Study

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.

5. And it was told the king. Moses does not simply mean, that the king then first heard of the flight of the people, which had been anything but secret; but that the circumstances were reported to him, which stirred him up to make an attack upon them. When, then, he hears that the people fled in haste, he thinks that they may be retained by the slightest obstacle. Nor is he alone influenced by this foolish thought, but all his courtiers blame their own inertness for letting the people go. They inquire among themselves, Why they have let the children of Israel depart? as if they had not endeavored in every way to prevent their free exit — as if their pertinacity had not been ten times divinely overcome — as if God had not at length torn the people from them, in spite of their reluctance. But this is the stupidity of the wicked, that they only dread God’s present hand, and immediately forget all that they have seen. They were worn out by the fierce and dreadful punishments; but now, as if nothing had happened, they discuss why they had not resisted God even to the end, when he had compelled them to submit with extreme reluctance, after they had ten times found out that they struggled against Him in vain. But such is the pride by which the reprobate must be blinded, that they may be driven onwards to their own destruction, while they are persuaded that there is nothing difficult to them, and fight against. God.

6. And he made ready his chariot. Moses briefly describes the warlike preparation of Pharaoh, not only to magnify the greatness of God’s power in delivering the people, but also to show with what violent and obstinate audacity the wicked go forwards, when they give way to their depraved and criminal lusts. Just now the Egyptians were almost frightened to death, and cried out that all was over with them; scarcely has a day passed, when they collect a powerful army as if their forces were uninjured. If any object that 600 chariots, and even many more, although filled with armed men, were insufficient to conquer 600,000 men: I reply, that, since they knew that the battle would be with an unwarlike multitude, amongst which, too, women and children were mingled, they relied on this consideration, and hoped that they would have no difficulty in routing this enormous number, since it was both inexperienced and undisciplined. Nor would their hope have been disappointed, had not God been against them. But the event, proved how truly Solomon says,

“There is no wisdom, nor understanding, nor counsel against the Lord,” (Proverbs 21:30;)

and how justly Isaiah defies the enemies of the Church:

“Associate yourselves, and ye shall be broken in pieces; gird yourselves, and ye shall be broken in pieces; take counsel together, and it shall come to naught; speak the word, and it shall not stand.” (Isaiah 8:9, 10.)

For this presumption brings the wicked to naught; and, whilst they rush forward with unbridled violence, they conceive not that God has a secret bridle to restrain their lusts.

8. And the children of Israel went out.¹⁵³¹⁵³     Exierant. — Dathe. Moses indirectly reproves their too great security, which had freed them altogether from care and fear; and whence even the desire of calling on God had grown cold in them, as security always produces drowsiness and an idle spirit. Hence it came to pass, that this great danger, which they had not expected. produced the greater fear. But, on the other hand, Moses exalts God’s grace, because he so opportunely and so critically came to the help of the wretched Israelites exulting in their foolish joy; for otherwise, being suddenly overtaken, they would have fallen at once into confusion at the first shout of the enemy. Thus are we admonished by this example, that, while we are safe under God’s protection, the dangers, which might happen, are to be apprehended, not that we may be anxious and alarmed, but that we may humbly repose under His wings, and not be uplifted with inconsiderate joy. In the next verse Moses briefly relates, how formidable a sight presented itself to the Israelites, when they saw themselves shut in on one part by the sea, ingulfed, as it were, on both sides by the jaws of the defile, and the army of Pharaoh at the same time pressing upon them. He expressly mentions the strength of this army, in order that the glory of the aid divinely afforded them might more fully appear from the opposition.

Exodus 14:10-18

10. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians marched after them; and they were sore afraid: and the children of Israel cried out unto the Lord.

10. Quumque applicuisset Pharao, levaverunt filii Israel oculos suos, et ecce, AEgyptii iter faciebant post eos. Itaque timuerunt valde, et clamaverunt filii Israel ad Jehovam.

11. And they said unto Moses, Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt?

11. Et dixerunt ad Mosen, Nunquid (vel, An quia) quia non erant sepulchra in AEgypto, tulisti nos ut moreremur in deserto? Quare sic fecisti nobis, ut educeres nos ex AEgypto?

12. Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness.

12. Nonne hoc est verbum quod diximus tibi in AEgypto, dicentes, Dimitte nos, ut serviamus Aegyptiis. Melius enim nobis erat servire AEgyptiis quam mori in deserto.

13. And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will show to you today: for the Egyptians whom ye have seen today, ye shall see them again no more for ever.

13. Et dixit Moses ad populum, Ne timueritis: state et videte salutem Jehovae quam hodie faciet vobis. Nam quos vidistis Aegyptios hodie, non estis visuri post hac in saeculum.

14. The Lord shall fight for you, and ye shall hold your peace.

14. Jehova pugnabit pro vobis, et vos quiescetis.

15. And the Lord said unto Moses, Wherefore criest thou unto me? speak unto the children of Israel, that they go forward:

15. Dixerat autem Jehova ad Mosen, Quid clamas ad me? Alloquere filios Israel ut proficiscantur.

16. But lift thou up thy rod, and stretch out thine hand over the sea, and divide it; and the children of Israel shall go on dry ground through the midst of the sea.

16. Tu vero attolle baculum tuum, et extende manum tuam super mare, et scinde illud, et ingrediantur filii Israel per medium maris in arida.

17. And I, behold, I will harden the hearts of the Egyptians, and they shall follow them: and I will get me honor upon Pharaoh, and upon all his host, upon his chariots, and upon his horsemen.

17. Et ecce, ego roborabo cor Aegyptiorum, ut sequantur illos, glorificaborque in Pharaone, et in toto exercitu ejus, in curribus ejus, et in equitibus ejus.

18. And the Egyptians shall know that I am the Lord, when I have gotten me honor upon Pharaoh, upon his chariots, and upon his horsemen.

18. Et scient AEgyptii quod ego Jehova, quum glorificatus fuero in Pharaone, in quadrigis ejus, et in equitibus.

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