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Commentary on Exodus 17 verses 8–16
We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Num 21:14. Amalek was the first of the nations that Israel fought with, Num 24:20. Observe,
I. Amalek's attempt: They came out, and fought with Israel, Exo 17:8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses (Exo 17:2), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, Deu 25:17, Deu 25:18. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.
II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,
1.The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, Exo 17:9. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.
2.The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, Exo 17:9. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is (Isa 51:9, Isa 51:10), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Psa 76:2, Psa 76:3. Observe, (1.) How Moses was tired (Exo 17:12): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle (v. 11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone (v. 12); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us - our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.
III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, v. 13. Though Joshua fought with great disadvantages - his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.
IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it (v. 15); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi - The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Psa 20:5. It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam - that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye." (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out (Exo 17:14), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance (Psa 83:4, Psa 83:7); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul (1 Sa. 15), and completely by David (ch. 30; Sa2 1:1; Sa2 8:12); after his time we never read so much as of the name of Amalek. [2.] This is the mean time God would have a continual controversy with him (v. 16): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning (Jer 17:12); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.
For it was not because Moses so prayed that the people were stronger, but because, while one who bore the name of Jesus (Joshua) was in the forefront of the battle, he himself made the sign of the cross. For who of you knows not that the prayer of one who accompanies it with lamentation and tears, with the body prostrate, or with bended knees, propitiates God most of all? But in such a manner neither he nor any other one, while sitting on a stone, prayed. Nor even the stone symbolized Christ, as I have shown.
For it was not without design that the prophet Moses, when Hur and Aaron upheld his hands, remained in this form until evening. For indeed the Lord remained upon the tree almost until evening, and they buried Him at eventide; then on the third day He rose again.
But, to come now to Moses, why, I wonder, did he merely at the time when Joshua was battling against Amalek, pray sitting with hands expanded, when, in circumstances so critical, he ought rather, surely, to have commended his prayer by knees bent, and hands beating his breast, and a face prostrate on the ground; except it was that there, where the name of the Lord Jesus was the theme of speech—destined as he was to enter the lists one day singly against the devil—the figure of the cross was also necessary, [that figure] through which Jesus was to win the victory?
Moses showed this when his hands became so heavy that Joshua the son of Nun could hardly hold them up. For that reason the people conquered when they performed works not carelessly but with full consideration and virtue—not with faltering souls nor with a wavering disposition but with the stability of a firm mind.
See how the type was given through Moses but the truth came through Jesus Christ. And again, on Mt. Sinai, when the Amalekites were waging war on the Hebrews, the hands of Moses were propped up, held by Aaron and Hur standing on either side. But Christ, when he came, himself held his hands extended on the cross by his own power. Do you see how the type “was given” and “the truth came”?
When Moses’ hands were lifted up Amalek was conquered; when they came down a little he grew strong. The sailyards of ships and the ends of the sailyards move about in the form of our cross. The very birds, too, when they are borne to the heights and fly through the air, imitate the cross with their wings outstretched. Trophies themselves are crosses, and so are adorned victories of triumphs. These we ought to have not only on our foreheads but also on our souls so that, thus armed, we may trample upon the adder and the serpent, in Christ Jesus, to whom be glory forever.
When Moses sat on the stone, it prefigured the law resting on the church. But this law had heavy hands, because it did not deal mercifully with those who were sinners but treated them with extreme harshness. “Aaron” means “mountain of strength,” and “Hur” means “fire.” Who is meant by “mountain of strength”? Our Redeemer, of whom the prophet said, “It shall come to pass in the latter days that the mountain of the house of the Lord shall be established as the highest of the mountains.” And who is prefigured by “fire” but the Holy Spirit, of whom our Redeemer said, “I have come to cast fire upon the earth”? Aaron and Hur support the heavy hands of Moses and make them lighter by their support. Similarly the “Mediator between God and men,” coming with the fire of the Holy Spirit, revealed that the heavy commandments of the law, which cannot be borne when taken literally, become more tolerable for us when they are understood spiritually. It is as if he made the hands of Moses light when he changed the weight of the law’s commandments into the strength that comes from confession.
