Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
6. stand before thee ] be present with My omnipotence (Di.): a fine and striking anthropomorphism.
the rock ] Not a particular rock, but the rocky mass in general (cf. Exo 33:21-22).
in Horeb ] The statement occasions great difficulty, at least for those who place Rephidim in W. Feiran, and identify Sinai (substantially = Horeb) with J. Ms, by the shortest route 24 miles (see above) beyond W. Feiran. If Sinai were J. Serbl, the mountain above W. Feiran, on the S., there would be no difficulty; nor would there be any, if Sinai were J. Ms, and Rephidim were where Keil places it, at the SE. entrance to the plain er-Rah, just N. of J. Ms. ‘Horeb,’ however, is equally with ‘Sinai’ the scene of the lawgiving (see Deu 4:15); so, even though (see on Exo 3:1) it may have been a somewhat wider term than ‘Sinai,’ it is scarcely likely that it will have included territory separated from it by a rough mountainous country, and only to be reached by a mountain valley at least 24 miles long. If, therefore, Rephidim is rightly placed in W. Feiran, and J. Ms is rightly identified with Sinai, the most natural supposition is that the author wrote without an accurate knowledge of the topography, and did not realize how far ‘Horeb’ was from ‘Rephidim.’ It is, however, a question whether ch. 17 18 did not originally stand at a later point of the narrative, after ch. 34 (cf. p. 162), in which case Rephidim might be near ‘Horeb.’
Fuente: The Cambridge Bible for Schools and Colleges
The rock in Horeb – (a rock situated, according to Arab tradition, in Wady Feiran. Horeb was a name given to the whole desert of Sinai and subsequently attached to the mountain. Palmer).
It is questioned whether the water thus supplied ceased with the immediate occasion; see 1Co 10:4, the general meaning of which appears to be that their wants were ever supplied from Him, of whom the rock was but a symbol, and who accompanied them in all their wanderings.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. I will stand before thee there, upon the rock in Horeb] THE rock, hatstsur. It seems as if God had directed the attention of Moses to a particular rock, with which he was well acquainted; for every part of the mount and its vicinity must have been well known to Moses during the time he kept Jethro’s flocks in those quarters. Dr. Priestley has left the following sensible observations upon this miracle: –
“The luminous cloud, the symbol of the Divine presence, would appear on the rock, and Horeb was probably a part of the same mountain with Sinai. This supply of water, on Moses only striking the rock, where no water had been before nor has been since, was a most wonderful display of the Divine power. The water must have been in great abundance to supply two millions of persons, which excluded all possibility of artifice or imposture in the case. The miracle must also have been of some continuance, no doubt so long as they continued in that neighbourhood, which was more than a year. There are sufficient traces of this extraordinary miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw, Dr. Pocock, and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of the water. No art of man could have done it, if any motive could be supposed for the undertaking in such a place as this.”
This miracle has not escaped the notice of the ancient Greek poets. Callimachus represents Rhea bringing forth water from a rock in the same way, after the birth of Jupiter.
, .
‘ .
Hymn ad Jov., ver. 31.
_____________ With her sceptre struck
The yawning cliff; from its disparted height
Adown the mount the gushing torrent ran.
PRIOR.
The rock mentioned above has been seen and described by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 4to., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, &c., where the reader may find some fine plates of Mount Horeb and Sinai, and four different views of the wonderful rock of Meribah. It is a vast block of red granite, fifteen feet long, ten broad, and twelve high. See Dr. Shaw’s account at the end of Exodus. My nephew, who visited this rock in 1823, confirms the account of the preceding travellers, and has brought a piece of this wonderful stone. The granite is fine, and the quartz mica, and feldspar equally mixed in it. This rock or block of granite is the only type of Christ now existing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will stand before thee there, in my cloudy pillar, which shall stand over that place.
Horeb and Sinai are sometimes spoken of as the same place, and sometimes as two differing places, as here, compared with Exo 19:2. The learned write, that this was one long mountain, whereof there were two eminent parts or tops, the one at a considerable distance from the other, and Horeb was the first part of it, and near Rephidim; and Sinai the more remote, to which they came afterwards.
Moses did so, i.e. smote the rock, and the waters flowed out plentifully and continually, making a river, which God caused to follow them to their several stations. See 1Co 10:4.
