All the congregation of the children of Israel traveled from the wilderness of Sin, starting according to Yahweh’s commandment, and encamped in Rephidim; but there was no water for the people to drink. Therefore the people quarreled with Moses, and said, “Give us water to drink.” Moses said to them, “Why do you quarrel with me? Why do you test Yahweh?”
The people were thirsty for water there; so the people murmured against Moses, and said, “Why have you brought us up out of Egypt, to kill us, our children, and our livestock with thirst?”
Moses cried to Yahweh, saying, “What shall I do with these people? They are almost ready to stone me.”
Yahweh said to Moses, “Walk on before the people, and take the elders of Israel with you, and take the rod in your hand with which you struck the Nile, and go. Behold, I will stand before you there on the rock in Horeb. You shall strike the rock, and water will come out of it, that the people may drink.” Moses did so in the sight of the elders of Israel.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4 Moses here noteth not every place where they camped,…
Moses here noteth not every place where they camped, as Num. 33, but only those places, where some notable thing was done.
Hebrew, at the mouth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–6 Exo 17:1 And all the congregation of the children…
Exo 17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and [there was] no water for the people to drink.
Ver. 1. After their journeys,] i.e., After they had first been at Dophkah, and at Alush. {Num 33:12-14}
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There was no water.] Bread they had from heaven, but wanted water. Our condition here is a condition of singular indigency: we are ever wanting somewhat or other.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1, 2, 5, 6 After their journeys; by divers stations, recorded Num 33:12,13,…
After their journeys; by divers stations, recorded Num 33:12,13, &c., but here omitted, because there was nothing extraordinary happened in them.
According to the commandment of the Lord, expressed either by word of mouth, or by the motion or rest of the cloudy pillar, Exo 13:21.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v1 Here is, I. The strait that the children of…
Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, Exo 17:1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.
II. Their discontent and distrust in this strait. It is said (Exo 17:3), They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire. 1. They challenged Moses to supply them (Exo 17:2): Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: Let not them think that they shall receive any thing (Jam 1:7), yet they are ready to demand every thing. 2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, Exo 17:3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were almost ready to stone him, Exo 17:4. Many good works he had shown them; and for which of these would they stone him? Joh 10:32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends. 3. They began to question whether God were with them or not: They tempted the Lord, saying, "Is the Lord among us or not? Exo 17:7. Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence - whether there was a God or not; his common providence - whether that God governed the world; and his special promise - whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.
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III. The course that Moses took, when he was thus set upon, and insulted. 1. He reproved the murmurers (Exo 17:2): Why chide you with me? Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath. He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: You tempt the Lord; that is, "By distrusting his power, you try his patience, and so provoke his wrath." 2. He made his complaint to God (Exo 17:4): Moses cried unto the Lord. This servant came, and showed his Lord all these things, Luk 14:21. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: "They are almost ready to stone me; Lord, if thou hast any regard to the life of thy poor servant, interpose now."
IV. God's gracious appearance for their relief, Luk 14:5, Luk 14:6. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Rom 12:20; Mat 5:44, Mat 5:45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence (Gen 21:19), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers (Psa 78:15, Psa 78:16), and followed them wherever they went in that wilderness: it is called a fountain of waters, Psa 114:8. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called honey and oil (Deu 32:13), because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, Psa 84:6; Num 21:18. Let this direct us to live in a dependence, 1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, waters in the wilderness (Isa 43:20), because he makes a way in the wilderness, v. 19. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ's grace: That rock was Christ, Co1 10:4. The graces and comforts of the Spirit are compared to rivers of living water, Joh 7:38, Joh 7:39; Joh 4:14. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing - rivers of pleasure.
V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring - Massah, temptation, because they tempted God; Meribah, strife, because they chid with Moses, Exo 17:7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–6 And all the congregation of the children of Israel…
And all the congregation of the children of Israel journeyed from the wilderness of Sin,.... Where they had stayed some time, at least a week, as it should seem, from the gathering the manna there six days, and resting on the seventh:
after their journeys: first from the wilderness of Sin to Dophkah, and from Dophkah to Alusb, and from Alush to Rephidim, as appears from Num 33:12 their two stations at Dophkah and Alush are here omitted, nothing very remarkable or of any moment happening at either place:
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according to the commandment; or "mouth of the Lord" (d), who, either with an articulate voice out of the cloud, ordered when they should march, and where they should encamp; or else this was signified by the motion or rest of the pillar of cloud or fire, which always went before them, in which the Lord was:
and pitched in Rephidim; which was a place on the western side of Mount Sinai: according to Bunting (e), Dophkah was twelve miles from the wilderness of Sin, and Alush twelve miles from Dophkah, and Rephidim eight miles from Alush: and Jerom says (f), according to the propriety of the Syriac language, it signifies a remission of hands: and to which the Targum of Jonathan seems to have respect, adding,"the place where their hands ceased from the precepts of the law, wherefore the fountains were dried up;''and it follows:
and there was no water for the people to drink; being a sandy desert place.
(d) "super ore", Montanus, "ad os", Vatablus. (e) Travels, p. 82. (f) Epist. ad Fabiolam de 42 mansion. tom. 3. fol. 15. B.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 5 In this chapter are recorded,
In this chapter are recorded,
I. The watering of the host of Israel. (1.) In the wilderness they wanted water, ver. 1. (2.) In their want they chide with Moses, ver. 2, 3. (3.) Moses cried to God, ver. 4. (4.) God ordered him to smite the rock, and fetch water out of it; and he did so, ver. 5, 6. (5.) The place named from it, ver. 7.
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II. The defeating of the host of Amalek. (1.) The victory obtained by the prayer of Moses, ver. 8-12. (2.) By the sword of Joshua, ver. 13 (3.) A record kept of it, ver.14-16.
They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink - We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 6 The Israelites journey from the wilderness of Sin to
CHAPTER XVII
The Israelites journey from the wilderness of Sin to
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Rephidim, 1,
where they murmur for lack of water, 2, 3.
Moses asks counsel of God, 4,
who commands him to take his rod and smite the rock, 5,
and promises that water should proceed from it for the people to
drink, 6.
The place is called Massah and Meribah, 7.
The Amalekites attack Israel in Rephidim, 8.
Joshua is commanded to fight with them, 9.
Moses, Aaron, and Hur go to the top of a hill, and while Moses
holds up his hands, the Israelites prevail; when he lets them down,
Amalek prevails, 10, 11.
Moses, being weary, sits down, and Aaron and Hur hold up his
hands, 12.
The Amalekites are totally routed, 13,
and the event commanded to be recorded, 14.
Moses builds an altar, and calls it JEHOVAH-NISSI, 15.
Amalek is threatened with continual wars, 16.
NOTES ON CHAP. XVII
Verse 1. Pitched in Rephidim] In Nu 33:12-14 it is said, that when the Israelites came from Sin they encamped in Dophkah, and next in Alush, after which they came to Rephidim. Here, therefore, two stations are omitted, probably because nothing of moment took place at either. See Clarke on Nu 33:12; and "Nu 33:13".
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 5 Exo 17:1. The children of Israel journeyed — By…
Exo 17:1. The children of Israel journeyed — By divers stations, recorded Num 33:12-13, but here omitted, because nothing extraordinary happened in them. According to the commandment of the Lord — Signified either by word, or by the motion or rest of the pillar of cloud and fire. Although led by this, they came to a place where there was no water for them to drink — We may be in the way of our duty and yet meet with troubles, which Providence brings us into for the trial of our faith.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 6 According to their journeys - The Israelites rested at…
According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Num 33:12-14. Dophkah was in the Wady Sih, a day’s journey from the Wady Nasb. The wilderness of Sin Exo 16:1 properly speaking ends here, the sandstone ceases, and is replaced by the porphyry and granite which belong to the central formation of the Sinaitic group. Alush may have been near the entrance to the Wady Sheikh.
Rephidim - (Variously placed at Feiran at the base of Mount Serbal, or at the pass of El Watiyeh.)
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 6 Mansions, at Daphca, (Numbers xxxiii. 12,) and perhaps at…
Mansions, at Daphca, (Numbers xxxiii. 12,) and perhaps at Aluz. (Calmet) --- Raphidim, the 11th station mentioned by Moses, which was afterwards called Massa, "temptation," because the people murmured in this place. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 4, 5 the people did chide with Moses, and said, Give…
the people did chide with Moses, and said, Give us water that we may drink, &c.--The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 4, 5, 6 MARCH TO REPHIDIM — WANT OF WATER, Exo_17:1-7.
MARCH TO REPHIDIM — WANT OF WATER, Exo_17:1-7.
1. From the wilderness of Sin — The plain of Murkha. See Introductory Note, (1,) on chapter 16.
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After their journeys — Or, rather, breaking up places — stations in the desert — implying that there were stations between Sin and Rephidim. Two of these, Alush and Dophkah, mentioned in Num_33:12-14, are not as yet identified with any known localities, but were probably in Wady Feiran.
According to the commandment of the Lord — Literally, the mouth of Jehovah, who regulated their halting places by the pillar of cloud. Moses had lived forty years in this wilderness, and must have had much knowledge concerning its thoroughfares, springs, and oases, which would be of the highest value to him in conducting Israel. How much of this guidance was in this way natural, and how much supernatural, it is impossible to determine.
Rephidim — The last station mentioned before the “Desert of Sinai,” though other halting-places may have intervened. Here their progress was contested by the Amalekites. In Wady Feiran, where now we suppose the main body of Israel to have been, we find precisely such a spot as would be certain to be held by a tribe of the desert, and where they would be likely to dispute the passage of this great thoroughfare through their territory. At the northern base of Mount Serbal is a large fertile tract, “the paradise of the Bedouin,” with springs and palm groves, extending for miles along the valley, where, if anywhere in the whole peninsula, the Amalekites would be encamped, holding the wells, and cutting off the advance of an invading host. Israel was thus obliged to halt in a dry part of the wady, before reaching the oasis, and was not able to get to the springs. Thus there was no water for the people to drink. All the members of the “Sinai Expedition,” except Mr. Holland, agree in identifying this spot with Rephidim. Holland locates it farther along, at a pass leading into Wady es Sheikh. A rocky hill, from six to seven hundred feet high, overlooks this palm grove from the northern side of the valley, called Jebel (Mount) Tahuneh. On this hill, in the early Christian ages, stood a church and a bishop’s residence, while a settlement called Paran, whose name survives in the modern Feiran, clustered among the palms below. The walls of an ancient convent still stand on a mound in front of this hill, originally built of dressed sandstone, but repaired with rude stones from Serbal. Stanley says that “the oldest known tradition of the peninsula is, that Rephidim is the same as Paran.” If so, this hill, Jebel Tahuneh, is without doubt the one on which Moses prayed during the conflict with Amalek. (Palmer’s Desert of the Exodus, pp. 158, 276.)
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–6 1a. the congregation] see on Exo_12:3.
1a. the congregation] see on Exo_12:3.
journeys] better, as marg., stages; lit. pluckings up, i.e. (see on Exo_12:37) breakings up of camp. The same expression, Gen_13:3, Num_10:12; Num_33:2. The stations between the wilderness of Sin and Rephidim, at which the Israelites thus halted, were, according to Num_33:12-14 (P), Dophḳah and Alush (both unidentified). ‘Journey’ (from journée) is probably used here in its old sense of a day’s travel.
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according to the commandment (Heb. mouth) of Jehovah] A frequent expression in P: Num_3:16; Num_3:19; Num_3:51; Num_4:37; Num_4:41, &c.
Rephidim] Probably in the upper part of the broad and long Wâdy Feiran, the ‘finest valley in the Peninsula’ (Burckh.). As was mentioned on Exo_16:1, W. Feiran could be reached from the plain el-Markhâ, either from the middle of the plain up the Seiḥ Sidreh on the E., or, 7 miles beyond the end of the plain, from the mouth of W. Feiran itself: the two routes converge at a point about 16 miles from the mouth of W. Feiran. The W. Feiran leads up Eastwards into the heart of the Peninsula. At about 30 miles from its mouth (see the Map), the traveller sees, 3 miles on his right, between W. ‘Ajeleh and W. ‘Aleyat, the lofty peaks of J. Serbâl; continuing up W. Feiran, he reaches, after 30, 37, or 41 miles, according to the route taken (see p. 182), J. Mûsâ. At the junction of W. ‘Aleyat with W. Feiran are ruins of the ancient episcopal town of Pharan, and of the churches and monasteries connected with it. For about 4 miles above these ruins there extends the oasis of W. Feiran, watered by a never-failing stream, in which the date palm is largely cultivated: Burckhardt (p. 602) says that the gardens and date plantations, nearly every one irrigated by its own well, extended uninterruptedly along the whole of the 4 miles: cucumbers, melons, gourds, also, as well as acacias, tamarisks, and other trees grew there (cf. Palmer, Desert of the Ex., pp. 154, 158, who describes this as the most fertile part of the Peninsula). The name Rephidim has not been preserved: but it is placed by Eusebius (Onom. 145. 25) near Pharan, and identified with it by Cosmas Indicopleustes, c. 535–40 a.d. (Rob. i. 126; Ordn. Surv. p. 199); and Antoninus (Itin. § 40), writing c. 570 a.d., states that a chapel was shewn there, the altar in which was supposed to stand upon the stones which supported Moses’ hands. This identification of Rephidim has been accepted by Lepsius, Ebers, and the members of the Ordnance Survey party (except the Rev. F. W. Holland), the Israelite encampment, it is supposed, having been, not as far up the valley as the oasis itself (in which water would hardly have been needed, v. 1b), but 3 or 4 miles below it, and the Amalekites having come down the valley to prevent the Israelites from gaining possession of the oasis (Major Palmer, Sinai,2 pp. 207 f., 86). A hill, on the N. edge of the Wâdy, about 720 feet high, called Jebel el-Taḥuneh (the ‘Mount of the Windmill’), covered with remains of chapels, cells, and tombs, has been suggested as the spot from which Moses viewed the battle (Ordn. Surv. p. 212; Prof. Palmer, Desert of the Ex. p. 162, with view, and map opposite p. 165; Major Palmer, Sinai, p. 138). (The Rev. F. W. Holland and Canon Cook (Speaker’s Comm. pp. 138–40) placed Rephidim some 27 miles beyond Feiran, at the narrow defile el-Waṭiyeh; and Keil placed it even beyond el-Waṭiyeh, at the point where W. Sheikh enters the plain er-Râḥah, just N. of J. Mûsâ.) Dillm. describes the different views that have been taken about the situation of Rephidim; but wisely makes no attempt to decide between them.
1b–7. Water given to the people from the rock in Horeb.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–5 (1) The children of Israel journeyed from the wilderness…
XVII.
THE MURMURING AT REPHIDIM AND THE FIGHT WITH AMALEK.
