be.
3. Jamieson et al., Commentary on the Whole Bible, 32.
Chapter 4
“Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink.” And Moses did so, in the sight of the elders of Israel. (Exod 17:6)
A solar eclipse is an event in which the brilliance of the sun is obscured by the presence of that rock we call the moon. The difference between a solar eclipse and this event in Exodus 17 is that this rock in question functions as a vehicle by which God is seen, not one by which he is obfuscated.
Israel has just experienced hunger in the wilderness and subsequently been given bread from heaven. Now, they have come to Rephidim, which means “places of rest,” but rest eludes them because of their thirst. Combatively, the people become obstinate and argue with Moses.
So, with petition in hand, Moses approaches God imploringly as to what he should do. God tells him to take the staff, the one with which he had struck the Nile River, and strike the rock at Horeb when God’s presence rests upon the rock. There is a connection between the Nile River and this rock at Horeb, but in order to sufficiently investigate it, one should first understand a simple principle.
Speaking of the Old Testament, Augustine said, “it was then the time for concealing the grace, which had to be revealed in the New Testament by the death of Christ,—the rending, as it were, of the veil.”4 The principle is this: in the Old Testament, grace was concealed in a great way; in the New Testament, grace is revealed because Christ is revealed. We use the light of the New Testament to search for the gospel in the Old.
When a writer of the New Testament, under the inspiration of the Holy Spirit, exegetes another passage of Scripture, especially one from the Old Testament, this explanative passage of Scripture becomes foundational to our understanding of that interpreted passage. It is a simple case of the Spirit preaching his own Word. Truly, when the Bible is studied in this manner, with lines crossing from covenant to covenant, and verses stacked on top of each other, it is experienced as a pulsing and living thing. Thankfully, Paul gives us this interpretive key in relation to our passage:
For I do not want you to be unaware, brothers, that our fathers were all under the cloud, and all passed through the sea, and all were baptized into Moses in the cloud and in the sea, and all ate the same spiritual food, and all drank the same spiritual drink. For they drank from the spiritual Rock that followed them, and the Rock was Christ. (1 Cor 10:1–4)
Back to the Nile. When Moses, seeking instruction, brings the disturbance to God, he is told that he is to take his staff with him and pass in front of the people. The people are to bear witness to the fact that God has a plan and it is being enacted. There is one qualifier which stands out. What qualifier is that? It is the specification of the staff. Moses is not allowed to bring just any staff, but it is to be the staff with which he struck the Nile River.
And the Lord said to Moses, “Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go. (Exod 17:5)
In order to see why the qualification is given, we should inquire a bit more about the way in which the staff was used, in this Egyptian event being referenced by God. What is it that struck the Nile? Of course, the staff of Moses struck the river. But, from whence cometh the striking? It was the wrath of God. More specifically, it was the wrath of God over sin that struck the Nile. It was God’s wrath over idolatry, injustice, and rebellion that caused him to strike the Nile. The staff was merely an outward sign of an inward and spiritual reality.
By telling us one of the most important facts about the Old Testament—that the Rock at Horeb was actually Christ—Paul has given us a legend by which we can navigate an understanding of the Nile/Horeb connection, and a host of other passages. The Rock from which Israel drank was Christ. Taking this into consideration, along with what he will go on to say in verse 11 of the same chapter, the basic framework needed for understanding Israel’s relationship with God in the wilderness wanderings is erected. And a basic understanding of Israel’s relationship with God is important, because it was written down in order to teach New Testament Christians about God.
Now these things happened to them as an example, but they were written down for our instruction, on whom the end of the ages has come. (1 Cor 10:11)
What a strange and powerful statement. The history of Israel, and the interactions of the people of God with every circumstance that had beset them, was purposed by the Creator to be used as a physical vehicle for a spiritual understanding of life with God. As if this was not enough, the primary audience was a people who would come much further down the timeline. How humbling. Israel of old, we could see, was designed as a prototype of a newer and fuller Israel that would include people from all over the world. There is a way, Paul tells us, that the history of Israel is an instruction manual for New Covenant believers. This was not simply done by housing the law and prophets, but by physically framing with their very lives the glory of the invisible God.
With these things in mind, why does God lead Moses to this spot called Horeb? The word means desert. Literally, he has led Moses to the Rock in the desert. Henry Law, concerning this Rock, says, “It is a mass of mighty strength. The lashing billows lash in vain. The raging storm stirs not its fixed repose. All changing ages find it still unchanged . . . The falling sparrow and the tottering throne, the fading leaf, and the declining empire, obey a fixed resolve. His purpose cannot be moved. He is a Rock.”5
In other words, God chose a Rock in the desert because, as Paul informed us, it is Christ. He leads them to his presence on the stone because stone shows his immutability. The presence of the Creator will dwell on one of the most lifeless forms of creation. He commands the staff to be used in violence against the stone because one cannot injure a stone; and yet, the presence of God will dwell on the Rock, and the Rock will be stricken, smitten, and afflicted. And the people will drink from the wound in his side.
Who led you through the great and terrifying wilderness, with its fiery serpents and scorpions and thirsty ground where there was no water, who brought you water out of the flinty rock? (Deut 8:15)
This is not merely a story in which God is the Afflicted; God is the Afflictor as well. It was A. W. Tozer who once said, “We must take refuge from God in God.”6
God hears the cries of his people and he quenches their thirst with his own blood. It is for this reason that blood and water flowed out of Christ’s side together on Calvary: his work on the cross is not only efficacious for the forgiveness of sin, but he also satisfies our longing. Leonard Ravenhill used to say that this was the greatest confusion people experienced in relation to a Biblical understanding of Communion. It’s not that the wine is truly blood; rather, the greater reality is that his blood is truly wine.
There is a related principle that emerges in these passages surrounding Horeb. It would be clunky and problematic to argue that there was a moment in which Christ transubstantiated into stone, despite the fact that Paul says that the Rock was Christ. The reality is that the literalness of the rock must be held in tension with an accompanying spiritual reality—no different than a snake with an unmentioned spiritual entity accompanying it or bread and wine in remembrance of Christ. The literal vehicle is real. The accompanying presence is real. The spiritual slaking is as real as the literal.
A person may come to God, not only for forgiveness, but satiation. When
