Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink. Then the whole congregation of the IsraelitesThis phrase emphasizes the unity and collective movement of the Israelites. The Hebrew word for "congregation" is "עֵדָה" (edah), which signifies an assembly or gathering. This term underscores the communal aspect of the Israelites' journey, highlighting their identity as God's chosen people moving together under His guidance. Historically, this reflects the organized structure of the Israelite community, which was essential for their survival and spiritual journey. set out on their journey
The phrase indicates a purposeful movement. The Hebrew root "נָסַע" (nasa) means to pull up, especially the tent pegs, signifying the beginning of a journey. This action is not random but directed, showing obedience to God's leading. It reflects the transient nature of their existence in the wilderness, always moving towards the Promised Land, a metaphor for the Christian journey towards spiritual maturity and eternal life. from the Wilderness of Sin
The "Wilderness of Sin" is a geographical location, but its name also carries a deeper meaning. The Hebrew "סִין" (Sin) is not related to the English word "sin," but it does remind us of the challenges and testing the Israelites faced. This wilderness represents a place of trial and dependence on God, a theme prevalent in the Christian life where believers often find themselves in spiritual deserts, relying on God's provision and guidance. according to the LORD’s command
This phrase highlights the divine authority guiding the Israelites. The Hebrew "עַל־פִּי יְהוָה" (al-pi YHWH) means "by the mouth of the LORD," indicating direct divine instruction. It underscores the importance of obedience to God's word, a central tenet in conservative Christian theology, where Scripture is seen as the ultimate authority for faith and practice. and they camped at Rephidim
"Rephidim" is a significant location in the Israelites' journey. The name "רְפִידִים" (Rephidim) can mean "supports" or "rests," suggesting a place intended for rest and refreshment. However, it becomes a place of testing due to the lack of water. This duality reflects the Christian experience where places of expected rest can become trials, teaching reliance on God. but there was no water for the people to drink
This phrase sets the stage for a crisis of faith. The absence of water in a desert is a dire situation, symbolizing spiritual dryness and the need for divine intervention. In the biblical narrative, such moments are opportunities for God to demonstrate His power and faithfulness. For Christians, it serves as a reminder that God is the source of living water, sustaining us in times of spiritual drought. Persons / Places / Events 1. The IsraelitesThe chosen people of God, descendants of Abraham, Isaac, and Jacob, who were delivered from slavery in Egypt and are now journeying through the wilderness. 2. The Wilderness of SinA desert region the Israelites traveled through after leaving Egypt. The name "Sin" is not related to the English word for wrongdoing but is a transliteration of the Hebrew name. 3. RephidimA location in the wilderness where the Israelites camped. It is significant for the events that follow, including the lack of water and the subsequent miracle of water from the rock. 4. The LORD (Yahweh)The covenant name of God, who leads and provides for the Israelites throughout their journey. 5. The JourneyThe Israelites' journey from Egypt to the Promised Land, which is both a physical and spiritual journey of faith and reliance on God. Teaching Points Dependence on GodJust as the Israelites were dependent on God for their physical needs, we must rely on Him for our spiritual and daily needs. Obedience to God's CommandThe Israelites moved according to the command of the LORD, reminding us of the importance of following God's guidance in our lives. Faith in Times of LackThe lack of water at Rephidim challenges us to trust God in times of scarcity, believing in His provision and timing. Community in FaithThe whole congregation journeyed together, illustrating the importance of community and mutual support in our faith journey. Testing and GrowthTrials, like the lack of water, are opportunities for spiritual growth and deeper trust in God. Bible Study Questions 1. How does the Israelites' journey through the wilderness mirror our own spiritual journey today? 2. In what ways can we ensure that we are moving according to the command of the LORD in our daily lives? 3. How can the account of God's provision at Rephidim encourage us when we face our own "wilderness" experiences? 4. What lessons can we learn from the Israelites' response to their lack of water, and how can we apply these lessons to our own challenges? 5. How does the community aspect of the Israelites' journey inform our understanding of the role of the church in our spiritual lives? Connections to Other Scriptures Exodus 16The chapter preceding this verse describes God's provision of manna, highlighting His ongoing provision and care for the Israelites despite their grumbling. Numbers 20Another instance where the Israelites face a lack of water, showing a recurring theme of testing and reliance on God. Psalm 95Reflects on the Israelites' testing of God at places like Rephidim, urging believers to trust and obey God. 1 Corinthians 10Paul uses the experiences of the Israelites in the wilderness as examples and warnings for Christians, emphasizing the importance of faithfulness. People Aaron, Amalek, Amalekites, Hur, Israelites, Joshua, MosesPlaces Egypt, Horeb, Massah, Meribah, Nile River, Rephidim, SinaiTopics Assembly, Camped, Command, Commanded, Commandment, Community, Company, Congregation, Desert, Drink, Drinking-water, Encamp, Encamped, Journey, Journeyed, Journeyings, Journeys, Moved, Orders, Pitched, Rephidim, Reph'idim, Sin, Sons, Stages, Tents, Traveled, Traveling, Waste, WildernessDictionary of Bible Themes Exodus 17:1 4230 desert
5590 travel
7206 community
8404 commands, in OT Exodus 17:1-3 4293 water
5569 suffering, hardship Exodus 17:1-6 5580 thirst Exodus 17:1-7 4278 spring of water
5473 proof, through testing
5924 quarrelsomeness Library Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results …
C. J. Ellicott—Addresses on the Revised Version of Holy ScriptureJehovah Nissi
'And Moses built an altar, and called the name of it Jehovah Nissi [that is, the Lord is my Banner].' --EXODUS xvii. 15. We are all familiar with that picturesque incident of the conflict between Israel and Amalek, which ended in victory and the erection of this memorial trophy. Moses, as you remember, went up on the mount whilst Joshua and the men of war fought in the plain. But I question whether we usually attach the right meaning to the symbolism of this event. We ordinarily, I suppose, think …
Alexander Maclaren—Expositions of Holy Scripture The War of Truth
Now, beloved, this scene of warfare is not recorded in Scripture as in interesting circumstance to amuse the lover of history, but it is written for our edification; for we remember the text which says--"Whatsoever things were written aforetime were written for our profit." There is some profit to be derived from this--and we believe a peculiar profit, too, since God was pleased to make this the first writing commanded by Divine authority as a record for generations to come. We think that the journeys …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 How Churches Can Help Ministers.
Text.--And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses's hands were heavy, and they took a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side: and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword.--Exodus xvii. 11-13. You who read your Bibles will …
Charles Grandison Finney—Lectures on Revivals of Religion Exhortation to Prayer.
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John Newton—Olney Hymns The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture The Intercessor
'These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Reaction against Egypt
THE XIth DYNASTY: HARMHABI--THE HITTITE EMPIRE IN SYRIA AND IN ASIA MINOR--SETI I. AND RAMSES II.--THE PEOPLE OF THE SEA: MINEPHTAH AND THE ISRAELITE EXODUS. The birth and antecedents of Harmhabi, his youth, his enthronement--The final triumph of Amon and his priests--Harmhabi infuses order into the government: his wars against the Ethiopians and Asiatics--The Khati, their civilization, religion; their political and military constitution; the extension of their empire towards the north--The countries …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 5 Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory "Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 17:1 NIVExodus 17:1 NLTExodus 17:1 ESVExodus 17:1 NASBExodus 17:1 KJV
Exodus 17:1 Commentaries
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