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(1) The children of Israel journeyed from the wilderness of Sin.—The route by which Rephidim was reached is very uncertain. From El Markha there are three modes of reaching the Wady Feiran, where Rephidim is placed by most critics. One route (the shortest) is from the northern part of El Markha by Wady Shellal and Wady Magharah, where there was an important Egyptian settlement. This the Israelites would probably have avoided. Another, from the central part of El Markha, leads through the Wady Seih Sidreh to Magharah, and would, therefore, have been equally inconvenient. The third is circuitous, but has the advantage of being very open, and therefore suitable for a vast host. It passes through the whole of El Markha, and then, skirting the mountain, enters Wady Feiran at its south-western extremity. The probability seems on the whole to be that the Israelites pursued this last route.
After their journeys.—We find from Num_33:12-13, that Rephidim was reached from the wilderness of Sin by three journeys—from Sin to Dophkah, from Dophkah to Alush, and from Alusb to Rephidim. The distance by the route which we have supposed the Israelites to have taken is about fifty miles.
Rephidim means rests, or resting-places, and is an appropriate name for the central part of the Wady Feiran—the most fertile spot in the whole peninsula, where there is usually abundant water, rich vegetation, and numerous palm-trees. (Lepsius, Tour from Thebes to Sinai, pp. 21, 37; Stanley, Sinai and Palestine, pp. 40, 41.) According to Dean Stanley, “the oldest known tradition of the peninsula” identifies Rephidim with Paran—the seat of an early bishopric—undoubtedly the same word with Feiran.
There was no water.—Though Feiran is usually watered by a copious stream, there have been occasions when the brook has been dried up. Graul found it dry in March, 1858. (Stanley, p. 40, Note 3.)
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C. H. Mackintosh 1880 · Public Domain On v1 Exodus 17
Exodus 17
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? Wherefore do ye tempt the Lord?"(Ex. 17: 1, 2) Did we not know something of the humiliating evil of our own hearts, we should be quite at a loss to account for Israel’s marvellous insensibility to all the Lord’s goodness, faithfulness, and mighty acts. They had just seen bread descending from heaven to feed six hundred thousand people in the wilderness: and now they are " ready to stone" Moses for bringing them out into the wilderness to kill them with thirst. Nothing can exceed the desperate unbelief and wickedness of the human heart, save the superabounding grace of God. In that grace alone can any one find relief under the growing sense of his evil nature which circumstances tend to make manifest. Had Israel been transported directly from Egypt to Canaan, they would not have made such sad exhibitions of what the human heart is; and, as a consequence, they would not have proved such admirable ensamples or types for us; but their forty years’ wandering in the desert furnishes us with a volume of warning, admonition, and instruction, fruitful beyond conception. From it we learn, amongst many other things, the unvarying tendency of the heart to distrust God. Anything, in short, for it but God. It would rather lean upon a cobweb of human resources than upon the arm of an Omnipotent, all-wise, and infinitely gracious God; and the smallest cloud is more than sufficient to hide from its view the light of His blessed countenance. Well, therefore, may it be termed "An evil heart of unbelief" which will ever show itself ready to "depart from the living God."
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It is interesting to note the two great questions raised by unbelief, in this and the preceding chapter. They are precisely similar to those which spring up, within and around us, every day, namely, "what shall we eat? and what shall we drink?" We do not find the people raising the third question in the category, wherewithal shall we be clothed?" But here are the questions of the wilderness, "What!" "Where!" "How?" Faith has a brief but comprehensive answer to all the three, namely, GOD! Precious, perfect, answer! Oh! that the writer and the reader were more thoroughly acquainted with its force and fullness! We assuredly need to remember, when placed in a position of trial, that "there hath no temptation taken us but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, (or an "issue" ekbasin,) that ye may be able to bear it." (1 Cor. 10: 13) Whenever we get into trial, we may feel confident that, with the trial, there is an issue, and all we need is a broken will and a single eye to see it.
"And Moses cried unto the Lord, saying; What shall I do unto this people? they be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel." (Ver. 4-6.) Thus all is met by the most perfect grace. Every murmur brings out a fresh display. Here we have the refreshing stream gushing from the smitten rock - beauteous type of the Spirit given as the fruit of Christ’s accomplished sacrifice. In Ex. 16 we have a type of Christ coming down from heaven to give life to the world. In Ex. 17 we have a type of the Holy Ghost "shed forth," in virtue of Christ’s finished work. "They drank of that spiritual Rock that followed them, and that, Rock was Christ." (1 Cor. 10: 4) But who could drink till the Rock was smitten? Israel might have gazed on that rock and died of thirst while gazing; but, until smitten by the rod of God, it could yield no refreshment. This is plain enough. The Lord Jesus Christ was the centre and foundation of all God’s counsels of love and mercy. Through Him all blessing was to flow to man. The streams of grace were designed to gush forth from "the Lamb of God;" but then it was needful that the Lamb should be slain - that the work of the cross should be an accomplished fact, ere any of these things could be actualised. It was when the Rock of ages was cleft by the hand of Jehovah, that the flood-gates of eternal love were thrown wide open, and perishing sinners invited by the testimony of the Holy Ghost to "drink abundantly," drink deeply, drink freely. "The gift of the Holy Ghost" is the result of the Son’s accomplished work upon the cross. "The promise of the Father" could not be fulfilled until Christ had taken His seat at the right hand of the majesty in the heavens, having wrought out perfect righteousness, answered all the claims of holiness, magnified the law and made it honourable, borne the unmitigated wrath of God against sin, exhausted the power of death, and deprived the grave of its victory. He, having done all this, "ascended up on high, led captivity captive, and gave gifts unto men. Now that He ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things." (Eph. 4: 8-10.)
This is the true foundation of the Church’s peace, blessedness, and glory, for ever. Until the rock was smitten, the stream was pent up, and man could do nothing. What human hand could bring forth water from a flinty rock? And so, we may ask, what human righteousness could afford a warrant for opening the flood-gates of divine love? This is the true way in which to test man’s competency. He could not, by his doings, his sayings, or his feelings, furnish a ground for the mission of the Holy Ghost. Let him be or do what he may, he could not do this. But thank God, it is done; Christ has finished the work; the true Rock has been smitten, and the refreshing stream has issued forth, so that thirsty souls may drink. "The water that I shall give him," says Christ, "shall be in him a well of water, springing up into everlasting life." (John 4: 14) Again; "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit which they that believe on him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified. (John 7: 37-39; compare, also, Acts 19: 2)
Thus, as in the manna, we have a type of Christ, so in the stream gushing from the rock we have a type of the Holy Ghost. "If thou knewest the gift of God, (i.e., Christ) . . . . thou wouldst have asked of him, and he would have given thee living water," - i.e., the Spirit.
Such, then, is the teaching conveyed to the spiritual mind by the smitten rock; but the name of the place in which this significant type was presented is a standing memorial of man’s unbelief. "He called the name of the place Massah (i.e., temptation,) and Meribah, (i.e., chiding,) because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not?" (Ver. 7) After such repeated assurances and evidences of Jehovah’s presence, to raise such an enquiry proves the deep-seated unbelief of the human heart. It was? in point of fact, tempting Him. Thus did the Jews, in the day of Christ’s presence amongst them, seek of Him a sign from heaven, tempting Him. Faith never acts thus; it believes in, and enjoys, the divine presence, not by a sign, but by the knowledge of Himself. It knows He is there to be enjoyed, and it enjoys Him. Lord, grant us a more artless spirit of confidence.
The next point suggested by our chapter is one of special interest to us. "Then came Amalek and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill, with the rod of God in mine hand." (Ver. 8, 9) The gift of the Holy Ghost leads to conflict. The light rebukes and conflicts with the darkness. Where all is dark there is no struggle; but the very feeblest struggle bespeaks the presence of light. "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye should not do the things that ye would." (Gal. 5: 17) Thus it is in the chapter before us; we have the rock smitten and the water flowing forth, and immediately we read, "then came Amalek and fought with Israel."
This is the first time that Israel are seen in conflict with an external foe. Up to this point, the Lord had fought for them, as we read in Ex. 14. "The Lord shall fight for you, and ye shall hold your peace." But now the word is, "choose us out men." True, God must now fight in Israel, as, before, He had fought for them. This marks the difference, as to the type; and as to the antitype, we know that there is an immense difference between Christ’s battles for us, and the Holy Ghost’s battles in us. The former, blessed be God, are all over, the victory gained, and a glorious and an everlasting peace secured. The latter, on the contrary, are still going on.
Pharaoh and Amalek represent two different powers or influences; Pharaoh represents the hindrance to Israel’s deliverance from Egypt; Amalek represents the hindrance to their walk with God through the wilderness. Pharaoh used the things of Egypt to keep Israel from serving the Lord; he, therefore, prefigures Satan, who uses "this present evil world" against the people of God. Amalek, on the other hand, stands before us as the type of the flesh. He was the grandson of Esau, who preferred a mess of pottage to the birthright. (See Gen. 36: 12) He was the first who opposed Israel, after their baptism "in the cloud and in the sea." These facts serve to fix his character with great distinctness; and, in addition to these, we know that Saul was set aside from the kingdom of Israel, in consequence of his failing to destroy Amalek. (1 Sam. 15) And, further, we find that Haman is the last of the Amalekites of whom we find any notice in scripture. He was hanged on a gallows, in consequence of his wicked attempt against the seed of Israel. (See Esther) No Amalekite could obtain entrance into the congregation of the Lord. And, finally. in the chapter now before us, the Lord declares perpetual war with Amalek.
All these circumstances may be regarded as furnishing conclusive evidence of the fact that Amalek is a type of the flesh. The connection between his conflict with Israel and the water flowing out of the rock is most marked and instructive, and in full keeping with the believer’s conflict with his evil nature, which conflict is, as we know, consequent upon his having the new nature, and the Holy Ghost dwelling therein. Israel’s conflict began when they stood in the full power of redemption, and had tasted "that spiritual meat and drunk of that spiritual Rock." Until they met Amalek, they had nothing to do. They did not cope with Pharaoh. They did not break the power of Egypt nor snap asunder the chains of its thralldom. They did not divide the sea or submerge Pharaoh’s hosts beneath its waves. They did not bring down bread from heaven, or draw forth water out of the flinty rock. They neither had done, nor could they do, any of these things ; but now they are called to fight with Amalek. All the previous conflict had been between Jehovah and the enemy. They had but to "stand still" and gaze upon the mighty triumphs of Jehovah’s outstretched arm and enjoy the fruits of victory. The Lord had fought for them; but now He fights in or by them.
Thus is it also with the Church of God. The victories on which her eternal peace and blessedness are founded were gained, single-handed, by Christ for her. He was alone on the cross, alone in the tomb. The Church had to stand aside, for how could she be there? How could she vanquish Satan, endure the wrath of God, or rob death of its sting? Impossible. These things lay far beyond the reach of sinners, but not beyond the reach of Him who came to save them, and who alone was able to bear upon his shoulder the ponderous weight of all their sins, and roll the burden away for ever, by His infinite sacrifice, so that God the Holy Ghost, proceeding from God the Father, in virtue of the perfect atonement of God the Son, can take up His abode in the Church collectively, and in each member thereof individually.
Now it is when the Holy Ghost thus takes up His abode in us, consequent upon Christ’s death and resurrection, that our conflict begins. Christ has fought for us; the Holy Ghost fights in us. The very fact of our enjoying this first rich spoil of victory, puts us into direct conflict with the foe. But the comfort is that we are victors ere we enter upon the field of conflict at all. The believer approaches to the battle singing, "Thanks be to God which giveth us the victory through our Lord Jesus Christ." (1 Cor. 15: 57) We do not, therefore, fight uncertainly or as those that beat the air, while we seek to keep under the body and bring it into subjection. (1 Cor. 9: 26, 27) "We are more than conquerors through Him that loved us. (Rom. 8: 37) The grace in which we stand renders the flesh utterly void of power to lord it over us. (See Rom. 6 passim.) If the law is "the strength of sin," grace is the weakness thereof. The former gives sin power over us; the latter gives us power over sin.
"And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill, with the rod of God in mine hand. So Joshua did as Moses had said unto him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed. But Moses’ hands were heavy; and they took a stone and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword." (Verses 9-13)
We have, here, two distinct things, namely, conflict and intercession. Christ is on high for us, while the Holy Ghost carries on the mighty struggle in us. The two things go together. It is as we enter, by faith, into the prevalency of Christ’s intercession on our behalf, that we make head against our evil nature. Some there are who seek to overlook the fact of the Christian’s conflict with the flesh. They look upon regeneration as a total change or renewal of the old nature. Upon this principle, it would, necessarily, follow that the believer has nothing to struggle with. If my nature is renewed, what have I to contend with? Nothing. There is nothing within, inasmuch as my old nature is made new; and nothing without can affect me, inasmuch as there is no response from within. The world has no charms for one whose flesh is entirely changed; and Satan has nothing by or on which to act. To all who maintain such a theory, it may be said that they seem to forget the place which Amalek occupies in the history of the people of God. Had Israel conceived the idea that, when Pharaoh’s hosts were gone, their conflict was at an end, they would have been sadly put about when Amalek came upon them. The fact is, theirs only then began. Thus it is with the believer, for "all these things happened unto Israel for ensamples, and they are written for our admonition," (1 Cor. 10: 11) But there could be no "type," no "ensample," no admonition" in "these things," for one whose old nature is made new. Indeed, such an one can have but little need of any of those gracious provisions which God has made in His kingdom for those who are the subjects thereof.
We are distinctly taught in the Word that the believer carries about with him that which answers to Amalek, that is, "the flesh" - "the old man" - "the carnal mind." (Rom. 6: 6; Rom. 8: 7; Gal. 5: 17)Now, if the Christian, upon perceiving the stirrings of his evil nature, begins to doubt his being a Christian, he will not only render himself exceedingly unhappy, but also deprive himself of his vantage ground against the enemy. The flesh exists in the believer and will be there to the end of the chapter. The Holy Ghost fully recognises it as existing, as we may easily see, from various parts of the New Testament. In Romans 6 we read, "Let not sin therefore reign in your mortal bodies." Such a precept would be entirely uncalled for if the flesh were not existing in the believer. It would be out of character to tell us not to let sin reign, if it were not actually dwelling in us. There is a great difference between dwelling and reigning. It dwells in a believer, but it reigns in an unbeliever.
However, though it dwells in us, we have, thank God, a principle of power over it. "Sin shall not have dominion over you, for ye are not under the law, but under grace." The grace which, by the blood of the cross, has put away sin, insures us the victory, and gives us present power over its indwelling principle.
