Exodus 10:28

10:21-29 The plague of darkness brought upon Egypt was a dreadful plague. It was darkness which might be felt, so thick were the fogs. It astonished and terrified. It continued three days; six nights in one; so long the most lightsome palaces were dungeons. Now Pharaoh had time to consider, if he would have improved it. Spiritual darkness is spiritual bondage; while Satan blinds men's eyes that they see not, he binds their hands and feet, that they work not for God, nor move toward heaven. They sit in darkness. It was righteous with God thus to punish. The blindness of their minds brought upon them this darkness of the air; never was mind so blinded as Pharaoh's, never was air so darkened as Egypt. Let us dread the consequences of sin; if three days of darkness were so dreadful, what will everlasting darkness be? The children of Israel, at the same time, had light in their dwellings. We must not think we share in common mercies as a matter of course, and therefore that we owe no thanks to God for them. It shows the particular favour he bears to his people. Wherever there is an Israelite indeed, though in this dark world, there is light, there is a child of light. When God made this difference between the Israelites and the Egyptians, who would not have preferred the poor cottage of an Israelite to the fine palace of an Egyptian? There is a real difference between the house of the wicked, which is under a curse, and the habitation of the just, which is blessed.

Pharaoh renewed the treaty with Moses and Aaron, and consented they should take their little ones, but would have their cattle left. It is common for sinners to bargain with God Almighty; thus they try to mock him, but they deceive themselves. The terms of reconciliation with God are so fixed, that though men dispute them ever so long, they cannot possibly alter them, or bring them lower. We must come to the demand of God's will; we cannot expect he should condescend to the terms our lusts would make. With ourselves and our children, we must devote all our worldly possessions to the service of God; we know not what use he will make of any part of what we have. Pharaoh broke off the conference abruptly, and resolved to treat no more. Had he forgotten how often he had sent for Moses to ease him of his plagues? and must he now be bid to come no more? Vain malice! to threaten him with death, who was armed with such power! What will not hardness of heart, and contempt of God's word and commandments, bring men to! After this, Moses came no more till he was sent for. When men drive God's word from them, he justly gives them up to their own delusions.

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.

(28) G et 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).

Verse 28. - 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. Exodus 10:28

28 . from me ] Heb. from upon me , i.e. from being a trouble to me; cf. Genesis 13:11 , Numbers 20:21 , 2 Samuel 13:17 ( Lex. p. 759a). Not the ‘from’ [Heb. from with = παρὰ with a gen.] of Exodus 8:12 ; Exodus 8:29-30 , Exodus 9:33 , Exodus 10:6 ; Exodus 10:18 , Exodus 11:8 . see my face ] i.e. be admitted to my presence; cf. Genesis 43:3 , 2 Samuel 14:24 ; 2 Samuel 14:28 , 2Ki Exo 25:19.

At this demand, Pharaoh, with the hardness suspended over him by God, fell into such wrath, that he sent Moses away, and threatened him with death, if he ever appeared in his presence again. "See my face," as in Genesis 43:3 . Moses answered, "Thou hast spoken rightly." For as God had already told him that the last blow would be followed by the immediate release of the people, there was no further necessity for him to appear before Pharaoh.

[Reformed Biblical] plague, to wit, darkness over all Egypt, Exo_10:22,23. Pharaoh would let Israel go, but without cattle, Exo_10:24. Moses will not leave a hoof behind, Exo_10: 25,26. Pharaoh hardened, Exo_10:27; and charges Moses, upon pain of death, never to appear in his sight any more, Exo_10:28; which also came to pass, Exo_10:29. Exodus 10:2 Exodus 10:3 Exodus 10:4 Exodus 10:5 The residue; the wheat and the rye, the staff of their lives. Every tree; the fruits and leaves of every tree. Exodus 10:6 Such for number, or shape, or mischievous effects, as were never seen before. Exodus 10:7 How long shall this man be a snare; an occasion of sin and destruction? See Exo_23:33 Jos_23:13. Exodus 10:8 Exodus 10:9 A f east upon a sacrifice, wherein all are concerned, and therefore all must be present and ready to do what God require s us. Exodus