An Exposition of Genesis, Exodus · Chapter 17
CHAP. XVII.
Hitherto we have continued the history of Gods providence toward Israel in their 8th stage in the wildernes of Sin. In this, and in the following Chapter we have the history of Gods ordering them to the 11th stage at Rephidim, and the events which fell out there. Moses therefore to clear this short relation here addeth more distinctly this, Num. 33.14, And they took their journy out of the wildernes of Sin and encamped at Dophkah, and they departed from Dophkah, and encamped in Alush and they remooved from Alush and encamped at Rephidim where was no water for the people to drinke, So that in order Rephidim is the 11th, whereas in the account of Moses in this place it is but the 9th stage, as before hath bin noted in a general Analysis of the history from the 12th Chap to the 19th.
Quest. Why doth Moses passe over those two places of Israels encamping which did intervene?
Answ. 1. They were onelyonly places touched at, and of shorter abode, where no extraordinary providences were remarkable, 2. This stage at Rephidim was more remarkable, both for Israels sin, and Gods miraculous indulgence toward them, which Moses intending to relate passeth over the two other lesse observable. This passage being cleared we come to consider the events at Rephidim which eminently and generally are three.
1. Gods ordering Israel into, and out of a grievous tryal by want of water, Ch. 17.1.7.
2. Gods disposing of them to another piercing trial by warre, together with the issue, Ver. 8.16.
3. Gods sending Jethro to visit Moses and Israel, and the good which he left behind him as to the order of government, which is related, Chap. 18. throughout, with several things annexed.
The first event we shall now begin withall, contained in the former verses of the 17th Chap. wherein these more special heads occurre.
1. The occasion of this event, Ver. 1.
2. The event itself which is manifold.
1. Israels chiding with Moses and his reply, Ver. 2.
2. Israels murmuring and charge against Moses, Ver. 3.
3. Moses his appeal to God, Ver. 4.
4. Gods answear unto Moses, ver. 5.6.
5. Moses his obedience to Gods order, Ver. 6.7.
1. The occasion of what happened here, was Israels accesse thither, as we have it thus related, And all the congregation of the sons of Israel, Ver. 1.journied from the desert of Sin thorough their journies according to the mouth of Iehovah, and they encamped in Rephidim, and there were not waters that the people might drink, Readings are mostly the same, all to the same sense, — For mouth some read the word of the Lord, Sept. Vulg. Onk. — Of the mouth of the Lord, Syr. The commandment of the Lord, Sam. Ar.
1. The term of connection of this history to the former, which is read by some as a term of order afterward, by others an illative, therefore, and by ours copulative, which is enough to shew, how one trial is joined to another, or the continued progresse of the Church in its pilgrimage, from place to place, as it is ordered in heaven
2 The matter connected, which is Israels accesse to their 11th stage at Rephidim, and this is the occasion of the events following, about which, the words being plain, these terms may be observed.
1. The subject of the motion, All the congregation of the sons of Israel, Moses being their leader.
2. The motion itself, they journied, or went forward.
3. The term from which, The wildernes of Sin.
4. The way by which, thorough other passages of Dophkah and Alush.
5. The rule unto which they steer their course, by the mouth or word of the Lord, so farre well, for they obeyed the voice of God herein.
6. The term they came at, Rephidim, Ben Uz, add's where their hands were idle from Gods precepts.
7. The condition befalling them there, no water was in that place for the people to drink. Here were they tried with thirst, whether they will wait upon Gods mouth now, or not, as they seemed before to do.
We may learn from it.
D. 1. Motions and trials of the Church are continued and multiplied here in the time of pilgrimage.
D. 2. From Sin to Rephidim, or from hunger to thirst God may carry his congregation.
D. 3. Intermediat passages may be to the Church between extream trials.
D. 4. Gods mouth or word is the onelyonly rule of his Churches motions.
D. 5. The Church must encamp where the word of God determins.
D. 6. Wants and hardships may attend Gods people where he bids them pitch, Ver. 1.
2. The events following upon this occasion come to be considered in their order, as before proposed,
1. Israels chiding with Moses, &c. thus delivered,Ver. 2. and or therefore the people did contend, strive or chide with Moses, and said give ye us waters, and let us drink: and Moses said unto them, why contend ye with me? Why do ye tempt Jehovah? — Give thou waters, Sept. Vulg. Sam. Syr. But it is in the plural, give ye, &c. so Hebr. Onk. and Ar. Here,
1. Israels contention with Moses, whereabout note.
1. The term connecting, which may be illative or copulative therefore, i. e. For want of water; or and or upon that occasion also, they strive again,
2. The subject contending, which is, a sinful discontented people, whom God now again afflicted,
3. The object, Moses the instrument of mercy, not without Aaron,
4. The contention itself, whereof,
1. The form, was in bitter invectives, striving, railing, reproaching and reviling him.
2. The matter of it, which is a most unreasonable demand, give ye us waters that we may drink, or, and we will drink or let us let us drink; this was a meer quarrel pickt; for alas! was he able to create rivers? &c.
