Exodus · Chapter 17

ver. 1. (2.) In their want they chide with Moses, ver. 2, 3. (3.) Moses cried to God, ver. 4. (4.) God ordered him to smite the rock, and fetch water out of it; and he did so, ver. 5, 6. (5.) The place named from it, ver. 7. II. The defeating of the host of Amalek. (1.) The victory obtained by the prayer of Moses, ver. 8-12. (2.) By the sword of Joshua, ver. 13 (3.) A record kept of it, ver.14-16.

V. 1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink-We may be in the way of our duty, and yet meet with troubles, which Providence brings us into for the trial of our faith.

Verse 1. Pitched in Rephidim] In Numbers 33:12-14 it is said, that when the Israelites came from Sin they encamped in Dophkah, and next in Alush, after which they came to Rephidim. Here, therefore, two stations are omitted, probably because nothing of moment took place at either. See Clarke’s notes on “Numbers 33:12”; and “Numbers 33:13”.

Verse 1. The children of Israel journeyed — By divers stations, recorded Numbers 33:12, 13, but here omitted, because nothing extraordinary happened in them. According to the commandment of the Lord — Signified either by word, or by the motion or rest of the pillar of cloud and fire. Although led by this, they came to a place where there was no water for them to drink — We may be in the way of our duty and yet meet with troubles, which Providence brings us into for the trial of our faith.

Verse 1. Rephidim. The plain before Horeb, where the Israelites encamped before they removed to the plain opposite Sinai.

MARCH TO REPHIDIM — WANT OF WATER, 1-7.

1. From the wilderness of Sin — The plain of Murkha. See Introductory Note, (1,) on chapter 16. After their journeys — Or, rather, breaking up places — stations in the desert — implying that there were stations between Sin and Rephidim. Two of these, Alush and Dophkah, mentioned in Numbers 33:12-14, are not as yet identified with any known localities, but were probably in Wady Feiran. According to the commandment of the Lord — Literally, the mouth of Jehovah, who regulated their halting places by the pillar of cloud. Moses had lived forty years in this wilderness, and must have had much knowledge concerning its thoroughfares, springs, and oases, which would be of the highest value to him in conducting Israel. How much of this guidance was in this way natural, and how much supernatural, it is impossible to determine. Rephidim — The last station mentioned before the “Desert of Sinai,” though other halting-places may have intervened. Here their progress was contested by the Amalekites. In Wady Feiran, where now we suppose the main body of Israel to have been, we find precisely such a spot as would be certain to be held by a tribe of the desert, and where they would be likely to dispute the passage of this great thoroughfare through their territory. At the northern base of Mount Serbal is a large fertile tract, “the paradise of the Bedouin,” with springs and palm groves, extending for miles along the valley, where, if anywhere in the whole peninsula, the Amalekites would be encamped, holding the wells, and cutting off the advance of an invading host. Israel was thus obliged to halt in a dry part of the wady, before reaching the oasis, and was not able to get to the springs. Thus there was no water for the people to drink. All the members of the “Sinai Expedition,” except Mr. Holland, agree in identifying this spot with Rephidim. Holland locates it farther along, at a pass leading into Wady es Sheikh. A rocky hill, from six to seven hundred feet high, overlooks this palm grove from the northern side of the valley, called Jebel (Mount) Tahuneh. On this hill, in the early Christian ages, stood a church and a bishop’s residence, while a settlement called Paran, whose name survives in the modern Feiran, clustered among the palms below. The walls of an ancient convent still stand on a mound in front of this hill, originally built of dressed sandstone, but repaired with rude stones from Serbal. Stanley says that “the oldest known tradition of the peninsula is, that Rephidim is the same as Paran.” If so, this hill, Jebel Tahuneh, is without doubt the one on which Moses prayed during the conflict with Amalek. (Palmer’s Desert of the Exodus, pp. 158, 276.)

Verse 2. Why chide ye with me?] God is your leader, complain to him; Wherefore do ye tempt the Lord? As he is your leader, all your murmurings against me he considers as directed against himself; why therefore do ye tempt him? Has he not given you sufficient proofs that he can destroy his enemies and support his friends? And is he not among you to do you good? Exodus 17:7. Why therefore do ye doubt his power and goodness, and thus provoke him to treat you as his enemies?

Verse 2. Wherefore do ye tempt the Lord? — By distrusting his power, providence, and faithfulness, upon such a small occasion; by refusing to submit to his will, and to wait upon him in humble fervent prayer for relief; and instead thereof quarrelling with me, as if it were my fault that you want water, and by murmuring against God under my name.

MARCH TO REPHIDIM — WANT OF WATER, 1-7.

1. From the wilderness of Sin — The plain of Murkha. See Introductory Note, (1,) on chapter 16. After their journeys — Or, rather, breaking up places — stations in the desert — implying that there were stations between Sin and Rephidim. Two of these, Alush and Dophkah, mentioned in Numbers 33:12-14, are not as yet identified with any known localities, but were probably in Wady Feiran. According to the commandment of the Lord — Literally, the mouth of Jehovah, who regulated their halting places by the pillar of cloud. Moses had lived forty years in this wilderness, and must have had much knowledge concerning its thoroughfares, springs, and oases, which would be of the highest value to him in conducting Israel. How much of this guidance was in this way natural, and how much supernatural, it is impossible to determine. Rephidim — The last station mentioned before the “Desert of Sinai,” though other halting-places may have intervened. Here their progress was contested by the Amalekites. In Wady Feiran, where now we suppose the main body of Israel to have been, we find precisely such a spot as would be certain to be held by a tribe of the desert, and where they would be likely to dispute the passage of this great thoroughfare through their territory. At the northern base of Mount Serbal is a large fertile tract, “the paradise of the Bedouin,” with springs and palm groves, extending for miles along the valley, where, if anywhere in the whole peninsula, the Amalekites would be encamped, holding the wells, and cutting off the advance of an invading host. Israel was thus obliged to halt in a dry part of the wady, before reaching the oasis, and was not able to get to the springs. Thus there was no water for the people to drink. All the members of the “Sinai Expedition,” except Mr. Holland, agree in identifying this spot with Rephidim. Holland locates it farther along, at a pass leading into Wady es Sheikh. A rocky hill, from six to seven hundred feet high, overlooks this palm grove from the northern side of the valley, called Jebel (Mount) Tahuneh. On this hill, in the early Christian ages, stood a church and a bishop’s residence, while a settlement called Paran, whose name survives in the modern Feiran, clustered among the palms below. The walls of an ancient convent still stand on a mound in front of this hill, originally built of dressed sandstone, but repaired with rude stones from Serbal. Stanley says that “the oldest known tradition of the peninsula is, that Rephidim is the same as Paran.” If so, this hill, Jebel Tahuneh, is without doubt the one on which Moses prayed during the conflict with Amalek. (Palmer’s Desert of the Exodus, pp. 158, 276.)