We have died to sin, and hence it has no claim over us. "He that has died is justified from sin." "Knowing this, that our old man has been crucified together, that the body of sin might be destroyed, that henceforth we should not serve sin." (Rom. 6: 6) "And Joshua discomfited Amalek and his people with the edge of the sword." All was victory; and Jehovah’s banner floated over the triumphant host, bearing the sweet and heart-sustaining inscription, "Jehovah-nissi" (the Lord my banner). The assurance of victory should be as complete as the sense of forgiveness, seeing both alike are founded upon the great fact that Jesus died and rose again. It is in the power of this that the believer enjoys a purged conscience and subdues. indwelling sin. The death of Christ having answered all the claims of God in reference to our sins, His resurrection becomes the spring of power, in all the details of conflict, afterwards. He died for us, and now He lives in us. The former gives us peace, the latter gives us power.
It is edifying to remark the contrast between Moses on the hill and Christ on the throne. The hands of our great Intercessor can never hang down. His intercession never fluctuates. "He ever liveth to make intercession for us." (Heb. 7) His intercession is never-ceasing and all-prevailing. Having taken His place on high, in the power of divine righteousness, He acts for us, according to what He is, and according to the infinite perfectness of what He has done. His hands can never hang down, nor can He need any one to hold them up. His perfect advocacy is founded upon His perfect sacrifice. He presents us before God, clothed in His own perfections, so that though we may ever have to keep our faces in the dust in the sense of what we are, yet the Spirit can only testify to us of what He is before God for us, and of what we are in Elim." "We are not in the flesh but in the Spirit." (Rom. 8) We are in the body, as to the fact of our condition; but we are not in the flesh, as to the principle of our standing. Moreover, the flesh is in us, though we are dead to it; but we are not in the flesh, because we are alive with Christ.
We may further remark, on this chapter, that Moses had the rod of God with him on the hill - the rod with which he had smitten the rock. This rod was the expression or symbol of the power of God, which is seen alike in atonement and intercession. When the work of atonement was accomplished, Christ took His seat in heaven, and sent down the Holy Ghost to take up His abode in the Church; so that there is an inseparable connection between the work of Christ and the work of the Spirit. There is the application of the power of God in each.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–6 Vers. 1-7. THE SECOND MUMURING FOR WATER. When the…
Vers. 1-7. THE SECOND MUMURING FOR WATER. When the Israelites had come to Rephidim which was probably in the Wady Feiran, near its junction with the Wady Esh-Sheikh, complaint arose, not, as at, (Exo_15:23) that there was no drinkable water, but that there was no water at all. Water had been expected, and consequently no supply had been brought; but none was found. Violent murmurs arose, and the people were ready to stone their leader (ver. 4), who had, they considered, brought them into the difficulty. As usual, Moses took his grief to God, and laid it before him, with the result that God gave miraculous relief. Moses was bidden to take his rod, and go with the elders to a particular rock known as "the rock in Horeb" (ver. 6), and there strike the rock, and water would flow forth. This he did, and a copious stream welled out, which furnished abundant drink to the whole multitude. In remembrance of the murmuring, he called the place Massah (trial) and Meribah (quarrel).
From the wilderness of Sin. See the comment on Exo_16:1. The sandy coast tract (El Murka) was probably quitted in lat. 28 42" nearly, and the Wady Feiran entered on at its south-western extremity. Two stations, Dophkah and Alush, lay between the Sin wilderness and Rephidim, as we learn from Num_33:12, Num_33:13. It is impossible to locate these places with exactness. After their journeys. The three stages from Sin to Dophkah, from Dophkah to Alush, and from Alush to Rephidim seem to be alluded to. According to the commandment of the Lord. Literally, "at the mouth of Jehovah," i.e. as God ordered them. The command was signified by the movement of the "pillar of the cloud." And pitched in Rephidim. The word Rephidim signifies "resting places," and "is the natural name for the paradise of the Bedouins in the palm-grove where the church and palace of the bishops of Paran formerly stood "(Stanley, Sinai and Palestine, p. 41). There was no water. The Wady Feiran is watered ordinarily by a copious stream; but at times the brook is dry (ibid. p. 40, note 3).
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Vers. 1-7. Water out of the rock.
did all drink the same spiritual drink; for they drank of that spiritual rock that followed them, and that rock was Christ". (1Co_10:4) When man is at his last gasp, perishing for lack of what he sorely needs, then God lavishes his mercies. All previous trials were as nothing compared with that which befel Israel at Rephidim. Lips parched, throats dry, bodies fevered with heat, hearts expectant and buoyed up with hope till the close of the day, then suddenly despairing they lay on the arid soil around the ill-named "resting-places," maddened, furious, desperate. Without water, they must perish in the course of a few hours they, "and their children" (ver. 3) the little tender innocents, a while ago so gay and sprightly and joyous, now drooping, listless, voiceless. What wonder that some hearts were stirred with fury against Moses, that some hands clutched stones, and were ready to launch them at their leader"s head? Men in such straits are often not masters of themselves, and scarcely answerable for the thoughts they think or the acts they do. But the greater the need, the richer the manifestation of God"s mercy. At God"s word, Moses strikes the rock; and the outcome is an abundant copious stream aye, "rivers of living water!" All were free to drink at once men, women, little children, cattle, asses all could take without stint, satiate themselves, drink of the water of life freely. And the water "followed them." From Rephidim, in the second year, to Kadesh, in the thirty-eighth year of the wanderings, there is no more complaint of want of water at any time, no need apparently of any new and distinct miracle.
And we too have WATER OUT OF THE ROCK, which is
1. Miraculous;
2. Abounding;
3. Life-giving.
1. Miraculous. For our Rock is Christ himself not the type, not the shadow, but the reality. Christ himself, the true and only-begotten Son of God, makes himself to us a perpetual, abiding, exhaustless source of a constant living stream, from which we may drink continually. "If any man thirst," he says, "let him come unto ME and drink"; (Joh_7:37) and again every man that thirsteth,come ye to the waters". (Isa_55:1) He "opens rivers in high places, and fountains in the midst of the valleys he "makes the wilderness a pool of water, and the dry land springs of water". (Isa_41:18) As from his riven side, upon the Cross, blood and water flowed down in a mingled stream, so ever does he give us by a standing miracle his atoning blood to expiate our guilt, and his pure spiritual influences to cleanse our hearts and purify our souls. And the supply is
2. Abounding. The water that he gives, is in each man "a well of water, springing up into everlasting life". (Joh_4:14) It is given without let or stint freely to "every one that thirsteth." This is his promise will pour water upon him that is thirsty, and floods upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thy offspring". (Isa_44:8) Men have but to thirst for the living stream, to desire it, long for it, and he pours it forth. As in heaven, "a pure water of life, clear as crystal, proceeds out of the throne of God and of the Lamb", (Rev_22:2) so even here there is a fountain opened for sin and for uncleanness, abundant, copious, never-failing of which all may drink freely. And the draught is
3. Life-giving. However weak we are, however drooping, however near to death, once let us drink of the precious water that he gives, and we are saved. Death is foiled, the destroyer forced to release his prey, life springs up again within the heart; every nerve is invigorated; every fibre of our frame recovers its tone. True "water of life" is that stream which wells forth from the riven side of the Lamb. Christ is "our Life;" and in him, and through him we have life. The water that he gives us is "living water for it is in truth the Spirit of him who is "the true God and the eternal life" (1Jn_5:20) who "hath life in himself." Lord, evermore give us this "life!
HOMILIES BY J. ORR Vers. 1-7. The water from the rock.
The Israelites pursued their journey to the mount of God. It was
1. By stages their journeys." It is well to discipline the mind tolook at life as a succession of stages. "Most people can bear one day"s evil; the thing that breaks one down is the trying to bear on one day the evil of two days, twenty days, a hundred days.
2. According to God"s commandment following still the guiding cloud.
3. It brought them in due course to Rephidim, the scene of a new trial, and of a new theocratic mercy.
I THE SITUATION. Its horrors can be better imagined than described.
1. The want of water. "There was no water for the people to drink" (ver. 1). Even where water was comparatively abundant, it would be a task of no small difficulty to supply the wants of so immense a multitude. Now they are conducted into a region where water absolutely fails them. The last drop in their water-skins is exhausted. There is a famine of the needful element. Scouts bring in the intelligence that the place is one of utter drought, without streams, wells, rivulets, oozing rocks, or any other means of renewing the supplies. Consternation sits on every face. Dismay is in every heart.
2. The consequent thirst. "And the people thirsted there for water" (ver. 3). The pangs of unallayed thirst constitute an intolerable torture. Hunger is attended by gnawings and tearings in one organ of the body that concerned in the reception of food. But thirst possesses the whole being. It mounts to the brain. It burns and rages like fever in the blood. Draining the body of its juices, it causes every nerve to throb with acute suffering. "Heart and flesh" cry out for the boon of water. It has been remarked that "I thirst" was the only expression of bodily suffering wrung from our Lord upon the cross.
3. The spiritual analogue. God brought the people into a situation in which they not only experienced acute thirst, but were made to feel that in their sore strait, nature could do nothing for them. If left to the resources of nature, they must inevitably perish. They cried for water, but it was not to be had. The depth said, It is not in me. The thirsty sand said, It is not in me. The sky that was as brass above them said, It is not in me. The dry, dead rocks around said, It is not in us. From no quarter could they extract so much as a drop of the precious liquid. The analogue to this is the condition of the spirit which has become awakened to the emptiness and unsatisfyingness of the world around it, of the finite generally; which feels the need of a higher life than the world can give it. In the renewed nature, it becomes definitively the thirst for God, for the living God, for his love, his favour, for knowledge of him, for participation in his life. (Psa_42:1, 2 63:1-3) Under conviction of sin, it is specially the thirst for pardon and holiness. (Ps 51 Ps 119 Ps 41 Ps 81 Ps 123) By bestowing on the Israelites supernatural water to quench their thirst, God declared at the same time his ability and willingness to supply these higher wants of the soul; nay, held out in type the promise of this gift. This is not a far-fetched application of the incident. The word spoken to the Israelites at Marah, "I am Jehovah that healeth thee", (Exo_15:26) gave them a key to the interpretation of this whole series of miraculous facts. We cannot say to what extent they used it; but the key was there. Just as at Marah, the healing of the waters was a symbol of the truth that Jehovah would be their healer in every sphere of their existence; as the gift of manna was the type and pledge of the gift of "that meat which endureth unto everlasting life"; (Joh_6:27) so, in the case before us, was the water from the rock, this supernatural water, an emblem and token of a supply in God for the satisfaction of spiritual thirst, and a pledge to his people that this supply would actually be made available for their wants.
II THE CHIDING (vers. 1-5). The behaviour of the people (making all allowance for their sore necessity) showed how little they had profited by past experiences of God"s kindness.
1. They chided with Moses. This is, they blamed, rebuked, reproved, reproached him for having brought them into this unhappy situation. How unreasonable was this, to chide with Moses, when they knew that in every step by which he had led them, Moses had only done God"s bidding. It was God"s arrangements they were quarrelling with, not the arrangements of Moses. But it is usually in this indirect way that murmuring against God, and rebellion against his will are carried on. Because of this chiding of the people, the place was called Meribah (ver. 7).
2. They asked Moses for the impossible. They said, "Give us water to drink" (ver. 2). Here was further unreasonableness. They knew very well that Moses could not give them water. There was none to give. Probably they meant that he should supply their wants by miracle. If so, the spirit of their demand was wholly unbecoming.
(1) They addresed themselves to Moses, not to God. They ought to have addressed themselves to God, but they did not.
(2) They did not in a becoming manner ask for the water, but violently demanded it.
(3) The demand was made in a spirit of unbelief. This is evident from verse 7 tempted the Lord, saying, Is the Lord among us, or not?" They did not believe that water could be provided for them.
3. They taunted Moses with design to kill them. This was a further disclosure of their unbelief. Twice, on previous occasions, they had made the same complaint, ostensibly against Moses, but really against God, (Exo_14:11 Exo_16:3) and twice had God shown them how unfounded were their ungenerous suspicions, lie had saved them from the Egyptians. He had supplied them with bread. Could they not now trust him to supply them with water? Perhaps, as a writer has remarked, had the combination of circumstances been exactly the same as before, their hearts would not have failed them. "But when are combinations of circumstances exactly the same? and when the new combination arises, the old faith is apt to fail" (Gibson on the miracle at Marah, "the Mosaic Era"). This, however, was part of the design, to reveal the Israelites to themselves, and show them the strength of this "evil heart of unbelief" within them, which was ever prompting them anew to depart from the living God. (Heb_3:12) We have equal need to beware of its operations in ourselves.
4. They were like to stone Moses. Moses speaks, in verse 5, as one driven to his wits" end by the unreasonableness and violence of the mob. He did, however, the right thing betook himself in his strait to God. There is perhaps no prayer, which in the discharge of public duties, servants of God are more frequently tempted to offer, or do offer with greater heartiness than this, that they "may be delivered from unreasonable and wicked men; for all men have not faith". (2Th_3:2)
III THE DELIVERANCE (vers. 5, 6). God, as before, grants a supply for the people"s wants. By bringing streams out of the rock for them, and causing waters to run down like rivers (Psa_78:15, Psa_78:16; Isa_48:21) he showed how wanton and ungrateful had been their suspicions of him, and how foolishly they had limited his power. Notice
1. God"s loving-kindness in this gift. This was very marked, when we remember how soon the people had forgotten previous mighty works.
(1) The water was given without chiding and rebuke. Save, indeed, as it was itself the most pointed of all rebukes of the unbelief of the murmurers. They had chided with Moses; but God, in return, does not chide with them. He is merciful to their unrighteousness, and seeks to overcome it by showering on them his undeserved benefits. He does not return them evil for evil, but seeks to overcome their evil with his good. It is the same loving-kindness which we see in the Gospel. God seeks to conquer us by love.
(2) The gift was plentiful. All scripture allusions to the miracle confirm this. (Psa_78:20 Psa_105:41; Isa_48:21) The tradition was, that the waters continued to flow, and followed the Israelites wherever they went. The Rabbins had a fable that the rock itself, in some way, accompanied the people in their journeys. In a figure, or parabolically even this was true, for the real rock was God himself, whose presence and agency in the miracle is denoted by the words, "Behold, I will stand before thee there upon the rock in Horeb" (ver. 6). It was probably in the parabolic sense that the Rabbins used the expression.
2. The manner of the gift. This is to be carefully noted.
(1) Elders were to be taken as witnesses of the transaction (ver. 5). This denoted that in what he did, God was looking beyond the immediate supply of the people"s bodily wants. The design was, of course, to secure for posterity a properly authenticated account of the miracle. The importance attached to evidence in this whole series of transactions is very marked (cf. Exo_4:1-10 Exo_7:9) A similar importance is attached to evidence in the law. (Deu_17:6, 7 19:15-21) This suggests to us how far we are, in believing scripture, from relying on "cunningly-devised fables". (2Pe_1:16) God took pains that his mighty works should not lack contemporary authentication. Christ, in like manner, took security for the transmission to posterity of a faithful account of his words and works, by appointing twelve apostles. (Luk_24:48; Act_1:21, Act_1:22) What additional confidence all this inspires in the historic ground-work of our religion! The direction for the appointment of formal witnesses had no doubt in view the character of the miracle as a pledge and type of spiritual blessings. As myths, these miracles might still suggest to us certain spiritual ideas; but their value would be gone as Divine acts, positively pledging the Divine fulness for the supply of "all the need" of the children of faith.
