Exodus 17:7

KJV

And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?

KJV (with Strong's)

And he called {H7121} the name {H8034} of the place {H4725} Massah {H4532}, and Meribah {H4809}, because of the chiding {H7379} of the children {H1121} of Israel {H3478}, and because they tempted {H5254} the LORD {H3068}, saying {H559}, Is {H3426} the LORD {H3068} among {H7130} us, or not?

Complete Jewish Bible

The place was named Massah [testing] and M'rivah [quarreling] because of the quarreling of the people of Isra'el and because they tested ADONAI by asking, "Is ADONAI with us or not?"

Berean Standard Bible

He named the place Massah and Meribah because the Israelites quarreled, and because they tested the LORD, saying, “Is the LORD among us or not?”

American Standard Version

And he called the name of the place Massah, and Meribah, because of the striving of the children of Israel, and because they tempted Jehovah, saying, Is Jehovah among us, or not?

Commentary

### SUMMARY
Exodus 17:7 records the naming of the place Massah and Meribah, a poignant memorial to the Israelites' profound spiritual failure in the wilderness. Faced with a severe lack of water at Rephidim, the people succumbed to intense grumbling and contention with Moses, ultimately challenging God's very presence and faithfulness among them despite His recent and miraculous acts of deliverance and provision. This verse encapsulates a critical moment of testing, revealing the deep-seated unbelief and rebellious heart of the nation.

### CONTEXT
* **Literary Context:** Exodus 17:7 is situated within a series of episodes detailing the Israelites' journey from Egypt through the wilderness, each marked by a specific challenge and God's miraculous provision. Immediately preceding this verse, the people, having just been miraculously fed with manna and quail in [Exodus 16](/exodus/16 "Exodus 16 - Manna and Quail"), arrive at Rephidim where there is no water ([Exodus 17:1](/exodus/17-1 "Exodus 17:1 - No Water at Rephidim")). Their response is not prayer or trust, but bitter contention with Moses ([Exodus 17:2-3](/exodus/17-2 "Exodus 17:2-3 - Israel Quarreling with Moses")). God then instructs Moses to strike the rock at Horeb, from which water miraculously flows ([Exodus 17:4-6](/exodus/17-4 "Exodus 17:4-6 - Water from the Rock")). Verse 7, therefore, serves as the interpretive culmination of this specific incident, explaining the names given to the place based on the people's sinful actions. The narrative immediately transitions to the battle with Amalek ([Exodus 17:8-16](/exodus/17-8 "Exodus 17:8-16 - Battle with Amalek")), further highlighting the spiritual and physical challenges faced by the nascent nation.
* **Historical & Cultural Context:** The Israelites had recently experienced the unparalleled deliverance from Egyptian bondage, witnessing the plagues, the parting of the Red Sea ([Exodus 14](/exodus/14 "Exodus 14 - Crossing the Red Sea")), and the daily provision of manna. Despite these overwhelming demonstrations of God's power and presence, their faith remained shallow and conditional. In the ancient Near East, the provision of water was a life-or-death matter, and a leader's ability to secure it was paramount. However, the Israelites' "chiding" and "tempting" went beyond mere complaint; it was a direct challenge to God's covenant faithfulness and His very presence among them. Their question, "Is the LORD among us, or not?", echoes a deeper theological crisis, questioning the efficacy of the God who had redeemed them. This pattern of murmuring and testing God would become a recurring theme throughout their wilderness wanderings, leading to severe consequences, as later recounted in [Numbers 14](/numbers/14 "Numbers 14 - Israel's Rebellion and God's Judgment") and [Deuteronomy 1](/deuteronomy/1 "Deuteronomy 1 - Moses' Account of the Wilderness Journey").
* **Key Themes:** The incident at Massah and Meribah encapsulates several critical themes prevalent throughout the wilderness narrative. Foremost is the theme of **Divine Provision and Human Unbelief**. Despite God's consistent miraculous provision (manna, quail, Red Sea deliverance), the Israelites repeatedly demonstrate a profound lack of trust, questioning God's presence and ability to care for them. This directly relates to the theme of **Testing God**, where the people, instead of humbly seeking God, audaciously demand proof of His faithfulness, a dangerous act that challenges His sovereignty. Another significant theme is **Covenant Faithfulness**, as God, despite Israel's rebellion, remains true to His covenant promises, providing for them even as He holds them accountable. This episode also highlights the theme of **Leadership Challenges**, as Moses continually faces the people's murmuring and contention, serving as an intercessor between a rebellious people and a righteous God.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Chiding (Hebrew, _rîyb'_):** From the root H7379, this word refers to a "contest (personal or legal)," "contention," or "strife." In this context, it describes the Israelites' aggressive quarreling with Moses, which was ultimately a contentious challenge to God's authority and provision, rather than a respectful plea.
* **Tempted (Hebrew, _nâçâh'_):** From the root H5254, meaning "to test," "to try," or "to prove." When applied to God, it signifies an act of challenging His power, goodness, or faithfulness, often by demanding proof or pushing the boundaries of His patience. The Israelites were putting God on trial, implying He was either unable or unwilling to fulfill His promises.
* **LORD (Hebrew, _Yᵉhôvâh'_):** This is the sacred, self-existent name of God (H3068), also known as Jehovah. The Israelites' question, "Is the LORD among us, or not?", directly challenges the very presence and nature of this covenant-keeping God, questioning His immanence and active involvement in their lives despite His recent miraculous interventions.

