CRITICAL NOTES.—
Exodus 17:16. The Lord hath sworn.]—A far-fetched if not an impossible rendering. The words are literally—
“For (or because) a hand upon (or against) the throne of Jah;
War for Jehovah with Amalek from generation, generation.”
“If the hand refer to Amalek (Kalisch), the sentence runs thus—‘because his (Amalek’s) hand was against the throne of Yah (the Kingdom of God, which includes His people), &c.’ The meaning is here simple and easy; the connection with what goes before is sufficiently plain; and the reason assigned for perpetual war until Amalek be extirpated, is intelligible and suitable.”—(Murphy). “This on the whole seems to be the moat satisfactory explanation.”—(Speaker’s Commentary.) Some scholars (Gesenius, Fürst, Davies) think the rare word כס, “throne,” to be an error for נם, “banner;” and one of them (Fürst) proposes the following translation: “The memorial is upon the banner of God,—‘Jehovah wages war with Amalek from generation to generation.’ ”
MAIN HOMILETICS OF THE PARAGRAPH.— Exodus 17:8-16
THE BATTLE BETWEEN GOOD AND EVIL
It is through much tribulation that we enter the kingdom of heaven. The Israelites had experienced hunger. They had experienced thirst. Both had been supplied. Now they are to pass into a new experience of sorrow, they are called to do battle with numerous and fierce enemies. Thus the trials of the Christian life are numerous, varied, unexpected, and come in rapid succession. They test strength. They require wisdom. They are to be met in dependence on God. All pure souls are in a militant condition as long as they are in this world; they are met in their moral progress by terrible enemies, whom they must conquer or before whom they must fall.
I. That the good are required to do battle with inveterate enemies. “Then came Amalek, and fought with Israel in Rephidim” (Exodus 17:8). These people were descended from Esau, and seem to have been animated by something of the old enmity which once existed between Jacob and Esau. They were also envious of the mercies which were Divinely vouchsafed to Israel, and were anxious to spoil them. Some people can never live in peace and let the children of God pass by unmolested. These foes came secretly upon Israel (Deuteronomy 25:18). And so every pure soul has its Amalek. It has to contend with the Amalek of an evil heart; with the Amalek of a wicked world; and with the Amalek of fallen angels. These enemies seek to impede its progress to heaven. They are cunning in device. They are vigilant in purpose. They are intense in hatred. They especially imperil those who loiter in the rear of the Christian life. Peter followed afar off, and was overtaken by the enemy. No pure soul is exempt from this conflict. Are we surprised that God did not avert this war from the Israelites? They were only just out of bondage; the newly-converted soul is speedily called to meet enemies. They were undrilled; the good learn their drill in the battle. They were unarmed; the weapons of the good are not carnal. Thus they were prepared for coming warfare with the Canaanites, whose territory they were to possess. The soul is led gradually into the moral battle of life. We cannot get to heaven without being interrupted by many enemies—by Satan, by poverty, by sickness, by prosperity; all these will seek to stop or slay us.
II. That the good in this conflict must combine prayer with the utmost exertion to overcome their enemies. “And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill, with the rod of God in mine hand” (Exodus 17:9-11). Thus the Israelites were not with indifference to look upon the invading army. The good cannot afford to treat the progress of sin in the world with cool contempt. Joshua was to muster the best men for the conflict. The good require to be well led by the purest and most heroic spirits in their midst, in their strife with evil. Truth has lost many a battle through bad generalship. Truth needs a man like Luther to lead the attack. If we would overcome evil within us and without us, we must summon the best energies of our mental and moral nature, and put them under the command of Christ; then shall we be led to victory. Joshua fought. Moses went up the hill to pray. Prayer is often uphill work. And the conflict between Good and Evil necessitates the use of prayer and activity. Man must pray over his evil heart, and he must also fight against its sinful tendencies. During the battle some are better qualified to pray, others to wield the sword; both conduce to the victory. Hence varied talents are brought into helpful service. We must not go to this war in our own strength. Christ within the veil prays for every soul engaged in dire conflict with the world’s evil; and in this is the hope of victory. We must trace all our moral victories up to the intercession of Christ; He prays for us that our faith fail not. Yet the conflict may be severe and long; even prayer and effort do not always win a speedy conquest. Sin is persistent in its opposition to the soul.
III. That the good in this conflict are often impeded by the weakness consequent upon the physical condition of life. “But Moses’ 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” (Exodus 17:12). The physical man soon tires in religious devotion. The spirit is willing, but the flesh is weak. The best of men are not exempt from the infirmities which inhere in the body. When prayer is interrupted, the enemy of the soul gains an advantage. Moral declension begins here. We conquer evil as we pray. Nature at the strongest is weak. But the hands of Moses were supported by Aaron and Hur. Holy companionship is helpful in the hour of severe moral conflict. Two are better far than one. Christians should seek to hold up the hands of ministers. They must bear one another’s burdens. The insignificant members of the Church may render service to the most important; Hur may strengthen Moses. The smallest services are potent for good in the great conflict between Good and Evil; even the holding up of enfeebled hands. All can do something toward this ultimate victory. The energy of one may aid the weakness of another. The hands of our heavenly Intercessor never grow weary with pleading; and the infirm Christian will soon be as the angels. It is consoling that God knows our frame, and remembers that we are dust.