Fuente: English Annotations on the Holy Bible by Matthew Poole
Behold, I will stand before thee there upon the rock in Horeb,…. Or “upon that rock” k, a particular rock which was pointed unto, where the Lord in the pillar of cloud would stand; not as a mere spectator of this affair, but as a director of Moses where to smite the rock; and to exert his power in producing water from it, and by his presence to encourage Moses to do it, and to expect and believe the issue of it:
and thou shalt smite the rock: or “on the rock”, or “in it” l; which made Jarchi fancy that the rod of Moses was something very hard, that it was a sapphire by which the rock was cleft:
and there shall come water out of it, that the people may drink, they, their children, and their cattle, ready to die for thirst. Thus God showed himself gracious and merciful to a murmuring and ungrateful people:
and Moses did so in the sight of the elders of Israel; he smote the rock with his rod, and the waters gushed out in great abundance, like streams and rivers, for the refreshment of the people, and their flocks, Ps 78:20. The Heathens have preserved some footsteps of this miracle in their writings, though disguised. Pausanias m speaks of a fountain of cold water springing out of a rock, and reports how Atalantes, coming from hunting thirsty, smote a rock with his spear, and water flowed out. This rock at Rephidim, and the apertures through which the waters flowed, are to be seen to this day, as travellers of veracity relate. Monsieur Thevenot n says the rock at Rephidim is only a stone of a prodigious height and thickness, rising out of the ground: on the two sides of that stone we saw several holes, by which the water hath run, as may be easily known by the prints of the water, which hath much hollowed it, but at present no water issues out of them. A later traveller o gives us a more distinct account of it: after we had descended the western side of this Mount (Sinai), says he, we came into the plain or wilderness of Rephidim, where we saw that extraordinary antiquity, the rock of Meribah, which was continued to this day, without the least injury from time or accidents. This is rightly called, from its hardness, De 8:15, , “a rock of flint”, though, from the purple or reddish colour of it, it may be rather rendered the rock of or , amethyst, or the amethystine, or granite rock. It is about six yards square, lying tottering as it were, and loose, near the middle of the valley, and seems to have been formerly a cliff of Mount Sinai, which hangs in a variety of precipices all over this plain; the water which gushed out, and the stream which flowed withal, Ps 78:20 have hollowed across one corner of this rock, a channel about two inches deep, and twenty wide, all over incrusted like the inside of a tea kettle that has been long used. Besides several mossy productions that are still preserved by the dew, we see all over this channel a great number of holes, some of them four or five inches deep, and one or two in diameter, the lively and demonstrative tokens of their having been formerly so many fountains. Neither could art nor chance be concerned in the contrivance, inasmuch as every circumstance points out to us a miracle; and, in the same manner with the rent in the rock of Mount Calvary at Jerusalem, never fails to produce the greatest seriousness and devotion in all who see it. The Arabs, who were our guards, were ready to stone me in attempting to break off a corner of it: and another late traveller p informs us, that the stone called the stone of the fountains, or the solitary rock, is about twelve feet high, and about eight or ten feet broad, though it is not all of one equal breadth. It is a granite marble, of a kind of brick colour, composed of red and white spots, which are both dusky in their kind; and it stands by itself in the fore mentioned valley (the valley of Rephidim) as if it had grown out of the earth, on the right hand of the road toward the northeast: there remains on it to this day the lively impression of the miracle then wrought; for there are still to be seen the places where the water gushed out, six openings towards the southwest, and six towards the northeast; and in those places where the water flowed the clefts are still to be seen in the rock, as it were with lips. The account Dr. Pocock q gives of it is this,
“it is on the foot of Mount Seriah, and is a red granite stone, fifteen feet long, ten wide, and about twelve high: on both sides of it toward the south end, and at the top of it for about the breadth of eight inches, it is discoloured as by the running of water; and all down this part, and both sides, and at top, are a sort of openings and mouths, some of which resemble the lion’s mouth that is sometimes cut in stone spouts, but appear not to be the work of a tool. There are about twelve on each side, and within everyone is an horizontal crack, and in some also a crack down perpendicularly. There is also a crack from one of the mouths next to the hill, that extends two or three feet to the north, and all round to the south. The Arabs call this the stone of Moses; and other late travellers r say, that about a mile and a half, in the vale of Rephidim, is this rock; this, say they, is a vast stone, of a very compact and hard granite, and as it were projecting out of the ground; on both sides are twelve fissures, which the monk our guide applied to the twelve apostles, and possibly not amiss, had he joined the twelve tribes of Israel with them: as we were observing these fissures, out of which the water gushed, one would be tempted to think, added he, it is no longer ago than yesterday the water flowed out; and indeed there is such an appearance, that at a distance one would think it to be a small waterfall lately dried up: and one s that travelled hither in the beginning of the sixteenth century says, that to this day out of one of the marks or holes there sweats a sort of moisture, which we saw and licked.”