Verse 3. And the people murmured] The reader must not forget what has so often been noted relating to the degraded state of the minds of the Israelites. A strong argument however may be drawn from this in favour of their supernatural escape from Egypt. Had it been a scheme concerted by the heads of the people, provision would necessarily have been made for such exigencies as these. But as God chose to keep them constantly dependent upon himself for every necessary of life, and as they had Moses alone as their mediator to look to, they murmured against him when brought into straits and difficulties, regretted their having left Egypt, and expressed the strongest desire to return. This shows that they had left Egypt reluctantly; and as Moses and Aaron never appear to have any resources but those which came most evidently in a supernatural way, therefore the whole exodus or departure from Egypt proves itself to have been no human contrivance, but a measure concerted by God himself.

MARCH TO REPHIDIM — WANT OF WATER, 1-7.

1. From the wilderness of Sin — The plain of Murkha. See Introductory Note, (1,) on chapter 16. After their journeys — Or, rather, breaking up places — stations in the desert — implying that there were stations between Sin and Rephidim. Two of these, Alush and Dophkah, mentioned in Numbers 33:12-14, are not as yet identified with any known localities, but were probably in Wady Feiran. According to the commandment of the Lord — Literally, the mouth of Jehovah, who regulated their halting places by the pillar of cloud. Moses had lived forty years in this wilderness, and must have had much knowledge concerning its thoroughfares, springs, and oases, which would be of the highest value to him in conducting Israel. How much of this guidance was in this way natural, and how much supernatural, it is impossible to determine. Rephidim — The last station mentioned before the “Desert of Sinai,” though other halting-places may have intervened. Here their progress was contested by the Amalekites. In Wady Feiran, where now we suppose the main body of Israel to have been, we find precisely such a spot as would be certain to be held by a tribe of the desert, and where they would be likely to dispute the passage of this great thoroughfare through their territory. At the northern base of Mount Serbal is a large fertile tract, “the paradise of the Bedouin,” with springs and palm groves, extending for miles along the valley, where, if anywhere in the whole peninsula, the Amalekites would be encamped, holding the wells, and cutting off the advance of an invading host. Israel was thus obliged to halt in a dry part of the wady, before reaching the oasis, and was not able to get to the springs. Thus there was no water for the people to drink. All the members of the “Sinai Expedition,” except Mr. Holland, agree in identifying this spot with Rephidim. Holland locates it farther along, at a pass leading into Wady es Sheikh. A rocky hill, from six to seven hundred feet high, overlooks this palm grove from the northern side of the valley, called Jebel (Mount) Tahuneh. On this hill, in the early Christian ages, stood a church and a bishop’s residence, while a settlement called Paran, whose name survives in the modern Feiran, clustered among the palms below. The walls of an ancient convent still stand on a mound in front of this hill, originally built of dressed sandstone, but repaired with rude stones from Serbal. Stanley says that “the oldest known tradition of the peninsula is, that Rephidim is the same as Paran.” If so, this hill, Jebel Tahuneh, is without doubt the one on which Moses prayed during the conflict with Amalek. (Palmer’s Desert of the Exodus, pp. 158, 276.)

4. What shall I do — There was now another mutiny, as in the Desert of Sin, but apparently more dangerous, for Moses regards his life as in peril. Yet, though himself in as great perplexity as the people, he consults Jehovah in simple faith, and meekly bears the threats of the insurgent crowd.

V. 5. Go on before the people-Though they spake of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only shewed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, Genesis 21:19, that had been a great favour; but that he might shew his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Psalm 78:15,16, and followed them wherever they went in that wilderness: God shewed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, Deuteronomy 32:13, because the people’s thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance, 1. Upon God’s providence even in the greatest straits and difficulties; 2. And upon Christ’s grace; that rock was Christ, 1 Corinthians 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, John 7:38,39 4:14. These flow from Christ. And nothing will supply the needs and satisfy the desires of a soul but water out of this rock. A new name was upon this occasion given to the place, preserving the remembrance of their murmuring, Massah-Temptation, because they tempted God,

Meribah-Strife, because they chide with Moses.

Verses 5, 6. Go before the people — Though they spoke of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God toward provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only showed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, (Genesis 21:19,) that had been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Psalm 78:15, 16. God showed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, (Deuteronomy 32:13,) because the people’s thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance, 1st, Upon God’s providence, even in the greatest straits and difficulties; and, 2d, Upon Christ’s grace; that rock was Christ, 1 Corinthians 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, John 7:38 John

5. Thy rod — The rod which brought death to Egypt is to bring life to Israel; the power which made the life-giving Nile a channel of loathsome death is to bring from the dry rock waters of life. So, ever, the same truth is “to the one a savour of life, to the other a savour of death.”

Verse 6. I will stand before thee there, upon the rock in Horeb] THE rock, rwxh hatstsur. It seems as if God had directed the attention of Moses to a particular rock, with which he was well acquainted; for every part of the mount and its vicinity must have been well known to Moses during the time he kept Jethro’s flocks in those quarters. Dr. Priestley has left the following sensible observations upon this miracle:- “The luminous cloud, the symbol of the Divine presence, would appear on the rock, and Horeb was probably a part of the same mountain with Sinai. This supply of water, on Moses only striking the rock, where no water had been before nor has been since, was a most wonderful display of the Divine power. The water must have been in great abundance to supply two millions of persons, which excluded all possibility of artifice or imposture in the case. The miracle must also have been of some continuance, no doubt so long as they continued in that neighbourhood, which was more than a year. There are sufficient traces of this extraordinary miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw, Dr. Pocock, and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of the water. No art of man could have done it, if any motive could be supposed for the undertaking in such a place as this.”

This miracle has not escaped the notice of the ancient Greek poets. Callimachus represents Rhea bringing forth water from a rock in the same way, after the birth of Jupiter.

Plhxen orov skhptrw, to de oi deca poulu diesth.

Ek dJ eceen mega ceuma.

Hymn ad Jov., ver. 31.

————With her sceptre struck

The yawning cliff; from its disparted height

Adown the mount the gushing torrent ran.

PRIOR.

The rock mentioned above has been seen and described by Norden, p. 144, 8vo.; Dr. Shaw, p. 314, 4to., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, &c., where the reader may find some fine plates of Mount Horeb and Sinai, and four different views of the wonderful rock of Meribah. It is a vast block of red granite, fifteen feet long, ten broad, and twelve high. See Dr. Shaw’s account at the end of Exodus. My nephew, who visited this rock in 1823, confirms the account of the preceding travellers, and has brought a piece of this wonderful stone. The granite is fine, and the quartz mica, and feldspar equally mixed in it. This rock or block of granite is the only type of Christ now existing.

