile, the Israelite foremen have pinned most of the blame on Moses and Aaron. Moses knows all about the sovereignty of God, and as he speaks in God’s name, he sees the effect it has on pagans like Pharaoh. So the rhetorical questions are designed to prod God to act differently.