1 All the congregation of the children of Israel traveled from the wilderness of Sin, by their journeys, according to Yahweh's commandment, and encamped in Rephidim; but there was no water for the people to drink.
*Minor differences ignored. Grouped by changes, with first version listed as example.
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 Numbers 20. [1] 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 Numbers 33, 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" [2] 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.
1 - A brief but able reply to the arguments of those who allege these similar passages against the authenticity of the Pentateuch, will be found in Hengstenberg, (Ryland's Translation,) vol. 2, p. 310, etc.
2 - l-phy. Literally, "upon the mouth." Noldius cites, however, various texts, in which it is equivalent to no more than according to, though in this instance, and in many others, he would render it "according to the command." -- Concord. Partic. Hebr. -- W
According to their journeys - The Israelites rested at two stations before they reached Rephidim, namely, Dophkah and Alush Numbers 33:12-14. Dophkah was in the Wady Sih, a day's journey from the Wady Nasb. The wilderness of Sin Exodus 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.)
Pitched in Rephidim - In Numbers 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).
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in (a) Rephidim: and [there was] no water for the people to drink.
(a) Moses does not note every place where they camped as in Numbers 33, but only those places where some notable thing was done.
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 Numbers 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.
(d) "super ore", Montanus, "ad os", Vatablus. (e) Travels, p. 82. (f) Epist. ad Fabiolam de 42 mansion. tom. 3. fol. 15. B.
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 was no water for them to drink. We may be in the way of duty, yet may meet with troubles, which Providence brings us into, for the trial of our faith, and that God may be glorified in our relief. They began to question whether God was with them or not. This is called their "tempting God," which signifies distrust of him after they had received such proofs of his power and goodness. Moses mildly answered them. It is folly to answer passion with passion; that makes bad worse. God graciously appeared to help them. How wonderful the patience and forbearance of God toward provoking sinners! That he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. God can open fountains for us where we least expect them. Those who, in this wilderness, keep to God's way, may trust him to provide for them. Also, let this direct us to depend on Christ's grace. The apostle says, that Rock was Christ, 1-Corinthians 10:4, it was a type of him. While the curse of God might justly have been executed upon our guilty souls, behold the Son of God is smitten for us. Let us ask and receive. There was a constant, abundant supply of this water. Numerous as believers are, the supply of the Spirit of Christ is enough for all. The water flowed from the rock in streams to refresh the wilderness, and attended them on their way towards Canaan; and this water flows from Christ, through the ordinances, in the barren wilderness of this world, to refresh our souls, until we come to glory. A new name was given to the place, in remembrance, not of the mercy of their supply, but of the sin of their murmuring: "Massah," Temptation, because they tempted God; "Meribah," Strife, because they chid with Moses. Sin leaves a blot upon the name.
THE PEOPLE MURMUR FOR WATER. (Exodus 17:1-7)
the children of Israel journeyed from the wilderness of Sin--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 (Numbers. 33:1-56).
according to the commandment of the Lord, &c.--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 (Numbers 9:18-19).
pitched in Rephidim--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.
Want of Water at Rephidim. - Exodus 17:1. On leaving the desert of Sin, the Israelites came למסעיהם, "according to their journeys," i.e., in several marches performed with encampings and departures, to Rephidim, at Horeb, where they found no water. According to Numbers 33:12-14, they encamped twice between the desert of Sin and Rephidim, viz., at Dofkah and Alush. The situation of Rephidim may be determined with tolerable certainty, partly from Exodus 17:6 as compared with Exodus 18:5, which shows that it is to be sought for at Horeb, and partly from the fact, that the Israelites reached the desert of Sinai, after leaving Rephidim, in a single day's march (Exodus 19:2). As the only way from Debbet er Ramleh to Horeb or Sinai, through which a whole nation could pass, lies through the large valley of es-Sheikh, Rephidim must be sought for at the point where this valley opens into the broad plain of er Rahah; and not in the defile with Moses' seat (Jokad Seidna Musa) in it, which is a day's journey from the foot of Sinai, or five hours from the point at which the Sheikh valley opens into the plain or er Rahah, or the plain of Szueir or Suweiri,
(Note: Burckhardt, p. 799; v. Raumer, Zug der Israeliten, p. 29; Robinson's Palestine, pp. 178, 179; De Laborde, comment., p. 78; Tischendorf, Reise i. p. 244.)
because this plain is so far from Sinai, that the Israelites could not possibly have travelled thence to the desert of Sinai in a single day; nor yet at the fountain of Abu Suweirah, which is three hours to the north of Sinai (Strauss, p. 131), for the Sheikh valley, which is only a quarter of a mile broad at this spot, and enclosed on both sides by tall cliffs (Robinson, i. 215), would not afford the requisite space for a whole nation; and the well found here, which though small is never dry (Robinson, i. 216), neither tallies with the want of water at Rephidim, nor stands "upon the rock at (in) Horeb," so that it could be taken to be the spring opened by Moses. The distance from Wady Nasb (in the desert of Sin) to the point at which the upper Sinai road reaches the Wady es Sheikh is about 15 hours (Robinson, vol. iii. app.), and the distance thence to the plain of er Rahah through the Sheikh valley, which runs in a large semicircle to Horeb, 10 hours more (Burckhardt, pp. 797ff.), whereas the straight road across el Oerf, Wady Solaf, and Nukb Hawy to the convent of Sinai is only seven hours and a half (Robinson, vol. iii. appendix). The whole distance from Wady Nasb to the opening of the Sheikh valley into the plain of er Rahah, viz., 25 hours in all, the Israelites might have accomplished in three days, answering to the three stations, Dofkah, Alush, and Rephidim. A trace of Dofkah seems to have been retained in el Tabbacha, which Seetzen found in the narrow rocky valley of Wady Gn, i.e., Kineh, after his visit to Wady Mukatteb, on proceeding an hour and a half farther in a north-westerly(?) direction, and where he saw some Egyptian antiquities. Knobel supposes the station Alush to have been in the Wady Oesch or Osh (Robinson, i. 125; Burckhardt, p. 792), where sweet water may be met with at a little distance off. But apart from the improbability of Alush being identical with Osh, even if al were the Arabic article, the distance is against it, as it is at least twelve camel-hours from Horeb through the Sheikh valley. Alush is rather to be sought for at the entrance to the Sheikh valley; for in no other case could the Israelites have reached Rephidim in one day.
They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink - 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.
*More commentary available at chapter level.