2. The reply of Moses to them in a double expostulation,
1. About himself as guiltles, Why contend ye with me? Or why do ye revile or reproach me as if I had brought this evill on you? I am free from any hurt to you.
2. About God the judge and inflicter of this misery, Why tempt ye Iehovah? Is he not your judge? Are ye stronger than he? Why do ye so bitterly grieve his spirit? It will turn to your ruin. In this they questioned Gods presence, and providence toward them, as in verse the seventh.
Q. Was this the same chiding with that Num. 20.4?
Answer. 1. Some have thought so but amisse. 2. Many circumstances shew that they were distinct.
1. In time, that being many yeers after this.
2. In place, that being in the desert of Sin, this at Rephidim.
3. In Gods commission, here he bids them strike the rock, there onelyonly he commands them to speak unto it. These and other things distinguish them.
We observe.
D. 1. Every streit is an occasion of stirring up the wicked to sin.
D. 2. Vnbeleeving and impatient sinners fall out with Gods instruments, when himself smites them.
D. 3. Desperat sinners in their streits unreasonably demand from creatures, what God alone can do.
D. 4. Vnreasonable transgressours are apt to rail and revile the innocent ministers of God.
D. 5. Gods faithful ministers desire patiently to suffer the unreasonable strivings of sinners.
D. 6. Gods innocent servants may justly turn away undeserved reproofs from themselves, so Moses.
D. 7. Rising up against ministers is a high temptation of God himself.
D. 8. Gods faithfull instruments labour to shew men their unreasonablenes in their temptation of God. Ver. 2.
2. The next event is Israels further murmuring and charge against Moses, And the people thirsted there for water, Ver. 3.and the people murmured against Moses, and said, why is this? Thou hast made us come up out of Egypt, to kill me, and my sons and my cattel with thirst, Readings agree. OnelyOnly where the Hebr. expresse it me and my sons, &c. The 70, Vulg, Sam. Ar. Syr. read us and our sons, which is all one in sense, though in the original the people speak as one man, and so Onkel. reads also. Herein we may note,
1. A further occasion of their repeated sin, the people thirsted in that place which was a soar trial; but yet not tending to make them murmur, but lye low and look to Jehovah in this case; though they make a contrary use of it.
2. Their further Sin against Moses in these acts,
1. In murmuring at him with mischievous intents, the people generally stormed at him, and that as if they would have stoned him, as he tells God, ver. 4.
2. In expostulating with him about the present event, For what is this? What no water? What a strieght is this? All aggravating their misery.
3. In charging him again with murderous intentions. Thou hast brought us up out of Egypt to kill us, and our children, and cattel with thirst.
1. The design charged is murder of the whole Church of God at once.
2. The way of execution by thirst, this is the third time of such an opprobrious charge against Moses within a very few dayes.
Quest. Why did God thus try them now with thirst?
Answ. 1. There was sin enough among the people to pull down such a visitation, which justifyeth it. 2. Gods will on this & all trials is reason sufficient. 3. God seemeth not to do this in vengeance, but to manifest his glory in supplying, and trying their faith and obedience thereby.
And teacheth us.
D. 1. Gods stroak on people in thirst or otherwise may fall bitterly when they tempt him.
D. 2. The pinching pain of thirst or other judgments makes sinners uncapable of counsel or conviction.
D. 3. Pressing plagues increase murmuring in wicked transgressors.
D. 4. Vnbeleeving murmurers expostulat about judgments as if they were causeles.
D. 5. Vnreasonable sinners will invent the cause of their trouble, to be from the designs of Gods servants against them.
D. 6. The foulest practises of murder and blood, wicked murmurers usually charge upon Gods most faithful ministers of their good, V. 3.
3. The next event is the appeal of Moses unto God in these words, Ver. 4,Ver. 4. And Moses cryed unto Jehovah saying, what shall I do to this people, yet a little while and they will stone me, — Moses prayed unto the Lord. Onkel. Syr. Here note,
1. The appellant, Moses, under the pressing cryes of murmurers.
2. The judge of the appeal, Jehovah, who brought Israel out of Egypt into the present streit and trial by want of water.
3. The appeal itself, whereof,
1. The form is expostulatory, somewhat passionat, as if he were at his wits end in thinking what to do for the appeasing of the people, he breaks out, Lord, what shall I do unto them?
2. The matter seems to be a desire of direction from God, although passionatly exprest, for his demeanour unto the people in the present streit, as if he had said, Lord I pray thee tell me what I shall do as to this people.
