Exegetical and Hermeneutical Commentary of Exodus 10:10
And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you.
10. The Pharaoh’s good wishes are of course intended ironically (cf. Amo 5:14): Jehovah be with you, and protect you, as assuredly as I will let you go, i.e. not at all.
for evil is before you ] i.e. is contemplated by you, is what ye purpose (marg.): lit. is before your faces. The ‘evil’ is their intention of leaving Egypt altogether.
Fuente: The Cambridge Bible for Schools and Colleges
Evil is before you – i. e. your intentions are evil. Great as the possible infliction might be, Pharaoh held it to be a less evil than the loss of so large a population.
Fuente: Albert Barnes’ Notes on the Bible
Exo 10:10-11
Driven out from Pharaohs presence.
Driving away the servants of God
1. It is to drive away a good friend.
2. It is to drive away a faithful monitor.
3. It is to drive away a real benefactor.
4. It is to drive away an angel of God. (J. S. Exell, M. A.)
The threats of the wicked
I. Evil men often seek to retard Gods servants in their works by threats. But in vain. God sustains all whom He sends. No opposition, however virulent, can retard them from doing His work. They may be weak and few, but He is their strength.
II. That the threats of evil men need not be feared. Nothing can really harm Gods servants. They may have to suffer, but suffering will be turned into triumphant joy. Like the saintly Rutherford, they will find that their enemies have only set them to reside for a while in one of Gods palaces. Real evil cannot befall them.
III. That the evil threatened menaces the threatener. As Luther said concerning the potentates of his day, who did not remember the overruling might of God in their projects: Our Lord God says unto them: For whom do ye hold Me? for a cypher? Do I set here above in vain, and to no purpose? You shall know that I will twist your accounts about finely, and make them all false reckonings. So it was with Pharaoh when he threatened Moses and Aaron. (W. O. Lilly.)
The imperiousness of unbelief
I. In its reluctance to grant concessions.
II. In its irritable impatience in listening to the voice of reason.
III. In its ignominious treatment of religious teachers. (G. Barlow.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 10. Let the Lord be so with you] This is an obscure sentence. Some suppose that Pharaoh meant it as a curse, as if he had said, “May your God be as surely with you, as I shall let you go!” For as he purposed not to permit them to go, so he wished them as much of the Divine help as they should have of his permission.
Look – for evil is before you.] reu ki raah neged peneychem, See ye that evil is before your faces-if you attempt to go, ye shall meet with the punishment ye deserve. Probably Pharaoh intended to insinuate that they had some sinister designs, and that they wished to go in a body that they might the better accomplish their purpose; but if they had no such designs they would be contented for the males to go, and leave their wives and children behind: for he well knew if the men went and left their families they would infallibly return, but that if he permitted them to take their families with them, they would undoubtedly make their escape; therefore he says, Ex 10:11, Go now ye that are men, and serve the Lord.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I wish God may be no more ready and willing to be with you, and to do you good, than I am willing to let you go.
Evil is before you; either,
1. Evil of sin. You have some ill design against me, either to stir up sedition or war against me, or utterly to depart out of my kingdom. Or rather,
2. Evil of calamity or mischief.
1. Because it is here said to be before their faces, whereas evil designs are in mens hearts, and the fair pretenses wherewith they cover them are said to be before their faces.
2. The word of caution he gives to them, look to it, or take heed, seems to simply that he speaks not of the evil they designed against Pharaoh, but of that which they would unavoidably bring upon themselves from so potent a king, by the refusal of such fair offers, and continuing in such insolent and unreasonable demands.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he said unto them, let the Lord be so with you, as I will let you go, and your little ones,…. Either as mocking them, let the Lord you talk of be with you if he will, and let him deliver you if he can, as I shall let you go with your children, which I never will; or as wishing them ill, that the Lord their God may be with them, as he should dismiss them on their proposal, that is, not at all; he wishes they might never have the presence of the Lord, or receive any from him, till he should dismiss them, which he was determined never to do in the manner they desired; and therefore the sum of his wish or imprecation is, that they might never enjoy any benefits from the Lord; the first sense seems to be best:
look to it, for evil is before you; which is either a charge of sin upon them, that they had an evil design upon him, and intended to raise a mutiny, make an insurrection, and form a rebellion against him; or a threatening to inflict the evil of punishment upon them, if they would not comply with his terms; and it is as if he should say, be it at your peril if you offer to go away in any other manner than it is my pleasure.
