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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.”
Exodus 17:2-4 sits inside this longer paragraph.
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.”
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.”
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?
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?
And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
Wherefore the people strove with Moses, and said: 'Give us water that we may drink.' And Moses said unto them: 'Why strive ye with me? wherefore do ye try the LORD?'
And the people thirsted there for water; and the people murmured against Moses, and said: 'Wherefore hast thou brought us up out of Egypt, to kill us and our children and our cattle with thirst?'
And Moses cried unto the LORD, saying: 'What shall I do unto this people? they are almost ready to stone me.'
Questions where the Bible appears to say two different things, with the passages on each side set together.
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Geneva Bible translators 1599 · Public Domain On vv2, 4 Why distrust you God? why look ye not for…
Why distrust you God? why look ye not for succor of him without murmuring against us?
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv2–4 Exo 17:2 Wherefore the people did chide with Moses,…
Exo 17:2 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?
Ver. 2. The people did chide with Moses.] As they did before for bread. And as thirst is the more eager appetite, so they are more eager and earnest for water than they were for bread.
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Wherefore do ye tempt the Lord?] viz., Whether he be amongst you and be able by miracle to relieve you.
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 v2 By distrusting God’s power, and providence, and faithfulness, and…
By distrusting God’s power, and providence, and faithfulness, and goodness, upon such a small occasion, by refusing to submit to God’s will, and to wait upon him by humble and fervent prayers for relief, and instead thereof quarrelling with me, as if it were my fault, and murmuring against God under my name.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv2–4 Wherefore the people did chide with Moses,.... Contended with…
Wherefore the people did chide with Moses,.... Contended with him by words, expostulating with him in a very angry and indecent manner for bringing them thither; loading him with reproaches and calumnies, wrangling and quarrelling with him, and using him very ill, giving hard words and bad language:
and said, give us water, that we may drink; directing their speech both to Moses and Aaron, as the word "give" (g) being in the plural number shows; which was requiring that of them which only God could do and signifying as if they were under obligation to do it for them, since they had brought them out of Egypt, and had the care of them; and having seen so many miracles wrought by them, might conclude it was in their power to get them water when they pleased: had they desired them to pray to God for them, to give them water, and exercised faith on him, that he would provide for them, they had done well; which they might reasonably conclude he would, who had brought them out of Egypt, led them through the Red sea, had sweetened the waters at Marah for them, conducted them to fountains of water at Elim, and had rained flesh and bread about their tents in the wilderness of Sin, and still continued the manna with them:
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and Moses said unto them, why chide ye with me? as if it was I that brought you hither, whereas it is the Lord that goes before you in the pillar of cloud and fire, and as if I kept water from you, or could give it you at pleasure; how unreasonable, as well as how ungenerous is it in you to chide with me on this account
wherefore do you tempt the Lord? the Lord Christ, as appears from Co1 10:9 who with the Father and Spirit is the one Jehovah; him they tempted or tried; they tried whether he was present with them or not, Exo 17:7, they tried his power, whether he could give them water in a dry and desert land; and they tried his patience by chiding with his servants, and showing so much distrust of his power and providence, of his goodness and faithfulness; and by their wretched ingratitude and rebellion they tempted him to work a miracle for them.
(g) "Date", Pagninus, Montanus, &c.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain On vv2–3 Verse 2. Why chide ye with me?] God is…
Verse 2. Why chide ye with me?] God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he considers as directed against himself; why therefore do ye tempt him? Has he not given you sufficient proofs that he can destroy his enemies and support his friends? And is he not among you to do you good? Ex 17:7. Why therefore do ye doubt his power and goodness, and thus provoke him to treat you as his enemies?
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 v2 Exo 17:2. Wherefore do ye tempt the Lord? —…
Exo 17:2. Wherefore do ye tempt the Lord? — By distrusting his power, providence, and faithfulness, upon such a small occasion; by refusing to submit to his will, and to wait upon him in humble fervent prayer for relief; and instead thereof quarrelling with me, as if it were my fault that you want water, and by murmuring against God under my name.
