Exodus 10:29

Exo 10:29 And Moses said, Thou hast spoken well, I will see thy face again no more.

Ver. 29. Thou hast spoken well,] q.d., When I see thee next, do thy pleasure by me. {a} This was an act of faith in him, whereby he "feared not the wrath of the king." {Heb 11:27} So when Valens, the Arian Emperor, threatened Basil with bonds and banishment, Pueris illa terriculamenta proponat, said he; Let him threaten boys with those tortures. The emperor may take away my life, but not my faith; my head, but not my crown.

{a} εζθε γενοιτο μοι τουτο.

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 10:29. I will see thy face no more — Namely, after this time, for this conference did not break off till Exo 11:8, when Moses went out in great anger, and told Pharaoh how soon his proud stomach would come down; which was fulfilled Exo 12:31, when Pharaoh became an humble supplicant to Moses to depart. So that after this interview Moses came no more till he was sent for.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Moses said, Thou hast spoken well.

Next: Exodus Chapter 11

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 29. I will see thy face again no more.] It is very likely that this was the last interview that Moses had with Pharaoh, for what is related, Ex 11:4-8, might have been spoken on this very occasion, as it is very possible that God gave Moses to understand his purpose to slay the first-born, while before Pharaoh at this time; so, in all probability, the interview mentioned here was the last which Moses had with the Egyptian king. It is true that in Ex 12:31 it is stated that Pharaoh called for Moses and Aaron by night, and ordered them to leave Egypt, and to take all their substance with them, which seems to imply that there was another interview, but the words may imply no more than that Moses and Aaron received such a message from Pharaoh. If, however, this mode of interpreting these passages should not seem satisfactory to any, he may understand the words of Moses thus: I will see thy face - seek thy favour, no more in behalf of my people, which was literally true; for if Moses did appear any more before Pharaoh, it was not as a supplicant, but merely as the ambassador of God, to denounce his judgments by giving him the final determination of Jehovah relative to the destruction of the first-born.

1. To the observations at the conclusion of the preceding chapter, we may add that at first view it seems exceedingly strange that, after all the proofs Pharaoh had of the power of God, he should have acted in the manner related in this and the preceding chapters, alternately sinning and repenting; but it is really a common case, and multitudes who condemn the conduct of this miserable Egyptian king, act in a similar manner. They relent when smarting under God's judgments, but harden their hearts when these judgments are removed. Of this kind I have witnessed numerous cases. To such God says by his prophet, Why should ye be stricken any more? ye will revolt more and more. Reader, are not the vows of God upon thee? Often when afflicted in thyself or family hast thou not said like Pharaoh, (Ex 10:17,) Now therefore forgive, I pray thee, my sin only THIS ONCE, and take away from me this death ONLY? And yet when thou hadst respite, didst thou not harden thy heart, and with returning health and strength didst thou not return unto iniquity? And art thou not still in the broad road of transgression? Be not deceived; God is not mocked; he warns thee, but he will not be mocked by thee. What thou sowest, that thou must reap. Think then what a most dreadful harvest thou mayest expect from the seeds of vice which thou hast already sown!

2. Even in the face of God's judgments the spirit of avarice will make its requisitions. Only let your flocks and your herds be stayed, says Pharaoh. The love of gain was the ruling principle of this man's soul, and he chooses desperately to contend with the justice of his Maker, rather than give up his bosom sin! Reader, is this not thy own case? And art thou not ready, with Pharaoh, to say to the messenger of God, who rebukes thee for thy worldly mindedness, &c., Get thee gone from me. Take heed to thyself, and see my face no more. Esau and Pharaoh have both got a very bad name, and many persons who are repeating their crimes are the foremost to cover them with obloquy! When shall we learn to look at home? to take warning by the miscarriages of others, and thus shun the pit into which we have seen so many fall? If God were to give the history of every man who hardens himself from his fear, how many Pharaoh-like cases should we have on record! But a day is coming in which the secrets of every heart shall be revealed, and the history of every man's life laid open to an assembled world.

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

(29) The division between Exodus 10 and Exodus 11 is unfortunate. The interview between Pharaoh and Moses was not yet over. It is continued in Exo_10:4-8 of the next chapter, and only terminates when the prophet “went out from Pharaoh in a great anger.” Exo_10:1-3 of Exodus 11 are parenthetic.

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

More. Of my own accord. (Menochius) --- Thou wilt send for me. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Thou hast spoken well, Heb. right; not morally, for so it was very ill said; but logically, that which agrees, though not with thy duty, yet with the event and truth of the thing; for as thou hast warned me to see thee no more, so I in the name of God assure thee that thou shalt see me no more, to beg my prayers, or to be helped out of thy troubles by my means. And therefore that discourse of Moses to Pharaoh, which follows, Exo 11:4, &c., though it be put there out of its order and proper place, as many other passages are, yet was delivered at this time, and upon occasion of these words.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

And Moses said, etc. The reply of Moses, so far, is simple and dignified. Thou hast spoken well, he says hast made a right decision further interviews between me and thee are useless, can lead to no result, only waste time. This shall be our last interviewI will see thy face no more." It is generally agreed however that Moses did not quit the presence with these words; but continued to address Pharaoh for some little time, making his parting speech in the terms which are recorded in vers. 4-8 of the next chapter. Having announced the Tenth Plague, the coming destruction of the first-born, he turned and "went out from Pharaoh in a great anger". (Exo_11:8)

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

I will see thy face no more - Namely, after this time, for this conference did not break off till chap. xi, 8, when Moses went out in great anger and told Pharaoh how soon his proud stomach would come down; which was fulfilled chap. xii, 31, when Pharaoh became an humble supplicant to Moses to depart. So that after this interview Moses came no more till he was sent for.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

כן דברת signifies RIGHTLY HAST THOU SPOKEN, and in its proper time hast thou spoken; for it is true that I will not see thy face again (Mekhilta; Exodus Rabbah 18:1; cf. also Onkelos).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND MOSES SAID: THOU HAST SPOKEN WELL; I WILL NOT SEE THY FACE AGAIN ANY MORE. That is, “I will not see you again after I leave you.” After the plague of the firstborn, Moses did not see Pharaoh. The meaning of the verse, And he called for Moses and Aaron, is [not that he called them to come to see him, but instead] that he himself went to the entrance of their home and shouted in the darkness, Rise up, get you forth from among my people. Perhaps he sent the message to them by Egyptians, of whom it is said, And the Egyptians were urgent upon the people to send them out of the land in haste., Verse 33.It is possible that the verse, I will not see thy face again any more, means “in your palace,” namely, “I will not come to you any more.” And so the Rabbis have said in Eileh Shemoth Rabbah: “You have spoken well in saying, See my face no more. I will not come to you again; you will come to me.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.