Exodus 17:1

Translation
King James Version
¶ And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
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KJV (with Strong's)
And all the congregation H5712 of the children H1121 of Israel H3478 journeyed H5265 from the wilderness H4057 of Sin H5512, after their journeys H4550, according to the commandment H6310 of the LORD H3068, and pitched H2583 in Rephidim H7508: and there was no water H4325 for the people H5971 to drink H8354.
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Complete Jewish Bible
The whole community of the people of Isra'el left the Seen Desert, traveling in stages, as ADONAI had ordered, and camped at Refidim; but there was no water for the people to drink.
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Berean Standard Bible
Then the whole congregation of Israel left the Desert of Sin, moving from place to place as the LORD commanded. They camped at Rephidim, but there was no water for the people to drink.
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American Standard Version
And all the congregation of the children of Israel journeyed from the wilderness of Sin, by their journeys, according to the commandment of Jehovah, and encamped in Rephidim: and there was no water for the people to drink.
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World English Bible Messianic
All the congregation of the children of Israel traveled from the wilderness of Sin, by their journeys, according to the LORD’s commandment, and encamped in Rephidim; but there was no water for the people to drink.
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Geneva Bible (1599)
And all the Congregation of the children of Israel departed from the wildernesse of Sin, by their iourneyes at the commandement of the Lord, and camped in Rephidim, where was no water for the people to drinke.
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Young's Literal Translation
And all the company of the sons of Israel journey from the wilderness of Sin, on their journeyings, by the command of Jehovah, and encamp in Rephidim, and there is no water for the people to drink;
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See also
Exodus 16:1Exodus 19:2Exodus 17:8Numbers 33:12Numbers 33:14
See on the biblical-era map
The Kingdom of Egypt in the Time of Moses
The Kingdom of Egypt in the Time of Moses View full PDF
The Exodus: From Elim to Mount Sinai
The Exodus: From Elim to Mount Sinai View full PDF
Exodus 17:1-7, Exodus 17:8-15
Exodus 17:1-7, Exodus 17:8-15 View full PDF

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In the KJVVerse 1,985 of 31,102

Study This Verse

SUMMARY

Exodus 17:1 marks a critical juncture in the Israelites' post-exodus journey, recounting their departure from the Wilderness of Sin and their subsequent encampment at Rephidim. This verse underscores the precise, divine orchestration of their movements, emphasizing that their nomadic path was not random but meticulously guided "according to the commandment of the LORD." However, upon their arrival at Rephidim, the stark reality of "no water for the people to drink" emerges as a profound and immediate crisis, setting the stage for a severe test of faith and a subsequent miraculous demonstration of God's unwavering provision in the face of human desperation and seemingly impossible circumstances.