We are taught by the Apostle Paul the mystical and spiritual meaning of this rock, which he says was Christ, that is, a type of him,
1Co 10:4 as it was for his external unpromising appearance among men at his birth, in his life and death; for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves, and for strength, firmness, and solidity. The water that flowed from this rock was typical of the grace of Christ, and the blessings of it, which flow from him in great abundance to the refreshment and comfort of his people, and to be had freely; and of the blood of Christ, which flowed from him when stricken and smitten. And the rock being smitten with the rod of Moses, typified Christ being smitten by the rod of the law in the hand of justice, for the transgressions of his people; and how that through his having being made sin, and a curse for them, whereby the law and justice of God are satisfied, the blessings of grace flow freely to them, and follow them all the days of their lives, as the waters of the rock followed the Israelites through the wilderness.
k “super illam petram”, Junius Tremellius “super illa petra”, Piscator. l “in petram”, Pagninus, Montanus, “in petra seu rupe”; so Jarchi, and the Targums. m Laconic sive, l. 3. p. 209. n Travels into the Levant, par. 1. B. 2. ch. 26. p. 167. o Dr. Shaw’s Travels, p. 317. Ed. 2. p Journal from Cairo to Mount Sinai, A. D. 1722, 35, 36, 37. Ed. 2. q Travels, p. 148. r Egmont and Heyman’s Travels, vol. 2. p. 174, 175. s Baumgarten. Peregrinatio, l. 1. c. 24. p. 62.
Fuente: John Gill’s Exposition of the Entire Bible
6. I will stand before thee In the pillar of cloud .
In Horeb The name of the mountain cluster, or district, towards which Israel was now advancing . The Sinai peak, or mountain of the law, was one of the summits of this cluster .
In the sight of the elders Chosen witnesses who could bear record to the reality of the miracle . In endeavouring to rationalize away this miracle, men have imagined arrangements of rocks and fountains, etc . , more miraculous far than anything in the narrative .
Palmer’s account of a rock and its accompanying tradition, at this place, is interesting. He says: “It is a significant fact that in Wady Feiran, immediately before the part of the valley where the fertility commences, I discovered a rock, (a large mass of granite fallen from the wady wall,) which Arab tradition regards as the site of the miracle. This rock, which has never before been noticed by travellers, is called Hesy el Khattatin, and is surrounded by small heaps of pebbles, placed upon every available stone in the immediate neighbourhood.” It will be noticed that this is a totally different rock from that shown by the monks of St. Katharine as the Rock of Moses. That is near their convent at Jebel Musa, and is a large, cubical block of red granite, traversed obliquely from top to bottom by a seam of finer materials, twelve or fifteen inches wide, which contains several horizontal crevices, which are shown by the monks as the mouths from which the water gushed. (Robinson, Olin.) But it is wholly impossible for Rephidim to have been at Mount Sinai; and the monks, in forming their traditions, seem to have been wholly careless, if not ignorant, of the Scripture narrative. They have simply grouped all the holy sites within easy walking distance of their convent.
The allusion which the Roman historian Tacitus makes to this miracle, as well as to the exode and wandering of the Israelites, is most instructive, as showing what confused ideas the most enlightened Romans had of Hebrew history, and also what a deep impression this miracle made, even upon the heathen world. Having stated that the Egyptian king drove the Israelites into a vast desert, he says: “While the others were stupefied with grief, Moses, one of the exiles, advised them not to look for help to gods or men, seeing that they now were abandoned by both, but trust him as a celestial leader, who had first helped them in their present missions. To this they agreed, and began their random journey, ignorant of every thing. But nothing exhausted them so much as the want of water. And now they had thrown themselves down over all the ground, near unto death, when a herd of wild asses came from feeding, and went to a rock overshadowed by a grove of trees. Moses followed them, conjecturing that there was grassy soil there, and opened great sources of water, ( largas aquarum venas operit.) This was a relief, and, after journeying continually for six days, they on the seventh drove out the inhabitants, (allusion to the Jewish week and Sabbath,) and obtained the lands in which their city and temple were dedicated. They consecrated, in the most holy place of their temple, an image of the animal who saved them from their thirst, and their wandering(!)” TACITUS’ History, 5: 2-5. And in this way history is written by one of the most famous of historians!
