See note Rev. 15:3^1a.

Or, He is highly exalted. So also in v. 21.

A shortened form of Jehovah.

In vv. 1-12 the children of Israel praised God for His salvation and His victory (v. 1b). Salvation is related to God’s people, and victory, to God’s enemy. At the time God defeated the enemy, He also saved His people (cf. Heb. 2:14-15).

God’s habitation, God’s house, brings in God’s kingdom, God’s reign. Today the church is first God’s house and then His kingdom (1 Tim. 3:15; Rom. 14:17). The church brings in God’s kingdom to the earth (Eph. 2:19; Matt. 16:18-19). Thus, vv. 1-18 indicate that the goal of God’s salvation is the building of His dwelling place for the establishing of His kingdom.

In poetic form vv. 14-15 are a prophecy that the children of Israel would defeat God’s enemies and take possession of the good land. The peoples signify the unbelievers, the heathen: the Philistines, who lived between Egypt and the good land, signify the people of the religious world (1 Sam. 6:1-18 and note 1 Sam. 6:4¹); the Edomites, the descendants of Esau (Gen. 36:1), signify those who are natural, those who are not chosen, redeemed, regenerated, and transformed (Rom. 9:10-13); the descendants of Lot, the Moabites, signify the fleshly ones, for their source was an act of incest (Gen. 19:30-38); and the Canaanites are related to the evil powers in the heavenlies (Eph. 6:12). The intention of all the enemies was to keep God’s people from reaching His goal — the building of His dwelling place for the fulfillment of His purpose. Nevertheless, in the eyes of God His goal has already been achieved. Thus, Moses used the perfect tense when speaking of God’s habitation (vv. 13, 17) and the apostle John used the past tense in describing the New Jerusalem (Rev. 21:2-27; 22:1-5).

This verse speaks of God’s habitation, even though the temple as God’s dwelling place was not built until centuries later. God’s habitation was first the tabernacle and then the temple, both of which typify the church (cf. note Exo. 25:9^2b). The tabernacle was constructed within a year after the exodus from Egypt (Exo. 13:4; 40:17), and it remained with the people until the temple was built (1 Kings 5, 1 Kings 6, 1 Kings 7). The mention of God’s habitation here indicates that baptism leads to the church life (Acts 2:38-47).

Or, sang to them.

Three days signifies resurrection (Matt. 16:21; Acts 10:40; 1 Cor. 15:4). This indicates that it was in resurrection that the people of God were separated from Egypt. Negatively, the wilderness signifies a place of wandering (Num. 14:33), but here it signifies, positively, a place of separation from the world. A journey of three days corresponds to baptism, which brings people out of the world through Christ’s death and into a wilderness, a realm of separation, in Christ’s resurrection (Rom. 6:3-5). See note Exo. 14:30¹ and note Gen. 7:17¹.

This signifies that in the realm of resurrection there is no natural water, no natural supply.

Meaning bitterness. The bitter waters of Marah signify the bitter circumstances encountered by God’s people as they walk in the realm of resurrection under God’s leading and find that there is no natural supply for their need.

The tree that healed the bitter waters signifies the cross of Christ, which is a healing cross (1 Pet. 2:24). As Moses saw a vision of a tree and cast the tree into the bitter waters, we need to see a vision of the crucified Christ and apply the cross of Christ to our bitter situations. The experience of Christ’s death in the realm of resurrection (Phil. 3:10) will cause our bitter situations to become sweet.

God uses our experience of the cross in bitter circumstances to test us and expose us.

Or, Jehovah your Healer. The fact that Jehovah was their Healer indicates that the children of Israel were sick (Matt. 9:12 and notes). This signifies that not only the waters of our circumstances are sometimes bitter (see note Exo. 15:23^1a), but we ourselves also are bitter (i.e., sick) and in need of healing (cf. v. 24). As we experience the cross of Christ and live a crucified life, Christ’s resurrection life becomes our healing power and the Lord becomes our Healer. Cf. note Isa. 53:4³, note Matt. 8:17^1b, and note 1 Pet. 2:24⁷.

Meaning mighty ones, strong ones, or great trees.

Israel’s experience at Elim is a picture of the experience of resurrection life, which issues from the experience of the cross at Marah. At Elim there were twelve springs flowing and seventy palm trees growing. In the Bible a spring signifies life that flows out of God in resurrection into His chosen people (John 4:10, 14; 7:37-39; Rev. 22:1), and palm trees signify life that is flourishing (Psa. 92:12), rejoicing in satisfaction (Lev. 23:40; Neh. 8:15), and victorious over tribulation (John 12:13; Rev. 7:9). The number twelve signifies the mingling of divinity with humanity for the complete and perfect carrying out of God’s administration eternally (see note Rev. 21:12^2b and note Rev. 21:13^1a, and note Rev. 22:2⁴). Seventy equals seven times ten. The number seven signifies completion and perfection in God’s dispensational move (see note Rev. 2:29^1a), and the number ten signifies fullness (see note Rev. 2:10^2g). Hence, the number seventy signifies completion and perfection temporally for God’s dispensational move in full. Thus, the twelve springs at Elim signify God as living water flowing into His chosen people to be mingled with them for the accomplishing of His eternal administration, and the seventy palm trees signify God as life growing in His people to carry out His administration dispensationally to express the riches of the divine life and its victory.

When used together, the numbers twelve and seventy signify that God’s people are to carry out His ministry (Exo. 24:1, 4; Luke 9:1; 10:1) by the flowing life signified by the twelve springs and the growing life signified by the seventy palm trees.