Exodus 17:1-7

CRITICAL NOTES.—

Exodus 17:1. After their journeys.]—Literally, “their breakings up,” alluding to nomad life, and bringing vividly before the mind the pulling up of the tent-stakes and general break up of the camp, incident to the passage of a people through the desert. The places of encampment would naturally become landmarks to be counted in, remembered, and recorded. Cf. especially Numbers 33.—The commandment of the Lord.] That is, through the guiding pillar of cloud and fire. Cf. C. N. on Exodus 13:21.

Exodus 17:2. Tempt]—More exactly, “put to the proof;” for so the word נסה signifies. God did put Abraham to the proof—which was right: Israel did put God to the proof—which was wrong. Proof in abundance had already been given that Jehovah was among His people. The want of water was a sore trial, but might itself have assured them that a supply would soon come. The daily provision of food by a miracle, added to all the foregoing tokens of Jehovah’s presence, should have controlled the spirit of the people, and confined their application to earnest believing petition.

Exodus 17:6. Stand … upon the rock.]—This incident, especially when conceived according to the vividness of the original, is most pleasing and satisfying to the imagination of faith. “Behold Me! standing before thee there upon the rock.” It is from Him who is standing upon the rock that the waters really flow. By this Divine action, of taking up such a position, the Source and Medium are in a manner identified. This is the first rock-smiting recorded; the second is narrated in Numbers

20. It is no doubt to this first, more illustrious, instance that the Apostle alludes in 1 Corinthians 10:4. The outflow now caused appears to have been kept up for some time; and the desert of Sinai being near wherein Israel remained for about a year, this rock “followed them” with its welcome stream, becoming thereby typical of spiritual blessing. “That rock was (i.e., represented) the Christ.” An experience in the desert such as this, even if continued only for a few months, would worthily serve as a type to be carried down the ages: it is, however, to be noticed, that we do not read of the Hebrews again suffering from thirst till years have elapsed, and then it is in a locality a long way from this smitten rock in Horeb.

MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 17:1

HOREB; OR, THE NEEDFUL THINGS OF LLFE PROVIDENTIALLY SUPPLIED

The expression, “after their journeys,” in Exodus 17:1, would lead us to expect that there was a station or two between the wilderness of Sin and Rephidim. And on reference to Numbers 33:12, we find that there were Dophkah and Alush. Nothing of importance occurred at these places. The Israelites were not tempted. God was not displeased. The life of man is not always eventful. It has many halting-places destitute of moral interest. But these are soon exchanged for scenes of trial. Moral character is developed better at Rephidim than at Dophkah and Alush.

I. That men are sometimes brought into great straits through lack of the ordinary things of life. “And there was no water for the people to drink.” Thus the Israelites lacked water. They had lacked bread only a few days previously. It is not the lot of man to be long free from trial of some kind. Trials come successively. This was the case with Job. Joseph escapes the pit and is put into the dungeon. David passes from the cave of Adullam to the wilds of Engedi. They are diversified according to the station in which our tent is fixed. Every sphere of life has something of perplexity connected with it, which tests our moral nature and brings the mercy of God near to us. We must learn both how to want and how to abound, to be sorrowful and yet always rejoicing. Thus by the varied trials of life man is made to feel that earth cannot give him abiding satisfaction, and he is led to anticipate the rest of heaven. Each sorrow in the wilderness would lead the true Israelite to long for the land of promise; and so all the vicissitudes of earth should create desires for the eternal satisfaction of heaven. The believer must not think of undisturbed repose while in the flesh. Life is a school in which sorrow is the first teacher, and in which we may learn the meaning of self. In the best gardens of earth there are graves; the garden of heaven is in eternal bloom. There the wilderness is unknown, and hunger and thirst are not experienced. The Lamb feeds them. They drink of the River of the Water of Life. But we see from this narrative, that each occasion of want on the part of Israel was signalised by a rich manifestation of the mercy of God. Their hunger was met by the manna. Their thirst was met by the streams of Horeb. The hour of man’s need is often the hour of God’s richest gift and blessing. Heaven gives kindly revelations of its love to sorrowful souls. Thus we see how thoroughly man depends upon God, even for the common necessities of life. The water we drink is the gift of His hand, and will cease to flow at His command. Man may experience want even in the paths in which he is Divinely led. Sorrow should lead to repentance and not to murmuring. Have you never felt the need of spiritual water? There is a thirst of soul compared with which physical thirst is unimportant, and which needs immediate attention. David thirsted for God. Earthly things cannot appease this thirst. The life of the soul cannot be sustained without the water of the Holy Spirit. It is absolutely essential. We are dependent upon heaven for it. No human creature can supply it. It flows clear as crystal from the throne of God and the Lamb. It is beyond price, and yet is free. It is refreshing to the weary soul. Here we drink of the stream; in the life to come we shall drink at the fountain head. If we thirst after God we shall diligently seek Him in the means of grace and in private prayer.

