EXPOSITION
THE WAR WITH AMALEK. The Amalekites seem to have been descendants of Amalek, the grandson of Esau (Genesis 36:12). They separated themselves off from the other Edomites at an early date, and became the predominant tribe in the more northern parts of the Sinaitic peninsula, claiming and exercising a sovereignty over the whole of the desert country between the borders of Palestine and Egypt. We do not find the name Amalek in the Egyptian records; but the people are probably represented by the Mentu, with whom so many of the early Egyptian kings contended. The Pharaohs dispossessed them of the north-western portion of the mountain region; but they probably claimed the suzerainty of the central hills and valleys, which the Egyptians never occupied; and on these they no doubt set a high value as affording water and pasture for their flocks during the height of summer. When the Israelites pressed forward into these parts, the Amale-kites, in spite of the fact that they were a kindred race, determined on giving them battle. They began by "insidiously attacking the rear of the Hebrew army, when it was exhausted and weary" (Deuteronomy 25:18). Having cut off many stragglers, they attacked the main body at Rephidim, in the Wady-Feiran, and fought the long battle which the text describes (Exodus 17:10-2). The result was the complete discomfiture of the assailants, who thenceforth avoided all contact with Israel until attacked in their turn at the southern frontier of Canaan, when, in conjunction with the Canaanites, they were victorious (Numbers 14:45). A bitter and long continued enmity followed. Amalek, "the first of the nations" to attack Israel (Exo 24:1-18 :20), was pursued with unrelenting hostility (Deuteronomy 25:17-5), defeated repeatedly by Saul and David (1 Samuel 14:48; 1Sa 15:7; 1 Samuel 27:8; 1 Samuel 30:17; 2 Samuel 8:12); the last remnant of the nation being finally destroyed by the Simeonites in the reign of king Hezekiah, as related by the author of Chronicles (1 Chronicles 4:41-13).
Then came Amalek. The bulk of the Amalekites would have been passing the spring in the lower plains, where herbage is abundant after the early rains, while later in the year it dries up. They would hear of the threatened occupation of their precious summer pastures by the vast host of the Hebrews, and would seek to prevent it by blocking the way. Hence they are said to have "come"—i.e; to have marched into a position where they were not previously, though it was one situated within their country. We must remember that they were nomads. And fought with Israel For the nature of the fighting on the first day, see Deuteronomy 25:18; by which it appears that the original attack was made on the rear of the long column, and was successful. The Amalekites "smote the hindmost" of the Israelites, "even all that were feeble behind them, when they were faint and weary."
And Moses said to Joshua. On hearing what had happened, Moses summoned to his presence an Ephraimite in the prime of life—about 45 years old—and devolved on him the military command. The man's name at the time was Hoshea or Oshea (Numbers 13:8). lie was the son of a certain Nun (ibid.) or Non (1 Chronicles 7:27), and the tenth in descent from Ephraim, the son of Joseph (1 Chronicles 7:23-13). Some forty years later Moses changed his name from Hoshea to Jehoshua. which became contracted into Joshua. The occurrence of this form in the present passage may be accounted for.
1. By Moses having written (or reviewed) Exodus late in his life; or
2. By a later authorised reviser (Ezra?) having altered the text. Choose out for us men—i.e. "Select from the congregation such a number of fit men as appear to thee sufficient, and with them fight Amalek." To-morrow. It was probably evening, when Moses heard of the attack on his rear, and there was consequently no possibility of retrieving the disaster till the next day. lie could but make his arrangements for retrieving it. I will stand on the top of the hill. It is implied that there was a conspicuous hill (gibeah), not a rock (tsur) in the near vicinity of Rephidim, whence Moses could see the fight, and be seen by those engaged in it. Dean Stanley finds all the conditions answered by an eminence on the south side of the Wady Feiran. Others suggest the Jebel Tahuneh north of the same wady. With the rod of God in my hand. Moses meant to indicate by this, that he looked for victory to God alone, and did not trust in an "arm of flesh," while, nevertheless, he sent his soldiers to the combat.
Hur. Hur has not been mentioned hitherto. According to one Jewish tradition, he was the son, according to another, the husband of Miriam. Scripture only tells us of him, that he was descended from Judah, through Caleb the son of Hezron (1 Chronicles 2:18-13), and that his grandson, Bezaleel, was the artificer of the tabernacle (Exodus 31:2). He is again associated with Aaron in Exodus 24:14.
When Moses held up his hand,… Israel prevailed. The elevation of Moses' hand, with the rod held in it, was an appeal to God for aid, and must be supposed to have been accompanied by fervent prayer to God, that he would help his people and give them victory over their enemies. So long as the hand was upraised, the Israelites prevailed; not because they saw it, and took it as directing them to continue the fight (Kalisch), but because God gave them strength, and vigour and courage, while Moses interceded, and left them to themselves when the intercession ceased, It may be said, that Moses might have continued to pray, though his hands were weary; but only those who have tried, know how difficult a thing it is to pray with any intensity for a continuance. Probably Moses' spiritual and physical powers collapsed together; and when he dropped his hand through physical fatigue, he rested also from his mental effort. To impress upon Israel the importance of intercessory prayer, God made success and failure alternate with its continuance and discontinuance, thus teaching his people a lesson of inestimable value.