Verses 5, 6. Go before the people — Though they spoke of stoning him. He must take his rod with him, not to summon some plague to chastise them, but to fetch water for their supply. O the wonderful patience and forbearance of God toward provoking sinners! He maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. If God had only showed Moses a fountain of water in the wilderness, as he did to Hagar, not far from hence, (Genesis 21:19,) that had been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, appointed him to take of the elders of Israel with him, to be witnesses of what was done, ordered him to smite the rock, which he did, and immediately water came out of it in great abundance, which ran throughout the camp in streams and rivers, Psalm 78:15, 16. God showed his care of his people in giving them water when they wanted it; his own power in fetching it out of a rock, and put an honour upon Moses in appointing the water to flow out upon his smiting of the rock. This fair water that came out of the rock is called honey and oil, (Deuteronomy 32:13,) because the people’s thirst made it doubly pleasant; coming when they were in extreme want. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it. Let this direct us to live in a dependance, 1st, Upon God’s providence, even in the greatest straits and difficulties; and, 2d, Upon Christ’s grace; that rock was Christ, 1 Corinthians 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, John 7:38 John

Ver. 6. Thou shalt smite the rock. Horeb was the place where God spake to Moses from the burning bush, chap. 3.; and now he fulfilled his word, that the Israelites should worship in that mountain. It was the eastern summit of mount Sinai. The waters came out so abundantly as to form a rivulet, which followed the Israelites on the lower ground of their camp for some way, till lost in the sandy desert. Without this resource the nation must have perished. “The waters gushed out, and ran in dry places like a river.” Psalm 78:16. 105:41.

6. I will stand before thee — In the pillar of cloud. In Horeb — The name of the mountain cluster, or district, towards which Israel was now advancing. The Sinai peak, or mountain of the law, was one of the summits of this cluster. In the sight of the elders — Chosen witnesses who could bear record to the reality of the miracle. In endeavouring to rationalize away this miracle, men have imagined arrangements of rocks and fountains, etc., more miraculous far than anything in the narrative. Palmer’s account of a rock and its accompanying tradition, at this place, is interesting. He says: “It is a significant fact that in Wady Feiran, immediately before the part of the valley where the fertility commences, I discovered a rock, (a large mass of granite fallen from the wady wall,) which Arab tradition regards as the site of the miracle. This rock, which has never before been noticed by travellers, is called Hesy el Khattatin, and is surrounded by small heaps of pebbles, placed upon every available stone in the immediate neighbourhood.” It will be noticed that this is a totally different rock from that shown by the monks of St. Katharine as the Rock of Moses. That is near their convent at Jebel Musa, and is a large, cubical block of red granite, traversed obliquely from top to bottom by a seam of finer materials, twelve or fifteen inches wide, which contains several horizontal crevices, which are shown by the monks as the mouths from which the water gushed. (Robinson, Olin.) But it is wholly impossible for Rephidim to have been at Mount Sinai; and the monks, in forming their traditions, seem to have been wholly careless, if not ignorant, of the Scripture narrative. They have simply grouped all the holy sites within easy walking distance of their convent.

The allusion which the Roman historian Tacitus makes to this miracle, as well as to the exode and wandering of the Israelites, is most instructive, as showing what confused ideas the most enlightened Romans had of Hebrew history, and also what a deep impression this miracle made, even upon the heathen world. Having stated that the Egyptian king drove the Israelites into a vast desert, he says: “While the others were stupefied with grief, Moses, one of the exiles, advised them not to look for help to gods or men, seeing that they now were abandoned by both, but trust him as a celestial leader, who had first helped them in their present missions. To this they agreed, and began their random journey, ignorant of every thing. But nothing exhausted them so much as the want of water. And now they had thrown themselves down over all the ground, near unto death, when a herd of wild asses came from feeding, and went to a rock overshadowed by a grove of trees. Moses followed them, conjecturing that there was grassy soil there, and opened great sources of water, (largas aquarum venas operit.) This was a relief, and, after journeying continually for six days, they on the seventh drove out the inhabitants, (allusion to the Jewish week and Sabbath,) and obtained the lands in which their city and temple were dedicated. They consecrated, in the most holy place of their temple, an image of the animal who saved them from their thirst, and their wandering(!)” — TACITUS’ History, 5:2-5. And in this way history is written by one of the most famous of historians!

Verse 7. He called the name of the place Massah, and Meribah] hsm Massah signifies temptation or trial; and hbyrm Meribah, contention or litigation. From 1 Corinthians 10:4, we learn that this rock was a type of Christ, and their drinking of it is represented as their being made partakers of the grace and mercy of God through Christ Jesus; and yet many who drank fell and perished in the wilderness in the very act of disobedience! Reader, be not high minded, but fear!

On the smiting of the rock by the rod of Moses, Mr. Ainsworth has the following pious note: “This rock signified Christ, and is therefore called a spiritual Rock, 1 Corinthians 10:4. He being smitten with Moses’s rod, and bearing the curse of the law for our sins, and by the preaching of the Gospel crucified among his people, Galatians 3:1, from him floweth the spiritual drink wherewith all believing hearts are refreshed.” John 7:37, and Isaiah 53:1-3.

7:38, 39, and 4:14. These flow from Christ. And nothing will supply the needs and satisfy the desires of a soul but water out of this rock. A new name was, upon this occasion, given to the place, preserving the remembrance of their murmuring; Massah — Temptation, because they tempted God; Meribah — Strife, because they chid with Moses. Several commentators have here quoted the following passage from Shaw’s Travels, as a wonderful confirmation of this great miracle: “Here (in the plain of Rephidim) we still see that extraordinary antiquity, the rock of Meribah, which hath continued down to this day, without the least injury from time or accident. It is a block of granite marble, about six yards square, lying tottering as it were, and loose in the middle of the valley, and seems to have formerly belonged to mount Sinai, which hangs in a variety of precipices all over this plain. The waters which gushed out, and the stream which followed, (Psalm 78:20,) have hollowed, across one corner of this rock, a channel about two inches deep and twenty wide, appearing to be incrustated all over, like the inside of a teakettle that had been long in use. Besides several mossy productions that are still preserved by the dew, we see all over the channel a great number of holes, some of them four or five inches deep, and one or two in diameter, the lively and demonstrative tokens of their having been formerly so many fountains. It likewise may be further observed, that art or chance could by no means be concerned in the contrivance; for every circumstance points out to us a miracle; and, in the same manner with the rent in the rock of mount Calvary, at Jerusalem, never fails to produce a religious surprise in all who see it. The Arabs, who were our guard, were ready to stone me for attempting to break off a corner of it.” — Shaw’s Travels, pp. 252, 253. Verse 7. Is the Lord among us or not? — To protect and provide for us according to his word; will he be as good as his word, or will he not? Words which implied that to them it was very doubtful. Against doubts of this kind we ought constantly to guard. For, whatever may be suggested to our minds by the enemy of our souls, we ought never to question whether God will be gracious to those that desire and endeavour to follow him in the ways of his appointment.

Ver. 7. Massah; that is, tempting.—Meribah; that is, chiding.

7. Massah — Temptation. Meribah — Strife.

V. 8. Then Amalek came and fought with Israel-The Amalekites were the posterity of Esau, who hated Jacob because of the birth-right and blessing. They did not boldly front them as a generous enemy, but without any provocation given, basely fell upon their rear, and smote them that were faint and feeble.

