TRV
Translation
King James Version
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,
KJV (with Strong's)
Complete Jewish Bible
Moshe cried to ADONAI; and ADONAI showed him a certain piece of wood, which, when he threw it into the water, made the water taste good. There ADONAI made laws and rules of life for them, and there he tested them.
Berean Standard Bible
And Moses cried out to the LORD, and the LORD showed him a log. And when he cast it into the waters, they were sweetened. There the LORD made for them a statute and an ordinance, and there He tested them,
American Standard Version
And he cried unto Jehovah; and Jehovah showed him a tree, and he cast it into the waters, and the waters were made sweet. There he made for them a statute and an ordinance, and there he proved them;
World English Bible Messianic
Then he cried to the LORD. The LORD showed him a tree, and he threw it into the waters, and the waters were made sweet. There he made a statute and an ordinance for them, and there he tested them;
Geneva Bible (1599)
And he cried vnto the Lord, and the Lord shewed him a tree, which when he had cast into the waters, the waters were sweete: there he made them an ordinance and a law, and there he proued them,
Young's Literal Translation
and he crieth unto Jehovah, and Jehovah sheweth him a tree, and he casteth unto the waters, and the waters become sweet. There He hath made for them a statute, and an ordinance, and there He hath tried them,
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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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TertullianAD 220
ON BAPTISM 9.2
Again, water is restored from its defect to its native grace of “sweetness” by the tree of Moses. That tree was Christ, restoring of himself the veins of what had been envenomed and bitter nature into the all-salutary waters of baptism.
Ambrose of MilanAD 397
On the Mysteries 3.14
Marah was a fountain of most bitter water. Moses cast wood into it and it became sweet. For water without the preaching of the cross of the Lord is of no avail for future salvation. But after it has been consecrated by the mystery of the saving cross, it is made suitable for the use of the spiritual laver and of the cup of salvation. As then Moses, that is, the prophet, cast wood into that fountain, so too the priest utters over this font the proclamation of the Lord’s cross, and the water is made sweet for the purpose of grace.
JeromeAD 420
LETTER 69.6
As wood sweetens Marah so that seventy palm trees are watered by its streams, so the cross makes the waters of the law lifegiving to the seventy who are Christ’s apostles.
Maximus of TurinAD 465
SERMON 67.4
In this mystical number, I say, the children of Israel, arriving at Marah and being unable to draw the water because of its bitterness (for the well had water but no sweetness, and it was pleasing to the eye but polluted to the taste), drank water that became sweet and mild as soon as wood was thrown into it by Moses. The sacrament of the wood removed the harshness that the noxious water bore. I believe that this happened as a sign, for I think that the bitter water of Marah is the Old Testament law, which was harsh before it was tempered by the Lord’s cross.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Exodus 15:25 chronicles a pivotal moment at Marah, where the newly liberated Israelites, having just celebrated their Red Sea deliverance, encountered undrinkable bitter waters. In response to Moses' desperate cry, the Lord miraculously revealed a tree, which, when cast into the water, transformed it into sweet, potable water. This event not only showcased God's immediate and compassionate provision in the harsh wilderness but also served as a foundational occasion for Him to establish His divine statutes and ordinances, thereby initiating a period of testing and covenant formation with His people, revealing their hearts and shaping their dependence on Him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Exodus 15:25 masterfully employs several significant literary devices to convey its profound theological message. Symbolism is central, with the "bitter waters" of Marah representing not only the immediate physical hardship but also the spiritual bitterness of the Israelites' complaining hearts, their lack of trust, and the inherent brokenness of a fallen world. The "tree" shown by the Lord functions as a potent symbol of divine intervention, healing, and transformation, foreshadowing later biblical imagery where a tree is associated with life, wisdom, and redemption. The transformation of bitter water into sweet water serves as a powerful metaphor for God's ability to turn desperate, seemingly irremediable situations into moments of grace, provision, and restoration. This act also functions as a type or foreshadowing, where God's pattern of testing, providing, and establishing covenant law in the wilderness anticipates His ongoing work with His people throughout salvation history, ultimately culminating in the redemptive work of Christ. The narrative also creates a striking contrast between the triumphant "Song of Moses" (Exodus 15:1-21) and the immediate descent into complaint and hardship at Marah, highlighting the fragility of human joy and the constant need for divine sustenance and guidance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 15:25 profoundly illustrates God's multifaceted character as a faithful provider, a sovereign Lord, and a covenant-making God. The miracle at Marah demonstrates His immediate and compassionate response to His people's distress, even when their complaints are rooted in faithlessness and impatience. More than merely a physical provision, the event serves as a foundational moment for the establishment of divine law, revealing that God's salvation is not simply freedom from bondage but freedom for obedience within a covenant relationship. The testing at Marah underscores God's pedagogical purpose in the wilderness: to reveal His people's hearts, to teach them dependence and obedience, and to shape them into a nation that trusts and follows Him. This pattern of testing, provision, and the giving of law is central to Israel's wilderness experience and sets the stage for their identity as God's chosen people, preparing them for the greater covenant at Sinai and their role as a light to the nations.