4. The urgent reason of this appeal, and that was the danger imminent upon him, they be almost ready to stone me, or, yet but a little while, if thou step not in for my help, my life is at stake, they will surely stone me, and so spill my blood without cause, and bring wrath upon themselves.
Quest. How did Moses know this?
Answ. 1. It is safely presumed that however this threat were not mentioned before among their murmurings, yet such passages were let fall; upon which account Moses tells God of it in this place. 2. The fear of Moses did not arise upon light ground, but doubtles from such menaces uttered against him, neither was the fear unbeleeving nor sinful; but natural, incident to the best of men, for self preservation.
It learneth us.
D. 1. Just cryes and appeals to Jehovah are the best means for Gods servants to use against the violent threats of men.
D. 2. When Gods ministers know not what to do against assaults of murmurers it is best to seeke help of God.
D. 3. There is but alittle between the ministers of salvation and death, from unbeleving murmurers, if God do not put in and save them in time.
D. 4. Jehovah alone can bound the fury of the wicked and save his people.
D. 5. Passionat may be the cryes of Saints to God from fear, and yet in faith, Ver. 4.
4. The next event is Gods answear to Moses, Ver. 5th and part of the 6th which is two wayes exprest,
1. By way of command, Ver. 5th,Ver. 5. And Jehovah said to Moses passe on before the people and take with thee of the elders of Israel, and thy rod, that, wherewith thou smotest the river, take in thy hand and go, Readings are mostly the same. — The river Nilus, Ar. Wherein we have to note,
1. The power commanding, the same to whom Moses cried, Jehovah said to Moses.
2. The command imposed which seems to be threefold.
1. For a further motion in Rephidim, passe on thou before the people, go in their sight and before them toward Horeb.
2. For his associats take with thee of the elders of Israel; that is, the heads of the families, some of them who might be competent witnesses.
3. For his instrument to be assumed also, And thy rod, that, wherewith thou smotest the river, take in thy hand and go, The rod or staffe wherewith the miracles in Egypt were done, and the river there smitten; for that of Nilus was more properly so called than the sea. This instrument he must reassume and go.
Quest. Why doth God bid him go? &c.
Answ. 1. Not to expose him to greater danger. 2. To magnify himself and Moses yet more by it.
Quest. Why was he to take the elders?
Answ. 1. It was Gods will to order it. 2. It may be, they were murmurers among others, therefore God will convince them. 3. It is probable, to be witnesses of the miracle in bringing water out of a flint, Ps. 114.8. It was also that by them Gods works might be declared to others.
Quest. 3. Why was he commanded to take his rod?
Answ. 1. God needed it not, but will have this instrument at his pleasure, 2. It was an embleme of Moses his power derived from God at first. 3. Gods mind at this time was that the rock should be smitten with it.
2. Gods answear to Moses is by way of promise as followeth, Ver. 6.Ver. 6. Behold I will be standing before thee there upon the rock in Choreb, and thou shalt smite the rock and waters shall come forth out of it, and the people shall drink, Readings mostly agree, — I stand there before thou come to the rock, &c. Sept. — I will raise a signe unto thee upon a flint, &c. Ar. — Thou shalt see the footstep of a foot, B. Uz. In all this we have these things considerable.
1. The note of demonstration pointing out the promise following, as the great incouragement to Moses, which consists in these heads,
1. Gods presence and appearance to Moses on the rock, as some read Gods preventing him to be there before him; the summe is …, Gods presence to help him when he should come thither, which is noted,
1. Punctually by the place, the rock in Choreb.
2. Visibly as to the person, before thy face.
3. Effectually in his posture, there God promiseth to stand, and be ready to effect what he promiseth.
2. Gods help to Moses, Thou shalt smite the rock, wherein though this may seem a slight matter; yet in this is the promise of the means, whereby the refreshing shall come to Israel, and in this we may note,
1. The subject smiting, Moses in faith.
2. The object smitten, a rock, very unlikely to give out water, a flint as some read.
3. The smiting itself, striking it with his rod, which was as unlikely meanes to bring out water. This God will have done when he stands by.
3. The seasonable effect of the issue, water shall come forth out of it, & the people shall drinke. The effect is twofold.
1. Water shall come out of the rock, which is a miraculous worke for stone to give water.
2. The people shall drinke, which was satisfaction unto them, to cease their murmuring and secure Moses from their hands. All this is under promise.
Quest. What Horeb was this to which God directs Moses?
Answ. 1. Not that of Sinai, Ch. 19. Thither they were as yet not come. Yet, 2. The name is thought by some to point out the whole tract unto Sinai. 3. It seemes to be that which is called the mount of God, Ex. 3.1, Ex. 18.5.
Quest. How did God stand on the rock?
Answ. It is likely in the same way as he appeared unto Israel in the pillar of a cloud, for this was notably visible to Moses and the elders.
