Exodus 17:2 Study Bible: Therefore the people quarreled with Moses, and said, "Give us water to drink." Moses said to them, "Why do you quarrel with me? Why do you test the LORD?"

◄ Exodus 17:2 ►

So the people contended with Moses, "Give us water to drink." "Why do you contend with me?" Moses replied. "Why do you test the LORD?"

Study Bible

So the people contended with Moses
The Israelites, having recently been delivered from Egypt, frequently expressed dissatisfaction during their wilderness journey. This contention reflects a recurring theme of grumbling against leadership, seen earlier in Exodus 15:24 and later in Numbers 14:2. The Hebrew word for "contended" suggests a legal dispute, indicating the seriousness of their complaint. This reflects a lack of trust in God's provision, despite witnessing miracles like the parting of the Red Sea.

“Give us water to drink.”
The demand for water highlights the physical challenges of desert life. The Israelites were in the wilderness of Sin, a harsh environment with scarce resources. This request underscores their immediate physical needs but also their spiritual short-sightedness, as they focus on temporal needs rather than trusting in God's ongoing provision. This mirrors the human tendency to prioritize physical over spiritual sustenance, as seen in John 6:26-27.

“Why do you contend with me?” Moses replied.
Moses, as God's appointed leader, often bore the brunt of the people's dissatisfaction. His question points to the misdirection of their complaint; their issue was ultimately with God, not Moses. This reflects the biblical principle that rebellion against God-appointed leaders is rebellion against God Himself, as seen in Romans 13:1-2. Moses' leadership is a type of Christ, who also faced contention and rejection (John 1:11).

“Why do you test the LORD?”
Testing the LORD implies a lack of faith and trust in His promises and power. The Israelites' demand for water was not just a physical request but a spiritual challenge to God's faithfulness. This incident foreshadows later events, such as in Numbers 20:13, and is referenced in Psalm 95:8-9 as a warning against hardening one's heart. It also prefigures the temptation of Christ in the wilderness, where He refused to test God (Matthew 4:7), demonstrating perfect trust and obedience.

Persons / Places / Events

1. Moses
The leader of the Israelites, chosen by God to lead His people out of Egypt. In this passage, Moses is confronted by the people for water.

2. The Israelites
The people of God who were delivered from slavery in Egypt. They are in the wilderness and are expressing their dissatisfaction and lack of faith.

3. Rephidim
The location where this event takes place. It is a place in the wilderness where the Israelites camped and experienced a lack of water.

4. The LORD (Yahweh)
The covenant God of Israel, who has been guiding and providing for the Israelites throughout their journey.

5. The Wilderness
Represents the place of testing and reliance on God. It is a physical and spiritual journey for the Israelites.

Teaching Points

Trust in God's Provision
The Israelites' demand for water reflects a lack of trust in God's ability to provide. We are called to trust God in our own "wilderness" experiences.

Avoid Testing God
Testing God shows a lack of faith. We should remember God's past faithfulness and avoid demanding signs or proofs of His care.

Leadership Challenges
Moses faced the challenge of leading a grumbling people. Leaders today can learn from Moses' reliance on God in difficult situations.

Contentment and Gratitude
Instead of grumbling, we should cultivate a heart of gratitude for what God has already done and trust Him for what is to come.

Spiritual Growth through Trials
The wilderness was a place of testing and growth for the Israelites. Our trials can also be opportunities for spiritual growth and deeper reliance on God.

Bible Study Questions

1. How does the Israelites' demand for water reflect their spiritual state, and what can we learn from this about our own faith journey?

2. In what ways do we "test" God in our daily lives, and how can we shift our mindset to one of trust and reliance?

3. How can leaders today draw strength from Moses' example when facing complaints or challenges from those they lead?

4. Reflect on a time when you were in a "wilderness" situation. How did you see God's provision, and how can that experience strengthen your faith now?

5. How do the events at Rephidim connect with the broader account of the Israelites' journey, and what lessons can we apply to our own spiritual walk?

