Êxodo 17
J. Vernon McGee · Citado em PreceptAustin
Êxodo 17
Vernon McGee - During their wilderness march the Israelites ran into the Amalekites, who represent the flesh in Scripture. This experience is yet another lesson we would do well to learn. John Currid points out that "This section has a lot in common with the previous incident (17:1–7). Both accounts are based at Rephidim; a great test or period of suffering occurs in both stories; the rod of God plays a significant role in each; Yahweh intervenes to save his people both times." In a sermon entitled Victory over the Flesh, (listen to 36' message) pastor Adrian Rogers used the story in Exodus 17 as an illustration of the truth in Galatian 5:16-17+ and we will also discuss a similar application below. Then - Then is often used in the Bible as a "time sensitive" conjunction (see expressions of time) and marks a succession of time - thus the idea is "at that time" or "after that" or "next". It behooves the good inductive student to always stop and interrogate the text, asking for example "What time is it?", noting what is succeeding what. As you practice this "technique", you are developing a "questioning mindset" which (1) slows you down to savor the sweetness of the Word of God which is like honey, (2) allows you to actually meditate on the passage, the benefits of which are incalculable (Joshua 1:8-note, Ps 1:2-note, Ps 1:3-note). First, where does the enemy attack? Ironically the name of the place, Rephidim, means "rests" (plural)! There is no true "rest" in the spiritual war with Satan, because the enemy never rests (cf 1 Pe 5:8+, Job 1:7ff). Second, when is "Then?" When does Amalek attack? After the blessing then the battle! After the LORD had performed a miracle. “The blessing of the Lord is often immediately followed by a battle with the enemy!” (Anonymous) Rod Mattoon -- "The attack occurred about two months after the Exodus, toward the end of May or early in June, when the Bedouins leave the lower plains in order to find pasture for their flocks on the cooler heights. The approach of the Israelites to Sinai would of course attract notice, and no cause of warfare is more common than a dispute for the right of pasturage. The Amalekites were at that time the most powerful race in the Peninsula. Here they took their position as the chief of the pagans. They were also the first among the pagans who attacked God's people. This is the first attack out of Egypt and it will contain significant lessons for us as Christians." This is a crucial battle. Why? Recall Ex 13:17 where we learned about the potential impact early contact with war might have on the young nation. Moses wrote “Now when Pharaoh had let the people go, God did not lead them by the way of the land of the Philistines, even though it was near; for God said, “The people might change their minds when they see war, and return to Egypt.” Had the Israelites been defeated at such an early stage on their journey, they may have become so discouraged that they would have turned around and gone back to Egypt. Amalek came and fought against Israel at Rephidim (see previous discussion) - Amalek was the grandson of Esau (son of Isaac) as we learn in Genesis 36:15-16. The Amalekites were a nomadic tribe in the region of the Negev (map; images). Rephidim means rests (plural). One cannot take this too far but it does at least raise the thought that we are often most vulnerable when everything seems calm and restful. The point is that our enemy never sleeps and we too must remain ever vigilant and on guard...even when we "rest" (cp Mt 26:41+, Mk 14:38)! The verb fought (Hebrew = lacham) is translated in the Septuagint with the verb polemeo meaning to make war or fight and is in the imperfect tense. You say "so what?" The point is that the imperfect tense (in both Hebrew and Greek) conveys the picture of a repeated action, and thus one begins to understand that the Amalekites were carrying out unprovoked attacks against Israel and doing so in a cowardly, despicable way described by Moses in his later account in Deuteronomy.... Remember (cf "memorial" in Ex 17:14+) what Amalek did to you along the way when you came out from Egypt, how he met you along the way and attacked (Hebrew - imperfect tense) among you all the stragglers at your rear when you were faint and weary; and he did not fear God. Therefore it shall come about when the LORD your God has given you rest from all your surrounding enemies, in the land which the LORD your God gives you as an inheritance to possess, you shall blot out the memory of Amalek from under heaven; you must not forget. (Dt 25:17-19) Adam
Êxodo 17