IV. That the good in their conflict should keep faithful record of their victories. “And Joshua discomfited Amalek and his people with the edge of the sword. And the Lord said unto Moses, Write this for a memorial in a book” (Exodus 17:13-14). Thus the Israelites were victorious. They were delivered from their enemies. They gained warlike experiences which would be useful to them. They would gain courage and hope in reference to the future. And one victory over self prepares the way for another, though we may have to wait long for final conquest over selfishness. The power of Satan will one day be destroyed. The Church must conquer all foes. Christ is its Captain. He has triumphed by the cross. A record should be kept of all our soul-victories, to aid memory, to inspire hope, to awaken gratitude to Him to whom it is due. They are worthy of permanent name. They are interesting and instructive. And soon may the record of final victory be penned, and the kingdoms of this world become the kingdoms of the Lord.
V. That the good in this conflict should ascribe all the glory of victory to God. “And Moses built an altar, and called the name of it Jehovah-nissi: for he said, Because the Lord will have war with Amalek from generation to generation” (Exodus 17:15-16). The Israelites had fought under the banner of God—to Him was due the glory of victory. They recognised the Divine help—not their own valour and fortune. They set up a memorial of it. We should set up grateful memorials of our victories over sin. LESSONS:—
1. That there are inveterate enemies to moral goodness.
2. That these enemies are doomed to ultimate defeat and destruction.
3. That the good must pray and fight to this end.
4. There will be a final celebration of victory.
SUGGESTIVE COMMENTS ON THE VERSES
Exodus 17:8. New plagues for new murmurings God can make quickly to follow sinners.
Greatest enemies of the Church God may make to arise from the fathers of it.
The weakness of the Church is an occasion unto wicked enemies to oppress it.
Amalek will for no cause seek to fight and destroy Israel.
Whatever enemies intend, God orders all their victories against Israel for good.
Exodus 17:9. In case of oppression by hostility, God allows His Israel to make this defence.
God in His wisdom orders several parts to several instruments for safety.
The Church needs leaders in its war against evil.
Counsel for praying and fighting given by God, and taken from Him, is defensive to His Church.
Exodus 17:10. Counsels for defence of God’s Church are not only to be given and taken, but acted upon.
Good associates in praying are sweet helps to save the Church.
Gracious instruments are ready to climb hills to God for the help of the good.
Exodus 17:11-13. The human hand:—
1. Helpful to God, as an instrument
2. Feeble in prayer, as an infirmity.
3. Strengthened in service, as indicative of friendship.
4. An encouragement in battle even to victory.
Doubtful may be the fight of Israel as to success against its enemies for a time.
Good helpers to strengthen hearts and hands in faintings are especially useful.
By such aids souls may be faithful to God unto time of victory.
Exodus 17:14. Jehovah’s victories over the enemies of the Church He giveth in charge to be recorded.
Writing and tradition are both God’s ways of recording His works for future ages.
God’s book is the best record of His mighty works done for His Church.
A memorial would God have kept by the records of God’s works to men.
Exodus 17:15-16. Worship-memorials are the best monuments of God’s glorious victories in the Church.
In all such worship-memorials, Jehovah must be known as the banner of the Church.
God’s oath against the enemies of His Church is a strong reason for naming Him their banner.
God has sworn successive destruction to all of Amalek to the end.
ILLUSTRATIONS
BY
REV. WILLIAM ADAMSON
Amalek-Associations! Exodus 17:8. The Amalekites—a nomad people dwelling in tents, and rich in flocks and herds—at this time occupied the peninsula. Some have supposed them to be descendants of Esau; but doubtless they had an earlier origin. Smith says that Arabian geographers state that they came from the shores of the Persian Gulf. At any rate, they were a numerous and powerful nation, occupying the region between Southern Palestine and Egypt. There is every reason to believe that Paran is just the spot which the Amalekites would have been sure to defend. It contains a beautiful oasis well worth fighting for; and the place is capable of being easily defended against large numbers by a comparatively small force. Whether Amalek regarded Israel as an intruder, or whether, for the sake of plunder, they seem first to have assaulted the rear of the column as it wound up through the narrow defiles, and cut off the infirm and stragglers, the motives which Amalek had in view seem to have been so base and reprehensible that they called forth from God a special and terrible announcement—nothing short of extermination. This incessant struggle against Amalek furnishes an admirable application for the Church. She must not let go the sacred banner displayed because of the truth, nor cease waging a perpetual moral crusade against sins and corruptions until she has effectually destroyed them, and can say, “They are no more.” The course adopted by the Scottish monarchs for the resolute extirpation of the Border raiders may supply an analogy. In nature, one species of the ant tribe thus exterminates its foes. The missel thrush, knowing the cruel propensities of the jay as they grow up, watches the young of these birds, and deliberately destroys them wherever it can. It is an instinct—not of revenge—but of self-defence and preservation. So with Israel! Defence not defiance!