Quest. Was there a spiritual use of this?
Answ. Yea, to some it was so, but not unto all, for so we find it applied by the apostle, 1 Corin. 10.4.
Quest. Why must Moses strike the rock?
Answ. 1. God needed it not, 2. Yet God will have it as a signal, 3. Hereby doth he honour Moses before these who murmured at him.
5. The last event is the obedience of Moses unto God, which stands in two particulars,
1. In doing all that God commanded, And Moses did so in the eyes of the elders of Israel, Ver. 6.Readings agree. Herein note,
1. The term of connection, knitting obedience to commands.
2. The subject of this obedience, to Moses Gods servant.
3. The matter of obedience, he did so as God commanded.
4. The witnes of this obedience, the elders of Israel that saw him do it, V. 6.
2. In making a monument for remembrance of all this providence, by putting a double name upon the place;Ver. 7. And he called the name of the place Massah, temptation and Meribah strife because of the contention of the sons of Israel, and because they tempted Iehovah, saying, is Iehovah in the midst of us, or not? Readings mostly to the same sense, — Is the majesty of the Lord, &c. Onk. — Is the light of God found among us or not? Ar. In this we have to consider.
1. The monument itself, in a double name imposed.
1. The imposer, Moses by power from God.
2. The object of imposition, the place where they were.
3. The name itself
1. Temptation.
2. Strife.
2. The reason of it, which is twofold, as expressed.
1. Because the children of Israel did chide and strive with Moses,
2. Because there they tempted Jehovah saying, is the Lord among us or not? which expostulation implieth a denial of Gods presence with them.
Quest. Why was this name here imposed?
Answ. 1. God would make an impression of their sin upon themselves. 2. God would hereby commit to posterity, that they might fear to tempt God, and strive with his Ministers. 3. A memorial of mercy. He providing for them, when these sinned.
From it observe we.
D. 1. In the midst of threatnings God commands his servants to walk safely. Goe.
D. 2. God may vouchsafe some murmurers to go along and see his miracles wrought by his servants, but not all.
D. 3. God may command the use of signals for miracles though he need them not. Ver. 5.
D. 4. God usually seconds his commands with promises unto his servants.
D. 5. Gods presence for expedition works all his wonders.
D. 6. God will honour his instruments in working miracles as himself.
D. 7. God will give the mercy effected which he promiseth his servants.
D. 8. Murmurers fare the better, and have mercies by beleevers, who obey God.
D. 9. Gods ministers are and must be exact in doing Gods commands before all men. Ver. 6.
D. 10. It is Gods pleasure to make places monuments of mens sins by his naming them.
D. 11. Temptation of God and contention with his servants usually go together.
D. 12. It is high tempting of God to call in question his gracious presence with his people. Ver. 7.
2. The next great event befalling Israel in Rephidim is a dreadful warre ordered by God, and managed by Amalek against them, when they were now faint for want of water, and in the expectation of a redresse. Herein we may note,
1. An assault made on Israel. Ver. 8.
2. The defense made against Amalek, Ver. 9.10.11.12.
3. The issue of the warre, Ver. 13.
4. The consequent acts upon this issue, Ver. 14.15.16.
1. The assault of Amalek upon Israel, we have briefly asserted Ver. 8.Ver. 8. Where readings are to the same sense, Herein these terms occurre,
1. The term of connection which knits this event to Israels former murmuring; this some read as copulative, connecting this judgment to their former sin; some make it a term of order, and so shewing the cause of this plague comming on Israel now: which doubtles the Lord so ordered that it should follow at the very heeles of their reb…llious murmurings, and tempting of him.
2. The assault itself asserted, wherein are,
1. The assailant Amalek, not here noting a single person,Ver. 8. as somtimes, but the body of a nation, taking name from Duke Amalek, the son of Eliphaz the son of Esau who was brother to Jacob, Gen. 36.15.16.
2. The assailed, Israel; the whole camp in their intent;Ver. 8. but actually the hinder most of them, and that when they were faint and feeble, as Moses elsewhere notes to aggravat Amaleks cruelty, Deut. 25.17.18.19. And these giving them no offence or provocation. Some say the tribe of Dan, Ben. Uz.
3. The assault expressed in two words,
1. Of motion, they came, that is, doubtles from their own place,Ver. 8. in the south of Arabia where they dwelt; having heard of Israels motion, they doubtles pursued them and overtook them.
2. Of action, they sought, Ver. 8.or made warre with Israel; that is, they fell upon some of them and smote them with the edge of the sword; and intended nothing but death unto the whole host of Israel; some say they were men of the tribe of Dan, whom the cloud did not protect by reason of their idolatry, but this is groundles; all Israel were equally sinners, and deserved all alike; however God suffered some of the reer of Israel to fall.
