EXODUS 17:1-16 Two Attacks Turned to Blessing

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1 EXODUS 17:1-16 Two Attacks Turned to Blessing Review Chapter 16 of Exodus begins with chronological detail, setting the time of this event on the fifteenth day of the second month (16:1). This is just one month since Yahweh had so miraculously rescued them from a cruel bondage in Egypt (see 12:2, 6, 29, 31). The point of this chronological detail is to realize that these Israelites bitterly complained at least three times since they had left this land of evil oppression (see 14:11-12; 15:24; 16:2-3). How could they so vigorously and faithlessly grumble with dissatisfaction after the stupendous miracles performed with the ten plagues, the parting of the sea, and the guidance of the pillars? They are definitely suffering from spiritual short-term memory loss for all Yahweh has done for them! By today s standards their diagnosis is S.A.D.D. (spiritual attention deficit disorder)! Yahweh would have been totally justified in sending some plague upon these dissatisfied, disorderly, disobedient people, or at least give them a harsh censure. However, not even a word of rebuke is mentioned at this point. Instead, He responds to their unbelief with these words: I will rain down bread from heaven for you. The people are to go out each day and gather enough for that day. In this way I will test them and see whether they will follow my instructions (16:4). He promises to provide for them rather than pronouncing a punishment upon them. What grace! Moses and Aaron follow Yahweh s lead in how they communicate with the Israelites in 16:6-8. Here are four principles of communication in how they handled this conflict: [1] Look back to the past ( the LORD brought you out of Egypt ), [2] look forward to the future ( you will see the glory of the LORD ), [3] look into the object of the complaint ( Who are we, that you should grumble against us? ), [4] look up to God s provision ( He gives you meat and all the bread you want ), [5] look at the spiritual implications of complaining: you are not grumbling against us, but against the LORD ). Over and over again in Scripture we are told that Yahweh is sssslllloooow to anger (see Nehemiah 9:17; Psalm 103:8; 145:8; Joel 2:13; Jonah 4:2; Nahum 1:3). However, He does get angry, and so does His servant Moses (16:20). This is warranted, since a significant minority of the Israelites violated the clear command of Yahweh in how that collected the daily manna. Here is a miraculous provision from the hand of God, and they still want to do it their own way! Some people don t get it unless they are chewed out by someone in a position of authority. This is one aspect of leadership that Moses, or any other leader, can do without, however necessary. It is sinful human nature to twist God s loving commands and direction in life into seemingly irrelevant rules that appear to prevent someone from being truly happy. A clear case in point has to do with the Sabbath (see 16:21-26). This is not a time of bondage due to tedious and repressive regulations. Rather, the Sabbath day was designed to be specially set apart ( holy ) for God s people, so that they could take delight in Him rather than being caught up with their own routine ( rest ). This is Yahweh s special provision of spiritual R & R. What is then surprising in the narrative is that Yahweh appears to harshly criticize His faithful servant in 16:28: Then the LORD said to Moses, How long will you refuse to keep my commands and my instructions? How unfair! Not really. The word you here is plural in the Hebrew. Yahweh is simply telling Moses about His displeasure with these people and wants him to pass this information on to the Israelite community. Not only are many blatantly disobedient, there is not one word of thanksgiving to Him in this entire narrative. How ungrateful! General Observations on Exodus 17:1-16 There are ten commands in this passage: - Give us water to drink (17:2). - Walk on ahead of the people (17:5). - Take with you some of the elders of Israel (17:5). - Take in your hand the staff with which you struck the Nile (17:5). - Go (17:5). - Strike the rock (17:6).

