‘And they took their journey from Elim and all the congregation of the children of Israel came into the Wilderness of Sin which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.'
The analysis suggest that this verse closes the passage just completed. After a short stay they continued their journey. They had now been travelling for a full moon period. ‘The second month.' Their year was now determined from the time of their release (Exodus 12:2).
“All the congregation of the children of Israel.” Since leaving Egypt the group has been called ‘Israel' (Exodus 14:30-31; Exodus 15:22) and ‘the people' (Exodus 15:24) although reference is made to ‘the children of Israel' at worship in Exodus 15:1. (Exodus 15:19 refers back to prior to the final deliverance). This is now defined here as ‘all the congregation of the children of Israel', a new term found only here in Exodus (Exodus 16:2; Exodus 16:9-10; Exodus 17:1) and in Exodus 35:1; Exodus 35:4; Exodus 35:20, but consider ‘the congregation of Israel' (Exodus 12:3; Exodus 12:6; Exodus 12:19; Exodus 12:47). It is found in Leviticus 16:5 (without ‘all'); Exodus 19:2 and more regularly in Numbers. It has here no direct connection with cult worship and is therefore not yet a technical cult term. Rather it defines the constituency of the new Israel, all those who have joined the gathered people, including the mixed multitude, and emphasises the oneness of the whole (it is always in Exodus prefaced by ‘all'). They have become ‘children of Israel' which is now used as an equivalent term (Exodus 16:3; Exodus 16:6).
It is probable that they had to travel in smaller groups until they were able again all to meet up in the wilderness of Sin on the way to Sinai, and this would be a pattern on their journeys. We must not necessarily see the Israelites as always moving in one large group. The pattern became more organised when leaving Sinai in Numbers 1-4. Different sections would take slightly different routes, and in such places as they had just left they would spread out making good use of all the facilities. The flocks and herds having fed well at Elim and the surrounding area would be able to endure without water for a goodly period. The people too would be learning to survive on little water, especially under the guidance of Moses the experienced wilderness dweller, and sometimes they would find water by digging, for the water table is not far below the ground in certain parts of the Sinai peninsula (Numbers 21:16-18), or would survive on milk from their domestic animals.
Note for Christians.
This incident at Marah reminds us that on our spiritual journey we must expect to come across bitter wells as well as sweet ones, but when we do we can be confident that our Lord can make the bitter sweet. And in His goodness He has provided for us a Law which is sweet to the taste (Psalms 19:10; Psalms 119:103). From the incident we are also to learn that one of the secrets of blessing is obedience. For as we continue in obedience we will discover that we are brought eventually to a place of springs and palm trees.
End of note.