4. The place of the assault,Ver. 8. it was in Rephidim, where they were murmuring for water.
Quest. Why did Amalek now assault Israel?
Answ. The reason is considerable.
1. Upon Gods side, in whose hand this was ordered; now as to his judgments, they are all righteous,
1. He seems to let Israel know the weight of sin in murmuring, by this first commanding the sword to trouble them.
2. Yet was it in grace, for God intended and effected victory for Israel.
3. It was to the initial destruction of Amalek.
2. But upon Amaleks part, the reason could be nothing but the violence of sin; some conceive from the old grudge between Esau and Jacob, which might be rooted in posterity: but at present more probably, it was their evill eye at the Church of God; hearing what things God had done for them, and therefore now intended to bury them in the wildernes, and make their memory to cease, for we read of no provocation here given them, to fall upon a weake and feeble people.
It teacheth us.
D. 1. New plagues for new murmurings God can make to follow sinners at the heeles, Connect.
D. 2. Greatest enemies to the Church God may make to arise from the Fathers of it.
D. 3. The weaknes of the Church is an occasion unto bloody adversaries to oppresse them.
D. 4. It is proper for Amalek upon no cause to fight, and destroy Israel.
D. 5. The place of murmuring may proove the place of revenging.
D. 6. Whatever enemies intend, God orders all their violences against his Israel for good, V. 8.
2. The defense made upon Israels side next followeth: wherein we have to note,
1. Counsel given and taken about this, Ver. 9.
2. Counsel acted as to this defense, Ver. 10.
3. Various events in the managing of this warre, Ver. 11.12.
1. The counsel given and taken hereupon followeth,Ver. 9. And Moses said to Josuah chuse for us men, and go thou out and sight with Amalek, to morrow I will stand upon the top of the hill, and the rod of God in my hand, Readings all tend to the same sense, only some words varied. Ar. choose out for thyself mighty men, and go smite Amalek to morrow. Sept. — And the rod with which all miracles have bin done before God, shall be in my hand, Onk, — Having or carrying the rod of God, &c. Syr. Ar. In this passage we have to note,
1. Counsel given by Moses to Josua for doing his part in managing this warre, wherein note,
1. The counsellour, Moses from God, with authority advising as to the present state.
2. The party counselled, Josua, designed at this time, for this part of the work.
3. The advise itself given as to three things.
1. For choise of men unto this expedition; he knowing well the state of the tribes.
2. For marching, go thou out captain of the host, lead them to the battel.
3. For fighting, go and fight with Amalek, that is fallen upon our reer.
2. Counsel taken by Moses from God, as to what concerned him in the present expedition.
1. As to his station I will stand upon the top of the hill, which doubtles was to do his part in waiting upon God, and attending him in this streight, which was by praying.
2. As to his signal action, And the rod of God shall be in my hand, this no doubt was done by the word of the Lord now, as in former times, not that God needed it, but that Moses might be obedient and do it.
3. As to the time, to morrow shall all this be done, you shall do your part, and I will do mine.
Quest. Why doth Moses allot Josua the part of leading the host?
Answ. 1. Not as laying down his supremacy under God. 2. But from God to initiate Iosua in the military services. 3. As to himself, he keepes the oversight, and by the word at prayer, and the rod, he ingageth God in the warre against Amalek.
This will instruct us.
D. 1. In case of oppression by hostility God doth allow his Israel to make their defense.
D. 2. God in his wisdom orders several parts to several instruments for safety.
D. 3. God will have choise men to prosecute the defence of Israel by warre, when he calleth thereunto.
D. 4. Some instruments God points out for praying and waiting on God in the defence of his Church.
D. 5. Signal attendance upon God in his own way is needful, when he calleth for it.
D. 6. Counsel for praying and fighting given by God, and taken from him, is defensive to his Church. Ver. 9.
2. The next thing in this defensive part is the counsel acted. V. 10.Ver. 10. And Iosuah did as Moses had said unto him to fight with Amalek, and Moses & Aaron & Chur went up to the top of the hill. All readings to the same sense. — And going out he encountred with Amalek, Sept. Here we have two parties acting for Israels defence, according to advise,
1. Josuah followes the word of command given unto him by Moses, he chose men and marched, and fought with Amalek to repulse him, he keepes close to time, & worke, as he had in charge.
2. Moses also act's his part, and takes assistance with him for his help in attending on God, and contending for Israel against Amalek.
1. The ascendents here are,
1. Moses principal, whose work was with God.
2. Aaron and Chur accessories.
2. The place of ascent. The head or top of the hill where he was to meet with God, and shew the signal of help unto Israel.
3. The ascent itself, they went up, which action is Synecdochical, and takes in all these things done there in order unto Israels salvation, as prayer, faith, expectation from God, &c.
Quest. Why went Moses to the top of the hill?