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 17:6. I will stand before thee there upon the rock in Horeb That is, “I will manifest my presence upon a certain rock in Horeb, whence water shall flow upon thy smiting the rock; as proper witnesses of which, thou art to take the elders of Israel with thee,” Exo 17:5. The word there, sham, must either denote, that God pointed out the particular part of the rock in Horeb, where he would appear; or, it may denote only, a rock there in Horeb. The LXX render it, and go where I stood before thee upon the rock in Horeb; alluding to the place where God had appeared to Moses at the first. See note on ch. Exo 3:1. “Miracles,” says Bp. Warburton, “are of two sorts: those where the laws of nature are suspended, or reversed, (such as the budding of Aaron’s rod, and the raising of Lazarus from the dead:) and those which only give a new direction to its laws; (such as bringing water from the rock, and stopping the issue of blood.) Who would affirm that the water, which came from the rock at the command of Moses, was just then created to do honour to his ministry? In this case, what more would a rational believer conclude, than that GOD, by making a fissure in the rock, gave room for the water to burst out, which had before been lodged there by nature, as in its proper reservoir? And the sober critic, who proceeds in this manner, only follows that method of interpreting, which God himself useth, in working the miracle; which is, to give to nature all that nature could easily perform.”
Fuente: Commentary on the Holy Bible by Thomas Coke
Here opens to our view the Lord Jesus, in his manifestations to his church and people. Paul’s authority under the Holy Ghost is enough to certify the point, This rock he tells us expressly was Christ. 1Co 10:4 . And here we behold the first openings of that river, whose streams ever since hath made glad the city of God. Psa 46:4 . With what rapture is this event spoken of and referred to, in the after ages of the church? Psa 114:8Psa 114:8 ; Deu 32:13 ; Isa 43:19-20 . But how sweet is this blessed subject spiritually considered. God our Father hath given us this rock, Christ Jesus: and it hath pleased him that in him should all fulness dwell. And are not all the graces of the Holy Ghost like rivers of living water, flowing to us in and through Christ Jesus? Joh 4:14Joh 4:14 . Historians tell us that this rock in Rephidim still remains in the valley. No doubt the Israelites contrived, that the streams flowing from this rock should have channels to run in. For it is said to have followed them wherever they went in the wilderness.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 17:6 Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Ver. 6. Upon the rock. ] If God had not stood upon the rock, in vain had Moses struck it. Means must be used, but God only depended upon for success. It is he alone that sets the rock abroaeh.
Thou shalt smite the rock.
And there shall come water out of it.
That the people may drink.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Behold. Figure of speech Asterismos. App-6.
I will stand. Figure of speech Anthropopatheia. App-6.
rock: a type of Christ. Frequently referred to (Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:31, Deu 32:37; 1Sa 2:2. Psa 18:2). Rock of life (Deu 32:18): Salvation (2Sa 22:47, &c.): Refuge (Psa 27:5; Psa 62:6, Psa 62:7): Rest and refreshment (Isa 32:2).
Horeb. Compare Exo 3:1.
smite. Smitten only once. Compare Isa 53:4. Zec 13:7. Jehovah on the Rock = God in Christ (2Co 5:19). No water till smitten (Psa 78:20. Joh 7:38, Joh 7:39; Joh 12:24). water. Water from the rock. Fire out of the rock (Jdg 6:21). Honey from the rock (Psa 81:16). Oil from the rock (Deu 32:13).
Fuente: Companion Bible Notes, Appendices and Graphics
rock
The rock, type of life through the Spirit by grace:
(1) Christ the Rock 1Co 10:4
(2) The people utterly unworthy Exo 17:2; Eph 2:1-6.
(3) Characteristics of life through grace:
Fuente: Scofield Reference Bible Notes
I will: Exo 16:10
the rock: This rock, which is a vast block of red granite, 15 feet long, 10 broad, and 12 high, lies in the wilderness of Rephidim, to the west of Mount Horeb, a part of Sinai. There are abundant traces of this wonderful miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of water.
in Horeb: Exo 3:1-5
and thou: Num 20:9-11, Deu 8:15, Neh 9:15, Psa 78:15, Psa 78:16, Psa 78:20, Psa 105:41, Psa 114:8, Isa 48:21, 1Co 10:4
that the people: Psa 46:4, Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20, Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38, Rev 22:17
Reciprocal: Exo 7:20 – he lifted Num 20:11 – the water Num 21:16 – Gather Deu 1:6 – in Horeb Deu 9:21 – the brook 2Ki 3:17 – that ye may Neh 9:20 – gavest Psa 74:15 – cleave Psa 81:7 – proved Pro 25:25 – cold Isa 35:6 – for Hab 3:9 – Thou