Vernon McGee - About this time Moses was probably ready to turn his job over to somebody else Mattoon - Stoning was the last stage of rejection of a leader in Israel. These folks were stoned = David at Ziglag, Adoram at Shechem, Jesus (John 10:31). I believe they may have thrown rocks at the Lord during the crucifixion process. This was a common custom of that day. Stephen (Acts 7:58+), Paul (Acts 14:19+).(Treasures from Exodus, Volume 2) David Thompson - Sometimes leaders are forced into situations in which the only thing they can do is cry out to God. Moses has nowhere else to turn. His only recourse is to cry out to God. Now Moses was not the kind of man to embellish the truth. So when he says to the Lord there is a danger here of me being “stoned,” you can be certain that was, in fact, a real possible threat. Moses did not know what to do. He never wanted this job in the first place and now that he had it, he is leading a group of people who are criticizing, complaining and threatening him. Stoning was the normal way people who were a threat were killed. Even recognized leaders were not above being stoned (Num. 14:10; 1 Sa 30:6; Jn 8:59; Acts 5:26; 7:58; 14:19). Stoning was a legitimate form of legal punishment. Moses truly believed that he was on the verge of being stoned. The people charged him with trying to starve them to death and now they were charging him with trying to kill them by thirst. Moses was in a real bind and people were in a panic and Moses needed God’s help and so he did exactly what he should do–he cried out to God. Now in some respects, Moses’ emotions are getting the best of him, just as Israel’s emotions are getting the best of them. Both have temporarily forgotten the protection of God and both have temporarily forgotten the provisions of God. To not trust in God is a form of rebellion and this lack of trust is a rebellion that is remembered in all of Scripture pertaining to Israel (Nu 20:13, 24; 27:14; Dt. 6:16; 9:22; 33:8; Ps. 81:7; 95:8; 106:32), but also pertaining to Moses and Aaron (Nu 27:14; 20:24; Deut. 32:51; Ps. 106:32). We may remember that God told Moses that he would lead the people of Israel back to a specific spot to worship Him (Ex. 3:12+). Moses was not back to that spot yet and he should have realized these people can threaten me all they want, but the fact is they cannot kill me because God is leading me. But even though this is a lapse of faith in Moses, he is doing the right thing by crying out to God. (Sermon) Gotquestions explains that "Stoning is a method of execution during which a group of people, usually peers of the guilty party, throws stones at the condemned person until he or she dies. Death by stoning was prescribed in the Old Testament Law as a punishment for various sins. Both animals and people could be the subjects of stoning (Exodus 21:28), and stoning seems to have been associated with sins that caused irreparable damage to the spiritual or ceremonial purity of a person or an animal. Some sins that resulted in stoning in the Old Testament were murder (Leviticus 24:17), idolatry (Deuteronomy 17:2–5), approaching near to Mount Sinai while the presence of God was there (Exodus 19:12–13), practicing necromancy or the occult (Leviticus 20:27), and blaspheming the name of the Lord (Leviticus 24:16). Stoning was probably the punishment for various types of sexual sin, as well (Deuteronomy 22:24); the related passages in Leviticus 20 do not specify the method of execution, only that the guilty party was to be “put to death.” The Mosaic Law specified that, before anyone could be put to death by stoning, there had to be a trial, and at least two witnesses had to testify: “On the testimony of two or three witnesses a person is to be put to death, but no one is to be put to death on the testimony of only one witness” (Deuteronomy 17:6). Those witnesses “must be the first in putting that person to death, and then the hands of all the people” (verse 7). In other words, those who testified against the condemned person in court had to cast the first stone. Examples of stonings in the Old Testament are the deaths of Achan and his family (Joshua 7:25) and Naboth, who was condemned by false witnesses (1 Kings 21). (See full article What does the Bible say about stoning?) Exodus 17:5 Then the LORD said to Moses, “Pass before the people and take with you some of the elders of Israel; and take in your hand your staff with which you struck the Nile, and go. NET Exodus 17:5 The LORD said to Moses, "Go over before the people; take with you some of the elders of Israel and take in your hand your staff with which you struck the Nile and go. NLT Exodus 17:5 The LORD said to Moses, "Walk out in front of the people. Take your staff, the one you used when you struck the water of the Nile, and call some of the elders of Israel to join you. KJV Exodus 17:5 And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. ESV Exodus 17:5 And the LORD said to Moses, "Pass on before the people, taking with you some of the elders of Israel, and take in your hand the staff with which you struck the Nile, and go. NIV Exodus 17:5 The LORD answered Moses, "Walk on ahead of the people. Take with you some of the elders of Israel and take in your hand the staff with which you struck the Nile, and go. Pass before the people and take with you some of the elders of Israel: Eze 2:6 Ac 20:23,24 take in your hand your staff with which you struck the Nile: Ex 7:19,20 Nu 20:8-11 Exodus 17 Resources - Multiple Sermons and Commentaries THE STAFF -- SYMBOL OF GOD'S POWER Then the LORD said to Moses - Moses is not reading this in a Bible. He is hearing it spoken by the One Who wrote the Bible! Like three staccato commands - pass...take...take. Pass before the people - The NIV has a good translation = "Walk on ahead of the people." Jehovah commands Moses to be going on ahead of the congregation into the wilderness. The Septuagint verb is proporeuomai which means to go on before (used of the Angel of God Who had been going before the camp Ex 14:19+). And take with you some of the elders of Israel - We are not told whether the elders were in the grumbling group or trusted God to perform another miracle. Their presence is important because they are mentioned not only in this verse but in Ex 17:6. Elders (Heb = zagen; Lxx = presbuteros) were mentioned in Ex 3:16+ and here clearly their function would be to serve as witnesses because this miraculous event would not take place in front of the congregation but further away in the wilderness of Horeb. The elders would testify about the miracle. Elders in Exodus - Ex. 3:16; Ex. 3:18; Ex 4:29; Ex 10:9; Ex 12:21; Ex17:5; Ex 17:6; Ex 18:12; Ex 19:7; Ex 24:1; Ex 24:9; Ex 24:14; HCSB has an interesting note that "The instruction to take some of the elders fits the thought that the Israelite "complaining" had become a quasi-official legal case." (HCSB Study Bible) Bush suggests the elders were to accompany Moses because "the mass of the people had rendered themselves unworthy of being the spectators of such a glorious miracle."
Êxodo 17
Vernon McGee - There are three important things to remember. First, God is going to get rid of Amalek. In other words, God is going to get rid of the old nature. Secondly, the Lord will never compromise with the old nature. He will have war with Amalek from generation to generation. The third important item is that this constant conflict will go on as long as we live in this life. The flesh and the spirit will always war against each other. Only the Holy Spirit of God can give us victory. We need to recognize this fact. Robert Hawker's reflections in Exodus 17 - REFLECTIONS Reader! while you and I pause over the relation of Israel's unaccountable conduct, and from the part we bear in this wonderful history, feeling the same sources of unbelief, disobedience and murmuring, in ourselves, as we behold in them, which are the sad consequences of a fallen nature; may we seek grace to avoid their sin, that we may not come under their reproaches. But as we have authority to conclude that all these things happened unto them for our example, may a gracious GOD afford us these improvements from them, lest while we think we stand we are found to fall. But above all other improvements from the perusal of this chapter, oh! let me leave everything to contemplate the view it gives me of the LORD JESUS CHRIST. In the smitten rock, may my soul lose sight of everything but JESUS. May my eye gaze with wonder and delight on what I there discover, until the ever-flowing, over-flowing stream fills my ravished heart. Dearest and ever-blessed JESUS! do thou both supply me now, and follow me through the whole of this wilderness state, as thou didst the church of old; making glad the city of our GOD in all ages. May I behold thee as the stone smitten by the rod of Moses, answering all the demands of GOD’S righteous laws for me, and flowing both in atoning and regenerating supplies for all the wants of my soul. And oh! do thou, who alone canst smite the rocky heart of sinners, and convert the flinty stone into a fountain of waters, subdue all the stubbornness of my nature. Conquer and subdue in me and for me all the Amalekites of my salvation. Work in me both to will and to do of thy good pleasure, until grace comes to be consummated in glory, and my poor faculties are all brought into a state suited to the everlasting employment, of singing praises to GOD and the LAMB. AMALEK EXODUS 17 Arthur W Pink One thing that impresses the writer more and more in his studies in and meditations upon the contents of this book of Exodus is the wonderful variety and the comprehensive range of truth covered by its typical teachings. Not only do its leading events and prominent characters foreshadow that which is spiritual and Divine, but even the smallest details have a profound significance. Moses is a type of Christ, Pharoah of Satan, Egypt of the world. Israel groaning in bondage pictures the sinner in his native misery. Israel delivered from their cruel task-masters speaks of our our redemption. Their journey across the wilderness points to the path of faith and trial which we are called on to walk4. And now we are to see that the history of Israel also adumbrated the conflict between the two natures in the believer. Our previous studies have already shown us that the experiences of Israel in the wilderness were a series of trials, real testing of faith. Now we are to see another aspect of the Christian’s life strikingly set forth: Israel were called upon to do some fighting. It is very striking indeed to note the occasion of this, the stage at which it occurred in Israel’s history. Not only is there a wondrous variety and comprehensiveness about the typical teachings of this second book of scripture, but the order in which they are given equally displays the Divine hand of their Author. In our last article we contemplated the smiting of the rock, from