Text -- Exodus 15:22-27 (NET)

The Bitter Water

15:22 Then Moses led Israel to journey away from the Red Sea. They went out to the Desert of Shur, walked for three days into the desert, and found no water. 15:23 Then they came to Marah, but they were not able to drink the waters of Marah, because they were bitter. (That is why its name was Marah.) 15:24 So the people murmured against Moses, saying, “What can we drink?” 15:25 He cried out to the Lord, and the Lord showed him a tree. When Moses threw it into the water, the water became safe to drink. There the Lord made for them a binding ordinance, and there he tested them. 15:26 He said, “If you will diligently obey the Lord your God, and do what is right in his sight, and pay attention to his commandments, and keep all his statutes, then all the diseases that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.” 15:27 Then they came to Elim, where there were twelve wells of water and seventy palm trees, and they camped there by the water.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 15:23

That is, Bitterness.

Wesley: Exo 15:25

It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer; he is the guide of the church's guides, and to the chief shepherd, the under shepherds must on all occasions apply themselves:

Wesley: Exo 15:25

Some think this wood had a peculiar virtue in it for this purpose, because it is said, God shewed him the tree. God is to be acknowledged, not only in the creating things useful for man, but in discovering their usefulness. But perhaps this was only a sign, and not a means of the cure, no more than the brazen serpent.

Wesley: Exo 15:25

That is, there he put them upon trial, admitted them as probationers for his favour. In short he tells them, Exo 15:26, what he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, and must take care, in every thing, to do that which was right in God's sight, and to keep all his statutes.

Wesley: Exo 15:25

That is, I will not bring upon thee any of the plagues of Egypt. This intimates, that if they were disobedient, the plagues which they had seen inflicted on their enemies should be brought on them. But if thou wilt be obedient, thou shalt be safe, the threatening is implied, but the promise is expressed,

Wesley: Exo 15:25

And will take care of thee wherever thou goest.

JFB: Exo 15:22

Comprehending all the western part of Arabia-Petræa. The desert of Etham was a part of it, extending round the northern portion of the Red Sea, and a considerable distance along its eastern shore; whereas the "wilderness of Shur" (now Sudhr) was the designation of all the desert region of Arabia-Petræa that lay next to Palestine.

JFB: Exo 15:23

Following the general route of all travellers southward, between the sea and the tableland of the Tih ("valley of wandering"), Marah is almost universally believed to be what is now called Howarah, in Wady Amarah, about thirty miles from the place where the Israelites landed on the eastern shore of the Red Sea--a distance quite sufficient for their march of three days. There is no other perennial spring in the intermediate space. The water still retains its ancient character, and has a bad name among the Arabs, who seldom allow their camels to partake of it.

JFB: Exo 15:25

Some travellers have pronounced this to be the Elvah of the Arabs--a shrub in form and flower resembling our hawthorn; others, the berries of the Ghurkhud--a bush found growing around all brackish fountains. But neither of these shrubs are known by the natives to possess such natural virtues. It is far more likely that God miraculously endowed some tree with the property of purifying the bitter water--a tree employed as the medium, but the sweetening was not dependent upon the nature or quality of the tree, but the power of God (compare Joh 9:6). And hence the "statute and ordinance" that followed, which would have been singularly inopportune if no miracle had been wrought.

JFB: Exo 15:25

God now brought the Israelites into circumstances which would put their faith and obedience to the test (compare Gen 22:1).

JFB: Exo 15:27

Supposed to be what is now called Wady-Ghurandel, the most extensive watercourse in the western desert--an oasis, adorned with a great variety of trees, among which the palm is still conspicuous, and fertilized by a copious stream. It is estimated to be a mile in breadth, but stretching out far to the northeast. After the weary travel through the desert, this must have appeared a most delightful encampment from its shade and verdure, as well as from its abundant supply of sweet water for the thirsty multitude. The palm is called "the tree of the desert," as its presence is always a sign of water. The palms in this spot are greatly increased in number, but the wells are diminished.

Clarke: Exo 15:22

The wilderness of Shur - This was on the coast of the Red Sea on their road to Mount Sinai. See the map.

Clarke: Exo 15:23

Marah - So called from the bitter waters found there. Dr. Shaw conjectures that this place is the same as that now called Corondel, where there is still a small rill which, if not diluted with dews or rain, continues brackish. See his account at the end of Exodus (Exo 40:38 (note)).

Clarke: Exo 15:24

The people murmured - They were in a state of great mental degradation, owing to their long and oppressive vassalage, and had no firmness of character. See Clarke’ s note on Exo 13:17.

Clarke: Exo 15:25

He cried unto the Lord - Moses was not only their leader, but also their mediator. Of prayer and dependence on the Almighty, the great mass of the Israelites appear to have had little knowledge at this time. Moses, therefore, had much to bear from their weakness, and the merciful Lord was long-suffering

Clarke: Exo 15:25

The Lord showed him a tree - What this tree was we know not: some think that the tree was extremely bitter itself, such as the quassia; and that God acted in this as he generally does, correcting contraries by contraries, which, among the ancient physicians, was a favourite maxim, Clavus clavo expellitur . The Targums of Jonathan and Jerusalem say that, when Moses prayed, "the Word of the Lord showed him the tree ארדפני ardiphney , on which he wrote the great and precious name of (Jehovah), and then threw it into the waters, and the waters thereby became sweet"But what the tree ardiphney was we are not informed

Many suppose that this tree which healed the bitter waters was symbolical of the cross of our blessed Redeemer, that has been the means of healing infected nature, and through the virtue of which the evils and bitters of life are sweetened, and rendered subservient to the best interests of God’ s followers. Whatever may be in the metaphor, this is true in fact; and hence the greatest of apostles gloried in the cross of our Lord Jesus Christ, by which the world was crucified to him and he unto the world

It appears that these waters were sweetened only for that occasion, as Dr. Shaw reports them to be still brackish, which appears to be occasioned by the abundance of natron which prevails in the surrounding soil. Thus we may infer that the natural cause of their bitterness or brackishness was permitted to resume its operations, when the occasion that rendered the change necessary had ceased to exist. Thus Christ simply changed that water into wine which was to be drawn out to be carried to the master of the feast; the rest of the water in the pots remaining as before. As the water of the Nile was so peculiarly excellent, to which they had been long accustomed, they could not easily put up with what was indifferent. See Clarke’ s note on Exo 7:18

Clarke: Exo 15:25

There he made for them - Though it is probable that the Israelites are here intended, yet the word לו lo should not be translated for them, but to him, for these statutes were given to Moses that he might deliver them to the people

Clarke: Exo 15:25

There he proved them - נסהו nissahu , he proved Him. By this murmuring of the people he proved Moses, to see, speaking after the manner of men, whether he would be faithful, and, in the midst of the trials to which he was likely to be exposed, whether he would continue to trust in the Lord, and seek all his help from him.

Clarke: Exo 15:26

If thou wilt diligently hearken - What is contained in this verse appears to be what is intended by the statute and ordinance mentioned in the preceding: If thou wilt diligently hearken unto the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, etc. This statute and ordinance implied the three following particulars

1.    That they should acknowledge Jehovah for their God, and thus avoid all idolatry

2.    That they should receive his word and testimony as a Divine revelation, binding on their hearts and lives, and thus be saved from profligacy of every kind, and from acknowledging the maxims or adopting the customs of the neighboring nations

3.    That they should continue to do so, and adorn their profession with a holy life.

hese things being attended to, then the promise of God was, that they should have none of the diseases of the Egyptians put on them; that they should be kept in a state of health of body and peace of mind; and if at any time they should be afflicted, on application to God the evil should be removed, because he was their healer or physician - I am the Lord that healeth thee. That the Israelites had in general a very good state of health, their history warrants us to believe; and when they were afflicted, as in the case of the fiery serpents, on application to God they were all healed. The Targum of Jonathan ben Uzziel states that the statutes which Moses received at this time were commandments concerning the observance of the Sabbath, duty to parents, the ordinances concerning wounds and bruises, and the penalties which sinners should incur by transgressing them. But it appears that the general ordinances already mentioned are those which are intended here, and this seems to be proved beyond dispute by Jer 7:22, Jer 7:23 : "For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt-offerings or sacrifices: but this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people; walk ye in all the ways that I have commanded you, that it may be well unto you."

Clarke: Exo 15:27

They came to Elim - This was in the desert of Sin, and, according to Dr. Shaw, about two leagues from Tor, and thirty from Marah or Corondel

Clarke: Exo 15:27

Twelve wells of water - One for each of the tribes of Israel, say the Targums of Jonathan and Jerusalem

Clarke: Exo 15:27

And threescore and ten palm trees - One for each of the seventy elders - Ibid

Dr. Shaw found nine of the twelve wells, the other three having been choked up with sand; and the seventy palm trees multiplied into more than 2000, the dates of which bring a considerable revenue to the Greek monks at Tor. See his account at the end of this book, (Exo 40:38 (note)) and see also the map. Thus sufficient evidence of the authenticity of this part of the sacred history remains, after the lapse of more than 3000 years

In the preceding notes the reader has been referred to Dr. Kennicott’ s translation and arrangement of the song of Moses. To this translation he prefixes the following observations: -

"This triumphant ode was sung by Moses and the sons of Israel: and the women, headed by Miriam, answered the men by repeating the two first lines of the song, altering only the first word, which two lines were probably sung more than once as a chorus

"The conclusion of this ode seems very manifest; and yet, though the ancient Jews had sense enough to write this song differently from prose; and though their authority has prevailed even, to this day in this and three other poems in the Old Testament, (Deut. 22; Judges 5; and 2 Sam. 22)., still expressed by them as poetry; yet have these critics carried their ideas of the song here to the end of Exo 15:19. The reason why the same has been done by others probably is, they thought that the particle כי for, which begins Exo 15:19, necessarily connected it with the preceding poetry. But this difficulty is removed by translating כי when, especially if we take Exo 15:19-21 as being a prose explanation of the manner in which this song of triumph was performed. For these three verses say that the men singers were answered in the chorus by Miriam and the women, accompanying their words with musical instruments. ‘ When the horse of Pharaoh had gone into the sea, and the Lord had brought the sea upon them; and Israel had passed, on dry land, in the midst of the sea; then Miriam took a timbrel, and all the women went out after her with timbrels and dances; and Miriam (with the women) answered them ( להם lahem , the men, by way of chorus) in the words, O sing ye, etc.’ That this chorus was sung more than Once is thus stated by Bishop Lowth: Maria, cum mulieribus, virorum choro identidem succinebat - Praelect. 19

"I shall now give what appears to me to be an exact translation of this whole song: -

Moses. Part

1.    I will sing to Jehovah, for he hath triumphed gloriously;
The horse and his rider hath he thrown into the sea

2.    My strength and my song is Jehovah;
And he is become to me for salvation:
This is my God, and I will celebrate him;
The God of my father, and I will exalt him

3.    (Perhaps a chorus sung by the men)
Jehovah is mighty in battle
Jehovah is his name!

(Chorus, by Miriam and the women.
Perhaps sung first in this place. )
O sing ye to Jehovah, for he hath triumphed gloriously:
The horse and his rider hath he thrown into the sea.

Moses. Part I

4.    Pharaoh’ s chariots and his host hath he cast into the sea;
And his chosen captains are drowned in the Red Sea

5.    The depths have covered them, they went down;
(They sank) to the bottom as a stone

6.    Thy right hand, Jehovah, is become glorious in power;
Thy right hand, Jehovah, dasheth in pieces the enemy

7.    And in the greatness of thine excellence thou overthrowest them that rise against thee.
Thou sendest forth thy wrath, which consumeth them as stubble

8.    Even at the blast of thy displeasure the waters are gathered together;
The floods stand upright as a heap,
Congealed are the depths in the very heart of the sea.

O sing ye to Jehovah, etc. Chorus by the women.

Moses. Part II

9.    The enemy said: ‘ I will pursue, I shall overtake;
I shall divide the spoil, my soul shall be satiated with them;
I will draw my sword, my hand shall destroy them.’

10.    Thou didst blow with thy wind, the sea covered them;
They sank as lead in the mighty waters

11.    Who is like thee among the gods, O Jehovah?
Who is like thee, glorious in holiness

12.    Fearful in praises; performing wonders!
Thou stretchest out thy right hand, the earth swalloweth them

13.    Thou in thy mercy leadest the people whom thou hast redeemed;
Thou in thy strength guidest to the habitation of thy holiness!

O sing ye to Jehovah, etc. Chorus by the women.

Moses. Part I

14.    The nations have heard, and are afraid;
Sorrow hath seized the inhabitants of Palestine

15.    Already are the dukes of Edom in consternation,
And the mighty men of Moab, trembling hath seized them;
All the inhabitants of Canaan do faint

16.    Fear and dread shall fall upon them;
Through the greatness of thine arm they shall be still as a stone

17.    Till thy people, Jehovah, pass over [Jordan];
Till the people pass over whom thou hast redeemed

18.    Thou shalt bring them and plant them in the mount of thine inheritance:
The place for thy rest which thou, Jehovah, hast made;
The sanctuary, Jehovah, which thy hands have established.