But Moses' hands were heavy. Moses, no doubt, held the rod alternately with one hand and the other, until both were so tired that he could hold them up no longer. It is this natural weariness which is expressed by the words—"his hands were heavy." When Aaron and Hut perceived this, they brought a stone for him to sit on, and then, standing one on either side of him, alternately supported his hands until the sun set and the battle was over. To reward the faith and perseverance of the three, God gave Israel in the end a complete victory.
Amalek and his people—i.e. "the Amalekites proper, and the tribes subject to them, who fought on their side."
Write this … in a book. The original has, "Write this in the book." It is clear that a book already existed, in which Moses entered events of interest, and that now he was divinely commanded to record in it the great victory over Amalek, and the threat uttered against them. The record was to be for a memorial—
1. that the victory itself might be held in remembrance through all future ages, as a very signal instance of God's mercy; and
2. that when the fulfilment of the threat came (1 Chronicles 4:43), God might have his due honour, and his name be glorified. Rehearse it in the ears of Joshua. "Hand down," i.e; to thy successor, Joshua, the tradition of perpetual hostility with Amalek, and the memory of the promise now made, that the whole nation shall be utterly blotted out from under heaven. (Compare Deuteronomy 25:19.) The special sin of Amalek was,
1. That he attacked God's people, not fearing God (Deuteronomy 25:18);
2. That he had no compassion on his own kindred: and
3. That he fell on them when they were already suffering affliction, and were "feeble, and faint and weary" (ib,)
Moses built an altar. An altar naturally implies a sacrifice, and Moses may well have thought that the signal victory obtained required to be acknowledged, and as it were requited, by offerings. In giving his altar a name, he followed the example of Jacob, who called an altar which he built, El-Elohe-Israel (Genesis 33:20). Moses' name for his altar, Jehovah-nisi, meant "the Lord is my banner," and was intended to mark his ascription of the entire honour of the victory to Jehovah but had probably no reference to the particular mode in which the victory was gained.
Because the Lord hath sworn. Rather, as in the margin, "Because the hand of Amalek was against the throne of the Lord"—"because," i.e; "in attacking Israel, Amalek had as it were lifted up his hand against God on his throne," therefore should there be war against Amalek from generation to generation.
HOMILETICS
The uselessness of fighting against God.
Amalek was "the first of the nations" in audacity, in venturesomeness, perhaps in military qualities, but scarcely in prudence or longsightedness. Amalek must precipitate its quarrel with Israel, must "come to Rephidim" and offer battle, instead of letting Israel go. on its own way unmolested, and shunning a contest. They might have known that they were about to fight against God, and that to do so is useless. None can contend with him successfully. It is curious that sinners do not see this. Some of them seem to hope to escape the notice of God; others appear to doubt his power; a few seem to disbelieve in his existence. The uselessness of contending against him would be generally recognised, if men would bear in mind, as most sure—
I. THAT THERE IS A GOD, DESERVING OF THE NAME, THE MAKER AND RULER OF THE UNIVERSE. The disbelief in a Personal God underlies much of the resistance which men offer to his will on earth. They admit an impersonal something external to themselves, which they call "Nature," and speak of as having immutable "laws." These they profess to respect. But the law of righteousness, decreed by a God who is a Person, and written by him in the hearts of his human creatures, is not among these "laws of nature," they think, since in many people it is not found to exist. Neither to this law, nor to the God who made it, do they profess any allegiance. They claim the liberty to do that which is right in their own eyes. But, as surely as they are confounded, if they set themselves in opposition to a law of physical nature—walk on the sea, or handle fire, or seek to fly without wings—so surely does a Nemesis attend their efforts, if they transgress a moral law, be it the law of chastity, or of truth, or of general kindliness, or of special regard for God's day, God's house, God's ministers, God's people. The Amalekites attacked the last, and were overthrown. Final discomfiture will assuredly overtake all who attack anything that is God's or in any way set themselves in opposition to his will.
II. THAT GOD IS REALLY OMNIPOTENT. It often pleases God to allow for a time the contradiction of sinners against himself, and even to let the ungodly enjoy a long term of worldly prosperity. Some of the worst men have prospered during their whole lives, and have died at the height of earthly greatness, self-satisfied, so far as men could see, happy. Men have questioned whether God, if really onmipotent, could have allowed this, and have doubted his ability to carry on a real moral government of the entire universe. But omnipotence is included in the very idea of God; and it is quite inconceivable that any of his creatures should be really able to thwart or resist him further than he himself permits. Their very existence depends on him, and unless he sustained them in being, they would perish at each moment. He temporarily allows the opposition of other wills to his, not through any defect of power, but for his own wise purposes. Some time or other he will vindicate himself, and show forth his Almighty power, to the utter confusion of his enemies.
