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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Exodus 17:1–7. His two-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
Exodus 17:5 marks a pivotal moment in Israel's wilderness journey, where the LORD, in direct response to the people's desperate thirst and contentious murmuring at Rephidim, issues precise instructions to Moses. This divine command directs Moses to step forward as leader, accompanied by the esteemed elders of Israel, and to wield the very rod that had previously demonstrated God's formidable power over the Nile. This verse powerfully underscores God's immediate and specific provision, His unwavering faithfulness despite human rebellion, and the instrumental role of Moses and the symbolic significance of the rod in manifesting God's miraculous intervention for the sustenance of His covenant people.
Context
Literary Context
This verse is intricately woven into the broader narrative of Israel's journey from their miraculous deliverance in Egypt to the giving of the Law at Mount Sinai, a period consistently characterized by God's extraordinary provision set against the backdrop of the Israelites' persistent complaints and lack of faith. Immediately preceding Exodus 17:5, the people arrive at Rephidim, where they encounter a severe lack of water, leading them to "chide with Moses" and even accuse him of leading them out of Egypt to die of thirst (Exodus 17:1-3). Moses, overwhelmed by their hostility, cries out to the LORD, fearing that they are on the verge of stoning him (Exodus 17:4). God's command in verse 5 is a direct, compassionate, and authoritative response to this existential crisis, setting the stage for the miraculous gushing forth of water from the rock in Exodus 17:6. This episode culminates in the naming of the place Massah ("testing") and Meribah ("chiding") in Exodus 17:7, serving as a perpetual reminder of Israel's faithlessness and God's enduring faithfulness. This sequence echoes earlier instances of murmuring, such as the bitter waters at Marah and the longing for food in the wilderness of Sin, each met with God's compassionate and powerful provision.
Historical & Cultural Context
The Israelites' journey through the Sinai wilderness was a harsh and unforgiving ordeal, a desolate and arid region where the availability of water was a matter of life and death. This period was not merely a physical migration but a crucible for forging Israel's identity as God's chosen covenant people, marked by trials designed to test their faith and reveal the LORD's omnipotence and unwavering faithfulness. The constant, desperate need for water and food underscored their absolute dependence on divine provision, a stark contrast to the relative material security, albeit under oppression, they had known in Egypt. The inclusion of the "elders of Israel" in God's directive was culturally significant. In ancient Near Eastern societies, elders were respected leaders, wise counselors, and crucial witnesses in public affairs. Their presence in this miraculous event not only validated the act as a public, undeniable manifestation of God's power but also affirmed Moses' divinely appointed leadership in the eyes of the entire community. Furthermore, "the rod" was no ordinary shepherd's staff; it had already become a potent symbol of God's delegated authority and power, having been instrumental in performing the plagues in Egypt, particularly the transformation of the Nile's waters into blood. This established historical association would have immediately conveyed to Moses and the elders that the upcoming act would be another profound demonstration of that same divine, awe-inspiring power.
Key Themes
Exodus 17:5 contributes significantly to several overarching themes within the book of Exodus and the Pentateuch. Foremost is the theme of Divine Provision and Sustenance, highlighting God's commitment to caring for His people even in the most dire circumstances, demonstrating His limitless resources and His character as Provider (e.g., Exodus 16). Closely related is the theme of Human Dependence and Faithlessness, as the Israelites' repeated murmuring and lack of trust in God's ability to provide underscore humanity's inherent tendency to doubt and rebel against divine care, even after witnessing profound miracles (e.g., Exodus 14:11-12). The verse also emphasizes Moses' Role as God's Appointed Mediator and Leader, showing him as the one through whom God communicates His will and performs His mighty acts, despite Moses' own initial reluctance and the people's challenges to his authority (e.g., Exodus 3:10). Finally, the Symbolic Power of God's Instruments is evident in the rod, which transcends its ordinary function to become a tangible conduit for divine power, signifying God's active presence and authority in the world (e.g., Exodus 4:2-4).