CONTEXT

  • Literary Context: Exodus 17:1 immediately follows the detailed account in Exodus 16 of God's miraculous provision of manna and quail in the Wilderness of Sin. This preceding narrative established a recurring pattern: the Israelites grumble due to a lack of essential resources (food), and God responds with abundant, supernatural provision, aiming to teach them dependence and trust. Verse 1 of chapter 17 initiates a new iteration of this cycle, shifting the focus from food to water, an even more immediate and life-threatening necessity in the arid desert environment. The dire lack of water at Rephidim directly precipitates the people's renewed grumbling against Moses and, by extension, against the Lord, leading to the dramatic event of Moses striking the rock at Horeb to bring forth water, as described in Exodus 17:2-7. This sequence underscores a consistent theme throughout the wilderness narrative: divine testing, human failure, and God's faithful, miraculous provision.
  • Historical & Cultural Context: The journey of the Israelites through the wilderness was a period of profound national formation for a newly liberated people. Having escaped the structured, albeit enslaved, life in Egypt, they were now a vast multitude—potentially numbering in the millions, including women, children, and livestock—all utterly dependent on external resources for survival in a harsh, unforgiving desert environment. Water was, and remains, the most critical resource in such arid regions, making its absence a life-or-death situation. The crucial phrase "according to the commandment of the LORD" indicates that their nomadic movements were not haphazard wanderings but divinely directed. This highlights God's active, meticulous involvement in every aspect of their journey, even leading them to places of apparent scarcity like Rephidim. Such a journey, marked by absolute reliance on divine guidance for every step and every need, was precisely designed to teach the Israelites about God's covenant faithfulness and their absolute dependence on Him, preparing them for life in the Promised Land. The challenges encountered, like the lack of water, were not accidental but integral to God's pedagogical process, as later emphasized in Deuteronomy 8:2-3.
  • Key Themes: Exodus 17:1 contributes significantly to several major themes woven throughout the book of Exodus and the broader Pentateuch. Firstly, it highlights the theme of Divine Sovereignty and Guidance, demonstrating that God meticulously directs every step of His people's journey, even into challenging circumstances. Secondly, it reinforces the theme of Human Dependence and God's Provision, illustrating Israel's utter reliance on God for basic sustenance and His consistent, though often surprising, faithfulness to meet their needs. Thirdly, the verse sets the stage for Divine Testing and Israel's Faithlessness, as the immediate crisis of no water inevitably leads to grumbling and a challenge to God's presence among them. This episode, like others in the wilderness, serves as a crucial lesson in Covenant Faithfulness, both God's unwavering commitment to His promises and Israel's struggle to respond with trust and obedience. These themes are foundational to understanding Israel's identity as God's chosen people and the nature of their relationship with Him as they journey towards the Promised Land (Numbers 9:15-23).

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Journeyed (Hebrew, nâsaʿ', H5265): This verb (H5265) signifies "to pull up stakes," "to set out," or "to journey onward." Its repetition through the phrase "after their journeys" emphasizes the continuous, directed movement of the entire congregation. It denotes a deliberate, organized progression, not aimless wandering, reinforcing the idea of divine guidance. The act of journeying itself was an act of obedience to God's leading, a testament to their nomadic existence under His command.
  • Commandment (Hebrew, peh', H6310): Literally "mouth" or "utterance" (H6310), here it refers to the direct, authoritative word or instruction of the LORD. This phrase underscores God's sovereign control and active direction over every stage of Israel's wilderness trek. It implies that even the destination of Rephidim, where no water was found, was part of God's deliberate plan, not an error or oversight, highlighting His purposeful leading even into trials.
  • Water (Hebrew, mayim', H4325): This noun (H4325) refers to "water" in its most basic and essential sense. In the context of the desert, its absence signifies an immediate and existential threat to life. The stark declaration "no water for the people to drink" highlights the severity of the crisis, emphasizing the absolute dependency of the vast Israelite multitude on this vital resource, which was naturally unavailable.

Verse Breakdown

  • "And all the congregation of the children of Israel journeyed from the wilderness of Sin,": This opening clause establishes the collective nature of the journey, involving the entire community of God's people, united in their pilgrimage. Their departure from the Wilderness of Sin, where they had just experienced God's miraculous provision of manna and quail, signifies a new phase in their pilgrimage, moving them further into the challenging and unpredictable terrain of the desert.
  • "after their journeys, according to the commandment of the LORD,": This crucial phrase emphasizes the precise and divinely directed nature of their movements. The repetition of "journeys" highlights the sequential stages of their trek, each step taken under God's explicit instruction. This underscores God's meticulous guidance and sovereignty, indicating that their arrival at Rephidim was not accidental but part of His deliberate plan, even if it led to immediate hardship and a test of their faith.
  • "and pitched in Rephidim:": This indicates their arrival and encampment at a specific geographical location, Rephidim. The act of "pitching" implies setting up a temporary dwelling, signifying a pause in their journey, but one that immediately revealed a critical, life-threatening problem, transforming a moment of rest into one of crisis.
  • "and [there was] no water for the people to drink.": This stark, declarative statement presents the immediate and severe crisis facing the Israelites. The absolute lack of water for such a vast multitude highlights their extreme vulnerability and complete dependence on an external, supernatural source. This fundamental need, unmet by natural means, sets the stage for a direct confrontation with their faith and God's power, forcing them to look beyond themselves for survival.

