Teks -- Exodus 17:5-16 (NET)

17:5 The Lord said to Moses, “Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. 17:6 I will be standing before you there on the rock in Horeb, and you will strike the rock, and water will come out of it so that the people may drink.” And Moses did so in plain view of the elders of Israel. 17:7 He called the name of the place Massah and Meribah, because of the contending of the Israelites and because of their testing the Lord, saying, “Is the Lord among us or not?”

Victory over the Amalekites

17:8 Amalek came and attacked Israel in Rephidim. 17:9 So Moses said to Joshua, “Choose some of our men and go out, fight against Amalek. Tomorrow I will stand on top of the hill with the staff of God in my hand.” 17:10 So Joshua fought against Amalek just as Moses had instructed him;and Moses and Aaron and Hur went up to the top of the hill. 17:11 Whenever Moses would raise his hands, then Israel prevailed, but whenever he would rest his hands, then Amalek prevailed. 17:12 When the hands of Moses became heavy, they took a stone and put it under him, and Aaron and Hur held up his hands, one on one side and one on the other, and so his hands were steady until the sun went down. 17:13 So Joshua destroyed Amalek and his army with the sword. 17:14 The Lord said to Moses, “Write this as a memorial in the book, and rehearse it in Joshua’s hearing; for I will surely wipe out the remembrance of Amalek from under heaven. 17:15 Moses built an altar, and he called it “The Lord is my Banner,” 17:16 for he said, “For a hand was lifted up to the throne of the Lord– that the Lord will have war with Amalek from generation to generation.”

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Exo 17:5 - 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, Gen 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, Psa 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, Deu 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, Upon God's providence even in the greatest straits and difficulties; And upon Christ's grace; that rock was Christ, 1Co 10:4. The graces and comforts of the Spirit are compared to rivers of living waters, Joh 7:38-39, Joh 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,

Wesley: Exo 17:5 - Massah

Temptation, because they tempted God,

Wesley: Exo 17:5 - Meribah

Strife, because they chide with Moses.

Wesley: Exo 17:8 - 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.

Wesley: Exo 17:9 - 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.

Wesley: Exo 17:10

Hur is supposed to have been the husband of Miriam.

Wesley: Exo 17:11 - And when Moses held vp 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.

Wesley: Exo 17:13

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.

Wesley: Exo 17:15 - 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.

Wesley: Exo 17:15 - 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.

JFB: Exo 17:5 - the Lord said unto Moses, &c.

Not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged [Mat 2:9]. And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses (1Co 10:4).

JFB: Exo 17:7 - called the name of the place

Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation" (Heb 3:8).

JFB: Exo 17:8 - Then came Amalek

Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.

JFB: Exo 17:8 - fought with Israel

The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear (Num 24:20; Deu 25:17), and an impious defiance of God.

JFB: Exo 17:9 - Moses said unto Joshua

Or, "Jesus" (Act 7:45; Heb 4:8). This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [ROBINSON].

JFB: Exo 17:10-12 - Moses . . . went up . . . the hill . . . held up his hand

With the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.

JFB: Exo 17:13 - Joshua discomfited Amalek

Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare 1Jo 5:4).

JFB: Exo 17:14-16 - Write this for a memorial

If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought in the deep and implacable vengeance they meditated against Israel (Psa 83:4).

Clarke: Exo 17:6 - I will stand before thee there, upon the rock in Horeb

I will stand before thee there, upon the rock in Horeb - The rock, הצור 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 neighborhood, 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

Πληξεν ορος σκηπτρῳ, το δε οἱ δεχα πουλυ διεστη

Εκ δ ’ εχεεν μεγα χευμα

Hymn ad Jov., ver. 31

- With her scepter struc

The yawning cliff; from its disparted heigh

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, 4th., where there is an accurate drawing of it; Dr. Pocock, vol. i., p. 143, etc., 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 travelers, 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.

Clarke: Exo 17:7 - He called the name of the place Massah, and Meribah

He called the name of the place Massah, and Meribah - מסה Massah signifies temptation or trial; and מריבה Meribah , contention or litigation. From 1Co 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, 1Co 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, Gal 3:1, from him floweth the spiritual drink wherewith all believing hearts are refreshed."Joh 7:37, and Isa 53:1-3.

Clarke: Exo 17:8 - Then came Amalek, and fought with Israel

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, Gen 36:15, Gen 36:16

Clarke: Exo 17:8 - Fought with Israel

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 Deu 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.

Clarke: Exo 17:9 - Moses said unto Joshua

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, Num 13:16, and afterwards called Joshua by Moses. Both in the Septuagint and Greek Testament he is called Jesus: the name signifies Savior; 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 Savior of the world is too evident to require pointing out

Clarke: Exo 17:9 - Top of the hill

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

Clarke: Exo 17:10 - Moses, Aaron, and Hur went up

Moses, Aaron, and Hur went up - It is likely that the Hur mentioned here is the same with that Hur mentioned 1Ch 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, Exo 24:14. His grandson Bezaleel was the chief director in the work of the tabernacle; see Exo 31:2-5.

Clarke: Exo 17:11 - When Moses held up his hand

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, Exo 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 Exo 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.

Clarke: Exo 17:13 - Joshua discomfited Amalek and his people

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 Exo 17:8 (note)), 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.

Clarke: Exo 17:14 - Write this for a memorial in a book

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 Deu 25:17, by way of anticipation, or that by the words כתב שפר 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 Exodus 30 (note). 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

Clarke: Exo 17:14 - Rehearse it in the ears of Joshua

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

Clarke: Exo 17:14 - I will utterly put out the remembrance of Amalek

I will utterly put out the remembrance of Amalek - This threatening was accomplished by Saul, 1Sa 15:3, etc.; 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; 1Sa 15:18. So their continuance in sin was the cause of their final destruction.

Clarke: Exo 17:15 - Jehovah-nissi

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 defense of that government. Thus the Israelites fought under the direction of God, and in the defense 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.

Clarke: Exo 17:16 - The Lord hath sworn that the Lord will have war with Amalek, etc.

The Lord hath sworn that the Lord will have war with Amalek, etc. - This is no translation of the words כי יד על כס יה מלחמה 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 יהוה נסי Jehovah -nissi , Jehovah my ensign, was spoken of immediately before, כס kes , a throne, in this verse, is an error of some transcriber for נס nes , an ensign, which might be readily occasioned by the great similarity between the כ caph and the נ nun . He thinks farther that the two letters יה yah , which are supposed to be here a contraction of the word יהוה Yehovah , are separated, the י yod from the נס nes , which should be written נשי nissi , and the ה he , from מלחמה milchamah , which should be written המלחמה 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 כס 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 honor 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.

