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1. And the Lord spoke unto Moses. God, by closing up all the ways by which the Israelites might have escaped, now opens a course for His wonderful power, and by bringing them for one moment to despair, provided for the safety of His Church through a long period of time. This final act, then, marvelously illustrated the grace of God, so that the people, however ungrateful and disaffected they might be, should still acknowledge God as their deliverer; besides, its consequence was, that the forces of Egypt not only being broken, but the whole nation being destroyed, or, at least, the flower of it extinguished, it brought no further trouble upon the people until they were established in the land of Canaan. If they had freely and peacefully gone forth, with the king and the people of Egypt quiet, the former miracles would not have sufficiently availed to testify their redemption; but when, being everywhere shut in, they see nothing but death before them, whilst the sea suddenly and unexpectedly affords them a passage, and overwhelms their enemies pressing on them from behind, they are obliged to confess that they were not only saved from death but from the deepest abysses by the hand of God. But it appears that, when they were commanded by Moses to cast themselves, and, as it were, to ingulf themselves in the narrow passage, of which mention is made, they were astonished by the miracles, and like them that dream, since they obeyed without hesitation, although the very aspect of the place must have inspired them with horror. For, if they had apprehended danger, their readiness to obey would not have been so great, as we shall presently see. Wherefore it was the intention of Moses not so much to praise them, as the providence of God. For it is plain, that unless they had been amazed by the miracles, of which they had seen so many, they scarcely could have been induced willingly to throw themselves into. defiles from whence there was no retreat. From the word מגדל, migdol, we may conjecture that a fortress was built on the rock to prevent access to it. I do not quite understand the meaning of החירת¹⁵¹¹⁵¹     פיהחירת C. has not borrowed anything from S.M. here. In Dr. Wilson’s “Lands of the Bible,” vol. 1, chap. 5, he has observed that if Pi-hahiroth is to be supposed to be a name given to the place, in the Hebrew tongue, it is well fitted to describe the mouth of the defiles, on emerging from which, the traveler comes in sight of the Red Sea, and enters on ground shut in between mountain barriers and that sea; but he also mentions that Gesenius has said, on the authority of Tablonski, that these syllables form the Egyptian name for a place where sedges grow. — W. hachiroth, nor do I see why the Greeks should have translated it “the mouth of the valley;” yet from the word signifying “a mouth,” it may be probably conjectured that it was contracted by piles. Because the word חור, chor, signifies a cave or hole, I know not whether the place might not have obtained its name, as the mouth of the holes or caverns; for the letter ו, vau, is often converted into י, yod, and the change of the gender in the plural number is frequent with the Hebrews. Or perhaps some may think it more likely, that though it was written החירות, hachiroth, the letter ח crept in in place of ה from its similarity. If we so take it, the feminine gender is put for the masculine, and it will be “the mouth of the mountains.” But although we may be ignorant of the etymology of the second word, the word “mouth” makes it certain that the defile was inclosed by rocks, and of narrow access. Although, if I may tender my own judgment in a doubtful matter, I rather consider that it is derived from the word חרת charath, which means to engrave, or to furrow, because the rocks were cut as by a mallet. But on the opposite side, the place was surrounded by the sea, as though the Israelites had been cast into a sepulcher.

3. For Pharaoh will say. God here explains to Hoses His design; although, in His engagements with Pharaoh, he had so often gained glorious victories, that the last act still remained to overwhelm him and his army in the sea. He says that Pharaoh, then, will be caught in riffs snare, so as to rush upon his destruction. For, if the people had come into the land of Canaan by a direct course, they could not have been so readily pursued; therefore God, for the sake, of magnifying His glory, set a bait to catch the tyrant, just as fish are hooked. The word here used נבכים,¹⁵²¹⁵²     נבכים. Calvin adopts the explanation given by S. M., on the authority of Aben-Ezra, “Passivum est a verbo בוך, quod significat animo perplexum esse, ut nescias quo te vertas.” — W. nebukim, some render “perplexed,” others “entangled;” but it may be well explained, that they were to be “confounded in the land,” because they would find no way of egress; as being on all sides hemmed in in the narrow passage, with the sea behind them. And where He speaks of the intentions of Pharaoh, He does not, as men do, conceive a mere probability, but; He declares the secret mind of the tryrant, as of a thing which He well knew, since it is His attribute to discern our hearts. Afterwards He goes still further; for he signifies not only that He foresaw what would happen, but again repeats what we have so often observed before, that he would harden Pharaoh’s heart, that he should follow after the people. Whence it follows, that all this was directed by tits will and guidance. But He did not testify this to Hoses only in private, but would have them all previously admonished, lest, being terrified by the sudden assault of their enemies, they should despair of safety. But this admonition was less useful to them than it should have been; because, being soon after surprised, they are not less alarmed than as if they had been brought into danger through the error of God and the ignorance of Moses.