Exodus 15:23

KJV

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.

KJV (with Strong's)

And when they came {H935} to Marah {H4785}, they could {H3201} not drink {H8354} of the waters {H4325} of Marah {H4785}, for they were bitter {H4751}: therefore the name {H8034} of it was called {H7121} Marah {H4785}.

Complete Jewish Bible

They arrived at Marah but couldn't drink the water there, because it was bitter. This is why they called it Marah [bitterness].

Berean Standard Bible

And when they came to Marah, they could not drink the water there because it was bitter. (That is why it was named Marah.)

American Standard Version

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.

Commentary

### SUMMARY
Exodus 15:23 describes the Israelites' immediate and severe challenge in the Wilderness of Shur, just three days after their miraculous deliverance through the Red Sea. Upon reaching a place they named Marah, the vast multitude discovered that the available waters were undrinkable due to their extreme bitterness, causing profound distress. This verse starkly contrasts the recent divine triumph with the abrupt onset of hardship, setting the stage for a crucial test of faith and God's subsequent, miraculous provision.

### CONTEXT
* **Literary Context:** This verse marks an abrupt and dramatic shift from the preceding narrative of triumphant deliverance and exuberant worship. Immediately before this, the Israelites had witnessed God's mighty power in the [parting of the Red Sea](/exodus/14-21-31 "Exodus 14:21-31 - God's Deliverance at the Red Sea"), leading to the utter destruction of Pharaoh's army. This monumental victory was celebrated with the [Song of Moses and Miriam](/exodus/15-1-19 "Exodus 15:1-19 - The Song of the Sea"), a profound declaration of God's sovereignty and salvation. The journey to Marah, occurring after only three days in the wilderness without finding fresh water, quickly transitions the narrative from divine triumph to human vulnerability and complaint, highlighting the immediate testing of the people's newfound faith and reliance on God's continued care. This sets a pattern for the wilderness narrative, where moments of divine provision are often followed by tests of faith.

* **Historical & Cultural Context:** The journey described in [Exodus 15:22-23](/exodus/15-22-23 "Exodus 15:22-23 - Journey to Marah") places the Israelites in the Wilderness of Shur, a desolate and arid region on the eastern side of the Gulf of Suez. Water scarcity was a constant and life-threatening concern for any large group traversing such a desert environment, making the discovery of undrinkable water a crisis of immediate proportions. For a multitude estimated to be in the millions, including women, children, and livestock, the lack of potable water for three days, followed by the discovery of bitter water, would have been a dire situation. Culturally, the immediate reaction of the Israelites—grumbling against Moses—was a common response throughout their wilderness wanderings, reflecting a human tendency to quickly forget past deliverances when faced with present discomfort and to blame leadership rather than turn to God. This pattern of complaint often served as a backdrop for God to demonstrate His faithful provision, even amidst His people's wavering trust, as seen in subsequent accounts like the provision of manna and quail ([Exodus 16:1-35](/exodus/16-1-35 "Exodus 16:1-35 - Manna and Quail Provided")) or water from the rock ([Exodus 17:1-7](/exodus/17-1-7 "Exodus 17:1-7 - Water from the Rock at Rephidim")).