Calvin: Exo 17:5 - And the Lord said unto Moses

5.And the Lord said unto Moses He commands him to go out into the midst, as if He would expose him to the danger of immediate death; but because Moses is persuaded that it is in His power to calm the passion of men, however fierce, as well as the waves and storms of the sea, he neither trembles nor retreats. But, thus did God magnify His power, so as to brand them with ignominy whilst He withheld the people from their previous attitude. In fact, Moses passes before them all, but he only takes the elders with him, before whom to bring the water from the rock, that they may be eye-witnesses of the miracle. This middle course, whilst it does not permit the glory of God’s bounty to be obscured, still shows the multitude that they are unworthy of being admitted to behold His power. To remind him that his rod would not be inefficient, He recalls to his memory what he had already experienced; yet does he not recount all the miracles; but only adduces what we saw at first, that, by its touch, the waters of the Nile were turned into blood. The declaration of God, that he will stand upon the rock, tends to remove all hesitation, lest Moses should be anxious or doubtful as to the event; for otherwise the smiting of the rock would be vain and illusory. Moses, therefore, is encouraged to be confident; since God, whom he follows in the obedience of faith, will put forth His power by his hand, so that he should undertake nothing vainly or ineffectually. Meanwhile, although He employs the operation of His servant, still He claims to Himself the honor of the work.

Calvin: Exo 17:7 - And he called the name of the place

7.And he called the name of the place The verb here might be taken indefinitely, as if it were said, that this name was given to the place; but it is more probable that Moses, at God’s command, so called the place, in order that the Israelites might be more ready to acknowledge their crime, when thus it was marked with double infamy. Although it was not only His intention to impress this feeling upon their minds, but also to hand down the memory of it to posterity. The same reproof is afterward repeated at Cades, as we shall see; because the former notice had been buried in oblivion by these foolish people. The very name of the place ¹⁸⁹ was as much as to say that the earth itself cried out, that the people, in their perverse nature, were rebellious, and given to unbelief. Now, temptation is the mother of contentions; for as soon as anything occurs contrary to the wishes of one who distrusts God, he has recourse to murmuring and dispute. When Moses relates that the Israelites “tempted the Lord, saying, Is the Lord among us or not?” he does not mean that they openly spoke rims; but that this was the tendency of their cries, when on account of the want of water they rose against Moses, and complained that they were deceived by him, as though God had no power to help them. But though God branded the people for their malignity and perversity, with a lasting mark of ignominy, yet did He afford them an extraordinary proof of His goodness, not only in bestowing on them the drink by which their bodies might be refreshed, but by honoring their souls also with spiritual drink, as Paul testifies, (1Co 10:4,) “that rock was Christ,” and therefore he compares the water which flowed from it to the cup of the holy supper. So do we see how God’s immeasurable bounty surpasses all the wickedness of man, and how, by turning their vices to salvation, He brings light out of darkness; so far is He from giving them the reward of their deservings, when He confers upon them what is profitable. But we must remember the warning which is here interposed, that it availed many of them nothing to drink of that spiritual drink, because they profaned by their crimes that excellent gift.

Calvin: Exo 17:8 - Then came Amalek

8.Then came Amalek These were the first enemies whom God arrayed against Israel, after having delivered them from Egypt, and having kept them for some time in peace and quietness. It was principally for two reasons that He chose them now to be involved in war, either to punish them for their recent sin, or as a correction of their idleness, lest it should ensnare them into iniquity; for, as among soldiers sedition often arises from a cessation of labor, so also the more God spared this people and indulged them, the more did their forwardness increase. No wonder then that they were awakened by war, when they had taken occasion from their state of tranquillity to wax wanton. But some imagine that the Amalekites were impelled to take arms with this design; first, to avenge ¹⁹⁰ the abdication of their ancestor; and secondly, because they were unwilling that the posterity of Jacob should enjoy the inheritance of which Esau, the grandfather of Amalek, the founder of their nation, had been deprived. And, certainly, it is probable that the recollection of the injury which had been inflicted on their ancestor still remained, and that they were instigated by the devil, in order that the promise of God, whereby the right of primogeniture had been transferred from Esau to Jacob, should be frustrated and fail of its effect. This might, indeed, have been their reason for the war; but God had another object, viz., to render the people more obedient to Him, by humbling their pride. Perhaps it was on that account that He withdrew Moses from the leadership, and substituted Joshua, as some token of His indignation; for although the assistance He gave them was sufficiently manifest, and their victory was obtained by His grace and the prayers of Moses, yet would He have them reminded, by the absence of Moses, of their recent transgression, that, being humiliated by their fear, they might submissively ask for pardon, and fly more earnestly to Him for His aid. He orders chosen men to go forth, partly to inspirit the whole people, and encourage them to hope for victory, because He does not deign to employ the whole army to repel their enemies; and partly in consideration of the cowardice of this unwarlike mob, lest they should faint with terror if the enemies should make an incursion into the midst of their camp. For Moses does nothing of himself, but occupies the station appointed him by God on the top of the hill, to contend with the enemy from afar, but he sends down the others to fight hand to hand before him, since it had pleased God thus to order the battle. It is plain that he did not avoid the fight to spare himself, but because God had given him a different employment; and this appears from his wielding the rod of God, like their general and standard-bearer, and promising the successful issue of the battle, of which he had been assured. For that single rod was of more avail than as if they had gone into the field preceded by a thousand banners. I have already observed that this is sometimes called the rod of God, sometimes of Moses, sometimes of Aaron, according to circumstances; because God used it as an instrument to exercise His power through His ministers. So God does not detract from His own honor, when He works effectually by His ministers. It is a prelude to Joshua’s future call, which we shall notice in its place, that. he should be appointed commander of the troops; for he had not yet reached the dignity of next in command to Moses, unless an extraordinary commission had been given him by God.

Calvin: Exo 17:10 - So Joshua did as

10.So Joshua did as Although Joshua is by no means backward, but diligently executes what he knows to be commanded him by God Himself, and it is probable that the soldiers whom he had taken to accompany him did their duty properly, yet is it expressly stated that they gained the victory by no care, or striving, or courage of their own, but by the prayer of Moses, by whose support their leader as well as the army was sustained. Yet does not Moses here boastfully commend his own zeal in praying, but is rather the public witness. and proclaimer of his weakness, that the glory might be entirely attributed to the gratuitous favor of God. Nor is there any question, that, conscious of the infirmity which he afterwards confesses, he associated with him Aaron and Hur, who might assist him in his task. There ¹⁹¹ is more acuteness than solidity in the notion which some have, that these two men present a figure of the Old and New Testament, on which the prayers of the saints must rest; and that the stone which they gave to Moses to sit upon was offered him because our faith is only founded upon Christ. I know how plausible such allegories are; but what I have just said is enough for me, that because Moses mistrusted his own weakness, therefore he sought these two assistants. And surely when they stayed his hands they also lifted up their minds, and prayed together to God in common supplications; but Moses speaks chiefly of himself, to show that this charge was entrusted to him by God. For he did not only offer his prayers as a work of charity, but because God had chosen him as intercessor, to conquer the enemies from afar by the stretching forth of the rod, and by his secret earnestness in prayer; and in this respect he was a type of Christ; although the similitude does not hold in all its parts. Doubtless his failure arose from his extreme earnestness, and the extraordinary vehemence of his zeal, and, therefore, praise is mixed up with blame, just as the saints, when they are stirred to make great efforts in prayer, find that not only does their vigor grow cold, but they fail from being almost consumed by their own ardor.