which flowed the stream of water and of which all the people drank. This, as we saw, typified the smiting of our blessed Savior by the hand of Divine justice, and the consequent gift of the Holy Spirit to those who are His. But after the Holy Spirit comes to take up His abode within the believer, after a new and holy nature of His creating has been implanted, a strange conflict is experienced, something hitherto unknown. As we read in Gal. 5:17, “The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other.” It is this which the Scripture to be before us us so accurately depicts. The typical scene which we are about to study is of great practical importance. Ignorance of what it sets forth, the truth which it illustrates, has resulted in great loss and has been responsible for untold distress in many souls. How many a one has thought, and bow many have been taught, that when a sinner many receives Christ is his Savior, that God will change his heart, and that henceforth he will be complete victor over sin. But “a change of heart” is nowhere spoken of in Scripture. God never changes anything. The old is set aside or destroyed, and something altogether new is created or introduced by Him. It is thus with the Christian. The Christian is one who has been “born again,” and the new birth is neither the removal of anything from a man, nor the changing of anything within; but the impartation of something new to him. The new birth is the reception of a new nature: “that which is born of the Spirit, is Spirit” (John 3:6). At the new birth a spiritual, Divine nature is communicated to us, This new nature is created by the Holy Spirit; the “seed” (1 John 3:9) used is the Word of God. (1 Pet. 1:23). This explains John 3:5; “Born of water and of the Spirit.” The “water” is the emblem of the pure and refreshing Word of God (cf. Eph. 5:26). This is what is in view, typically, in the first half of Ex. 17. But when the new nature is communicated by God to the one born again, the old sinful nature remains, and remains unchanged till death or the coming of Christ, when it will be destroyed, for then “this corruptible shall put on incorruption” (1 Cor. 15:53). In the Christian, then, in every Christian, there are two natures: one sinful, the other sinless; one born of the flesh, the other born of God. These two natures differ from each other in origin, in character, in disposition and in the activities they produce. They have nothing in common. They are opposed to each other. This is what is in view, typically in the second half of Ex. 17. The two natures in the Christian are illustrated in the life of Abraham. He had two sons: Ishmael and Isaac. The former represents that which is “born of the flesh;” the latter, that which is “born of the Spirit.” Ishmael was born according to the common order of nature. Isaac was not. Isaac was born as the result of a miracle. God supernaturally quickened both Abraham and Sarah. when the one had passed the age of begetting and the other was too old to bear children. Ishmael, born first, was of “the bond-woman”; Isaac of the “freewoman” (Gal. 4:22). But after Isaac entered the household of Abraham, there was a conflict: “And Sarah saw the son of Hagar the Egyptian which she had born unto Abraham, mocking.” (Gen. 21:9). That what we have just heard said about the two sons of Abraham is no fanciful or strained interpretation of ours, will be seen by a reference to Gal. 4:29, where the Spirit (if God has told us, “But as then he that was born after the flesh persecuted him that was born after the Spirit even so it is now.” The two natures in the Christian are also illustrated in the life of Isaac’s son, Jacob. Jacob had two names: one which he received from his earthly parents and one which he received from God. The Lord called him “Israel” (Gen. 32:28). From that point onwards the history of Jacob—Israel presents a series of strange paradoxes. His life exhibited a dual personality. At one moment we see him trusting God with implicit confidence, at another we behold him giving way to an evil heart of unbelief. If the student will read carefully through chapters 33 to 49 of Genesis he will notice how that sometimes the Holy Spirit refers to the patriarch as “Jacob,” at other times as “Israel.” When “Jacob” is referred to it is the activities of the old nature which are in view, when “Israel” is mentioned it is the fruits of the new nature which are evidenced. For example: when Joseph’s brethren returned to their father from Egypt and told him that his favorite son was yet alive and was now governor over all the land of Egypt, we are told, “And Jacob’s heart fainted for he believed them not” (45:26). But “They told him all the words of Joseph, which he had said unto them; and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived: And Israel said, it is enough; Joseph my son is yet alive” (45:28)! It is blessed to note the closing words concerning him: “When Jacob had made an end of commanding his sons, he gathered up his feet into the bed. and yielded up the spirit…and the physicians embalmed Israel” (49:33; 50:2)! “Jacob” died; “Israel” was embalmed. At death only the new nature will be preserved! But that which