Exposition and Analysis
Key Word Analysis
This term, derived from a root meaning "to extend," refers to a staff, branch, or club. In its various applications, as indicated by the Strong's data (H4294), it can be used for chastising, ruling (a scepter), throwing (a lance), or walking (a staff). Crucially, it can also figuratively represent a "support of life," such as bread. In the context of Exodus, Moses' maṭṭeh transcends its ordinary function to become a consecrated instrument through which God chooses to manifest His supernatural intervention. Its repeated use, from the plagues in Egypt to the parting of the Red Sea and now the striking of the rock, establishes it as a consistent symbol of God's authority delegated to Moses and His active, life-giving presence among His people.
This primitive root (H5221) signifies to strike, smite, or hit, with a wide range of applications from light to severe, literal to figurative. It can mean to beat, kill, slay, or wound, and can even imply "to give wounds" or "punish." Its specific recall in "wherewith thou smotest the river" immediately brings to mind the first plague in Exodus 7:20, where the Nile's waters were turned to blood. The use of nakah here emphasizes a decisive, impactful action, underscoring that the same divine power that brought judgment upon Egypt through the rod would now bring life-giving provision to Israel. It highlights the continuity of God's power, whether for judgment or for salvation, demonstrating His sovereignty over all creation.
Derived from the root "to be old," this term (H2205) refers to individuals who are "old," "aged," or "ancient men," serving as "senators" or respected leaders within the community. Their presence was crucial for several reasons: they served as official, credible witnesses to the miracle, ensuring its authenticity and preventing accusations of trickery or natural occurrence. Their inclusion also affirmed Moses' authority and God's direct involvement before the entire community, lending legitimacy to the event. Furthermore, as representatives, they bridged the gap between the divine command and the communal experience, ensuring the people understood the miraculous nature of God's provision.
Verse Breakdown
"And the LORD said unto Moses,"
This opening clause immediately establishes the divine origin and authority of the command. It underscores that the solution to Israel's desperate crisis originates solely with God, not from Moses' ingenuity, the people's demands, or any human wisdom. It signifies a direct, personal, and authoritative communication from the sovereign God to His chosen leader, setting the stage for a miraculous intervention.
"Go on before the people,"
This instruction positions Moses as the divinely appointed leader and intermediary, physically leading the way and demonstrating his absolute trust in God's directive. It implies a public act, visible to the entire congregation, reinforcing Moses' unique role as God's representative and the people's necessary dependence on his leadership in following God's commands. His going "before" them signifies both leadership and a protective vanguard.
"and take with thee of the elders of Israel;"
The explicit inclusion of the elders is a deliberate command for official witnesses. Their presence ensures that the subsequent miracle will be publicly attested and recognized as an undeniable divine act, not a natural occurrence or a deceptive trick. It also lends crucial legitimacy and authority to Moses' actions in the eyes of the entire community, validating the miracle's authenticity and God's direct involvement.
"and thy rod, wherewith thou smotest the river, take in thine hand, and go."
This is a highly specific and profoundly significant instruction. The mention of "thy rod" (Moses' personal staff) and the explicit recall of its use in "smotest the river" (referencing the first plague in Exodus 7:20) serves multiple critical purposes. It reminds Moses of God's consistent power demonstrated through this very instrument, reinforces the continuity of God's miraculous work across different contexts, and signifies that the same divine authority that brought judgment upon Egypt would now bring life-giving provision to Israel. The rod is not inherently magical, but it is the chosen, consecrated conduit for God's omnipotent power.
Literary Devices
Exodus 17:5 is rich with literary devices that amplify its theological and narrative impact. Allusion is profoundly evident, as the phrase "thy rod, wherewith thou smotest the river" directly alludes to the first plague in Egypt (Exodus 7:20), creating a powerful and intentional connection between God's past judgments and His present, gracious provision. This repetition of the rod's specific function reinforces the consistency of God's power and Moses' established role as His instrument. The rod itself functions as a potent symbolism, representing not merely Moses' delegated authority but, more importantly, the active, transformative presence and power of God working through ordinary means. The divine command, "Go on before the people, and take with thee... and thy rod... take in thine hand, and go," is a clear example of imperative language, emphasizing God's direct, authoritative, and non-negotiable instruction, leaving no room for ambiguity or human deliberation. Furthermore, the entire scene sets up a dramatic juxtaposition between the Israelites' persistent faithlessness and rebellious murmuring and God's unwavering faithfulness and compassionate provision, highlighting the profound attribute of divine mercy even in the face of human rebellion.