Fuente: John Gill’s Exposition of the Entire Bible
10. Let the Lord be so with you. I am surprised that this passage, so clear in itself, should be violently wrested by the interpreters. (120) Some thus expound it, — “I would that God may not otherwise favor you, than as I am determined to let you go;” while others think that it was spoken deceitfully, as though he had commended them to God after their departure. I will not adduce the opinions of all, nor is it necessary. I have no doubt that it was an ironical sneer, whereby he insults, at the same time, both God and them; as if he had said, “You boast that God is on your side; experience will prove this, if I shall let you go.” Thus, then, establishing himself as the supreme judge as to their departure, and claiming to himself the power of forbidding and preventing them from going, he derides their confidence, because, in demanding their free dismissal, they profess to do so under the auspices and by the command of God; just as if he had said, “If I do not hinder you, then you may reasonably pretend that Jehovah is the guide of your journey.” In this way he wantonly provokes God, and denies that He is able so to aid His people as to prevent his own power from prevailing to resist Him. Thus the reprobate, after having been troubled in themselves, sometimes burst forth with ravings of contempt against God, as if they were well secured from all dangers, and counting for nothing the aid which God has promised to give to His own people, fearlessly ridicule the simplicity of their faith.
Again, in the second clause of the verse, many, as it appears to me, raise unnecessary difficulties. Some gather from it this sense, — “The evil which you are planning shall happen to yourselves, and shall be turned against your own faces.” Others think that it is a comparison taken from a target, because the Israelites were looking steadfastly at nothing but ill-doing. (121) But I do not doubt that Pharaoh, after having set his tyrannical prohibitions in array against God, now threatens them, to inspire them with terror. He says, therefore, that evil awaits the Israelites, and is, as it were, held up before their eyes, because they are about to suffer the penalty of their rashness. Thus he signifies that the help of God, in which they confide for protection, is either evanescent or will profit them nothing. But when he says, “Look to it, ” he indirectly taunts them; because, in their reliance on God’s assistance, they are rushing inconsiderately on their ruin. The conclusion is, that they were ill-advised as to their own interests in making these attempts, and that they foolishly or incautiously trusted to the protection of God.
(120) In commenting on this verse, C. alludes to interpretations not noticed by S. M. — W. The gloss in the Geneva Bible is, “I would the Lord were no more affectioned toward you than I am minded to let you go.”
(121) “Les Israelites ne regardent, et ne tendent qu’a real faire, come les archiers dressent les yeux a leur but;” they have no other object or intention but do wrong, and (have their eyes as steadfastly set upon it) as archers fix theirs on the butt. — Fr.
Fuente: Calvin’s Complete Commentary
(10) Little ones.Heb., families. These would include the children and the dependents. (See comment on Exo. 1:1.)