Answ. 1. It seems to be so ordered by God. 2. It was a place not onelyonly for meditation and prayer, but for manifestation of Gods respect to Israel. It is therefore reasonably conceived that he lifted up his rod from thence in the view of Israel to do wonderfully thereby, as he had done before to destroy the Egyptians, so now to vanquish Amalek.
Quest. Why doth he carry these associats?
Answ. 1. It seemeth not to be without the direction of God. 2. The men themselves were able, Aaron a Prophet of the Lord, and Chur a prince of the tribe of Judah, the son of Caleb, the son of Ezron, the son of Pharez, the son of Judah. 1 Chron. 5.9.18.19. One afterward left in charge with Aaron to judge, while Moses was in the mount with God. Ex. 24.14.
Learn we here.
D. 1. Counsels for defence of Gods Church are not onelyonly to be given, and taken, but acted.
D. 2. Fighting with Gods enemies is good, when done at Gods command.
D. 3. Ministring and praying work must be done to God in making resistance to his enemies.
D. 4. The top of the hill where God may be revealed, and whence the Church may be comforted, is fittest for intercessours.
D. 5. Good associats in praying are sweet helps to save the Church.
D. 6. Gracious instruments are ready and obedient to climb hills to God for his peoples relief, Ver. 10.
3. In managing this defense several experiments are obvious, as to the use of means about the issue of the battel, and successe of the day, which are these,
Ver. 11.1. Somtimes the prevailing of Israel, And it was when Moses lifted up his hand then Israel prevailed, Readings are all to the same sense, yet in variety of terms. — When Moses lifted up the hands, Sept. — His hands the men of Israel, &c. Onk. — Israel was mightier, Sam. — Israel did overcome, Ar. Vulg. Wherein we have to note,
1. The means used, Moses lifted up his hand or hands; so the letter is plain,
2. The issue, Israel got ground, grew great and prevailed against Amalek.
2. Somtime the prevailing of Amalek, And when he let down his hand then Amalek prevailed, Ver. 11.Readings concurre in sense, but terms here vary also, hands for hand; men of the house of Amalek. Amalekites for Amalek, Onk. Ar. overcome and were mightier for prevailed, Ar. Vulg. Where the letter is plain, Here note,
1. The defect of means, The letting down the hand or hands of Moses.
2. The disadvantage then to Israel, Amalek then prevailed, and Israel was worsted. Ver. 11.
3. The support of Moses under some deficiency wherein we have to observe,
1. The falling,Ver. 12. And the hands of Moses were heavy, Readings mostly the same. — His hands were weary, Syr. Herein also note,
1. The subject spoken of, Moses the great instrument of salvation, who had done mightily for Israel before.
2. The signal help of this subject, His hands, as here in the plural but before in the singular, which were used in some signal means or other for Israels help.
3. The weaknes attributed, they were heavy, or weary, apt to fall, and hang down.
2. The support given him by his assistants,
1. To his body being weary with standing all the time of the conflict,Ver. 12. And they took a stone and put it under him and he sat upon it, Wherein these terms are.
1. The taking of a stone by Aaron or Hur.
2. The putting of this under him to hold up his body.
3. The session of him thereupon, all clear in the letter.
2. To his hands,Ver. 12. And Aaron and Hur staid up his hands, one on this side, and one on that side, Readings are to the same sense, some in other terms. — They sustained on both sides, Vulg. — On the right hand and left, Ar. Here the letter is plain,
1. The sustainers, Aaron and Hur.
2. The sustained, the hands of Moses.
3. The sustentation, they were made steady, right and left.
3. The event hence arising,Ver. 12. And there was to his hands firmnes or fidelity until the sun set, or was gone down, — The hands of Moses were stedfast to the, &c. Sept. Sam. — Were stretched out in prayer. Onk. — Upheld. Ar. — Were in fidelity, Syr. — His hands were not weary, &c. Vulg. These terms occure here.
1. The subject of this event. The hands of Moses.
2. The affection or state incident to them, firmnes, stability, expressed by a word noting fidelity.
3. The continuance, until sun set, long enough according to Gods appointment to give Israel the victory.
Quest. 1. What is meant by the hands of Moses?
Answ. 1. Doubtles in the letter, his bodily hands, as signals of some more inward parts. 2. Under these the heart and spirit of Moses is included as in several other passages. Psalm. 141.2.
Quest. 2. What is meant by the lifting of them up?
Answ. 1. It is a metonymical phrase, and thereby is signified,
1. Some mighty prayer, which doubtles was a main matter intended here. 1 Tim. 2.8. Ps. 28.2.
2. Somtimes signal incouragement unto duty, and successe, as the lifting up of the brazon serpent to Israel, and the rod of God at this time to Josua. Joh. 3.14 Num. 21.
Quest. 3. What is meant by letting them down?