2 - Choose some of our men (17:9). - Go out to fight the Amalekites (17:9). - Write this on a scroll as something to be remembered (17:14). * - Make sure that Joshua hears it (17:14). It is difficult to decide which of these commands is the most important, since so many stress action especially with reference to God s mighty power ( the staff in 17:5). However, I feel that the concept of a memorial in verse 14 really does stand out the most, particularly in light of the Israelites problem of spiritual short-term memory loss (S.A.D.D.). It s one thing to experience Yahweh s gracious provision; it is another thing to remember it on a daily basis! The key words are quarreled/grumbled (17:2, 3, 7), test (17:2, 7), and remembered (17:14). Other possible key words are fight/war (17:9, 16) and winning (17:11). Exodus 17:1-7 A Verbal Attack from God s People 17:1 Place to place included at least Dophkah and Alush according to Numbers 33: As the LORD commanded indicates that the Israelites were spiritually faithful and obedient to Yahweh at this point. Let s see how long this victorious walk will last. Rephidim is probably to be identified with Wadi Refayid which is located in southwest Sinai. (A wadi is literally a bed or valley of a stream that is usually dry except during the rainy season and often forms an oasis.) 16). The Israelites were earlier tested by the LORD with water in Marah (15:22-25) and hunger in the Desert of Sin (chapter 17:2 Moses two rhetorical questions reveal his shock at the negative attitude of the Israelites, with the second one explaining how they were unfaithfully putting the LORD to the test. Quarreled (yāreb) is a more serious and intense word than grumbled (lûn) used in 15:24; 16:2, 7, 8, 9, 12; 17:3. Yāreb is usually used to describe a contentious verbal dispute but may refer to actual litigation in words or deeds. As soon as the Israelites get hit with a problem, they start blaming Moses and rudely command him to give us water to drink. Test (nāsāh) is the same Hebrew verb used in 15:25 and 17:7, and may have a positive, neutral, or negative connotation depending upon the context in which it is used. 17:3 The Israelites unbelieving complaint about being brought out of Egypt was earlier voiced in 14:11-12; 16:3. Their rhetorical question is uttered in a spirit of fear and accusation. 17:4 Moses commendable response was that he cried out to the LORD (see 8:12; 15:25). 17:5-6 Moses struck the Nile earlier in 7:20 as a form of judgment on Egypt during the first plague. Here, however, this same verb strike (hikkîthā) has a positive purpose in view which points to God s miraculous care/provision for His people. 17:7 Massah means testing, and Meribah means bitter. It is unusual to give a place two names, but both of these terms underscore Israel s unbelief and disobedience. It is interesting to note that a similar instance of unbelief takes place at Meribah near the end of Israel s forty-year wandering period (Numbers 20:1-13). The Israelites needed to be confronted with and reminded of their evil attitudes. This was a redemptive, not vindictive, action. Is the LORD with us or not? is clearly a rhetorical question, revealing their prideful, fearful, faithless, and rebellious attitude of having tested the LORD. Yahweh must have been testing their faith as He did in 15:25 through this incident, but the Israelites tested God through their unbelief (17:2, 7). They not only complained about leaving Egypt, but were even considering stoning Moses (17:3-4). They flunked this test miserably! Exodus 17:8-16 A Physical Attack on God s People 17:8-16 The Jews read this passage at their Feast of Purim, since Haman may have been a descendant of the Amalekite King Agag (see 1 Samuel 15:8; Esther 3:1). The Feast of Purim commemorated the Jews miraculous escape from being annihilated described in the book of Esther.