Grand Chorus by All

Jehovah for ever and ever shall reign.

1.    When poetry is consecrated to the service of God, and employed as above to commemorate his marvellous acts, it then becomes a very useful handmaid to piety, and God is honored by his gifts. God inspired the song of Moses, and perhaps from this very circumstance it has passed for current among the most polished of the heathen nations, that a poet is a person Divinely inspired; and hence the epithet of προφητης, prophet, and vates, of the same import, was given them among the Greeks and Romans

2.    The song of Moses is a proof of the miraculous passage of the Israelites through the Red Sea. There has been no period since the Hebrew nation left Egypt in which this song was not found among them, as composed on that occasion, and to commemorate that event. It may be therefore considered as completely authentic as any living witness could be who had himself passed through the Red Sea, and whose life had been protracted through all the intervening ages to the present day

3.    We have already seen that it is a song of triumph for the deliverance of the people of God, and that it was intended to point out the final salvation and triumph of the whole Church of Christ; so that in the heaven of heavens the redeemed of the Lord, both among the Jews and the Gentiles, shall unite together to sing the song of Moses and the song of the Lamb. See Rev 15:2-4. Reader, implore the mercy of God to enable thee to make thy calling and election sure, that thou mayest bear thy part in this glorious and eternal triumph.

Calvin: Exo 15:22

22.So Moses brought Moses now relates that, from the time, of their passage through the sea, they had been suffering for three days from the want of water, that the first they discovered was bitter, and that thence the name was given to the place. This was indeed no light temptation, to suffer thirst for three days in a dry land, and nowhere to meet with relief or remedy. No wonder, then, that they should have groaned with anxiety; but grief, when it is full of contumacy, deserves no pardon. In such an emergency, they should have directed their prayers to God; whereas they not only neglected to pray, but violently assailed Moses, and demanded of him the drink which they knew could only be given them by God. But because they had not yet learnt to trust in Him, they fly not to Him for aid, except by imperiously commanding Him, in the person of His servant, to obey their wishes; for this interrogation, “What shall we drink?” is as much as to say, “Arrange with God to supply us with drink.” But they do not directly address God, of whose assistance they feel that they have need, because unbelief is ever proud.

Calvin: Exo 15:25

25.And he cried Hence we gather that Moses alone duly prayed when the people tumultuously rose against him, and that they who were not worthy of the common air itself were abundantly supplied with sweet water. Herein shone forth the inestimable mercy of God, who deigned to change the nature of the water for the purpose of supplying such wicked, and rebellious, and ungrateful men. He might have given them sweet water to drink at first, but He wished by the bitter to make prominent the bitterness which lurked in their hearts. He might, too, have corrected by His mere will the evil in the waters, so that they should have grown sweet spontaneously. It is not certain why He preferred to apply the tree, except to reprove their foolish impiety by showing that He has many remedies in His power for every evil. A question also arises as to the tree, whether it inherently possessed the property which it there exercised. But although probable arguments may be adduced on both sides, I rather incline to the opinion that there was indeed a natural power concealed in the tree, and yet that the taste of the water was miraculously corrected; because it would have been difficult so speedily to collect a sufficient quantity of the tree for purifying a river; for 600,000 men, together with their wives and children and cattle, would not have been contented with a little streamlet. But I am led by no trifling reason to think that this property was previously existing in the tree; because it is plain that a particular species was pointed out to Moses, yet does not that prevent us from believing that a greater efficacy than usual was imparted to it, so that the waters should be immediately sweetened by its being put into them. What follows in the second part of the verse admits of a double signification, viz., either that, whereas God had there ordained a statute, yet that He was tempted by the people; or, because God was tempted by the people, therefore He had ordained the statute. If the first sense be preferred, their crime will be augmented by the comparison; for the impiety of the people was all the worse because, being taught by the voice of God, yet in the very same place they gave the reins to their rebellious spirit. But I rather embrace the latter sense, viz., that God chastised the sin of the people by whom He had been tempted. It was in fact a kind of tempting of God, because they not only doubtingly inquired who should give them water, but in these words manifested their despair. But because in the same context it is said, “there he made for them a statute, and there he tempted (or proved) them,” the name of God appears to be the subject in both clauses, and it is predicated of the people that they received the ordinance and were proved. Thus the meaning will be, that after God had tried His people, by the want of water, He at the same time admonished them by His word, that hereafter they should submit themselves more teachably and obediently to His commands.

Calvin: Exo 15:26

26.If thou wilt diligently hearken Moses now unfolds what was the statute or ordinance which God promulgated. For here the reference is not to the whole law which was afterwards given on mount Sinai, but to the special admonition which served to chastise the wickedness of the people. The sum of it is, that if the Israelites were tractable and, obedient to God, He on the other hand would be kind and. bountiful to them. And it is an implied rebuke, that they might know whatever troubles they experienced to be, brought upon them by their sins. He proposes the Egyptians to them as an example, whose rebellion they had seen punished by God with such severe and heavy calamities. “I am the Lord that healeth thee,” is immediately added in confirmation, as if he had said, that the Israelites were liable to the same plagues which had been inflicted on the Egyptians, and were only exempt from them because God performed the office of a healer. And truly whatsoever diseases afflict the human race, we may see in them, as in so many mirrors, our own, miseries, that, we may perceive that there is no health in us, except in so far as God spares us. We are also taught in this verse that this is the rule of a good life, when we obey God’s voice and study to please Him. But because the will of God was soon after to be proclaimed in the law, He expressly commands them to “give ear to His commandments, and to keep His statutes.” ¹⁷⁰ I know not whether there is any force in the opinion of some who distinguish the word חקים , chokim, (which it is usual to translate “statutes,”) from precepts, as if they were mere declarations of His pleasure to which no reason is attached. Let it suffice that God’s law is commended under many names, to take away all pretext of ignorance.

Calvin: Exo 15:27

27.And they came to Elim Moses here relates that a more pleasant station was granted to the people, when they were led to a well-watered spot, even planted with palm-trees, which do not usually grow in a dry soil. But we learn from what precedes, that this was a concession to their infirmity, because they had borne their thirst so impatiently.

Defender: Exo 15:24

Note God's responses to the murmurings (complaining) of Israel, acting for a while in grace and patience but eventually acting in judgment. He first provided pure water (Exo 15:25); next He provided food (Exo 16:2, Exo 16:7, Exo 16:8, Exo 16:9, Exo 16:12), and then a continuous water supply (Exo 17:3). But eventually God sent them into exile in the wilderness (Num 14:2, Num 14:27, Num 14:29, Num 14:36), and even put many to death (Num 16:11, Num 16:41). Finally, their murmurings ceased after the miracle of the budding of Aaron's rod, which was a symbol of the resurrection (Num 17:5, Num 17:10). God's attitude toward murmuring on the part of believers today is indicated in 1Co 10:10 and Phi 2:14."

Defender: Exo 15:25

The miracle here may be simply that of revealing to Moses a tree whose bark or leaves had the ability to react chemically with the noxious waters of Marah (meaning "bitter") to make them potable. This possibility cannot be pursued in the present absence of knowledge concerning the nature of either the waters or the tree. Of course, the phenomenon could also have been an actual physical miracle. In any case, the complaints of the people gave God an occasion to again show Himself able to meet their needs but also to urge them henceforth to be obedient and believing people."

TSK: Exo 15:22

wilderness of Shur : This lay on the eastern shore of the Heroopolitic gulf of the Red Sea, and is still called the desert of Shur, according to Dr. Shaw. Gen 16:7, Gen 25:18; 1Sa 15:7

three days : Exo 3:18

TSK: Exo 15:23

Marah : Num 33:8

Marah : i.e. bitterness, Rth 1:20

TSK: Exo 15:24

Exo 14:11, Exo 16:2, Exo 16:8, Exo 16:9, Exo 17:3, Exo 17:4; Num 11:1-6, Num 14:1-4, Num 16:11, Num 16:41, Num 17:10; Num 20:2-5, Num 21:5; 1Co 10:10; Phi 2:14; Jud 1:16

What : Exo 17:3; Psa 78:19, Psa 78:20; Mat 6:25

TSK: Exo 15:25

cried : Exo 14:10, Exo 17:4; Psa 50:15, Psa 91:15, Psa 99:6; Jer 15:1

a tree : 2Ki 2:21, 2Ki 4:41; 1Co 1:18

a statute : Jos 24:21-25

proved : Exo 16:4; Deu 8:2, Deu 8:16, Deu 13:3; Jdg 2:22, Jdg 3:1, Jdg 3:4; Psa 66:10, Psa 81:7; Pro 17:3; Jer 9:7; 1Pe 1:6, 1Pe 1:7

TSK: Exo 15:26

If thou : Lev 26:3, Lev 26:13; Deu 7:12, Deu 7:13, Deu 7:15, Deu 28:1-15

and wilt : Deu 12:28, Deu 13:18; 1Ki 11:33, 1Ki 11:38; 2Ki 22:2; Eze 18:5

diseases : Exo 9:10, Exo 9:11, Exo 12:29; Deu 7:15, Deu 28:27, Deu 28:60

for I am : Exo 23:25; 2Ki 20:5; Job 5:18; Psa 41:3, Psa 41:4, Psa 103:3, Psa 147:3; Isa 57:18; Jer 8:22, Jer 33:6; Hos 6:1; Jam 5:11-16

TSK: Exo 15:27

Elim : This was on the northern skirts of the desert of Sin, and, according to Dr. Shaw, two leagues from Tor, and near 30 from Corondel, which he conjectures to be Marah, where there is a small rill, which is brackish. He found but nine of the wells, the other three being filled up with sand; but the 70 palm trees had increased into more than 2,000. Num 33:9; Isa 12:3; Eze 47:12; Rev 7:17, Rev 22:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 15:22

So Moses - Literally, And Moses. The history of the journey from the Red Sea to Sinai begins in fact with this verse, which would more conveniently have been the commencement of another chapter.

From the Red sea - The station where Moses and his people halted to celebrate their deliverance is generally admitted to be the Ayoun Musa, i. e. the fountains of Moses. It is the only green spot near the passage over the Red Sea. There are several wells there, which in the time of Moses were probably enclosed and kept with great care by the Egyptians, for the use of the frequent convoys to and from their ancient settlements at Sarbutel Khadem and the Wady Mughara.

The wilderness of Shur - This name belongs to the whole district between the northeastern frontier of Egypt and Palestine. The word is undoubtedly Egyptian, and is derived probably from the word Khar which designated all the country between Egypt and Syria proper.

Three days - The distance between Ayoun Musa and Huwara, the first spot where any water is found on the route, is 33 geographical miles. The whole district is a tract of sand, or rough gravel.

Barnes: Exo 15:23

Marah - Now identified with the fount of Huwara. The fountain rises from a large mound, a whitish petrifaction, deposited by the water, and is considered by the Arabians to be the worst in the whole district.

Barnes: Exo 15:25

A tree ... - The statement points to a natural agency, but the result was manifestly supernatural.

He made ... - The Lord then set before them the fundamental principle of implicit trust, to be shown by obedience. The healing of the water was a symbol of deliverance from physical and spiritual evils.

Barnes: Exo 15:27

Elim - The valley of Gharandel, two hours’ journey south of Huwara.

Twelve wells - Read springs; the Hebrew denotes natural sources. These springs may have been perennial when a richer vegetation clothed the adjacent heights.

Poole: Exo 15:22

Shur so usually called, Gen 16:7 ; and by the Israelites, Etham, as may be gathered by comparing this place with Num 33:8 , for both there and here it is said they went three days in this wilderness.

Poole: Exo 15:25

The waters were made sweet not so much by any virtue in that tree, as by the power of God, who used this rather as a sign to the Israelites, than as an instrument to himself in this work.

There he made for them a statute: God, or Moses in God’ s name, and by his order, constituted and published to them a statute. Which seems to be understood not of any, particular statute or law, as that concerning the sabbath, or their duty to their parents, or the like; for the specifying of their duties is reserved to another time and place; but of a general law or rule formerly given, and now solemnly renewed by Moses at God’ s command, like that given to Abraham their father, Gen 17:1 , Walk before me, and be perfect . God having thus far performed his part of that covenant made with Abraham and his seed, to bring them out of Egypt towards Canaan, tells them that he expects and requires of them their observance of the condition of that covenant, and gives them this indefinite and universal law or precept, that they should obey and fulfil all the commands which God had already laid upon them or their parents, and which he should hereafter reveal to them. This sense may be gathered out of the following verse, wherein he explains what he meant by this

statute even all God’ s statutes or commandments , which if they would keep, he engageth himself to preserve and deliver them. So it is only a change of the number, the singular, statute, being put for the plural, statutes, which is a figure very frequently used both in Scripture and in other authors. God having now eased them of the hard and iron yoke of the Egyptians, puts his sweet and easy yoke upon them; and having undertaken to be their King, and Protector, and Captain, he claims their subjection to himself, and to his laws or statutes.