(2) Moses was to work the miracle by means of the rod (ver. 5). The rod appears here as the symbol of the authority with which Moses was invested, and also as the vehicle of the Divine power. The personal character of Moses sinks in this miracle as nearly out of sight as possible. God stands before him on the rock, and is all in all in the cleaving of it, and giving of the water. God is everything, Moses nothing.
(3) The rock was to be smitten (ver. 6). The distinction made between this miracle and that at Kadesh in the 40th year, (Num_20:7-12) where the rock was only to be spoken to, shows conclusively that the act of smiting was meant to be significant. The smiting was, first, a cleaving of the way for the passage of the waters, which otherwise would not have flowed, as contrasted, in the later miracle, with a renewal of what was practically the same supply. God would plainly have the people recognise a continuity in the supply of water at different-stages of the journey, the outward rock merging in the spiritual and invisible one from which the supply really came, and which was with them at all times and places. (cf. 1Co_10:4) But this is not the whole. The singular fact remains that the rock was to be smitten, and smitten with the rod wherewith "thou smotest the river." In other words, the way was to be opened for the waters by an act of violence, the smiting here, as in the case of the river, almost necessarily suggesting judgment. If there were indeed in this any typical allusion to the actual mode in which living waters were to be given to the world, viz. by the smiting of the rock Christ, it must have remained an enigma till later prophecies, and ultimately the event itself, threw light upon it. There is, however, nothing extravagant in believing that this form was given of design to the transaction, that, when the truth was known, believing minds, reverting to this smitten rock, might find in it all the more apt and suggestive an emblem of the great facts of their redemption.
3. Its spiritual teaching. The rock points to Christ. (1Co_10:4) The waters which flowed from it, accordingly, are to be taken, not simply as streams of literal refreshment for the Israelites, but spiritually, typically, symbolically may we not almost say sacramentally? as representative of spiritual blessings. So, in the above-cited passage, the apostle calls the water "spiritual drink," even as the manna was "spiritual." (1Co_10:3, 1Co_10:4) See below. We may extend the figure, and think of Christ, in turn, smiting with his cross the hard rock of the human heart, and causing living waters to flow forth from it. (cf. Joh_7:38) . While this obvious lesson is taught in addition, that in providing and ministering spiritual refreshment to his people, God can, and will, break through the greatest outward hindrances and impediments. (cf. Isa_35:6)
IV TEMPTING GOD. "They tempted the Lord, saying, Is the Lord among us or not?" (ver. 7). The peculiarity of this sin of Rephidim deserves to be carefully noted. Rephidim, it is true, is not the only instance of it; but it is the outstanding and typical one, and, as such, is frequently alluded to in Scripture (cf. Deu_6:16; Psa_95:8, Psa_95:9; Heb_3:8, Heb_3:9) The allusion in Psa_78:18, 19 tempted God in their heart by asking meat for their lust. Yea, they spake against God; they said, Can God furnish a table in the wilderness?" is to the incident in Nu 11. Comparing the different scripture references to this sin of "tempting," itwill be found that both in the Old and New Testaments, it is invariably connected with the idea of proposing tests to God, of putting him in some way to the proof, of prescribing to him conditions of action, compliance or non-compliance with which is to settle the question of his continued right to our trust and obedience. It is the spirit which challenges God, and is even peremptory in its demand that he shall do as it requires, if, forsooth, he is not to fall in its esteem. It is, as in the gospels, (Mat_16:1, etc.) the sign-seeking spirit, which, not satisfied with the ordinary evidences, demands exceptional ones, and lays down conditions on which belief in the revealed word is to be made to depend. Cf. Renan"s demand for "a commission, composed of physiologists, physicists, chemists, and persons accustomed to historical criticism," to sit in judgment on the miracles ("Life of Jesus," Introduction). It is, in short, the spirit which requires from God proofs of his faithfulness and love other than those which he has been pleased to give us, and which even presumes to dictate to him what these proofs shall be. It is, therefore, a spirit which carries distrust on the face of it, and is, besides, daringly presumptuous and irreverent. This furnishes the key to Christ"s second temptation in the wilderness. It was a temptation to put his father"s care and faithfulness to the test by casting himself down from the pinnacle of the temple. (Mat_4:5-8) And he repelled it by quoting the passage in Deuteronomy which alludes to this sin of Massah, "Ye shall not tempt the Lord your God". (Deu_6:16) It is forgotten by those who are guilty of this sin, that God brings us into situations of trial, not that we may test him, but that he may test us. Professor Tyndall"s proposal of a prayer-test may be cited as a not irrelevant illustration of the type of transgression referred to. J.O.
HOMILIES BY H. T. ROBJOHNS
Vers. 1-7. Christ our Spring.
drank of that spiritual rock," etc.. (1Co_10:4) Introduction may deal with the following important items, as all leading up to the theme of the homily the journey from Sin to Rephidim, (Num_33:12-14) the incidents connected with furnishing water out of the rock the fact that the water may have followed Israel for at least a few stations and on that fact (not on the Rabbinical legend) found the New Testament application of the Apostle Paul which justifies us in speaking here of Christ as The Eternal Spring of Refreshment to all believers. Expound the connection of 1Co_10:4; thus: By passing under the cloud and through the sea "our fathers" were baptised unto Moses, committed to him as to a leader they being, his disciples Thereupon two necessities bread and water both in a spiritual sense found in Christ. Even in the desert the water came not so much from the rock, as from the Lord of the rock: i.e. Christ.
I THE, SOUL, NEEDS REFRESHMENTi.e. , not only food for strength, but spiritual influences for refreshment. Show from Christian experience how many and powerful are the causes of depression, weariness, and fainting.
II OUT OF THE ROCK CHRIST REFRESHMENT SPRINGS. Refreshment does come from time to time to the faint. (See Dr. Raleigh on refreshing influences of "The Dew," in "Quiet Resting Places," p. 3! 37.) But the cause is Christ, the living and the ever near. As to the way in which the ministration comes, it does not concern us much to point out; enough to know the fact. Still there are many channels of this grace, e.g. , a gleam of morning sunshine, the song of a bird, the pleasant letter of a friend, etc. etc. Channels of the grace, mark! But what is the water itself? See Joh_7:37, Joh_7:38, Joh_7:39. "This spake he of the Spirit," etc. The water is the consolation of the Spirit; and the rock (from whom proceeds the Spirit) is Christ.
III THE REFRESHMENT SPRINGS IN UNLIKELY PLACES. As out of the very desolations of Rephidim came the water; so out of our very sorrows come our deepest consolations.
IV THE ROCK CHRIST EVER FOLLOWS US. Here give the fable of the Rabbis; and show that in it there was a deeper truth than the Rabbis knew. Paul saw it. The refreshments of the Spirit are not like angels" visits; for the Dispenser of the grace is never far away.
V WE ARE REFRESHED THAT WE MAY REFRESH. See Joh_7:38. "Out of his belly," etc. R.
HOMILIES BY D. YOUNG
Vers. 1-7. The giving of water in Rephidim.
I OBSERVE HOW THE PEOPLE CAME TO REPHIDIM. There is a distinct intimation that it was according to the commandment of Jehovah. He it was who led them where there was no water to drink, and equally he must have given them the intimation to pitch their tents. And we who read the narrative are not at all discomposed on learning that there was no water in this place of encampment. We remember how God has already shown that his ways are not as men"s ways, by taking his people where they were entangled in the land, and the wilderness shut them in. (Exo_14:3) And we are sure that as he then showed what men count folly to be the highest wisdom, so it would prove again. Water is a necessity, and when Jehovah takes his people where there is no water to drink, it must be under the compulsion of a still higher necessity. If water had been one of the chief things to consider, the people would never have gone to Rephidim at all. But at present the great matter for consideration was Sinai, the mountain where the people were to serve God. Everything else was in subordination to the sojourn at Sinai. God could bring Rephidim to Sinai, and he did so when he caused Moses to smite the rock; but it was not possible to bring Sinai to Rephidim.
II OBSERVE THEIR FIRST REQUEST, AND THE ANSWER OF MOSES. "Give us water that we may drink." The mere words, of course, tell us nothing as to the spirit of the request. In certain circumstances such a request would be innocent and natural enough. Jesus began his conversation with the woman at the well by asking her for a drink of water. The request here, however, was evidently expressed in a complaining, chiding tone; and we can only understand it as we come to study the rejoinder of Moses. That. rejoinder shows how he is becoming more and more alarmed at the perils into which the unbelief of the people is taking them. They are still looking towards Moses; they cannot be got to understand that he is as much dependent on the cloudy pillar as are the rest of them. Him who had been given to help and encourage their faith, they treat in such a way that he becomes a stumbling-block. Hence he tries his best to move away their thoughts from himself to Jehovah, with whose long-suffering he warns them that they are making very presumptuous and perilous experiments. They are on dangerous ground, and none the less dangerous because they tread it with such profane unconcern. There had now been several trials of the Divine long-suffering in the short time since they had left Egypt; (Exo_14:11, Exo_15:24, Exo_16:3, Exo_16:20, Exo_16:27) and through all these God had moved gently, providing and protecting, even in the midst of their unbelief. But this gentleness of dealing could not go on for ever; and Moses felt it was quite time to warn them, so that none in Israel might delude themselves with the notion that whatever they said and however they complained Jehovah would not smite them.
III IN DUE COURSE, THERE IS A SECOND APPEAL TO MOSES. Their first request seems to have come immediately on encamping. They look round with an instinctive feeling for the water supply; and, missing it, they ask for it. Then they wait awhile; and, of course, the longer they wait the more thirst begins to assert itself. Their children cry; and all the cattle signify, in an equally impressive way, their want of water. (Remember what a terrible calamity the want of water is in eastern countries.) No wonder then that increasing thirst drove the Israelites to the bitter complainings of ver. 3. It was not without a profound reason in the plans of God that waterless Rephidim lay so near Sinai. He will make his people to know the utter privations that belong to Rephidim as well as the bitterness of Marah and the abundance of Elim. Thus they passed in a very remarkable way, and in a very short time, through three great representative experiences with regard to the resources of nature. They found those resources existent but impaired at Marah; well-nigh perfect at Elim; and at Rephidim altogether absent. Then, to add further to the significance of Rephidim, God made the people to wait there till their want of water became little short of agony. Not that he delights in inflicting pain; but pain is often needful to teach great lessons, he seems to have made them wait longer at Rephidim where there was no water, than at Marah where the water was only bitter. Hence the exasperation, defiance, almost despair which find utterance in their second cry. For all they can see, they are on the point of death; they, their children and their cattle. And yet this very reference excusable as it might be in their half-maddened state suggested at once its own confutation. God had worked by special interventions to bring those very children and cattle out of Egypt intact. Those first-born especially, for whom the lamb had been slain and the blood sprinkled, was it likely they would perish from a thing so entirely within Divine control as lack of water? The truth seems to be that one more great discovery had. to be made by Israel before they came to Sinai. They had known Jehovah appearing to them in bondage and more and more manifesting his power; giving them at last an exceeding abundant deliverance from bondage and overwhelming their great enemy in all his strength. These were all completed experiences. There remained one thing more, namely that they should be made to feel their dependence on Jehovah for bread and water. That dependence must be taught in the most practical way, before he proceeded formally to ask as he did at Sinai, for the unreserved regard and obedience of his people.
IV THIS OCCASION EVIDENTLY BECAME THE MEANS OF DRAWING MOSES HIMSELF NEARER TO GOD. We feel that he was coming into peril from the exasperated people. They were, indeed, past all argument and expostulation suffering themselves, and made more frantic still by the cries of their children and the threatened damage to their property. So here again we see how Moses" own path was the path of faith. Jehovah has ever some fresh revelation of power to deepen the impression already made on the mind of his servant with regard to his omnipotence. Moses must be brought to feel by all sorts of illustrations that God can do everything which is not by its very nature impossible and which does not contradict his own character.
V OBSERVE THE METHOD OF SUPPLY.
1. God has the elders called out from among the people. Thus, for his own purposes, he still further extends the period of waiting. Possibly it was through these very elders, chosen and responsible men among the people, that the complaints and threats had come. The Israelites, even in their unbelief and worldliness, did not degenerate into a rabble. They had their leaders, whom they chose, recognised from the human point of view, as well as that leader whom God had sent, and whom they so often had despised and rejected. The time had come to make these elders feel their responsibility. Many who made light of Moses looked to them; and according to the way they spoke and acted, they would do much either to produce faith throughout the people, or, on the other hand, to produce unbelief.
2. God brings the rod once more into requisition, and as he does, makes a special connection of it with one accomplished work in particular. With that rod Moses had been the means of smiting the river and turning it to blood; the import of the reference evidently being that water everywhere is under the Divine control. By this time there must surely have been great virtue in the sight of the rod to call forth faith and expectation. Hitherto it had been used to destroy it delivered, indeed, at the same time that it destroyed but now it is called to a work of unmixed beneficence. All that had been done so far was right and necessary; but it is well that there should now be one work of the rod which, in blessing Israel, does not inflict harm on a single human being.
3. The source whence the water comes. From a rock. The smiting, of course, was simply a symbolic action, just as the smiting of the water was. It was not as if some blow had been struck, suddenly opening up a hidden reservoir. What God did here by smiting he commanded, at a later date, to be done by speaking. (Num_20:8) The water came, and was to be understood as coming, from a most unlikely place. Did we know more of the details, more as to the kind of rock that was smitten and the way in which the water gushed forth, we might be even more deeply impressed with the miracle. It may not be going too far to say that no amount of excavating or tunnelling would have got water from that rock. He who turned the water to blood made water to flow from an arid rock in some altogether mysterious way. Doubtless many of the Israelites were beginning to think that it was with a rocky God they had to deal; a hard, unsympathising Deity; that, in short, they had exchanged a human Pharaoh for a Divine one. And so God shows them that even the rock holds unexpected, abundant, and exactly appropriate blessings. The rock at Meribah was a good symbol of Jehovah for the time. He had already presented to the people much that was in aspect stern and unyielding; and he would have to do this still more in the future. And yet in the midst of all necessary hardness, he took care to refresh his people with gracious comforts and promises. He who demands that everything shall be done in righteousness, truth, and profound reverence for his will, is by no means one of those tyrants who seek to reap where they have not sown. Rather does he take his people into circumstances seemingly the most unfavourable, seeking there to teach them how, if they only sow a spirit of faith, obedience, and expectation, they shall reap a sufficient and steady supply for all their daily wants.
