Exodus 15:25

KJV

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)

And he cried {H6817} unto the LORD {H3068}; and the LORD {H3068} shewed {H3384} him a tree {H6086}, which when he had cast {H7993} into the waters {H4325}, the waters {H4325} were made sweet {H4985}: there he made {H7760} for them a statute {H2706} and an ordinance {H4941}, and there he proved {H5254} them,

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;

Commentary

### 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
* **Literary Context:** Exodus 15:25 is strategically placed immediately following the triumphant [Song of Moses and Miriam](/exodus/15-1-21 "Exodus 15:1-21 - The Song of the Sea"), a powerful liturgical celebration of God's miraculous deliverance of Israel through the Red Sea. This hymn marks the culmination of the Exodus narrative, signifying a definitive break from Egyptian bondage. However, the euphoria of salvation quickly gives way to the harsh realities and immediate challenges of wilderness travel. The three-day journey from the Red Sea to Marah, without finding potable water, precipitates the people's first significant complaint against Moses and, by extension, against God, as recorded in [Exodus 15:24](/exodus/15-24 "Exodus 15:24 - Israel's Complaint at Marah"). The incident at Marah thus serves as a critical narrative transition, shifting the focus from the initial triumph of salvation to the subsequent challenges of living by faith, enduring trials, and embracing divine law and provision in the wilderness. It sets the stage for the deeper covenant relationship to be forged at Sinai.
* **Historical & Cultural Context:** The Sinai Peninsula, through which the Israelites journeyed, is an arid and unforgiving landscape, characterized by scarce and often brackish water sources. The very name "Marah," meaning "bitterness," accurately reflects the undrinkable nature of the water encountered, underscoring the severity of the life-threatening challenge faced by such a vast multitude. In the ancient Near East, the provision of water was a primary concern for nomadic peoples, and a deity's ability to provide sustenance in the wilderness was a testament to their power and care for their people. This event, however, transcends mere physical provision. It reflects God's unique intention to not only sustain His people physically but also to govern them morally and spiritually. The immediate sequence of miraculous provision followed by the giving of "statute and ordinance" highlights God's pedagogical purpose, preparing Israel for the more extensive covenant legislation and the establishment of a holy nation at [Mount Sinai](/exodus/19 "Exodus 19 - Israel at Mount Sinai").
* **Key Themes:** The incident at Marah contributes significantly to several overarching themes in Exodus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of **Divine Provision and Faithfulness**, demonstrating God's unwavering commitment to sustain His people even in the direst circumstances, fulfilling His promises despite their complaints. Secondly, it introduces the crucial theme of **Testing and Obedience**, revealing God's method of using challenging situations to refine His people's character, expose their hearts, and teach them absolute dependence on Him (cf. [Deuteronomy 8:2-3](/deuteronomy/8-2-3 "Deuteronomy 8:2-3 - God's Testing and Provision in the Wilderness")). Thirdly, Marah marks the nascent stages of **Covenant Formation and Divine Law**, where God begins to establish the ethical and spiritual framework for His relationship with Israel, laying the groundwork for the comprehensive legal codes to be given at [Mount Sinai](/exodus/20 "Exodus 20 - The Ten Commandments"). Finally, the transformation of bitter water into sweet water serves as a potent symbol of **God's Redemptive Power and Transformation**, illustrating His ability to turn desperate situations into moments of grace and to transform a rebellious people into one that is consecrated to Him.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the sacred, covenantal name of God, often translated as "Jehovah" or "the Lord." Derived from the Hebrew verb "to be" (הָיָה, _hâyâh_), it signifies God's self-existence, eternal nature, and His active presence as the covenant-keeping God who is always faithful to His promises. In Exodus 15:25, Moses cries out to _Yᵉhôvâh_, and it is _Yᵉhôvâh_ who responds, underscoring that the miracle and the subsequent legislation flow directly from His covenant character and authority.
* **Statute (Hebrew, _chôq'_):** From the root meaning "to engrave" or "to enact," _chôq_ refers to an appointed rule, decree, or prescribed boundary. It denotes something fixed, established, or ordained, often carrying a sense of divine prescription or an unchangeable law. Its usage here signifies the beginning of God's formal, explicit establishment of His will and expectations for Israel, setting forth the foundational principles that would govern their life as His chosen people.
* **Proved (Hebrew, _nâçâh'_):** This verb means "to test," "to try," or "to prove." It implies a process of examination designed to reveal the true nature, character, or faithfulness of an individual or group. In this context, God "proved" Israel not because He was ignorant of their hearts, but to expose their spiritual condition to themselves, to deepen their dependence on Him, and to provide an opportunity for them to grow in trust and obedience. It is a pedagogical act, designed for their spiritual development and refinement.

