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Text -- Exodus 17:1-10 (NET)

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Context
Water at Massa and Meribah
17:1 The whole community of the Israelites traveled on their journey from the Desert of Sin according to the Lord’s instruction, and they pitched camp in Rephidim. Now there was no water for the people to drink. 17:2 So the people contended with Moses, and they said, “Give us water to drink!” Moses said to them, “Why do you contend with me? Why do you test the Lord?” 17:3 But the people were very thirsty there for water, and they murmured against Moses and said, “Why in the world did you bring us up out of Egypt– to kill us and our children and our cattle with thirst?” 17:4 Then Moses cried out to the Lord, “What will I do with this people?– a little more and they will stone me!” 17:5 The Lord said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing before you there on the rock in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel. 17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, saying, “Is the Lord among us or not?”
Victory over the Amalekites
17:8 Amalek came and attacked Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.” 17:10 So Joshua fought against Amalek just as Moses had instructed him;and Moses and Aaron and Hur went up to the top of the hill.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Aaron a son of Amram; brother of Moses,son of Amram (Kohath Levi); patriarch of Israel's priests,the clan or priestly line founded by Aaron
 · Amalek members of the nation of Amalek
 · Egypt descendants of Mizraim
 · Horeb a mountain; the place where the law was given to Moses
 · Hur a man who was a special assistant to Moses and Aaron,a king of Midian killed by Moses,son of Caleb and Ephrathah; father of Salma; elder of Bethlehem
 · Israel a citizen of Israel.,a member of the nation of Israel
 · Joshua a son of Eliezer; the father of Er; an ancestor of Jesus,the son of Nun and successor of Moses,son of Nun of Ephraim; successor to Moses,a man: owner of the field where the ark stopped,governor of Jerusalem under King Josiah,son of Jehozadak; high priest in the time of Zerubbabel
 · Massah an encampment
 · Meribah a place at Kadesh-Barnea where Moses struck the rock for water
 · Moses a son of Amram; the Levite who led Israel out of Egypt and gave them The Law of Moses,a Levite who led Israel out of Egypt and gave them the law
 · Nile a river that flows north through Egypt to the Mediterranean Sea
 · Rephidim an encampment where water came out of a rock for Israel
 · Sin a wilderness region between Elim and Mt. Sinai (IBD)


Dictionary Themes and Topics: Wilderness | Wars of the Lord, The Book of the | Saul | PURIM | PENTATEUCH, 2B | PENTATEUCH, 2A | NUMBERS, BOOK OF | Meribah | League | INTERCESSION | Holy Ghost | Exodus | EXODUS, THE BOOK OF, 2 | Congregation | CRITICISM | Blessing | Backsliders | Amalekite | AMALEKITES | AMALEK; AMALEKITE | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Exo 17:1 - -- We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.

We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.

Wesley: Exo 17:5 - -- Though they spake of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O th...

Though they spake of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only shewed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, Gen 21:19, that had been a great favour; but that he might shew his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Psa 78:15-16, and followed them wherever they went in that wilderness: God shewed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, Deu 32:13, because the people's thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance, Upon God's providence even in the greatest straits and difficulties; And upon Christ's grace; that rock was Christ, 1Co 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, Joh 7:38-39, Joh 4:14. These flow from Christ. And nothing will supply the needs and satisfy the desires of a soul but water out of this rock. A new name was upon this occasion given to the place, preserving the remembrance of their murmuring,

Wesley: Exo 17:5 - -- Temptation, because they tempted God,

Temptation, because they tempted God,

Wesley: Exo 17:5 - -- Strife, because they chide with Moses.

Strife, because they chide with Moses.

Wesley: Exo 17:8 - -- The Amalekites were the posterity of Esau, who hated Jacob because of the birth-right and blessing. They did not boldly front them as a generous enemy...

The Amalekites were the posterity of Esau, who hated Jacob because of the birth-right and blessing. They did not boldly front them as a generous enemy, but without any provocation given, basely fell upon their rear, and smote them that were faint and feeble.

Wesley: Exo 17:9 - -- See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to ...

See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel as to animate them; as to God by way of appeal to him; Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory.

Wesley: Exo 17:10 - -- Hur is supposed to have been the husband of Miriam.

Hur is supposed to have been the husband of Miriam.

JFB: Exo 17:1 - -- In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for t...

In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted (Num. 33:1-56).

JFB: Exo 17:1 - -- Not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (...

Not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere (Num 9:18-19).

JFB: Exo 17:1 - -- Now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a ...

Now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.

JFB: Exo 17:2-3 - -- The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new...

The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.

JFB: Exo 17:4 - -- His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, wa...

His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare Mat 5:44; Rom 12:21).

JFB: Exo 17:5 - -- Not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs....

Not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [Mat 2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (1Co 10:4).

JFB: Exo 17:7 - -- Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (Heb 3:8).

Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (Heb 3:8).

JFB: Exo 17:8 - -- Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on w...

Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.

JFB: Exo 17:8 - -- The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge...

The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Num 24:20; Deu 25:17), and an impious defiance of God.

JFB: Exo 17:9 - -- Or, "Jesus" (Act 7:45; Heb 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went wit...

Or, "Jesus" (Act 7:45; Heb 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [ROBINSON].

JFB: Exo 17:10-12 - -- With the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their ...

With the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.

Clarke: Exo 17:1 - -- Pitched in Rephidim - In Num 33:12-14 it is said, that when the Israelites came from Sin they encamped in Dophkah, and next in Alush, after which th...

Pitched in Rephidim - In Num 33:12-14 it is said, that when the Israelites came from Sin they encamped in Dophkah, and next in Alush, after which they came to Rephidim. Here, therefore, two stations are omitted, probably because nothing of moment took place at either. See the notes on Numbers 33 (note).

Clarke: Exo 17:2 - -- Why chide ye with me? - God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he...

Why chide ye with me? - God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he considers as directed against himself; why therefore do ye tempt him? Has he not given you sufficient proofs that he can destroy his enemies and support his friends? And is he not among you to do you good? Exo 17:7. Why therefore do ye doubt his power and goodness, and thus provoke him to treat you as his enemies?

Clarke: Exo 17:3 - -- And the people murmured - The reader must not forget what has so often been noted relating to the degraded state of the minds of the Israelites. A s...

And the people murmured - The reader must not forget what has so often been noted relating to the degraded state of the minds of the Israelites. A strong argument however may be drawn from this in favor of their supernatural escape from Egypt. Had it been a scheme concerted by the heads of the people, provision would necessarily have been made for such exigencies as these. But as God chose to keep them constantly dependent upon himself for every necessary of life, and as they had Moses alone as their mediator to look to, they murmured against him when brought into straits and difficulties, regretted their having left Egypt, and expressed the strongest desire to return. This shows that they had left Egypt reluctantly; and as Moses and Aaron never appear to have any resources but those which came most evidently in a supernatural way, therefore the whole exodus or departure from Egypt proves itself to have been no human contrivance, but a measure concerted by God himself.

Clarke: Exo 17:6 - -- I will stand before thee there, upon the rock in Horeb - The rock, הצור hatstsur . It seems as if God had directed the attention of Moses to a...

I will stand before thee there, upon the rock in Horeb - The rock, הצור hatstsur . It seems as if God had directed the attention of Moses to a particular rock, with which he was well acquainted; for every part of the mount and its vicinity must have been well known to Moses during the time he kept Jethro’ s flocks in those quarters. Dr. Priestley has left the following sensible observations upon this miracle: -

"The luminous cloud, the symbol of the Divine presence, would appear on the rock, and Horeb was probably a part of the same mountain with Sinai. This supply of water, on Moses only striking the rock, where no water had been before nor has been since, was a most wonderful display of the Divine power. The water must have been in great abundance to supply two millions of persons, which excluded all possibility of artifice or imposture in the case. The miracle must also have been of some continuance, no doubt so long as they continued in that neighborhood, which was more than a year. There are sufficient traces of this extraordinary miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw, Dr. Pocock, and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of the water. No art of man could have done it, if any motive could be supposed for the undertaking in such a place as this.