III. THAT GOD IS ALSO OMNISCIENT. The Psalmist tells us (Psalms 73:11) of those who said—"Tush, how should God perceive? Is there knowledge in the Most High?" and, again, "God hath forgotten; he hideth away his face, and he will never see it" (Psalms 10:11). These are bold utterances, such as men scarcely make nowadays; but still there are many who in their inmost heart seem to cherish the Epicurean notion, "Deos securum agere oevum," that the Divinity does not care for what men do, or that, at any rate, words or thoughts are beyond his cognisance. He, however, himself declares the contrary. "For every idle word that men shall speak they shall give account." "Thou knowest the very secrets of the heart." "All things are open and revealed unto him with whom we have to do." We cannot resist him secretly or without his knowledge. He knows all our words, and all our thoughts, as well as all our acts, "long before." We cannot take him by surprise and gain an advantage over him. There is not a word in our mouth, or a thought in our heart, but he "knows it altogether"—has always known it, and has provided accordingly. If we were "wise," if we were even moderately prudent, we should give up the idea of resisting God. Instead of "raging" and "imagining vain things"—instead of "taking counsel together against the Lord and against his Anointed"—instead of seeking to "break their bands asunder and cast away their cords from us" (Psalms 2:1-19), we should submit ourselves—we should be content to "serve the Lord with fear and rejoice unto Him with reverence"—we should "kiss the Son, lest he be angry, and so we perish from the right way, if his wrath be kindled, yea, but a little"—we should "take his yoke upon us, and learn of him"—satisfied that in no other way can we prosper, in no other way can we obtain rest, or peace, or happiness.
Diversities of gifts, but the same spirit.
DIVERSITIES OF GIFTS. The needs of life are various, and the gifts which God imparts to his saints are correspondingly diversified. In Moses, at the age of eighty (Exodus 7:7), the qualities required for the successful conduct of military matters were not present. It may be doubted whether he would at any period of his life have been a good general But his age, his temperament, and his training made him emphatically a man of prayer. Joshua, on the other hand, in the full vigour of middle life, active, energetic, bold, intrepid, indefatigable, was a born soldier, and a man well suited for military command. To Moses belongs the credit of having recognised the needs of the occasion, and the "diversity of gifts" in himself and his "minister." He took the duties, for which he felt himself fit, upon himself; he delegated those, for which he knew that he was unfit, to the individual who, among the thousands of Israel, appeared to him, and. no doubt was, the most perfectly fitted for them. In a minor way, it may be noticed that Aaron and Hur, unsuited for either military command or the leading part in sustained intercessory prayer, had yet gifts which enabled them to play a useful secondary part in support of Moses, and were selected by him for their fitness. The recognition of DIVERSITIES OF GIFTS is required—
1. For the best utilisation of all the powers possessed by God's people at any given time. Unless diversity be recognised, all aspirants naturally seek the same posts. All are rivals. Jealousies, sure to arise, are intensified. Discontents multiply. Rulers find the difficulty of government augmented. Again, special talents are wasted. The man most suited to one post occupies another. The gifts which he needs he often does not possess; those which he possesses he cannot exercise.
2. For the satisfaction of individuals. It is a sore grief to feel unfit for the work which we have to do; but it is a still sorer grief to be conscious of powers which have no field of exercise, while we see others in possession of the field without the powers. Individuals perhaps ought to be content if they can -perform satisfactorily the work that is set them. But minds of superior capacity are not, and never will be, thus satisfied. They want a congenial sphere, an occupation which would put their powers to the proof, a task which they would feel that they, and they alone, could perform properly. Hence, it is of great importance, for the contentation of those under their charge, that such as have the rule over men should both recognise the fact of "diversity of gifts," and seek to obtain a full knowledge of the special gifts of those to whose services they have to give employment.
3. For the general advance of God's kingdom. It is only by utilising to the utmost all the gifts possessed by members of the Church at any given time, that the Church can be brought into the highest possible state of efficiency. "Diversities of gifts" are a fact (1 Corinthians 12:4). "To one is given the word of wisdom; to another, the word of knowledge; to another, faith; to another, the gifts of healing; to another, the working of miracles; to another, prophecy; to another, discerning of spirits; to another, divers kinds of tongues; to another, the interpretation of tongues" (1 Corinthians 12:8-46). Unless this be recognised, unless each gifted one is put to his proper use, there is a waste of power—an absolute loss to the Church—a stoppage of possibilities which might have occurred, had things been better ordered.
THE SAME SPIRIT. Different as are the duties of life, various as are the calls made upon the individuals who compose the Christian community—now for courage, now for counsel, now for governmental capacity, now for military skill, anon for earnest and prolonged prayer—there is, after all, but one spirit in which all have to act, as there is also but One Spirit from whom the power to act aright in all cases comes. The merchant in his trade, the soldier on the battle field, the minister in his parish, the man of learning in his study, all may and all ought to act in one and the same spirit, diligently, manfully, earnestly, striving to do their duty, under their various circumstances, in singleness of heart, as unto the Lord and not unto man. The true Christian temper is one and the same, whatever a man's occupation may be; and it is not very difficult to recognise in a Havelock or a Lawrence the identical tone and temper which we have admired in a Channing and a Wesley, a Pascal and a Fenelon. From One Spirit flow all the graces that adorn the Christian character; and the unity of the source is traceable in the graces themselves, which, amid all their diversity, have an element of likeness.
God's mercies need memorial, and obtain it in several ways.
Deliverance from Amalek was a great and noticeable mercy. It was.
1. UNDESERVED, as the people had just been murmuring against God, and threatening to stone his prophet (Exodus 17:3-2).
2. TIMELY. Defeat, or even an indecisive success, would have brought upon the Israelites a host of enemies, under whose combined or continuous attacks they must have succumbed. The complete discomfiture of the powerful Amalek struck terror into the hearts of the neighbouring peoples, and induced them to leave Israel for nearly forty years unmolested.