Connections to Other Scriptures

Exodus 16
The Israelites previously grumbled about food, and God provided manna. This shows a pattern of testing and God's provision.

Numbers 20
Another instance where the Israelites complain about water, highlighting a recurring theme of doubt and testing God.

Deuteronomy 6:16
Moses later instructs the Israelites not to test the LORD as they did at Massah, directly referencing this event.

Psalm 95:8-9
Reflects on the Israelites' hard-heartedness during their wilderness journey, urging future generations to trust in God.

1 Corinthians 10:10
Paul warns against grumbling, using the Israelites as an example of what not to do.

Sermons

Refreshing Thoughts for the Hot Season	T. De Witt Talmage, D. D.	Exodus 17:1-3
Rephidim: Ancient and Modern	J. Parker, D. D.	Exodus 17:1-3
Want of Water a Terrible Experience		Exodus 17:1-3
Christ Our Spring	H.T. Robjohns	Exodus 17:1-7
The Giving of Water in Rephidim	D. Young	Exodus 17:1-7
The Water from the Rock	J. Orr	Exodus 17:1-7
Trial and Failure	J. Urquhart	Exodus 17:1-7

People

Aaron, Amalek, Amalekites, Hur, Israelites, Joshua, Moses

Places

Egypt, Horeb, Massah, Meribah, Nile River, Rephidim, Sinai

Topics

Angry, Chide, Contended, Dispute, Drink, Drinking, Fault, Proof, Quarrel, Quarreled, Replied, Stove, Strive, Strove, Tempt, Test, Try, Wherefore

Dictionary of Bible Themes

Exodus 17:2

8832 testing

Exodus 17:1-3

4293 water
5569 suffering, hardship

Exodus 17:1-6

5580 thirst

Exodus 17:1-7

     4278   spring of water
     5473   proof, through testing
     5924   quarrelsomeness

Library

Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results …
C. J. Ellicott—Addresses on the Revised Version of Holy Scripture

Jehovah Nissi
'And Moses built an altar, and called the name of it Jehovah Nissi [that is, the Lord is my Banner].' --EXODUS xvii. 15. We are all familiar with that picturesque incident of the conflict between Israel and Amalek, which ended in victory and the erection of this memorial trophy. Moses, as you remember, went up on the mount whilst Joshua and the men of war fought in the plain. But I question whether we usually attach the right meaning to the symbolism of this event. We ordinarily, I suppose, think …
Alexander Maclaren—Expositions of Holy Scripture

The War of Truth
Now, beloved, this scene of warfare is not recorded in Scripture as in interesting circumstance to amuse the lover of history, but it is written for our edification; for we remember the text which says--"Whatsoever things were written aforetime were written for our profit." There is some profit to be derived from this--and we believe a peculiar profit, too, since God was pleased to make this the first writing commanded by Divine authority as a record for generations to come. We think that the journeys …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

How Churches Can Help Ministers.
Text.--And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses's hands were heavy, and they took a stone, and put it under him, and he sat thereon: and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side: and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword.--Exodus xvii. 11-13. You who read your Bibles will …
Charles Grandison Finney—Lectures on Revivals of Religion

Exhortation to Prayer.
…
John Newton—Olney Hymns

The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture

The Intercessor
'These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI

Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Reaction against Egypt
THE XIth DYNASTY: HARMHABI--THE HITTITE EMPIRE IN SYRIA AND IN ASIA MINOR--SETI I. AND RAMSES II.--THE PEOPLE OF THE SEA: MINEPHTAH AND THE ISRAELITE EXODUS. The birth and antecedents of Harmhabi, his youth, his enthronement--The final triumph of Amon and his priests--Harmhabi infuses order into the government: his wars against the Ethiopians and Asiatics--The Khati, their civilization, religion; their political and military constitution; the extension of their empire towards the north--The countries …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 5

Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory

"Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning

Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III

Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament

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