II. That when men are brought into great straits through lack of the ordinary things of life, they often appeal to human agencies rather than to Divine. “Wherefore the people did chide with Moses, and said, Give us water that we may drink.” Thus the Israelites blamed Moses for the straits into which they were brought through lack of water. How foolish, for did not he suffer from the same calamity? nor was it in his power to create fountains. How cruel, for was not he seeking their freedom? How fickle the approbation of men, it varies with the circumstances of life. People often go to the human in trouble when they ought to go to the Divine. It is the way of the world. God must be seen through all the agencies which He sends to conduct our life to its destined place. The seen things around us, which are influencing us, are only the means which heaven appoints to bring us to rest, and therefore our thoughts must not terminate in them, but must run on to that Being who has so wisely ordered them. Men are slow to see that all the circumstances of life are related to the providence of God, rather than to the immediate agencies which appear to have caused them. And if you are seeking spiritual water to quench the thirst of your soul, do not go to the creature for it, but to the Creator. The Israelites went to Moses and asked him to satisfy their thirst; but in vain. Not even the good things of this life, which are appointed by God for the true welfare of man, can satisfy this deeper longing of the soul. Science cannot. A good name cannot. Social enjoyment cannot. God alone can quench its thirst. Hence let no human soul seek to obtain from human agencies what alone can be obtained from the Divine. If you drink of the wells of earth you will thirst again; but if of the water of the Spirit you will thirst no more.

III. That when men are brought into straits through the lack of things they very much need, they often get them in the providence of God from the most unlikely sources.” “Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink.” Thus we see that God did not flash immediate judgment upon these rebellious people. He is long-suffering toward the race. We must learn to be patient with those who injure us. God has regard to human need, and evil in men will not turn Him away from His promise. None need despair of His mercy. When the people chide, the minister should pray. When his perplexity is great he most needs direction from heaven; God always reveals to praying souls the best method of action in the time of trouble. To prayerful spirits He makes known the rock which shall relieve their need. Thus the thirst of Israel was quenched by water from a rock. Who would expect clear, bright, water from a flinty rock? Certainly not the most sanguine in the camp of Israel. We know not the possibilities of the things around us. The providence of God can make rocks into rivers to supply the need of His people. We often get our blessings from whence we least expect them; we get pity from the hard-hearted, money from the miserly, and harvests from barren places. Nature yields her secret treasures at the voice of heaven. Every rock in the desert is embraced in the providence of God. From whence shall come the water to satisfy the thirst of the soul? From the rivers of worldly pleasures? From the streams of human philosophy? From the wells of wealth? Nay; we point to One who was despised and rejected of men, a Man of sorrows and acquainted with grief, and say that from the Rock Christ Jesus comes the spiritual water, which alone can quench the thirst of the soul. Christ is set forth under the emblem of a rock. He is strong. He withstands all enemies. He is the true foundation for moral character. He is the abiding Refuge of the soul. Thus, is not human salvation from an unlikely source? Who would have predicted that the Divine Son of God would have died to save men from sin? Yet so it is, and from the smitten Christ there flows a stream which is equal to the moral thirst of humanity. Christ was smitten. He bore the penalties of a broken law. Heaven spared Him not. He was smitten in body and in soul (Isaiah 53:10). The supply of water from the rock was free. The waters which flowed forth from the rock were free to all the camp of Israel. We should not have been surprised if rebellion had limited the supply to the more worthy few; but no, the gifts of God are bestowed on the just and on the unjust. And so the mercy which is in Christ Jesus is free to all, even to the worst of sinners (Revelation 22:17). The supply of water from the rock was abundant. He brought streams also out of the rock, and caused the waters to run down like rivers (Psalms 78:16). There was sufficient water to meet the thirst of the entire camp. The mercy which is in Christ Jesus is superabundant; all may freely drink and yet there will be enough and to spare. Our Heavenly Father bestows not mercy with a sparing hand. He is rich in pity. The supply of water from the rock was pure. This water was not bitter. It was not poisonous. It was sweet. It was cooling. The mercy which is in Christ Jesus is sweet and clear as crystal. It cleanses those who drink it, and makes them meet for the inheritance of the saints in light. The supply of water from the rock was continuous. The water of the rock followed Israel. The mercy which is in Christ Jesus will never leave a trustful soul; but will follow it through all the wanderings of life. Our Heavenly Father is never absent from the good; goodness and mercy follow them all their days.