3. WONDERFUL. Amalek was warlike, accustomed to contend with the great nation of the Egyptians; Israel had had all warlike aspirations checked and kept down by above 400 years of servitude and peace. Amalek was no doubt well armed; Israel can have possessed few weapons. Amalek knew the country, could seize the passes, and select a fitting moment for attack; to all Israel, except Moses and Aaron (Exodus 4:27), the country was strange, the passes unknown, and perhaps the very idea of their being attacked unforeseen and unexpected. The attack actually came close upon the great suffering from thirst, when Israel was "feeble" and "faint and weary" (Deuteronomy 25:18). So signal a mercy deserved special remembrance. Men soon forget the favours they receive at God's hands. That this favour might not be forgotten, God required two things:
1. That a record of it should be inserted in his book. There is no other memorial comparable with this, whether we consider the honour of it, since to obtain record there, an event must be indeed an important one; or the enduringness, since God's book will continue to the world's end; or the celebrity, since it is read by all nations. And God's special command for the insertion, stamps the event with an extra mark of dignity,
2. That it should be handed on traditionally to Joshua, and through him to others. Tradition is one of the modes by which God maintains the knowledge of his truth in the world, and is at no time wholly superseded by the written Word, since there are at all times persons in the world too young or too illiterate to have direct access to the Word, who must receive their religious instruction orally from teachers. Tradition alone would be a very unsafe guide; but tradition, checked by a book, is of no little value in enlarging the sphere of religious knowledge, and amplifying and rendering more intelligible the written record. To the two modes of securing continued remembrance of the defeat of Amalek required by God, Moses added a third—the erection of a material monument, to which he gave a commemorative name. Many victories have been thus commemorated, as those of Marathon, Blenheim, Trafalgar, Waterloo, etc.; but no erector of such a memorial has ever given to his work so noble and heart-stirring a name as Moses gave. "The Lord is my banner"—under no other standard will I serve or fight—no other leader will I acknowledge no other lord shall have dominion over me. "The Lord is my banner"—under this banner I engaged Amalek—he, and he alone, gave me the victory—through him, and him alone, do I look to discomfit my other enemies. Be the enemies material or spiritual, external or internal, to him only do I trust to sustain me against them. None other name is there under heaven, through whom salvation is to be obtained, the adversary baffled, Amalek put to confusion.
HOMILIES BY H. T. ROBJOHNS
Christ our Banner.
"Jehovah-Nissi." Exodus 17:15. Historical introduction: The Amalekites—their territory—reasons why they barred Israel's way.
1. Fear.
2. Religious animosity—incidents of the engagement—the two memorials, book and altar—judgment pronounced on Amalek, and why—the slow execution through the centuries, ending in the final blotting out of the nation. "The counsel of the Lord standeth for ever, the thoughts of his heart to all generations." Show further that the rod of Hoses was in reality the banner of Israel; the pole of a banner without drapery, affording a rallying-point for Israel's armies, a memorial of past achievement, a force therefore, a guide, an appeal to heaven, an earnest of victory. By that banner Israel conquered. But again, as with the water and the rock we ascended to the First Cause of all refreshments, so here we ascend beyond the rod-banner to the Real Cause and Giver of all victory, i.e; to Jehovah, i.e; to Christ.
I. ALL IN THE WILDERNESS MUST FIGHT.—In the moral wilderness there are only two great hosts Amalek and Israel, pilgrims going to the heavenly country, and children of the desert that withstand their way.
1. Amalek cannot let Israel alone—if of the world we must fight—for there seems a certain constraint that will not permit us to leave the truth, Christ and God, without antagonism.
2. Israel will fight—dutifully—and inspired thereto.
II. PILGRIM WARRIORS MAY BE TAKEN AT A DISADVANTAGE. See Deuteronomy 25:18. The attack of Amalek was—
1. Sudden.
2. On an undefended rear.
3. On the faint.
4. On the demoralised by sin.
Trace the analogies in moral conflict.
III. OUR BANNER COMPENSATES FOR ALL DISADVANTAGE. Jehovah-Nissi—Christ our banner. See Isaiah 11:10-23; Romans 8:37; Revelation 12:11; Constantine's "In hoc signo." The banner Christ:—
1. Rallies to decision. Christ lifted up in the realms of thought, domestic life, business, social life, political life, men must take sides; must answer the question, What think ye of Christ? A Christ-side to every moral question. Reason why Christian men not always on the same side in reference to particular questions (e.g; abstinence) may be, because in actual conflict issues get confused. But wilful trimming not permissible. Nothing like the conduct of the Frenchman, who at the outbreak of the revolution wore both cockade and tricolour, one under one coat lappel, the other under the other. Rather should we be like Hedley Vicars, who, the morning after the great decision for God, unfurled his banner by laying an open Bible on his table for all his comrades to see.
2. Is a memorial of victories achieved. It was so with the rod of Moses (go over instances). So is it with regimental ensigns, inscribed oft with glorious names, e.g. Salamanca, Vittoria, etc. Picture the shot-rent, tattered banners, hung under vaulted roof, for a memorial. So Christ—he shines before us in the light of ten thousand victories—on "his head many crowns." Recall the history of t he Church, public and more private, its confessors and martyrs.
3. Is a force therefore (Revelation 12:11). The moral power for a regiment in the possession of its colours; its demoralisation when lost. Christ seen in the host. Illustration: Castor and Pollux at the battle of Lake Regillus.