Verse 8. Then came Amalek, and fought with Israel] The Amalekites seem to have attacked the Israelites in the same way and through the same motives that the wandering Arabs attack the caravans which annually pass through the same desert. It does not appear that the Israelites gave them any kind of provocation, they seem to have attacked them merely through the hopes of plunder. The Amalekites were the posterity of Amalek, one of the dukes of Eliphaz, the son of Esau, and consequently Israel’s brother, Genesis 36:15,16.

Fought with Israel] In the most treacherous and dastardly manner; for they came at the rear of the camp, smote the hindmost of the people, even all that were feeble behind, when they were faint and weary; see Deuteronomy 25:18. The baggage, no doubt, was the object of their avarice; but finding the women, children, aged and infirm persons, behind with the baggage, they smote them and took away their spoils.

Verse 8. Then came Amalek — When they were upon their march from Rephidim to Horeb, (Deuteronomy 25:17, 18,) and fought with Israel — The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing. They did not boldly front them as a generous enemy, but, without any provocation given, basely fell upon their rear, and smote them that were faint and feeble.

CONFLICT WITH AMALEK, 8-16.

8. Then came Amalek — The Amalekites were a nomadic people of whom we find the first trace in the life of Abraham, (Genesis 14:7,) who seem to have been pressed westwards into Southern Palestine and the Sinai Peninsula, from the shores of the Persian Gulf, by the advance of the Assyrian empire. (Knobel’s Volkertafel.) There are now found in the desert primitive remains of tombs, stone circles, and archaic sculptures, which are referred to this people. Stone huts of the beehive form, seven to ten feet high, with well-made door-openings two feet square, made of rubbed stones, are also found in various parts of these deserts, and are assigned by many antiquarians to the Amalekites. (See cut on opposite page.)

This tribe, or nation, now held the great thoroughfare from Egypt to Palestine by Wady Feiran and Akabah. We have already seen that the Philistines held the northern thoroughfare along the Mediterranean shore, by Gaza and the maritime plain, so that collision with the one or the other of these nations was inevitable. This was now their first conflict with this wide-spread people, who harassed them at intervals through all the period of the Judges, who were signally defeated by Saul, and finally destroyed by David. 2 Samuel 8:12. This was chiefly a guerrilla warfare, the Amalekites blocking the steep, narrow passes against the advance of Israel, and harassing their flanks and rear. Deuteronomy 25:18. At Rephidim, however, three miles above the rock just described as the rock of Moses, in the Arab tradition, the Wady Feiran broadens out into a plain which extends up into two branch valleys along the flanks of the lofty Mount Serbal. The conical hill Tahuneh, above described, commands a full view of this plain and of these branch valleys, between which rises the jagged front of Serbal. (See cut on opposite page.)

The only objection worthy of notice which is made to locating this conflict before Tahuneh is that Exodus 19:2, states that when Israel departed from Rephidim they “camped before the mount,” Sinai, which is more than a day’s march from the oasis of Feiran. But Mount Sinai is not stated to be the next station after Rephidim, and the itinerary of Numbers xxxiii shows, as we have already seen, that several intermediate stations are omitted in the Exodus narrative. Dophkah and Ahesh, between the Desert of Sin and Rephidim, find no mention here. Of course those who (like Knobel, Keil, Murphy) suppose that the Israelites went to Sinai by the Debbet er Ramleh, place Rephidim somewhere in that sandy plain. See Introduction to chap. 16.

V. 9. I will stand on the top of the hill with the rod of God in my land-See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel as to animate them; as to God by way of appeal to him; Is not the battle the Lord’s? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory.

Verse 9. Moses said unto Joshua] This is the first place in which Joshua the son of Nun is mentioned: the illustrious part which he took in Jewish affairs, till the settlement of his countrymen in the promised land, is well known. He was captain-general of the Hebrews under Moses; and on this great man’s death he became his successor in the government. Joshua was at first called Hoshea, Numbers 13:16, and afterwards called Joshua by Moses. Both in the Septuagint and Greek Testament he is called Jesus: the name signifies Saviour; and he is allowed to have been a very expressive type of our blessed Lord. He fought with and conquered the enemies of his people, brought them into the promised land, and divided it to them by lot. The parallel between him and the Saviour of the world is too evident to require pointing out.

Top of the hill] Probably some part of Horeb or Sinai, to which they were then near.

Verse 9. I will stand on the top of the hill with the rod of God in my hand — See how God qualifies his people for, and calls them to various services for the good of his church; Joshua fights, Moses prays, and both minister to Israel. This rod Moses held up, not so much to Israel, to animate them, as to God, by way of appeal to him. Is not the battle the Lord’s? Is not he able to help, and engaged to help? Witness this rod! Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory.

9-13. Moses said unto Joshua, Choose us out men — Moses’s great successor, the second leader of Israel, and the type of the great Redeemer both in name and in office, now first abruptly appears before us. His name was originally Hoshea, (or Oshea,) which means Help, or Deliverance; but it was changed by Moses, (Numbers 13:16,) probably after this victory over Amalek, into Jehoshua, or Joshua, by the addition of the Memorial Name, JAH, thus making it mean, JAH (is) DELIVERANCE or SALVATION, the JEHOVAH SAVIOUR. This name is rendered Ihsouv in Greek, in English JESUS, the “Name which is above every name,” before which one day “every knee shall bow.” Joshua was an Ephraimite, the son of Nun, and was now about forty years old. See note on Matthew 1:1. He was the military leader of Israel under Moses’s direction through all the desert sojourn, and now in this, his first recorded expedition, is ordered to pick a body of warriors to carry on the main battle with Amalek in the plain and valleys of Rephidim. With the rod of God in mine hand — He calls his rod “the rod of God,” for all the wonders wrought by it were revelations of God’s power, not of his. This rod he was to elevate as a standard, a symbol of God’s presence with Israel. It was the rod that had smitten the Nile, and the Red Sea, and the rock of Meribah; and the sight of it would inspire the warriors of Israel with a consciousness that Jehovah was their real leader in this their first conflict with heathen powers. The gesture was at the same time an act of prayer, as he stood on the hill, above the battle, pointing heavenward with “the rod of God.” Aaron and Hur — This Hur is said by Josephus to have been the husband of Miriam, and identical with the Hur who was the father of Uri and grandfather of the artist Bezaleel. Exodus 31:2. Moses was thus accompanied by his near kinsmen — his brother and the husband of his sister — as he went up into the hill to inspire Israel and plead with God. When Moses held up his hand — The hand that held the rod. It will be noticed that the word hand is used in the singular. We are not to think of him as kneeling, with both hands stretched to heaven in prayer, as the scene is generally represented in paintings. At first he stood, raising the rod first in the right hand and then in the left, until he became weary; then he sat upon the stone which Aaron and Hur put under him, Aaron on the one side helping him keep the rod raised, and Hur on the other. Had both hands been constantly elevated, and Aaron and Hur thus constantly employed in staying them up, they would soon have become as weary as he; but they relieved each other in this toil. Elevating the hands is not essential to prayer; and the Scripture nowhere represents success in prayer as dependent upon any posture or gesture: but continuance in prayer and faith was essential to success, and the elevated rod was the symbol of this continuance. Aaron and Hur not only stayed up his hands, but his heart, blending their prayer with his. When, through weariness, Moses ceased to exercise and inspire faith, the battle turned against Israel; but by the help and sympathy of his brethren he was strengthened to continue his spiritual struggle till Amalek was defeated. The leader chosen by God, whom they had just been ready to stone, and the rod, which was the symbol of Jehovah’s power, were thus shown to be essential to Israel’s success. Here also is beautifully shown the divine-human partnership in fulfilling the plans of Providence. The rod of Moses and the sword of Joshua were both essential to the victory over Amalek; the prayer upon the hill and the battle upon the plain were both necessary to Israel’s success. Joshua could not have conquered unless Moses had prayed and inspired prayer; he could not have kept up this spiritual struggle without the help of his two brethren; yet his soul would have wrestled in vain unless Joshua had fought. The battling host was victorious only while struggling both in earth and heaven.