IV. That when men are brought into straits, the way in which they act therein will leave irreparable memorials of sin or victory. “And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not?” (Exodus 17:7.) In the conduct of the Israelites there had been base unbelief and ingratitude. They had chided Moses. They had forgotten the sweetened waters of Marah. They thought not of the pillar of cloud. In the presence of these things, they asked, “Is the Lord among us, or not?” Some men will not see the clearest indications of the Divine Presence in the experiences of life. They are slow to recognise God in their time of need. Heaven is with us as truly in need as in plenty. When life is in pain, then the consolations of Divine mercy are richest. Moral conduct always leaves memorials behind it. In the olden times names were changed in token of great soul-events; Jacob was changed to Israel. Every righteous act of the soul leaves its memorial in increased vigour of manhood, in purity and beauty of character, and in the rich blessing of God. Every sinful act of soul leaves its memorial in an impoverished and ruined manhood. Thus the scenes of life which ought to be radiant with Divine mercy, are often darkened by the sin of man. Let us not leave behind in our life memorials of strife and unbelief, but of faith and good works. Such memorials are abiding; once erected, they cannot be removed; hence the need that they should be worthy. LESSONS:—

1. That man is frequently called upon in this life to endure great physical need.

2. That the physical needs of life often reveal our real and inner character.

3. That the physical needs of life are no indication that God has failed us.

4. That the physical needs of life give us a great insight into the wealth and method of Divine mercy.

SUGGESTIVE COMMENTS ON THE VERSES

Exodus 17:1. The trials of the Church are continued and multiplied in the time of pilgrimage.

The Church must encamp where the Word of God determines.
Want and hardship may attend God’s people where He bids them pitch.
Every strait is an occasion of stirring up the wicked to sin.
Unreasonable transgressors are apt to revile the innocent ministers of God.
God’s faithful ministers may justly turn away undeserved reproofs from themselves.
God’s faithful ministers labour to show men their unreasonableness in their temptation of God.

Exodus 17:3. Unbelieving murmurers expostulate about judgments as if they were causeless.

Earnest prayers to Jehovah are the best means for God’s servants to use against the violent threats of men.
In the midst of threatenings God commands His servants to walk safely.
God may allow some murmurers to go and see His miracles wrought, but not all.
Murmurers fare the better and have mercies through believers who obey God.
God’s ministers are and must be exact in doing God’s commands before all men.
It is God’s pleasure to make places monuments of men’s sins by His naming them.
Temptation of God and contention with His servants usually go together.
It is high tempting of God to call in question His gracious presence with His people.

