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Ministry Matters™ | Articles | Water from the Rock Ministry Matters™ | Articles | Water from the Rock http://w w w .ministrymatters.com/all/article/entry/1735/w ater-from-the-rock%23.TmgBapJsI_k.printfriendly September 7, 2011 Exodus 17:1-7 The people complain to Moses, and God provides water for them. The Story The whole community of Israel set out from the wilderness of Sin and travelled by stages as the LORD directed. They encamped at Rephidim, but there was no water for the people to drink, and a dispute arose between them and Moses. When they said, 'Give us water to drink,' Moses said, 'Why do you dispute with me? Why do you challenge the LORD?' The people became so thirsty there that they raised an outcry against Moses: 'Why have you brought us out of Egypt with our children and our herds to let us die of thirst?' Moses appealed to the LORD, 'What shall I do with these people? In a moment they will be stoning me.' The LORD answered, 'Go forward ahead of the people; take with you some of the elders of Israel and bring along the staff with which you struck the Nile. Go, you will find me waiting for you there, by a rock in Horeb. Strike the rock; water will pour out of it for the people to drink.' Moses did this in the sight of the elders of Israel. He named the place Massah and Meribah, because the Israelites had disputed with him and put the LORD to the test with their question, 'Is the LORD in our midst or not?' Comments on the Story The itinerary fixes specific place names, lending the journey a concrete, tangibly physical setting. But where are Sin, Rephidim, and the paired Massah/Meribah? Theories abound; some maps even pretend to know. But beyond question God was in no hurry to get Israel out of the wilderness; they made no beeline for the milk and honey. The wadi Refayid is a candidate for Rephidim; happily it is in the vicinity of jebel musa (itself only a candidate for the original Mt. Sinai). The doubled name Massah and Meribah is as mysterious and fraught with poignancy as the doubled trees in Genesis 2. Massah, meaning "test" (or perhaps better, "proof"), and Meribah, meaning "dispute" (from a root linked to legal wrangling), are used separately (Num. 20:13; Deut. 6:16; 9:22; 32:51; Pss. 81:8; 106:32) or as a pair (Deut. 33:8; Pss. 95:8). Perhaps an etymology lurks in the hazy past; it would not be hard to envision a nomadic sage, having gathered a few families around the campfire, pointing to a rocky crag gurgling with fresh water, explaining to his compatriots that "we call this spring Meribah, for it was here that your ancestors meribah-ed (disputed) with the Lord; but the Holy One, blessed be He, brought forth this water" (or similarly, "Massah, for here your grandparents demanded massah [proof] from the Lord"). A unique etiology it would be, though, because water is not verbally tied to the place name. What sort of rock, after all, would the Lord stand "on" or "by"? Exodus 17 and its sister texts, Numbers 20, bracket the long Sinai encounter with stories of water from a rock. We surmise that the places in question must be in the Kadesh region (Deut. 1:46; 2:14). Because kadesh means "holy place," we wonder: Is this where Israel had wanted to go for their weekend sacrifice in the first place (Exod. 5:1)? But Kadesh (dictionaries provide photos of today's oasis) has more water than the rest of the peninsula; of course, the pious might say that prior to Moses there was no water there at all. Rephidim was surely the "last stop before Sinai/Horeb." In fact, the text seems to indicate that the Lord will stand "on" the rock "at Horeb." Is the Lord in the distance? Is Horeb a mountainous region, with the word Sinai indicating a single peak? We do not know exactly where the Israelites were. Of course, they didn't know where they were either. A storyteller might capitalize on this uncertainty. In a visceral sense, modern hearers know exactly where Rephidim is; the people are doing their best to follow the Lord's leading, but they wind up in a desolate place, parched with thirst. Like the Samaritan woman at the well (John 4), they are thirsty at two levels. That deeper thirst is imaged often in the Bible, perhaps most profoundly in the deer sniffing the air for the scent of a flowing stream in Psalm 42 (compare also Pss. 63; 84; Isa. 43; Ezek. 47; Rev. 21). Two patterns may be distinguished in the "murmuring" stories. Pattern I–need /// complaint /// intercession /// miracle Pattern