He proved them or, tried them , i.e. the Israelites. There he tried both their faith by the difficulty now mentioned, viz. their want of water, and their future obedience by this general command, which he is about to branch forth into divers particulars.

Poole: Exo 15:26

None of these diseases upon thee nor other evils or plagues; but, on the contrary, I will bless thee with all manner of blessings. Under one branch or part of the blessings of God’ s covenant, he includes all the rest by a very common synecdoche.

That healeth thee or, thy physician , for all thy maladies both of soul and body.

Poole: Exo 15:27

Palm trees were both pleasant for their shade, and refreshing for their sweet fruit. Thus the Israelites are obliged and encouraged to the obedience commanded, by being put into better circumstances than they were under in their last station.

PBC: Exo 15:23

THE BITTER WATERS SWEETENED

Haydock: Exo 15:22

Sur, which is called Etham, " Pough, " (Numbers xxxiii. 7,) on which account both sides of the Red Sea are described by the same name; hence some have groundlessly asserted that the Hebrews came out of the Red Sea by the same way they entered it. (Haydock)

Haydock: Exo 15:23

Mara, about halfway between Suez and Mt. Sinai. The waters are said to be still potable, though of a disagreeable nitrous taste. (Calmet)

Haydock: Exo 15:25

A tree, (lignum,) or piece of wood, which had the natural property here ascribed to it, Ecclesiasticus xxxviii. 4. (Calmet) ---

Though we can hardly suppose, that all the collection of waters would be thus rendered sweet, unless God had given it a miraculous efficacy. (Haydock) ---

It foreshewed the virtue of the cross. (Theodoret, ix. 26.) ---

Him, Moses, and the people of Israel, of which he was now the sole head or king. (Haydock) ---

God proved on this occasion the disposition of the Hebrews to enter into the alliance, of which he proposes to them the heads, ver. seq. [ver. 26.?] Josue xxiv. 25, makes use of nearly the same words. God begins to take upon himself the administration of the republic, appointing the forms of judicature, Jeremias vii. 22. What regarded sacrifices, was given upon occasion of their idolatry. (Du Hamel)

Haydock: Exo 15:26

Healer. God delivered his people from every infirmity, which might prevent any one from joining the rest of their tribes on the night of the exit, Psalm civ. 37.

Haydock: Exo 15:27

Elim, to the north-west of Sinai. Shaw says there are now only nine fountains. (Haydock) ---

Strabo mentions a place of this description, five days' journey from Jericho, which was consecrated to the gods. (B. xvi. p. 511.) (Calmet) ---

We might here, (at the conclusion of the third age, according to those who call the deluge the first, and Abraham's call, the second,) pause, with Dr. Worthington, to take a view of the progress of the Church, and of the true doctrine, which has at all times been believed. But the attentive reader of the sacred text, and of these notes, will find this to his hand almost every page. Meditate upon these things....Take heed to thyself and to doctrine, be earnest in them, 1 Timothy iv. 15. The holy Job probably lived about this time, so that his book may serve to corroborate those truths, which were the objects of faith to some good men living among the Gentiles, as well as to the more favoured nation of the Jews. (Haydock)

Gill: Exo 15:22

So Moses brought Israel from the Red sea,.... Or "caused them to journey" ^a, which some think was done with difficulty, they being so eager and intent upon the spoil and plunder of the Egyptians cast upon the sea shore, the harness of their horses being, as Jarchi observes, ornamented with gold and silver, and precious stones; or as others, they had some inclination to return to Egypt, and take possession of the country for themselves; the inhabitants of it, at least its military force, being destroyed, and their armour in their possession; but the truer meaning of the word is, that Moses, as their general, gave them the word of command to march, and till they had it they stayed at the Red sea refreshing themselves, taking the spoils of the enemy, and singing the praises of God; but when Moses gave them orders to set forward, they proceeded on their journey:

and they went out into the wilderness of Shur; the same with the wilderness of Etham, as appears from Num 33:8 there might be, as Aben Ezra conjectures, two cities in or near this wilderness, of those two names, from whence it might be called: for, as Doctor Shaw says ^b, Shur was a particular district of the wilderness of Etham, fronting the valley (of Baideah), from which, he supposes, the children of Israel departed: and Doctor Pocock says ^c that the wilderness of Shur might be the fourth part of the wilderness of Etham, for about six hours from the springs of Moses (where, according to the tradition of the country, the children of Israel landed, being directly over against Clysma or Pihahiroth) is a winter torrent, called Sedur (or Sdur), and there is a hill higher than the rest, called Kala Sedur (the fortress of Sedur), and from which this wilderness might have its name: and by another traveller ^d this wilderness is called the wilderness of Sedur: and now it was the wilderness of Etham they were in before they went into the Red sea, which has induced some to believe that they came out on the same shore again; for the solution of which difficulty See Gill on Exo 14:22,

and they went three days in the wilderness, and found no water; which must be very distressing to such a vast number of people and cattle, in a hot, sandy, desert: this doubtless gave occasion to the stories told by Heathen authors, as Tacitus ^e, and others, that the people of the Jews, under the conduct of Moses, were near perishing for want of water, when, following a flock of wild asses, which led them to a rock covered with a grove of trees, they found large fountains of water: the three days they travelled here were the twenty second, third and fourth, of Nisan, in the beginning of April.

Gill: Exo 15:23

And when they came to Marah,.... A place in the wilderness, afterwards so called from the quality of the waters found here; wherefore this name is by anticipation:

they could not drink of the waters of Marah, for they were bitter; and they must be very bitter for people in such circumstances, having been without water for three days, not to be able to drink of them: some have thought these to be the bitter fountains Pliny ^f speaks of, somewhere between the Nile and the Red sea, but these were in the desert of Arabia; more probably they were near, and of the same kind with those that Diodorus Siculus ^g makes mention of, who, speaking of the Troglodytes that inhabited near the Red sea, and in the wilderness, observes, that from the city Arsinoe, as you go along the shores of the continent on the right hand, there are several rivers that gush out of the rocks into the sea, of a bitter taste: and so Strabo ^h speaks of a foss or ditch, which runs out into the Red sea and Arabian gulf, and by the city Arsinoe, and flows through those lakes which are called bitter; and that those which were of old time bitter, being made a foss and mixed with the river, are changed, and now produce good fish, and abound with water fowl: but what some late travellers have discovered seems to be nearer the truth: Doctor Shaw ⁱ thinks these waters may be properly fixed at Corondel, where there is a small rill, which, unless it be diluted by the dews and rain, still continues to be brackish: another traveller ^k tells us that, at the foot of the mountain of Hamam-El-Faron, a small but most delightful valley, a place called Garondu, in the bottom of the vale, is a rivulet that comes from the afore mentioned mountain, the water of which is tolerably good, and in sufficient plenty, but is however not free from being somewhat bitter, though it is very clear: Doctor Pocock says there is a mountain known to this day by the name of Le-Marah; and toward the sea is a salt well called Bithammer, which is probably the same here called Marah: this Le-Marah, he says, is sixteen hours south of the springs of Moses; that is, forty miles from the landing place of the children of Israel; from whence to the end of the wilderness were six hours' travelling, or about fifteen miles; which were their three days' travel in the wilderness, and from thence two hours' travel, which were five miles, to a winter torrent called Ouarden; where, it may be supposed, Moses encamped and refreshed his people, and from thence went on to Marsh, about the distance of eight hours, or twenty miles southward from the torrent of Ouarden:

therefore the name of it is called Marah; from the bitterness of the waters, which the word Marah signifies; see Rth 1:20.

Gill: Exo 15:24

And the people murmured against Moses,.... For bringing them into a wilderness where they could find no water fit to drink; saying:

what shall we drink? what shall we do for drink? where can we drink? this water is not drinkable, and, unless we have something to drink, we, and our wives, and children, and servants, and cattle, must all perish.

Gill: Exo 15:25

And he cried unto the Lord,.... Or prayed, as all the Targums, that God would appear for them, and relieve them in their distress, or, humanly speaking, they must all perish: happy it is to have a God to go to in time of trouble, whose hand is not shortened that it cannot save, nor his ear heavy that he cannot hear! Moses knew the power of God, and trusted in his faithfulness to make good the promises to him, and the people, that he would bring them to the land he had swore to give them:

and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet; what this tree was is not known; if it was in its own nature sweet, as the author of Ecclesiasticus seems to intimate, when he says, in chapter 38:5 "was not the water made sweet with the wood, that its virtue might be known?" Yet a single tree could never of itself sweeten a flow of water, and such a quantity as was sufficient for so large a number of men and cattle; and therefore, be it what it will, it must be owing to a miraculous operation that the waters were made sweet by it: but the Hebrew writers say the tree was bitter itself, and therefore the miracle was the greater: Gorionides ^l says it was wormwood; and both the Targums of Jonathan and Jerusalem call it the bitter tree, Ardiphne, which Cohen de Lara ^m makes to be the same which botanists call Rhododaphne or rose laurel, and which, he says, bears flowers like lilies, which are exceeding bitter, and are poison to cattle; and so says Baal Aruch ⁿ; and much the same has Elias Levita ^o: and this agrees well enough with the mystical and spiritual application that may be made of this; whether these bitter waters are considered as an emblem of the bitter curses of the law, for that bitter thing sin, which makes work for bitter repentance; and for which the law writes bitter things against the sinner, which, if not prevented, would issue in the bitterness of death; so that a sensible sinner can have nothing to do with it, nor can it yield him any peace or comfort: but Christ, the tree of life, being made under the law, and immersed in sufferings, the penalty of it, and made a curse, the law is fulfilled, the curse and wrath of God removed, the sinner can look upon it with pleasure and obey it with delight: or whether these may be thought to represent the afflictions of God's people, comparable to water for their multitude, and for their overflowing and overwhelming nature, and to bitter ones, being grievous to the flesh; especially when God hides his face and they are thought to be in wrath: but these are sweetened through the presence of Christ, the shedding abroad of his love in the heart, the gracious promises he makes and applies, and especially through his bitter sufferings and death, and the fruits and effects thereof, which support, refresh, and cheer, see Heb 12:2,

there he made a statute and an ordinance: not that he gave them at this time any particular law or precept, whether moral or ceremonial, such as the laws of keeping the sabbath and honouring of parents, which the Targum of Jonathan mentions ^p; and to which Jarchi adds that concerning the red heifer: but he gave them a general instruction and order concerning their future behaviour; that if they hearkened to his commandments, and yielded obedience to them, it would be well with them, if not they must expect to be chastised and afflicted by him, as is observed in the following verse, to which this refers:

and there he proved them; the people of Israel; by these waters being first bitter and then sweetened, whereby he gave them a proof and specimen how it would be with them hereafter; that if they behaved ill they must expect the bitter waters of affliction, but, if otherwise, pleasant and good things: or, "there he proved him" ^q; Moses, his obedience and faith, by ordering him to cast in the tree he showed him; but the former sense seems best to agree with what follows.

Gill: Exo 15:26

And said, if thou wilt diligently hearken to the voice of the Lord thy God,.... By this and the following words, they are prepared to expect a body of laws to be given unto them, as the rule of their future conduct; and though they were delivered from the rigorous laws, bondage, and oppression of the Egyptians, yet they were not to be without law to God, their King, Lord, and Governor, whose voice they were to hearken to in all things he should direct them in:

and wilt do that which is right in his sight; which he shall see and order as fit to be done, and which was not to be disputed and contradicted by them:

and wilt give ear to his commandments, and keep all his statutes; whether moral, ceremonial, or judicial, even all that either had been made known to them, or should be hereafter enjoined them; and this at Mount Sinai, where they received a body of laws, they promised to do; namely, both to hear and to obey, Exo 24:3.

I will put none of these diseases upon thee, which I have brought upon the Egyptians; in any of the plagues inflicted on them, which they were witnesses of; from these they should be preserved, if obedient, but if not they must expect them, or what was similar to them, see Deu 28:27,

for I am the Lord that healeth thee; both in body and soul; in body, by preserving from diseases, and by curing them when afflicted with them; and in soul, by pardoning their iniquities, which, in Scripture, is sometimes signified by healing, see Psa 103:3.