This miracle has not escaped the notice of the ancient Greek poets. Callimachus represents Rhea bringing forth water from a rock in the same way, after the birth of Jupiter

Πληξεν οÏος σκηπτÏῳ, το δε οἱ δεχα πουλυ διεστη

Εκ δ εχεεν μεγα χευμα

Hymn ad Jov., ver. 31

- With her scepter struc

The yawning cliff; from its disparted heigh

Adown the mount the gushing torrent ran

Prior

The rock mentioned above has been seen and described by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 4th., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, etc., where the reader may find some fine plates of Mount Horeb and Sinai, and four different views of the wonderful rock of Meribah. It is a vast block of red granite, fifteen feet long, ten broad, and twelve high. See Dr. Shaw’ s account at the end of Exodus. My nephew, who visited this rock in 1823, confirms the account of the preceding travelers, and has brought a piece of this wonderful stone. The granite is fine, and the quartz mica, and feldspar equally mixed in it. This rock or block of granite is the only type of Christ now existing.

Clarke: Exo 17:7 - -- He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah , contention or litiga...

He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah , contention or litigation. From 1Co 10:4, we learn that this rock was a type of Christ, and their drinking of it is represented as their being made partakers of the grace and mercy of God through Christ Jesus; and yet many who drank fell and perished in the wilderness in the very act of disobedience! Reader, be not high minded, but fear! On the smiting of the rock by the rod of Moses, Mr. Ainsworth has the following pious note: "This rock signified Christ, and is therefore called a spiritual Rock, 1Co 10:4. He being smitten with Moses’ s rod, and bearing the curse of the law for our sins, and by the preaching of the Gospel crucified among his people, Gal 3:1, from him floweth the spiritual drink wherewith all believing hearts are refreshed."Joh 7:37, and Isa 53:1-3.

Clarke: Exo 17:8 - -- Then came Amalek, and fought with Israel - The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the...

Then came Amalek, and fought with Israel - The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the wandering Arabs attack the caravans which annually pass through the same desert. It does not appear that the Israelites gave them any kind of provocation, they seem to have attacked them merely through the hopes of plunder. The Amalekites were the posterity of Amalek, one of the dukes of Eliphaz, the son of Esau, and consequently Israel’ s brother, Gen 36:15, Gen 36:16

Clarke: Exo 17:8 - -- Fought with Israel - In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all...

Fought with Israel - In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all that were feeble behind, when they were faint and weary; see Deu 25:18. The baggage, no doubt, was the object of their avarice; but finding the women, children, aged and infirm persons, behind with the baggage, they smote them and took away their spoils.

Clarke: Exo 17:9 - -- Moses said unto Joshua - This is the first place in which Joshua the son of Nun is mentioned: the illustrious part which he took in Jewish affairs, ...

Moses said unto Joshua - This is the first place in which Joshua the son of Nun is mentioned: the illustrious part which he took in Jewish affairs, till the settlement of his countrymen in the promised land, is well known. He was captain-general of the Hebrews under Moses; and on this great man’ s death he became his successor in the government. Joshua was at first called Hoshea, Num 13:16, and afterwards called Joshua by Moses. Both in the Septuagint and Greek Testament he is called Jesus: the name signifies Savior; and he is allowed to have been a very expressive type of our blessed Lord. He fought with and conquered the enemies of his people, brought them into the promised land, and divided it to them by lot. The parallel between him and the Savior of the world is too evident to require pointing out

Clarke: Exo 17:9 - -- Top of the hill - Probably some part of Horeb or Sinai, to which they were then near.

Top of the hill - Probably some part of Horeb or Sinai, to which they were then near.

Clarke: Exo 17:10 - -- Moses, Aaron, and Hur went up - It is likely that the Hur mentioned here is the same with that Hur mentioned 1Ch 2:19, who appears from the chronolo...

Moses, Aaron, and Hur went up - It is likely that the Hur mentioned here is the same with that Hur mentioned 1Ch 2:19, who appears from the chronology in that chapter to have been the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. The rabbins and Josephus say he was the brother-in-law of Moses, having married his sister Miriam. He was a person in whom Moses put much confidence; for he left him conjoint governor of the people with Aaron, when he went to confer with God on the mount, Exo 24:14. His grandson Bezaleel was the chief director in the work of the tabernacle; see Exo 31:2-5.

Calvin: Exo 17:1 - -- 1.And all the congregation Scarcely was the sedition of the people about the want of food set at rest when they again rebel on the subject of drink. ...

1.And all the congregation Scarcely was the sedition of the people about the want of food set at rest when they again rebel on the subject of drink. They ought, at least, to have learnt from the manna, that as often as necessity pressed upon them, they should have humbly implored in prayer and supplication God’s help, in certain hope of relief. But such was their character, that they were hurried by despair into secret murmurings and impetuous cries. We have almost a precisely similar account in Num 20:0. 186 For the error of those who think it one and the same, is easily refuted by the circumstances of the time and place; and in Num 33:0, it is very clearly shown how great a distance there was between the one station and the other. Neither does the tradition of some of the Rabbins appear probable, that this thirst did not arise from natural appetite, because the manna was not only meat, but also served for drink. For there is no reason why we should be compelled to imagine this; and we gather from the text, that the commencement of their murmurings arose from the fact that the water now began for the first time to fail them. But it was God’s will in two ways, and at two different times, to try the minds of the Israelites, that they might more plainly show their natural intractability. If they had required bread and water at the same time, they would have been more excusable; but after they had experienced that a sweet and wholesome kind of food was bountifully given them from heaven, because that country produced no corn, it was an act of intolerable perversity immediately to murmur against God when they had no supply of drink. Moreover, a double accusation is here brought against them, for insulting God by quarrelling and chiding with Him, and also for tempting Him. Both arose from unbelief, the cause of which was ingratitude; for it was too vile of them so soon to bury in willful forgetfulness what God had so recently given them. He had brought them supplies when they were suffering from hunger; why do they not fly to Him when they are oppressed by thirst? It is plain, then, that the former favor was ill bestowed upon them, since it so directly vanished in their insensibility. Hence, too, appears their unbelief, because they neither expect nor ask anything of God; and with this, too, pride is conjoined, because they dare to proceed to chiding. Indeed this almost always happens, that those who neither depend on His providence nor rest; on His promises, provoke God to contend with them, and rush impetuously against Him; because the brutal violence of our passions hurries us on to madness, unless we are persuaded that God will in due time be our helper, and are, submissive to His will. In the beginning of the chapter Moses briefly indicates that the Israelites journeyed according to the commandment, or, as the Hebrew expresses it, “the mouth†187 of God, as if he would praise their obedience. Whence we gather that, at the first outset, they were sufficiently disposed to their duty, until a temptation occurred, which interrupted them in the right way. By which example we are warned that, whenever we undertake anything at God’s bidding, we should carefully beware that nothing should hinder our perseverance; and that none are fitted to act rightly but those who are well prepared to endure the assaults of temptation.

Calvin: Exo 17:2 - -- 2.Wherefore the people did chide with Moses Here now displays itself both their impiety against God, since neglecting and despising Him they make war...

2.Wherefore the people did chide with Moses Here now displays itself both their impiety against God, since neglecting and despising Him they make war against Moses, and also their malice and unkindness, because, forgetful of so many benefits, they wantonly insult Moses. They know that fountains and rivers cannot be created by mortal man; wherefore, then, do they quarrel with him, and not call directly upon God, in whose hand are the waters as well as all other elements? Certainly, if there had been a spark of faith in them, they would have had recourse to prayer. Rightly, then, does Moses expostulate, that in chiding with him, they tempt God Himself. What madness is there in their accusing Moses of cruelty in bringing them with him out of Egypt, that he might kill them, and their children, and cattle in the wilderness? But Moses chiefly reproves them on this ground, because God Himself is affected by this rebellious chiding. But the actual form of their tempting God is stated at the end, viz., because they had doubted “whether the Lord was among them or not?†Hence it follows, that the root of the whole evil was their unbelief; because they neither ascribed due honor to God’s power nor believed Him to be true to his promises.: For He had taken charge of them, and had promised that He would never fail them; why then, now, when circumstances demand it, do they not assure themselves that He will assist them, except because they wickedly detract both from His power and His truth?