ILLUSTRATIONS

BY
REV. WILLIAM ADAMSON

Human Hearts! Exodus 17:1. Men may do much under the momentary influence of excitement. A coward has been known to become momentarily brave, as Sir Walter Scott evidently understood when he painted one of his characters in the “Fair Maid of Perth.” But the nature is not changed; for when the exciting cause ceases, then the effects vanish—like the music which dies away when the breeze ceases to touch the harp chords—or like the corpse of Edgar Allan Poe’s romance, which ceased to move when the electric battery was removed. So with Israel; great was their Red Sea triumph-song; but there was no change of heart. They had been like those sand toys which we buy for our children. You turn the box upside down, and then the little acrobat revolves and revolves till the sand is all run down, when he hangs motionless; or like that singular case in the now defunct Oxford Street Pantheon, which contained a bird drinking at a fountain. After every sip of the crystal fluid, it raised its head, swelled its gorgeous throat, trilled its glorious song, only so long as the machinery was wound up. When the chain and spring had run down, then the bullfinch stood stiff and still. The winding up had not changed it from a stuffed to a living bird. Israel, wrought up to enthusiasm on the spur of the moment, sang Jehovah’s praises by the Red Sea wave; but the wilderness-way cools their fervour. Alas! they soon show that their hearts had yet to be changed.

“Oh! wonderful rebellion,

Thou Lord of hope and life!

Betwixt Thee and Thy servant

There have been war and strife.”

Rephidim-Rest! Exodus 17:1. The course of none has been along so beaten a road that they remember not fondly some “resting-places” in their journeys—some turns of their path in which lovely prospects broke in upon them—some soft plats of green refreshment to their weary feet. Talfourd says, such are confiding love—generous friendship—disinterested humanity. The Rephidim-rest was by no means barren. It was doubtless surrounded by steep shelving mountains of gneiss, the fantastic cleavage and variety of which added greatly to the beauty of the scene. It has been said that the scenery is not unlike Gleneoe without its heather. Through the plain nay be seen scattered groups of trees—the tamarisk with its long, feathery boughs—the palm-tree with its long, bare trunk, and tuft of broad leaves at the top—and the thick, straggling, thorn bushes. But palms and tamarisks were dotted all around; and on every knoll and mountain slope were ruined houses, churches, and walls, at the time Captain Palmer visited the scene. Farther on were some hundreds of palms—what Southey calls “a palm grove islanded amid the waste.”

“Mine eyes have seen Thy wonders
All through this desert land.”

Rephidim-Rebellion! Exodus 17:2. How often—especially in Eastern lands and under Syrian skies—have we seen a morning fair and bright as ever dawned on mortal vision, and looked for a high noon golden and glowing, flashing its glories far and wide, only, when the hour arrived, to find it clouded and mournful, with wailing winds and muttering thunders! When the motley hosts of Moses clustered on the far shore of the Red Sea wave, what a bright dawn was their liberty—brighter far than the radiant beams of eastern dawnlight that lit up the wide waste where slept in their watery couches the mailed phalanxes of Pharaoh. Alas! how soon—ere noon—did that bright promise pale and fade—pale as pales the northern coruscations from the arctic zone—fade as fades the blush upon the cheek of consumption, beauteous when it is christened death. When Sir Samuel Baker was in Abyssinia, he saw the natives employing their cattle not only as beasts of burden, but for carrying supplies of water in skins slung at their sides. Probably the Israelites brought with them from Egypt supplies of water in this way. These would last until, having reached the Wilderness of Sin, they were called upon to turn away from the seashore, and get up among the mountains. Here the water supply becomes exhausted, and Israel once more sins. With fierce impatience, they turn to their leader, and heap upon him reproaches as bitter as they were unjust and ungrateful. The falling spoke of the revolving wheel returns and reascends. The ebbing tide of rebellion rolls in again. Thus troubles fall and rise again; temptations die and revive again. The Israelites murmur; and in their repinings we see the bias of human nature. Yet, on the base of rebellion there rises a lovely pillar, on which all ages may read the golden glories of the Lord—the Lord God merciful and gracious

“And yet I could not trust Thee,
Or wait upon Thine hand.”

Rephidim-Rock! Exodus 17:6. About two miles below Paran, on the side towards Egypt from which the Israelites would have approached, there is a spot never noticed by former travellers, which is connected by Bedawin tradition with this miracle. Thus writes Captain Palmer of the Sinaitic Expedition:—Dr. Durbin, in his “Observations on the East,” says that the rock made more impression upon him than any natural object claiming to attest a miracle ever did. No moisture is now seen about the surface, but the Arabs say that there is water beneath the soil. They accordingly give to the stone the name of “The Concealed Spring of the Writer,” i.e., Moses. In Psalms 114:8, it says that Jehovah turned the flint into a fountain of water. The manna was simply sent from heaven; but the water, on the contrary, was brought out of the smitten rock—the most unlikely place that could be imagined. Some men went about collecting funds for an important charity. They arrived in course of time at a very rich man’s door, who was known to be churlish in his manner and niggardly in his gifts; whereupon they said that there was no need to call on him, “He is not likely to give.” However, they entered, laid their case before him, and were beyond measure astonished when he gave them the largest donation of all. Rephidim-Rock was a most unlikely place from which to receive supplies of water. And nothing more unlikely than that life and happiness should flow from One crucified as a malefactor.