Answ. In contradistinction to the lifting up it may note,
1. A deficiency of strength and Spirit in prayer, which might be caused by extraordinary spending himself in prayer, and not from natural faintings or wearines of his body without it.
2. A deficiency of that signal incouragement which Moses gave by the rod in his hand to Josua and Israel. So his hands were heavy.
Quest. 4. How did the successe of the day depend upon these actions of Moses?
Answ. 1. Not naturally, for so it depended upon God alone. 2. Signally they might, as noting Gods assistance or withdrawing by lifting up, and letting down the hands. 3. Subordinatly, and as by way of means, strong prayer might help victory, and weak may remit it.
Quest. 5. What was meant by putting under the stone?
Answ. 1. In the letter doubtles it notes a very stone to support the weary body of Moses, being worn with waiting and wrastling with God. 2. It is applied by some mystically to Christ, the support of his, that is a conjecture. 3. It may morally note, sutable help from God in his saints deficiency.
Quest. 6. What is meant by Aaron and Hur, and their work?
Answ. 1. Doubtles their persons holding up the weary hands of Moses. 2. Their assistance, and joyning of hearts, and hands with him to help on victory for Israel against Amalek, Ver. 12. Other allegorical glosses are vain.
3. After this followeth the issue of the warre, And Josua discomfited Amalek and his people with the edge of the sword, Readings to the same sense. OnelyOnly some read — He made them fly with slaughter of sword. Sept. Vulg. Others, — He broke them to peeces & smote them. Onk. Syr. Sam. — He cut them of, Ar. Here we have a total victory obtained by Israel over Amalek. Wherein note,
1. The general who beareth the name of it, Iosua, with his host, so assisted by Moses from God.
2. The party vanquished Amalek, which seems here to be a personal name, and noting the King; however other names were assumed afterward, as Agag, and the whole host of his under the name of his people.
3. The conquest itself, he weakned or discomfited them with the edge of the sword, that is by slaying many, & driving the rest to flight, for they were not all destroyed now, neither could Israel pursue the victory upon them. Ver. 13.Ver. 13.
Whence we observe.
D. 1. Hands of creature-instruments may be helpful under God, to give his Church successe against its enenemies.
D. 2. Such hands lifted up to heaven in prayer, and for incouragement, God doth assist unto prevalency.
D. 3. Hands hanging down and feeble in prayer, may give oportunity unto enemies to prevail.
D. 4. Such languishings after strong struglings, God somtimes orders upon his choisest servants.
D. 5. Doubtful may be the fight of Israel as to successe against its enemies for a time, Ver. 11.
D. 6. Heavines of flesh and spirit in contending with God for Israel may somtimes befall Moses. Mat. 26.41.43.
D. 7. Sutable supports under such delinquencies are very requisite for Gods servants. Christ the stone to us.
D. 8. Good helpers to strengthen hearts and hands in faintings are specially useful.
D. 9. By such helps souls may be stedfast and faithful unto God unto time of victory. Ver. 12.
D. 10. Moses praying and Josua fighting, Amalek must fall, when prayer puts the edge on the sword, it is fourbished to the slaughter.
D. 11. It is Gods just ordering that they who first oppresse with the sword, shall perish by the sword. Ver. 13.
4. The last thing in the history of this first warre with Amalek is the consequent use of it, which God will have made, Ver. 14.15.16. Wherein we have,
1. The command of God to Moses about this, And Iehovah said to Moses write this for a memorial in a book, Ver. 14.and put it in the ears of Josua, that wiping I will wipe out the remembrance of Amalek from under the heavens, Readings are to the same sense, — write this monument, — Give it to the ears of Josua, — Read it, — Set it before Josua, all to the same purpose. Here note,
1. The term connecting the following injunction to the foregoing Providence in Israels victory.
2. The power injoyning, Jehovah who gave it.
3. The subject of the injunction, Moses, who had bin the main instrument in begging the victory.
4. The injunction itself laid on him, what God would have Moses do upon so eminent a victory which he gave them, that a feeble company of pilgrims in the wildernes should quash such a formidable enemy armed with malice, cruelty, and power, and this is some duty answearable thereunto, of which we have to consider,
1. The form of it, how it is to be done, twofold,
1. To commit unto writing, write this memorial in a book or for a memorial as ours,
1, The act is to write.
2. The object is that memorable work which God now discovered about Amalek.
3. The instrument, in a book or rolle which was to keep things in for the future, and not a table which is plain, and open, and contains matters of present use.
4. The end, to be remembred, or for a memorial, to be a future memorandum.
2. To speak and publish it in the ears of Josua which was for a more immediat use, wherein,
1. The party delivering or speaking as injoyned is Moses, who must give Gods message.
2. The subject to whom this is to be delivered, is Josua, he that was next to succeed Moses in charge.
3. The way of conveying, is by putting it into his ears, causing him to hear and know what God had now revealed to Moses.
