Exodus 15:24

Exo 15:24 And the people murmured against Moses, saying, What shall we drink?

Ver. 24. Murmured against Moses.] He must bear the blame of all. Public persons are sure to have an ill life of it. Qui vitaverit culpam, non effugit infamiam. {a}

{a} Seneca.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

15:24 Instead of reflecting on the lessons of faith so recently experienced, the people lost heart and began to complain, as we often do under adverse circumstances. If this complaining becomes a pattern, disaster can befall us in the ultimate test, as it did the Israelites (see Num 14; Ps 95:7-11; Heb 3:7-11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 24. The people murmured] They were in a state of great mental degradation, owing to their long and oppressive vassalage, and had no firmness of character. See Clarke on Ex 13:17.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

24. murmured] as Exo_16:2; Exo_16:7-8, Exo_17:3, Num_14:2; Num_14:27; Num_14:29; Num_14:36; Num_16:11; Num_16:41; Num_17:5, Jos_9:18†. Cf. ‘murmurings,’ Exo_16:7-9; Exo_16:12, Num_14:27; Num_17:5; Num_17:10†.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he cried unto the Lord,.... Or prayed, as all the Targums, that God would appear for them, and relieve them in their distress, or, humanly speaking, they must all perish: happy it is to have a God to go to in time of trouble, whose hand is not shortened that it cannot save, nor his ear heavy that he cannot hear! Moses knew the power of God, and trusted in his faithfulness to make good the promises to him, and the people, that he would bring them to the land he had swore to give them:

and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet; what this tree was is not known; if it was in its own nature sweet, as the author of Ecclesiasticus seems to intimate, when he says, in chapter 38:5 "was not the water made sweet with the wood, that its virtue might be known?" Yet a single tree could never of itself sweeten a flow of water, and such a quantity as was sufficient for so large a number of men and cattle; and therefore, be it what it will, it must be owing to a miraculous operation that the waters were made sweet by it: but the Hebrew writers say the tree was bitter itself, and therefore the miracle was the greater: Gorionides (l) says it was wormwood; and both the Targums of Jonathan and Jerusalem call it the bitter tree, Ardiphne, which Cohen de Lara (m) makes to be the same which botanists call Rhododaphne or rose laurel, and which, he says, bears flowers like lilies, which are exceeding bitter, and are poison to cattle; and so says Baal Aruch (n); and much the same has Elias Levita (o): and this agrees well enough with the mystical and spiritual application that may be made of this; whether these bitter waters are considered as an emblem of the bitter curses of the law, for that bitter thing sin, which makes work for bitter repentance; and for which the law writes bitter things against the sinner, which, if not prevented, would issue in the bitterness of death; so that a sensible sinner can have nothing to do with it, nor can it yield him any peace or comfort: but Christ, the tree of life, being made under the law, and immersed in sufferings, the penalty of it, and made a curse, the law is fulfilled, the curse and wrath of God removed, the sinner can look upon it with pleasure and obey it with delight: or whether these may be thought to represent the afflictions of God's people, comparable to water for their multitude, and for their overflowing and overwhelming nature, and to bitter ones, being grievous to the flesh; especially when God hides his face and they are thought to be in wrath: but these are sweetened through the presence of Christ, the shedding abroad of his love in the heart, the gracious promises he makes and applies, and especially through his bitter sufferings and death, and the fruits and effects thereof, which support, refresh, and cheer, see Heb 12:2,

there he made a statute and an ordinance: not that he gave them at this time any particular law or precept, whether moral or ceremonial, such as the laws of keeping the sabbath and honouring of parents, which the Targum of Jonathan mentions (p); and to which Jarchi adds that concerning the red heifer: but he gave them a general instruction and order concerning their future behaviour; that if they hearkened to his commandments, and yielded obedience to them, it would be well with them, if not they must expect to be chastised and afflicted by him, as is observed in the following verse, to which this refers:

and there he proved them; the people of Israel; by these waters being first bitter and then sweetened, whereby he gave them a proof and specimen how it would be with them hereafter; that if they behaved ill they must expect the bitter waters of affliction, but, if otherwise, pleasant and good things: or, "there he proved him" (q); Moses, his obedience and faith, by ordering him to cast in the tree he showed him; but the former sense seems best to agree with what follows.

(l) Heb. Hist l. 6. c. 38. p. 742. (m) Ir. David, p. 21. (n) Fol. 51. 3. (o) In Methurgeman, fol. 9. 2. (p) So T. Bab. Sanhedrin. fol. 56. 2. Seder Olam Rabba, c. 5. p. 17. (q) "tentavit eum", Pagninus, Montanus, Drusius, V. L. Tigurine version; "prebavit eum", Vatablus; "tentavit ipsum", Junius & Tremellius, Piscator.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

24. Murmured against Moses — Burckhardt says that nothing is more common than to hear such complaints from Egyptian peasants and servants who travel in the Arabian deserts. Like the Israelites, they everywhere mourn for the sweet water of their native land. These murmurings were unbelieving and ungrateful, especially as poured out upon Moses, their deliverer; but in judging their sin we are to remember the magnitude of their trial. Nothing would be more quickly or more keenly felt by such a mingled host in the heat and glare of the desert than a lack of water, especially by a people who had always had an abundance of the most drinkable water in the world.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the people murmured against Moses. As they had already done on the western shores of the Red Sea, (Exo_14:11, Exo_14:12) and as they were about to do so often before their wanderings were over. (See below, Exo_16:2 Exo_17:3; Num_14:2 Num_16:41; Deu_1:27, etc.) "Murmuring" was the common mode in which they vented their spleen, when anything went ill with them; and as Moses had persuaded them to quit Egypt, the murmuring was chiefly against him. The men who serve a nation best are during their lifetime least appreciated. What shall we drink? Few disappointments are harder to bear than that of the man, who after long hours of thirst thinks that he has obtained wherewith to quench his intolerable longing, and on raising the cup to his lips, finds the draught so nauseous that he cannot swallow it. Very unpalatable water is swallowed when the thirst is great (Eothen, p. 197). But there is a limit beyond which nature will not go. There "may be water, water everywhere, yet not a drop to drink."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

complained to Moses and said

"were unhappy and told Moses" or "angrily told Moses"

the voice of Yahweh your God

Yahweh is speaking about his own voice. His voice represents what he says. AT: "my voice" or "what I say" (See: First, Second, or Third Person and Metonymy)

do what is right in his eyes

The eyes represent seeing, and seeing represents thoughts or judgment. AT: "do what Yahweh considers to be right"(See: Metaphor)

I will put on you none of the diseases

God speaks of causing people to have diseases as putting diseases on them. AT: "I will not cause any of you to have the diseases" (See: Metaphor)

translationWords

law, laws

test

voice

God

command

obey

Egypt

cure

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

וילנו AND THEY MURMURED — This is a Niphal form, and similarly the Targum is a Niphal form: ואתרעמו (the Ithpael form in Aramaic corresponds to the Hebrew Niphal). And such is the way in which the expression denoting murmuring (from root לון) is employed: to refer back the matter (the action of murmuring) to the person (the subject of the verb); thus one says מתלונן and מתרועם and one does not say לונן and רועם. So, too, the Frenchman says “decomplaisant se” in old French, where it turns back the matter (the action) to himself (the subject) by saying, “se”, English himself.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.