V. 10. Hur is supposed to have been the husband of Miriam.

Verse 10. Moses, Aaron, and Hur went up] It is likely that the Hur mentioned here is the same with that Hur mentioned 1 Chronicles 2:19, who appears from the chronology in that chapter to have been the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. The rabbins and Josephus say he was the brother-in-law of Moses, having married his sister Miriam. He was a person in whom Moses put much confidence; for he left him conjoint governor of the people with Aaron, when he went to confer with God on the mount, Exodus 24:14. His grandson Bezaleel was the chief director in the work of the tabernacle; see Exodus 31:2-5.

Verses 10, 11. Hur — A person of eminence, no doubt, but who he was is uncertain. Josephus, however, tells us, he was the husband of Miriam, Antiq., 50:3, chap. 2. And when Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed: but when he let down his hand from prayer Amalek prevailed — To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The Church’s cause is ordinarily more or less successful, according as the Church’s friends are more or less fervent in prayer.

9-13. Moses said unto Joshua, Choose us out men — Moses’s great successor, the second leader of Israel, and the type of the great Redeemer both in name and in office, now first abruptly appears before us. His name was originally Hoshea, (or Oshea,) which means Help, or Deliverance; but it was changed by Moses, (Numbers 13:16,) probably after this victory over Amalek, into Jehoshua, or Joshua, by the addition of the Memorial Name, JAH, thus making it mean, JAH (is) DELIVERANCE or SALVATION, the JEHOVAH SAVIOUR. This name is rendered Ihsouv in Greek, in English JESUS, the “Name which is above every name,” before which one day “every knee shall bow.” Joshua was an Ephraimite, the son of Nun, and was now about forty years old. See note on Matthew 1:1. He was the military leader of Israel under Moses’s direction through all the desert sojourn, and now in this, his first recorded expedition, is ordered to pick a body of warriors to carry on the main battle with Amalek in the plain and valleys of Rephidim. With the rod of God in mine hand — He calls his rod “the rod of God,” for all the wonders wrought by it were revelations of God’s power, not of his. This rod he was to elevate as a standard, a symbol of God’s presence with Israel. It was the rod that had smitten the Nile, and the Red Sea, and the rock of Meribah; and the sight of it would inspire the warriors of Israel with a consciousness that Jehovah was their real leader in this their first conflict with heathen powers. The gesture was at the same time an act of prayer, as he stood on the hill, above the battle, pointing heavenward with “the rod of God.” Aaron and Hur — This Hur is said by Josephus to have been the husband of Miriam, and identical with the Hur who was the father of Uri and grandfather of the artist Bezaleel. Exodus 31:2. Moses was thus accompanied by his near kinsmen — his brother and the husband of his sister — as he went up into the hill to inspire Israel and plead with God. When Moses held up his hand — The hand that held the rod. It will be noticed that the word hand is used in the singular. We are not to think of him as kneeling, with both hands stretched to heaven in prayer, as the scene is generally represented in paintings. At first he stood, raising the rod first in the right hand and then in the left, until he became weary; then he sat upon the stone which Aaron and Hur put under him, Aaron on the one side helping him keep the rod raised, and Hur on the other. Had both hands been constantly elevated, and Aaron and Hur thus constantly employed in staying them up, they would soon have become as weary as he; but they relieved each other in this toil. Elevating the hands is not essential to prayer; and the Scripture nowhere represents success in prayer as dependent upon any posture or gesture: but continuance in prayer and faith was essential to success, and the elevated rod was the symbol of this continuance. Aaron and Hur not only stayed up his hands, but his heart, blending their prayer with his. When, through weariness, Moses ceased to exercise and inspire faith, the battle turned against Israel; but by the help and sympathy of his brethren he was strengthened to continue his spiritual struggle till Amalek was defeated. The leader chosen by God, whom they had just been ready to stone, and the rod, which was the symbol of Jehovah’s power, were thus shown to be essential to Israel’s success. Here also is beautifully shown the divine-human partnership in fulfilling the plans of Providence. The rod of Moses and the sword of Joshua were both essential to the victory over Amalek; the prayer upon the hill and the battle upon the plain were both necessary to Israel’s success. Joshua could not have conquered unless Moses had prayed and inspired prayer; he could not have kept up this spiritual struggle without the help of his two brethren; yet his soul would have wrestled in vain unless Joshua had fought. The battling host was victorious only while struggling both in earth and heaven.

V. 11. And when Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but when he let down his hand from prayer, Amalek prevailed-To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The church’s cause is ordinarily more or less successful, according as the church’s friends are more or less fervent in prayer.

Verse 11. When Moses held up his hand] We cannot understand this transaction in any literal way; for the lifting up or letting down the hands of Moses could not, humanly speaking, influence the battle. It is likely that he held up the rod of God in his hand, Exodus 17:9, as an ensign to the people. We have already seen that in prayer the hands were generally lifted up and spread out, (See Clarke’s note on “Exodus 9:29”,) and therefore it is likely that by this act prayer and supplication are intended. The Jerusalem Targum says, “When Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed.” We may therefore conclude, that by holding up the hands in this case these two things were intended: 1. That hereby a reference was made to God, as the source whence all help and protection must come, and that on him alone they must depend. 2. That prayer and supplication to God are essentially necessary to their prevalence over all their enemies. It is indisputably true that, while the hands are stretched out, that is, while the soul exerts itself in prayer and supplication to God, we are sure to conquer our spiritual adversaries; but if our hands become heavy-if we restrain prayer before God, Amalek will prevail-every spiritual foe, every internal corruption, will gain ground. Several of the fathers consider Moses, with his stretched-out hands, as a figure of Christ on the cross, suffering for mankind, and getting a complete victory over sin and Satan.

Verses 10, 11. Hur — A person of eminence, no doubt, but who he was is uncertain. Josephus, however, tells us, he was the husband of Miriam, Antiq., 50:3, chap. 2. And when Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed: but when he let down his hand from prayer Amalek prevailed — To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands; the success rises and falls, as Moses lifts up or lets down his hand. The Church’s cause is ordinarily more or less successful, according as the Church’s friends are more or less fervent in prayer.