Calvin: Exo 17:13 - And Joshua discomfited Amalek

13.And Joshua discomfited Amalek The copula is here used instead of the illative particle; for Moses here concludes that the Israelites overcame their enemies, because he had continually persevered in prayer. There is, too, an implied antithesis between the firmness of his hands and the weakness of the enemy, that we may know that they were discomfited or conquered, not so much by the sword as by the uplifting of the rod, and by the intercession of the holy man.

Calvin: Exo 17:14 - And the Lord said unto Moses

14.And the Lord said unto Moses By this command God made it known that He had performed a work which not only ought to be celebrated by word ¹⁹² of mouth, but which also was deserving of eternal glory with posterity; for therefore did He command it to be written in a book, that its memory might never perish. The dispute of commentators respecting this book seems to me to be superfluous; for God simply wills that the memorial of this circumstance should exist in all ages; and this was effected by the narration of Moses, for he handed down in writing even to the end of the world the praise of this favor, together with the perpetual and immortal doctrine of the Law. Yet God did not only wish the memorable event of this battle to be written down, but also that Joshua should be reminded of it, lest he should faint under the many difficulties which awaited him. For nothing could better support him with invincible firmness than the recollection of this history, from whence he might be assured that the people would ever be victorious under the auspices of God. But although this promise was not immediately fulfilled, yet the Amalekites were a long time afterwards totally destroyed by Saul; but it was a great encouragement to Joshua and the people to know that Amalek, who had first made war upon them, was already condemned by the divine decree, and could not escape the destruction to which he was devoted.

Calvin: Exo 17:15 - And Moses built an altar

15.And Moses built an altar The purpose of this was that not he alone, but the whole people should testify, by solemn sacrifice, their gratitude; which the very name of the altar proves. For neither did he wish to erect a statue to God, nor to honor the altar by God’s name, but he shows that this was the object he proposed to himself, that the Israelites, being inflated by their good success, should not boast of their own strength, but glory only in God. I see not why some should translate it “miracle,” for the word נס , ¹⁹³ nis, is undoubtedly always rendered “banner.” Yet I do not deny that the word is here used metaphorically for “exaltation;” as if Moses had said, that the God who had sustained His people was worthy only to be exalted among them.

Calvin: Exo 17:16 - For he said, Because the Lord

16.For he said, Because the Lord ¹⁹⁴ He confirms by repetition the same declaration which he had lately pronounced from the mouth of God, viz., that God would be ever at war with the Amalekites, until He should have utterly destroyed them. Translators do not agree as to the meaning of the expression, “The hand is upon the throne of the Lord.” Some imagine it to be a form of oath, as though God swore by His throne. Others understand by His throne the Church, which is the rest of God, in which he is said to sit. But I have no doubt but that what was said as to destroying and extinguishing the memory of Amalek is confirmed by this reason, viz., that as God is omnipotent He will contend with this wicked nation. Therefore the hand is said to be upon the throne of God, because he does not sit idly in heaven, (as the Epicureans imagine,) but exercises His dominion in the government of the world, as if he had said, that God, who rules in power, and who by His hand and authority controls and moderates, sustains and overthrows all things, as long as He shall reign upon His throne, endued with supreme and formidable might, will never cease to pursue the Amalekites with His just vengeance. And, indeed, it may have been the case, that He inflicted divers punishments upon them, though their last great overthrow was delayed till the days of Saul.

Defender: Exo 17:6 - smite the rock

Critics are repeatedly confounded when they try to explain the many miracles of the Exodus on a naturalistic basis. This was a uniquely significant period in world history, and God was once again revealing Himself as the world's Creator, miraculously creating bread and water in the desert for a whole generation of Israelites. Moses was not a gifted "water witch" able to locate an underground stream of water, but God's prophet. God created a river of water that followed their itinerary throughout the forty years of wandering, "for they drank of that spiritual Rock that followed them: and that Rock was Christ" (1Co 10:4)."

TSK: Exo 17:5 - Go on // thy rod

Go on : Eze 2:6; Act 20:23, Act 20:24

thy rod : Exo 7:19, Exo 7:20; Num 20:8-11

TSK: Exo 17:6 - I will // the rock // in Horeb // and thou // that the people

I will : Exo 16:10

the rock : This rock, which is a vast block of red granite, 15 feet long, 10 broad, and 12 high, lies in the wilderness of Rephidim, to the west of Mount Horeb, a part of Sinai. There are abundant traces of this wonderful miracle remaining at this day. This rock has been visited, drawn, and described by Dr. Shaw and others; and holes and channels appear in the stone, which could only have been formed by the bursting out and running of water.

in Horeb : Exo 3:1-5

and thou : Num 20:9-11; Deu 8:15; Neh 9:15; Psa 78:15, Psa 78:16, Psa 78:20, Psa 105:41, Psa 114:8; Isa 48:21; 1Co 10:4

that the people : Psa 46:4; Isa 41:17, Isa 41:18, Isa 43:19, Isa 43:20; Joh 4:10, Joh 4:14, Joh 7:37, Joh 7:38; Rev 22:17

TSK: Exo 17:7 - Massah // Meribah // chiding // tempted // Is the Lord

Massah : i.e. Temptation, Num 20:13; Deu 9:22

Meribah : that is, Chiding or Strife, Exo 17:2; Psa 81:7

chiding : Exo 17:2

tempted : Psa 95:8; Heb 3:8, Heb 3:9

Is the Lord : Exo 34:9; Deu 31:17; Jos 22:31; Isa 12:6; Mic 3:11; Joh 1:14; Act 7:37-39

TSK: Exo 17:8

Gen 36:12, Gen 36:16; Num 24:20; Deu 25:17; 1Sa 15:2, 1Sa 30:1; Psa 83:7

TSK: Exo 17:9 - unto Joshua // Choose // the rod

unto Joshua : Exo 17:13, Exo 24:13; Num 11:28, Num 13:16, Oshea, Jehoshua, Deu 32:44, Hoshea, Called Jesus, Act 7:45; Heb 4:8

Choose : Num 31:3, Num 31:4

the rod : Exo 4:2, Exo 4:20

TSK: Exo 17:10 - Joshua // and Moses // Hur

Joshua : Jos 11:15; Mat 28:20; Joh 2:5, Joh 15:14

and Moses : Exo 17:9

Hur : Exo 17:12, Exo 24:14

TSK: Exo 17:11

Psa 56:9; Luk 18:1; 1Ti 2:8; Jam 5:16

TSK: Exo 17:12 - Moses’ hands // stayed up his hands

Moses’ hands : Mat 26:40-45; Mar 14:37-40; Eph 6:18; Col 4:2

stayed up his hands : Psa 35:3; Isa 35:3; 2Co 1:11; Phi 1:19; 1Th 5:25; Heb 12:12; Jam 1:6

