Exegetical and Hermeneutical Commentary of Exodus 10:28
And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die.
28. from me ] Heb. from upon me, i.e. from being a trouble to me; cf. Gen 13:11, Num 20:21, 2Sa 13:17 ( Lex. p. 759 a ). Not the ‘from’ [Heb. from with = with a gen.] of Exo 8:12; Exo 8:29-30, Exo 9:33, Exo 10:6; Exo 10:18, Exo 11:8.
see my face ] i.e. be admitted to my presence; cf. Gen 43:3, 2Sa 14:24; 2Sa 14:28 , 2KiExo 25:19.
Fuente: The Cambridge Bible for Schools and Colleges
Exo 10:28-29
I will see thy face no more.
Pharaoh and Moses; or, contrasted characters
I. In this world often the worst of men come in contact with the best of men.
1. Pharaoh, an idolater, the greatest of tyrants, a signal monument of Gods displeasure; Moses, a true worshipper of the true and living God, the meekest of men, an object of Gods highest favour.
2. Such opposite characters as these come in contact in families, in schools, in political and social circles.
II. It is possible that the worst of men may come in contact with the best without being at all benefited.
1. Think of the noble example which Moses set before Pharaoh.
(1) Disinterestedness.
(2) Meekness.
(3) Holiness.
2. Think of the important truths which Moses taught Pharaoh.
(1) The existence of one true God alone.
(2) That this world is under Gods control.
(3) That Pharaoh was accountable to God.
(4) That God was ready to forgive those who had rebelled against Him.
III. When the worst of men come in contact with the best without being benefited the parting is deeply affecting. (J. G. Roberts.)
The intercourse of life
I. That good men are often brought into contact with bad men.
1. Irrespective of moral character.
2. Irrespective of mental temperament.
3. Irrespective of social position.
And why?
1. That men may be imbued with the ideas of a common manhood,
2. That class prejudices may be destroyed,
3. That charity may be developed.
4. That life may become a unity.
II. That when good men are brought into contact with bad men the meeting should be educational to both.
1. The companionship of the good should be influential to the moral improvement of the bad.
2. The companionship of the bad should inspire the good with feelings of gratitude and humility. Good men might have been far otherwise.
III. That when good men are brought into contact with bad men the meeting is not always valued as it ought to be, and its opportunity for good is often unimproved. Lessons:
1. That a good life is a heavenly ministry.
2. That good men should seek to influence the bad aright.
3. That good men may learn lessons from wicked lines. (J. S. Exell, M. A.)
The way in which hardened sinners treat the messengers of God
1. With contempt.
2. With threatenings of evil.
3. With banishment. (J. S. Exell, M. A.)
The way in which messengers of God treat hardened sinners
1. They scorn their taunts.
2. They impart to the language of the wicked a deeper significance than was intended.
3. They are courageous.
4. They bid them a sad farewell. (J. S. Exell, M. A.)
Persistent obstinacy
The obstinacy of Pharaoh appears odious to us; but, alas! the same obstinacy is found in all sinners. It is seldom we meet with those who openly say, I will not be converted, I will do nothing for God, I mock Him, I brave Him, I defy Him. They do not use language such as this, but yet they cherish some secret sin. Among the wicked boys who are unfortunately to be found in most large towns, you will scarcely meet one, even let him perhaps be a thief, who would not say, I do not wish to die an enemy of God; but, then, in the meantime he cherishes his sin. What is still more sad, we sometimes hear even serious persons say, I wish to do the will of God, but cannot cure myself of this fault; it is stronger than I. I do not wish to lose my soul, I wish to obey the commands of God; but I cannot give up the society which is called bad, I cannot give up such and such a habit which I am told is a sinful one, I cannot make those sacrifices which I am told are necessary; I will not do it. And it is thus that people trifle with eternity! Let us take heed; we must give ourselves to God–wholly and without reserve. He will have no divided service. (Prof. Gaussen.)
Moses reply to Pharaoh
Remark the solemn and terrible reply of Moses, Thou hast spoken well, I will see thy face again no more. To understand the meaning of this answer we must remark that it does not finish with this verse, but that it has a continuation in the succeeding chapter. It contains a terrible threat to those who despise and reject the word of God. This was to be the last time that Pharaoh should hear the voice of the man of God, who had so often warned him and prayed for him. For him no more time was to be given. It was finished; the measure of his iniquities was filled up; the wrath of God was to come upon him to the uttermost. Then Moses went out from Pharaoh in great anger. There is such a thing as holy anger, for the Bible says, Be ye angry, and sin not; let not the sun go down upon your wrath. Our Lord Himself was indignant with the buyers and sellers in the Temple. And He was much displeased with His disciples when they rebuked those who brought young children to Him. He looked round about with anger on those who wished to hinder Him from curing a man on the Sabbath day. The anger of Moses was caused by the obstinacy and ingratitude of Pharaoh, and by the insulting manner in which he braved his Creator and his Judge. The meaning of his terrible reply was this, Thou hast rejected the word of God; the word of God rejects thee. Thou dost not choose any more to see the face of the servant of the Lord, who has come ten times to warn thee in His name. Well, thou shalt see his face no more. The word of God has been brought to thee, but the word of God will leave thee. The grace of God has been offered thee; thou hast despised it, therefore now will the grace of God leave thee. Thou hast chosen to ruin thyself, therefore thou wilt ruin thyself. How terrible is this! We must all die. Death is very formidable: it is very sad and solemn when we mourn for others; but there is a remedy for this sorrow in a loving Saviour, and in the knowledge that there is a home where all the children of God shall meet each other again. What is really much more terrible than death is thin sentence, Thou shalt see My face no more. (Prof. Gaussen.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 28. See my face no more] Hitherto Pharaoh had left the way open for negotiation; but now, in wrath against Jehovah, he dismisses his ambassador, and threatens him with death if he should attempt any more to come into his presence.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
28. Pharaoh said, . . . Get theefrom meThe calm firmness of Moses provoked the tyrant. Franticwith disappointment and rage, with offended and desperate malice, heordered him from his presence and forbade him ever to return.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Pharaoh said unto him,…. To Moses:
get thee from me; be gone from my presence, I have nothing more to say to thee, or do with thee:
take heed to thyself; lest mischief befall thee from me, or those about me:
see my face no more; neither here nor elsewhere:
for in that day thou seest my face thou shalt die; this was a foolish as well as a wicked speech, when he lay at the mercy of Moses, rather than Moses at his; he being made a god unto him, and had such power to inflict plagues upon him, of which he had had repeated instances.