“What if my lips have thirsted?

Thou from the rock couldst bring

The pure refreshing water

Of some unfailing spring.”

Rock-Rifts! Exodus 17:6. The command is: “Smite the rock” Moses lifts his rod, and with it he strikes the great granite mass. It is rent, torn asunder; and from inside the water bubbles up—gushes out—overflows in all directions—pours down into the valley—and rolls onward a clear, bright, and sparkling river. Law remarks that the antitype is the smitten Jesus.

(1.) It was from the stricken stone that the waters gushed out. The wounds of Jesus are the avenue of the Spirit. They give forth water—the sparkling emblem of the power of grace.

(2.) Sweet was this blessing to the pilgrims of the desert; but sweeter far to the true sons of God are those spiritual supplies, of which they drink with greediness and gladness.

“And now that I have tasted

The soul-reviving stream,

Alas! how sad and shameful

My late repinings seem.”

Seeing Purity! Exodus 17:1. We have become familiar with the symbol of the stagnant pool, all whose impurities have settled at the bottom, and left its waters clear. The sunbeam or even the traveller’s staff soon discloses the “seeming purity to be real impurity.” But we have recently read that a tourist in the Holy Land on one occasion procured two little phials, which he filled with water from the Jordan. The liquid in one of the vessels was filtered, so as to be clear like crystal. The other bottle had in it the sediment as well as the water; and when shaken, it rose and discoloured the liquid. So with Israel; when Jehovah shook them, it was apparent that deep down at the bottom of the sea of their religious life there was much impurity. Affliction soon tests the integrity of our motives—the disinterestedness of our friendships—the reality of our faith in God. And so with Israel. The manna miracle had only caused the doubts and despairs to settle at the bottom of their heart; so that when the hand of God shook it by lack of water, loud murmurs rose up. All the goodness of God was forgotten; and maddened with thirst and rage, they threatened the life of their leader.

“Yes, I have vainly chided

Thy providential ways;

And I have mourned and murmured

When thou hast looked for praise.”

Prayer-Power! Exodus 17:4. There is scarcely a material force or element which has not been at one time or another influenced by prayer. We speak of a flinty rock; and lo! waters gush forth plentifully when prayer touches it with her magic wand. We speak of the ocean; and lo! a pathway is made for the ransomed of the Lord, when prayer stretches over it her magic wand and divides it asunder. Talk of Aladdin’s lamp; behold the true secret of power in the uplifted hand and heart of Moses in the Mount. It will be one of the grand revelations of the future to see the proofs of the power of prayer—many and more marvellous than Jacob’s Peniel wrestlings—than Elijah’s Carmel agonisings—than Paul’s strong cryings and tears. As has been said, prayer plucks out the briers and thorns in the pathway of life, and covers that pathway with flowers and fruits—stretches out its mighty hand to heaven, and scatters the dark portentous cloud threatening destruction—links its hands to Divinity, so that it becomes strong as God, and can hurl defiance at all foes:

“I fear no foe, with Thee at hand to bless;
Prayer makes the Christian’s armour bright.”

Sanctified Suffering! Exodus 17:3. It has been beautifully said, “There are many fruits which never turn sweet until the frost has lain upon them. There are many nuts that never fall from the boughs of the forest trees till the frost has opened and ripened them. And there are many elements of life that never grow sweet and beautiful until sorrow comes.” But these sorrows need the sanctifying influences of the Spirit to the end that they may ripen and sweeten the elements of character upon which they act. Without divine grace we may grow sour and ungainly under heart sorrows.

“God guideth all His children home

By paths we know not here;

But once with Him, His ways will be

To every loved one clear.”