#### Verse Breakdown
* **"And he called the name of the place Massah, and Meribah":** The naming of the place serves as a permanent, tangible memorial to the Israelites' sin. In ancient cultures, names often carried profound significance, reflecting the nature of an event or person. Here, the names Massah (testing) and Meribah (quarreling/strife) are not arbitrary but directly encapsulate the essence of the people's rebellious actions, ensuring that future generations would remember this moment of unfaithfulness.
* **"because of the chiding of the children of Israel":** This phrase identifies the immediate cause for the naming: the intense contention and quarreling initiated by the Israelites. Their "chiding" was a bitter complaint directed at Moses, but it was ultimately a direct challenge to God's leadership and provision. It reflects a deep-seated discontent and a lack of gratitude, despite God's repeated demonstrations of care.
* **"and because they tempted the LORD, saying, Is the LORD among us, or not?":** This clause reveals the theological core of their sin. Their contention culminated in "tempting the LORD," which is explicitly defined by their audacious question. This was not a question born of innocent curiosity but of profound doubt and challenge. It was an accusation that God had abandoned them, despite His visible presence in the pillar of cloud and fire and His miraculous provision. This act of "tempting" implies a demand for God to prove Himself, rather than trusting in His demonstrated faithfulness.

#### Literary Devices
Exodus 17:7 employs several powerful literary devices. **Symbolism** is prominent, as the very names "Massah" and "Meribah" become enduring symbols of Israel's rebellion and lack of faith. These place names are not merely geographical markers but serve as mnemonic devices, perpetually reminding the reader of the people's contentious spirit and their audacious act of testing God. There is also a strong element of **Irony** in the Israelites' question, "Is the LORD among us, or not?" The narrative immediately preceding this verse (Exodus 17:6) explicitly states that God was indeed "standing before [Moses] there on the rock at Horeb," demonstrating His immanent presence and immediate provision. The people's doubt, therefore, stands in stark contrast to the undeniable evidence of God's active presence, highlighting their spiritual blindness. Furthermore, the event serves as a **Foreshadowing** of future instances of Israel's rebellion and testing God throughout their wilderness journey and even into their settled land, making this episode a paradigmatic example of human unfaithfulness.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 17:7 stands as a stark reminder of the human propensity for unbelief and murmuring, even in the face of overwhelming divine grace and miraculous provision. The incident at Massah and Meribah highlights the critical difference between true faith, which trusts God's character and promises even in adversity, and a demanding, conditional "faith" that seeks to test God and force His hand. It underscores God's enduring patience and faithfulness, as He provides water despite their rebellion, but also His righteous judgment against hardened hearts. This event becomes a foundational warning throughout scripture against challenging God's presence or doubting His ability to care for His people.

* [Deuteronomy 6:16](/deuteronomy/6-16 "Deuteronomy 6:16 - Do Not Test the Lord")
* [Psalm 95:8-11](/psalms/95-8 "Psalm 95:8-11 - Do Not Harden Your Hearts")
* [Hebrews 3:7-11](/hebrews/3-7 "Hebrews 3:7-11 - Warning Against Unbelief")

### REFLECTION AND APPLICATION
The account of Massah and Meribah serves as a timeless mirror for our own hearts. In moments of scarcity, difficulty, or uncertainty, our natural inclination can be to question God's presence, doubt His goodness, or demand immediate solutions. This passage challenges us to examine our responses to adversity: do we turn to God in humble dependence and prayer, or do we succumb to grumbling, accusation, and the dangerous act of "tempting" Him? True faith is not the absence of questions, but the conviction that God is present and faithful even when circumstances seem bleak. We are called to trust His character, remembering His past provisions, and resting in the assurance that He is indeed "among us," working for our good and His glory.