TSK: Exo 17:13

Jos 10:28, Jos 10:32, Jos 10:37, Jos 10:42, Jos 11:12

TSK: Exo 17:14 - memorial // for I will // the remembrance

memorial : Exo 12:14, Exo 13:9, Exo 34:27; Deu 31:9; Jos 4:7; Job 19:23; Hag 2:2, Hag 2:3

for I will : Num 24:20; Deu 25:17-19; 1Sa 15:2, 1Sa 15:3, 1Sa 15:7, 1Sa 15:8, 1Sa 15:18, 1Sa 27:8, 1Sa 27:9, 1Sa 30:1, 1Sa 30:17; 2Sa 1:1, 2Sa 1:8-16, 2Sa 8:12; 1Ch 4:43; Ezr 9:14

the remembrance : Job 18:17; Psa 9:6; Pro 10:7

TSK: Exo 17:15 - Jehovahnissi

Jehovahnissi : i.e. the Lord my banner, Gen 22:14, Gen 33:20; Psa 60:4

TSK: Exo 17:16 - Because // will have war

Because : etc. or, Because the hand of Amalek is against the throne of the Lord, therefore, etc. the Lord, etc. Heb. the hand upon the throne of the Lord. Isa 66:1; Act 7:49

will have war : Psa 21:8-11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Exo 17:5 - Take with thee of the elders of Israel // The river

Take with thee of the elders of Israel that they may be eye-witnesses of this glorious work, and may report it to the people.

The river either the Red Sea, for an arm of the sea is sometimes called a river; or the river Nilus.

Poole: Exo 17:6 - I will stand before thee there // Horeb // Moses did so

I will stand before thee there in my cloudy pillar, which shall stand over that place.

Horeb and Sinai are sometimes spoken of as the same place, and sometimes as two differing places, as here, compared with Exo 19:2 . The learned write, that this was one long mountain, whereof there were two eminent parts or tops, the one at a considerable distance from the other, and Horeb was the first part of it, and near Rephidim; and Sinai the more remote, to which they came afterwards.

Moses did so i.e. smote the rock, and the waters flowed out plentifully and continually, making a river, which God caused to follow them to their several stations. See 1Co 10:4 .

Poole: Exo 17:7

viz. To protect and provide for us according to his word given to us. Will God be as good as his word, or will he not? For it is to us very doubtful.

Poole: Exo 17:8 - Then

Then i.e. when they were upon their march from Rephidim to Horeb, Deu 25:17,18 .

The ground of the quarrel was the prosecution of the old hatred of Esau a against Jacob, and-the revenging of themselves and their father upon the posterity of Jacob; for which they thought this the fittest season, they being now great and potent people, Num 24:20 , and Israel now weak, and unarmed, and dispirited with long servitude.

Poole: Exo 17:9 - Go out // I will stand on the top of the hill // With the rod of God

Go out out of the camp to meet the enemy.

I will stand on the top of the hill both to observe thy carriage, and success or defeat, that I may govern myself accordingly, and that I may in that retirement pour out my soul unto the Lord of hosts, that he may give thee victory.

With the rod of God by which having done so great exploits formerly, doubt not of the same Divine assistance to accompany it, and make thee victorious.

Poole: Exo 17:10 - Hur

Hur a person of eminency both for wisdom and experience, and for place and authority, supposed to be the husband of Miriam. See Exo 24:14 .

Poole: Exo 17:11 - Moses held up his hand // When he let down his hand

Moses held up his hand with the rod of God in it. This gesture, though fervent prayer was doubtless joined with it, seems not to have been the gesture of praying, which is the lifting up of both hands, but of an ensign-bearer, or of one ready to smite his enemies. Howsoever this was only a sign whereby Moses strengthened his faith, and quickened his prayers, and heightened the courage of the soldiers below, and protested that he expected victory not from the skill and prowess of his army, but from the assistance of God.

When he let down his hand Amalek prevailed; God so dispensing his favour, that the honour of the day and victory might be wholly ascribed to the rod and power of God, not to Israel.

Poole: Exo 17:12 - Aaron and Hur

Not that both hands were erected and joined together, which was not a fit posture for one holding a rod in his hand; but that Moses shifted the rod out of one hand into the other when the former was weary, and that

Aaron and Hur did each of them with both hands hold up that hand which was next to them, successively, that they also might relieve one the other.

Poole: Exo 17:13

Either,

1. The king of the Amalekites, and his people. Or,

2. The people of the Amalekites, and those other people who were leagued with them.

Poole: Exo 17:14 - In a book // I will utterly put out the remembrance of Amalek

In a book even in this book, which Moses was to write by God’ s inspiration and appointment. See Exo 34:27 Deu 31:9,22 . In the ears of Joshua , thy successor, and the captain of my people, that he and all succeeding governors may watch all occasions to execute this command.

I will utterly put out the remembrance of Amalek i.e. I will utterly destroy them; for a person or people dead or destroyed are soon forgotten, Psa 31:12 , and the grave is called the land of forgetfulness , Psa 88:12 . Or thus, Though they are now a numerous and flourishing people, and in great repute, I will make them few and inglorious, for such are little minded or remembered; for this is not to be understood absolutely of a speedy and utter extinction of them, for he supposeth their being from generation to generation , Exo 17:16 , but comparatively. From under heaven ; from the face of the whole earth.

Poole: Exo 17:15 - Moses built an altar // he called the name of it // Jehovah-nissi

Moses built an altar both for the offering of sacrifices of praise unto God, and to be a monument of this victory, and of the author of it. The name of it , viz. of the altar, which he so calls metonymically, because it was the sign and monument of Jehovah-nissi ; even as circumcision is called God’ s covenant , Gen 17:13 , and the lamb, the passover , Exo 12:11 , and the cup, the new testament , Luk 22:20 , because they were the signs of them. Or the word altar is to be repeated out of the former member, which is frequent, and the place to be is read thus,

he called the name of it the altar of

Jehovah-nissi Or the name given to it signifies only the inscription engraven upon it, which was not the single name of God, but an entire sentence, the lord my banner . By which words he takes all the praise of the victory from the Israelites, and gives it to God.

Poole: Exo 17:16 - For // Because

For or, and , as the Hebrew particle properly signifies; for these words are not a reason of the passage next preceding, but an additional sentence.