Calvin: Exo 17:4 - -- 4.And Moses cried This cry seems not to have been conformed to the true model of prayer, but to have been mixed with confused complaint, to which Mos...

4.And Moses cried This cry seems not to have been conformed to the true model of prayer, but to have been mixed with confused complaint, to which Moses was impelled by the deep perturbation of his mind: for excessive earnestness sometimes carries away the godly, so that they rather fret in their prayer than duly and moderately express their requests. For there is something in these words which sounds angry and obstreperous, “What shall I do unto this people?†as if Moses, struck with indignation, complained that he was weighed down with a heavy burden, which he would willingly shake off if he could obtain permission and deliverance from God. Interpreters variously expound what follows. Some thus render it, that “Unless God immediately came to his help, or should He dissemble for ever so short a time, Moses must be stoned.†Some, “It is but little that they will rush upon me to stone me.†Some, too, read it in the past tense, but to this the particle עוד , 188 gnod, which relates to the future, is an objection. I am most pleased with this sense; that if God delay His assistance but for a short time, the people’s rage could not be restrained from stoning Moses.

Calvin: Exo 17:5 - -- 5.And the Lord said unto Moses He commands him to go out into the midst, as if He would expose him to the danger of immediate death; but because Mose...

5.And the Lord said unto Moses He commands him to go out into the midst, as if He would expose him to the danger of immediate death; but because Moses is persuaded that it is in His power to calm the passion of men, however fierce, as well as the waves and storms of the sea, he neither trembles nor retreats. But, thus did God magnify His power, so as to brand them with ignominy whilst He withheld the people from their previous attitude. In fact, Moses passes before them all, but he only takes the elders with him, before whom to bring the water from the rock, that they may be eye-witnesses of the miracle. This middle course, whilst it does not permit the glory of God’s bounty to be obscured, still shows the multitude that they are unworthy of being admitted to behold His power. To remind him that his rod would not be inefficient, He recalls to his memory what he had already experienced; yet does he not recount all the miracles; but only adduces what we saw at first, that, by its touch, the waters of the Nile were turned into blood. The declaration of God, that he will stand upon the rock, tends to remove all hesitation, lest Moses should be anxious or doubtful as to the event; for otherwise the smiting of the rock would be vain and illusory. Moses, therefore, is encouraged to be confident; since God, whom he follows in the obedience of faith, will put forth His power by his hand, so that he should undertake nothing vainly or ineffectually. Meanwhile, although He employs the operation of His servant, still He claims to Himself the honor of the work.

Calvin: Exo 17:7 - -- 7.And he called the name of the place The verb here might be taken indefinitely, as if it were said, that this name was given to the place; but it is...

7.And he called the name of the place The verb here might be taken indefinitely, as if it were said, that this name was given to the place; but it is more probable that Moses, at God’s command, so called the place, in order that the Israelites might be more ready to acknowledge their crime, when thus it was marked with double infamy. Although it was not only His intention to impress this feeling upon their minds, but also to hand down the memory of it to posterity. The same reproof is afterward repeated at Cades, as we shall see; because the former notice had been buried in oblivion by these foolish people. The very name of the place 189 was as much as to say that the earth itself cried out, that the people, in their perverse nature, were rebellious, and given to unbelief. Now, temptation is the mother of contentions; for as soon as anything occurs contrary to the wishes of one who distrusts God, he has recourse to murmuring and dispute. When Moses relates that the Israelites “tempted the Lord, saying, Is the Lord among us or not?†he does not mean that they openly spoke rims; but that this was the tendency of their cries, when on account of the want of water they rose against Moses, and complained that they were deceived by him, as though God had no power to help them. But though God branded the people for their malignity and perversity, with a lasting mark of ignominy, yet did He afford them an extraordinary proof of His goodness, not only in bestowing on them the drink by which their bodies might be refreshed, but by honoring their souls also with spiritual drink, as Paul testifies, (1Co 10:4,) “that rock was Christ,†and therefore he compares the water which flowed from it to the cup of the holy supper. So do we see how God’s immeasurable bounty surpasses all the wickedness of man, and how, by turning their vices to salvation, He brings light out of darkness; so far is He from giving them the reward of their deservings, when He confers upon them what is profitable. But we must remember the warning which is here interposed, that it availed many of them nothing to drink of that spiritual drink, because they profaned by their crimes that excellent gift.

Calvin: Exo 17:8 - -- 8.Then came Amalek These were the first enemies whom God arrayed against Israel, after having delivered them from Egypt, and having kept them for som...

8.Then came Amalek These were the first enemies whom God arrayed against Israel, after having delivered them from Egypt, and having kept them for some time in peace and quietness. It was principally for two reasons that He chose them now to be involved in war, either to punish them for their recent sin, or as a correction of their idleness, lest it should ensnare them into iniquity; for, as among soldiers sedition often arises from a cessation of labor, so also the more God spared this people and indulged them, the more did their forwardness increase. No wonder then that they were awakened by war, when they had taken occasion from their state of tranquillity to wax wanton. But some imagine that the Amalekites were impelled to take arms with this design; first, to avenge 190 the abdication of their ancestor; and secondly, because they were unwilling that the posterity of Jacob should enjoy the inheritance of which Esau, the grandfather of Amalek, the founder of their nation, had been deprived. And, certainly, it is probable that the recollection of the injury which had been inflicted on their ancestor still remained, and that they were instigated by the devil, in order that the promise of God, whereby the right of primogeniture had been transferred from Esau to Jacob, should be frustrated and fail of its effect. This might, indeed, have been their reason for the war; but God had another object, viz., to render the people more obedient to Him, by humbling their pride. Perhaps it was on that account that He withdrew Moses from the leadership, and substituted Joshua, as some token of His indignation; for although the assistance He gave them was sufficiently manifest, and their victory was obtained by His grace and the prayers of Moses, yet would He have them reminded, by the absence of Moses, of their recent transgression, that, being humiliated by their fear, they might submissively ask for pardon, and fly more earnestly to Him for His aid. He orders chosen men to go forth, partly to inspirit the whole people, and encourage them to hope for victory, because He does not deign to employ the whole army to repel their enemies; and partly in consideration of the cowardice of this unwarlike mob, lest they should faint with terror if the enemies should make an incursion into the midst of their camp. For Moses does nothing of himself, but occupies the station appointed him by God on the top of the hill, to contend with the enemy from afar, but he sends down the others to fight hand to hand before him, since it had pleased God thus to order the battle. It is plain that he did not avoid the fight to spare himself, but because God had given him a different employment; and this appears from his wielding the rod of God, like their general and standard-bearer, and promising the successful issue of the battle, of which he had been assured. For that single rod was of more avail than as if they had gone into the field preceded by a thousand banners. I have already observed that this is sometimes called the rod of God, sometimes of Moses, sometimes of Aaron, according to circumstances; because God used it as an instrument to exercise His power through His ministers. So God does not detract from His own honor, when He works effectually by His ministers. It is a prelude to Joshua’s future call, which we shall notice in its place, that. he should be appointed commander of the troops; for he had not yet reached the dignity of next in command to Moses, unless an extraordinary commission had been given him by God.

Calvin: Exo 17:10 - -- 10.So Joshua did as Although Joshua is by no means backward, but diligently executes what he knows to be commanded him by God Himself, and it is prob...