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 v2 Tempt the Lord - It is a general characteristic…
Tempt the Lord - It is a general characteristic of the Israelites that the miracles, which met each need as it arose, failed to produce a habit of faith: but the severity of the trial, the faintness and anguish of thirst in the burning desert, must not be overlooked in appreciating their conduct.
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 v2 Chode, quarrelled and murmured. (Haydock) --- Tempt, requiring a…
Chode, quarrelled and murmured. (Haydock) --- Tempt, requiring a miracle, ver. 7.
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 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 v4 4. What shall I do — There was now…
4. What shall I do — There was now another mutiny, as in the Desert of Sin, but apparently more dangerous, for Moses regards his life as in peril. Yet, though himself in as great perplexity as the people, he consults Jehovah in simple faith, and meekly bears the threats of the insurgent crowd.
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 vv2–4 2. Wherefore] the Heb. is simply And.
2. Wherefore] the Heb. is simply And.
strove, i.e. disputed, expostulated. The word means properly to argue a case in a court of law; but it is often used more generally. Cf. as here, in the similar narrative, Num_20:3; Num_20:13; also Gen_26:20-22; Gen_31:36 (‘chode’), Jdg_11:25. (Not the word so rendered in Exo_2:13, Exo_21:22, which means to quarrel or fight.)
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why [as just before] do ye put Jehovah to the proof?] by doubting, viz. (v. 7) whether He is really in your midst (cf. Num_11:20; Num_14:14), and able to supply your needs. Tempt is a misleading rendering: for to ‘tempt,’ in modern English, has acquired the sense of provoking or enticing a person in order that he may act in a particular way: whereas the Heb. nissâh is a neutral word, and means to test or prove a person to see whether he will act in a particular way (Exo_16:4), or whether the character he bears is well established (1Ki_10:1). God thus ‘proves’ a person, or puts him to the test, when He subjects him to a trial, to ascertain what his character is, or whether his loyalty to Him is sincere (Exo_16:4, Deu_8:2; Deu_13:3; cf. Gen_22:1, Exo_15:25; Exo_20:20 : so the ‘temptations’ of Deu_4:34; Deu_7:19; Deu_29:3 are really trials, or provings, of Pharaoh’s disposition and purpose); and men test or ‘prove’ God when they act as if questioning, and so challenging Him to give proof of, His word, or promise, or ability to help; so here and v. 7 (cf. Deu_6:16, Psa_95:9), Num_14:22, Psa_78:18 (see v. 19 f.), Psa_78:41; Psa_78:56, Psa_106:14, cf. Isa_7:12 : in all these passages ‘tempt’ obscures the meaning.
If the analysis of the ch., adopted above, is correct, this clause will have stood originally after v. 3.
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 vv2–4 (2) The people did chide.—Water is scanty along the…
(2) The people did chide.—Water is scanty along the route by which we have supposed Rephidim to have been reached. Such a supply as the people may have brought with them from Elim would have been exhausted. They would have looked forward to Rephidim both for their immediate necessity and for replenishing their water-skins. They would be suffering both from thirst and disappointment. The needs of their children and their cattle (Exo_17:3) would be an aggravation of their pain. They would see no hope in the future. Under the circumstances we cannot be surprised at their “chiding.” Nothing but a very lively faith, or an utter resignation to the will of God, could have made a people patient and submissive in such an extremity.