9-13. Moses said unto Joshua, Choose us out men — Moses’s great successor, the second leader of Israel, and the type of the great Redeemer both in name and in office, now first abruptly appears before us. His name was originally Hoshea, (or Oshea,) which means Help, or Deliverance; but it was changed by Moses, (Numbers 13:16,) probably after this victory over Amalek, into Jehoshua, or Joshua, by the addition of the Memorial Name, JAH, thus making it mean, JAH (is) DELIVERANCE or SALVATION, the JEHOVAH SAVIOUR. This name is rendered Ihsouv in Greek, in English JESUS, the “Name which is above every name,” before which one day “every knee shall bow.” Joshua was an Ephraimite, the son of Nun, and was now about forty years old. See note on Matthew 1:1. He was the military leader of Israel under Moses’s direction through all the desert sojourn, and now in this, his first recorded expedition, is ordered to pick a body of warriors to carry on the main battle with Amalek in the plain and valleys of Rephidim. With the rod of God in mine hand — He calls his rod “the rod of God,” for all the wonders wrought by it were revelations of God’s power, not of his. This rod he was to elevate as a standard, a symbol of God’s presence with Israel. It was the rod that had smitten the Nile, and the Red Sea, and the rock of Meribah; and the sight of it would inspire the warriors of Israel with a consciousness that Jehovah was their real leader in this their first conflict with heathen powers. The gesture was at the same time an act of prayer, as he stood on the hill, above the battle, pointing heavenward with “the rod of God.” Aaron and Hur — This Hur is said by Josephus to have been the husband of Miriam, and identical with the Hur who was the father of Uri and grandfather of the artist Bezaleel. Exodus 31:2. Moses was thus accompanied by his near kinsmen — his brother and the husband of his sister — as he went up into the hill to inspire Israel and plead with God. When Moses held up his hand — The hand that held the rod. It will be noticed that the word hand is used in the singular. We are not to think of him as kneeling, with both hands stretched to heaven in prayer, as the scene is generally represented in paintings. At first he stood, raising the rod first in the right hand and then in the left, until he became weary; then he sat upon the stone which Aaron and Hur put under him, Aaron on the one side helping him keep the rod raised, and Hur on the other. Had both hands been constantly elevated, and Aaron and Hur thus constantly employed in staying them up, they would soon have become as weary as he; but they relieved each other in this toil. Elevating the hands is not essential to prayer; and the Scripture nowhere represents success in prayer as dependent upon any posture or gesture: but continuance in prayer and faith was essential to success, and the elevated rod was the symbol of this continuance. Aaron and Hur not only stayed up his hands, but his heart, blending their prayer with his. When, through weariness, Moses ceased to exercise and inspire faith, the battle turned against Israel; but by the help and sympathy of his brethren he was strengthened to continue his spiritual struggle till Amalek was defeated. The leader chosen by God, whom they had just been ready to stone, and the rod, which was the symbol of Jehovah’s power, were thus shown to be essential to Israel’s success. Here also is beautifully shown the divine-human partnership in fulfilling the plans of Providence. The rod of Moses and the sword of Joshua were both essential to the victory over Amalek; the prayer upon the hill and the battle upon the plain were both necessary to Israel’s success. Joshua could not have conquered unless Moses had prayed and inspired prayer; he could not have kept up this spiritual struggle without the help of his two brethren; yet his soul would have wrestled in vain unless Joshua had fought. The battling host was victorious only while struggling both in earth and heaven.

Ver. 12. Hur, is said by Josephus to have been the husband of Miriam. He was a man of the tribe of Judah.

9-13. Moses said unto Joshua, Choose us out men — Moses’s great successor, the second leader of Israel, and the type of the great Redeemer both in name and in office, now first abruptly appears before us. His name was originally Hoshea, (or Oshea,) which means Help, or Deliverance; but it was changed by Moses, (Numbers 13:16,) probably after this victory over Amalek, into Jehoshua, or Joshua, by the addition of the Memorial Name, JAH, thus making it mean, JAH (is) DELIVERANCE or SALVATION, the JEHOVAH SAVIOUR. This name is rendered Ihsouv in Greek, in English JESUS, the “Name which is above every name,” before which one day “every knee shall bow.” Joshua was an Ephraimite, the son of Nun, and was now about forty years old. See note on Matthew 1:1. He was the military leader of Israel under Moses’s direction through all the desert sojourn, and now in this, his first recorded expedition, is ordered to pick a body of warriors to carry on the main battle with Amalek in the plain and valleys of Rephidim. With the rod of God in mine hand — He calls his rod “the rod of God,” for all the wonders wrought by it were revelations of God’s power, not of his. This rod he was to elevate as a standard, a symbol of God’s presence with Israel. It was the rod that had smitten the Nile, and the Red Sea, and the rock of Meribah; and the sight of it would inspire the warriors of Israel with a consciousness that Jehovah was their real leader in this their first conflict with heathen powers. The gesture was at the same time an act of prayer, as he stood on the hill, above the battle, pointing heavenward with “the rod of God.” Aaron and Hur — This Hur is said by Josephus to have been the husband of Miriam, and identical with the Hur who was the father of Uri and grandfather of the artist Bezaleel. Exodus 31:2. Moses was thus accompanied by his near kinsmen — his brother and the husband of his sister — as he went up into the hill to inspire Israel and plead with God. When Moses held up his hand — The hand that held the rod. It will be noticed that the word hand is used in the singular. We are not to think of him as kneeling, with both hands stretched to heaven in prayer, as the scene is generally represented in paintings. At first he stood, raising the rod first in the right hand and then in the left, until he became weary; then he sat upon the stone which Aaron and Hur put under him, Aaron on the one side helping him keep the rod raised, and Hur on the other. Had both hands been constantly elevated, and Aaron and Hur thus constantly employed in staying them up, they would soon have become as weary as he; but they relieved each other in this toil. Elevating the hands is not essential to prayer; and the Scripture nowhere represents success in prayer as dependent upon any posture or gesture: but continuance in prayer and faith was essential to success, and the elevated rod was the symbol of this continuance. Aaron and Hur not only stayed up his hands, but his heart, blending their prayer with his. When, through weariness, Moses ceased to exercise and inspire faith, the battle turned against Israel; but by the help and sympathy of his brethren he was strengthened to continue his spiritual struggle till Amalek was defeated. The leader chosen by God, whom they had just been ready to stone, and the rod, which was the symbol of Jehovah’s power, were thus shown to be essential to Israel’s success. Here also is beautifully shown the divine-human partnership in fulfilling the plans of Providence. The rod of Moses and the sword of Joshua were both essential to the victory over Amalek; the prayer upon the hill and the battle upon the plain were both necessary to Israel’s success. Joshua could not have conquered unless Moses had prayed and inspired prayer; he could not have kept up this spiritual struggle without the help of his two brethren; yet his soul would have wrestled in vain unless Joshua had fought. The battling host was victorious only while struggling both in earth and heaven.