“Thronging hosts have gathered round me,
And the pilgrims God defied;
But His armour fitteth closely,
And His sword is at my side.”
Mountain-Mediation! Exodus 17:9. Not the hands of Moses, but the rod was the banner. That rod was held forth as a banner over the battle-field—not in the midst of the fight, where sacrilegious hands could grasp—but high above, i.e., 700 feet, on the top of the hill overlooking the scene. When Moses let down this banner, the hands and hearts of Israel sank—their hopes of victory faded. The Great Mediator faltered in His earth-struggle; but even as Aaron and Hur sustained the uplifted hands of Moses, so the attributes of Messiah’s priesthood strengthened Him to uphold the banner of the truth. Henry of Navarre bade his soldiers look for his snow-white plume, that crested his princely helmet—in place of the celebrated oriflamme or standard of France—and press towards it for victory. As it fell, so sank their hopes; but as it rose again in sight, they fought and won. Our Mediator, high on the heights of heaven, sustained by His priestly powers, uprears over the great battle-plain of earth His glorious standard—the rod that smote—the truth of God. Now His hands never sink, but are upheld unweariedly until at eventide His mountain-mediation secures ultimate victory. It has, however, been suggested that Aaron and Hur represent those children of God who are shut out from active effort for God and His Church by sickness or infirmity. Such cannot fight like Joshua on the plain; but with Moses on the height they can pray. So that the lesson designed by the incident is not so much the power of prayer by us as the might of His mediation. “Christ the strength of His people,”—both on the mount and in the valley—both as Moses and as Joshua. The most honoured of earthly standards may lead to defeat, as when the consecrated standards of the Crusaders were grasped by the sacrilegious hosts of Saladin; but the “name of the Lord,” the “truth of God,” must lead to victory.
“Is not He who fights for Israel
Pledged to make my cause His own!
Keeps He not for me the palm branch,
And the overcomer’s crown!
Pleading and Praising! Exodus 17:14. These are twins, which ought never to be sundered. It was a quaint notion of the learned Goodwin that prayer and praise were like the double action of the lungs, what we receive in answer to prayer being given back in praise to God. Moses had been wrestling on the hill while Israel was wrestling in the vale; now praise follows. What joyful songs of praise rose up as the last rays of the sun faded behind the hills. Standard-bearers, captain, soldiers, all rejoice together.
“Long, indeed, may last the conflict,
But the victory is secure;
And the new sweet song of triumph
Shall from age to age endure.”
Banner-Beacons! Exodus 17:15. It was Jehovah who led Israel to Rephidim, that “place of mercy,” which Israel turned into a place of murmuring. It became a place of battle; and on it Israel erected a banner. On the field of Waterloo there stands a huge mound, surmounted with the Belgic lion; and here and there may be seen monuments where heroes such as Picton and Ponsonby fell. These are to mark the place of victory. The victorious Israelites erected not a monument, but a memorial-altar, thus acknowledging the source of victory. Thanks be to God who giveth us the victory! After the fearful and bloody strife at Sedan, the warrior veteran monarch of Germany telegraphed to his anxious Empress that God had given them victory, and she must at once announce a solemn Te Deum throughout the land. If there be baseless pretension, it is when dust claims honour as the worker of Jehovah’s works. The tool is not the agent, the pen is not the spring of thought, the spade of the labourer is not the source of growth and ripeness in the corn. It is the Lord who fights for His people. Under this banner they advance from victory to victory, until all their enemies are destroyed Led through countless conflicts, yet they never lose a field. They march to the throne of God in heaven, before which is spread a banquet, overshaded by a banner. When the Waterloo banquet was first held to celebrate Wellington’s victory over Napoleon, the banqueting hall was hung round with standards, and a canopy of English banners was suspended over the heads of the Iron Duke and his officers. He brought me into His banqueting-house, and His banner over me was Love. Blessed are they that are called to the marriage-supper of the Lamb.
“ ‘Jehovah, my standard!’ How bright is the blessing
Of them who go forth in the name of the Lord,
To combat with those who long since have been vanquished
By Him who has given this rallying-word.”
Intercession-Influence! Exodus 17:10-11.
(1.) We have read of the missionary travelling in the desert, and resting for the night with his little company without any other covering than the canopy of heaven, rising the next morning and observing the footsteps of the beasts of prey within a few inches of his person, and yet no injury done. But have we thought what intercession-influence in England secured this safety?
(2.) Look at the statesman wielding the destinies of the nation, presiding at the helm of national affairs. We think that his talent has brought all these popular measures about; but if we only knew the real truth, we should find that these wonderful acts are the result of intercession-influence. In the world that lies beyond, we shall see how often God has answered prayer even in national history; and how many of the measures which have delighted and blessed us have been the fruit of believing prayer in some humble cottage home.
“Mora things are wrought by prayer
Than this world dreams of.”