
Text -- Exodus 17:1-4 (NET)




Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- Word/Phrase Notes (per phrase)
Wesley -> Exo 17:1
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.
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...
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.
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
Defender -> Exo 17:4
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)."
Sin : Exo 16:1; Num 33:12-14

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...
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; 1Sa 8:6; Luk 15:12
wherefore : Exo 17:7, Exo 16:2; Num 14:22; Deu 6:16; Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14; Isa 7:12; Mal 3:15; Mat 4:7, Mat 16:1-3; Luk 4:12; Act 5:9, Act 15:10; 1Co 10:9; Heb 3:9

collapse allCommentary -- 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.
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.
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)
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.

expand allCommentary -- 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...
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...

expand allCommentary -- Verse Range Notes
TSK Synopsis -> Exo 17:1-16
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
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...
Matthew Henry -> Exo 17:1-7
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...
Keil-Delitzsch -> Exo 17:1-7
Keil-Delitzsch: Exo 17:1-7 - --
Want of Water at Rephidim. - Exo 17:1. On leaving the desert of Sin, the Israelites came למסעיהם , "according to their journeys,"i.e., in se...
Constable -> Exo 15:22--Lev 1:1; Exo 17:1-7
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...