Gill: Exo 15:27

And they came to Elim,.... On the twenty fifth of Nisan; for, according to Aben Ezra, they stayed but one day at Marah. Elim, as a late traveller ^r says, was upon the northern skirts of the desert of Sin, two leagues from Tor, and near thirty from Corondel; according to Bunting ^s it was eight miles from Marah:

where were twelve wells of water, and seventy palm trees; and so a very convenient, commodious, and comfortable place to abide at for a time, since here was plenty of water for themselves and cattle, and shady trees to sit under by turns; for as for the fruit of them, that was not ripe at this time of the year, as Aben Ezra observes. Thevenot ^t seems to confound the waters here with the waters of Marah; for he says, the garden of the monks of Tor is the place which in holy Scripture is called Elim, where were sventy palm trees and twelve wells of bitter water; these wells, adds he, are still in being, being near one another, and most of them within the precinct of the garden, the rest are pretty near; they are all hot, and are returned again to their first bitterness; for I tasted says he, of one of them, where people bathe themselves, which by the Arabs is called Hammam Mouse, i.e. the "bath of Moses"; it is in a little dark cave: there is nothing in that garden but abundance of palm trees, which yield some rent to the monks, but the seventy old palm trees are not there now. This does not agree with an observation of the afore mentioned Jewish writer, that palm trees will not flourish in the ground where the waters are bitter; though they delight in watery places, as Pliny ^u says; and yet Leo Africanus ^w asserts, that in Numidia the dates (the fruit of palm trees) are best in a time of drought. A later traveller ^x tells us, he saw no more than nine of the twelve wells that are mentioned by Moses, the other three being filled up by those drifts of sand which are common in Arabia; yet this loss is amply made up by the great increase in the palm trees, the seventy having propagated themselves into more than 2000; under the shade of these trees is the Hammam Mouse, or "bath of Moses", particularly so called, which the inhabitants of Tor have in great veneration, acquainting us that it was here where the household of Moses was encamped. Dr. Pocock takes Elim to be the same with Corondel; about four hours or ten miles south of Marah, he says, is the winter torrent of Corondel in a very narrow valley, full of tamarisk trees, where there is tolerable water about half a mile west of the road; beyond this, he says, about half an hour, or little more than a mile, is a winter torrent called Dieh-Salmeh; and about an hour or two further, i.e. about three or four miles, is the valley or torrent of Wousset, where there are several springs of water that are a little salt; and he thinks that one of them, but rather Corondel, is Elim, because it is said afterwards:

they removed from Elim, and encamped at the Red sea; and the way to Corondel, to go to the valley of Baharum, is part of it near the sea, where he was informed there was good water, and so probably the Israelites encamped there; and Dr. Clayton ^y is of the same mind, induced by the argument he uses: a certain traveller ^z, in the beginning of the sixteenth century, tells us, that indeed the wells remain unto this day, but that there is not one palm tree, only some few low shrubs; but he could never have been at the right place, or must say a falsehood, since later travellers, who are to be depended upon, say the reverse, as the above quotations show. As to the mystical application of this passage, the Targums of Jonathan and Jerusalem make the twelve fountains answerable to the twelve tribes of Israel, and seventy palm trees to the seventy elders of the sanhedrim; and so Jarchi: and more evangelically the twelve fountains of water may denote the abundance of grace in Christ, in whom are the wells of salvation, and the sufficiency of it for all his people; and which the doctrine of the Gospel, delivered by his twelve apostles, discovers and reveals, and leads and directs souls unto; and the seventy palm trees may lead us to think of the seventy disciples sent out by Christ, and all other ministers of the word, who for their uprightness, fruitfulness, and usefulness, may be compared to palm trees, as good men in Scripture are, see Psa 92:12,

and they encamped there by the waters; where they stayed, as Aben Ezra thinks, twenty days, since, in the first verse of the following chapter, they are said to come to the wilderness of Sin on the fifteenth day of the second month; here being everything agreeable to them for the refreshment of themselves and cattle, they pitched their tents and abode a while; as it is right in a spiritual sense for the people of God to abide by his word and ordinances.

Commentary -- Verse Notes / Footnotes

NET Notes: Exo 15:22

¹ sn The first event of the Israelites’ desert experience is a failure, for they murmur against Yahweh and are given a stern warning – and the provision of sweet water. The event teaches that God is able to turn bitter water into sweet water for his people, and he promises to do such things if they obey. He can provide for them in the desert – he did not bring them into the desert to let them die. But there is a deeper level to this story – the healing of the water is incidental to the healing of the people, their lack of trust. The passage is arranged in a neat chiasm, starting with a journey (A), ending with the culmination of the journey (A'); developing to bitter water (B), resolving to sweet water (B'); complaints by the people (C), leading to to the instructions for the people (C'); and the central turning point is the wonder miracle (D).

² tn The verb form is unusual; the normal expression is with the Qal, which expresses that they journeyed. But here the Hiphil is used to underscore that Moses caused them to journey – and he is following God. So the point is that God was leading Israel to the bitter water.

³ sn The mention that they travelled for three days into the desert is deliberately intended to recall Moses’ demand that they go three days into the wilderness to worship. Here, three days in, they find bitter water and complain – not worship.

NET Notes: Exo 15:23

¹ sn The Hebrew word “Marah” means “bitter.” This motif will be repeated four times in this passage to mark the central problem. Earlier in the book the word had been used for the “bitter herbs” in the Passover, recalling the bitter labor in bondage. So there may be a double reference here – to the bitter waters and to Egypt itself – God can deliver from either.

² tn The infinitive construct here provides the direct object for the verb “to be able,” answering the question of what they were not able to do.

³ tn The causal clause here provides the reason for their being unable to drink the water, as well as a clear motivation for the name.

⁴ sn Many scholars have attempted to explain these things with natural phenomena. Here Marah is identified with Ain Hawarah. It is said that the waters of this well are notoriously salty and brackish; Robinson said it was six to eight feet in diameter and the water about two feet deep; the water is unpleasant, salty, and somewhat bitter. As a result the Arabs say it is the worst tasting water in the area (W. C. Kaiser, Jr., “Exodus,” EBC 2:398). But that would not be a sufficient amount of water for the number of Israelites in the first place, and in the second, they could not drink it at all. But third, how did Moses change it?

⁵ tn The עַל־כֵּן (’al-ken) formula in the Pentateuch serves to explain to the reader the reason for the way things were. It does not necessarily mean here that Israel named the place – but they certainly could have.

⁶ tn Heb “one called its name,” the expression can be translated as a passive verb if the subject is not expressed.

NET Notes: Exo 15:24

¹ tn The verb וַיִּלֹנוּ (vayyillonu) from לוּן (lun) is a much stronger word than “to grumble” or “to complain.” It is used almost exclusively in the wilderness wandering stories, to describe the rebellion of the Israelites against God (see also Ps 59:14-15). They were not merely complaining – they were questioning God’s abilities and motives. The action is something like a parliamentary vote of no confidence.

² tn The imperfect tense here should be given a potential nuance: “What can we drink?” since the previous verse reports that they were not able to drink the water.

sn It is likely that Moses used words very much like this when he prayed. The difference seems to lie in the prepositions – he cried “to” Yahweh, but the people murmured “against” Moses.

NET Notes: Exo 15:25

¹ tn The verb is וַיּוֹרֵהוּ (vayyorehu, “and he showed him”). It is the Hiphil preterite from יָרָה (yarah), which has a basic meaning of “to point, show, direct.” It then came to mean “to teach”; it is the verb behind the noun “Law” (תּוֹרָה, torah).

sn U. Cassuto notes that here is the clue to the direction of the narrative: Israel needed God’s instruction, the Law, if they were going to enjoy his provisions (Exodus, 184).

² tn Or “a [piece of] wood” (cf. NAB, NIV, NRSV, TEV, CEV); NLT “a branch.”

sn S. R. Driver (Exodus, 143) follows some local legends in identifying this tree as one that is supposed to have – even to this day – the properties necessary for making bitter water sweet. B. Jacob (Exodus, 436) reports that no such tree has ever been found, but then he adds that this does not mean there was not such a bush in the earlier days. He believes that here God used a natural means (“showed, instructed”) to sweeten the water. He quotes Ben Sira as saying God had created these things with healing properties in them.

³ tn Heb “he”; the referent (Moses) has been specified in the translation for clarity.

⁴ tn Heb “there he”; the referent (the Lord) is supplied for clarity.

⁵ tn Heb “for him” (referring to Israel as a whole).

⁶ tn This translation interprets the two nouns as a hendiadys: “a statute and an ordinance” becomes “a binding ordinance.”

⁷ tn The verb נִסָּהוּ (nissahu, “and he tested him [them]”) is from the root נָסָה (nasah). The use of this word in the Bible indicates that there is question, doubt, or uncertainty about the object being tested.

sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.

NET Notes: Exo 15:26

¹ tn The construction uses the infinitive absolute and the imperfect tense of שָׁמַע (shama’). The meaning of the verb is idiomatic here because it is followed by “to the voice of Yahweh your God.” When this is present, the verb is translated “obey.” The construction is in a causal clause. It reads, “If you will diligently obey.” Gesenius points out that the infinitive absolute in a conditional clause also emphasizes the importance of the condition on which the consequence depends (GKC 342-43 §113.o).

² tn The word order is reversed in the text: “and the right in his eyes you do,” or, “[if] you do what is right in his eyes.” The conditional idea in the first clause is continued in this clause.

³ tn Heb “give ear.” This verb and the next are both perfect tenses with the vav (ו) consecutive; they continue the sequence of the original conditional clause.

⁴ tn The substantive כָּל־ (kol, “all of”) in a negative clause can be translated “none of.”

⁵ sn The reference is no doubt to the plagues that Yahweh has just put on them. These will not come on God’s true people. But the interesting thing about a conditional clause like this is that the opposite is also true – “if you do not obey, then I will bring these diseases.”

⁶ tn The form is רֹפְאֶךָ (rofÿ’ekha), a participle with a pronominal suffix. The word is the predicate after the pronoun “I”: “I [am] your healer.” The suffix is an objective genitive – the Lord heals them.

sn The name I Yahweh am your healer comes as a bit of a surprise. One might expect, “I am Yahweh who heals your water,” but it was the people he came to heal because their faith was weak. God lets Israel know here that he can control the elements of nature to bring about a spiritual response in Israel (see Deut 8).

NET Notes: Exo 15:27

¹ sn Judging from the way the story is told they were not far from the oasis. But God had other plans for them, to see if they would trust him wholeheartedly and obey. They did not do very well this first time, and they will have to learn how to obey. The lesson is clear: God uses adversity to test his people’s loyalty. The response to adversity must be prayer to God, for he can turn the bitter into the sweet, the bad into the good, and the prospect of death into life.

Geneva Bible: Exo 15:22

So Moses brought Israel from the Red sea, and they went out into the wilderness of ^{( m )} Shur; and they went three days in the wilderness, and found no water.

^{( m )} Which was called Etham, (Num 33:8).

Geneva Bible: Exo 15:25

And he cried unto the LORD; and the LORD shewed him a tree, [which] when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there ^{( n )} he proved them,

^{( n )} That is, God, or Moses in God's name.

Geneva Bible: Exo 15:26

And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is ^{( o )} right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I [am] the LORD that healeth thee.

^{( o )} Which is, to do only what God commanded.

Commentary -- Verse Range Notes

TSK Synopsis: Exo 15:1-27

1 The song of Moses, Miriam, and Israel on their deliverance.

22 The people want water in the wilderness.

23 The waters at Marah are bitter, they murmur, Moses prays, and sweetens the waters by God's direction.

27 They encamp at Elim, where are twelve wells, and seventy palm trees.

Maclaren: Exo 15:23-25

Exodus 15:23-25

I. The Time Of Reaching Marsh, Just After The Red Sea.

The Israelites were encamped for a few days on the shore to shake themselves together, and then at this, their very first station, they began to experience the privations which were to be their lot for forty years. Their course was like that of a ship that is in the stormy Channel as soon as it leaves the shelter of the pier at Dover, not like that of one that glides down the Thames for miles.

After great moments and high triumphs in life comes Marah.

Marsh was just before Elim--the alternation, how blessed! The shade of palms and cool water of the wells, one for each tribe and one for each' elder.' So we have alternations in life and experience.

II. The Wrong And The Right Ways Of Taking The Bitter Experience.

The people grumbled: Moses cried to the Lord. The quick forgetfulness of deliverance's. The true use of speech is not complaint, but prayer.

III. The Power That Changes Bitter To Sweet.

The manner of the miracle is singular. God hides Himself behind Moses, and His miraculous power behind the material agent. Perhaps the manner of the miracle was intended to suggest a parallel with the first plague. There the rod made the Nile water undrinkable. There is a characteristic economy in the miraculous, and outward things are used, as Christ used the pool and the saliva and the touch, to help the weak faith of the deaf and dumb man.

What changes bitter to sweet for us?--the Cross, the remembrance of Christ's death. Consider Him that endured.' The Cross is the true tree which, when cast into the waters, the waters were made sweet.'

Recognition of and yielding to God's will: that is the one thing which for us changes all. The one secret of peace and of getting sweetness out of bitterness is loving acceptance of the will of God.

Discernment of purpose in God's bitter' dealings--for our profit.' The dry rod budded.' The Prophet's roll was first bitter, then sweet. Affliction afterwards yieldeth the peaceable fruit.'