Literary Devices

Exodus 17:1 employs several literary devices to heighten its impact and convey its theological message. Irony is subtly present in the name "Rephidim," which is often associated with roots meaning "rests," "supports," or "refreshments." Yet, it is precisely at this named place of potential relief that the people find no sustenance or comfort, only severe thirst and distress. This contrast underscores the unexpected nature of their trial. Foreshadowing is also evident, as the immediate and dire lack of water hints at the inevitable grumbling, testing of God, and miraculous intervention that will follow, a recurring pattern throughout the wilderness narrative. The verse also uses Juxtaposition by placing God's precise "commandment" and divine guidance immediately before the stark reality of "no water." This highlights the tension between God's sovereign leading and the challenging circumstances it can entail, setting up a profound theological question about the nature of divine providence in adversity. The simple, declarative sentence structure for "no water for the people to drink" creates a sense of Clarity and Urgency, immediately conveying the severity and immediacy of the situation to the reader.

THEOLOGICAL AND THEMATIC CONNECTIONS

Exodus 17:1 encapsulates profound theological truths about God's sovereign guidance, human dependence, and the nature of divine testing. God deliberately leads His people, even into situations of apparent lack, not to harm them, but to reveal His power, teach them absolute reliance on Him, and refine their faith. The crisis at Rephidim is a divine classroom, demonstrating that true provision comes not from human ingenuity or natural resources, but solely from the Lord, who orchestrates both the journey and the means of sustenance. This moment underscores that God's faithfulness is not contingent on comfortable circumstances but is revealed most powerfully in times of dire need, inviting His people to trust His unseen hand even when their immediate circumstances seem impossible. It is a foundational narrative for understanding how God uses adversity to cultivate a deeper, more profound trust in His character and power.

REFLECTION AND APPLICATION

Exodus 17:1 serves as a timeless reminder that God's perfect plan for our lives does not always lead us along paths of ease and abundance. Just as the Israelites were led “according to the commandment of the LORD” into a place of severe lack, so too may believers today find themselves in circumstances where their resources are insufficient, their needs are great, and the way forward seems utterly devoid of hope. These moments of "no water" are not indicators of God's absence or disfavor, but often serve as divine invitations to deepen our trust, to recognize our absolute dependence on Him, and to witness His miraculous provision. Our faith is truly tested not in comfort, but when we are stretched beyond our own capabilities, forcing us to look beyond ourselves to the One who is able to make a way in the wilderness. This verse calls us to embrace the journey, even its challenging segments, with the conviction that God is sovereign over every step and faithful to meet our deepest needs, often in ways we could never anticipate, transforming our desperation into a testimony of His power.

Questions for Reflection

  • How does the phrase "according to the commandment of the LORD" challenge our understanding of divine guidance, especially when we face difficult circumstances or unexpected hardships?
  • In what areas of your life do you currently experience a "no water" situation, where your resources or solutions are insufficient, and you feel a profound lack?
  • How might God be using such moments of apparent scarcity to teach you deeper dependence on Him and reveal His unique and often surprising provision?
  • What is your immediate reaction when faced with unexpected hardship or unmet needs, and how can you cultivate a response of trust and prayer rather than grumbling or despair?

FAQ

Why did God lead the Israelites to a place with no water?

Answer: God led the Israelites to Rephidim, a place without water, "according to the commandment of the LORD" not out of neglect or oversight, but as an intentional part of His deliberate plan to test their faith and teach them about His unwavering provision. These trials were designed to humble them, reveal the true condition of their hearts, and demonstrate unequivocally that their survival depended entirely on Him, not on their own strength, ingenuity, or the availability of natural resources. This pattern of testing and subsequent miraculous provision is a recurring theme throughout the wilderness narrative, preparing them for a deeper, more mature relationship with God and for the challenges of life in the Promised Land (Deuteronomy 8:2-3).