4. Is direction in the fray. No man in a battle can see it, understand it. Leadership necessary by trumpet, by signal, by aide-de-camp, by banner. So was it here. Moses directed the battle by the standard in his hand. So Christ to every soldier-saint. We may not fight for our own hand, nor according to our own whims; but take direction from him.
5. Is appeal for heavenly help. That banner-pole of Moses was not only for encouragement and lead to Israel, but also was an appeal to God for that aid which ensures victory. So, wherever Christ is, the intercessor is. O. Is earnest of victory. Christ is a force that cannot fail (Romans 8:37).—R.
HOMILIES BY J. ORR
Amalek.
Various circumstances are to be noted in connection with this attack of Amalek on Israel.
1. It was unprovoked. "Then came Amalek" (Exodus 17:8).
2. It was unfriendly. The Amalekites were descended from a grandson of Esau, and so were related to the Israelites (Genesis 36:12).
3. It was bitterly hostile. This fierce and warlike tribe attacked Israel in the rear, and with great cruelty smote those who had fallen behind, whether from natural infirmity or from weariness and faintness in the march (Deuteronomy 25:18). This was a peculiarly malignant and vindictive act, and as perpetrated upon the people with whose well-being God had specially identified himself, was never to be forgotten. It was in truth one of those wrongs which burn themselves into the memory of a nation, and never can be forgotten. A special Nemesis waits on acts of flagrant inhumanity.
4. It was not without knowledge of the mighty works which God had wrought for Israel. We may be certain of that from what was said in Exodus 15:1-2. of the effects produced on the surrounding peoples by the deliverance of the Red Sea. The Amalekites knew that the children of Israel were the people of Jehovah. They knew what great things Jehovah had done for his nation. They probably shared in the fear which these wonders of Jehovah had inspired. Their hostility to Israel, indeed, may partly have sprung from this cause. The opportunity seemed given them of making a successful raid upon a people whom they both dreaded and despised, and they hastened to avail themselves of it. Knowing that the Israelites were inexperienced in war, and being themselves numerous and powerful, they may have counted on an easy victory, especially as the people were fatigued with marching and. encumbered with baggage, with women and children, and with the aged and infirm. It was a time well chosen for delivering an attack, and for inflicting a mortal injury on the advancing host.
5. It was the first attack of its kind. And this circumstance gives it a very special significance. It makes it typical. In the issue of the conflict with Amalek is to be seen the result of the whole conflict, prolonged down the ages, between the friends and the enemies of God, between the Church of living believers and the world that hates and seeks to destroy it, waging against it an incessant warfare. Consider—
I. THE BATTLE.
1. HOW fought. Observe
(1) Fighting was in this case called for. It was not a case, like that at the Red Sea, where the Israelites could do nothing to help themselves. The command, accordingly, is not, "Stand still, and see the salvation of the Lord" (Exodus 14:13), but, "Go out, fight with Amalek" (Exodus 15:9). When means of help are put within our reach, God expects us to use them. He would have us exercise our own powers, still, however, in the spirit of due dependence upon him. "Work out your own salvation with fear and trembling, for it is God which worketh in you," etc. (Philippians 2:12, Philippians 2:13).
(2) The conflict was entered upon with a full appreciation of the gravity of the crisis. The leaders did not commit the error of despising their enemy. They knew how ill-prepared they were for entering upon a contest of the kind. There was no disguising the fact that the men of Israel were raw, undisciplined, wanting in courage, and prone to panic, while those of Amalek were men of the desert, bold, warlike, fierce, able to hold their own with the stoutest foe. This was the first battle of the former; it was but an episode in the life of continual warfare of the latter. Judged by appearances, the chances of war were, therefore, greatly against the Israelites, and it was felt that the most strenuous efforts, aided by earnest intercessions, would be needed to gain a victory. The Church, in like manner, will do well not to take too poor an estimate of her spiritual enemies. They are not to be made light of. They are not to be fought with sham weapons, or in the indolent, half-in-earnest spirit, with which so many are content to attempt the conquest. "We wrestle not against flesh and blood," etc. (Ephesians 6:12). The Church need not count on cheap victories.
(3) The dispositions for the fight were made with skill and judgment. The men sent into the battle were picked men, and over them was appointed a brave general—Joshua (verse 9). This is the first appearance of Joshua in the history, but he must have been already known to Israel as a man possessed of the strategical and other qualifications needful in a military commander. Another lesson as to the use of means, and as to the adaptation of means to ends in God's service. The battle was God's, but it was to be fought through human instrumentalities. The strongest, bravest, most valorous men in the camp were, accordingly, selected for the service. No measure was omitted which was likely to ensure success. It is the old law of the economy of miracles. What man can do for himself, God will not work miracles to do for him. Doubtless, but for Moses' intercession on the hill, the battle would still have been lost; on the other hand, had the military arrangements been less perfect, even Moses' prayers might not have turned the tide of conflict so decisively in favour of the Israelites. Cf. Cromwell's advice to his men—"Trust in Providence, and keep your powder dry." Note, further, how the same God who gave the Israelites a Moses, gave them also a Joshua, when a man of Joshua's gifts was specially required. Cf. with the promise as to Christ, Isaiah 55:4. It is for our own benefit that God thus summons our gifts into exercise, and furnishes occasions for their trial and development.