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SUMMARY
Exodus 17:12 vividly portrays the crucial support Moses received during Israel's battle against the Amalekites at Rephidim. As Moses held up the staff of God, Israel prevailed, but his human strength waned. This verse details how Aaron and Hur, recognizing the spiritual significance of his posture, provided practical and steadfast assistance, ensuring his hands remained raised and steady until the battle's end, thereby securing victory through sustained intercession and communal effort.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of Exodus 17:8-16 is rich with literary devices that amplify its profound theological message. Symbolism is paramount, with Moses' uplifted hands serving as a powerful symbol of prayer, intercession, and complete reliance on divine power. The staff of God, held in his hands, further symbolizes God's presence and authority, making the physical act a conduit for spiritual power. The description of Moses' "heavy" hands employs Synecdoche, where a part (hands) represents the whole (Moses' profound physical and spiritual weariness). The narrative also utilizes Contrast effectively, juxtaposing Moses' human frailty and physical limitations with the divine strength manifested through his sustained posture, highlighting God's power perfected in weakness. The entire scene functions as a powerful Allegory for the spiritual battle, where sustained prayer and communal support are presented as essential for victory. The direct correlation between Moses' hands and the battle's ebb and flow (Exodus 17:11) is a clear example of Cause and Effect, emphasizing the spiritual dimension of the conflict and the direct link between intercession and outcome. The steadfastness "until the going down of the sun" emphasizes the prolonged and unwavering nature of the necessary effort, underscoring the theme of perseverance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Exodus 17:12 profoundly illustrates the interplay between divine sovereignty and human responsibility, particularly in the context of spiritual warfare. While God is the ultimate giver of victory, He often chooses to work through human instruments, whose faithfulness and perseverance are crucial. Moses' uplifted hands symbolize a posture of complete dependence and intercession, demonstrating that true victory in spiritual battles is secured not by human might alone, but by persistent prayer and reliance on God's power. Furthermore, the proactive support of Aaron and Hur underscores the indispensable value of community and mutual aid within the body of believers. Even the strongest leaders require support, and the church, as a collective, is called to uphold one another in prayer and practical assistance, ensuring steadfastness in times of challenge and sustained effort in ministry. This narrative teaches that spiritual endurance is often a communal endeavor, where shared burdens lead to shared triumphs.
REFLECTION AND APPLICATION
The scene at Rephidim offers timeless lessons for believers today. We, like Moses, are engaged in spiritual battles that require sustained faith and intercession. There will be times when our "hands grow heavy," when weariness, discouragement, or the sheer duration of the struggle threatens to make us falter. This verse reminds us that it is not a sign of weakness to need help, but rather an invitation to embrace the strength found in Christian community. Just as Aaron and Hur recognized Moses' need and stepped in to provide practical, unwavering support, so too are we called to be "Aaron and Hurs" for one another – upholding fellow believers in prayer, offering practical assistance, and providing encouragement when their strength wanes. Our individual perseverance is often sustained by the collective strength of the body of Christ. This narrative challenges us to identify those around us who might be struggling to keep their "hands up" in their own spiritual battles and to proactively offer the support that enables them to endure until victory is secured.
Questions for Reflection
FAQ
Why were Moses' hands so important in this battle?
Answer: Moses' uplifted hands were not a magical charm but a symbolic posture of prayer, intercession, and complete reliance on God's power. The narrative explicitly states that as long as his hands were raised, Israel prevailed, but when they dropped, Amalek gained the upper hand (Exodus 17:11). This demonstrated that the victory was not due to Israel's military might alone, but to God's intervention, channeled through Moses' persistent intercession. His hands represented the spiritual dimension of the battle, highlighting that divine strength, not human strength, was the ultimate determinant of success.
Who were Aaron and Hur, and why were they chosen to help Moses?
Answer: Aaron was Moses' older brother and divinely appointed spokesman (Exodus 4:14-16), later becoming the first High Priest of Israel (Exodus 28:1). Hur is a less prominent figure, but he is mentioned again as one of the elders entrusted with authority during Moses' ascent of Mount Sinai to receive the Law (Exodus 24:14). While the text doesn't explicitly state why they were chosen, their close association with Moses and their positions of trust and leadership suggest they were reliable, spiritually discerning individuals capable of understanding the gravity of the situation and providing the necessary support. Their presence underscores the importance of trusted, spiritual companions in leadership.
What is the significance of Moses sitting on a stone?
Answer: The stone provided a stable and enduring base for Moses, allowing him to maintain his posture of intercession for the duration of the prolonged battle. It signifies the practical wisdom and resourcefulness of Aaron and Hur in providing sustainable support. The stone, a common biblical symbol of strength, stability, and God's faithfulness (e.g., Psalm 18:2), here serves as a literal foundation for Moses' weary body, enabling his spiritual work to continue without interruption. It highlights that even spiritual endeavors often require practical, physical support.
CHRIST-CENTERED FULFILLMENT
Exodus 17:12 powerfully foreshadows the ultimate intercessor, Jesus Christ, whose sustained work secures victory for His people. Moses, with uplifted hands, stands as a type of Christ, whose own hands were "heavy" with the burden of sin and suffering on the cross, yet remained outstretched in self-sacrificial love and intercession until the work of redemption was complete (John 19:30). While Moses required the physical support of Aaron and Hur, Christ, in His divine nature, intercedes eternally for His saints without tiring (Hebrews 7:25). His victory over sin and death was not dependent on human aid but on His perfect obedience and divine power. Moreover, this passage also points to the Church as the body of Christ. Just as Aaron and Hur upheld Moses, believers are called to uphold one another, participating in Christ's ongoing work of intercession and mutual support (Ephesians 4:16). The sustained effort "until the going down of the sun" finds its ultimate fulfillment in Christ's finished work, which guarantees our victory and perseverance until His glorious return (Philippians 1:6).