MHCC: Exo 15:22-27

In the wilderness of Shur the Israelites had no water. At Marah they had water, but it was bitter; so that they could not drink it. God can make bitter to us that from which we promise ourselves most, and often does so in the wilderness of this world, that our wants, and disappointments in the creature, may drive us to the Creator, in whose favour alone true comfort is to be had. In this distress the people fretted, and quarrelled with Moses. Hypocrites may show high affections, and appear earnest in religious exercises, but in the time of temptation they fall away. Even true believers, in seasons of sharp trial, will be tempted to fret, distrust, and murmur. But in every trial we should cast our care upon the Lord, and pour out our hearts before him. We shall then find that a submissive will, a peaceful conscience, and the comforts of the Holy Ghost, will render the bitterest trial tolerable, yea, pleasant. Moses did what the people had neglected to do; he cried unto the Lord. And God provided graciously for them. He directed Moses to a tree which he cast into the waters, when, at once, they were made sweet. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. But a rebellious Israelite shall fare no better than a rebellious Egyptian. The threatening is implied only, the promise is expressed. God is the great Physician. If we are kept well, it is he that keeps us; if we are made well, it is he that recovers us. He is our life and the length of our days. Let us not forget that we are kept from destruction, and delivered from our enemies, to be the Lord's servants. At Elim they had good water, and enough of it. Though God may, for a time, order his people to encamp by the bitter waters of Marah, that shall not always be their lot. Let us not faint at tribulations.

Matthew Henry: Exo 15:22-27

It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,

I. That in the wilderness of Shur they had no water, Exo 15:22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Psa 63:1.

II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, Exo 15:23. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, Exo 15:24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, Exo 15:25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, Exo 15:26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Psa 116:16; Luk 1:74, Luk 1:75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt."This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, Deu 28:60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;"the threatening is implied only, but the promise is expressed: " I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest."Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.

III. That at Elim they had good water, and enough of it, Exo 15:27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.

Keil-Delitzsch: Exo 15:22-27

Exo 15:22-24

Leaving the Red Sea, they went into the desert of Shur . This name is given to the tract of desert which separates Egypt from Palestine, and also from the more elevated parts of the desert of Arabia, and stretches from the Mediterranean to the head of the Arabian Gulf or Red Sea, and thence along the eastern shore of the sea to the neighbourhood of the Wady Gharandel. In Num 33:8 it is called the desert of Etham , from the town of Etham, which stood upon the border (see Exo 13:20). The spot where the Israelites encamped after crossing the sea, and sang praises to the Lord for their gracious deliverance, is supposed to have been the present Ayun Musa (the springs of Moses), the only green spot in the northern part of this desolate tract of desert, where water could be obtained. At the present time there are several springs there, which yield a dark, brackish, though drinkable water, and a few stunted palms; and even till a very recent date country houses have been built and gardens laid out there by the richer inhabitants of Suez. From this point the Israelites went three days without finding water, till they came to Marah , where there was water, but so bitter that they could not drink it. The first spot on the road from Ayun Musa to Sinai where water can be found, is in the well of Howâra , 33 English miles from the former. It is now a basin of 6 or 8 feet in diameter, with two feet of water in it, but so disagreeably bitter and salt, that the Bedouins consider it the worst water in the whole neighbourhood (Robinson, i. 96). The distance from Ayun Musa and the quality of the water both favour the identity of Howâra and Marah . A whole people, travelling with children, cattle, and baggage, could not accomplish the distance in less than three days, and there is no other water on the road from Ayum Musa to Howâra. Hence, from the time of Burckhardt, who was the first to rediscover the well, Howâra has been regarded as the Marah of the Israelites. In the Wady Amara , a barren valley two hours to the north of Howâra, where Ewald looked for it, there is not water to be found; and in the Wady Gharandel , two hours to the south, to which Lepsius assigned it, the quality of the water does not agree with our account.

(Note: The small quantity of water at Howâra , "which is hardly sufficient for a few hundred men, to say nothing of so large an army as the Israelites formed"(Seetzen), is no proof that Howâra and Marah are not identical. For the spring, which is now sanded up, may have flowed more copiously at one time, when it was kept in better order. Its present neglected state is the cause of the scarcity.)

It is true that no trace of the name has been preserved; but it seems to have been given to the place by the Israelites simply on account of the bitterness of the water. This furnished the people with an inducement to murmur against Moses (Exo 15:24). They had probably taken a supply of water from Ayum Musa for the three days' march into the desert. But this store was now exhausted; and, as Luther says, "when the supply fails, our faith is soon gone."Thus even Israel forgot the many proofs of the grace of God, which it had received already.

Exo 15:25-26

When Moses cried to the Lord in consequence, He showed him some wood which, when thrown into the water, took away its bitterness. The Bedouins, who know the neighbourhood, are not acquainted with such a tree, or with any other means of making bitter water sweet; and this power was hardly inherent in the tree itself, though it is ascribed to it in Ecclus. 38:5, but was imparted to it through the word and power of God. We cannot assign any reason for the choice of this particular earthly means, as the Scripture says nothing about any "evident and intentional contrast to the change in the Nile by which the sweet and pleasant water was rendered unfit for use"( Kurtz ). The word עץ " wood "(see only Num 19:6), alone, without anything in the context to explain it, does not point to a "living tree"in contrast to the "dead stick."And if any contrast had been intended to be shown between the punishment of the Egyptians and the training of the Israelites, this intention would certainly have been more visibly and surely accomplished by using the staff with which Moses not only brought the plagues upon Egypt, but afterwards brought water out of the rock. If by עץ we understand a tree, with which ויּשׁלך , however, hardly agrees, it would be much more natural to suppose that there was an allusion to the tree of life, especially if we compare Gen 2:9 and Gen 3:22 with Rev 22:2, "the leaves of the tree of life were for the healing of the nations,"though we cannot regard this reference as established. All that is clear and undoubted is, that by employing these means, Jehovah made Himself known to the people of Israel as their Physician, and for this purpose appointed the wood for the healing of the bitter water, which threatened Israel with disease and death (2Ki 4:40).

By this event Jehovah accomplished two things: ( a ) " there He put (made) for it (the nation) an ordinance and a right, "and ( b ) "there He proved it." The ordinance and right which Jehovah made for Israel did not consist in the words of God quoted in Exo 15:26, for they merely give an explanation of the law and right, but in the divine act itself. The leading of Israel to bitter water, which their nature could not drink, and then the sweetening or curing of this water, were to be a חק for Israel, i.e., an institution or law by which God would always guide and govern His people, and a משׁפּט or right, inasmuch as Israel could always reckon upon the help of God, and deliverance from every trouble. But as Israel had not yet true confidence in the Lord, this was also a trial, serving to manifest its natural heart, and, through the relief of its distress on the part of God, to refine and strengthen its faith. The practical proof which was given of Jehovah's presence was intended to impress this truth upon the Israelites, that Jehovah as their Physician would save them from all the diseases which He had sent upon Egypt, if they would hear His voice, do what was right in His eyes, and keep all His commandments.

Exo 15:27

Elim , the next place of encampment, has been sought from olden time in the Wady Gharandel , about six miles south of Howâra ; inasmuch as this spot, with its plentiful supply of comparatively good water, and its luxuriance of palms, tamarisks, acacias, and tall grass, which cause it to be selected even now as one of the principal halting-places between Suez and Sinai, quite answers to Elim, with its twelve wells of water and seventy palm-trees (cf. Rob . i. pp. 100, 101, 105). It is true the distance from Howâra is short, but the encampments of such a procession as that of the Israelites are always regulated by the supply of water. Both Baumgarten and Kurtz have found in Elim a place expressly prepared for Israel, from its bearing the stamp of the nation in the number of its wells and palms: a well for every tribe, and the shade of a palm-tree for the tent of each of the elders. But although the number of the wells corresponded to the twelve tribes of Israel, the number of the elders was much larger than that of the palms (Exo 29:9). One fact alone is beyond all doubt, namely, that at Elim, this lovely oasis in the barren desert, Israel was to learn how the Lord could make His people lie down in the green pastures, and lead them beside still waters, even in the barren desert of this life (Psa 23:2).

Constable: Exo 1:1--15:22

I. THE LIBERATION OF ISRAEL 1:1--15:21

"The story of the first half of Exodus, in broad summary, is Rescue. The story of the second half, in equally broad summary, is Response, both immediate response and continuing response. And binding together and undergirding both Rescue and Response is Presence, the Presence of Yahweh from whom both Rescue and Response ultimately derive."⁹

Constable: Exo 13:17--15:22

D. God's completion of Israel's liberation 13:17-15:21

The Israelites now began their migration from Goshen to Canaan.

Constable: Exo 15:22--Lev 1:1

II. THE ADOPTION OF ISRAEL 15:22--40:38

The second major section of Exodus records the events associated with God's adoption of Israel as His chosen people. Having redeemed Israel out of slavery in Egypt He now made the nation His privileged son. Redemption is the end of one journey but the beginning of another.

Constable: Exo 15:22-27

1. Events in the wilderness of Shur 15:22-27

15:22-26 The wilderness of Shur was a section of semi-desert to the east of Egypt's border. It occupied the northwestern part of the Sinai peninsula, and it separated Egypt from Palestine (v. 22).

". . . wilderness does not imply a waste of sand, but a broad open expanse, which affords pasture enough for a nomad tribe wandering with their flocks. Waste and desolate so far as human habitations are concerned, the traveller [sic] will only encounter a few Bedouins. But everywhere the earth is clothed with a thin vegetation, scorched in summer drought, but brightening up, as at the kiss of the Creator, into fair and beautiful pastures, at the rainy season and in the neighbourhood of a spring."²⁵⁹

The water at the oasis later called Marah was brackish and not suitable for drinking (vv. 23-24). This made the people complain again (cf. 14:11-12). In three days they had forgotten God's miracles at the Red Sea. This should prove that miracles do not result in great faith. Rather great faith comes from a settled conviction that God is trustworthy.

"When the supply fails, our faith is soon gone."²⁶⁰

". . . we may in our journey have reached the pools that promised us satisfaction, only to find them brackish. That marriage, that friendship, that new home, that partnership, that fresh avenue of pleasure, which promised so well turns out to be absolutely disappointing. Who has not muttered Marah' over some desert well which he strained every nerve to reach, but when reached, it disappointed him!"²⁶¹

Some commentators have seen the tree cast into the water as a type of the cross of Christ or Christ Himself that, applied to the bitter experiences of life, makes them sweet. What is definitely clear is that by using God's specified means and obeying His word the Israelites learned that God would heal them (v. 25). Throwing the wood into the water did not magically change it. This was a symbolic act, similar to Moses lifting his staff over the sea (14:16). God changed the water.

The "statute and regulation" that God made for Israel were that He would deliver them from all their troubles. Therefore they could always count on His help. God's test involved seeing whether they would rely on Him or not.

The words of God in verse 26 explain the statute and regulation just given. The Israelites would not suffer the diseases God had sent on the Egyptians (i.e., experience His discipline) if they obeyed His word as they had just done. They had just cast the tree into the pool.

God was teaching His people that He was responsible for their physical as well as their spiritual well-being. While doctors diagnose and prescribe, only God can heal. Benjamin Franklin wrote, "God heals the patient, and the doctor collects the fee."²⁶²

"We do not find Him [God] giving Himself a new name at Elim, but at Marah. The happy experiences of life fail to reveal all the new truth and blessing that await us in God [cf. Gen. 15:1; Exod. 17:15]."²⁶³

This is one of the verses in Scripture that advocates of the "prosperity gospel" like. They use it to prove their contention that it is never God's will for anyone to be sick (along with 23:25; Ps. 103:3; Prov. 4:20-22; Isa. 33:24; Jer. 30:17; Matt. 4:23; 10:1; Mark 16:16-18; Luke 6:17-19; Acts 5:16 and 10:38). One advocate of this position wrote as follows.

"Don't ever tell anyone sickness is the will of God for us. It isn't! Healing and health are the will of God for mankind. If sickness were the will of God, heaven would be filled with sickness and disease."²⁶⁴

15:27 At Elim Israel learned something else about God. Not only would He deliver them (v. 3) and heal them (v. 26), but He would also provide refreshing drink and nourishing food for them as their Shepherd (cf. Ps. 23:2).

A method of God's dealing with the Israelites as His people that He frequently employed stands out clearly in these incidents. God did not lead the Israelites around every difficulty. Instead He led them into many difficulties, but He also provided deliverance for them in their difficulties. This caused the Israelites to learn to look to Him for the supply of their needs. He still deals with His children the same way.²⁶⁵

Guzik: Exo 15:1-27

Exodus 15 - The Song of Moses

A. The Song of Moses.

1. (1-5) First stanza: The LORD is a man of war.

Then Moses and the children of Israel sang this song to the LORD, and spoke, saying:

"I will sing to the LORD,

For He has triumphed gloriously!

The horse and its rider He has thrown into the sea!

The LORD is my strength and song,

And He has become my salvation;

He is my God, and I will praise Him;

My father's God, and I will exalt Him.

The LORD is a man of war;

The LORD is His name.

Pharaoh's chariots and his army He has cast into the sea;

His chosen captains also are drowned in the Red Sea.