Is the "wilderness of Sin" related to moral sin?

Answer: No, the "Wilderness of Sin" (Hebrew: Midbar Sin) is a geographical location, distinct from the theological concept of moral "sin" or transgression. It was a specific desert region located between Elim and Mount Sinai, where the Israelites had previously received God's miraculous provision of manna and quail (Exodus 16:1). The name "Sin" in this geographical context refers to the region itself, likely derived from an ancient lunar deity or a local geographical feature, and carries no connotation of human wickedness or moral failing.

CHRIST-CENTERED FULFILLMENT

Exodus 17:1, with its stark declaration of "no water for the people to drink," finds its profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. The subsequent narrative, where Moses is commanded to strike the rock at Horeb to bring forth water (Exodus 17:6), is explicitly identified by the Apostle Paul as a powerful type of Christ. Paul declares, "they drank from the spiritual rock that accompanied them, and that rock was Christ" (1 Corinthians 10:4). Just as the physical thirst of Israel found its miraculous and life-sustaining satisfaction in the water flowing from the smitten rock, so too does the spiritual thirst of all humanity find its ultimate and eternal quenching in Jesus. He is the true "living water" who, when "smitten" and broken on the cross, poured out His life to provide salvation, spiritual sustenance, and eternal life for all who believe (John 4:10-14 and John 7:37-38). The wilderness journey, with its trials and divine provision, ultimately points to Christ as the faithful Shepherd who leads His people, provides for their every need, and is Himself the inexhaustible source of eternal life, satisfying the deepest longings of the human soul for righteousness, peace, and communion with God.

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Commentary on Exodus 17 verses 1–7

Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, Exo 17:1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.

II. Their discontent and distrust in this strait. It is said (Exo 17:3), They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire. 1. They challenged Moses to supply them (Exo 17:2): Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: Let not them think that they shall receive any thing (Jam 1:7), yet they are ready to demand every thing. 2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, Exo 17:3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were almost ready to stone him, Exo 17:4. Many good works he had shown them; and for which of these would they stone him? Joh 10:32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends. 3. They began to question whether God were with them or not: They tempted the Lord, saying, "Is the Lord among us or not? Exo 17:7. Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence - whether there was a God or not; his common providence - whether that God governed the world; and his special promise - whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.

III. The course that Moses took, when he was thus set upon, and insulted. 1. He reproved the murmurers (Exo 17:2): Why chide you with me? Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath. He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: You tempt the Lord; that is, "By distrusting his power, you try his patience, and so provoke his wrath." 2. He made his complaint to God (Exo 17:4): Moses cried unto the Lord. This servant came, and showed his Lord all these things, Luk 14:21. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: "They are almost ready to stone me; Lord, if thou hast any regard to the life of thy poor servant, interpose now."

IV. God's gracious appearance for their relief, Luk 14:5, Luk 14:6. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Rom 12:20; Mat 5:44, Mat 5:45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence (Gen 21:19), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers (Psa 78:15, Psa 78:16), and followed them wherever they went in that wilderness: it is called a fountain of waters, Psa 114:8. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called honey and oil (Deu 32:13), because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, Psa 84:6; Num 21:18. Let this direct us to live in a dependence, 1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, waters in the wilderness (Isa 43:20), because he makes a way in the wilderness, v. 19. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ's grace: That rock was Christ, Co1 10:4. The graces and comforts of the Spirit are compared to rivers of living water, Joh 7:38, Joh 7:39; Joh 4:14. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing - rivers of pleasure.

V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring - Massah, temptation, because they tempted God; Meribah, strife, because they chid with Moses, Exo 17:7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
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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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