V. 13. Though God gave the victory, yet it is said Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors.

Verse 13. Joshua discomfited Amalek and his people] Amalek might have been the name of the ruler of this people continued down from their ancestor, (see Clarke on “Exodus 17:8”,) as Pharaoh was the name of all succeeding kings in Egypt. If this were the case, then Amalek and his people mean the prince and the army that fought under him. But if Amalek stand here for the Amalekites, then his people must mean the confederates he had employed on this occasion.

Verses 13, 14. Though God gave the victory, yet it is said Joshua discovered Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. The Lord said, Write this for a memorial — This is the first mention of writing we find in Scripture.

9-13. Moses said unto Joshua, Choose us out men — Moses’s great successor, the second leader of Israel, and the type of the great Redeemer both in name and in office, now first abruptly appears before us. His name was originally Hoshea, (or Oshea,) which means Help, or Deliverance; but it was changed by Moses, (Numbers 13:16,) probably after this victory over Amalek, into Jehoshua, or Joshua, by the addition of the Memorial Name, JAH, thus making it mean, JAH (is) DELIVERANCE or SALVATION, the JEHOVAH SAVIOUR. This name is rendered Ihsouv in Greek, in English JESUS, the “Name which is above every name,” before which one day “every knee shall bow.” Joshua was an Ephraimite, the son of Nun, and was now about forty years old. See note on Matthew 1:1. He was the military leader of Israel under Moses’s direction through all the desert sojourn, and now in this, his first recorded expedition, is ordered to pick a body of warriors to carry on the main battle with Amalek in the plain and valleys of Rephidim. With the rod of God in mine hand — He calls his rod “the rod of God,” for all the wonders wrought by it were revelations of God’s power, not of his. This rod he was to elevate as a standard, a symbol of God’s presence with Israel. It was the rod that had smitten the Nile, and the Red Sea, and the rock of Meribah; and the sight of it would inspire the warriors of Israel with a consciousness that Jehovah was their real leader in this their first conflict with heathen powers. The gesture was at the same time an act of prayer, as he stood on the hill, above the battle, pointing heavenward with “the rod of God.” Aaron and Hur — This Hur is said by Josephus to have been the husband of Miriam, and identical with the Hur who was the father of Uri and grandfather of the artist Bezaleel. Exodus 31:2. Moses was thus accompanied by his near kinsmen — his brother and the husband of his sister — as he went up into the hill to inspire Israel and plead with God. When Moses held up his hand — The hand that held the rod. It will be noticed that the word hand is used in the singular. We are not to think of him as kneeling, with both hands stretched to heaven in prayer, as the scene is generally represented in paintings. At first he stood, raising the rod first in the right hand and then in the left, until he became weary; then he sat upon the stone which Aaron and Hur put under him, Aaron on the one side helping him keep the rod raised, and Hur on the other. Had both hands been constantly elevated, and Aaron and Hur thus constantly employed in staying them up, they would soon have become as weary as he; but they relieved each other in this toil. Elevating the hands is not essential to prayer; and the Scripture nowhere represents success in prayer as dependent upon any posture or gesture: but continuance in prayer and faith was essential to success, and the elevated rod was the symbol of this continuance. Aaron and Hur not only stayed up his hands, but his heart, blending their prayer with his. When, through weariness, Moses ceased to exercise and inspire faith, the battle turned against Israel; but by the help and sympathy of his brethren he was strengthened to continue his spiritual struggle till Amalek was defeated. The leader chosen by God, whom they had just been ready to stone, and the rod, which was the symbol of Jehovah’s power, were thus shown to be essential to Israel’s success. Here also is beautifully shown the divine-human partnership in fulfilling the plans of Providence. The rod of Moses and the sword of Joshua were both essential to the victory over Amalek; the prayer upon the hill and the battle upon the plain were both necessary to Israel’s success. Joshua could not have conquered unless Moses had prayed and inspired prayer; he could not have kept up this spiritual struggle without the help of his two brethren; yet his soul would have wrestled in vain unless Joshua had fought. The battling host was victorious only while struggling both in earth and heaven.

Verse 14. Write this for a memorial in a book] This is the first mention of writing on record: what it signified, or how it was done, we cannot tell. But it is evident that either this passage is introduced here instead of Deuteronomy 25:17, by way of anticipation, or that by the words rpc btk kethob and sepher was intended only a monumental

declaration of the defeat of Amalek by Joshua, by some action or symbolical representation; for it is immediately subjoined, “And Moses built an altar, and called the name of it Jehovah-nissi.” See Dr. A. Bayley, and see the note on chap. xxx. It is very likely that the first regular alphabetical writing in the world was that written by the finger of God himself on the two tables of stone. What is said here was probably by way of anticipation, or means some other method of registering events than by alphabetical characters, if we allow that God gave the first specimen of regular writing on the tables of stone, which did not take place till some time after this.

Rehearse it in the ears of Joshua] Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor.

I will utterly put out the remembrance of Amalek] This threatening was accomplished by SAUL, 1 Samuel 15:3, &c.; four hundred and twelve years after. Judgment is God’s strange work; but it must take place when the sins which incensed it are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go, and utterly destroy the SINNERS the Amalekites; 1 Samuel 15:18. So their continuance in sin was the cause of their final destruction.

Verses 13, 14. Though God gave the victory, yet it is said Joshua discovered Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. The Lord said, Write this for a memorial — This is the first mention of writing we find in Scripture.

Ver. 14. Write this in a book; which was called The Wars of the Lord. We have now, by the labours of our antiquaries, proofs that sixteen letters of the alphabet did exist before the dispersion of the tribes at Babel. Cadmus brought these letters into Europe from Phœnicia. Odin brought them into Scandinavia (now Sweden.) All the oriental languages emanated from the Persic, as has been shown in the notes on Genesis 11. The order and power of these letters in all those alphabets being nearly the same, carry demonstration and force beyond all the fancies and conjectures of curious and learned men, that writing by the letters of the alphabet is anterior to all the records of history.

14. Write — This is the first time that this word occurs in the Bible. Until quite recently the existence of the art of writing in the time of Moses was frequently disputed by the opponents of revelation; but it is now settled that the Phenicians, whose alphabet was the same as that of the Hebrews, practiced writing at least as early as the time of Moses. The best idea of the form of the letters can be obtained from the fac simile of the famous Moabite stone discovered in 1868, which contains an inscription of Mesha, king of Moab, (2 Kings 3:4, which see,) vaunting his victories over Omri, king of Israel, in the tenth century B.C., the oldest alphabetic inscription as yet known. (“The Moabite Stone,” by Dr. Ginsburg; London, 1871.) Writing is here spoken of as if familiar to the Israelites, and it will be noticed, not mere monumental writing, as of a few words upon a stone, but in a book, upon papyrus, which denotes much advancement in the art. In a book — In the (well-known) book; our translation improperly omits the article. (Gesenius, Gr., § 109, 3, Rem. 1; Ewald, Lehrb., § 277, a.) It was the book wherein was kept the record of this wonderful history, wherein all God’s statutes were written down. It was doubtless the book used by Moses, or his scribes, in the composition of the Pentateuch, if not the Pentateuch itself. In the ears of Joshua — Because he was to be the military leader, and to execute this commission upon Amalek. I will utterly put out — Literally, wiping I will wipe out; fearfully graphic words. Amalek was a nation which had “filled the measure of its iniquities,” and God appointed Israel to blot it from being.