VI OBSERVE THE NAME THAT WAS GIVEN TO THE PLACE. Massah and Meribah. These words did not so much mark the power and providence of God as the unbelieving, self-regarding spirit of the people. This they constantly needed to be reminded of. It might well happen that some of the more sanguine would say, "We shall never be unbelievers again; we shall go with confidence into any place whatever, whither the Lord may lead us." And so these warning names are fixed for them to look back upon. The unbelief of the people was not to be lost in the glory of the Divine action, as if it were a thing of no consequence. We cannot dispense with any recollection of the past, however disagreeable it may be, which keeps before us our own deficiencies, and impresses upon us the need of constant humility. Y.
HOMILIES BY J. URQUHART Vers. 1-7. Trial and failure.
I THE PURPOSE OF RECURRING TRIALS. Israel, tried before at Marah, is now led from the comforts of Elim to the thirsty land of Rephidim. They might have learned something of their own heart and of God"s unfailing goodness, and now they are led hither that he may prove whether they will serve him or no. Trial comes that the teachings of truth may be changed into the convictions of trust.
II ISRAEL"S CRIME.
1. It was not unbelief, but impious presumption. They demand water, believing that it can be produced. They regard themselves as having a right to the choicest of God"s blessings. This presumptuous claim lies in the heart of all unbelief.
2. Their accusation of Moses and of God (ver. 3). They have belief but noprayer, no trust, only strife and bitterness.
(1) Their base ingratitude. All past mercies are blotted out because of a little present suffering.
(2) Their blindness. They might have asked themselves whether there was cause for this rebuke.
(3) Their stubbornness. They refused to bow themselves in prayer, or even to ask Moses to intercede for them.
(4) Their readiness to entertain the grossest suggestions of doubt.
III GOD"S LONG-SUFFERING.
1. Their murmuring is met with help. He might have proved himself to beamong them by his judgments; but he gives them water from the flinty rock. Not till mercy has done her utmost is judgment let loose against his people.
2. He labours to establish their faith in himself. The elders are taken aswitnesses, and the reek is smitten with the rod of God.
(Second sketch.)
I A PICTURE OF THE SEEKERS AFTER MORAL IMPROVEMENT WHO DO NOT FOLLOW THE PATHWAY OF FAITH.
1. Their unquenched thirst.
2. Their despair. It had been better for them, they say, that the desire to goforth had never been awakened; that the quest after a better country had never been entered upon.
3. Their cry, "Is the Lord among us or not?" Does God take thought of Us?is there a God? How often has youthful earnestness come to rest at last in the blankest unbelief!
II A PICTURE OF CHRIST, THE ANSWER TO THE SEEKER"S NEED.
1. The living rock, the changeless one, the sure foundation.
2. How he is made to us the fountain of living waters: he is smitten by therod of God on behalf of the sinful.
3. The water "followed them." Christ"s consolations the one perennialstream for refreshment and strength.
4. How he may be found: by following the guidance of those who testify ofhim. U.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 4 Give us water, that we may drink.
Exo_17:1-3
Give us water, that we may drink.
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Rephidim: ancient and modern
How far have we travelled from Rephidim? This is mere than a question in geography: it is a profound inquiry in morals. How far have we advanced morally, spiritually, and in all the higher ranges and Diviner outlooks of our being? Here we seem to be still at Rephidim. Geographers say they cannot find out the exact locality. Verily, there need be no difficulty about the exact locality--it is just where we are. Why be so emphatic about our being at Rephidim?
I. Because the people at Rephidim were tormented by a continual consciousness of necessity. How far have we got from necessity? Not one inch. Necessity has followed us all the time. We must advance from the lower to the higher. We have it before us as a certain and indisputable fact that for the support of the body we need external help: we need the whole ministry of kind and gracious nature. What wonder if in the education, and culture, and strengthening of the soul we need all heaven, with its infinite Trinity of Father, Son, and Holy Ghost? Were we pressed to affirm that necessity it would be in strict consonance with all the other wants that follow and devour our wasting life.
II. Because at Rephidim help was found in unexpected places and given in unexpected ways: Thou shalt smite the rock, and there shall come water out of it, that the people may drink. We are always helped by unexpected people, in unexpected ways, and at unexpected places. God would appear to delight in baffling the ingenuity that would forecast the future with too exclusive a minuteness. God will not allow us to trifle with His prerogatives. He will find water where we should find none. Why be so emphatic about still being at Rephidim?
III. Because peevish tempers were corrected by great duties in that ancient locality. Israel fell into fretfulness, and whining, and dissatisfaction, and rebellion. What did God do? He sent Amalek upon Israel. That is the function of war among the nations. It is no use reasoning with peevishness. It is time wasted to try to expostulate with any man who is in a whining mood of soul, displeased because of his bread, discontented because of the scarcity of water, making no allowance for the undulations of life--reasoning, remonstrance, expostulation would be lost. What must be done? An enemy must be raised up to smite him with the sword. Then he will come into a new mood of mind, forget his littleness, and, springing forward to a realization of his true power, he will lose in service the discontent which he contracted in unbelief. What we want to-day is persecution. We do not want eloquence, criticism--new learning, some new invention in theological confectionery that shall tempt appetites that have been sated; we want war--persecution--the enemy at the gate. Then we should begin to forgive one another, to pray for one another, to come more closely together at the altar and more near in that consent of soul which is blessed with insight into spiritual mysteries. We have lost in losing the enemy. The sting of Smithfield fire would correct our theology a good deal; the old gibbet would take the fretfulness out of our tone; the great earthquake rocking our cities would make us forget our animosities and unite us in bolder intercession. (J. Parker, D. D.)
Refreshing thoughts for the hot season
I was told by a gentleman who walked over one of the battle-fields on a hot summer night, after a day of carnage, that the cry of the wounded was absolutely unbearable, and after giving all supply that he could, he put his fingers to his ears, for the cry all over the plain was from hundreds of dying men, Water! Water! For Gods sake, give us water. Coming home from the store on a hot summer day, in the eventide, every muscle of your body exhausted with fatigue, what do you first ask for? A cup of water--fresh, clear, sparkling water. This Bible is all agleam with fountains, and rivers, and seas. The prophet sees the millennium, and cries, Streams in the desert. David thinks of the deep joy of the righteous, and calls it A river, the streams whereof shall make glad the city of God. While the New Testament holds forth ten thousand chalices filled with living water for a thirsty world.
I. Water is typical of the Gospel, because of its brightness. The fountain breaks forth from the side of the hill, flashing with gold, and silver, and beryl, and chrysolite; and as you see it, you almost clap your hands with gladness. But there is no brightness in it compared with this living fountain of the Gospel; for in each falling drop I see the glory of heaven.
II. Water typifies the Gospel by its refreshment. How different you feel after you get a glass of cool water, or after you have plunged into a bath! On a hot summer day there is nothing that so soon brings you back from a bad temper or a disturbed spirit, and puts you into a happy frame of mind and body, as cold water. Blessed be God for water. I love to hear it fall in the shower and dash in the cascade, and to see it rush from the ice pitcher into the clear glass. Hand round this nectar of the hills and drink, all of you, to the praise of Him who brewed it among the mountains. Thank God for water. But there is a better refreshment even than that. There was a time when you were hounded by convictions. Sinai thundered. The wrath of God cried, Fly. Justice cried, Fly. Your own fears cried, Fly. Mercy said, Come, come! and you plunged like a hart into the water brooks, and out of that flood your soul came up cool, and clean, and radiant; and you looked round and said, Come, and hear ye all that fear God, and I will tell you what He hath done for my soul.
III. Water typifies the Gospel because of its abundance. When we pour the water from the pitcher into the glass we have to be careful, or the glass will overflow, and we stop when the water has come to the rim. But when God, in summer, pours out His showers, He keeps pouring on and pouring on until the grass blades cry, Enough! and the flowers, Enough! and the trees, Enough! but God keeps pouring on and pouring on, until the fields are soaked, and the rivers overflow, and the cisterns are all filled and the great reservoirs are supplied, and there is water to turn the wheel, water to slake the thirst of the city, water to cleanse the air, water to wash the hemisphere. Abundance! And so with this glorious gospel. Enough for one, enough for all. Just after the battle of Antietam, with some of the other members of the Christian Commission, I went down to help look after the wounded, and on the afternoon of a very hot day I came to a pump of water. I saw a soldier, with musket, guarding the pump. I said, Why do you not fill my cup? He replied, Water is scarce. Here is a great army, and we do not know where to get water after this is gone; and I have orders to give no more than that. What a poor supply for a thirsty man on a hot day I But, glory be to God! that in this gospel fountain there is water enough for all the armies of the earth, and for all the armies of heaven. You cannot drink it dry.
IV. Water typifies the Gospel in the fact that it is perennial. In this hot summer weather some of the fountains have dried up; but stand you on the bank of the Amazon, or of the St. Lawrence, or of the Mississippi, or of the Ohio, and see if it runs dry. No; they have been flowing on for thousands of years, and they will probably flow on for thousands of years more. The trees of the forest have cast their leaves for ages into the bosom of these waters, and the birds of heaven have dipped their wings in the wave. And so it is with this gospel. It is a perennial gospel. On earth we only see a portion of that great River of Life; but after a while the river will rise, and it will join the tides of the celestial river that flows hard by the throne of God. (T. De Witt Talmage, D. D.)
Want of water a terrible experience
About 1858, while a number of routes from the proposed, now completed, Pacific railway were being surveyed, E. T. Scovill, of Cleveland, was in charge of a corps of engineers in Nevada. On one occasion they were obliged to leave their base of supplies for a trip of six days. On the fourth days journey their water gave out, and the sufferings of men and beasts were terrible. The heat appeared to rise from the sand like vapour and dance a death dance before the sufferers eyes. Not a breath of air stirred. The sun was like a great round furnace, The horses struggled on, their noses hung nearly to the ground, and their eyes bulged out of their heads like knots on a tree. Two of the men became delirious and were bound in the waggons. Near night a gulch was reached and all plunged into it expecting to find water. It was dry! The situation was desperate, when Mr. Scovill, taking in the situation at a glance, directed some to go up the gulch and some down and the one who found water to shout. Some found wet gravel and sand and with their hands dug a hole into which trickled water. It was brackish and warm, but it was water. Nothing ever tasted sweeter. They were saved. Next morning by digging a deep hole in the creek bed a good supply of water was obtained. As they were about to move away the next morning the thought struck Mr. Scovill that some other poor creature might come along the trail, strike the gulch, find a dry instead of a wet camp, and despair. So he took an empty flour-barrel and scrawled upon it: Water 1,000 feet up the gulch, E. T. Scovill, chief of engineers. This he stuck in the sand by the side of the trail. Now the scene of the story shifts to South America. Mr. Scovill sat in the Llama Club, Lima. He had gone to Peru to help Henry Meigs build those wonderful railways in the mountains. Here, to a company of Americans and English, he told the story of his journey across the plains. There was one man in the party who was evidently excited. As Mr. Scovill reached the end of the story, and told how he had put up the sign that water could be found a thousand feet up the gulch, the nervous stranger, a man of giant frame, leaped from his seat and took Scovill in his arms as if the latter had been a child. Then you are the man, are you? he exclaimed; you are the man who saved my life. I went across the desert a few days after you. I--my companions and I--suffered as you suffered. On the way we killed our horses and drank their blood. When we finally reached the gulch we had just strength enough left to enable us to crawl down into the dry creek bed. There we lay down to die, when one of us happened to see your blessed guide board. A thousand feet up the gulch we found water. If we hadnt I should not be here to-night to take the hand of the man who saved our lives.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1
CHAPTER XVII.
MERIBAH.
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Exo_17:1-7.
The people, miraculously fed, are therefore called to exhibit more confidence in God than hitherto, because much is required of him to whom much is given. They have now to plunge deeper into the wilderness; and after two stages which Exodus omits (Num_33:12-13), and just as they approach the mount of God, they find themselves without water. Even the Son of Man Himself was led into the wilderness next after the descent of the Spirit, and the avowal by the voice of God; nor is any true Christian to marvel if his seasons of special privilege are succeeded by special demands upon his firmness.
One finds himself conjecturing, very often, what nobler history, what grander analogies between type and antitype, what more gracious and lavish interpositions might have instructed us, if only the type had been less woefully imperfect--if Israel had been trustful as Moses was, and the crude material had not marred the design.
It would be more practical and edifying to reflect how often we ourselves, like Israel, might have learned and exemplified deep things of the grace of God, when all we really exhibited was the well-worn lesson of human frailty and divine forbearance.
In the story of our Lord, it has been observed that before the Pharisees directly assailed Himself, they found fault with His disciples who fasted not, or accosted them concerning Him Who ate with sinners. And so here the people really tempted God, but openly "strove with Moses," and with Aaron too, for the verb is a plural one: "Give ye water" (Exo_17:2).
But as Aaron is merely an agent and spokesman, the chief value of this tacit allusion to him, besides proving his fidelity, is to refute the notion that he sinks into comparative obscurity only after the sin of the golden calf. Already his position is one to be indicated rather than expressed; and Moses said, "Why do ye quarrel with me? wherefore do ye try the Lord?"
But the frenzy rose higher: it was he, and not a higher One, who had brought them out of Egypt; the upshot of it would only be "to kill us, and our children, and our cattle, with thirst."
Look closely at this expression, and a curious significance discloses itself. Was it mere covetousness, the spirit of the Jew Shylock lamenting in one breath his daughter and his ducats, which introduced the cattle along with the children into this complaint of dying men? Shylock himself, when death actually looked him in the face, readily sacrificed his fortune. Nor is it credible that a large number of people, really believing that a horrible death was imminent, would have spent any complaints upon their property. The language is exactly that of angry exaggeration. They have come through straits quite as desperate, and they know it well. It is not the fear of death, but the painful delay of rescue, the discomfort and misery of their condition in the meanwhile, the contrast between their sufferings and their own conception of the rights of the favourites of heaven, which is audible in this complaint. And thus their "Trial" and "Quarrel" are admirably epitomised in the phrase "Is Jehovah among us or not?" a phrase which has often since been in the heart, if not upon the lips, of men who had supposed the life divine to be one long holiday, the pilgrimage an excursion, when without are fightings and within fears, when they have great sorrow and heaviness in their hearts.
Because God is not a Judge, but a Father, the murmurs of Israel do not prevent Him from showing mercy. Accordingly, when Moses prays, he is bidden to go on before the people, bringing certain of their elders along with him for witnesses of the marvel that was to follow. Such is the Divine method. As soon as unbelief and discontent estranged the Jews of the New Testament from Christ, He would not vulgarise His miracles, nor do many mighty works among the unbelieving. After His resurrection He appeared not unto all the people, but unto witnesses chosen before. And as the Jews were chosen to bear witness to Him among the nations, so were these elders now to bear witness among the Jews, who might without their testimony have fallen into some such rationalising theory as that of Tacitus, who says that Moses discovered a fountain by examining a spot where wild asses lay.