Give us water.—It was not faith that spoke in these words, but wrath. They had no belief that Moses could give them water, and “were almost ready to stone” him (Exo_17:4).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv2–4 The people did chide. i.e. "quarrelled," made open murmurs…
The people did chide. i.e. "quarrelled," made open murmurs and complaint as before frequently. (Exo_14:11, 12 15:24 16:2, 3) Give us water. As Moses had already given them flesh (the quails) and bread (the manna), so it perhaps seemed to the people easy that he should give them such a common thing as water. Stanley notices (p. 70) that the wadys suggest the idea of water, and make its absence the more intolerable they are "exactly like rivers," with "torrent bed, and banks, and clefts inthe rock for tributary streams, and at times even rushes and shrubs fringing their course signs of "water, water everywhere, yet not a drop to drink." Wherefore do ye tempt the Lord ? To "tempt the Lord" is to try his patience by want of faith, to arouse his anger, to provoke him to punish us. It was the special sin of the Israelites during the whole period of their sojourn in the wilderness. They "tempted and provoked the most high; (Psa_78:56) "provoked him to anger with their inventions", (Psa_106:29) "murmured in their tents" (ib, 25), "provoked him at the sea" (ib, 7), "tempted him in the desert" (ib, 14). God"s long-suffering, notwithstanding all, is simply amazing!
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 v4 Thou shalt smite the rock.
Exo_17:4-7
Thou shalt smite the rock.
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Horeb; or, great mercies from unlikely sources
I. The secular department of human history will furnish abundant illustrations of this principle.
1. Does intelligence conduce to this end? Undoubtedly knowledge tends to make men secularly happy. How often, then, do you find streams of intelligence gushing from the most unlikely sources. Demosthenes was a stammerer; Homer and Milton were blind; Shakespeare was the son of a butcher.
2. Do philanthropic institutions conduce to the secular well-being of man? Unquestionably. If you look to the origin of temperance societies, asylums, provident associations, etc., you will find they have generally sprung from the most unlikely sources.
3. Does political liberty conduce to the secular well-being of man? Undoubtedly. It, too, has come mostly from unlikely sources--Moses, Luther, etc.
II. The spiritual department of human history will furnish still greater illustrations of this principle.
1. See it exemplified in the spiritual Deliverer of the race. Babe in manger; Son of carpenter; Man of sorrows, etc.; malefactor on cross. This rock, says St. Paul, is Christ--is like Christ. How?
(1) In the value of the blessings which emanate therefrom.
(a) Most needed.
(b) Most adequate.
(2) In the method employed to secure the blessing. Rock smitten.
(3) In the fact under notice, the unlikelihood of the source.
2. See it exemplified in the first preachers of the gospel. Poor fishermen, etc.
3. See it exemplified in the missionary enterprise. Carey, the shoemaker; Williams, the blacksmith; Moffat, the gardener, etc.
Conclusion: This subject suggests--
1. Good ground for trusting God in the greatest difficulty.
2. To remove all ground for glorying in your usefulness. God could make the meanest creatures do all and more than you can accomplish. (Homilist.)
Crying unto the Lord for help
Hiacoomes, an early Indian convert, was a remarkable man. Two years after his conversion (1743), having in the meantime been prepared by Mr. Mayhew, he commented teaching to the Indians the things of Christianity. He was not suffered to proceed without opposition from the Paw-Waws, Sachems, and other Indians; but he made this improvement of the injustice done him. I had, he remarked, one hand for injuries and another hand for God; while I received wrong with the one, I laid the faster hold on God with the other. These words should be written in gold. (New York Independent.)
The needful things of life providentially supplied
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.
1. It is not the lot of man to be long free from trial of some kind. Trials come successively. Job, Joseph, David. 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.
2. 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. 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.
3. But we see from this narrative that each occasion of want on the part of Israel was signalized 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 mans need is often the hour of Gods richest gift and blessing.
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. 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.
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. 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, etc. 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 the Divine mercy. (J. S. Exell, M. A.)
The smitten rock
I. The rock a type of Christ.
1. Its situation. In midst of wilderness.
2. Its stability (Isa_28:16).
3. Its durability. Jesus Christ is the same yesterday, to-day, and for ever.
II. Moses striking the rock. An act of violence required. When man is to be saved, the rod of Divine wrath strikes the Saviour, and the rock pours forth streams of everlasting salvation.
