Exodus 10:28

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}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Though before he confessed Moses just, yet again his own conscience he threateneth to put him to death.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Pharaoh said, . . . Get thee from me--The calm firmness of Moses provoked the tyrant. Frantic with disappointment and rage, with offended and desperate malice, he ordered him from his presence and forbade him ever to return.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(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).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

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. 759a). Not the ‘from’ [Heb. from with = παρὰ 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, 2Ki_Exo_25:19.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Pharaoh said, etc. The reply of Pharaoh indicates violent anger. No doubt he thought that now the intention of Moses to deprive him altogether of the services of so many hundred thousand slaves was palpable, and scarcely concealed. Greatly enraged, he gives vent to his rage, with the want of self-control common among Oriental monarchs rudely bids Moses be gone (Get thee from me), threatens him (take heed to thyself), and bids hires never more seek his presence, under the penalty of instant death, if he makes his appearance. Considering the degree of civilization, refinement, and politeness to which the Egyptians had attained under the eighteenth and nineteenth dynasties, such an outbreak must be regarded as abnormal, and as implying violent excitement.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.