Because or, surely , (as that particle is oft used, as Job 8:6 20:20 Psa 10:14 44:22 , &c.) Heb. the hand upon the throne of the Lord , for the hand of the Lord upon his throne, which is perfectly the same thing, only the order of the words is a little varied after the manner of the Hebrew tongue. These words then are a paraphrastical description of a solemn oath, by the usual posture of it, viz. the lifting up the hand , which is usually put for swearing , and in that sense is ascribed both to men, as Gen 14:22 , and to God, as Deu 32:40 . And this hand of God lifted up upon his throne, where his majesty doth peculiarly and gloriously dwell, signifies that God swears by himself, as is said Heb 6:13 . And thus the Chaldee and Arabic interpreters understand it. Others render the place thus, Because the hand (or, his hand, the pronoun being here understood, as it frequently is in the Hebrew language, of which several instances have been given before, i.e. the hand of Amalek, which may easily be understood out of the following clause, in which Amalek is named) was against the throne of the Lord , i.e. was stretched out against God himself; for so God esteems it, because it was done against that people among whom God had placed his throne, or seat, or dwelling, according to his covenant made with them; which also was well known to the Amalekites by the relation of their progenitors, who in all probability had acquainted them with their own rights, and with Jacob’ s arts, whereby he robbed Esau, the father of Amalek, Gen 36:15,16 , of his birthright and blessing, and consequently of the land of Canaan, to which now God was bringing them, that he might plant them there, and set up his throne among them. And the Amalekites doubtless heard, as the other neighbours also did, in what a miraculous manner God had brought them out of Egypt, and over the Red Sea. And they knew better than others, by tradition from their parents, that God had promised Canaan to them, and now they saw that he was conducting them thither, and therefore to prevent this they now commence a war against them, and against God or his throne, whose presence with and conduct over them was most manifest; which was a great aggravation of their sin. And this latter translation and interpretation seems most probable,

1. Because it exactly agrees with the Hebrew words, and the order in which they are placed.

2. It makes the coherence more clear than our translation doth, the former part of the verse containing a reason of the latter, to wit, of that severe curse and everlasting war denounced against Amalek, because they attempted by force to overthrow God’ s throne and people, and that with so many aggravating circumstances; of which see Deu 25:17,18 .

Haydock: Exo 17:6 - Before thee

Before thee, ready to grant thy request at Horeb, a rock to the west of Sinai, and a figure of Jesus Christ, according to St. Paul; who says, (1 Corinthians x. 4,) that the spiritual rock followed the Hebrews. Some say a part of the real rock was carried in a chariot. (St. Chrysostom) Others, that the rivulet of waters accompanied them till it fell into the sea near Asiengaber. (Usher.) ---

The Rabbins say, that these waters never failed the Israelites till the death of Mary, for whose sake they were given, and that the bright cloud disappeared with Aaron, and manna at the decease of Moses.

Haydock: Exo 17:7 - Temptation

Temptation. Massa and Meriba "quarrel," as the Hebrew reads.

Haydock: Exo 17:8 - Amalec

Amalec. The descendants of Esau by his grandson, living about the Red Sea.

Haydock: Exo 17:9 - Josue // Hand

Josue, who was before called Osee, or Ausem, was the son of Nun. From the victory obtained over the Amalecites, he was ever after called Josue, Jehosuah, or Jesus, "Saviour." He attached himself to Moses, and is styled his servant, as Patroclus and Merione are called servants of Achilles and of Idomen, by Homer; though they were men of high birth. ---

Hand, to defend the cause of the Hebrews by a miracle, if it be requisite.

Haydock: Exo 17:10 - Hur

Hur, grandfather of Beseleel, (1 Paralipomenon ii. 19,) grandson of Esron by Caleb.

Haydock: Exo 17:11 - And when Moses lifted up his hands // Hands

And when Moses lifted up his hands. Here Moses was a figure of Christ on the cross, by whose power and mediation we overcome our spiritual enemies. (Challoner) ---

Hands, forming the sign of the cross, as the fathers observe, in the posture of a suppliant. St. Jerome says, the people fasted also till the evening. (contra Jos. ii.) (Calmet) ---

If heretics deride the priests of God, standing with their hands extended at the altar, let them reflect on Moses, and on Jesus Christ, who, lifting up his hands, blessed his disciples; and hence learn, that such ceremonies are not vain. (Worthington)

Haydock: Exo 17:14 - Of Josue

Of Josue, and of all who shall govern after him, that they may remember to execute my decree of extermination, against these cruel Amalecites, who have first dared to oppose the progress of my dejected people. (Haydock) ---

Moses mentions, that they particularly attacked the feeble and stragglers, (Deuteronomy xxv. 18,) though their army was very formidable, Judith iv. 13. Saul received an express order to destroy this nation; and he made such havoc among them, that they never rose again to any importance, and were confounded with the Idumeans, 1 Kings xv. 3. (Calmet)

Haydock: Exo 17:15 - Exaltation

Exaltation. He has given me the victory. He has supported my hands on high, holding the rod as a standard. (Haydock)

Haydock: Exo 17:16 - Hand of the throne

Hand of the throne. The Lord hath lifted up his hand, and sworn on his throne, that war, &c., (Chaldean) or the hand of Amalec hath attacked the throne (Israel, the inheritance) of the Lord; therefore shall he pursue them for ever. The Septuagint have followed a different reading, "because with a secret hand the Lord will fight; and some suggest, that instead of ces, throne, we should read nos, signal, or standard. " Since the hand has attacked the standard of the Lord, the war of the Lord is against Amalec. (Le Clerc.) ---

Or "the Lord has taken his standard into his hand to destroy the Amalecites for ever." (Chateillon.) (Calmet)

Gill: Exo 17:5 - And the Lord said unto Moses // go on before the people // and take with thee of the elders of Israel // and thy rod, wherewith thou smotest the river, take in thine hand and go

And the Lord said unto Moses,.... Out of the pillar of cloud:

go on before the people, lead them on nearer to Mount Sinai or Horeb, within sight of which they now were. Jarchi adds, by way of explanation, "and see if they will stone thee"; fear not, go on boldly, no harm shall come to thee:

and take with thee of the elders of Israel; some of them for a witness, as the above writer observes, that they may see that by thine hand water comes out of the rock, and may not say there were fountains there from the days of old. These were taken, because they were the principal men among the people, who, as they were men of years, so of prudence and probity, and whose veracity might be depended upon; and since so great a multitude could not all of them see the miracle, the rock being smote, and the water only flowing in one part of it, and perhaps the road to it but narrow, it was proper some persons should be singled out as witnesses of it, and who so proper as the elders of the people?

and thy rod, wherewith thou smotest the river, take in thine hand and go; wherewith the river Nile was smitten, and the water became blood, when Moses and Aaron first went to Pharaoh; and which, though smitten by Aaron, yet being with the rod of Moses, and by his order, is attributed to him; or else with which the Red sea was smitten by Moses, and divided; which being but a narrow channel, or an arm of the sea, might be called a river: and this circumstance is observed, as the afore mentioned writer thinks, to let the Israelites know, that the rod was not, as they thought, only designed for inflicting punishment, as on Pharaoh and the Egyptians, but also for bringing good unto them; and when they saw this in his hand, by which so many miracles had been wrought, they might be encouraged to hope that something was going to be done in their favour, and that water would be produced for them to drink.