2. How won. First, as seen above, by dint of hard fighting, but second, and more specially, by Moses' intercessions. This portion of the narrative (Isaiah 55:10-23) is full of richest instruction. Observe—
(1) Moses took with him Aaron and Hur, and ascended to the hill summit, to watch the battle, and to pray (Isaiah 55:10). Advanced in years, he could not personally take part in the melee; but he could pray for those who were in it. His prayer was as essential to success as their fighting. It was fighting of its own kind (cf. Colossians 4:12). Real prayer is hard, exhausting work. Even had Moses been physically capable of taking part in the conflict, he was better employed where he was, in this work of earnest intercession. Gifts differ. Joshua's right place was on the field; that of Moses, on the hill. Many can pray who are debarred from fighting, e.g; invalids—Moses sitting on the stone (verse 12), they, perhaps, lying on their couches—and it is well for them to realise the value of their work, how much they can still do, how useful they are. Note, also, it was in view of the battle that this intercession of Moses was carried on. Prayer needs to be fed by knowledge, by watchful interest in events as they shape themselves around us, by study of the special needs of circumstances of the time. Of what essential service would it be in the warfare of the Church were praying men and women to act more on this principle—seeking, as far as possible, to keep themselves informed of the progress and vicissitudes of the Lord's work at home and abroad, and endeavouring to order their prayers with constant reference to the fluctuations in the battle! Moses praying on the hill may remind us of Christ in heaven, interceding for his Church militant on earth.
(2) Moses interceded, while holding up in his hands the rod of God (verses 9, 11). The rod was the symbol of God's power as pledged for the defence of Israel. Faith holds up the rod in laying hold on God's word and promise, and pleading the same before him.
(3) Moses had able coadjutors. Aaron and Hur stayed up his hands when they grew heavy through fatigue (verse 12). It is a happy circumstance when those who bear the principal burden of responsibility in spiritual work can rely on being aided by the sympathy and co-operation of others, "like-minded" (Philippians 2:20), with themselves in their desire to see God's kingdom making progress. God's people hold up the hands of ministers by praying for them (1 Thessalonians 5:25).
(4) The intercession of Moses had a decisive influence upon the tide of battle. When Moses held up his hands, Israel prevailed; when he let down his hands, Amalek prevailed (verse 11). His hands being steadily supported till the going down of the sun, Amalek was completely discomfited (verse 13). The letting down of Moses' hands may have been accompanied by a corresponding flagging in the earnestness of his supplications; or it may have been that the outward act, as indicative of the need of sustained and persevering entreaty of God, was itself made essential to the victory. In either case, we have a testimony to the power of prayer. Would that the Church were more alive to this secret of gaining victories by earnest supplication! The influence of prayer cannot be overrated. It decides battles. It sways the tides of history. It opens and shuts the windows of heaven (James 5:17, James 5:18). It puts to the rout spiritual enemies. Paul made use of this mighty power (Romans 1:9, Romans 1:10; Philippians 1:4, Philippians 1:9, etc.). But even Paul did not pray so much as Christ.
3. Connection with previous miracle. Is it fanciful to trace in the boldness, valour, and spiritual confidence of the Israelites in this battle, some relation to the wonderful deliverance they have just experienced? It was "at Rephidim," the scene of the miraculous supply of water, that the attack of Amalek took place (verse 8). This water, in the first place, refreshed the Israelites physically, and so enabled them to fight; but we may believe that it had also a powerful, if temporary, effect upon their minds. It would banish doubt, restore trust, inspire enthusiasm. They drank of the brook by the way, and now lifted up the head (Psalms 110:7). Thus does God time his mercies to our trials, and make the one a preparation for the other.
II. THE RECORD IN THE BOOK (verse 14). This command to insert in "the book" an account of the battle with Amalek was connected:
1. With God's design to give his Church a Bible. A "book" is presupposed, in which, apparently, a journal was kept of the transactions of the march. Such a contemporary record was plainly necessary, if exact accounts of these mighty acts of God in the desert were to be preserved. In no other way could the knowledge of them have been handed down to posterity without distortion, mutilation and adulteration. And God was not giving these mighty revelations of himself, to waste them on the air of the wilderness, or to leave them to the risk of being mixed up with legendary matter of man's adding. This part of Israel's history was being shaped and guided with a view to the instruction of the Church to the end of time (1 Corinthians 10:6, 1 Corinthians 10:11); and it was requisite that a proper account should be kept of its memorable events. Hence the existence of "the book," out of the contents of which, we may believe, these narratives in the book of Exodus are principally compiled.
2. With a special significance attaching to this particular event. Amalek's attack on Israel was, as already observed, the first of its kind. "In Amalek the heathen world commenced that conflict with the people of God, which, while it aims at their destruction, can only be terminated by the complete annihilation of the ungodly powers of the world" (Keil). This explains the severe sentence pronounced upon the tribe, as also the weighty significance attached to this first defeat. It takes many types to set forth completely the many-sided enmity of the world to God and to his Church. Pharaoh was one type, Amalek is another. Pharaoh was more especially the type of the enmity of the world against the church, viewed as having escaped from its power. Amalek, as Edom afterwards, is peculiarly the type of vindictive hostility to the kingdom of God as such—of implacable hate. Between Amalek (spiritually) and the church, therefore, there can never be aught but warfare. "Because his hand is against the throne of the Lord" (marg.), therefore "the Lord will have war with Amalek from generation to generation" (verse 16). In this first defeat we have the type of all.