#### Questions for Reflection
* **In what areas of your life do you find yourself "chiding" or complaining, rather than trusting God's provision?**
* **How might you be subtly "tempting the LORD" by demanding proof or specific outcomes before you fully trust Him?**
* **What past evidences of God's faithfulness can you recall to strengthen your trust in His presence during current challenges?**
* **How does the question "Is the LORD among us, or not?" resonate with your own doubts during times of spiritual dryness or difficulty?**

### FAQ

**What does it mean to "tempt the LORD" in this context?**

Answer: To "tempt the LORD" here means to challenge God's character, power, or faithfulness, often by demanding a sign or proof of His presence and ability to provide. It's not a humble request but an act of distrust and defiance, putting God to the test as if He needs to prove Himself to His creation. The Israelites, despite witnessing numerous miracles, questioned if God was truly "among them," essentially daring Him to act to alleviate their thirst, rather than simply trusting His benevolent care. This concept is reiterated in [Deuteronomy 6:16](/deuteronomy/6-16 "Deuteronomy 6:16 - Do Not Test the Lord"), where Moses warns against repeating the sin of Massah.

**Is this the only "Meribah" mentioned in the Bible?**

Answer: No, there are two distinct incidents referred to as "Meribah." The first is recorded here in [Exodus 17:7](/exodus/17-7 "Exodus 17:7 - Massah and Meribah"), occurring early in the wilderness journey at Rephidim. The second, and perhaps more famous, "waters of Meribah" incident is found in [Numbers 20:1-13](/numbers/20-1 "Numbers 20:1-13 - Moses Strikes the Rock Again"), where Moses himself disobeys God by striking the rock twice in anger, rather than speaking to it, resulting in him being barred from entering the Promised Land. While distinct in location and specific circumstances, both incidents share the common theme of Israel's contention and lack of faith, giving rise to the name "Meribah."

**Why did God still provide water if the Israelites were so rebellious?**

Answer: God provided water despite their rebellion primarily because of His covenant faithfulness and His enduring mercy. He had promised to lead and sustain His people, and He is true to His word, even when His people are not. His provision demonstrates His sovereign grace and patience, showing that His commitment to His people is not contingent on their perfect obedience. While He provided, He also allowed the place to be named Massah and Meribah as a memorial and warning, indicating that their sin was noted and would have consequences, as seen in later judgments and ultimately in the forty years of wandering. This act of provision highlights God's unwavering character, even in the face of human unfaithfulness, a theme echoed throughout the biblical narrative of salvation.

### CHRIST-CENTERED FULFILLMENT
The incident at Massah and Meribah, where Israel tested the Lord and questioned His presence, finds its profound Christ-centered fulfillment in several ways. First, the rock from which water flowed is explicitly identified by Paul as a type of Christ: "and all drank the same spiritual drink, for they were drinking from a spiritual rock which followed them; and the rock was Christ" ([1 Corinthians 10:4](/1_corinthians/10-4 "1 Corinthians 10:4 - The Spiritual Rock Was Christ")). Jesus is the ultimate source of living water, satisfying the deepest thirst of the human soul ([John 4:10-14](/john/4-10 "John 4:10-14 - Jesus Offers Living Water"); [John 7:37-38](/john/7-37 "John 7:37-38 - Rivers of Living Water")). Second, unlike the Israelites who "tempted the LORD," Jesus, during His own wilderness temptation, perfectly resisted the devil's attempts to make Him "test the Lord" ([Matthew 4:7](/matthew/4-7 "Matthew 4:7 - Do Not Put the Lord Your God to the Test"), quoting [Deuteronomy 6:16](/deuteronomy/6-16 "Deuteronomy 6:16 - Do Not Test the Lord")). He demonstrated perfect trust and obedience where Israel failed. Finally, the Israelites' doubting question, "Is the LORD among us, or not?", is definitively answered in the person of Jesus Christ. The Incarnation is the ultimate declaration that God is indeed "among us" ([Matthew 1:23](/matthew/1-23 "Matthew 1:23 - Immanuel, God With Us")). Through His life, death, and resurrection, Christ not only proves God's presence but secures it for all believers, promising "I am with you always, even to the end of the age" ([Matthew 28:20](/matthew/28-20 "Matthew 28:20 - The Great Commission")). He is the faithful One who provides for His people, even when they falter, and in Him, we find the unfailing presence and provision that Israel so desperately sought and doubted.

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

Psalms 81:7

Thou calledst in trouble, and I delivered thee; I answered thee in the secret place of thunder: I proved thee at the waters of Meribah. Selah.

Psalms 95:8

Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:

Numbers 20:13

This [is] the water of Meribah; because the children of Israel strove with the LORD, and he was sanctified in them.

Deuteronomy 9:22

And at Taberah, and at Massah, and at Kibrothhattaavah, ye provoked the LORD to wrath.

Exodus 17:2

Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?

Hebrews 3:8

Harden not your hearts, as in the provocation, in the day of temptation in the wilderness:

Hebrews 3:9

When your fathers tempted me, proved me, and saw my works forty years.