V. 15. And Moses built an altar, and called it Jehovah-niffi-The Lord is my banner. The presence and power of Jehovah was the banner under which they were lifted, by which they were animated, and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners: He that doth all the work should have all the praise. Write this for a memorial-This is the first mention of writing we find in scripture; and perhaps the command was not given till after the writing of the law on tables of stone.

Verse 15. Jehovah-nissi] Jehovah is my ensign or banner. The hands and rod of Moses were held up as soldiers are wont to hold up their standards in the time of battle; and as these standards bear the arms of the country, the soldiers are said to fight under that banner, i.e., under the direction and in the defence of that government. Thus the Israelites fought under the direction of God, and in the defence of his truth; and therefore the name of JEHOVAH became the armorial bearing of the whole congregation. By his direction they fought, and in his name and strength they conquered; each one feeling himself, not his own, but the Lord’s soldier.

Verse 15. And Moses built an altar, and called it Jehovah-nissi — The Lord is my banner. The presence and power of Jehovah was the banner under which they were listed, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners: he that doth all the work should have all the praise.

Ver. 15. JEHOVAH-nissi; the Lord is my banner. The patriarchs generally built an altar, as a monument of gratitude for signal mercies.

15. Built an altar — The first of which we have any record since the time of Jacob. How consistent is this action with the unique and peculiar national character that was now beginning to be developed! Other nations would have built a monument to Moses or Joshua; but the Hebrew leader builds an altar and calls it JAHVEH-NISSI-JAHVEH My Banner. The reason of this is now given.

Verse 16. The Lord hath sworn that the Lord will have war with Amalek, &c.] This is no translation of the words hmjlm hy sk l[ dy yk ki yad al kes yah milckamah, which have been variously rendered by different translators and critics; the most rational version of which is the following: Because the hand of Amalek is against the throne of God, therefore will I have war with Amalek from generation to generation. This gives a tolerably consistent sense, yet still there is considerable obscurity in the passage. Houbigant, a most judicious though bold critic, supposes that, as ysn hwhy Jehovah-nissi, Jehovah my ensign, was spoken of immediately before, sk kes, a throne, in this verse, is an error of some transcriber for sn nes, an ensign, which might be readily occasioned by the great similarity between the k caph and the n nun. He thinks farther that the two letters hy yah, which are supposed to be here a contraction of the word hwhy Yehovah, are separated, the y yod from the sn nes, which should be written ycn nissi, and the h he, from hmjlm milchamah, which should be written hmjlmh hammilchamah, and then the whole verse will run thus: For the hand shall be upon the ensigns of war unto the Lord, against Amalek for ever, i.e., God makes now a declaration of war against the Amalekites, which shall continue till their final destruction. The conjecture of Mr. Julius Bate, in his Literal Translation of the Pentateuch, deserves attention. He supposes that, as sk cos signifies a cup, and a cup is emblematically used for wrath, on one of the stones of the altar, mentioned in the preceding verse, a hand holding a cup was sculptured, this being a memorial, according to the custom of hieroglyphical writing, that the Lord would continue the cup of wrath, portending continual war, against Amalek for ever. I prefer Houbigant’s exposition.

1. THIS first victory of Israel must have inspired them with a considerable measure of confidence in God, and in his servant Moses. Though God alone could give them the victory, yet it was necessary to show them that it was by the influence of Moses they got it. Moses could not deliver Amalek into their hands; yet if Moses did not continue to hold up his hands, i.e., to pray, Amalek must prevail. God, therefore, wrought this work in such a way as to instruct the people, promote his own glory, and secure the true honour of his servant. The Divine Being always performs the greatest number possible of ends, by the fewest and simplest means. In every work of God there is as much of wisdom and economy, as there is of sovereign uncontrolled power.

2. It is not probable that the people whom Joshua chose out to lead against Amalek were unarmed; and we have already seen that it is not at all likely that they came armed out of Egypt. And as the whole circumstances of this case show that those who fought against the Amalekites were properly equipped for the fight, we may then safely presume that they got their arms from the Egyptians, whose bodies were thrown on the shore after having been overwhelmed in the Red Sea. Thus, what was a judgment in the one case, was a most gracious providence in the other. Judgment on God’s foes is mercy to his friends.

3. Of the efficacy of prayer we have already had the most striking examples. He who has the spirit of prayer, has the highest interest in the court of heaven; and the only way to retain it, is to keep it in constant employment. Apostasy begins in the closet: no man ever backslid from the life and power of Christianity who continued constant and fervent, especially in private prayer. He who prays without ceasing is likely to rejoice evermore.

EXODUS

Verse 16. Because the Lord hath sworn, &c. — The original of this passage is variously rendered. There are two senses which appear most plausible. The one of them we have here in our text, the other in the margin. The words hy sk l[ dy yk chi jad gnall ches Jah, are literally, Because the hand upon the throne of Jah, Or Jehovah. The text considers it as an oath: Because he (Jehovah) hath lifted up his hand upon (that is, hath sworn by) his throne. So the Chaldee paraphrast. Others apply it to Moses: Because I have lifted up my hand, or sworn, by the throne of Jehovah. There is, however, no verb in the original answering to lifted up. Therefore, some of the interpreters prefer the sense of the margin. Because the hand (the hand of Amalek) was against the throne of Jehovah, (the verb was being often understood,) therefore Jehovah will have war with Amalek, &c. — His hand is said to have been against the throne of Jehovah, because the throne of God was then among the Israelites, whose King he was in a peculiar manner; on which account Jerusalem is called his throne, Jeremiah 3:17.

16. Because the Lord (JEHOVAH) hath sworn — An obscure and much disputed verse. It is quite generally conceded that “throne” here should be read “banner,” as in verse 15, sk being some copyist’s error for sn, which could very easily take place, especially as the word is nowhere else found. (Mich., Vater, Houbig., Ges., Knob.) The “because” shows that this verse gives a reason for the name of the altar, and the literal rendering would then run thus: And he said, [the name is Jehovah, my Banner,] Because the hand [of Israel is] on the banner of JAH, [there shall be] war from Jehovah with Amalek from generation to generation; that is, till he is blotted out. That is, Jehovah has reared up a standard against this heathen people, on which standard Israel has laid its hand, as Moses on this eventful day laid his hand upon the rod of God, and that standard shall not fall till Amalek is blotted out. Amalek, called by Balaam the “beginning of peoples,” most ancient among nations, the first foe of the covenant people, is the type of universal heathenism, which shall fall before Jehovah’s banner; and that banner shall not droop in the hands of his true Israel — the rod will not sink on the mount, nor the sword drop on the field — till all his foes are “wiped out” from under heaven. The Jehovah-Saviour “must reign till he hath put all enemies under his feet.”