REFLECTION AND APPLICATION
The narrative of Marah in Exodus 15:25 offers profound and timeless lessons for believers navigating the "wildernesses" of their own lives. When confronted with bitter circumstances—whether they be personal trials, relational conflicts, financial hardship, or societal challenges—our natural inclination, much like the Israelites, might be to complain, despair, or seek immediate, self-reliant solutions. However, Moses' immediate and appropriate response to cry out to the Lord provides a powerful model for us. It reminds us that our first and most effective recourse is always to turn to God in prayer, acknowledging our helplessness and His omnipotence. Just as God miraculously transformed the bitter waters into sweet, He is capable of transforming our most difficult situations, often in unexpected ways, revealing His provision, grace, and unfathomable power. Furthermore, the passage teaches us that these "bitter" experiences are often divine opportunities for God to test and refine our faith, to deepen our reliance on Him, and to reveal His statutes and ordinances for our lives. Our willingness to trust and obey Him, even when the path is unclear or painful, is crucial for experiencing His ongoing guidance, healing, and the sweet fruit of His transforming presence.
Questions for Reflection
FAQ
Why did God "prove" or test the Israelites at Marah?
Answer: God "proved" or tested the Israelites at Marah not because He was unaware of their hearts, but to reveal their character to themselves and to others, and to provide an opportunity for them to grow in faith and obedience. This testing was a crucial part of their spiritual formation as a nation. It served to expose their lack of trust and their tendency to complain, even after witnessing the miraculous deliverance at the Red Sea. By demonstrating His power to provide in a seemingly impossible situation, God aimed to build their reliance on Him and to establish the foundation for His covenant laws. This pattern of testing and provision is a recurring theme throughout the wilderness narrative, designed to teach Israel that man does not live by bread alone, but by every word that comes from the mouth of the LORD.
What is the significance of the "tree" in this miracle?
Answer: The significance of the "tree" lies not in any inherent magical property of the wood itself, but in its role as a divinely appointed instrument for God's miraculous intervention. God "shewed" Moses a specific tree, implying a direct revelation and instruction. When Moses cast it into the bitter waters, they were made sweet by God's power, not by the tree's natural properties. The tree thus serves as a tangible symbol of God's ability to transform and heal, turning what is bitter and unusable into something life-giving. The identity of the tree is not specified, which emphasizes that the power resided in God's command and action, not in the object itself. This event powerfully foreshadows later biblical themes where a tree is associated with life and healing, ultimately pointing to the cross of Christ as the ultimate source of spiritual transformation and healing.
CHRIST-CENTERED FULFILLMENT
Exodus 15:25, with its narrative of bitter waters made sweet by a divinely appointed tree, finds profound Christ-centered fulfillment. The bitter waters of Marah powerfully symbolize the pervasive curse of sin, the brokenness of a fallen world, and the spiritual death that humanity, in its own strength, is utterly incapable of remedying. Just as Moses, as an intercessor, cried out to God for a solution to an impossible situation, so too does humanity require a divine mediator and a supernatural intervention. The "tree" that transformed the waters at Marah profoundly foreshadows the cross of Christ, the ultimate "tree" upon which the Lamb of God bore our sins and tasted the bitterness of death for us. Through His sacrificial death on the cross, Jesus transforms the bitterness of sin, judgment, and eternal separation into the sweetness of salvation, forgiveness, and eternal life. He is the living water who truly quenches our deepest spiritual thirst, and His atoning work makes sweet what was inherently bitter and deadly. Furthermore, the "statute and ordinance" given at Marah, which served to test Israel's obedience, are perfectly fulfilled in Christ. He not only perfectly kept the law but also established the new covenant, where His Spirit enables believers to walk in His statutes and keep His rules. Thus, Marah points forward to Christ as our ultimate provision, our divine healing, and the source of our new life under His perfect and transforming grace.