3 17:8 The Amalekites were descendants of Amalek, the son of Eliphaz who was the oldest son of Esau (see Genesis 36:12, 15). (Esau and Jacob were brothers, so the Israelites were distantly related to the Amalekites.) They lived in the northern part of the Negev but were nomads who may have been traveling as far south as Rephidim. (Apparently, they had amassed as many forces as they could to confront Israel militarily. However, they typically used a guerrilla warfare tactic by attacking the weary and weak who lagged behind according to Deuteronomy 25:17-18). Rather than choosing to be blessed by God according to the promise made to Abraham in Genesis 12:2-3 ( I will bless those who bless you ), they decided to harass God s people. 17:9 Joshua is described as Moses aide in Exodus 24:13 and eventually takes over Moses role as the leader of Israel (see Deuteronomy 31:14-23; 32:44; 34:9; Joshua 1:1-5). His name was originally Hoshea ( salvation ) which is later changed to Joshua ( the LORD is salvation ) in Numbers 13:16. This incident is his first recorded training as the eventual military leader of Israel. Moses strategy is to militarily fight and spiritually take the staff of God. 17:10 Hur is Miriam s (Moses older sister) husband according to later Jewish tradition. 17:11 Moses held up his hands with the staff of God in them according to 17:9. QUESTION: What do Moses upraised hands have to do with the Israelites winning the battle against the Amalekites (17:11)? This seems like a very superstitious explanation, though it could possibly be a signal to attack (hands up) or retreat (hands down). ANSWER: This is not a superstitious action, nor is it a signal for the army to attack or retreat. Moses at this time held the staff of God in his hands (17:9), which symbolized His power and authority. Moses revealed his dependence upon God by lifting up his hands to the throne of the LORD (17:16). This ties in quite well with the prior incident at Rephidim in which the Israelites disputed with Moses, doubted his God-given authority, and even considered stoning him to death (17:2-4). The LORD makes it absolutely clear that He is with His people as they submit to His instructions given to Moses. NOTE: This may be an excellent object lesson on the powerful effects of believing prayer, though there is no mention of Moses actually praying at this time. 17:14 Moses is commanded to write something down in four other places (Exodus 24:4,7; 34:27; Numbers 33:1-2; Deuteronomy 31:9,24). This is a memorial to Yahweh s victory. I will completely blot out the memory of Amalek from under heaven is repeated in Deuteronomy 25:19 (see also Numbers 24:20; 1 Samuel 15:2-3, 7; 30:1), and this is at least partially fulfilled in 1 Samuel 30:17; 2 Samuel 8:12; 2 Chronicles 4:32. Psalm 83:4, 7 assert that Amalek earnestly sought to destroy them [the Israelites] as a nation, that the name of Israel be remembered no more. QUESTION: How could the LORD order the annihilation of the Amalekites without even intending to first evangelize them (17:14)? Isn t this a heartlessly cruel thing to do? ANSWER: This is not an issue of cruelty but of survival for God s chosen nation of Israel. The Amalekites were the initial aggressors against Israel (17:8), and they ruthlessly picked off the weak and weary who lagged behind (see Deuteronomy 25:17-18). Their goal was the total annihilation of Israel (see Psalm 83:4, 7). In a sense, the Amalekites had been evangelized through the promise made to Abraham in Genesis 12:2-3 ( I will bless those who bless you ). Since Amalek was a descendant of Esau (Jacob/ Israel s brother), these promises must have been well known to his people. However, instead of blessing Israel and putting their trust in Yahweh, they sought to annihilate Israel and insult the name of the one, true LORD. Even though this was a tragic command, it was a divine necessity because of their hostility and utter hatred of God and His people. This was an act of justice that any righteous nation would practice. 17:15 The LORD is my Banner (Yahweh Nissi) is more properly viewed as a title of God for whom the altar is dedicated. An altar has the shape of a table or bench and functioned as a memorial to God. Oftentimes it was a place where animal sacrifices were made to the LORD (see Genesis 8:20; 12:7; 13:18; 26:25; 33:20; Exodus 20:24-26). Banner (nēs) refers to something that is raised high or made conspicuous. It is therefore a symbol of Moses raised hands/staff, which point to God s awesome power and care/protection of His people. 17:16 For hands [Moses ] were lifted up to the throne of the LORD may also be translated as Because a hand [the Amalekites ] was against the throne of the LORD. Hands (yād) is singular here (unlike the plural hands in 17:12), just as it is singular in 17:9, 11. At times the singular in the Hebrew will function as having a plural meaning (similar to our word man referring to an individual male or mankind in general), emphasizing the concept of solidarity. Since the singular yād is used twice earlier in

