TRV
Translation
King James Version
¶ So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
Complete Jewish Bible
Moshe led Isra'el onward from the Sea of Suf. They went out into the Shur Desert; but after traveling three days in the desert, they had found no water.
Berean Standard Bible
Then Moses led Israel from the Red Sea, and they went out into the Desert of Shur. For three days they walked in the desert without finding water.
American Standard Version
And Moses led Israel onward from the Red Sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
World English Bible Messianic
Moses led Israel onward from the Sea of Suf, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
Geneva Bible (1599)
Then Moses brought Israel from the redde Sea, and they went out into the wildernesse of Shur: and they went three dayes in the wildernesse, and found no waters.
Young's Literal Translation
And Moses causeth Israel to journey from the Red Sea, and they go out unto the wilderness of Shur, and they go three days in the wilderness, and have not found water,
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Commentary on Exodus 15 verses 22–27
22 ¶ So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
23 And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
24 And the people murmured against Moses, saying, What shall we drink?
25 And he cried unto the LORD; and the LORD shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
26 And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.
27 And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,
I. That in the wilderness of Shur they had no water, Exo 15:22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Psa 63:1.
II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, Exo 15:23. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, Exo 15:24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, Exo 15:25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, Exo 15:26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Psa 116:16; Luk 1:74, Luk 1:75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, Deu 28:60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.
III. That at Elim they had good water, and enough of it, Exo 15:27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 22–27. Public domain.
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SUMMARY
Exodus 15:22 marks an immediate and stark transition for the newly liberated Israelites, shifting abruptly from the euphoria of the Red Sea deliverance and the triumphant Song of Moses to the harsh realities of the wilderness. Led by Moses, they journeyed into the desolate wilderness of Shur, where, after only three days, they encountered a critical test of their faith and endurance: the complete absence of water, underscoring their profound vulnerability and absolute dependence on God's provision in this new and challenging phase of their journey.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 15:22 employs several potent literary devices to convey its message. Juxtaposition is immediately evident, placing the triumphant celebration of the Red Sea deliverance (Exodus 15:1-21) in stark contrast with the immediate hardship of the waterless wilderness. This abrupt shift highlights the reality that spiritual victory does not exempt one from subsequent trials; indeed, it often ushers in new forms of testing. The "wilderness of Shur" functions as Symbolism, representing not merely a geographical location but a testing ground for faith, a crucible where God strips away human self-reliance to cultivate absolute dependence on Him. The journey of "three days" without water serves as Foreshadowing, hinting at the numerous trials, periods of murmuring, and cycles of divine provision that will characterize Israel's forty-year wilderness wandering, where their faith will be repeatedly tested by a lack of provisions and their persistent need for divine sustenance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 15:22 profoundly illustrates the theological truth that divine deliverance is often followed by immediate testing, designed not to punish but to purify and deepen faith. God's leading of Israel into a waterless wilderness, despite His omnipotence, reveals His pedagogical intent: to teach His people absolute dependence on Him for every necessity. This passage underscores the theme of God's sovereignty even over hardship, demonstrating that He orchestrates circumstances, including trials, to reveal His character as Provider and Sustainer. It sets the stage for the unfolding narrative of God's miraculous provisions (manna, quail, water from the rock) and Israel's recurring struggles with trust and obedience, establishing a pattern that resonates throughout biblical history, emphasizing that true freedom involves learning to walk in complete reliance on the delivering God.
REFLECTION AND APPLICATION
Exodus 15:22 offers a timeless and sobering reminder that even after experiencing profound spiritual highs and miraculous interventions, life's journey inevitably leads through periods of "wilderness." These are not accidental detours but divinely ordained seasons designed to test our faith, expose our areas of dependence, and deepen our reliance on God. Just as Israel quickly moved from the jubilation of the Red Sea to the urgent need for water, we too can find ourselves in situations where resources seem scarce, the path is unclear, and our human limitations are starkly revealed. In these "dry places," God calls us to look beyond our immediate circumstances and trust in His unfailing provision and guidance. Our wilderness experiences are not meant to break us, but to build our character, refine our trust, and teach us that true sustenance comes from Him alone. They are essential for our spiritual growth, preparing us for the next stage of our journey with a deeper understanding of His faithfulness and our profound need for Him.
Questions for Reflection
FAQ
Why did God lead Israel into a waterless wilderness immediately after such a great victory?
Answer: God's immediate leading of Israel into the wilderness, where they quickly "found no water," was a deliberate act of divine pedagogy. It was designed to test their faith, teach them absolute dependence on Him, and reveal His character as their sole Provider and Sustainer. The wilderness was not merely a geographical location but a spiritual classroom where God intended to strip away their reliance on human strength and Egyptian memories, preparing them to be a people who lived by His word and trusted in His miraculous provision. This pattern of testing after deliverance is a recurring theme in Scripture, ensuring that God's people learn to walk by faith, not by sight. It demonstrates that God's plan for His people involves both triumphant deliverance and formative trials.
What is the significance of the "three days" without water?
Answer: The mention of "three days" is significant because it highlights the immediate and critical nature of the Israelites' need. While they might have carried some water from the Red Sea, a multitude of that size would quickly deplete such supplies in the desert heat. The three-day period brings them to the brink of crisis, emphasizing their acute vulnerability and the urgency of their situation. This swift onset of hardship sets the stage for God's immediate intervention at Marah (Exodus 15:23-25), demonstrating that God is intimately aware of their needs and responds promptly to their cries, even when they respond with murmuring. It underscores that God allows trials to bring His people to the end of their own resources, so they might learn to rely solely on Him and experience His miraculous provision.
CHRIST-CENTERED FULFILLMENT
Exodus 15:22, depicting Israel's immediate transition from the triumphant Red Sea deliverance to the waterless wilderness, finds profound Christ-centered fulfillment in several ways. Just as Israel was led into a place of testing, Jesus Himself was led by the Spirit into the wilderness to be tempted, enduring a forty-day fast that brought Him to a point of extreme physical need, yet He overcame every temptation by relying on the Word of God, declaring that man does not live on bread alone, but on every word that comes from the mouth of God. This foreshadows Christ as the ultimate faithful Israelite, who perfectly trusts God in the midst of deprivation and fulfills the very obedience Israel failed to maintain. Furthermore, the desperate need for water in the wilderness points to Jesus as the ultimate source of living water. He declared, "If anyone thirsts, let him come to me and drink," and promised that those who believe in Him would have rivers of living water flowing from within them. He is the one who satisfies our deepest spiritual thirst, leading us through the wilderness experiences of life, providing not just physical sustenance but eternal life. The trials in the wilderness also highlight humanity's inherent inability to sustain itself, a need perfectly met by Christ, who is our true manna from heaven and our spiritual rock from whom living water flows. He is the faithful leader who brings His people through every trial, ultimately leading them to the promised rest and eternal sustenance found only in Him.