10.So Joshua did as Although Joshua is by no means backward, but diligently executes what he knows to be commanded him by God Himself, and it is probable that the soldiers whom he had taken to accompany him did their duty properly, yet is it expressly stated that they gained the victory by no care, or striving, or courage of their own, but by the prayer of Moses, by whose support their leader as well as the army was sustained. Yet does not Moses here boastfully commend his own zeal in praying, but is rather the public witness. and proclaimer of his weakness, that the glory might be entirely attributed to the gratuitous favor of God. Nor is there any question, that, conscious of the infirmity which he afterwards confesses, he associated with him Aaron and Hur, who might assist him in his task. There 191 is more acuteness than solidity in the notion which some have, that these two men present a figure of the Old and New Testament, on which the prayers of the saints must rest; and that the stone which they gave to Moses to sit upon was offered him because our faith is only founded upon Christ. I know how plausible such allegories are; but what I have just said is enough for me, that because Moses mistrusted his own weakness, therefore he sought these two assistants. And surely when they stayed his hands they also lifted up their minds, and prayed together to God in common supplications; but Moses speaks chiefly of himself, to show that this charge was entrusted to him by God. For he did not only offer his prayers as a work of charity, but because God had chosen him as intercessor, to conquer the enemies from afar by the stretching forth of the rod, and by his secret earnestness in prayer; and in this respect he was a type of Christ; although the similitude does not hold in all its parts. Doubtless his failure arose from his extreme earnestness, and the extraordinary vehemence of his zeal, and, therefore, praise is mixed up with blame, just as the saints, when they are stirred to make great efforts in prayer, find that not only does their vigor grow cold, but they fail from being almost consumed by their own ardor.

Defender: Exo 17:4 - -- In effect, the people were accusing God of covenant breaking and decided judicially to stone His representative. God therefore "stands before" them (E...

In effect, the people were accusing God of covenant breaking and decided judicially to stone His representative. God therefore "stands before" them (Exo 17:6) as the accused on the rock, and the rock is then smitten with the rod of judgment - the same rod with which Moses had visited judgment on Egypt (Exo 17:5)."

Defender: Exo 17:6 - -- Critics are repeatedly confounded when they try to explain the many miracles of the Exodus on a naturalistic basis. This was a uniquely significant pe...

Critics are repeatedly confounded when they try to explain the many miracles of the Exodus on a naturalistic basis. This was a uniquely significant period in world history, and God was once again revealing Himself as the world's Creator, miraculously creating bread and water in the desert for a whole generation of Israelites. Moses was not a gifted "water witch" able to locate an underground stream of water, but God's prophet. God created a river of water that followed their itinerary throughout the forty years of wandering, "for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1Co 10:4)."

TSK: Exo 17:1 - -- Sin : Exo 16:1; Num 33:12-14 Rephidim : Exo 17:8, Exo 19:2

Sin : Exo 16:1; Num 33:12-14

Rephidim : Exo 17:8, Exo 19:2

TSK: Exo 17:2 - -- the people : Exo 5:21, Exo 14:11, Exo 14:12, Exo 15:24, Exo 16:2, Exo 16:3; Num 11:4-6, Num 14:2, Num 20:3-5, Num 21:5 Give us : Gen 30:1, Gen 30:2; 1...

TSK: Exo 17:3 - -- thou hast : Exo 16:3

thou hast : Exo 16:3

TSK: Exo 17:4 - -- cried : Exo 14:15, Exo 15:25; Num 11:11 almost : Num 14:10, Num 16:19; 1Sa 30:6; Joh 8:59, Joh 10:31; Act 7:50, Act 14:19

TSK: Exo 17:5 - -- Go on : Eze 2:6; Act 20:23, Act 20:24 thy rod : Exo 7:19, Exo 7:20; Num 20:8-11

TSK: Exo 17:6 - -- I will : Exo 16:10 the rock : This rock, which is a vast block of red granite, 15 feet long, 10 broad, and 12 high, lies in the wilderness of Rephidim...

I will : Exo 16:10

the rock : This rock, which is a vast block of red granite, 15 feet long, 10 broad, and 12 high, lies in the wilderness of Rephidim, to the west of Mount Horeb, a part of Sinai. There are abundant traces of this wonderful miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of water.

in Horeb : Exo 3:1-5

and thou : Num 20:9-11; Deu 8:15; Neh 9:15; Psa 78:15, Psa 78:16, Psa 78:20, Psa 105:41, Psa 114:8; Isa 48:21; 1Co 10:4

that the people : Psa 46:4; Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20; Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38; Rev 22:17

TSK: Exo 17:7 - -- Massah : i.e. Temptation, Num 20:13; Deu 9:22 Meribah : that is, Chiding or Strife, Exo 17:2; Psa 81:7 chiding : Exo 17:2 tempted : Psa 95:8; Heb 3:8,...

Massah : i.e. Temptation, Num 20:13; Deu 9:22

Meribah : that is, Chiding or Strife, Exo 17:2; Psa 81:7

chiding : Exo 17:2

tempted : Psa 95:8; Heb 3:8, Heb 3:9

Is the Lord : Exo 34:9; Deu 31:17; Jos 22:31; Isa 12:6; Mic 3:11; Joh 1:14; Act 7:37-39

TSK: Exo 17:8 - -- Gen 36:12, Gen 36:16; Num 24:20; Deu 25:17; 1Sa 15:2, 1Sa 30:1; Psa 83:7

TSK: Exo 17:9 - -- unto Joshua : Exo 17:13, Exo 24:13; Num 11:28, Num 13:16, Oshea, Jehoshua, Deu 32:44, Hoshea, Called Jesus, Act 7:45; Heb 4:8 Choose : Num 31:3, Num 3...

unto Joshua : Exo 17:13, Exo 24:13; Num 11:28, Num 13:16, Oshea, Jehoshua, Deu 32:44, Hoshea, Called Jesus, Act 7:45; Heb 4:8

Choose : Num 31:3, Num 31:4

the rod : Exo 4:2, Exo 4:20

TSK: Exo 17:10 - -- Joshua : Jos 11:15; Mat 28:20; Joh 2:5, Joh 15:14 and Moses : Exo 17:9 Hur : Exo 17:12, Exo 24:14

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Exo 17:1 - -- According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Num 33:12-14. Dophk...

According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Num 33:12-14. Dophkah was in the Wady Sih, a day’ s journey from the Wady Nasb. The wilderness of Sin Exo 16:1 properly speaking ends here, the sandstone ceases, and is replaced by the porphyry and granite which belong to the central formation of the Sinaitic group. Alush may have been near the entrance to the Wady Sheikh.

Rephidim - (Variously placed at Feiran at the base of Mount Serbal, or at the pass of El Watiyeh.)

Barnes: Exo 17:2 - -- Tempt the Lord - It is a general characteristic of the Israelites that the miracles, which met each need as it arose, failed to produce a habit...

Tempt the Lord - It is a general characteristic of the Israelites that the miracles, which met each need as it arose, failed to produce a habit of faith: but the severity of the trial, the faintness and anguish of thirst in the burning desert, must not be overlooked in appreciating their conduct.

Barnes: Exo 17:6 - -- The rock in Horeb - (a rock situated, according to Arab tradition, in Wady Feiran. Horeb was a name given to the whole desert of Sinai and subs...

The rock in Horeb - (a rock situated, according to Arab tradition, in Wady Feiran. Horeb was a name given to the whole desert of Sinai and subsequently attached to the mountain. Palmer).

It is questioned whether the water thus supplied ceased with the immediate occasion; see 1Co 10:4, the general meaning of which appears to be that their wants were ever supplied from Him, of whom the rock was but a symbol, and who accompanied them in all their wanderings.

Barnes: Exo 17:7 - -- Massah ...Meribah - See the margin. On the importance of this lesson see our Lord’ s words, Mat 4:7.

Massah ...Meribah - See the margin. On the importance of this lesson see our Lord’ s words, Mat 4:7.