The depths have covered them;

They sank to the bottom like a stone."

a. Then Moses and the children of Israel sang this song to the LORD: This remarkable song is assumed to have come spontaneously as Moses led the nation into the wilderness on the other side of the Red Sea.

i. God prizes these spontaneous expressions of praise and worship. This was a new song sung unto the LORD (as in Psalm 40:3).

b. I will sing to the LORD: One great principles of worship is that it is unto the LORD, not unto man. When we worship God in song, our audience is the LORD Himself and not the people around us.

c. The horse and its rider He has thrown into the sea! They praised God because He did what Israel could not do.

d. The LORD is my strength and song: When we let God be our strength, He will also be our song. We will sing because of the victory won by the great strength of the LORD. We will have a "singing joy" in our life because His strength will not let us down.

e. He has become my salvation: This is a glorious phrase. It recognizes that we cannot save ourselves, but God must become our salvation.

2. (6-10) Second stanza: You have overthrown those who rose against You.

"Your right hand, O LORD, has become glorious in power;

Your right hand, O LORD, has dashed the enemy in pieces.

And in the greatness of Your excellence You have overthrown those who rose against You;

You sent forth Your wrath;

It consumed them like stubble.

And with the blast of Your nostrils

The waters were gathered together;

The floods stood upright like a heap;

The depths congealed in the heart of the sea.

The enemy said, 'I will pursue, I will overtake, I will divide the spoil;

My desire shall be satisfied on them. I will draw my sword, My hand shall destroy them.'

You blew with Your wind,

The sea covered them;

They sank like lead in the mighty waters."

a. Your right hand, O LORD, has dashed the enemy in pieces: Moses and the people described what God did to the Egyptians, and they gloried in the defeat of God's enemies. If we really love the LORD, we should glory in the defeat of God's enemies.

b. Your right hand: The right hand was thought to be the hand of skill and power. When God works with His right hand, it is a work of skill and power.

i. Obviously, this is the use of anthropomorphism, understanding something about God by using a human figure of speech, even though it does not literally apply.

ii. This idea of the right hand is used in the Scriptures more than fifty times, including these passages:

· Psalm 45:4: God's right hand teaches us

· Psalm 48:10: God's right hand is full of righteousness

· Psalm 77:10: Remembrance of the years of the right hand of the Most High

· Psalm 110:1: The Father invites the Son to sit at His right hand

· Habakkuk 2:16: The cup of God's judgment is held in His right hand

· Ephesians 1:20: Jesus is seated at the right hand of the Father

3. (11-13) Third stanza: Who is like You, O LORD, among the gods?

"Who is like You, O LORD, among the gods?

Who is like You, glorious in holiness,

Fearful in praises, doing wonders?

You stretched out Your right hand;

The earth swallowed them.

You in Your mercy have led forth

The people whom You have redeemed;

You have guided them in Your strength

To Your holy habitation."

a. Who is like You, O LORD, among the gods? If the people of Egypt still did not know who the LORD was, the people of Israel did. They knew the LORD was not like any of the false gods of Egypt or Canaan.

b. Who is like You: Worship should proclaim the superiority of the LORD God over anything else that claims to be god. Israel soon and often forgot this, but we can remember it.

4. (14-18) Fourth and fifth stanza: The people will hear and be afraid.

"The people will hear and be afraid;

Sorrow will take hold of the inhabitants of Philistia.

Then the chiefs of Edom will be dismayed;

The mighty men of Moab,

Trembling will take hold of them;

All the inhabitants of Canaan will melt away.

Fear and dread will fall on them;

By the greatness of Your arm

They will be as still as a stone,

Till Your people pass over, O LORD,

Till the people pass over

Whom You have purchased.

You will bring them in and plant them

In the mountain of Your inheritance,

In the place, O LORD, which You have made

For Your own dwelling,

The sanctuary, O LORD, which Your hands have established.

The LORD shall reign forever and ever."

a. All the inhabitants of Canaan will melt away: Moses and the children of Israel knew that the victory also said something to the enemies of Israel. They would become afraid when they heard of the great things God did for Israel.

b. Fear and dread will fall on them: Some forty years later Rahab the prostitute from Jericho told the Israeli spies: For we have heard how the LORD dried up the water of the Red Sea for you when you came out of Egypt (Joshua 2:10). The people of Canaan did hear of what God did for Israel and some responded with godly fear.

c. The LORD shall reign forever and ever: After such a great victory we can sense that Israel really believed this, and they were really ready to let the LORD reign over them. This state of victory and surrender did not last very long.

5. (19-21) Miriam, Moses' sister, leads the women in worship.

For the horses of Pharaoh went with his chariots and his horsemen into the sea, and the LORD brought back the waters of the sea upon them. But the children of Israel went on dry land in the midst of the sea. Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. And Miriam answered them:

"Sing to the LORD,

For He has triumphed gloriously!

The horse and its rider He has thrown into the sea!"

a. Miriam the prophetess, the sister of Aaron: This is the first mention of Miriam by name, and she is described as the sister of Aaron, so she is therefore also the sister of Moses (Exodus 4:14).

i. Numbers 26:59 seems to indicate that Moses had only one sister. We do know that it was his sister who supervised the launching of the basket onto the Nile River to preserve his life (Exodus 2:14) and arranged the hiring of Moses' mother as his nurse. Based on Numbers 26:59, we can say this was probably - almost certainly - Miriam. She was the older sister of Moses.

b. Miriam the prophetess: We also see that Miriam had some kind of prophetic gift. Later she used her leadership position in an unwise and ungodly way - to challenge the authority of Moses (Numbers 12).

c. All the women went out after her with timbrels and with dances: On this occasion Miriam led the "women's choir."

B. The bitter water is made drinkable.

1. (22) Three days into the wilderness.

So Moses brought Israel from the Red Sea; then they went out into the Wilderness of Shur. And they went three days in the wilderness and found no water.

a. Moses brought Israel . . . they went out into the Wilderness of Shur: God's man led them, but he led them an unusual way. Into the Wilderness of Shur was outside the major trade route along the sea.

b. They went three days in the wilderness and found no water: Three days is not a very long time. But it is long enough to forget the great victory and power of God. Now Israel faced a long trip through difficult and dry desert.

i. "Three days is the maximum time the human body can go without water in the desert." (Buckingham)

2. (23-25a) Bitter waters made sweet at Marah.

Now when they came to Marah, they could not drink the waters of Marah, for they were bitter. Therefore the name of it was called Marah. And the people complained against Moses, saying, "What shall we drink?" So he cried out to the LORD, and the LORD showed him a tree. When he cast it into the waters, the waters were made sweet. There He made a statute and an ordinance for them.

a. They could not drink the waters of Marah, for they were bitter: It must have seemed like a cruel joke - after three waterless days, they finally came upon water - and found that water undrinkable.

b. So he cried out to the LORD, and the LORD showed him a tree: By following God's direction, Moses made the waters drinkable and Israel found water in the wilderness.

i. How did the tree work? In his work on the Exodus journey, Buckingham thinks the chemicals in the sap of the broken limb drew the mineral content down to the bottom of the pools, and left only good water on top.

ii. He further speculates that even though the waters were now drinkable, there was still a significant magnesium and calcium content in the water. The laxative effect of this would clean out the digestive systems of the children of Israel, cleansing them of common Egyptian ailments such as amoebic dysentery and bilharzia, a weakening disease common among Egyptian peasants. In addition, calcium and magnesium together form the basis of a drug called dolomite - used by some athletes as a performance enhancer in hot weather conditions. At Marah, God provided the right medicine to both clean out their systems, and prepare them for a long, hot march to Sinai.

iii. We can say that God was not only interested in getting the children of Israel out of Egypt, He also wanted to get Egypt out of the children of Israel - both physically and spiritually.

3. (25b-27) The testing of Israel.

And there He tested them, and said, "If you diligently heed the voice of the LORD your God and do what is right in His sight, give ear to His commandments and keep all His statutes, I will put none of the diseases on you which I have brought on the Egyptians. For I am the LORD who heals you." Then they came to Elim, where there were twelve wells of water and seventy palm trees; so they camped there by the waters.

a. And there He tested them: God tested Israel by giving them a command to obey. When God tells us what to do, He really gives us a test. Our obedience determines if we pass the test or not.

i. It had yet to be demonstrated by a test whether the children of Israel were worshipping people who occasionally murmured, or if they were a murmuring people who occasionally worshipped. Their true nature would be revealed in times of testing.

b. I will put none of the diseases on you which I have brought on the Egyptians: This was God's promise to an obedient Israel. In many ways, their physical health was directly connected to their obedience.

i. Dr. S.I. McMillen in his book None of These Diseases notes that many of God's laws to Israel had a direct impact of hygiene and health. Practices such as circumcision, quarantine, washing in running water, and eating kosher made a real medical difference in keeping Israel free from disease.

ii. Beyond the direct medical implications, obedience also means we are at peace with God - and free from a tremendous amount of stress and anxiety in life. This has an obvious benefit to the health of any person.

c. Then they came to Elim, where there were twelve wells of water and seventy palm trees: After the time of testing God had a time of refreshing for the people of Israel. He knew exactly what they needed, and He knew when to test them and when to rest them.

© 2004 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Exo 15:26

To learn about the healing power of Jesus' sacrifice, see Isaiah 53:5 and 1 Peter 2:24.

Introduction / Outline

JFB: Exodus (Book Introduction)

EXODUS, a "going forth," derives its name from its being occupied principally with a relation of the departure of the Israelites from Egypt, and the incidents that immediately preceded as well as followed that memorable migration. Its authorship by Moses is distinctly asserted by himself (Exo 24:4), as well as by our Lord (Mar 12:26; Luk 20:37). Besides, the thorough knowledge it exhibits of the institutions and usages of the ancient Egyptians and the minute geographical details of the journey to Sinai, establish in the clearest manner the authenticity of this book.

JFB: Exodus (Outline)

• INCREASE OF THE ISRAELITES. (Exo. 1:1-22)
• BIRTH AND PRESERVATION OF MOSES. (Exo 2:1-10) there went a man of the house of Levi, &c. Amram was the husband and Jochebed the wife (compare Exo 6:20; Num 26:59). The marriage took place, and two children, Miriam and Aaron, were born some years before the infanticidal edict.
• HIS SYMPATHY WITH THE HEBREWS. (Exo 2:11-25)
• DIVINE APPEARANCE AND COMMISSION TO MOSES. (Exo. 3:1-22)
• MIRACULOUS CHANGE OF THE ROD, &c. (Exo. 4:1-31)
• FIRST INTERVIEW WITH PHARAOH. (Exo. 5:1-23)
• RENEWAL OF THE PROMISE. (Exo 6:1-13)
• THE GENEALOGY OF MOSES. (Exo. 6:14-30)
• SECOND INTERVIEW WITH PHARAOH. (Exo. 7:1-25)
• PLAGUE OF FROGS. (Exo 8:1-15)
• PLAGUE OF LICE. (Exo 8:16-19)
• PLAGUE OF FLIES. (Exo 8:20-32)
• MURRAIN OF BEASTS. (Exo 9:1-7)
• PLAGUE OF BOILS. (Exo 9:8-17)
• PLAGUE OF HAIL. (Exo. 9:18-35)
• PLAGUE OF LOCUSTS. (Exo. 10:1-20)
• PLAGUE OF DARKNESS. (Exo 10:21-29)
• DEATH OF THE FIRST-BORN THREATENED. (Exo 11:1-10)
• THE PASSOVER INSTITUTED. (Exo 12:1-10)
• THE RITE OF THE PASSOVER. (Exo 12:11-14)
• UNLEAVENED BREAD. (Exo. 12:15-51)
• THE FIRST-BORN SANCTIFIED. (Exo 13:1-2)
• MEMORIAL OF THE PASSOVER. (Exo 13:3-10)
• FIRSTLINGS OF BEASTS. (Exo 13:11-16)
• JOURNEY FROM EGYPT. (Exo 13:17-21)
• GOD INSTRUCTS THE ISRAELITES AS TO THEIR JOURNEY. (Exo. 14:1-31)
• SONG OF MOSES. (Exo. 15:1-27)
• MURMURS FOR WANT OF BREAD. (Exo. 16:1-36)
• THE PEOPLE MURMUR FOR WATER. (Exo 17:1-7)
• ATTACK OF AMALEK. (Exo 17:8-16)
• VISIT OF JETHRO. (Exo. 18:1-27)
• ARRIVAL AT SINAI. (Exo. 19:1-25)
• THE TEN COMMANDMENTS. (Exo. 20:1-26)
• LAWS FOR MENSERVANTS. (Exo 21:1-6)
• LAWS FOR MAIDSERVANTS. (Exo. 21:7-36)
• LAWS CONCERNING THEFT. (Exo. 22:1-31)
• LAWS CONCERNING SLANDER, &c. (Exo. 23:1-33)
• DELIVERY OF THE LAW AND COVENANT. (Exo. 24:1-18)
• CONCERNING AN OFFERING. (Exo. 25:1-40)
• TEN CURTAINS. (Exo. 26:1-37)
• ALTAR FOR BURNT OFFERING. (Exo. 27:1-21)
• APPOINTMENT TO THE PRIESTHOOD. (Exo. 28:1-43)
• CONSECRATING THE PRIESTS AND THE ALTAR. (Exo. 29:1-35)
• CONSECRATION OF THE ALTAR. (Exo 29:36-37)
• INSTITUTION OF DAILY SERVICE. (Exo 29:38-46)
• THE ALTAR OF INCENSE. (Exo. 30:1-38)
• BEZALEEL AND AHOLIAB. (Exo. 31:1-18)
• THE GOLDEN CALF. (Exo. 32:1-35)
• THE LORD REFUSES TO GO WITH THE PEOPLE. (Exo. 33:1-23)
• THE TABLES ARE RENEWED. (Exo. 34:1-35)
• CONTRIBUTIONS TO THE TABERNACLE. (Exo. 35:1-35)
• OFFERINGS DELIVERED TO THE WORKMEN. (Exo. 36:1-38)
• FURNITURE OF THE TABERNACLE. (Exo. 37:1-29)
• FURNITURE OF THE TABERNACLE. (Exo. 38:1-31)
• GARMENTS OF THE PRIESTS. (Exo. 39:1-43)
• THE TABERNACLE REARED AND ANOINTED. (Exo. 40:1-38)

TSK: Exodus (Book Introduction)

The title of this Book is derived from the Septuagint; in which it is called ΕΞΟΔΟΣ , " Exodus;" or, as it is in the Codex Alexandrinus, ΕΞΟΔΟΣ Αιγυπτου , " the Exodus or departure from Egypt;" but it is called in Hebrew Bibles ואלה שׁמות , Weelleh Shemoth , " these are the names," or merely, שׁמות , Shemoth , " names," from the words with which it commences.