With these witnesses, he is bidden to go to a rock in Horeb (so nearly had these murmurers approached the scene of the most awful of all manifestations of Him whose presence they debated), and there God was to stand before them upon the rock, making His universal presence a localised consciousness in their experience.
A true religion is progressive: every stage of it leans on the past and sustains the future; and so Moses must bring with him "the rod, wherewith thou smotest the river." The dullest can see the fitness of this allusion. Among all the wonders which the shepherd's wand had wrought, the mastery over the Nile, the plague which inflicted an unwonted thirst upon the inhabitants of that well-watered field of Zoan, was most to the purpose now. To kill and to make alive are the functions of the same Being, and He Who spoiled the Egyptian river will now refresh His heritage that is weary. At the touch of the prophetic wand the waters poured forth which thenceforth supplied them through all their desert wanderings.
Reserving the symbolic meaning of this event for a future study, we have to remember meanwhile the warning which the apostle here discovered. All the people drank of the rock, yet with many of them God was not pleased. Privilege is one thing--acceptance is quite another; and it shall be more tolerable at last for Sodom and Gomorrah than for nations, churches and men, who were content to resemble soil that drinketh in the rain that cometh upon it oft, and yet to remain unfruitful. Already the conduct of Israel was such that the place was named from human worthlessness rather than Divine beneficence. Too often, it is the more conspicuous part of the story of the relations of God and man.
AMALEK.
Exo_17:8-16.
Nothing can be more natural, to those who remember the value of a fountain in the East, than that Amalek should swoop down from his own territories upon Israel, as soon as this abundant river tempted his cupidity. This unprovoked attack of a kindred nation leads to another advance in the education of the people.
They had hitherto been the sheep of God: now they must become His warriors. At the Red Sea it was said to them, "Stand still, and see the salvation of the Lord ... the Lord shall fight for you, and ye shall hold your peace" (Exo_14:13). But it is not so now. Just as the function of every true miracle is to lead to a state of faith in which miracles are not required; just as a mother reaches her hand to a tottering infant, that presently the boy may go alone, so the Lord fought for Israel, that Israel might learn to fight for the Lord. The herd of slaves who came out of Egypt could not be trusted to stand fast in battle; and what a defeat would have done with them we may judge by their outcries at the very sight of Pharaoh. But now they had experience of Divine succour, and had drawn the inspiring breath of freedom. And so it was reasonable to expect that some chosen men of them at least will be able to endure the shock of battle. And if so, it was a matter of the last importance to develop and render conscious the national spirit, a spirit so noble in its unselfish readiness to die, and in its scorn of such material ills as anguish and mutilation compared with baseness and dishonour, that the re-kindling of it in seasons of peril and conflict is more than half a compensation for the horrors of a battle-field.
We do not now inquire what causes avail to justify the infliction and endurance of those horrors. Probably they will vary from age to age; and as the ties grow strong which bind mankind together, the rupture of them will be regarded with an ever-deepening shudder,--just as England today would certainly refuse to make war upon our American kinsmen for a provocation which (rightly or wrongly) she would not endure from Russians. But the point to be observed is that war cannot be inherently immoral, since God instructed in war the first nation that He ever trained, not using its experience of His immediate interpositions to supersede all need of human strife, but to make valiant soldiers, and adding some of the most precious lessons of all their later experience on the battle-field and by the sword. Now, it assuredly cannot be shown that anything in itself immoral is fostered and encouraged by the Old Testament. Slavery and divorce, which it was not yet possible to extirpate, were hampered, restricted, and reduced to a minimum, being "suffered" "because of the hardness of 'their' hearts" (Mat_19:8). The wildest assailant of the Pentateuch will scarcely pretend that it fosters and incites either divorce or slavery, as, beyond all question, it encourages the martial ardour of the Jews.
And yet war, though permissible, and in certain circumstances necessary, is only necessary as the lesser of two evils; it is not in itself good. Solomon, not David, could build the temple of the Lord; and Isaiah sharply contrasts the Messiah with even that providentially appointed conqueror, the only pagan who is called by God "My anointed," in that the one comes upon rulers as upon mortar, and as the potter treadeth clay, but the Other breaks not a bruised reed, nor quenches the smoking flax (Isa_41:25, Isa_42:3, Isa_45:1). The ideal of humanity is peace, and also it is happiness, but war may not yet have ceased to be a necessity of life, sometimes as ruinous to evade as any other form of suffering.
Another necessity of national development is the advancement of capable men. The empire of Napoleon would assuredly have withered, if only because its chief was as jealous of commanding genius as he was ready to advance and patronise capacity of the second order. It is a maxim that true greatness finds worthy colleagues and successors, and rejoices in them. And while the guidance of Jehovah is to be assumed throughout, it is significant that the first mention of the splendid commander and godly judge, during all whose days and the days of his contemporaries Israel served Jehovah, comes not in any express revelation or commandment of God; but the narrative relates that Moses said unto Joshua, "Choose out men for us and go out, fight with Amalek: tomorrow I will stand on the top of the hill with the rod of God in my hand." They are the words of one who had noted him already as "a man in whom is the Spirit" (Num_27:18), of one also who had unlearned, in the experience now of eighty years, the desire of glittering achievement and martial fame, who knew that the deepest fountains of real power are hidden, and was content that another should lead the headlong and victorious charge, if only it were his to hold, upon the top of the hill, the rod of God.
Once it was his own rod: with it the exiled shepherd controlled the sheep of his master; that it should be the medium of the miraculous had appeared to be an additional miracle, but now it was the very rod of God, nor was any cry to heaven more eloquent and better grounded than simply the reaching toward the skies, in long, steady, mute appeal, of that symbol of all His dealings with them--the plaguing of Egypt, the recession of the tide and its wild return, the bringing of water from the rock. Was all to be in vain? Should the wild boar waste the vine just brought out of Egypt before ever it reached the appointed vineyard? And we also should be able to plead with God the noble works that He hath done in our time. For us also there ought to be such experience as worketh hope. As long as the exertion was possible even to the heroic force which age had not abated, Moses thus prayed for his people; for the gesture was a prayer, and a grand one, and must not be criticised otherwise than as the act of a poetic and primitive genius, whose institutions throughout are full of spiritual import. While he did this, Israel prevailed; but the slow progress of the victory reminds us of these dreary centuries during which we are just able to discern some gradual advance of the kingdom of Christ on earth, but no rout, no collapse of evil. And why was this? Because the sustaining and permanent energy was not to flow from the prayers of one, however holy and however eminent; three men were together in the mountain, and the co-operation of them all was demanded; so that only when Aaron and Hur supported the sinking hand of their chief was the decisive victory given.
Now, the lesson from all this does not concern the High-priestly intercession of our Lord, for the office of Moses is consistently distinguished from the priesthood. Nor can the notion be tolerated that if our Lord requires mortal co-operation before asking and being given the heathen for His heritage, which is obviously the case, the reason can be at all expressed by that weakness which needed support.
No, the Lord our Priest is also Himself the dispenser of victory. To Him all power is given on earth, and to Him it is our duty to appeal for the triumph of His own cause. And here and there, doubtless, a Christian heart is fervent and faithful in its intercessions. To these, unknown, unsuspected by the combatants in the heat of battle,--to humble saints, some of them bed-ridden, ignorant, poverty-stricken, despised, holy souls who have no controversial skill, no missionary calling, but who possess the grace habitually to convert their wishes into prayers,--to such, perhaps, it is due that the idols of India and China are now bowing down. And when they cease to be a minority in so doing, when those who now criticise learn to sustain their flagging energies, we shall see a day of the Lord.
Observe, however, that as the active exertion of the host does not displace the silence of intercession, neither is it displaced itself: Joshua really bore his part in the discomfiture of Amalek and his host. And so it is always. The development of human energy to the uttermost is a part of the design of Him Who gave a task even to unfallen man. Let none suppose that to labour is (sufficiently and by itself) to pray; but also let none idly persuade himself that while energies and responsibilities are his, to pray is sufficiently to labour.
Thus it came to pass that Israel won its first victory in battle. Another step was taken toward the fulfilment of the promise to Abraham to make of him a great nation; and also toward the gradual transference of the national faith from a passive reliance in Divine interposition to an abiding confidence in Divine help. Let it be clearly understood that this latter is the nobler and the more mature faith.
With martial ardour, God took care to inculcate the sense of national responsibility, without which warriors become no more than brigands. So it was with Amalek: he had not been attacked or even menaced; he had marched out from his own territories to assail an innocent and kindred race ("then came Amalek" Exo_17:8), and his attack had been cruel and cowardly, he smote the hindmost, all that were feeble and in the rear, when they were faint and weary, and he feared not God (Deu_25:18). Against all such tactics the wrath of God was denounced when, because of them, Amalek was doomed to total extirpation.
Moses now built an altar, to imprint on the mind of the people this new lesson. And he called it, "The Lord is my Banner," a title which called the nation at once to valour and to obedience, which asserted that they were an army, but a consecrated one.
* * * * *
Now let us ask whether this simple story is at all the kind of thing which legend or myth would have created, for the first martial exploit of Israel. The obscure part played by Moses is not what we would expect; nor, even as a mediator, is the position of one whose arms must be held up a very romantic conception. If the object is to inspire the Jews for later struggles with more formidable foes, the story is ill-contrived, for we read of no surprising force of Amalek, and no inspiriting exploit of Joshua. Everything is as prosaic as the real course of events in this poor world is wont to be. And on that account it is all the more useful to us who live prosaic lives, and need the help of God among prosaic circumstances.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 Exo_17:1. After their journeys.]—Literally, “their breakings up,” alluding to…
CRITICAL NOTES.—
Exo_17:1. After their journeys.]—Literally, “their breakings up,” alluding to nomad life, and bringing vividly before the mind the pulling up of the tent-stakes and general break up of the camp, incident to the passage of a people through the desert. The places of encampment would naturally become landmarks to be counted in, remembered, and recorded. Cf. especially Numbers 33.—The commandment of the Lord.] That is, through the guiding pillar of cloud and fire. Cf. C. N. on Exo_13:21-22.
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Exo_17:2. Tempt]—More exactly, “put to the proof;” for so the word נסה signifies. God did put Abraham to the proof—which was right: Israel did put God to the proof—which was wrong. Proof in abundance had already been given that Jehovah was among His people. The want of water was a sore trial, but might itself have assured them that a supply would soon come. The daily provision of food by a miracle, added to all the foregoing tokens of Jehovah’s presence, should have controlled the spirit of the people, and confined their application to earnest believing petition.
Exo_17:6. Stand … upon the rock.]—This incident, especially when conceived according to the vividness of the original, is most pleasing and satisfying to the imagination of faith. “Behold Me! standing before thee there upon the rock.” It is from Him who is standing upon the rock that the waters really flow. By this Divine action, of taking up such a position, the Source and Medium are in a manner identified. This is the first rock-smiting recorded; the second is narrated in Numbers
20. It is no doubt to this first, more illustrious, instance that the Apostle alludes in 1Co_10:4. The outflow now caused appears to have been kept up for some time; and the desert of Sinai being near wherein Israel remained for about a year, this rock “followed them” with its welcome stream, becoming thereby typical of spiritual blessing. “That rock was (i.e., represented) the Christ.” An experience in the desert such as this, even if continued only for a few months, would worthily serve as a type to be carried down the ages: it is, however, to be noticed, that we do not read of the Hebrews again suffering from thirst till years have elapsed, and then it is in a locality a long way from this smitten rock in Horeb.
MAIN HOMILETICS OF THE PARAGRAPH.—Exo_17:1-7
HOREB; OR, THE NEEDFUL THINGS OF LLFE PROVIDENTIALLY SUPPLIED
The expression, “after their journeys,” in Exo_17:1, would lead us to expect that there was a station or two between the wilderness of Sin and Rephidim. And on reference to Num_33:12-14, we find that there were Dophkah and Alush. Nothing of importance occurred at these places. The Israelites were not tempted. God was not displeased. The life of man is not always eventful. It has many halting-places destitute of moral interest. But these are soon exchanged for scenes of trial. Moral character is developed better at Rephidim than at Dophkah and Alush.
I. That men are sometimes brought into great straits through lack of the ordinary things of life. “And there was no water for the people to drink.” Thus the Israelites lacked water. They had lacked bread only a few days previously. It is not the lot of man to be long free from trial of some kind. Trials come successively. This was the case with Job. Joseph escapes the pit and is put into the dungeon. David passes from the cave of Adullam to the wilds of Engedi. They are diversified according to the station in which our tent is fixed. Every sphere of life has something of perplexity connected with it, which tests our moral nature and brings the mercy of God near to us. We must learn both how to want and how to abound, to be sorrowful and yet always rejoicing. Thus by the varied trials of life man is made to feel that earth cannot give him abiding satisfaction, and he is led to anticipate the rest of heaven. Each sorrow in the wilderness would lead the true Israelite to long for the land of promise; and so all the vicissitudes of earth should create desires for the eternal satisfaction of heaven. The believer must not think of undisturbed repose while in the flesh. Life is a school in which sorrow is the first teacher, and in which we may learn the meaning of self. In the best gardens of earth there are graves; the garden of heaven is in eternal bloom. There the wilderness is unknown, and hunger and thirst are not experienced. The Lamb feeds them. They drink of the River of the Water of Life. But we see from this narrative, that each occasion of want on the part of Israel was signalised by a rich manifestation of the mercy of God. Their hunger was met by the manna. Their thirst was met by the streams of Horeb. The hour of man’s need is often the hour of God’s richest gift and blessing. Heaven gives kindly revelations of its love to sorrowful souls. Thus we see how thoroughly man depends upon God, even for the common necessities of life. The water we drink is the gift of His hand, and will cease to flow at His command. Man may experience want even in the paths in which he is Divinely led. Sorrow should lead to repentance and not to murmuring. Have you never felt the need of spiritual water? There is a thirst of soul compared with which physical thirst is unimportant, and which needs immediate attention. David thirsted for God. Earthly things cannot appease this thirst. The life of the soul cannot be sustained without the water of the Holy Spirit. It is absolutely essential. We are dependent upon heaven for it. No human creature can supply it. It flows clear as crystal from the throne of God and the Lamb. It is beyond price, and yet is free. It is refreshing to the weary soul. Here we drink of the stream; in the life to come we shall drink at the fountain head. If we thirst after God we shall diligently seek Him in the means of grace and in private prayer.