Barnes: Exo 17:8 - -- Then came Amalek - The attack occurred about two months after the Exodus, toward the end of May or early in June, when the Bedouins leave the l...

Then came Amalek - The attack occurred about two months after the Exodus, toward the end of May or early in June, when the Bedouins leave the lower plains in order to find pasture for their flocks on the cooler heights. The approach of the Israelites to Sinai would of course attract notice, and no cause of warfare is more common than a dispute for the right of pasturage. The Amalekites were at that time the most powerful race in the Peninsula; here they took their position as the chief of the pagans. They were also the first among the pagans who attacked God’ s people, and as such were marked out for punishment (see the marginal references).

Barnes: Exo 17:9 - -- Joshua - This is the first mention of the great follower and successor of Moses. He died at the age of 110, some 65 years after this transactio...

Joshua - This is the first mention of the great follower and successor of Moses. He died at the age of 110, some 65 years after this transaction. His original name was Hosea, but Moses calls him by the full name, which was first given about forty years afterward, as that by which he was to be known to succeeding generations. From this it may perhaps be inferred that this portion of Exodus was written, or revised, toward the end of the sojourn in the wilderness.

The rod of God - See Exo 4:20. The hill is supposed to be the height now called Feria an the north side of the plain Er Rahah; (or, Jebel Tahuneh over Feiran. Palmer).

Barnes: Exo 17:10 - -- Hur - Again mentioned with Aaron, in Exo 24:14. He was grandfather of Bezaleel, the great sculptor and artificer of the tabernacle, Exo 31:2-5,...

Hur - Again mentioned with Aaron, in Exo 24:14. He was grandfather of Bezaleel, the great sculptor and artificer of the tabernacle, Exo 31:2-5, and belonged to the tribe of Judah. (See 1Ch 2:18-20.)

Poole: Exo 17:1 - -- After their journeys by divers stations, recorded Num 33:12,13 , &c., but here omitted, because there was nothing extraordinary happened in them. A...

After their journeys by divers stations, recorded Num 33:12,13 , &c., but here omitted, because there was nothing extraordinary happened in them.

According to the commandment of the Lord expressed either by word of mouth, or by the motion or rest of the cloudy pillar, Exo 13:21 .

Poole: Exo 17:2 - -- By distrusting God’ s power, and providence, and faithfulness, and goodness, upon such a small occasion, by refusing to submit to God’ s w...

By distrusting God’ s power, and providence, and faithfulness, and goodness, upon such a small occasion, by refusing to submit to God’ s will, and to wait upon him by humble and fervent prayers for relief, and instead thereof quarrelling with me, as if it were my fault, and murmuring against God under my name.

Poole: Exo 17:5 - -- Take with thee of the elders of Israel that they may be eye-witnesses of this glorious work, and may report it to the people. The river either the ...

Take with thee of the elders of Israel that they may be eye-witnesses of this glorious work, and may report it to the people.

The river either the Red Sea, for an arm of the sea is sometimes called a river; or the river Nilus.

Poole: Exo 17:6 - -- I will stand before thee there in my cloudy pillar, which shall stand over that place. Horeb and Sinai are sometimes spoken of as the same place,...

I will stand before thee there in my cloudy pillar, which shall stand over that place.

Horeb and Sinai are sometimes spoken of as the same place, and sometimes as two differing places, as here, compared with Exo 19:2 . The learned write, that this was one long mountain, whereof there were two eminent parts or tops, the one at a considerable distance from the other, and Horeb was the first part of it, and near Rephidim; and Sinai the more remote, to which they came afterwards.

Moses did so i.e. smote the rock, and the waters flowed out plentifully and continually, making a river, which God caused to follow them to their several stations. See 1Co 10:4 .

Poole: Exo 17:7 - -- viz. To protect and provide for us according to his word given to us. Will God be as good as his word, or will he not? For it is to us very doubtful...

viz. To protect and provide for us according to his word given to us. Will God be as good as his word, or will he not? For it is to us very doubtful.

Poole: Exo 17:8 - -- Then i.e. when they were upon their march from Rephidim to Horeb, Deu 25:17,18 . The ground of the quarrel was the prosecution of the old hatred of ...

Then i.e. when they were upon their march from Rephidim to Horeb, Deu 25:17,18 .

The ground of the quarrel was the prosecution of the old hatred of Esau a against Jacob, and-the revenging of themselves and their father upon the posterity of Jacob; for which they thought this the fittest season, they being now great and potent people, Num 24:20 , and Israel now weak, and unarmed, and dispirited with long servitude.

Poole: Exo 17:9 - -- Go out out of the camp to meet the enemy. I will stand on the top of the hill both to observe thy carriage, and success or defeat, that I may gover...

Go out out of the camp to meet the enemy.

I will stand on the top of the hill both to observe thy carriage, and success or defeat, that I may govern myself accordingly, and that I may in that retirement pour out my soul unto the Lord of hosts, that he may give thee victory.

With the rod of God by which having done so great exploits formerly, doubt not of the same Divine assistance to accompany it, and make thee victorious.

Poole: Exo 17:10 - -- Hur a person of eminency both for wisdom and experience, and for place and authority, supposed to be the husband of Miriam. See Exo 24:14 .

Hur a person of eminency both for wisdom and experience, and for place and authority, supposed to be the husband of Miriam. See Exo 24:14 .

Haydock: Exo 17:1 - -- Mansions, at Daphca, (Numbers xxxiii. 12,) and perhaps at Aluz. (Calmet) --- Raphidim, the 11th station mentioned by Moses, which was afterwards c...

Mansions, at Daphca, (Numbers xxxiii. 12,) and perhaps at Aluz. (Calmet) ---

Raphidim, the 11th station mentioned by Moses, which was afterwards called Massa, "temptation," because the people murmured in this place. (Menochius)

Haydock: Exo 17:2 - -- Chode, quarrelled and murmured. (Haydock) --- Tempt, requiring a miracle, ver. 7.

Chode, quarrelled and murmured. (Haydock) ---

Tempt, requiring a miracle, ver. 7.

Haydock: Exo 17:6 - -- Before thee, ready to grant thy request at Horeb, a rock to the west of Sinai, and a figure of Jesus Christ, according to St. Paul; who says, (1 Co...

Before thee, ready to grant thy request at Horeb, a rock to the west of Sinai, and a figure of Jesus Christ, according to St. Paul; who says, (1 Corinthians x. 4,) that the spiritual rock followed the Hebrews. Some say a part of the real rock was carried in a chariot. (St. Chrysostom) Others, that the rivulet of waters accompanied them till it fell into the sea near Asiengaber. (Usher.) ---

The Rabbins say, that these waters never failed the Israelites till the death of Mary, for whose sake they were given, and that the bright cloud disappeared with Aaron, and manna at the decease of Moses.

Haydock: Exo 17:7 - -- Temptation. Massa and Meriba "quarrel," as the Hebrew reads.

Temptation. Massa and Meriba "quarrel," as the Hebrew reads.

Haydock: Exo 17:8 - -- Amalec. The descendants of Esau by his grandson, living about the Red Sea.

Amalec. The descendants of Esau by his grandson, living about the Red Sea.

Haydock: Exo 17:9 - -- Josue, who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jeho...

Josue, who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, "Saviour." He attached himself to Moses, and is styled his servant, as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth. ---

Hand, to defend the cause of the Hebrews by a miracle, if it be requisite.

Haydock: Exo 17:10 - -- Hur, grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb.

Hur, grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb.

Gill: Exo 17:1 - -- And all the congregation of the children of Israel journeyed from the wilderness of Sin,.... Where they had stayed some time, at least a week, as it s...