III. The purpose of the miracle. (I. Saunders.)
Water out of the rock, a type of Christ
I. As a rock it elegantly typed out Jesus Christ, fitly compared to a rock in five resemblances.
1. For the despicable appearance. The rock is in appearance dry and barren, the most unlikely thing in all the world to afford water, so as it was incredible to Moses and Aaron themselves to fetch water out of a rock. Even so Jesus Christ was (for outward form and appearance in the world) most unlikely of all men to afford any such waters of grace and salvation (Isa_53:2).
2. A Rock for exaltation and advancement. A rock is a promontory lifted up above the earth. Such a Rock was Christ advanced above the earth, yea, and the heavens; advanced above all men and creatures--
(1) In holiness and purity.
(2) In power and authority.
(3) In place and dignity(Joh_3:31).
3. A Rock for firmness and stability. He is the strength of Israel (Mat_16:18). Hence He is a rock of defence and safety to His chosen; and every wise man builds his house on this Rock.
4. A Rock of scandal and offence to wicked men (Rom_9:32).
5. A Rock for weight and danger and unavoidable judgment upon His adversaries, which, on whomsoever it shall fall, it will grind him to powder (Mat_21:44).
II. It was a type of Christ, as it sent out water in abundance to the people of Israel ready to perish for thirst. For so Jesus Christ is the only Rock that sends from Himself all the sweet waters of life for the salvation of His elect, otherwise ready to perish eternally. For explanation whereof, mark--
1. As from that rock issued waters to wash and cleanse themselves and their garments, so from this Rock stream waters of ablution or washing, which serve to wash away both the guilt of sin and stain of sin.
2. As from that rook issued waters to cool and comfort Israel in their weariness and wanderings, so from Jesus Christ do issue the waters of refrigeration and comfort, to cool and refresh the dry and thirsty soul; to allay the heat of a raging and accusing conscience, and to revive with new strength the fainting soul in temptation or persecution.
3. As from that rock streamed abundance of waters to make fruitful that barren wilderness wheresoever they ran, so only from the true Rock issue plentiful waters of grace to make our dry and barren hearts fruitful in all works of righteousness (Isa_44:3-4).
III. In the manner of attaining this water are many sweet resemblances.
1. The people might ask Moses for water, but Moses cannot give it. It is God must give it, and miraculously fetch it out of a rock.
2. The rock gives water, but not till it be smitten (verse 6).
3. It was the rod in Moses hand that smites and breaks the rock. Even so it was the Law given by Moses hand and our transgression against it that breaks the true Rock (Isa_53:5; Gal_3:13).
4. The rock was smitten, but it was not so much the striking on the rock, but the Lords standing upon it that gets water for Israel (verse 6). There was no virtue in the stroke, but all depended on Gods commandment and presence; even so it is not the death of Christ, nor an abundance of price and merit of His blood, nor the striking on this rock before mens eyes in the ministry of the Word and sacraments that can bring one drop of true water of comfort, but by the presence and word of Gods blessing. The efficacy of grace depends not on any means or work wrought, but it is Gods word and presence that doth all in them. (T. Taylor, D. D.)
Help from an unlikely source
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 mans 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, and laid their case before him, and to their surprise he at once responded by giving them the largest donation they had yet received. Rephidim-Rock was a most unlikely place from which to receive supplies of water.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v4 a place in the desert whose name means "testing"…
Massah
a place in the desert whose name means "testing" (See: How to Translate Names)
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Meribah
a place in the desert whose name means "complaining" (See: How to Translate Names)
translationWords
stone
elder
staff
Horeb
call
lord
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 vv2–3 17:2 testing the Lord is explained in 17:7. They…
17:2 testing the Lord is explained in 17:7. They doubted that God was really with them or cared for them, and they demanded that he prove his presence and care. God invites a test based on faith (“I do believe, but help me overcome my unbelief,” Mark 9:24), but he abhors a test based on doubt (i.e., I don’t believe, and I think God should prove himself to me, as in John 6:30). The test based on doubt makes us the judge and God the defendant.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.