II. That when men are brought into great straits through lack of the ordinary things of life, they often appeal to human agencies rather than to Divine. “Wherefore the people did chide with Moses, and said, Give us water that we may drink.” Thus the Israelites blamed Moses for the straits into which they were brought through lack of water. How foolish, for did not he suffer from the same calamity? nor was it in his power to create fountains. How cruel, for was not he seeking their freedom? How fickle the approbation of men, it varies with the circumstances of life. People often go to the human in trouble when they ought to go to the Divine. It is the way of the world. God must be seen through all the agencies which He sends to conduct our life to its destined place. The seen things around us, which are influencing us, are only the means which heaven appoints to bring us to rest, and therefore our thoughts must not terminate in them, but must run on to that Being who has so wisely ordered them. Men are slow to see that all the circumstances of life are related to the providence of God, rather than to the immediate agencies which appear to have caused them. And if you are seeking spiritual water to quench the thirst of your soul, do not go to the creature for it, but to the Creator. The Israelites went to Moses and asked him to satisfy their thirst; but in vain. Not even the good things of this life, which are appointed by God for the true welfare of man, can satisfy this deeper longing of the soul. Science cannot. A good name cannot. Social enjoyment cannot. God alone can quench its thirst. Hence let no human soul seek to obtain from human agencies what alone can be obtained from the Divine. If you drink of the wells of earth you will thirst again; but if of the water of the Spirit you will thirst no more.
III. That when men are brought into straits through the lack of things they very much need, they often get them in the providence of God from the most unlikely sources.” “Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.” Thus we see that God did not flash immediate judgment upon these rebellious people. He is long-suffering toward the race. We must learn to be patient with those who injure us. God has regard to human need, and evil in men will not turn Him away from His promise. None need despair of His mercy. When the people chide, the minister should pray. When his perplexity is great he most needs direction from heaven; God always reveals to praying souls the best method of action in the time of trouble. To prayerful spirits He makes known the rock which shall relieve their need. Thus the thirst of Israel was quenched by water from a rock. Who would expect clear, bright, water from a flinty rock? Certainly not the most sanguine in the camp of Israel. We know not the possibilities of the things around us. The providence of God can make rocks into rivers to supply the need of His people. We often get our blessings from whence we least expect them; we get pity from the hard-hearted, money from the miserly, and harvests from barren places. Nature yields her secret treasures at the voice of heaven. Every rock in the desert is embraced in the providence of God. From whence shall come the water to satisfy the thirst of the soul? From the rivers of worldly pleasures? From the streams of human philosophy? From the wells of wealth? Nay; we point to One who was despised and rejected of men, a Man of sorrows and acquainted with grief, and say that from the Rock Christ Jesus comes the spiritual water, which alone can quench the thirst of the soul. Christ is set forth under the emblem of a rock. He is strong. He withstands all enemies. He is the true foundation for moral character. He is the abiding Refuge of the soul. Thus, is not human salvation from an unlikely source? Who would have predicted that the Divine Son of God would have died to save men from sin? Yet so it is, and from the smitten Christ there flows a stream which is equal to the moral thirst of humanity. Christ was smitten. He bore the penalties of a broken law. Heaven spared Him not. He was smitten in body and in soul (Isa_53:10). The supply of water from the rock was free. The waters which flowed forth from the rock were free to all the camp of Israel. We should not have been surprised if rebellion had limited the supply to the more worthy few; but no, the gifts of God are bestowed on the just and on the unjust. And so the mercy which is in Christ Jesus is free to all, even to the worst of sinners (Rev_22:17). The supply of water from the rock was abundant. He brought streams also out of the rock, and caused the waters to run down like rivers (Psa_78:16). There was sufficient water to meet the thirst of the entire camp. The mercy which is in Christ Jesus is superabundant; all may freely drink and yet there will be enough and to spare. Our Heavenly Father bestows not mercy with a sparing hand. He is rich in pity. The supply of water from the rock was pure. This water was not bitter. It was not poisonous. It was sweet. It was cooling. The mercy which is in Christ Jesus is sweet and clear as crystal. It cleanses those who drink it, and makes them meet for the inheritance of the saints in light. The supply of water from the rock was continuous. The water of the rock followed Israel. The mercy which is in Christ Jesus will never leave a trustful soul; but will follow it through all the wanderings of life. Our Heavenly Father is never absent from the good; goodness and mercy follow them all their days.
IV. That when men are brought into straits, the way in which they act therein will leave irreparable memorials of sin or victory. “And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?” (Exo_17:7.) In the conduct of the Israelites there had been base unbelief and ingratitude. They had chided Moses. They had forgotten the sweetened waters of Marah. They thought not of the pillar of cloud. In the presence of these things, they asked, “Is the Lord among us, or not?” Some men will not see the clearest indications of the Divine Presence in the experiences of life. They are slow to recognise God in their time of need. Heaven is with us as truly in need as in plenty. When life is in pain, then the consolations of Divine mercy are richest. Moral conduct always leaves memorials behind it. In the olden times names were changed in token of great soul-events; Jacob was changed to Israel. Every righteous act of the soul leaves its memorial in increased vigour of manhood, in purity and beauty of character, and in the rich blessing of God. Every sinful act of soul leaves its memorial in an impoverished and ruined manhood. Thus the scenes of life which ought to be radiant with Divine mercy, are often darkened by the sin of man. Let us not leave behind in our life memorials of strife and unbelief, but of faith and good works. Such memorials are abiding; once erected, they cannot be removed; hence the need that they should be worthy. LESSONS:—
1. That man is frequently called upon in this life to endure great physical need.
2. That the physical needs of life often reveal our real and inner character.
3. That the physical needs of life are no indication that God has failed us.
4. That the physical needs of life give us a great insight into the wealth and method of Divine mercy.
SUGGESTIVE COMMENTS ON THE VERSES
Exo_17:1-2. The trials of the Church are continued and multiplied in the time of pilgrimage.
The Church must encamp where the Word of God determines.
Want and hardship may attend God’s people where He bids them pitch.
Every strait is an occasion of stirring up the wicked to sin.
Unreasonable transgressors are apt to revile the innocent ministers of God.
God’s faithful ministers may justly turn away undeserved reproofs from themselves.
God’s faithful ministers labour to show men their unreasonableness in their temptation of God.
Exo_17:3-7. Unbelieving murmurers expostulate about judgments as if they were causeless.
Earnest prayers to Jehovah are the best means for God’s servants to use against the violent threats of men.
In the midst of threatenings God commands His servants to walk safely.
God may allow some murmurers to go and see His miracles wrought, but not all.
Murmurers fare the better and have mercies through believers who obey God.
God’s ministers are and must be exact in doing God’s commands before all men.
It is God’s pleasure to make places monuments of men’s sins by His naming them.
Temptation of God and contention with His servants usually go together.
It is high tempting of God to call in question His gracious presence with His people.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Human Hearts! Exo_17:1. Men may do much under the momentary influence of excitement. A coward has been known to become momentarily brave, as Sir Walter Scott evidently understood when he painted one of his characters in the “Fair Maid of Perth.” But the nature is not changed; for when the exciting cause ceases, then the effects vanish—like the music which dies away when the breeze ceases to touch the harp chords—or like the corpse of Edgar Allan Poe’s romance, which ceased to move when the electric battery was removed. So with Israel; great was their Red Sea triumph-song; but there was no change of heart. They had been like those sand toys which we buy for our children. You turn the box upside down, and then the little acrobat revolves and revolves till the sand is all run down, when he hangs motionless; or like that singular case in the now defunct Oxford Street Pantheon, which contained a bird drinking at a fountain. After every sip of the crystal fluid, it raised its head, swelled its gorgeous throat, trilled its glorious song, only so long as the machinery was wound up. When the chain and spring had run down, then the bullfinch stood stiff and still. The winding up had not changed it from a stuffed to a living bird. Israel, wrought up to enthusiasm on the spur of the moment, sang Jehovah’s praises by the Red Sea wave; but the wilderness-way cools their fervour. Alas! they soon show that their hearts had yet to be changed.
“Oh! wonderful rebellion,
Thou Lord of hope and life!
Betwixt Thee and Thy servant
There have been war and strife.”
Rephidim-Rest! Exo_17:1. The course of none has been along so beaten a road that they remember not fondly some “resting-places” in their journeys—some turns of their path in which lovely prospects broke in upon them—some soft plats of green refreshment to their weary feet. Talfourd says, such are confiding love—generous friendship—disinterested humanity. The Rephidim-rest was by no means barren. It was doubtless surrounded by steep shelving mountains of gneiss, the fantastic cleavage and variety of which added greatly to the beauty of the scene. It has been said that the scenery is not unlike Gleneoe without its heather. Through the plain nay be seen scattered groups of trees—the tamarisk with its long, feathery boughs—the palm-tree with its long, bare trunk, and tuft of broad leaves at the top—and the thick, straggling, thorn bushes. But palms and tamarisks were dotted all around; and on every knoll and mountain slope were ruined houses, churches, and walls, at the time Captain Palmer visited the scene. Farther on were some hundreds of palms—what Southey calls “a palm grove islanded amid the waste.”
“Mine eyes have seen Thy wonders
All through this desert land.”
Rephidim-Rebellion! Exo_17:2. How often—especially in Eastern lands and under Syrian skies—have we seen a morning fair and bright as ever dawned on mortal vision, and looked for a high noon golden and glowing, flashing its glories far and wide, only, when the hour arrived, to find it clouded and mournful, with wailing winds and muttering thunders! When the motley hosts of Moses clustered on the far shore of the Red Sea wave, what a bright dawn was their liberty—brighter far than the radiant beams of eastern dawnlight that lit up the wide waste where slept in their watery couches the mailed phalanxes of Pharaoh. Alas! how soon—ere noon—did that bright promise pale and fade—pale as pales the northern coruscations from the arctic zone—fade as fades the blush upon the cheek of consumption, beauteous when it is christened death. When Sir Samuel Baker was in Abyssinia, he saw the natives employing their cattle not only as beasts of burden, but for carrying supplies of water in skins slung at their sides. Probably the Israelites brought with them from Egypt supplies of water in this way. These would last until, having reached the Wilderness of Sin, they were called upon to turn away from the seashore, and get up among the mountains. Here the water supply becomes exhausted, and Israel once more sins. With fierce impatience, they turn to their leader, and heap upon him reproaches as bitter as they were unjust and ungrateful. The falling spoke of the revolving wheel returns and reascends. The ebbing tide of rebellion rolls in again. Thus troubles fall and rise again; temptations die and revive again. The Israelites murmur; and in their repinings we see the bias of human nature. Yet, on the base of rebellion there rises a lovely pillar, on which all ages may read the golden glories of the Lord—the Lord God merciful and gracious
“And yet I could not trust Thee,
Or wait upon Thine hand.”
Rephidim-Rock! Exo_17:6. About two miles below Paran, on the side towards Egypt from which the Israelites would have approached, there is a spot never noticed by former travellers, which is connected by Bedawin tradition with this miracle. Thus writes Captain Palmer of the Sinaitic Expedition:—Dr. Durbin, in his “Observations on the East,” says that the rock made more impression upon him than any natural object claiming to attest a miracle ever did. No moisture is now seen about the surface, but the Arabs say that there is water beneath the soil. They accordingly give to the stone the name of “The Concealed Spring of the Writer,” i.e., Moses. In Psa_114:8, it says that Jehovah turned the flint into a fountain of water. The manna was simply sent from heaven; but the water, on the contrary, was brought out of the smitten rock—the most unlikely place that could be imagined. Some men went about collecting funds for an important charity. They arrived in course of time at a very rich man’s door, who was known to be churlish in his manner and niggardly in his gifts; whereupon they said that there was no need to call on him, “He is not likely to give.” However, they entered, laid their case before him, and were beyond measure astonished when he gave them the largest donation of all. Rephidim-Rock was a most unlikely place from which to receive supplies of water. And nothing more unlikely than that life and happiness should flow from One crucified as a malefactor.
“What if my lips have thirsted?
Thou from the rock couldst bring
The pure refreshing water
Of some unfailing spring.”
Rock-Rifts! Exo_17:6. The command is: “Smite the rock” Moses lifts his rod, and with it he strikes the great granite mass. It is rent, torn asunder; and from inside the water bubbles up—gushes out—overflows in all directions—pours down into the valley—and rolls onward a clear, bright, and sparkling river. Law remarks that the antitype is the smitten Jesus.
(1.) It was from the stricken stone that the waters gushed out. The wounds of Jesus are the avenue of the Spirit. They give forth water—the sparkling emblem of the power of grace.
(2.) Sweet was this blessing to the pilgrims of the desert; but sweeter far to the true sons of God are those spiritual supplies, of which they drink with greediness and gladness.
“And now that I have tasted
The soul-reviving stream,
Alas! how sad and shameful
My late repinings seem.”
Seeing Purity! Exo_17:1-7. We have become familiar with the symbol of the stagnant pool, all whose impurities have settled at the bottom, and left its waters clear. The sunbeam or even the traveller’s staff soon discloses the “seeming purity to be real impurity.” But we have recently read that a tourist in the Holy Land on one occasion procured two little phials, which he filled with water from the Jordan. The liquid in one of the vessels was filtered, so as to be clear like crystal. The other bottle had in it the sediment as well as the water; and when shaken, it rose and discoloured the liquid. So with Israel; when Jehovah shook them, it was apparent that deep down at the bottom of the sea of their religious life there was much impurity. Affliction soon tests the integrity of our motives—the disinterestedness of our friendships—the reality of our faith in God. And so with Israel. The manna miracle had only caused the doubts and despairs to settle at the bottom of their heart; so that when the hand of God shook it by lack of water, loud murmurs rose up. All the goodness of God was forgotten; and maddened with thirst and rage, they threatened the life of their leader.
“Yes, I have vainly chided
Thy providential ways;
And I have mourned and murmured
When thou hast looked for praise.”
Prayer-Power! Exo_17:4. There is scarcely a material force or element which has not been at one time or another influenced by prayer. We speak of a flinty rock; and lo! waters gush forth plentifully when prayer touches it with her magic wand. We speak of the ocean; and lo! a pathway is made for the ransomed of the Lord, when prayer stretches over it her magic wand and divides it asunder. Talk of Aladdin’s lamp; behold the true secret of power in the uplifted hand and heart of Moses in the Mount. It will be one of the grand revelations of the future to see the proofs of the power of prayer—many and more marvellous than Jacob’s Peniel wrestlings—than Elijah’s Carmel agonisings—than Paul’s strong cryings and tears. As has been said, prayer plucks out the briers and thorns in the pathway of life, and covers that pathway with flowers and fruits—stretches out its mighty hand to heaven, and scatters the dark portentous cloud threatening destruction—links its hands to Divinity, so that it becomes strong as God, and can hurl defiance at all foes:
“I fear no foe, with Thee at hand to bless;
Prayer makes the Christian’s armour bright.”