* **Key Themes:** Exodus 15:23 contributes significantly to several major theological and narrative themes within the book of Exodus and the broader Pentateuch. Firstly, it introduces the theme of **divine testing and proving** in the wilderness, where God leads His people into challenging circumstances to reveal their hearts and teach them dependence on Him ([Deuteronomy 8:2-3](/deuteronomy/8-2-3 "Deuteronomy 8:2-3 - God's Purpose in Wilderness Testing")). Secondly, it highlights the recurring theme of **Israel's murmuring and lack of faith**, demonstrating their tendency to quickly forget God's past deliverances when faced with present hardship, a pattern that will repeat throughout their forty years of wandering ([Numbers 14:1-4](/numbers/14-1-4 "Numbers 14:1-4 - Israel's Rebellion and Desire to Return to Egypt")). Thirdly, it sets the stage for God's **faithful provision and self-revelation** as the one who sustains His people even in the most dire circumstances, culminating in His declaration, "[I am the Lord who heals you](/exodus/15-26 "Exodus 15:26 - I Am the Lord Who Heals You")" in the subsequent verse. This incident underscores God's sovereignty over nature and His unwavering commitment to His covenant people.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Marah (Hebrew, _Mârâh'_):** This is the proper noun for the geographical location where the event occurred. The text explicitly states that the place was named "Marah" because its waters were "bitter." This naming convention is common in the ancient Near East and throughout the biblical narrative, where places are often named for a significant event or characteristic associated with them, serving as a perpetual reminder of what transpired there. The name itself, derived from the root for "bitter," perfectly encapsulates the immediate crisis faced by the Israelites.
* **waters (Hebrew, _mayim'_):** This noun refers to the liquid found at Marah. Though a dual form, it is used here in a singular sense, simply meaning "water." In a desert environment, water is the most essential commodity for survival, making its presence, even if undrinkable, a focal point of the narrative. The inability to drink these waters underscores the severity of the situation and the immediate threat to the vast multitude's lives.
* **bitter (Hebrew, _mar'_):** This adjective describes the quality of the water, rendering it undrinkable. The word _mar_ denotes a taste that is unpleasant, sharp, or acrid, causing distress and potential harm. Beyond its literal meaning, "bitter" can also describe emotional anguish, hardship, or discontent. The repetition of the root word (Marah, bitter) emphasizes the severity of the problem and the profound disappointment and distress it caused the thirsty Israelites.

#### Verse Breakdown
* **"And when they came to Marah":** This opening clause establishes the setting and the immediate context of the problem. After three days of arduous travel through the Wilderness of Shur, the arrival at Marah signifies a point of expectation, a hope for relief from the journey and the parching thirst. This arrival, however, quickly turns into a moment of profound disappointment.
* **"they could not drink of the waters of Marah, for they [were] bitter":** This is the core problem presented in the verse. Despite finding water, the Israelites were unable to consume it. The reason provided—their extreme bitterness—is crucial, indicating a natural, albeit severe, impediment to their consumption. This highlights the immediate and life-threatening nature of the situation for a vast multitude in a desert environment, where potable water is the most essential commodity for survival. The phrase "could not drink" (Hebrew: _lo' yakhlu lishtot_) emphasizes their utter inability and helplessness in the face of this natural obstacle.
* **"therefore the name of it was called Marah":** This concluding clause provides the etymological explanation for the place's name. It confirms that the name "Marah" was not pre-existing but was assigned retrospectively due to the defining characteristic of its waters. This act of naming emphasizes the profound impact of the event on the people and serves as a perpetual memorial of this challenging experience and the divine intervention that would follow.

#### Literary Devices
The passage employs several literary devices to convey its message and impact. **Etymology** is prominently used, as the place name "Marah" is directly derived from the bitter quality of its waters, serving as a constant reminder of this specific trial. This direct naming reinforces the immediate and tangible nature of the problem. There is also a subtle **irony** present: immediately following the unparalleled triumph and jubilant celebration of the Red Sea deliverance, the Israelites are plunged into a crisis of basic survival. This swift transition from exaltation to desperation underscores the reality that spiritual victory does not exempt one from earthly trials. Furthermore, the narrative employs **foreshadowing**, as the bitter waters of Marah become a type for future tests of faith the Israelites will face throughout their wilderness journey, consistently demonstrating God's pattern of allowing hardship to reveal His power to provide and transform.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 15:23 introduces the critical theological theme of divine testing in the wilderness, positioning the journey as a crucible for the Israelites' faith. God, having miraculously delivered His people, immediately leads them into a situation of severe need, not to punish them, but to reveal their hearts, teach them dependence, and demonstrate His faithfulness as their sole provider. The people's immediate grumbling against Moses, rather than crying out to God, exposes their lack of trust and short memory of God's recent mighty works, setting a recurring pattern for their wilderness experience. This incident also underscores God's sovereignty over all circumstances, even those that appear dire, as He uses the "bitter" to prepare the way for His miraculous provision and revelation of Himself as the one who heals and sustains.