III. JEHOVAH-NISSI. Moses reared an altar in commemoration of the victory, and inscribed upon it the name—"Jehovah-Nissi"—"Jehovah, my banner' (verse 15). This name inscribed upon the altar is at the same time a name of God. It extracts and generalises the principle involved in the victory over Amalek, as a former name, "Jehovah-jireh" (Genesis 22:14) extracted and generalised the principle involved in the interposition on Moriah; and as the words, "I am Jehovah that healeth them" (Exodus 15:26), extracted and generalised the principle involved in the miracle at Marah. The truth taught by the name is precious and consolatory. Jehovah is the Church's banner. His invisible presence goes with her in her conflicts. His help is certain. With him on her side, she is assured of victory. His name is her sure and all-sufficient trust. Learn
1. God's deeds reveal His name. The revelation of the Bible is a fact-revelation.
2. It is the Church's duty gratefully to remember the interpositions of God on her behalf.
3. It is her duty to seek to apprehend the principle of God's dealings with her, and to treasure up the knowledge for further use.—J.O.
Jehovah-Nissi.
The use of this name by the Church bespeaks—
1. Her militant condition. "The Lord will have war with Amalek from generation to generation.''
2. The side on which she fights—"My banner."
3. The name round which she rallies—"Jehovah." "One Lord, one faith, one baptism" (Ephesians 6:5).
4. The confidence by which she is inspired. The inscription on a banner frequently sets forth the ground of confidence. "God and my right."
5. The certainty she has of victory.—J.O.
HOMILIES BY G. A. GOODHART
Thou hast given a banner unto them that fear thee.
1. THE ATTACK BY AMALEK. It was cowardly, malicious, merciless (cf. Deuteronomy 25:17; 1 Samuel 15:2); not open, straightforward enmity; cutting off the feeble and the stragglers; a vulture-like hostility; a type and sample of diabolical hatred. Notice the parallel between Israel's position with regard to Amalek and our position with regard to Satan and his emissaries.
1. Israel was. passing through the wilderness. So God's people are passing through this world (Hebrews 11:14). The country through which the route lies is not claimed by those who use it.
2. Amalek considered the wilderness as their own. So Satan claims to be the prince of this world. In either case the authority is usurped.
3. Amalek took Israel at a disadvantage. No cause of enmity assigned, only apparently the right assumed for the stronger to prey upon the weaker. Satan, too, always endeavours to take us at a disadvantage. He did not attack Christ until "he was an hungered;" he attacks us, also, when we are weakest.
II. THE DEFENCE AND CONFLICT.—
1. A chosen captain. Joshua—"Jehovah is hell)." Perhaps name changed from Hoshea at this time; shows, at any rate, whence the leader derived his ability to lead. Our captain, "manifested to destroy the works of the devil." Had it not been for Satan's enmity, how should we have known the power of Christ?
2. Selected soldiers. Not all the people, but chosen from the people. All share the danger, but the defence may best be undertaken by a few, though, no doubt, these few are supported and encouraged by the general sympathy. In the war with Satan the brunt of the battle must fall on the selected soldiers—Christ chose apostles, and in every age the majority has been protected by representative champions. Satan must make more headway than he does, were it not that the weaker and more ignorant are sheltered from direct attack behind the bulwarks raised by the stronger and the wiser.
3. An uplifted banner. Usually the colours go before the army; here the banner—God's rod—is upheld upon the mountain—
(1) in full sight of all;
(2) in a position of comparative security. Notice—
1. This banner was a sign of God's helpful presence.
2. It was in full view of the fighters, and the fortune of the battle varied according as it was raised or lowered. Two things were necessary to ensure victory
(1) that the banner should be held up;
(2) that the fighters should keep looking at it. In the fight with Satan the same principle applies. God's law, God's righteous purpose, must be upheld by the Prophet, supported on one hand by the priest, on the other by the noble; but, further, the fighters must keep it well in view, nothing less than the assurance of its fixedness can nerve them so as to ensure victory.
III. THE MEMORIAL.
1. A book. This victory a pledge of Amalek's final exter- ruination.
2. An altar. "Jehovah our Banner," sign of a continuous war to be ended only with the fulfilment of God's purpose.
In the fight with Satan our Lord's victory in the wilderness and on the cross, a pledge of final victory for all.
1. It is written in a book. Who has not read of it?
2. It is commemorated by a memorial, which all may see. "This do as a memorial of me." So long as there is evil in the world, so long there must be war. God's soldiers must fight from generation to generation until the final victory be achieved. What is the secret of their strength? The banner uplifted upon the mountain. The rod of God. "It is written." The prophet uprears it. Priest and noble, in so far as they fulfil their office, unite to support the prophet. The fighters h,ok up to the banner, and, encouraged by its steadfast maintenance, fight on till victory be secured.—G.
HOMILIES BY D. YOUNG
The discomfiture of Amalek in Rephidim.