Theological and Thematic Connections
Exodus 17:5 profoundly illustrates several core theological truths that resonate throughout biblical revelation. It unequivocally underscores God's sovereign power and His boundless ability to provide miraculously even in the most desolate and humanly impossible circumstances, demonstrating that His resources are limitless and His solutions transcend all human limitations and expectations. Despite Israel's persistent murmuring, contentious spirit, and profound lack of faith, the verse highlights God's unwavering faithfulness to His covenant promises to sustain and preserve His people. This divine provision is not earned by human merit or obedience but flows solely from God's unchanging character and His redemptive plan for His chosen nation. The passage also emphasizes the critical importance of obedient leadership, as Moses is called to act precisely according to God's specific instructions, using the very instrument that had previously marked divine intervention. The water from the rock, initiated by this command, becomes a powerful type or foreshadowing of spiritual sustenance and the life-giving Spirit.
Reflection and Application
Exodus 17:5 offers profound and enduring lessons for believers today, serving as a powerful reminder that God's faithful provision is not contingent upon our perfect performance, unwavering faith, or lack of complaint, but rather upon His unchanging and merciful character. In moments of spiritual dryness, overwhelming doubt, or even when we find ourselves murmuring in discontent, this passage encourages us to look intently to the Lord, who remains intimately attentive to our deepest needs and supremely capable of providing in ways far beyond our imagination or human capacity. Just as Moses was called to explicit, immediate obedience, we too are challenged to trust and obey God's Word, recognizing that He frequently chooses to use ordinary people, seemingly insignificant objects, and humble means to accomplish His extraordinary, supernatural purposes. The rod, a simple shepherd's staff, became a mighty conduit for divine power, teaching us that our own seemingly insignificant gifts, talents, or circumstances can be transformed into powerful instruments of God's glory when yielded completely to His sovereign will. This narrative calls us to cultivate a spirit of profound dependence, trusting that the same God who miraculously provided life-sustaining water in the barren wilderness will faithfully sustain us through every trial, both physical and spiritual, in our own journeys of faith.
Questions for Reflection
FAQ
Why did God instruct Moses to take the elders with him?
God commanded Moses to take "of the elders of Israel" primarily for the purpose of witness and authentication. In ancient Near Eastern culture, elders were highly respected community leaders, official representatives, and legal witnesses. Their presence ensured that the miraculous provision of water from the rock would be undeniably observed and authenticated by credible, authoritative figures. This prevented any accusations that Moses was performing a trick, that the event was a natural occurrence, or that the miracle was not genuinely from God. It also publicly affirmed Moses' divine commission and God's direct involvement, thereby validating the miracle for the entire congregation and reinforcing Moses' leadership.
What is the significance of the "rod, wherewith thou smotest the river"?
The "rod, wherewith thou smotest the river" is profoundly significant because it is not merely a common staff but an instrument that had already been consecrated by God for miraculous and powerful purposes. By explicitly recalling its use in "smotest the river" (referring to the first plague in Exodus 7:20, where the Nile's water was turned to blood), God emphasizes the continuity of His power and the authority delegated to Moses. The rod itself is not magical or inherently powerful, but it serves as a tangible symbol and chosen conduit through which God chooses to manifest His mighty hand. Its reappearance here reminds both Moses and the people that the same divine power that brought judgment upon Egypt would now bring life-giving provision to Israel, demonstrating God's sovereign control over creation for both judgment and salvation.
Christ-Centered Fulfillment
Exodus 17:5, leading to the miraculous provision of water from the rock, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The Apostle Paul explicitly connects this Old Testament event to Christ, stating in 1 Corinthians 10:4 that the Israelites "did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ." This establishes the rock as a powerful type of Christ, who is the true and eternal source of spiritual life and sustenance. Just as the physical rock provided life-sustaining water in the barren wilderness, Christ offers "living water" that satisfies the deepest spiritual thirst, as He declared to the Samaritan woman at the well in John 4:10-14 and to the crowds on the last day of the feast in John 7:37-39. The striking of the rock by Moses' rod powerfully foreshadows Christ being "smitten" or crucified on the cross, from whom flows the life-giving Spirit and the inexhaustible grace of salvation. Thus, the physical provision in the wilderness points forward to the ultimate spiritual provision found in the person and atoning work of Jesus, who is our ever-present, unfailing, and eternal source of life.