And all the congregation of the children of Israel journeyed from the wilderness of Sin,.... Where they had stayed some time, at least a week, as it should seem, from the gathering the manna there six days, and resting on the seventh:

after their journeys: first from the wilderness of Sin to Dophkah, and from Dophkah to Alusb, and from Alush to Rephidim, as appears from Num 33:12 their two stations at Dophkah and Alush are here omitted, nothing very remarkable or of any moment happening at either place:

according to the commandment; or "mouth of the Lord" d, who, either with an articulate voice out of the cloud, ordered when they should march, and where they should encamp; or else this was signified by the motion or rest of the pillar of cloud or fire, which always went before them, in which the Lord was:

and pitched in Rephidim; which was a place on the western side of Mount Sinai: according to Bunting e, Dophkah was twelve miles from the wilderness of Sin, and Alush twelve miles from Dophkah, and Rephidim eight miles from Alush: and Jerom says f, according to the propriety of the Syriac language, it signifies a remission of hands: and to which the Targum of Jonathan seems to have respect, adding,"the place where their hands ceased from the precepts of the law, wherefore the fountains were dried up;''and it follows:

and there was no water for the people to drink; being a sandy desert place.

Gill: Exo 17:2 - -- Wherefore the people did chide with Moses,.... Contended with him by words, expostulating with him in a very angry and indecent manner for bringing th...

Wherefore the people did chide with Moses,.... Contended with him by words, expostulating with him in a very angry and indecent manner for bringing them thither; loading him with reproaches and calumnies, wrangling and quarrelling with him, and using him very ill, giving hard words and bad language:

and said, give us water, that we may drink; directing their speech both to Moses and Aaron, as the word "give" g being in the plural number shows; which was requiring that of them which only God could do and signifying as if they were under obligation to do it for them, since they had brought them out of Egypt, and had the care of them; and having seen so many miracles wrought by them, might conclude it was in their power to get them water when they pleased: had they desired them to pray to God for them, to give them water, and exercised faith on him, that he would provide for them, they had done well; which they might reasonably conclude he would, who had brought them out of Egypt, led them through the Red sea, had sweetened the waters at Marah for them, conducted them to fountains of water at Elim, and had rained flesh and bread about their tents in the wilderness of Sin, and still continued the manna with them:

and Moses said unto them, why chide ye with me? as if it was I that brought you hither, whereas it is the Lord that goes before you in the pillar of cloud and fire, and as if I kept water from you, or could give it you at pleasure; how unreasonable, as well as how ungenerous is it in you to chide with me on this account

wherefore do you tempt the Lord? the Lord Christ, as appears from 1Co 10:9 who with the Father and Spirit is the one Jehovah; him they tempted or tried; they tried whether he was present with them or not, Exo 17:7, they tried his power, whether he could give them water in a dry and desert land; and they tried his patience by chiding with his servants, and showing so much distrust of his power and providence, of his goodness and faithfulness; and by their wretched ingratitude and rebellion they tempted him to work a miracle for them.

Gill: Exo 17:3 - -- And the people thirsted there for water,.... They saw there was no water when they first came thither, and therefore chid Moses for bringing them to s...

And the people thirsted there for water,.... They saw there was no water when they first came thither, and therefore chid Moses for bringing them to such a place, where they could not subsist; and having stayed some little time here, and all the water they brought with them from Alush being spent, and having none to drink, began to be very thirsty:

and the people murmured against Moses; became more impatient and enraged, and threw out their invectives against him with much acrimony and severity:

wherefore is this that thou hast brought us up out of Egypt? where it would have been much better for us to have continued:

to kill us and our children and our cattle with thirst: which is intolerable to any, and especially to children and cattle, which require frequent drinking: they could not suppose that Moses had such a murderous view in bringing them out of Egypt, or that this was his intention in it, but that this would be the issue and event of it.

Gill: Exo 17:4 - -- And Moses cried unto the Lord..... Or prayed unto him, as the Targums of Onkelos and Jonathan; which shows the distress he was thrown into, the veheme...

And Moses cried unto the Lord..... Or prayed unto him, as the Targums of Onkelos and Jonathan; which shows the distress he was thrown into, the vehemence of his prayer, and perhaps the loud and lamentable tone in which he expressed it: this was the method he always took, and the refuge he fled unto in all his times of trouble; in which he did well, and set a good example of piety and devotion to God, of faith and trust in him: saying:

what shall I do unto this people? or, "for this people" h; to relieve them in their present exigency; suggesting his own inability to do any thing for them: yet not despairing of relief, but rather expressing faith in the power and goodness of God to keep them, by his application to him; desiring that he would open a way for their help, and direct him what he must do in this case for them: something, he intimates, must be done speedily for the glory of God, for his own safety, and to prevent the people sinning yet more and more, and so bring destruction upon them; for, adds he:

they be almost ready to stone me or, "yet a little, and they will stone me" i; if the time of help is protracted, if relief is not in a short time given, he had reason to believe from the menaces they had given out, the impatience they had showed, the rage they were in, they would certainly take up stones and stone him, being in a stony and rocky place; and this they would do, not as a formal punishment of him as a false prophet, telling them they should be brought to Canaan, when they were brought into the wilderness and perishing there; which law respecting such an one was not yet in being; but this he supposed as what an enraged multitude was wont to do, and which was more ready at hand for them to do than anything else, see Exo 8:26.

Gill: Exo 17:5 - -- And the Lord said unto Moses,.... Out of the pillar of cloud: go on before the people, lead them on nearer to Mount Sinai or Horeb, within sight of...

And the Lord said unto Moses,.... Out of the pillar of cloud:

go on before the people, lead them on nearer to Mount Sinai or Horeb, within sight of which they now were. Jarchi adds, by way of explanation, "and see if they will stone thee"; fear not, go on boldly, no harm shall come to thee:

and take with thee of the elders of Israel; some of them for a witness, as the above writer observes, that they may see that by thine hand water comes out of the rock, and may not say there were fountains there from the days of old. These were taken, because they were the principal men among the people, who, as they were men of years, so of prudence and probity, and whose veracity might be depended upon; and since so great a multitude could not all of them see the miracle, the rock being smote, and the water only flowing in one part of it, and perhaps the road to it but narrow, it was proper some persons should be singled out as witnesses of it, and who so proper as the elders of the people?

and thy rod, wherewith thou smotest the river, take in thine hand and go; wherewith the river Nile was smitten, and the water became blood, when Moses and Aaron first went to Pharaoh; and which, though smitten by Aaron, yet being with the rod of Moses, and by his order, is attributed to him; or else with which the Red sea was smitten by Moses, and divided; which being but a narrow channel, or an arm of the sea, might be called a river: and this circumstance is observed, as the afore mentioned writer thinks, to let the Israelites know, that the rod was not, as they thought, only designed for inflicting punishment, as on Pharaoh and the Egyptians, but also for bringing good unto them; and when they saw this in his hand, by which so many miracles had been wrought, they might be encouraged to hope that something was going to be done in their favour, and that water would be produced for them to drink.

Gill: Exo 17:6 - -- Behold, I will stand before thee there upon the rock in Horeb,.... Or "upon that rock" k, a particular rock which was pointed unto, where the Lord in ...