Gill: Exo 17:6 - Behold, I will stand before thee there upon the rock in Horeb // and thou shalt smite the rock // and there shall come water out of it, that the people may drink // and Moses did so in the sight of the elders of Israel

Behold, I will stand before thee there upon the rock in Horeb,.... Or "upon that rock" ^k, a particular rock which was pointed unto, where the Lord in the pillar of cloud would stand; not as a mere spectator of this affair, but as a director of Moses where to smite the rock; and to exert his power in producing water from it, and by his presence to encourage Moses to do it, and to expect and believe the issue of it:

and thou shalt smite the rock: or "on the rock", or "in it" ^l; which made Jarchi fancy that the rod of Moses was something very hard, that it was a sapphire by which the rock was cleft:

and there shall come water out of it, that the people may drink, they, their children, and their cattle, ready to die for thirst. Thus God showed himself gracious and merciful to a murmuring and ungrateful people:

and Moses did so in the sight of the elders of Israel; he smote the rock with his rod, and the waters gushed out in great abundance, like streams and rivers, for the refreshment of the people, and their flocks, Psa 78:20. The Heathens have preserved some footsteps of this miracle in their writings, though disguised. Pausanias ^m speaks of a fountain of cold water springing out of a rock, and reports how Atalantes, coming from hunting thirsty, smote a rock with his spear, and water flowed out. This rock at Rephidim, and the apertures through which the waters flowed, are to be seen to this day, as travellers of veracity relate. Monsieur Thevenot ⁿ says the rock at Rephidim is only a stone of a prodigious height and thickness, rising out of the ground: on the two sides of that stone we saw several holes, by which the water hath run, as may be easily known by the prints of the water, which hath much hollowed it, but at present no water issues out of them. A later traveller ^o gives us a more distinct account of it: after we had descended the western side of this Mount (Sinai), says he, we came into the plain or wilderness of Rephidim, where we saw that extraordinary antiquity, the rock of Meribah, which was continued to this day, without the least injury from time or accidents. This is rightly called, from its hardness, Deu 8:15, צור החלמיש, "a rock of flint", though, from the purple or reddish colour of it, it may be rather rendered the rock of חלם or אחלמה, amethyst, or the amethystine, or granite rock. It is about six yards square, lying tottering as it were, and loose, near the middle of the valley, and seems to have been formerly a cliff of Mount Sinai, which hangs in a variety of precipices all over this plain; the water which gushed out, and the stream which flowed withal, Psa 78:20 have hollowed across one corner of this rock, a channel about two inches deep, and twenty wide, all over incrusted like the inside of a tea kettle that has been long used. Besides several mossy productions that are still preserved by the dew, we see all over this 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. Neither could art nor chance be concerned in the contrivance, inasmuch as 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 the greatest seriousness and devotion in all who see it. The Arabs, who were our guards, were ready to stone me in attempting to break off a corner of it: and another late traveller ^p informs us, that the stone called the stone of the fountains, or the solitary rock, is about twelve feet high, and about eight or ten feet broad, though it is not all of one equal breadth. It is a granite marble, of a kind of brick colour, composed of red and white spots, which are both dusky in their kind; and it stands by itself in the fore mentioned valley (the valley of Rephidim) as if it had grown out of the earth, on the right hand of the road toward the northeast: there remains on it to this day the lively impression of the miracle then wrought; for there are still to be seen the places where the water gushed out, six openings towards the southwest, and six towards the northeast; and in those places where the water flowed the clefts are still to be seen in the rock, as it were with lips. The account Dr. Pocock ^q gives of it is this,"it is on the foot of Mount Seriah, and is a red granite stone, fifteen feet long, ten wide, and about twelve high: on both sides of it toward the south end, and at the top of it for about the breadth of eight inches, it is discoloured as by the running of water; and all down this part, and both sides, and at top, are a sort of openings and mouths, some of which resemble the lion's mouth that is sometimes cut in stone spouts, but appear not to be the work of a tool. There are about twelve on each side, and within everyone is an horizontal crack, and in some also a crack down perpendicularly. There is also a crack from one of the mouths next to the hill, that extends two or three feet to the north, and all round to the south. The Arabs call this the stone of Moses; and other late travellers ^r say, that about a mile and a half, in the vale of Rephidim, is this rock; this, say they, is a vast stone, of a very compact and hard granite, and as it were projecting out of the ground; on both sides are twelve fissures, which the monk our guide applied to the twelve apostles, and possibly not amiss, had he joined the twelve tribes of Israel with them: as we were observing these fissures, out of which the water gushed, one would be tempted to think, added he, it is no longer ago than yesterday the water flowed out; and indeed there is such an appearance, that at a distance one would think it to be a small waterfall lately dried up: and one ^s that travelled hither in the beginning of the sixteenth century says, that to this day out of one of the marks or holes there sweats a sort of moisture, which we saw and licked.''We are taught by the Apostle Paul the mystical and spiritual meaning of this rock, which he says was Christ, that is, a type of him, 1Co 10:4 as it was for his external unpromising appearance among men at his birth, in his life and death; for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves, and for strength, firmness, and solidity. The water that flowed from this rock was typical of the grace of Christ, and the blessings of it, which flow from him in great abundance to the refreshment and comfort of his people, and to be had freely; and of the blood of Christ, which flowed from him when stricken and smitten. And the rock being smitten with the rod of Moses, typified Christ being smitten by the rod of the law in the hand of justice, for the transgressions of his people; and how that through his having being made sin, and a curse for them, whereby the law and justice of God are satisfied, the blessings of grace flow freely to them, and follow them all the days of their lives, as the waters of the rock followed the Israelites through the wilderness.

Gill: Exo 17:7 - And he called the name of the place Massah, and Meribah // and because they tempted the Lord // saying, is the Lord among us or not

And he called the name of the place Massah, and Meribah,.... The former signifies "temptation", and the latter "contention": the reason of which names being given by Moses, or whoever was the name of the place, follows: "because of the chiding of the children of Israel"; that was the reason why it was called by the last name, Meribah, because here, the Israelites chid and contended with Moses, and used him opprobriously:

and because they tempted the Lord; therefore it had the former name of Massah:

saying, is the Lord among us or not? as if they should say, if we perish through thirst, the Lord is not among us, nor takes any care of us; nor was it he that brought us out of Egypt, but Moses; nor is he in the pillar of cloud and fire, as is said; but if he works a miracle, and gives us water, for us, our children, and cattle, then it will appear he is among us; and thus they tempted the Lord, though without this they had full proof, by many instances, that he was among them, and even in a very extraordinary manner.