4 this passage, the NIV s first rendering is preferable. The word hands, then, points to Moses and the Israelites utter dependence upon Yahweh for their very sustenance and survival. However, Moses is not alone; he has Aaron and Hur to lift up his hands when he could do so no longer. Application It is definitely not in my best interests to rebel against God and His chosen instruments. This does not mean that I can never voice my concerns or legitimate complaints, since Moses himself is constantly crying out to the LORD (see 17:4). However, I am not to be consumed with unbelief and disobediently long for that which represents spiritual bondage and evil. God is powerful and faithful to provide for our needs, but we do need to patiently persevere. (It is interesting that the LORD told Moses to write this down as a memorial of this victory and that Moses also built an altar as a visual reminder. How much more do we need to constantly remind ourselves of God s mighty works in history, especially when things seem to be so dismal!) EXODUS 18:1-27 Potential Burnout Multiplied Blessing Review As chapter 17 begins, the text says the whole Israelite community set out from the Desert of Sin, traveling from place to place as the LORD commanded (17:1). What an excellent start spiritually, as the phrase as Yahweh commanded indicates. It s about time to see something positive like this about them! Yahweh had recently wanted His servant Moses to pass this information on to them: How long will you [plural] refuse to keep My commands and My instructions? (16:28). How long will their renewed spiritual vigor last? Unfortunately, not very long. At Rephidim, very possibly an oasis where people would expect at least an adequate supply of water, there was no water for the people to drink (17:1). As a result, they quarreled with Moses (17:2). This clearly shows that their spiritual temperature is thoroughly in line with having full bellies! In other words, physical circumstances determine whether they are devoted to Yahweh or not. Moses is grieved again with acidic and argumentative belligerence and astutely asks these two questions in verse 2: 1 Why do you quarrel with me? 2 Why do you put the LORD to the test? These two rhetorical questions indicate that their angry and hostile displeasure with Moses is symptomatic of their unfaithful dissatisfaction with Yahweh Himself. The Israelites went on to complain about being brought out of Egypt (17:3), which they had voiced earlier in 14:11-12; 16:3. Moses was afraid for his very life with the threat of them stoning him, yet he commendably cried out to the LORD (17:3-4). What a faithful leader to an emotionally/spiritually volatile group of people! His true foundation was Yahweh rather than circumstances. He certainly did not depend upon the Israelites appreciation and praise of him! Yahweh s response to the Israelites bitter whining and harsh accusations was to give them what they wanted water to quench their thirst. He did this in dramatic fashion by having Moses strike (hikkîthā) a rock from which the water flowed (17:6). It is interesting to note that the same Hebrew verb for strike was used for when the Nile River was struck (hikkîthā) during the first plague (17:5; see 7:20). One points to the miraculous care/provision for His people, while the other His severe judgment. There is a lesson to be learned here Let Yahweh strike you with His love and compassion or you could be struck with strong hand of judgment. While this problem and test of faith occurred within the community, they next challenge of the Amalekites comes from without. These adversaries were so hostile and hardened in their antagonism to the Jews that verse 16 says, The LORD will be at war against the Amalekites from generation to generation. This people group initiated the conflict with God s people, and their goal was the total annihilation of Israel according to Psalm 83:4, 7 (see also Deuteronomy 25:17-18 and the evil Amalekite

5 descendant Haman who sought to exterminate the Jews in the book of Esther). Rather than choosing to be blessed by Yahweh through Abrahamic covenant, they were worthy of being cursed by Him (Genesis 12:2-3). What is remarkable is that the Israelites responded quite favorably to this outside threat. Joshua led the men militarily and overcame with the sword (17:13), but the real victory was with Moses upraised hands of utter dependence on Yahweh with the raised staff of God (17:9). As the Israelites looked to Yahweh and His resources, not their own, they did fine. General Observations on Exodus 18:1-27 There are ten commands in this passage: - Listen now to me (18:19). - May God be with you (18:19). - You must be the people s representative before God (18:19). * - [You must] bring their disputes to Him (18:19). - Teach them the decrees and laws (18:20). - Show them the way to live and the duties they are to perform (18:20). - But select capable men from all the people men who fear God, trustworthy men who hate dishonest gain (18:21). Ö - Appoint them as officials over thousands, hundreds, fifties, and tens (18:21). - Have them serve as judges for the people at all times (18:22). - But have them bring every difficult case to you (18:22). The most important command is the general one in verse 19 in which Moses is to be the people s representative before God, rather than getting bogged down with too many more trivial responsibilities. However, the major way of accomplishing this practically is found in verse 21 through the selection of capable leaders who could handle much of what Moses was already doing. The key words are judge (18:13, 14, 22, 26), advice (18:19), and select/appoint/chose/ leaders (18:21, 25). Other key words include rescued (18:9, 10) and representative (18:19). Exodus 18:1-12 A Blessed Reunion 18:1-27 Some commentators view this chapter as topically relating here but chronologically taking place much later, such as between Numbers 10:10 and 10:11. They do this because the mention of a burnt offering and other sacrifices (18:12), His decrees and laws (18:20), and the appointment and organization of leaders (18:25-26) appear to refer to events in the future. On the other hand, Moses is camped near Mount Horeb/Sinai in 17:6; 18:5; 19:2 which ties these three chapters together. Also, Aaron is not yet designated as the high priest (18:12), and Moses is functioning as the judge for all Israel (18:13) which indicate that the Law had not yet been given. Therefore, this chapter fits in topically and chronologically in its present context. In response to the earlier objections, it must be noted that sacrifices have been offered as early in Israel s history as Genesis 4 and Moses repeatedly asked permission from Pharaoh for these offerings (see 8:26-27; 10:25-26). Also some of God s decrees, laws, and instructions were already known (see 15:24; 16:4), and Deuteronomy 1:9-18 support an earlier dating for the appointment of Israelite leaders. 18:1 Jethro has been mentioned earlier in 2:16-21; 3:1; 4:18. He is described in two ways: [1] the priest of Midian and [2] the father-in-law of Moses. (According to 2:17 he was also a successful shepherd with his seven daughters watching over his flock.) Both of these descriptions are significant with the former pointing to his non-jewish nationality and religion, and the latter stressing his close tie to Moses. This first characteristic appears to be a huge negative, but God has a way of changing things (see 18:9-12). Generally speaking Jethro had heard of everything God had done for Moses and for his people Israel, that is, more specifically how the LORD had brought Israel out of Egypt. This made a very positive impression on this Midianite priest! 18:2-3 The last reference to Zipporah and one of her two sons is 4: It is possible that Moses sent [her] away im-

6 mediately after this event before he got to Egypt, at some point while they were in Egypt, or at some time during the journey in the wilderness. Since there is no clue in the text as to the timing of this, it is pure speculation to pin down a specific time. QUESTION: Why did Moses send his wife Zipporah away (18:2)? Was he sinning against her, was she being rebellious against the LORD by leaving, or is there some other reason? ANSWER: There is no negative connotation to Moses sending Zipporah away, since the same Hebrew verb (shalach) is used of Moses favorable farewell to his father-in-law Jethro in 18:27. In fact, there are no negative comments made by Zipporah or Jethro when they return to see Moses only positive (see 18:10-11). Zipporah certainly did not go off in anger after the event in 4:20-26, because Moses favorably sent her away himself, as 18:2 implies. Though no specific mention is made of when this departure took place, it seems unlikely that he would want them to miss the miraculous events in Egypt which would prove to be so important in Israel s history. Moses may have sent his family to Jethro (with an escort) for one last visit before they journeyed to Canaan, or possibly he was anxious to see Jethro himself and had sent them to direct his father-in-law to the Israelite camp. Whatever the reason was, it was a positive experience. 18:3 Gershom means an alien [stranger] there or possibly a lonely stranger (see 2:22), and Eliezer means my God is a helper. The sword of Pharaoh probably refers to Moses safe flight from Egypt after he murdered an Egyptian (see 2:11-15). 18:5 The mountain of God refers to Mount Horeb/Sinai (see 3:1). 