* [Deuteronomy 8:2-3](/deuteronomy/8-2-3 "God's Purpose in Wilderness Testing")
* [Numbers 20:2-5](/numbers/20-2-5 "Numbers 20:2-5 - Israel's Grumbling for Water at Kadesh")
* [Psalm 78:15-16](/psalm/78-15-16 "Psalm 78:15-16 - God's Provision of Water in the Wilderness")

### REFLECTION AND APPLICATION
The experience at Marah serves as a profound spiritual lesson for believers across all generations. It reminds us that even after significant spiritual victories or seasons of abundant blessing, trials are an inevitable part of our journey of faith. Life often presents its own "bitter waters"—unforeseen difficulties, disappointments, or challenging circumstances that seem impossible to overcome, threatening to quench our spiritual thirst and erode our trust. The Marah narrative challenges us to examine our immediate response to such trials. Do we, like the Israelites, quickly resort to complaint and despair, forgetting God's past faithfulness, or do we turn to Him in humble dependence, believing that He is capable of transforming even the most unpalatable situations? This account calls us to cultivate a deeper trust in God's character and His unfailing ability to provide and heal, reminding us that He can make even the bitterest experiences a pathway to a richer understanding of His grace and power, teaching us resilience and deepening our reliance on Him.

#### Questions for Reflection
* **How do I typically react when faced with unexpected difficulties or "bitter waters" in my life, especially after a period of blessing or triumph?**
* **What "bitter waters" might I be encountering in my life right now, and how am I trusting God to transform them and provide a solution?**
* **In what ways does this account challenge my perception of God's faithfulness during times of scarcity or hardship, and how can I cultivate a more trusting response?**

### FAQ

**What was the significance of the Israelites' journey to Marah immediately after the Red Sea miracle?**

Answer: The journey to Marah immediately after the Red Sea miracle was profoundly significant as it served as the very first test of the Israelites' faith and endurance following their monumental deliverance. It marked a swift transition from the euphoria of salvation and the triumphant [Song of the Sea](/exodus/15-1-19 "Exodus 15:1-19 - Song of Moses and Miriam") to the harsh realities of wilderness survival. This immediate challenge was not accidental but divinely orchestrated to begin the process of shaping a newly liberated people into a nation wholly dependent on God. It was a crucial lesson in trust, demonstrating that God's provision was not a one-time event but an ongoing commitment, even when circumstances appeared dire. The bitter waters of Marah, and God's subsequent miraculous transformation of them ([Exodus 15:25](/exodus/15-25 "Exodus 15:25 - God Shows Moses a Tree")), served to reveal the people's hearts and to establish God's identity as "[the Lord who heals you](/exodus/15-26 "Exodus 15:26 - I Am the Lord Who Heals You")" (Yahweh Rapha), setting a precedent for His continued guidance and care throughout their wilderness journey.

### CHRIST-CENTERED FULFILLMENT
The bitter waters of Marah and God's miraculous intervention foreshadow the ultimate redemptive work of Jesus Christ, who transforms the bitterness of sin and death into the sweetness of salvation and eternal life. Just as a tree was used to make the bitter waters potable, so too the [tree of the cross](/galatians/3-13 "Galatians 3:13 - Christ Redeemed Us from the Curse of the Law") became the instrument through which the bitter cup of God's wrath against sin was drunk by Christ, allowing us to partake of the living waters of grace. Jesus Himself is the [source of living water](/john/4-13-14 "John 4:13-14 - Jesus Offers Living Water") that truly satisfies the soul's deepest thirst, promising that whoever drinks of Him will never thirst again. He invites all who are thirsty to [come to Him and drink](/john/7-37-38 "John 7:37-38 - Rivers of Living Water") (John 7:37-38), offering a spiritual provision that transcends any physical need. Through His sacrifice, the bitterness of our fallen human condition is exchanged for the sweetness of forgiveness, healing, and new life, flowing from the [river of the water of life](/revelation/22-1-2 "Revelation 22:1-2 - River of the Water of Life from the Throne") that ultimately leads to eternal communion with God. He is the ultimate healer who makes all things new, turning our deepest sorrows into profound joy.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Ruth 1:20

And she said unto them, Call me not Naomi, call me Mara: for the Almighty hath dealt very bitterly with me.

Numbers 33:8

And they departed from before Pihahiroth, and passed through the midst of the sea into the wilderness, and went three days' journey in the wilderness of Etham, and pitched in Marah.