Gill: Exo 17:8 - Then came Amalek // and fought with Israel in Rephidim

Then came Amalek,.... The Amalekites, who were not the posterity of Amalek, a son of Eliphaz, the son of Esau, by Timna the concubine of Eliphaz, Gen 36:12 who dwelt in the desert, to the south of Judea, beyond the city Petra, as you go to Aila, as Jerom says ^t; and so the Targum of Jonathan describes them as coming from the south; and Aben Ezra interprets them a nation that inhabited the southern country. Josephus ^u calls them the inhabitants of Gobolitis and Petra; but they were the descendants of Cush, and the same with those who were in Abraham's time long before Amalek, the descendant of Esau, was in being, Gen 14:7 and who bordered eastward on the wilderness of Shur:

and fought with Israel in Rephidim; so that this was before they came from hence to Sinai, very probably as they were on the march thither, and before the rock was smitten, and they had been refreshed with water, and so while they were in distress for want of that, and therefore this must be a great trial and exercise to them. What should move the Amalekites to come and fight with them, is not easy to say; it is by many thought to be the old grudge of the children of Esau against the children of Israel, because of the affair of the birthright and blessing which Jacob got from Esau, who were now on their march for the land of Canaan, which came to him thereby: but it is hardly probable that these people should know anything of those matters at this distance, and besides were not of the race of Esau; and if anything of this kind was in remembrance, and still subsisted, it is most likely that the Edomites would have been concerned to stop them, rather than these: it is more probable, that these had heard of their coming out, of Egypt with great riches, the spoils of the Egyptians; and being an unarmed, undisciplined people, though numerous, thought to have taken this advantage against them of their distress and contentious, and plundered them of their wealth; unless we can suppose them to be an ally of the Canaanites, and so bound by treaty to obstruct their passage to the land of Canaan: but be it as it may; they came out against them, and fought with them without any provocation, the Israelites not attempting to enter their country, but rather going from it; for these seem to follow them, to come upon the back of them, and fall upon their rear, as appears from Deu 25:17.

Gill: Exo 17:9 - And Moses said unto Joshua // choose us out men // and go out // fight with Amalek // tomorrow I will stand upon the top of the hill, with the rod of God in my hand

And Moses said unto Joshua,.... The son of Nun, who was his minister, and was a man of war from his youth, trained up in the art of war, and afterwards succeeded Moses, and was captain of the armies of Israel, and fought at the head of them, and subdued the Canaanites. Moses knew he was a fit person for the present purpose, and therefore gave him the following orders:

choose us out men; the stoutest and most courageous, best able to bear arms, and engage in war; for the multitude in common was not qualified for such service, nor was there any necessity of engaging them all in it:

and go out; out of the camp, and meet them at some distance, that the women and children might not be terrified with the enemy:

fight with Amalek; for their cause was just, Amalek was the aggressor, Israel was on the defensive part; and should it be asked where they had arms to fight with, it may be remembered that the Egyptian army that was drowned in the Red sea, and whose bodies were cast upon the shore, might furnish them with a large quantity of armour, which they stripped them of, and arrayed themselves with:

tomorrow I will stand upon the top of the hill, with the rod of God in my hand: on the top of Mount Horeb or Sinai, where he might be seen by the army of Israel with that rod in his hand, lifted up as a banner, by which God had done so many wonderful things; and by which they might be encouraged to hope that victory would go on their side, and this he promised to do "tomorrow", the day following; for sooner a select body of men could not be taken out from the people, and accoutred for war, and go forth to meet the enemy.

Gill: Exo 17:10 - So Joshua did as Moses had said to him // and fought with Amalek // and Moses, Aaron, and Hur, went up to the top of the hill

So Joshua did as Moses had said to him,.... He singled out some proper persons for the battle, and arrayed them with armour, and led them forth out of the camp, and went forth at the head of them:

and fought with Amalek; upon both armies meeting, a battle ensued:

and Moses, Aaron, and Hur, went up to the top of the hill; to the top of Mount Sinai or Horeb, not so much to see the battle fought, as to be seen by Joshua and the people of Israel, especially Moses with the rod in his hand lifted up, that they might behold it, and be encouraged through it to hope for and expect victory; and the other two went up with him to assist him in holding up his hands with the rod, as appears by what follows. Aaron, it is well known, was his brother, but who Hur was is not so clear, though no doubt a very eminent and principal man. There was an Hur, the son of Caleb, who descended from Judah in the line of Phares and Hezron, and which Hur was the grandfather of Bezaleel 1Ch 2:5, but whether the same with this cannot be said with certainty; it is most likely that he was the husband of Miriam, as Josephus says ^w, and so the brother-in-law of Moses and Aaron; though some Jewish writers say ^x that he was their sister's son, the son of Miriam.

Gill: Exo 17:11 - And it came to pass, when Moses held up his hand, that Israel prevailed // when he let down his hand, Amalek prevailed

And it came to pass, when Moses held up his hand, that Israel prevailed,.... With his rod in it as a banner displayed, as some think, which inspired the Israelites with courage to fight, and they had the better of it; though Aben Ezra rejects that notion, observing, that if that had been the case, Aaron or Hur would have lifted it up, or fixed it in a high place on the mount, that it might have been seen standing; and therefore he thinks the sense of the ancients the most correct, that it was a prayer gesture. And among the Heathens, Moses was famous for the efficacy of his prayers; Numenius, the Pythagoric philosopher ^y, says of him, that he was a man very powerful in prayer with God: and so all the Targums interpret it, and particularly the Targums of Jonathan and Jerusalem paraphrase the words,"when Moses lift up his hands in prayer, the house of Israel prevailed, but when he restrained his hands from prayer, the house of Amalek prevailed,''as it follows:

when he let down his hand, Amalek prevailed; so that victory seemed to go sometimes on one side, and sometimes on the other, according as the hand of Moses, with the rod in it, was held up or let down; when it was held up, and Israel saw it, they fought valiantly, but when it was let down, and they could not see it, their hearts failed them, and they feared it portended ill to them, which caused them to give way to the enemy. The spiritual Israel of God are engaged in a warfare with spiritual enemies, some within, and some without; and sometimes they prevail over their enemies, and sometimes their enemies prevail over them for a while; and things go on very much as a man either keeps up or leaves off praying, which is signified by the lifting up of holy hands without wrath and doubting, 1Ti 2:8 and which when rightly performed, under the influence of the divine Spirit in faith, in sincerity, and with fervency and constancy, has great power with God and Christ, and against Satan and every spiritual enemy.