Behold, I will stand before thee there upon the rock in Horeb,.... Or "upon that rock" k, a particular rock which was pointed unto, where the Lord in the pillar of cloud would stand; not as a mere spectator of this affair, but as a director of Moses where to smite the rock; and to exert his power in producing water from it, and by his presence to encourage Moses to do it, and to expect and believe the issue of it:

and thou shalt smite the rock: or "on the rock", or "in it" l; which made Jarchi fancy that the rod of Moses was something very hard, that it was a sapphire by which the rock was cleft:

and there shall come water out of it, that the people may drink, they, their children, and their cattle, ready to die for thirst. Thus God showed himself gracious and merciful to a murmuring and ungrateful people:

and Moses did so in the sight of the elders of Israel; he smote the rock with his rod, and the waters gushed out in great abundance, like streams and rivers, for the refreshment of the people, and their flocks, Psa 78:20. The Heathens have preserved some footsteps of this miracle in their writings, though disguised. Pausanias m speaks of a fountain of cold water springing out of a rock, and reports how Atalantes, coming from hunting thirsty, smote a rock with his spear, and water flowed out. This rock at Rephidim, and the apertures through which the waters flowed, are to be seen to this day, as travellers of veracity relate. Monsieur Thevenot n says the rock at Rephidim is only a stone of a prodigious height and thickness, rising out of the ground: on the two sides of that stone we saw several holes, by which the water hath run, as may be easily known by the prints of the water, which hath much hollowed it, but at present no water issues out of them. A later traveller o gives us a more distinct account of it: after we had descended the western side of this Mount (Sinai), says he, we came into the plain or wilderness of Rephidim, where we saw that extraordinary antiquity, the rock of Meribah, which was continued to this day, without the least injury from time or accidents. This is rightly called, from its hardness, Deu 8:15, צור החלמיש, "a rock of flint", though, from the purple or reddish colour of it, it may be rather rendered the rock of ×—×œ× or ×חלמה, amethyst, or the amethystine, or granite rock. It is about six yards square, lying tottering as it were, and loose, near the middle of the valley, and seems to have been formerly a cliff of Mount Sinai, which hangs in a variety of precipices all over this plain; the water which gushed out, and the stream which flowed withal, Psa 78:20 have hollowed across one corner of this rock, a channel about two inches deep, and twenty wide, all over incrusted like the inside of a tea kettle that has been long used. Besides several mossy productions that are still preserved by the dew, we see all over this channel a great number of holes, some of them four or five inches deep, and one or two in diameter, the lively and demonstrative tokens of their having been formerly so many fountains. Neither could art nor chance be concerned in the contrivance, inasmuch as every circumstance points out to us a miracle; and, in the same manner with the rent in the rock of Mount Calvary at Jerusalem, never fails to produce the greatest seriousness and devotion in all who see it. The Arabs, who were our guards, were ready to stone me in attempting to break off a corner of it: and another late traveller p informs us, that the stone called the stone of the fountains, or the solitary rock, is about twelve feet high, and about eight or ten feet broad, though it is not all of one equal breadth. It is a granite marble, of a kind of brick colour, composed of red and white spots, which are both dusky in their kind; and it stands by itself in the fore mentioned valley (the valley of Rephidim) as if it had grown out of the earth, on the right hand of the road toward the northeast: there remains on it to this day the lively impression of the miracle then wrought; for there are still to be seen the places where the water gushed out, six openings towards the southwest, and six towards the northeast; and in those places where the water flowed the clefts are still to be seen in the rock, as it were with lips. The account Dr. Pocock q gives of it is this,"it is on the foot of Mount Seriah, and is a red granite stone, fifteen feet long, ten wide, and about twelve high: on both sides of it toward the south end, and at the top of it for about the breadth of eight inches, it is discoloured as by the running of water; and all down this part, and both sides, and at top, are a sort of openings and mouths, some of which resemble the lion's mouth that is sometimes cut in stone spouts, but appear not to be the work of a tool. There are about twelve on each side, and within everyone is an horizontal crack, and in some also a crack down perpendicularly. There is also a crack from one of the mouths next to the hill, that extends two or three feet to the north, and all round to the south. The Arabs call this the stone of Moses; and other late travellers r say, that about a mile and a half, in the vale of Rephidim, is this rock; this, say they, is a vast stone, of a very compact and hard granite, and as it were projecting out of the ground; on both sides are twelve fissures, which the monk our guide applied to the twelve apostles, and possibly not amiss, had he joined the twelve tribes of Israel with them: as we were observing these fissures, out of which the water gushed, one would be tempted to think, added he, it is no longer ago than yesterday the water flowed out; and indeed there is such an appearance, that at a distance one would think it to be a small waterfall lately dried up: and one s that travelled hither in the beginning of the sixteenth century says, that to this day out of one of the marks or holes there sweats a sort of moisture, which we saw and licked.''We are taught by the Apostle Paul the mystical and spiritual meaning of this rock, which he says was Christ, that is, a type of him, 1Co 10:4 as it was for his external unpromising appearance among men at his birth, in his life and death; for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves, and for strength, firmness, and solidity. The water that flowed from this rock was typical of the grace of Christ, and the blessings of it, which flow from him in great abundance to the refreshment and comfort of his people, and to be had freely; and of the blood of Christ, which flowed from him when stricken and smitten. And the rock being smitten with the rod of Moses, typified Christ being smitten by the rod of the law in the hand of justice, for the transgressions of his people; and how that through his having being made sin, and a curse for them, whereby the law and justice of God are satisfied, the blessings of grace flow freely to them, and follow them all the days of their lives, as the waters of the rock followed the Israelites through the wilderness.

Gill: Exo 17:7 - -- And he called the name of the place Massah, and Meribah,.... The former signifies "temptation", and the latter "contention": the reason of which names...

And he called the name of the place Massah, and Meribah,.... The former signifies "temptation", and the latter "contention": the reason of which names being given by Moses, or whoever was the name of the place, follows: "because of the chiding of the children of Israel"; that was the reason why it was called by the last name, Meribah, because here, the Israelites chid and contended with Moses, and used him opprobriously:

and because they tempted the Lord; therefore it had the former name of Massah:

saying, is the Lord among us or not? as if they should say, if we perish through thirst, the Lord is not among us, nor takes any care of us; nor was it he that brought us out of Egypt, but Moses; nor is he in the pillar of cloud and fire, as is said; but if he works a miracle, and gives us water, for us, our children, and cattle, then it will appear he is among us; and thus they tempted the Lord, though without this they had full proof, by many instances, that he was among them, and even in a very extraordinary manner.

Gill: Exo 17:8 - -- Then came Amalek,.... The Amalekites, who were not the posterity of Amalek, a son of Eliphaz, the son of Esau, by Timna the concubine of Eliphaz, Gen ...

Then came Amalek,.... The Amalekites, who were not the posterity of Amalek, a son of Eliphaz, the son of Esau, by Timna the concubine of Eliphaz, Gen 36:12 who dwelt in the desert, to the south of Judea, beyond the city Petra, as you go to Aila, as Jerom says t; and so the Targum of Jonathan describes them as coming from the south; and Aben Ezra interprets them a nation that inhabited the southern country. Josephus u calls them the inhabitants of Gobolitis and Petra; but they were the descendants of Cush, and the same with those who were in Abraham's time long before Amalek, the descendant of Esau, was in being, Gen 14:7 and who bordered eastward on the wilderness of Shur:

and fought with Israel in Rephidim; so that this was before they came from hence to Sinai, very probably as they were on the march thither, and before the rock was smitten, and they had been refreshed with water, and so while they were in distress for want of that, and therefore this must be a great trial and exercise to them. What should move the Amalekites to come and fight with them, is not easy to say; it is by many thought to be the old grudge of the children of Esau against the children of Israel, because of the affair of the birthright and blessing which Jacob got from Esau, who were now on their march for the land of Canaan, which came to him thereby: but it is hardly probable that these people should know anything of those matters at this distance, and besides were not of the race of Esau; and if anything of this kind was in remembrance, and still subsisted, it is most likely that the Edomites would have been concerned to stop them, rather than these: it is more probable, that these had heard of their coming out, of Egypt with great riches, the spoils of the Egyptians; and being an unarmed, undisciplined people, though numerous, thought to have taken this advantage against them of their distress and contentious, and plundered them of their wealth; unless we can suppose them to be an ally of the Canaanites, and so bound by treaty to obstruct their passage to the land of Canaan: but be it as it may; they came out against them, and fought with them without any provocation, the Israelites not attempting to enter their country, but rather going from it; for these seem to follow them, to come upon the back of them, and fall upon their rear, as appears from Deu 25:17.

Gill: Exo 17:9 - -- And Moses said unto Joshua,.... The son of Nun, who was his minister, and was a man of war from his youth, trained up in the art of war, and afterward...