2. The matter thus to be written or spoken, that wiping I will wipe or blotting I will blot out the remembrance of Amalek from under heaven, Which is a dreadfull threatning for the future, against all the race of Amalek to take away all remembrance of the name, wherein occurre,
1. The power threatning, Jehovah who had now begun with them and given them this earnest.
2. The object of this threatning, the race of Amalek in all their generations.
3. The threatning itself, utterly to destroy in time root and branch of them, that none should continue the name of them in the earth, wherein a totall extirpation is threatned; which afterward was done partly in the times of the judges, and partly by Saul and David, and the last we find executed upon Haman in Esters time, he was an Agagite and seemeth to be of the royal family; some Rabbins look upon an Amalek in the times of the Messiah.
Quest. What book was this mentioned?
Answ. 1. Conceits are various, and many idle, 2. The truest conjecture is, that it is this very book of Moses where we find it written; and that upon the account of this command.
It learneth us.
D. 1. Jehovahs victories over his Churches enemies he giveth in charge to be recorded.
D. 2. Writing and tradition are both Gods wayes of recording his works for future ages.
D. 3. Gods book is the best record of his mighty works done for his Church.
D. 4. A memorial would God have kept by the records of Gods works to men.
D. 5. God hath irreconcileable displeasure against some enemies above the rest.
D. 6. Blotting out of the names of such enemies will God make, who would blot out the name of his Church. Ver. 14.
2. The obedience of Moses followeth, Ver. 15.16. Wherein we have to consider these particulars,
1. The work which he doth in answear to Gods word, and that is twofold,
1. His erecting an Altar,Ver. 15. And Moses duplicate page duplicate page built an Altar, Readings mostly agree, Herein,
1. The builder is Moses, He at Gods beck.
2. The structure is an Altar, an instrument for worship by sacrifice.
3. The work is the erecting or building of it.
2. His naming it, And he called the name of it Jehovah nissi, — My refuge, Sept. — And sacrificed before the Lord who had done wonderful things for him. Onk. — The Lord my banner, Ar. — Sam. as Hebr.
1. The imposer of the name is Moses from God.
2. The subject of imposition is the Altar made.
3. The name imposed, is The Lord our banner, of which that structure for present was a signal remembrance; & the worship thereby done, really expressing Jehovah to be their banner displaid in victory.
Quest. How doth this answear the command for writing and speaking?
Answ. 1. It excludes not a direct answear to that, for that was done besides, 2. This also answeareth the main drift of the command which was to make a memorial of Gods wonderful works which was best done by his worship, Ver. 15.Ver. 15.
Ver. 1.3. The reason of all this rendred, And said because the hand upon the throne of Jah, Iehovah will have warre with Amalek from generation to generation; various are the readings, — For with a hidden hand will God warre, &c. Sept. — With an oath this was spoken from the face of the terrible one, &c. Onk, — The hand is upon the throne. Sam. — Now have I that I may swear by the throne Ar. — Behold the hand upon the seat, Syr. — The hand of the throne of the Lord and the warre of the Lord shall be against Amalek, &c. Vulg. The reason here in general, is Gods ingagement against Amalek for ever, upon which account he is stiled Israels banner, but herein more expressely we have.
1. The form of ingagement as it is most generally conceived, which is by way of Oath, the hand upon the throne of Iah, an Hebraism, for, the hand of Iah upon the throne, which by all the Caldee paraphrasts is rendred as the form of Gods swearing.
2. Some look upon this hand to be Amalecks, now set against the throne of God which is his Church, and so it is made the reason of Gods warring with him.
3. Others take the hand of Iah for his power, and the ingaging of it in warre against Amalek: but the first and more general interpretation is most probably the best here, as ours read, because the Lord hath sworn.
2. The matter of Gods ingagement, That Iehovah will have warre with Amalek from generation to generation, which we read continued to Esters time, B. Uz makes three gradations,
1. Of that age.
2. Of the Messiah.
3. Of the world to come.
The burden tends to the utter destruction of Amalek, enemy to Israel.
And teacheth us.
D. 1. Worship-memorials are the best monuments of Gods glorious victories in the Church.
D. 2. In all such worships-memorialls Jehovah must be known to be his Churches banner, Ver. 15.
D. 3. Gods oath against his Churches enemies is a strong reason of naming him their banner.
D. 4. God hath sworn successive destruction to all of Amalek to the end.
D. 5. Gods hand upon the throne hath power enough to make good his oath against his enemies.
D. 6. Amaleks hand against Gods throne justly raiseth warre for ever from Jehovah against him. V. 16.
3. The third and last remarkable event upon Israel while they were in Rephidim, is Jethroes visiting of Moses and them, with the consequents as declared in the whole 18th Chapter.