18:7 Bowed down shows respect, and kissed was a common form of greeting between men at that time. All this indicates that Moses enthusiastically went out to meet his father-in-law. He was genuinely pleased to see him. 18:9 This reunion was very positive, since Jethro was delighted to hear about all the good things the LORD had done. 18:9-12 LORD (Yahweh) is the actual covenantal name of God who is present for His people, while God (Elohim) is a more generic title. Because Jethro uses Yahweh s name so freely and exuberantly, he is a believer and worshipper of the one, true God. (Also, the burnt offering later in Leviticus 1 symbolizes a complete dedication to the LORD and the phrase in the presence of God may very well indicate the celebration of a covenant meal as is done in 24:1-11. All these facts point to Jethro s allegiance to Yahweh.) This is a fulfillment of the evangelistic promise made to Abraham in Genesis 12:2-3. This positive reception of Yahweh and all that He has done for His people, particularly with the exodus event, shows that God s intention was for all people groups to be part of the same spiritual family. Jethro is an excellent example of a Gentile (a Midianite) accepting the will and ways of Yahweh. Quite a contrast with the Amalekites who were so determinedly opposed and violently hostile to the Israelites (see 17:8-15)! Exodus 18:13-27 Some Solid Advice 18:13-14 The next day was extremely hectic for Moses, since took care of people s problems from morning till evening. Jethro wisely asks him two interrogative questions (with a rhetorical tinge!) about this seemingly unnecessary and quite exhausting busy-ness. 18:15-16 Moses answer to Jethro has no tone of defensiveness or irritation whatsoever, since he straightforwardly explains how he settles each person s dispute and informs his hearers of God s decrees and laws. 18:17-18 Jethro proceeds to give Moses some excellent advice in three ways: [1] He is brutally honest What you are doing is not good. [2] He gives a solid rationale for his first assertion You and these people who come to you will only wear yourselves out. [3] He then focuses on Moses own personal needs The work is too heavy for you; you cannot handle it alone. 18:19-22 Jethro then proceeds to give some very specific and positive advice in a caring way: [1] Moses is the human leader of the Israelites, but Yahweh is the ultimate head of the people You must be the people's representative before God and bring their disputes to Him. [2] Moses is to preventatively educate the Israelites in God s will and ways, so that they know more accurately how to conduct themselves Teach them the decrees and laws, and show them the way to live and the duties they are to perform. [3] Moses is to delegate the workload to other qualified leaders But select capable men from all the people and appoint them as officials. [4] Moses is to prioritize his workload Have them bring every difficult case to you; the simple cases they can decide themselves. 18:21 One qualification for leaders relates to their ability ( capable ), whereas the other three relate to their character ( men

7 who fear God, trustworthy men who hate dishonest gain ). Thousands, hundreds, fifties, and tens may not necessarily be taken literally but as a vivid way to express the need for thorough organization and delegation. 18:23 Jethro concludes his excellent advice by giving Moses a very spiritually reasonable condition followed up by two very pleasant results: Condition If you do this and God so commands. Result #1 You will be able to stand the strain. Result #2 All these people will go home satisfied. What a great father-in-law for Moses to have! 18:24-26 Moses humility and wisdom are evident in that he accepts his father-in-law s advice and immediately puts it into practice. 18:27 Sent on his [Jethro s] way (shalach) is the same basic verb used for sent away [Zipporah] in 18:2. Jethro returned to his own country, and he must have let many other Midianites know about what a great God Yahweh is so powerful and compassionate! Application This passage is jam-packed with excellent applications including Jethro s worship of Yahweh, Moses humility and wisdom in accepting his father-in-law s advice, and the qualifications for godly leadership. I am convinced that one reason the Lord so mightily used Moses is because of his genuine humility before God and others. He was the leader of over two million people, yet he was in no way too proud to listen to and put into practice his father-in-law s advice. (Numbers 12:3 states that Moses was more humble than anyone else on the face of the earth. ) Lord, please help me to be humble and wise like Moses. Help me to accept hood advice and not be too proud or stubborn to ask for others counsel. Note: It is claimed at times that this chapter provides a basis for us to accept the advice of unbelievers as well as believers. I certainly agree that we can learn a lot from those who do not know the Lord, but Jethro (though a Gentile) is a follower of the one, true God at this time (see 18:9-12). It goes without saying, of course, that whatever advice we get, we need to make sure that it is in accord with the teaching of Holy Scripture.