Fuente: John Gill’s Exposition of the Entire Bible
28. And Pharaoh said unto him. This ebullition of passion, in the midst of such sore calamities, is a proof of the violent assaults by which Satan precipitates the wicked, when they are given over to a reprobate mind. The imperiousness of kings is indeed notorious, and observed by the ancient poets; (130) “Animadverte, et dicto pare,” (attend, and obey my word;) and, again, “Moriere, si te secundo lumine hic offendero,” (if I meet thee here again a second day, thou shalt die.) Nor can it be doubted that Pharaoh, with his usual intemperateness, now breaks out into fierce and cruel threats; but had he not been carried away by a spirit of madness, he would not have so boldly opposed himself to God’s servant, whom he had so often known, by experience, to be endued with unconquerable power, and to be so accredited by God, as to have supreme dominion over all the elements. Hence, also, we gather, that he had not been hitherto restrained from treating Moses with severity either by kindness, or moderation, or patience; because, when the circumstances of his kingdom were still flourishing, his wrath would have been more excessive; but that he was kept back by some secret rein. But Moses shows by his answer, how completely he set at naught all this froth; for he voluntarily defies him, and by declaring that he will come before his face no more, signifies that he is not worthy that he should labor any longer in his favor. But we see that the wicked king, carried away by his fury, prophesied against the wishes of his own mind, for God returned upon his own head what he threatened against another. Although, at the same time, it must be remembered that Moses spoke thus not without authority, but by God’s command; because, unless he had been certainly taught that the last trial was come, he would have ever stood in readiness for the performance of his part. But it will presently appear from the context, that in this saying also he was the true messenger of God.
(130) Cicero pro C. Rabirio Postumo, c. 11 “Nemo nostrum ignorat, etiam si experti non sumus, consuetudinem regiam. Regum autem haec sunt imperia: Animadverte et dicto pare: et praeter rogitatum si querare: et illae minae, Si te secundo lumine hic offendero, moriere. ” In the Variorum edition, Elzevir, 1661, there is the following note: — “ Animadverte, etc., Explicat isthaec Columna commentariis suis ad Q. Ennium. ”
Fuente: Calvin’s Complete Commentary
(28) Get thee from me.This address is ruds, fierce, uncourteous. That a Pharaoh of the nineteenth (or eighteenth?) dynasty should have so spoken implies extreme and very uncommon excitement. Generally the Pharaohs of this polished period were as imper turbable as Chinese mandarins. We must suppose that up to this time the king had persuaded himself that he would be able to bring Moses to a compromise, but that now at last he despaired of so doing; hence his anger and rudeness.
Thou shalt die.Egyptian kings had the power of life and death, but rarely exercised it arbitrarily, or without trial. Very long and elaborate judicial processes have been found among the Egyptian remains. Still, no doubt, a monarch could put to death whomsoever he pleased; and so Egyptian courtiers were wont to acknowledge that they had lived to old age by the favour of the king (Brugsch, History of Egypt, vol. i., p. 92).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Exo 10:28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt die.
Ver. 28. Get thee from me. ] Evermore when God’s messengers are abandoned, destruction is at next door by. “I know that the Lord hath a purpose to destroy thee.” 2Ch 25:16 ; 2Ch 36:16
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Get thee from me. Eleven kings and rulers thus offended. Exo 10:28. Num 24:1; 1Ki 13:22:27; 2Ki 5:12. 2Ch 16:10; 2Ch 24:21; 2Ch 26:19. Jer 26:21; Jer 32:3. Mat 14:3.
Fuente: Companion Bible Notes, Appendices and Graphics
Get thee: Exo 10:11
for in that: 2Ch 16:10, 2Ch 25:16, Amo 7:13
Reciprocal: Exo 19:12 – Take 2Sa 14:24 – let him not 1Ki 12:13 – answered 1Ki 19:2 – if I 2Ch 10:13 – answered Act 8:1 – except Heb 11:27 – he forsook
Fuente: The Treasury of Scripture Knowledge
10:28 And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt {l} die.
(l) Though earlier he admitted Moses was just, yet again in his own heart he threatened to put him to death.