Gill: Exo 17:12 - But Moses's hands were heavy // and they took a stone, and put it under him, and he sat thereon // and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side // and his hands were steady until the going down of the sun

But Moses's hands were heavy,.... And hung down through weariness, holding up the rod first in one hand, and then in another, for so long a time; and thus sometimes, through infirmity, the best of men grow remiss in prayer, their hands are weak and hang flown through the corruptions of their hearts, the power of unbelief, the temptations of Satan, and want of immediate answers of prayer, or through long delays of it, and then the enemy gets an advantage over them:

and they took a stone, and put it under him, and he sat thereon; so that it seems not only that his hands were heavy, but he could not well stand on his feet any longer, being a corpulent man as well as in years, as Ben Gersom suggests; and therefore Aaron and Hur took a stone that lay on the mount for him to sit upon, where he might be raised as high, and be as well seen, as standing: this stone may be an emblem of Christ the stone of Israel, the foundation of his people, their prop and support, which sustains and upholds them, their Ebenezer, or stone of help in all their times of difficulty and distress:

and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; the one was on his right, and the other on his left; and when the rod was in his right hand, he that was on that side held up that; and when it was in his left hand, he that was on the left side supported that: these may be an emblem of Christ, and of the Spirit of Christ, from whom the saints have their supports and assistance in prayer: Aaron the priest may represent Christ, from whose blood, righteousness, and sacrifice, and from whose advocacy, mediation, and intercession, the people of God receive much encouragement and strength in their addresses at the throne of grace: and Hur, who has his name from a word which signifies freedom and liberty, may be an emblem of the Holy Spirit of God; who helps the saints in prayer under all their infirmities, and makes intercession for them, by filling their hearts and mouths with arguments, and is a free spirit to them; by whom they are upheld, and where he is there is liberty, and a soul can come forth in prayer to God, and in the exercise of grace with freedom:

and his hands were steady until the going down of the sun; when the victory was decided in favour of Israel; this may denote steadiness of faith in prayer, the constant performance of it, and continuance in it as long as a man lives.

Gill: Exo 17:13 - And Joshua discomfited Amalek and his people with the edge of the sword.

And Joshua discomfited Amalek and his people with the edge of the sword. Amalek being distinguished from "his people", has led some to think that Amalek was the name of the king, or general of the army, and that it was a common name to the kings of that nation, as Pharaoh was to the kings of Egypt; but for this there is no foundation in the Scriptures: as Amelek signifies the Amalekites, his people may design the confederates and auxiliaries, the other people, as Ben Gersom expresses it, they brought with them to fight against Israel. And so Jerom ^z says, by him another Canaanite dwelt, who also fought against Israel in the wilderness, of whom it is so written, and Amalek and the Canaanite dwelt in the valley, Num 14:25 and who were all, the one as the other, at least the greatest part of them, cut to pieces by the edge of the sword of Joshua and the Israelites, who obtained a complete victory over them; as the spiritual Israel of God will at last over all their spiritual enemies, sin, Satan, the world, and death.

Gill: Exo 17:14 - And the Lord said unto Moses // write this for a memorial in a book // rehearse it in the ears of Joshua // for I will utterly put out the remembrance of Amelek from under heaven

And the Lord said unto Moses,.... After the battle was over, and the Israelites had got the victory:

write this for a memorial in a book: not in loose papers, but in a book, that it might continue; meaning that the account of this battle with Amelek should be put down in the annals or journal of Moses, in the book of the law he was writing, or was about to write, and would write, as he did, see Jos 1:7 that so it might be kept in memory, and transmitted to the latest posterity; it being on the one hand an instance of great impiety, inhumanity, and rashness, in Amalek, and on the other a display of the goodness, kindness, and power of God on the behalf of his people: and

rehearse it in the ears of Joshua; who was a principal person concerned in this battle, and therefore, when the account was written and rehearsed, could bear witness to the truth of it, as well as he was to be the chief person that should be concerned in introducing the Israelites into the land of Canaan, and subduing the Canaanites; and therefore this, and what follows, was to be rehearsed to him, as the rule of his conduct toward them, and particularly Amalek:

for I will utterly put out the remembrance of Amelek from under heaven; so that they shall be no more a nation, and their name never mentioned, unless with disgrace and contempt. This was fulfilled partly by Saul, 1Sa 15:8 and more completely by David, 1Sa 30:17, and the finishing stroke the Jews give to Mordecai and Esther, as the Targum of Jerusalem on Exo 17:6.

Gill: Exo 17:15 - And Moses built an altar // and he called the name of it Jehovahnissi

And Moses built an altar,.... On Horeb, as Aben Ezra; on the top of the hill, as Ben Gersom, where sacrifices of thanksgiving were offered up for the victory obtained, or however a monument erected in memory of it:

and he called the name of it Jehovahnissi; which signifies either "the Lord is my miracle" who wrought a miracle for them in giving them the victory over Amalek, as well as, through smiting the rock with the rod, brought out water from thence for the refreshment of the people, their children and cattle; or "the Lord is my banner": alluding to the hands of Moses being lifted up with the rod therein, as a banner displayed, under which Joshua and Israel fought, and got the victory. This may fitly be applied to Christ, who is both altar, sacrifice, and priest, and who is the true Jehovah, and after so called; and who is lifted up as a banner, standard, or ensign in the everlasting Gospel, in order to gather souls unto him, and enlist them under him, and to prepare them for war, and encourage them in it against their spiritual enemies; and as a token of their victory over them, and a direction to them where they shall stand, when to march, and whom they shall follow; and to distinguish them from all other bands and companies, and for the protection of them from all their enemies, see Isa 11:10. These words were inscribed upon the altar, or the altar was called the altar of Jehovahnissi, in memory of what was here done; from hence it has been thought ^a, that Baachus, among the Heathens, had his name of Dionysius, as if it was Jehovahnyssaeus.

Gill: Exo 17:16 - For he said, because the Lord hath sworn // the Lord will have war with Amalek from generation to generation

For he said, because the Lord hath sworn,.... So some Jewish writers ^b take it for an oath, as we do; or "because the hand is on the throne of the Lord" ^c; which the Targum of Jonathan, Jarchi, and Aben Ezra, interpret of the hand of the Lord being lifted up, of his swearing by the throne of his glory; but, as Drusius observes, it is not credible that God should swear by that which is prohibited by Christ, Mat 5:24 rather the words are to be rendered, "because the hand", that is, the hand of Amalek, "is against the throne of the Lord" ^d; against his people, among whom his throne was, and over whom he ruled, so against himself, and the glory of his majesty; because he was the first that made war upon Israel, when the Lord brought them out of Egypt, and unprovoked fell upon their rear, and smote the hindmost, faint and weary among them: therefore

the Lord will have war with Amalek from generation to generation; until they are utterly destroyed; and so in fact he had, and thus it was. The Targum of Jonathan is,"he by his word will make war against those that are of the house of Amalek, and destroy them to three generations, from the generation of this world, from the generation of the Messiah, and from the generation of the world to come;''and Baal Hatturim on the place observes, that this phrase, "from generation to generation", by gematry, signifies the days of the Messiah. Amalek may be considered as a type of antichrist, whose hand is against the throne of God, his tabernacle, and his saints; who, with all the antichristian states which make war with the Lamb, will be overcome and destroyed by him.