Commentary on Harmony of the Law Volume 1 Complete John Calvin
HARMONY OF THE LAW · VOLUME 1 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 wordחרתcharath, 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 Moses 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 usedנבכים,152 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 Hits will and guidance. But He did not testify this to Moses 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
נבכים. Calvin adopts the explanation given by S. M., on the authority of Aben-Ezra, "Passivum est a verboבוך, quod significat animo perplexum esse, ut nescias quo te vertas." — W.