TRV
Translation
King James 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.
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.
World English Bible Messianic
When they came to Marah, they couldn’t drink from the waters of Marah, for they were bitter. Therefore its name was called Marah.
Geneva Bible (1599)
And whe they came to Marah, they could not drinke of the waters of Marah, for they were bitter: therefore the name of the place was called Marah.
Young's Literal Translation
and they come in to Marah, and have not been able to drink the waters of Marah, for they are bitter; therefore hath one called its name Marah.
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Study This Verse
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 15:23 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, leading to the utter destruction of Pharaoh's army. This monumental victory was celebrated with the Song of Moses and Miriam, 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 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) or water from the rock (Exodus 17:1-7).
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). 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). 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" 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
Verse Breakdown
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.
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
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 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), served to reveal the people's hearts and to establish God's identity as "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 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 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), 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 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.