And Moses said unto Joshua,.... The son of Nun, who was his minister, and was a man of war from his youth, trained up in the art of war, and afterwards succeeded Moses, and was captain of the armies of Israel, and fought at the head of them, and subdued the Canaanites. Moses knew he was a fit person for the present purpose, and therefore gave him the following orders:

choose us out men; the stoutest and most courageous, best able to bear arms, and engage in war; for the multitude in common was not qualified for such service, nor was there any necessity of engaging them all in it:

and go out; out of the camp, and meet them at some distance, that the women and children might not be terrified with the enemy:

fight with Amalek; for their cause was just, Amalek was the aggressor, Israel was on the defensive part; and should it be asked where they had arms to fight with, it may be remembered that the Egyptian army that was drowned in the Red sea, and whose bodies were cast upon the shore, might furnish them with a large quantity of armour, which they stripped them of, and arrayed themselves with:

tomorrow I will stand upon the top of the hill, with the rod of God in my hand: on the top of Mount Horeb or Sinai, where he might be seen by the army of Israel with that rod in his hand, lifted up as a banner, by which God had done so many wonderful things; and by which they might be encouraged to hope that victory would go on their side, and this he promised to do "tomorrow", the day following; for sooner a select body of men could not be taken out from the people, and accoutred for war, and go forth to meet the enemy.

Gill: Exo 17:10 - -- So Joshua did as Moses had said to him,.... He singled out some proper persons for the battle, and arrayed them with armour, and led them forth out of...

So Joshua did as Moses had said to him,.... He singled out some proper persons for the battle, and arrayed them with armour, and led them forth out of the camp, and went forth at the head of them:

and fought with Amalek; upon both armies meeting, a battle ensued:

and Moses, Aaron, and Hur, went up to the top of the hill; to the top of Mount Sinai or Horeb, not so much to see the battle fought, as to be seen by Joshua and the people of Israel, especially Moses with the rod in his hand lifted up, that they might behold it, and be encouraged through it to hope for and expect victory; and the other two went up with him to assist him in holding up his hands with the rod, as appears by what follows. Aaron, it is well known, was his brother, but who Hur was is not so clear, though no doubt a very eminent and principal man. There was an Hur, the son of Caleb, who descended from Judah in the line of Phares and Hezron, and which Hur was the grandfather of Bezaleel 1Ch 2:5, but whether the same with this cannot be said with certainty; it is most likely that he was the husband of Miriam, as Josephus says w, and so the brother-in-law of Moses and Aaron; though some Jewish writers say x that he was their sister's son, the son of Miriam.

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Commentary -- Verse Notes / Footnotes

NET Notes: Exo 17:1 Here the construction uses a genitive after the infinitive construct for the subject: “there was no water for the drinking of the people” ...

NET Notes: Exo 17:2 The verb נָסָה (nasah) means “to test, tempt, try, prove.” It can be used of people simply trying to do some...

NET Notes: Exo 17:3 Their words deny God the credit for bringing them out of Egypt, impugn the integrity of Moses and God by accusing them of bringing the people out here...

NET Notes: Exo 17:4 The perfect tense with the vav (ו) consecutive almost develops an independent force; this is true in sentences where it follows an expression of...

NET Notes: Exo 17:5 “Pass over before” indicates that Moses is the leader who goes first, and the people follow him. In other words, לִפ...

NET Notes: Exo 17:6 Heb “in the eyes of.”

NET Notes: Exo 17:7 The name Massah (מַסָּה, massah) means “Proving”; it is derived from the verb “test, prove, try....

NET Notes: Exo 17:8 Or “fought with.”

NET Notes: Exo 17:9 This could be rendered literally “choose men for us.” But the lamed (ל) preposition probably indicates possession, “our men,&#...

NET Notes: Exo 17:10 The line in Hebrew reads literally: And Joshua did as Moses had said to him, to fight with Amalek. The infinitive construct is epexegetical, explainin...

Geneva Bible: Exo 17:1 And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LOR...

Geneva Bible: Exo 17:2 Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye ...

Geneva Bible: Exo 17:4 And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to ( c ) stone me. ( c ) How ready the people are to sl...

Geneva Bible: Exo 17:7 And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, ...

Geneva Bible: Exo 17:8 Then came ( e ) Amalek, and fought with Israel in Rephidim. ( e ) Who came from Eliphaz, son of Esau, (Gen 36:12).

Geneva Bible: Exo 17:9 And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the ( f ) hill with the rod of God ...

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Commentary -- Verse Range Notes

TSK Synopsis: Exo 17:1-16 - --1 The people murmur for water at Rephidim.6 God sends them for water to the rock in Horeb.7 The place is called Massah and Meribah.8 Amalek is overcom...

MHCC: Exo 17:1-7 - --The children of Israel journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, yet they came to a place where there w...

MHCC: Exo 17:8-16 - --Israel engaged with Amalek in their own necessary defence. God makes his people able, and calls them to various services for the good of his church. J...

Matthew Henry: Exo 17:1-7 - -- Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, Exo...

Matthew Henry: Exo 17:8-16 - -- We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num 21:...

Keil-Delitzsch: Exo 17:1-7 - -- Want of Water at Rephidim. - Exo 17:1. On leaving the desert of Sin, the Israelites came ×œ×ž×¡×¢×™×”× , "according to their journeys,"i.e., in se...

Keil-Delitzsch: Exo 17:8-13 - -- The want of water had only just been provided for, when Israel had to engage in a conflict with the Amalekites, who had fallen upon their rear and s...

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 Go...

Constable: Exo 17:1-7 - --3. The lack of water at Rephidim 17:1-7 Again the Israelites complained because there was no wat...

Constable: Exo 17:8-16 - --4. The hostility of the Amalekites 17:8-16 Whereas the Israelites had feared the possibility of having to battle the Egyptians (14:10) they now did en...

Guzik: Exo 17:1-16 - --Exodus 17 - God's Provision and Protection of Israel A. Water from the rock. 1. (1-4) The congregation of Israel contends with Moses. Then all the...

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Commentary -- Other

Evidence: Exo 17:5-6 The rod of the law, punishment for sin, came down upon the rock (Christ) at the cross (see 1 Corinthians 10:4), and Jesus' life-saving blood issued f...

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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 i...

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 hus...

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, ΕÎ...

TSK: Exodus 17 (Chapter Introduction) Overview Exo 17:1, The people murmur for water at Rephidim; Exo 17:6, God sends them for water to the rock in Horeb; Exo 17:7, The place is called...

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 o...

Poole: Exodus 17 (Chapter Introduction) CHAPTER 17 The children of Israel come to Rephidim; there is no water, therefore murmur against Moses, Exo 17:1-3 . Moses crieth to the Lord, Exo 1...

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 lif...

MHCC: Exodus 17 (Chapter Introduction) (Exo 17:1-7) The Israelites murmur for water at Rephidim, God sendeth it out of the rock. (Exo 17:8-16) Amalek overcome, The prayers of Moses.

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 ...

Matthew Henry: Exodus 17 (Chapter Introduction) Two passages of story are recorded in this chapter, I. The watering of the host of Israel. 1. In the wilderness they wanted water (Exo 17:1). 2....

Constable: Exodus (Book Introduction) Introduction Title The Hebrew title of this book (we'elleh shemot) originated from the...

Constable: Exodus (Outline) Outline I. The liberation of Israel 1:1-15:21 A. God's preparation of Israel and Moses chs. ...

Constable: Exodus Exodus Bibliography Adams, Dwayne H. "The Building Program that Works (Exodus 25:4--36:7 [31:1-11])." Exegesis ...

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; becaus...

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, an...

Gill: Exodus 17 (Chapter Introduction) INTRODUCTION TO EXODUS 17 The children of Israel coming to Rephidim, want water, and chide with Moses about it, who, crying to the Lord, is bid to ...

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