#### Verse Breakdown
* **"And he cried unto the LORD;":** This opening phrase immediately establishes Moses' role as the divinely appointed intercessor. Faced with the people's murmuring and the dire, life-threatening situation of undrinkable water, Moses does not resort to human solutions or despair. Instead, he turns directly and urgently to God in prayer. This act of "crying out" (from H6817, _tsâʻaq_, meaning "to shriek" or "to call out") highlights the desperation of the moment and Moses' complete reliance on divine intervention, setting a powerful example for leadership and faith.
* **"and the LORD shewed him a tree, [which] when he had cast into the waters, the waters were made sweet:":** This clause describes the miraculous core of the event. God's response to Moses' cry is immediate and specific: He "shewed" (H3384, _yârâh_, meaning "to point out" or "to instruct") Moses a particular tree. The efficacy of the tree in transforming the bitter waters into sweet, potable water is not attributed to any inherent magical property of the wood itself, but solely to God's divine instruction and power working through it. The tree serves as a tangible, divinely appointed instrument, demonstrating God's supernatural ability to transform and heal the seemingly impossible.
* **"there he made for them a statute and an ordinance, and there he proved them,":** This crucial concluding clause reveals the profound theological purpose behind the miracle at Marah. The physical provision of water is immediately followed by the establishment of divine law ("statute" - H2706, _chôq_; "ordinance" - H4941, _mishpâṭ_). This signifies that God's deliverance and provision are inextricably linked to His covenantal expectations and His desire to govern His people morally and spiritually. The phrase "there he proved them" (H5254, _nâçâh_) indicates that the entire incident—the initial hardship, the people's complaint, God's miraculous solution, and the subsequent giving of law—was a test. It was an opportunity for Israel to demonstrate and develop their faith and obedience, revealing their character and preparing them for a deeper, more mature relationship with their covenant God.

#### 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.

* [Psalm 81:7](/psalm/81-7 "Psalm 81:7 - God's Testing at Meribah")
* [Deuteronomy 8:2-3](/deuteronomy/8-2-3 "Deuteronomy 8:2-3 - God's Testing and Provision in the Wilderness")
* [Nehemiah 9:20-21](/nehemiah/9-20-21 "Nehemiah 9:20-21 - God's Sustaining Provision in the Wilderness")

### 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
* **What "bitter waters" am I currently facing in my life, and how am I responding to them—with complaint or with prayerful dependence?**
* **In what ways does this passage challenge my tendency to doubt God's provision or to seek my own solutions during difficult times?**
* **How does God's act of "proving" Israel at Marah relate to the trials I experience, and what might He be seeking to reveal or teach me about my faith through them?**
* **What "statutes and ordinances" (principles of God's Word) might God be calling me to embrace or obey more fully in my current circumstances as a response to His provision?**

### 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](/exodus/14-31 "Exodus 14:31 - Crossing 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](/deuteronomy/8-3 "Deuteronomy 8:3 - Man lives by God's Word").

**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](/revelation/22-2 "Revelation 22:2 - Tree of Life in New Jerusalem"), 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](/1_peter/2-24 "1 Peter 2:24 - Christ bore our sins on the tree") 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](/john/4-10 "John 4:10 - Jesus, 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](/matthew/5-17 "Matthew 5:17 - Jesus fulfills the Law") but also established the new covenant, where His Spirit enables believers to [walk in His statutes and keep His rules](/ezekiel/36-27 "Ezekiel 36:27 - God's Spirit enables obedience"). 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.

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

Deuteronomy 8:2

And thou shalt remember all the way which the LORD thy God led thee these forty years in the wilderness, to humble thee, [and] to prove thee, to know what [was] in thine heart, whether thou wouldest keep his commandments, or no.

Psalms 66:10

For thou, O God, hast proved us: thou hast tried us, as silver is tried.

Judges 3:1

¶ Now these [are] the nations which the LORD left, to prove Israel by them, [even] as many [of Israel] as had not known all the wars of Canaan;

Judges 3:4

And they were to prove Israel by them, to know whether they would hearken unto the commandments of the LORD, which he commanded their fathers by the hand of Moses.

Exodus 16:4

Then said the LORD unto Moses, Behold, I will rain bread from heaven for you; and the people shall go out and gather a certain rate every day, that I may prove them, whether they will walk in my law, or no.

Judges 2:22

That through them I may prove Israel, whether they will keep the way of the LORD to walk therein, as their fathers did keep [it], or not.

Deuteronomy 8:16

Who fed thee in the wilderness with manna, which thy fathers knew not, that he might humble thee, and that he might prove thee, to do thee good at thy latter end;