Moses was undoubtedly the author of this Book, which forms a continuation of the preceding, and was evidently written after the promulgation of the law. it embraces the history of about 145 years. Moses, having in the Book of Genesis described the creation of the world, the origin of nations, and the peopling of the earth, details in the Book of Exodus the commencement and nature of the Jewish Church and Polity, which has very properly been termed a Theocracy (Θεοκρατια , from Θεος [Strong’s 2316], God, and κρατεω [Strong’s 2902], to rule), in which Jehovah appears not merely as their Creator and God, but as their King. Hence this and the following books of Moses are not purely historical; but contain not only laws for the regulation of their moral conduct and the rites and ceremonies of their religious worship, but judicial and political laws relating to government and civil life. The stupendous facts connected with these events, may be clearly perceived by consulting the marginal references; and many of the circumstances are confirmed by the testimony of heathen writers. Numenius, a Pythagorean philosopher, mentioned by Eusebius, speaks of the opposition of the magicians, whom he calls Jannes and Jambres, to the miracles of Moses. Though the names of these magicians are not preserved in the Sacred Text, yet tradition had preserved them in the Jewish records, from which St. Paul (2Ti 3:8) undoubtedly quotes. Add to this that many of the notions of the heathen respecting the appearance of the Deity, and their religious institutions and laws, were borrowed from this book; and many of their fables were nothing more than distorted traditions of those events which are here plainly related by Moses.

TSK: Exodus 15 (Chapter Introduction)

Overview

Exo 15:1, The song of Moses, Miriam, and Israel on their deliverance; Exo 15:22, The people want water in the wilderness; Exo 15:23, The waters at Marah are bitter, they murmur, Moses prays, and sweetens the waters by God’s direction; Exo 15:27, They encamp at Elim, where are twelve wells, and seventy palm trees.

Poole: Exodus (Book Introduction)

SECOND BOOK OF MOSES CALLED EXODUS.

THE ARGUMENT.

AFTER the death of Joseph, who had sent for his father’ s house into Egypt, the children of Israel exceedingly multiplied, notwithstanding Pharaoh’ s cruel oppressing of them; from under which God, hearing their cry, brought them with a strong hand. Wherefore this book is called by the Greeks EXODUS, i.e. a going forth; containing an historical account of passages for about one hundred and forty years; with the wonderful raising up of Moses, who, together with Aaron, were to be instruments of their deliverance; and accordingly, after the inflicting ten dreadful plagues upon Pharaoh, brought them into the wilderness through the Red Sea, wherein Pharaoh (his heart being hardened under all these plagues) and all his host pursuing of them were drowned; God having first instituted the passover, as an abiding sacrament to bring to their remembrance in after-times this great deliverance.

In their conduct through the wilderness, God gave them the signal mark of his presence in the pillar of a cloud, and the pillar of fire; who, notwithstanding their great and reiterated murmurings, gave them food, both bread and flesh from heaven, and drink out of the rock; and when they were come to Mount Sinai, he there gave them the moral law, beside other both politic and ecclesiastical ordinances. Afterwards, the breaking of the tables being occasioned by the idolatry of the golden calf, God graciously renewed his covenant with them. There being also a tabernacle, and ark, and other things to be made by God’ s command, the bounty of the people, in order to the making and furnishing thereof, is here set down; which, being finished, the tabernacle is anointed, and filled with the glory of God.

Poole: Exodus 15 (Chapter Introduction)

CHAPTER 15

Moses and the people praise the Lord, Exo 15:1-21 . They want water, Exo 15:22 . The waters of Marah are bitter, Exo 15:23 . The people murmur against Moses, Exo 15:24 . He crieth unto the Lord; the waters are sweetened, Exo 15:25 . They come to Elim, where they find twelve wells of water, and threescore and ten palm trees, Exo 15:27 .

Moses composed the song, and he, together with the Israelites, sung it, unto the honour and praise of God.

MHCC: Exodus (Book Introduction)

The Book of Exodus relates the forming of the children of Israel into a church and a nation. We have hitherto seen true religion shown in domestic life, now, we begin to trace its effects upon the concerns of kingdoms and nations. Exodus signifies " the departure;" the chief event therein recorded is the departure of Israel from Egypt and Egyptian bondage; it plainly points out the fulfilling of several promises and prophecies to Abraham respecting his seed, and shadows forth the state of the church, in the wilderness of this world, until her arrival at the heavenly Canaan, an eternal rest.

MHCC: Exodus 15 (Chapter Introduction)

(v. 1-21) The song of Moses for the deliverance of Israel.

(Exo 15:22-27) The bitter waters at Marah, The Israelites come to Elim.

Matthew Henry: Exodus (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Moses, Called Exodus

Moses (the servant of the Lord in writing for him as well as in acting for him - with the pen of God as well as with the rod of God in his hand) having, in the first book of his history, preserved and transmitted the records of the church, while it existed in private families, comes, in this second book, to give us an account of its growth into a great nation; and, as the former furnishes us with the best economics, so this with the best politics. The beginning of the former book shows us how God formed the world for himself; the beginning of this shows us how he formed Israel for himself, and both show forth his praise, Isa 43:21. There we have the creation of the world in history, here the redemption of the world in type. The Greek translators called this book Exodus (which signifies a departure or going out ) because it begins with the story of the going out of the children of Israel from Egypt. Some allude to the names of this and the foregoing book, and observe that immediately after Genesis, which signifies the beginning or original, follows Exodus, which signifies a departure; for a time to be born is immediately succeeded by a time to die. No sooner have we made our entrance into the world than we must think of making our exit, and going out of the world. When we begin to live we begin to die. The forming of Israel into a people was a new creation. As the earth was, in the beginning, first fetched from under water, and then beautified and replenished, so Israel was first by an almighty power made to emerge out of Egyptian slavery, and then enriched with God's law and tabernacle. This book gives us, I. The accomplishment of the promises made before to Abraham (ch. 1-19), and then, II. The establishment of the ordinances which were afterwards observed by Israel (ch. 20-40). Moses, in this book, begins, like Caesar, to write his own Commentaries; nay, a greater, a far greater, than Caesar is here. But henceforward the penman is himself the hero, and gives us the history of those things of which he was himself an eye and ear-witness, et quorum pars magna fuit - and in which he bore a conspicuous part. There are more types of Christ in this book than perhaps in any other book of the Old Testament; for Moses wrote of him, Joh 5:46. The way of man's reconciliation to God, and coming into covenant and communion with him by a Mediator, is here variously represented; and it is of great use to us for the illustration of the New Testament, now that we have that to assist us in the explication of the Old.

Matthew Henry: Exodus 15 (Chapter Introduction)

In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is, I. The song itself (v. 1-19). 2. The solemn singing of it (Exo 15:20, Exo 15:21). II. Israel marches forward in the wilderness (Exo 15:22), and there, 1. Their discontent at the waters of Marah (Exo 15:23, Exo 15:24), and the relief granted them (Exo 15:25, Exo 15:26). 2. Their satisfaction in the waters of Elim (Exo 15:27).

Constable: Exodus (Book Introduction)

Introduction

Title

The Hebrew title of this book (we'elleh shemot) originated from the ancient practice of naming a Bible book after its first word or words. "Now these are the names of" is the translation of the first two Hebrew words.

"The Hebrew title of the Book of Exodus, therefore, was to remind us that Exodus is the sequel to Genesis and that one of its purposes is to continue the history of God's people as well as elaborate further on the great themes so nobly introduced in Genesis."¹

Exodus cannot stand alone. It would not make much sense without Genesis. The very first word of the book, translated "now," is a conjunction that means "and."

The English title "Exodus" is a transliteration of the Greek word exodos from the Septuagint translation meaning "exit," "way out," or "departure." The Septuagint translators gave the book this title because of the major event in it, namely, the Israelites' departure from Egypt.

"The exodus is the most significant historical and theological event of the Old Testament . . ."²

Date and Writer

Moses, who lived from about 1525 to 1405 B.C., wrote Exodus. He could have written it under the inspiration of the Holy Spirit any time after the events recorded (after about 1444 B.C.). He may have written it during the year the Israelites camped at the base of Mt. Sinai. He may have done so during the 38-year period of wandering in the wilderness following the Israelites' failure to enter the land from Kadesh Barnea (cf. Num. 13-14; ca. 1443-1405 B.C.). On the other hand he may have written it on the plains of Moab just before his death (cf. 16:35).³

Scope

Exodus embraces about 431 years of history, from the arrival of Jacob and his family in Egypt (ca. 1876 B.C.) to the erection of the tabernacle in the wilderness of Sinai (ca. 1445 B.C.). However 1:1-7 is a review of Jacob's family. If we eliminate this section, the narrative resumes the story of the Israelites where Genesis ends, after the death of Joseph. About 364 years elapsed between the death of Joseph and the building of the tabernacle. The bulk of the book (chs. 3-40) deals with only two of these years, the year before and the year after the Exodus from Egypt. The Exodus event is clearly the focus of this book.

The Israelites lived in Egypt 430 years (12:40). Genesis 15:13 has the round number 400 years as the time of Israel's oppression in Egypt.⁴

Purpose

"The purpose of the Book of Exodus is to celebrate God's gracious deliverance of His chosen people Israel from Egyptian slavery to the freedom of covenant relationship and fellowship with Him."⁵

Importance

"No other biblical book surfaces elsewhere in the OT as frequently as the Book of Exodus does; in the NT only the Books of Psalms and Isaiah are cited more, and that for the fairly obvious reasons of liturgy and messianism."⁶

Message⁷

The great contribution of this book is the revelation that Yahweh is the sovereign God who provides deliverance for man from the slavery in which he finds himself.

The major teaching of Exodus is primarily threefold.

1. The sovereignty of God.

2. The salvation of man.

3. The methods by which the sovereign God affects man's salvation.

First, Exodus teaches the sovereignty of God.

In Genesis we learned that the only way we can realize the purpose for which God created us is through faith in a trustworthy God that expresses itself in obedience.

In Exodus we learn that the God with whom we can have a relationship is not only trustworthy but sovereign. This realization should produce within us the double effect of worship and obedience.

Sovereignty is the attribute of God that expresses the fact that Yahweh is the ultimate ruler of the universe. There is no one higher in authority than He. As sovereign, He has all power. Sovereignty does not refer to how God rules, the method by which He governs. In particular, it does not imply that God controls every detail of life immediately (directly). God exercises His sovereignty by allowing human beings certain freedoms. He does not control us like puppets on strings but as a father controls his children. We have limited freedom.

We can see God's sovereignty clearly in His superiority over all the so-called gods of Egypt. He displayed His great power in all of His activity that resulted in the liberation of the Israelites and His adoption of them as His people. Scripture teaches both the sovereignty of God and the responsibility of man. No one has been able to explain this mystery adequately (cf. Job).

Second, Exodus teaches the salvation of man.

In Genesis we saw the need for salvation (i.e., the Fall and the repeated failures of man).

In Exodus, God revealed the method of salvation and explained the consequences of salvation initially.

Exodus teaches that God provides salvation for man. Man does not provide it for himself. It also reveals that man appropriates what God has provided by faith.

