(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).

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.Your flocks and your herds - Pharaoh still exacts what would of course be a complete security for their return: but the demand was wholly incompatible with the object assigned for the journey into the wilderness. 28. 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. No text from Poole on this verse.

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.

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.