The Pulpit Commentary — Exodus — Volume 2 — Section 24

This "~tatute and ordinance" is the comprehensive germ of the subsequent covenant ( eh. xxiv. 3-9). 2. As a pledge. The sweetening of the waters, as already seen, was n rc,·elation of Jehovah in his character as Healer. It pledged to Israel that he would if only they obeyed his statutes, exempt them from such plagues as he had brought upon the Egyptians, and, by implication, that he would heal them of whatever disease11 were already upon them. He would be a God of health to them. 'l'he henlthy condition of body is one which not only throws off existing disease, but which fortifies the body against attacks of disease from without. Natural healing, as we see in tile New Testament, and especially in the miracles of Christ, is a symbol of spiritual nealing, and also a pledge of it. In the gospels, "to be saved," and "to be made whole," arc represented by the same Greek word. We may state the relation thus:- (1) Natural healing is the symbol of spiritual healing. (2) Spiritual healing, in turn, is a pledge of the ultimate removal of all natural evils (Rev. xxi. 4). (3) Each separate experience of healing is a pledge of the whole. It is a fre:;h testimony to the truth that God is a healer (cf. Ps. ciii. 1-4). Every recovery from sickness is thus, in a way, the preaching of a gospel. It pledges a complete and perfect healing-entire deliverance from natural and spiritual evils-if only we will believe, obey, and use God's method. IV. ELIM (ver. 27). 1. An illustration of the chequered experiences of life. The alternation of gladness and sorrow; of smiles and tears; followed again by new com- forts and seasons of joy. 2. There are Elim spots-places of cool shade, of abundant waters, of rest and refreshment provided for us all a.long our way through life. In the times of hottest persecution, there were intervals of respite. The Covenanters used to speak of these as " the blinks." 3. These Elim-spots should not lead us to forget that we are still in the wilderness. The prevailing aspect of life, especially to one in earnest, is figured by the wilderness, rather than by Elim. Our state here is one of trial, of discipline, of probation-no passing snatches of enjoyment should cause us to forget this.-J. 0. V ers. 22-27 .-77.e want of water and the want offaith-Marah and Elim.-It will fte noticed at once how the interest of this passage is gathered round that great natural necessity, water. It is a necessity to man in so many ways. He needs it for drinking, fur cleansing, for cooking, and for helping to renew the face of the earth. We may note also that Israel was soon to discover the necessity of water in ceremonial duties. A great deal of water had to be used in the tabernacle service. (Ex. xxix. 4 ; xxx. 18--'.H; Lev. vi. 27, 28; chaps. xiii.-xvii.) Hence it is no wonder that the ,·ery first thing Jehovah does after delivering the Israelites finally from Pharaoh, is to bring them face to face with this great want of water. We see them passing in a short time through a great variety of experiences with regard to it. First, they go three days in the wilderness and find no water ; next they come to the waters of Marah and find them undrinkable; then these waters are Blllldenly made sweet; and lastly, they journey on to the abundant supplies, a.nd therefore inviting neighbourhood of Elim. I. THE lsBAELITES EXPERIENCE THE WANT OF WATER. There is here a curious con- trast between the / ate of the Egyptians and the want of the Israelites. Water proved the ruin of Pharaoh and his host, while ·the want of water led Israel rapidly into murmuring and unbelief. Thus we have another illustration of how temporal things- even the very necessities of life from a natural point of view-are only blessings as God makes them so. He can turn them very rapidly and easily into curses. We call t.J ruind the urutesque words of Laertes over his Jrowned sister:-" Too much of water hast thou, poo; Ophelia." So the Egyptians ha<l too much of water, and the Israelites could I.lot. get any at all. God was immediately beginning to teach and test his own people according to the explanation of Moses in vers. 25, 26. They were to learn faith in Jehovah for support as well as deliverance; and the first_ le~son ~3? l? be taugh~ by a. three days' deprivation of water. If they had had the behevmg spmt lil them this w~s an opportunity to say, "Assuredly such an awful deliverance has not been wrought that_ we may straightway perish of thirst." Notice also how the reality ?f the "';ilderut'.~s life is at once bruUght bejore us by these three days of waterless wandermg. So short a time had they been out of Egypt, and so little distance had they got away ; and yet tLE-y are as it were in the very worst of wiidernei;s experiences. 'Thus even the moment they btC;ame effectually clear of the external bondage of Egypt, the truth was impressed CII. XV. 22-27.] TIIE IlOOK OF EXODUS. 25