Two activities become prominent as major expressions of faith in Exodus: worship and obedience. Worship and obedience are the Godward and the manward expressions of faith respectively.

Worship consists of putting God at the center of life (cf. Rom. 12:1-2). Worship was to characterize the Israelites nationally and personally. God illustrated the importance of placing Him at the center of life by locating the ark of the covenant in the center of the tabernacle. He further did so by placing the tabernacle in the center of the Israelite camp.

Obedience consists of arranging all the parts of life in proper relation to God who is at the center. If something in life does not orient toward God properly, there is disobedience. In this way Exodus deepens the revelation concerning obedience that God has given us in Genesis.

Third, Exodus teaches the methods by which the sovereign God affects man's salvation.

God's method of dealing with the human race generally (outside Israel) was by creating a pattern, namely, the nation of Israel. God created the nation of Israel so that He could demonstrate through Israel for all other nations and peoples to see how glorious it can be to live under God's government. God's election of Israel was not the selection of a pet that God would favor at the expense of all others. It was the construction of a pattern. Israel was to be a demonstration to all the world of how wonderful life can be under the rule of Yahweh (cf. 19:5-6).

God's method of dealing with Israel was by revealing a person, namely, Himself. In many revelations to the Israelites, God sought to deepen their understanding of and appreciation for Himself and His will. The special privilege of receiving the revelation was a blessing to them and should have resulted in their being a blessing to the whole world. Israel was to do this by demonstrating how good it is to live under God's kingship. Some of the most important revelations occur in the following passages: 3:4-16; 6:2-8; 19:3-6; 20:1-7; 24:1, 9-11; 34:5-8; and 40:34-35. They are not all different, but God intended them to have the cumulative effect of deepening the Israelites' concept of God. They came to the people like waves beating on the shore. All the details of the Mosaic Code, which begins in Exodus and continues through Numbers, reinforce the main point of this revelation, which is the character of God.

God's method of dealing with individuals was by providing opportunities, choices.

We can see this most easily in God's dealing with the two major characters in Exodus, Moses and Pharaoh. God's method of dealing with both men was the same, but their responses were different and consequently so were their fates.

Pharaoh was a strong, wise leader who acted wholly by sight rather than by faith in Yahweh. He is typical of people of the world. God's method of dealing with him was to give him opportunities to make the right choices and so experience the blessing of God. Pharaoh chose not to trust God, and his disobedience resulted in personal tragedy for himself and national tragedy for Egypt.

Moses on the other hand was also a strong, wise leader, but he acted by faith rather than by sight (Heb. 11:27). God's method of dealing with him in Exodus was the same. He gave him opportunities to make the right choices and so experience God's blessing. Moses chose to trust and obey God, and his life is a story of personal triumph and national triumph for Israel.

In both cases God patiently worked with these representative individuals and gently encouraged them to do His will. Moses developed into a noble character because he chose to submit to God's government even though he was faulty, failing, and fearful. Pharaoh was a more admirable person in many respects, but he sank into destruction because he chose to refuse to submit to God's government (authoritative rule).

Exodus teaches that individuals are personally responsible under God, and their choices determine their destinies. There is ample New Testament evidence for this in John 1:12; 3:16, 36; 5:24; 6:47; 20:31; et al. Divine sovereignty does not negate human responsibility.

If we look at the record of God's activity in Exodus, we see progress. The unbelief of His enemies does not frustrate Him. His ultimate purposes for Israel came to fruition.

However if we look at the record of man's activity in this book, we see failure. Even Moses, Aaron, and the Israelites who trusted God constantly failed. We observed this in the lives of the characters in Genesis as well.

While man constantly falls short of what God requires, human failure does not frustrate God's ultimate purposes. This proves that God is indeed sovereign.

Constable: Exodus (Outline)

Outline

I. The liberation of Israel 1:1-15:21

A. God's preparation of Israel and Moses chs. 1-4

1. The growth of Jacob's family 1:1-7

2. The Israelites' bondage in Egypt 1:8-22

3. Moses' birth and education 2:1-10

4. Moses' flight from Egypt to Midian 2:11-15

5. Moses' life in Midian 2:16-25

6. Moses' call 3:1-4:18

7. Moses' return to Egypt 4:19-31

B. God's demonstrations of His sovereignty chs. 5-11

1. Pharaoh's response to Moses and Aaron's initial request 5:1-6:1

2. Moses and Aaron's equipment as God's messengers 6:2-7:7

3. The attestation of Moses and Aaron's divine mission 7:8-13

4. The first three plagues 7:14-8:19

5. The fourth, fifth, and sixth plagues 8:20-9:12

6. The seventh, eight, and ninth plagues 9:13-10:29

7. The proclamation of the tenth plague ch. 11

C. God's redemption of His people 12:1-13:16

1. The consecration of Israel as the covenant nation 12:1-28

2. The death of the first-born and the release of Israel 12:29-36

3. The exodus of Israel out of Egypt 12:37-42

4. Regulations concerning the Passover 12:43-51

5. The sanctification of the first-born 13:1-16

D. God's completion of Israel's liberation 13:17-15:21

1. The journey from Succoth to Etham 13:17-22

2. Israel's passage through the Red Sea ch. 14

3. Israel's song of deliverance 15:1-21

II. The adoption of Israel 15:22-40:38

A. God's preparatory instruction of Israel 15:22-18:27

1. Events in the wilderness of Shur 15:22-27

2. Quails and manna in the wilderness of Sin ch. 16

3. The lack of water at Rephidim 17:1-7

4. The hostility of the Amalekites 17:18-36

5. The friendliness of Jethro the Midianite ch. 18

B. The establishment of the Mosaic Covenant 19:1-24:11

1. Preparation for the Covenant ch. 19

2. The Ten Commandments 20:1-17

3. The response of the Israelites 20:18-21

4. The stipulations of the Book of the Covenant 20:22-23:33

5. The ratification of the Covenant 24:1-11

C. Directions regarding God's dwelling among His people 24:12-31:18

1. The revelation of these directions 24:12-18

2. Contributions for the construction of the sanctuary 25:1-9

3. The tabernacle furnishings 25:10-41

4. The tabernacle structure ch. 26

5. The tabernacle courtyard 27:1-19

6. The investiture of the priests 27:20-28:43

7. The consecration of the priests 29:1-37

8. The service of the priests 29:38-30:38

9. The builders of the tabernacle 31:1-11

10. The sign of the Sabbath 31:12-18

D. The breaking and renewing of the covenant chs. 32-34

1. The failure of Israel ch. 32

2. The re-establishment of fellowship ch. 33

3. The renewal of the covenant ch. 34

E. The construction and dedication of the objects used in Israel's worship chs. 35-40

1. Preparations for construction 35:1-36:7

2. Execution of the work 36:8-39:43

3. The erection and consecration of the tabernacle ch. 40

In an interesting and original chart of Exodus, Ted Grove suggested the following structural outline of Exodus.⁸

I. Israel's liberation chs. 1-18

A. Israel's affliction (Israel is Egypt's possession) 1:1-2:14

B. Deliverance 2:15-18:27

Ted saw the following chiastic structure in this section.

A Midian: Moses' commission 2:15-4:28

B Enemy: Egypt defeated 4:29-15:21

C Water: bitter to sweet and 12 springs 15:22-27

D Food: manna and quail ch. 16

C' Water: out of rock 17:1-7

B' Enemy: Amalek defeated 17:8-16

A' Midian: Moses accepts wisdom ch. 18

II. Israel's adoption chs. 19-40

A. Covenant delivered 19:1-24:11

B. Sanctuary planned 24:12-31:18

C. Covenant broken ch. 32

D. Covenant renewed chs. 33-34

E. Sanctuary's construction 35:1-40:33

F. Covenant sealed (Israel is God's possession) 40:34-38

Ted also saw a chiasm in this part of the book.

A Covenant delivered 19:1-24:11

B Tabernacle planned 24:12-27:21

C Priestly instructions chs. 28-30

D Craftsmen's direction 31:1-11

E Sabbath instructions 31:12-18

F Covenant broken ch. 32

F' Covenant renewed chs. 33-34

E' Sabbath reminded 35:1-3

D' Craftsmen and construction 35:4-38:31

C' Priests prepared ch. 39

B' Tabernacle completed 40:1-33

A' Covenant sealed 40:34-38

The center of the first chiasm is the manna. The center of the second chiasm is the tablets of the Law. These were the two items God instructed Moses to preserve in the ark of the covenant.

Ted saw the key verse of the book as 34:9.

Constable: Exodus

Exodus

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Copyright 2003 by Thomas L. Constable

Haydock: Exodus (Book Introduction)

THE BOOK OF EXODUS.

INTRODUCTION.

The second Book of Moses is called Exodus from the Greek word Exodos, which signifies going out; because it contains the history of the going out of the children of Israel out of Egypt. The Hebrews, from the words with which it begins, call it Veelle Shemoth : These are the names. (Challoner) --- It contains the space of 143 years, till the beginning of the second year after the liberation of the Israelites. (Tirinus) --- Their slavery is described in the first chapters; and is supposed to have continued ninety years. (Du Hamel) --- The laws prescribed by God to his people, the sacrifices, tabernacle, &c., were all intended to prefigure the Christian dispensation. (St. Augustine, City of God vii. 31.) --- Moses himself was a type of Jesus Christ, who was rejected by the synagogue, and received by the Gentiles, as the Jewish Legislator was abandoned by his mother, and educated by the Egyptian princess. She delivers him back to his mother; and thus the Jews will, at last, acknowledge our Saviour. (Du Hamel) --- God deigns to address his people in the character of a powerful Eastern monarch, and requires the like attention. He appoints his ministers, like guards, to attend before his tabernacle, &c. The laws which he enacts, are such as suited the Jewish people: they were not to rise all at once to perfection; but these laws guide them, as it were, on the road. They are infinitely more perfect than those of the surrounding nations. (Calmet)

Gill: Exodus (Book Introduction)

INTRODUCTION TO EXODUS

This book is called by the Jews Veelleh Shemoth, from the first words with which it begins, and sometimes Sepher Shemoth, and sometimes only Shemoth. It is by the Septuagint called Exodus, from whom we have the name of Exodus, which signifies "a going out"; see Luk 9:31, because it treats of the going of the children of Israel out of Egypt; and hence in the Alexandrian copy it is called the Exodus of Egypt; and so the Syriac version entitles it the second book of the law, called "the going out"; and to the same purpose the Arabic version. The Jews sometimes give it the name of Nezikin, as Buxtorf ^a observes out of the Masora on Gen 24:8 because in it some account is given of losses, and the restitution of them. That this book is of divine inspiration, and to be reckoned in the canon of the sacred writings, is sufficiently evident to all that believe the New Testament; since there are so many quotations out of it there by Christ, and his apostles; particularly see Mar 12:26 and that it was wrote by Moses is not to be doubted, but when is not certain; it must be after the setting up of the tabernacle in the wilderness; the greatest part of what is contained in it, he was an eye and ear witness of; it plainly points out the accomplishment of the promises and prophecies delivered to Abraham, that his posterity would be very numerous, that they would be afflicted in a land not theirs, and in the fourth generation come out of it with great substance. It treats of the afflictions of the Israelites in Egypt, after the death of Joseph, until their deliverance by Moses; of his birth, calling, and mission to Pharaoh, to demand of him to let the children of Israel go; of the ten plagues upon him and his people, for refusing to dismiss them; of the departure of Israel from Egypt, and the institution of the passover on that account; of their passage through the Red sea into the wilderness, and of the various exercises and afflictions, supplies and supports they met with there; of the giving of a body of laws unto them, moral, ceremonial, and judicial; and of the building of the tabernacle, and all things appertaining to it; and throughout the whole, as there is a figure and representation of the passage of the people of God out of spiritual Egypt, through the wilderness of this world, to the heavenly Canaan, and of various things they must meet with in their passage, so there are many types of Christ, his person, office, and grace, and of his church, his word, and ordinances, which are very edifying and instructing. The book contains a history of about one hundred and forty years, from the death of Joseph, to the erection of the tabernacle.

Gill: Exodus 15 (Chapter Introduction)

INTRODUCTION TO EXODUS 15

This chapter contains the song of Moses, and of the children of Israel, on the banks of the Red sea; in which they celebrate their passage through it, the destruction of Pharaoh and his host in it, and the glory of the divine perfections displayed therein, interspersed with prophetic hints of things future, Exo 15:1 which same song was sung by the women, with Miriam at the head of them, attended with timbrels and dances, Exo 15:20, an account is given of the march of the children of Israel from the Red sea to the wilderness of Shur, and of the bitter waters found at Marah, which occasioned a murmuring, and of their being made sweet by casting a tree into them, Exo 15:22 when they were told by the Lord, that if they would yield obedience to his commandments, they should be free from the diseases the Egyptians had been afflicted with, Exo 15:26, and the chapter is concluded with their coming to Elim, where they found twelve wells of water, and seventy palm trees, and there encamped, Exo 15:27.