Sanctified Suffering! Exo_17:3-7. It has been beautifully said, “There are many fruits which never turn sweet until the frost has lain upon them. There are many nuts that never fall from the boughs of the forest trees till the frost has opened and ripened them. And there are many elements of life that never grow sweet and beautiful until sorrow comes.” But these sorrows need the sanctifying influences of the Spirit to the end that they may ripen and sweeten the elements of character upon which they act. Without divine grace we may grow sour and ungainly under heart sorrows.
“God guideth all His children home
By paths we know not here;
But once with Him, His ways will be
To every loved one clear.”
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 I. Amalek, as we learn from Deu 25:18, had…
Exo 17:13
I. Amalek, as we learn from Deu 25:18, had "smitten the hindmost, even all that were feeble." The stragglers are always a temptation to the foe. The hindmost and the feeble are sure to be the first attacked, and therefore should have special care.
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II. Joshua discomfited Amalek, not Moses or some other friend. Let us keep our bitterness for sin, and our swords for the King’s enemies.
III. Amalek is not to be beaten without a fight. The struggle against sin is real, as we shall find to our cost if we are not wary.
IV. Moses was for each minding his own work, Joshua to fight, and himself to take the top of the hill.
V. Moses on the hill is an emblem of public prayer. There is a mystery about prayer that we cannot unravel. One of the bravest of Christian soldiers, scarred with many a fight, said, "I will therefore that men pray everywhere, lifting up holy hands."
VI. How much even the mightiest of men are dependent upon others much weaker than themselves. It was well for the fortunes of the day that Moses was not alone.
VII. An altar marked the place of battle, and glory was given to the Lord of hosts. The soldiers of the Cross should call the battlefields where they have won their bravest fights by the name of Him to whom they ascribe all might and majesty.
T. Champness, New Coins from Old Gold, p. 66.
Exo 17:15
I. The fight with Amalek was Israel’s first battle, and God made it to them the revelation of the mystery of all battles—the unseen spiritual things on which depend the final issues of all struggles and the progress of the world. (1) The main purpose of Israel’s history is the revelation of the unseen influences which mould the character and guide the progress of all people or minister to their decay and death. (a) The first apparent condition of success was the courage and skill of the commander and of the troops. The successes of life are to the capable, the brave, the enduring; but—and here is the great lesson of Rephidim—they are to capacity, courage, and energy married to, and not divorced from, the fear and the love of God. (b) There was a second and higher condition. Joshua fought while Moses was praying, and while he knew that Moses was praying. The people had a conscious hold on the strength of the arm of God. (2) It may be fairly asked if in all battles the victory is with those who can not only fight, but pray. The answer is that it is only on a very large scale that we can trace the ways of God. Yet we may say that in any conflict the best reinforcement, that which stands a man in best stead and raises the surest hope of victory, is the assurance that God is on his side.
II. The text is the revelation to us of the mystery of the great battle in which we are all combatants, the battle of life. "Jehovah-nissi" must be our watchword if we would not doom ourselves to go down before the foe. (1) The Lord is our banner against self, that baser part of us which is ever ensnaring, enslaving, and dragging us down into the pit. (2) The Lord is our banner against the world. (3) The Lord is our banner against the devil.
J. Baldwin Brown, The Sunday Afternoon, p. 235.
References: 27—Parker, vol. ii., p. 132. Exo 18:1-27.—W. M. Taylor, Moses the Lawgiver, p. 164.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Rephidim. Murmuring for Water. Opposition of Amalek
Rephidim. Murmuring for Water. Opposition of Amalek
Leaving the maritime plain the Israelites now strike inland, and after halting at Dophkah and Alush (see Num_33:12-13) they come to Rephidim. This is usually identified with the modern Wady Feiran, lying about 20 m. N. of Sinai. It is one of the oases of the peninsula, very fertile and usually well watered. On this occasion the brook was dry.
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1. After their journeys] RV 'by their journeys' (RM 'stages').
2. Tempt the Lord] challenge His power and willingness to provide for them, put Him to the proof by their unbelief: cp. Exo_17:7 see also Num_14:22; Num_20:13; Deu_6:16; Mat_4:7. Their unbelief was the less warranted as they had lately experienced God's providence in supplying their wants. This is the fourth murmuring: see on Exo_16:2.
5, 6. The elders] as representing the people (see on Exo_3:16), are to be the witnesses of the miracle. The people, perhaps on account of their sin, are to stand at a distance: cp. Exo_19:17. Thy rod] see on Exo_4:2, Exo_4:20. The river is the Nile: see Exo_7:20.
6. Horeb] see on 31. Tradition identifies the rock with a great detached fragment under the ridge of Ras es-Sufsafeh. This, however, is a long way from the supposed site of Eephidim. At the same time Moses and the elders are represented as going on before the people, so that the people obtained the water not at the rock, but some distance down the stream that flowed from it. If the stream continued to flow for some time, as seems natural to suppose, perhaps during the eleven months of the sojourn in that neighbourhood, the people would drink it at various points. This is probably the origin of the rabbinical legend, alluded to by St. Paul (1Co_10:4), that the rock followed the Israelites on their march. The apostle spiritualises the rock, making it a type of Christ, from whom flows a perennial stream of grace to Hi people.
7. Massah] 'trial' or 'proving.' Meribah] 'chiding.' The names are formed from the words used in Exo_17:2. Meribah is the name given to the place where water was again provided (see Num_20:13), but to distinguish it from the present Meribah it is called Meribah Kadesh in Deu_32:51. Some commentators hold that the account given here and that in Numbers 20 refer to the same occurrence. The resemblances are striking, but there are also manifest points of difference.
8. Amalek] The Amalekites, here described collectively in the singular number, were a nomadic tribe, very fierce and warlike, roaming over the desert country S. of Canaan, including the Sinaitic peninsula where the Israelites first encountered them. They probably regarded the Israelites as their rivals for supremacy. They gave them much trouble, not only at various times during the desert wanderings (see e.g. Num_13:29; Num_14:25, Num_14:43-45), but down to a late period of their history: see Jdg_6:3; 1Sa_15:1-8; 1 Samuel 30; 1Ch_4:43.
9. The first mention of Joshua. He was an Ephraimite, the son of Nun. He appears here as captain of the host, and later as the personal attendant of Moses (Exo_24:13; Exo_32:17; Exo_33:11). He was one of the spies sent to view the land of Canaan (Num_13:8; Num_14:6), and was afterwards chosen as the successor of Moses: see Num_27:18-23 and on Num_27:18. His name was originally Oshea, 'help' or 'salvation.' Moses afterwards changed his name to Joshua, 'Jehovah is my salvation.' The Gk. form of Joshua is Jesus: see Mat_1:12. In Act_7:45; Heb_4:8; Joshua the son of Nun is meant: see Intro, to Joshua.
10. According to Jewish tradition, Hur was the husband of Miriam: see on Exo_31:2.
11. The holding up of Moses' hands signified an appeal to God in intercession. His holding up the 'rod of God' in his hand was, at the same time, an appeal to his fighting men to remember what God had already done for them. The rod was associated with many wonderful deliverances, notably that at the Red Sea, so that the sight of it would inspire the warriors with courage and hope. On both grounds one can understand how it was that the fortune of the battle corresponded to the steadfastness with which Moses held up his hands. The story illustrates the value of prayer, in particular of intercessory prayer, and, at the same time, the necessity of prayer being accompanied with believing effort. Moses praying on the hill while the people are fighting in the valley is also an emblem of Christ interceding in the heavenly places for His people struggling upon earth: see Heb_4:14-16.
14. Write this., in a book] Written records, contemporary with the events described in them, were no doubt preserved for many generations, and would afford material for future historians. One of these early records was called the 'Book of the Wars of Jehovah': see on Num_21:14.
15. Built an altar] for the double purpose of offering sacrifices of thanksgiving, and of commemorating the victory by means of a monument: cp. Gen_33:20; Gen_35:7; Jos_22:26, Jos_22:27. Jehovahnissi] 'Jehovah is my banner,' meaning, 'under His banner, in His name and strength, I fight and conquer': cp. Psa_20:5-7.
16. For he said] RV 'and he said.' The words following are literally, 'because a hand upon the throne (of) Jah,' which may be rendered, 'because his (i.e. Amalek's) hand is against the throne of Jehovah, (therefore) will the Lord,' etc.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v6 The rock, type of life through the Spirit by…
rock
The rock, type of life through the Spirit by grace:
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(1) Christ the Rock 1Co 10:4
(2) The people utterly unworthy Exo 17:2; Eph 2:1-6.
(3) Characteristics of life through grace:
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 17 At Rephidim
CHAPTER 17 At Rephidim
1. The water from the rock (Exo 17:1-7)
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2. The conflict with Amalek (Exo 17:8-16)
From Sin they went to Dophkah and Alush before they came to Rephidim (Num 33:12-13). Again there was no water and Moses feared they might stone him. Without following the historical record we point out some of the most interesting lessons of the two events at Rephidim. The Rock is a type of Christ. Jehovah stood upon the rock to be smitten, even as “God was in Christ” (2Co 5:19). The smiting by the rod, used in judgment upon the river of Egypt , is the type of the death of Christ. There could be no water till the rock was smitten. There could be no water till Christ had died. The water from the cleft rock is the type of the Holy Spirit, who was given as the result of the finished work of Christ. Exodus 16 and 17 go together and John 6 and 7 go together likewise. In Exodus 16 we find the manna and in John 6 the bread of life. In Exodus 17 the water out of the rock, the type of the Holy Spirit; in John 7 the Lord Jesus announces the coming gift of the Holy Spirit. “If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this He spake of the Spirit, which they that believe on Him should receive; for the Holy Spirit was not yet given, because that Jesus was not yet glorified” (Joh 7:37-39). “They drank of that spiritual Rock that followed them, and that Rock was Christ” (1Co 10:4).
The first conflict followed. There was no conflict at the Red Sea , but immediately after the water had been given in such wonderful abundance, Amalek appeared. Amalek is the type of the flesh. The conflict illustrates Gal 5:17. “The flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary, the one to the other, so that ye should not do the things ye would.” The flesh and its lusts, which war against the soul (1Pe 2:11), are represented by Amalek. And Amalek attacked Israel , and Israel , Amalek. The attack was made when Israel in unbelief had asked, “Is the Lord among us or not?” Even so, when God’s people do not reckon in faith with the presence and the power of the Lord the flesh rises up; but if we walk in the Spirit we shall not fulfill the lusts of the flesh.
Joshua is here mentioned for the first time. He was twenty-seven years younger than Moses, that is fifty-three years. He is the type of the Lord Jesus Christ, the captain of our salvation. Moses, on top of the hill, represents Christ risen from the dead and at God’s right hand, to appear in the presence of God for us as our advocate. Aaron and Hur at Moses’ side typify His priesthood of loving sympathy and His righteousness. (“Hur” means “white,” the color used for righteousness.) But the hands of Christ never hang down. He ever liveth and intercedes for US.
Amalek is not destroyed and the flesh is not. Amalek’s end comes when Christ comes (see Num 24:17-20). The conflict with Amalek, the flesh, continues as long as we are in the body.
In Exo 17:14 we have the first command to Moses to write. Not so long ago critics claimed that writing at Moses’ time was unknown. The tablets of Lachish and Tel-el-Amarna have silenced this foolish assertion. The memorial altar, “Jehovah Nissi,” the Lord is my banner, tells us of victory. “The assurance of victory should be as complete as the sense of forgiveness, seeing both alike are founded upon the great fact that Jesus died and rose again. It is in the power of this that the believer enjoys a purged conscience and subdues indwelling sin. The death of Christ having answered all the claims of God in reference to our sins, His resurrection becomes the spring of power in all the details of conflict afterwards. He died for us, and now He lives in us. The former gives us peace, the latter gives us power.”
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Murmuring at Massah and Meribah
The Murmuring at Massah and Meribah
v. 1. And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, after several days’ marching, on each of which they encamped for the night, Num 33:12, according to the commandment of the Lord, and pitched in Rephidim, on the boundary of the wilderness of Sinai; and there was no water for the people to drink.
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v. 2. Wherefore the people did chide with Moses and said, Give us water that we may drink. They deliberately challenged Moses for an explanation; they started a quarrel, they wrangled. And Moses said unto them, Why chide ye with me? Wherefore do ye tempt the Lord? The second question was the explanation of the first, for in attacking Moses the people rebelled against the Lord and provoked Him to anger.
v. 3. And the people thirsted there for water; and the people murmured against Moses and said, Wherefore is this that thou hast brought us up out of Egypt to kill us and our children and our cattle with thirst? So this was the substance of their complaint, of their doubt as to the merciful presence of the Lord.
v. 4. And Moses cried unto the Lord, saying, What shall I do unto this people? They be almost ready to stone me. They held Moses responsible for the impending ruin, and assumed such an ugly attitude as to cause Moses to fear the worst.
v. 5. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, the shepherd’s staff which was his symbol of authority, take in thine hand and go. The solemn departure of Moses and the elders from the camp was to draw the attention of the entire army to their actions.
v. 6. Behold, I will stand before thee there upon the rock in Horeb, whose foot-hills extended down to the neighborhood of the camp; and thou shalt smite the rock, and there shall come water out of it that the people may drink. God assured Moses of His presence and definitely promised him a miracle. And Moses did so in the sight of the elders of Israel. They were witnesses to the miracle and could testify before the people as to the manner in which water had been produced.
v. 7. And he called the name of the place Massah (temptation) and Meribah (strife) because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not? So that had been their real transgression, the doubts as to the presence of the Lord with their army, the pillar of cloud and of fire apparently not being sufficient any more to uphold their faith. The events here narrated were considered an example of warning throughout the time of the Old Testament as well as in the New, Psa 95:8; Heb 4:9. And as it was Christ who journeyed with His people at that time and strengthened the faith of those who noted His presence in the miracle, so it is He who gives us at all times the true spiritual water to quench the thirst of our souls.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4 wilderness of Sin
wilderness of Sin
The word "Sin" here is the Hebrew name of the wilderness. It is not the English word "sin." See how you translated this in Exodus 16:1. (See: How to Translate Names)
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Rephidim
This means "the resting place," a place to rest on long journeys through the wilderness. (See: How to Translate Names)
Why do you quarrel with me? Why do you test Yahweh?
Moses uses these questions to scold the people. AT: "You should not quarrel with me! You should not test Yahweh!" (See: Rhetorical Question)
To kill us and our children and our cattle with thirst?
The people use this question to accuse Moses of wanting to kill them. AT: "You only brought us out here to kill us and our children and cattle by not letting us have any water to drink!" (See: Rhetorical Question and Assumed Knowledge and Implicit Information)
translationWords
Israel
desert
Yahweh
people group
Moses
test
Egypt
children
cow
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 6 17:1 from place to place: With a large and…
17:1 from place to place: With a large and diverse group, travel was undoubtedly slow and arduous. It is also possible that God was using this time to demonstrate his care by miraculously providing for their needs before bringing them to Mount Sinai and offering his covenant to them.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.