II—complaint /// punishment /// intercession /// reprieve Indeed, fire, plague, and serpents are unleashed to punish Pattern II murmurers (Num. 11:1-3; 16:41-50; 21:4-10). But here the cautious narrator will eschew reading into Moses' frustrations with these Pattern I murmurers any hostile rebuke from God; the water in this instance is pure mercy. You can't fault them for being thirsty, can you? The drama in Exodus 17 is riveted on the people's displacing their exasperation on Moses (much as in the case of Cain, whose quarrels with God are placed on innocent Abel). Curiously, it is only the elders who witness the actual miracle, wrought once more through the unmagical rod of, not Moses, but the Lord. The original storyteller was not careful about grammatical consistency. The pronouns in verse 3 (polished up by the REB) unveil a trajectory of self-regard: "Why have you brought US out of Egypt with MY children and MY herds to let ME die of thirst?" In the pericope's closing verse, the question "Is the Lord in our midst or not?" undergirds the whole. The people had to be wondering. People today are troubled by the same question. Often it lurks secretly behind a facade of piety and churchmanship. But the finest rhetorical feature of this vignette is the way the writer of Exodus masterfully lifts up their excruciating dilemma. The question never actually passes their lips. But it is the very heart of all that they do and say. Why do they test? Why do they dispute? Their deepest thirst is to get this issue resolved. Is the Lord among us—or not? A modern exposé‚ of sorts may cast an even longer shadow on this question. Journalist Ian Wilson (Exodus: The True Story, p. 149) regales us with a story of the Sinai Camel Corps stumbling into a seemingly long-dried-out wadi bed in the 1930s. A bedouin attached to the unit wielded a spade, shattering the weathered, crusted-over limestone. The aperture he dug spewed forth a small geyser, to the astonishment of the British. Bystanders cried out, "Look at him! The prophet Moses!" The confrontation at Meribah/Massah figures prominently in two liturgical pieces in the Psalter. Psalms 81 and 95 mirror a festival gathering in the Jerusalem Temple. God's mercy is remembered and celebrated, albeit with dire warnings. A Levitical prophet would rise, almost in an ecstatic trance, daring to speak God's very words: "O that you would listen to me, Israel" (81:8). Do not be stubborn as you were at Meribah (95:8; cf. 106:32). As Spurgeon restated it, "Let the example of that unhappy generation serve as a beacon to you; do not repeat the offenses which have already more than enough provoked the Lord" (Treasury of David, vol. 2 [New York: Baker Book House, 1983], p. 167). The assembly at which these psalms were featured was the Feast of Tabernacles (or "booths," sukkoth), when the gift of water in the wilderness was commemorated, culminating in a vast worship extravaganza at the new moon. A modern storyteller could profitably adopt the point of view of a Jewish worshiper, awed by the splendor of the Temple, pushed along in the throng of pilgrims, thrilled by the trumpets, lyres, and choirs, moved even to pulsate to the drum beat, to swirl with the other dancers, hearing again the story of the gift of water in the dry wilderness (Pss. 105:41). This story must also be the background to the marvelous saying of Jesus in John 7:37-39. The festival's climax was reached when the people gathered around the waters of Gihon and Siloam at the foot of Mt. Zion. The priest would dip a golden pitcher into the water and carry it at the head of a frenzied procession of singers and the waving of the lulab to the Temple precincts. After marching around the Temple seven times, the priest would pour the water out on the ground. We may well imagine Jesus, waving to get the attention of those so zealous in their worship: "If anyone is thirsty, let him come to me and drink. You're thirsty for God? I am what you are thirsty for." Teasingly our story may send us scurrying to John 4 or back to Isaiah 55 or most profoundly to John 19:34. In all these parallel texts, the source of grace is in God alone (Exod. 33:19). Retelling the Story "Grandfather, I'm thirsty. No one has been as thirsty as I am now." Benjamin ran to where his grandfather was cutting a piece of wood to repair a broken tool. Benjamin's grandfather picked him up and said, "Not thirstier than we were in the wilderness when I was a little boy.
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