Evil is before you.Heb., evil is before your facesi.e., you contemplate doing me a mischief, by depriving me of the services of so large a body of labourers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Let the Lord be so with you This is language of scornful irony; “Jehovah will indeed be with you, when I let you go;” or, more exactly, “just as much with you as I shall let you go . ”
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 10:10. He said,Let the Lord be so with you Some commentators understand this as an irony; others, as an imprecation: the former interpret it, “yes, your God Jehovah shall deliver you by a miracle, indeed! if ever I part with you in that manner.” The latter, “may your God, Jehovah, assist you to my ruin, if ever I let you go upon these terms.” I should rather think this to be the true sense, as Moses and Aaron, in consequence of these words, were driven out from Pharaoh’s presence. Calmet interprets, for evil is before you, “it is plain your designs are seditious:” as if he had said, “your evil intentions are seen in your eyes.” For the Hebrew, says he, might be rendered, voyez que le mal est sur votre visage. Others interpret it of a threat: “evil await you, unless you comply with my terms.” Perhaps the verse might best be rendered and understood thus: “Let Jehovah be so with you; as I shall dismiss you and your families; seeing that evil is in your countenances. Not so: go now, ye men, &c.” that is, “I wish Jehovah may be with you just as soon as I shall dismiss you upon your terms; since I am convinced you have evil intentions. And if your God was to assist you no sooner than I shall let you go, he would never assist you.” The Chaldee paraphrast renders it very similar to this: “So be the word of God your help, as I shall dismiss you and your families. You see that the evil which you think to do, is manifest before your face.” When he says, for that you did desire, Exo 10:11 he falsely, and maliciously interprets the original demands ch. Exo 5:1 and, as is usual with people of his turn of mind, gives it such a meaning as was most subservient to his own purposes.
REFLECTIONS.God’s judgments are standing memorials of his power and justice, that the potsherds of the earth may not dare to contend with their Maker. Egypt is almost consumed, but her king is obstinate as ever. Therefore,
1. Moses is sent again to challenge God’s people. Before he entreated, now he demands. It required courage indeed to stand thus before an incensed king. Grace makes men as bold as lions. The locusts are threatened, and without waiting for reply, he turns and departs.
2. Pharaoh’s servants intercede with him, for fear of that evident ruin which must attend his refusal. On this he makes a new proposal: but, as they who serve God, must serve him with all they possess; Moses insists on leave to depart, for themselves, their children, and their cattle. This Pharaoh rejects with indignation, and drives them from his presence in a rage. Note; When the Devil gets a sinner to the precipice, he pushes him quickly headlong down.
Fuente: Commentary on the Holy Bible by Thomas Coke
Exo 10:10 And he said unto them, Let the LORD be so with you, as I will let you go, and your little ones: look [to it]; for evil [is] before you.
Ver. 10. Let the Lord be so with you. ] In cursing them, he unwittingly blessed them. Exo 12:30-31 ; Exo 13:21-22 Cursing men are cursed men. But God’s people fare the better for being cursed. “Let them curse, but do thou bless,” Psa 109:28 is not more a prayer than a prophecy.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
evil. Figure of speech Metonymy (of Effect), App-6, evil put for death, threatened in Exo 10:28.
Fuente: Companion Bible Notes, Appendices and Graphics
be so: Exo 12:30, Exo 12:31, Exo 13:21
look to it: 2Ch 32:15, Lam 3:37
Reciprocal: Exo 10:24 – little ones
Fuente: The Treasury of Scripture Knowledge
Exo 10:10. The Lord be so with you, as I will let you go As if he had said, May your God Jehovah assist you to my ruin, if I let you go on these terms. Look to it, for evil is before you More evil and affliction shall befall you forthwith, unless you be content to go on my terms. Here the spirit of wickedness speaks its own language in impotent wishes of evil, when all its guile, malice, rage, and pride could perform nothing to hurt or hinder the Israel of God from doing as they were commanded. He especially curses and threatens them in case they offered to take their little ones, telling them it was at their peril. Satan doth all he can to hinder those that serve God themselves, from bringing their children to serve him. He is a sworn enemy to early piety, knowing how destructive it is to the interests of his kingdom.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
10:10 And he said unto them, Let {d} the LORD be so with you, as I will let you go, and your little ones: look [to it]; for {e} evil [is] before you.
(d) That is, I hope the degree of affection that the Lord has for you is no more than the degree to which I want to let you go.
(e) Punishment is prepared for you. Some read, “You intend some mischief”.