I. AMALEK'S IGNORANCE OF THE RESOURCES OF ISRAEL. Amalek attacked Israel in Rephidim. Rephidim stands very well as the type of all places and positions where human resources appear utterly wanting. It was a place where no water could be found, and where of course there must also have been little growth. Everything therefore would lead Amalek to say, "We shall easily conquer these people, being but an undisciplined, unmanageable crowd." How should outsiders understand anything of the way in which the Lord had led Israel? To Israel itself, the way had been one which it -knew not; and to Amalek, able to judge only by first appearances it would seem the way of folly, rashness, and certain ruin. The Amalekites could very well see that there was no ordinary source of supplies open, and extraordinary sources were beyond their ken, beyond their powers of imagination. We shall do well to consider, before we oppose anything, what its resources are; apparent weakness may not only hide real strength, but may be almost the condition of it. We shall do well also to consider whether under erroneous notions of self-preservation, we may not often be found fighting against God. These Amalekites went out to war against Israel upon motives of self-interest. It seemed to them if they did not destroy Israel, Israel would destroy them. Yet if they had only inquired, if they had only asked the question how this great company had managed to get so far, they might have been spared all anxiety and the great destruction which came upon them. The wisest plan would have been to leave Israel alone and wait; then it would have been seen that Israel was not going to stop in that district.
II. THE WAY IN WHICH ISRAEL MEETS AMALEK.—
1. The spirit and conduct of Moses are to be considered. Hitherto in his difficulties he has cried to the Lord, not of course despairingly, but feeling deeply his need of Divine direction. Here however he is ready for action at once. No mention is made of recourse to God, from which we assume that the line of action was at once apparent to Moses. The promptitude of his action is indeed remarkable; and yet it is clear from the result that there was nothing presumptuous in it. Everything evidently accorded with the will and purpose of God. This was an occasion when Israel could do something, and they were bound to make the attempt. Moses was a man who appreciated the principle that God helps those who help themselves. When the people were entangled in the land by the lied Sea they could do nothing; when they came into the wilderness with its scarcity of food and drink, they could do nothing; they had simply to wait on God's provisions. But here where fighting men appear against them, and there is space and time for resistance, Moses rightly takes means to bring the strength of his people into operation.
2. The spirit and conduct of the people are also to be considered. Their faith, promptitude and composure are also very remarkable, more remarkable even than the like conduct on the part of Moses. Those who had been so long, and only so lately, unbelieving and unmanageable, all at once manifest a surprising readiness to meet the foe. Considering the way in which they had recently behaved, it is a marvellous thing that all was not thrown into panic and confusion, immediately on the appearance of Amalek. To what then can this composure and readiness be attributed? Evidently it was the effect—a temporary effect certainly, yet not insufficient for its purpose—of the gift of the manna and of the water in a dry and thirsty land. God took care that all troubles should not come on them at once. They were strong with a strength Amalek knew nothing of; and it was in the fresh consciousness of that strength that they made ready for the battle. We imagine that on this occasion, Joshua found abundance of volunteers, and that those who went out against Amalek were the very pick and pride of Israel's warriors.
III. THE WAY IN WHICH GOD SIGNIFIES HIMSELF TO BE THE CONTROLLER OF VICTORY. Moses knows right well that after all preparations, the victory must come from Jehovah. He sets the discriminating Joshua to lead a chosen and competent army against Amalek, as if everything depended upon them, and yet at the same time he remembers that God must be glorified in the very best of human preparations. God will have us to honour him by our very best, and yet our very best must be considered as no more than the humble channel of his power. We must not suppose, because it pleases God in his wisdom, to put the excellency of his treasure into earthen vessels, that we are at liberty to offer him anything which first comes to hand. And then Moses, having done his best in the choice of means, takes his conspicuous position on the hill, to cheer his fighting friends with the sight of the lifted rod. Through the lifting of that rod the energies of victory were to flow into the bodies of Israel's warriors. To Amalek the sight of Moses told nothing. They knew nothing of the significance of the rod, and may rather have wondered why he should stand so long in this position of constraint. But Israel, we cannot doubt, quickly discerned the significance of their leader's attitude and the close connection between the lifted hand and the progress towards victory. The lesson for us is the oft taught one, that while God would have us to labour strenuously and bear the heat and burden of the day in all the inevitable conflicts of life, we must do it with the remembrance that victory really comes from him. We are only strong, as Paul felt he was, by the strength which Christ puts into us.—Y.
HOMILIES BY J. URQUHART
Victory through faith.
I. IN THE WARFARE OF FAITH, PRAYER AND EFFORT MUST BE JOINED TOGETHER.
1. Arrangements are carefully made for both.
(1) Men are picked out for a battle, and Joshua descends with them into the valley.
(2) Moses, with Aaron and Hur, climbs to the hill-top with the rod of God in his hand.
2. Joshua discomfited Amalek with the edge of the sword; but the battle was for or against Israel, as Moses' hands were lifted up in strong supplication or hung down in weariness.
(1) To pray without using means is to mock God.
(2) To use means without prayer is to depise God.
II. AIDS TO PREVAILING PRAYER.
1. The remembrance of past deliverances and services. Moses takes the rod of God in his hand.
2. The union of many hearts: he sat on the hill-top in sight of Israel.
3. Friendly help in weakness. Aaron and Hur hold up the wearied hands.
III. IN THE VICTORY OF THE RIGHTEOUS, A YET FURTHER TRIUMPH IS PROMISED. The promise is recorded in the book that that against which they war shall be swept from under heaven.
IV. THE GRATITUDE OF THE REDEEMED IN THE HOUR OF TRIUMPH. The monument of victory is an altar and its name Jehovah-Nissi.—U.