we particularly emphasize here is, that during the Christian’s life on earth there is a conflict between the two natures. Just as Ishmael “persecuted” Isaac, and just as the Jacob-nature frequently set aside the Isaac-nature, so it is in the Christian: “the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would.” (Gal. 5:17). What, then, is the remedy? Is there no way by which the flesh may be subdued? Has God made no provision for the believer to walk in the spirit so that he may not fulfill the lusts of the flesh? Certainly He has; and absence of victory is due entirely to our failure to use the means of grace which God has put in our hands. What these are, and how the victory should be gained are clearly set forth in our type. “Then came Amalek, and fought with Israel in Rephidim” (17:8). In the light of Gen. 21:25; 25:19, 20; Ex. 2:17; Num. 20:19; Judges 5:11, where we learn that the possession of water (wells, etc.) was frequently a bone of contention among the ancients, it is evident that the spread of the news that a river of water war, now gushing from the rock in Rephidim, caused the Amalekites to attempt to gain possession. To do this meant they must first disposes, Israel; hence their attack. The first thing to note here is the identity of Israel’s enemy. It was Amalek. “Amalek” signifies “Warlike,” apt name for that whose lusts ever war against the soul”‘ (1 Peter 2:11). Amalek was the granson of Esau (Gen. 36:12): ‘Who for one morsel of meat sold his birthright, and when he would have inherited the blessing was rejected, is thus surely a representative of the ‘old man’”(F.W.G.). Very striking in this connection is the prophetic word of Balsam: “And when he looked for Amalek, he took up his parable, and said, Amalek was the first of the nations that warred against Israel : but his latter end shall be that he perish forever” (Num. 24:20). The character of Amalek comes out plainly in the words of Moses concerning him at a later date—“He feared not God” (Deut. 25:17, 18) such is “the flesh.” The second thing to be noted is the time when Amalek made his assault upon Israel: “then came Amalek and fought with Israel.” The Holy Spirit has called our attention to the time when this occurred. It was when Moses smote the rock and the waters were given. Then. for the first time, Israel was called upon to do some fighting—contrast 13:17. They had done no fighting in the house of bondage, nor had the Lord called upon them to fight the Egyptians at the Red Sea. But now that that which typified the Holy Spirit had been given, their warfare commenced—, yea, it was that which typified the Holy Spirit that caused the Amalekites to attack Israel! Wonderfully accurate is the type. It is not until the Christian has been made partaker of the Divine nature (2 Peter 1:4) that the inward conflict begins. Previous to the new birth, he was dead in trespasses and sins; and therefore quite insensible to the claims of God’s holiness. Until the Holy Spirit begins to shed abroad His light upon our wicked hearts, we do not realize the depths and power of the evil within us. Often times the believer is astounded by the discovery of the tendencies and desires within him, which he never knew before were there. The religious professor knows nothing of the conflict between the two natures nor of the abiding .ense of inward corruption which this experience conveys. The unregenerate man is entirely under the dominion of the flesh, he serves its lusts, he does its will. The “flesh” does not fight its subjects; it rules over them. But as soon as we receive the new nature the conflict begins. It is striking to note that it was not Israel who attacked Amalek, but Amalek that attacked Israel. The new nature in the believer delights to feed upon the Word, to commune with God, and be engaged with spiritual things. But the flesh will not let him live in peace. The Devil delights to rob the believer of his joy, and works upon the flesh to accomplish his fendish designs. The antitype is in perfect accord. Note how that in Gal. 5:17 it is first said that “The flesh lusteth against the spirit,” and not vice versa. Next, let us note carefully the record of how Israel engaged Amalek in fight: “And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek; tomorrow I will stand on the top of the hill with the rod of God in mine hand. So Joshua did as Moses had said to him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. And it came to pass, when Moses held up his hand that Israel prevailed, and when he let down his hand, Amalek prevailed, 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 one side and the other on the other side, and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of his sword” (vv. 9–13). There is considerable difference of opinion among the commentators concerning the typical application of the above scripture. Some regard Moses at the top of the hill with hands uplifted toward heaven as the figure of Christ Interceding for us on High. But that cannot be. And this for two reasons: Moses was accompanied by Aaron and Hur; furthermore, his hands grew heavy. It is grossly dishonoring to the perfect Word of God to say that the type is imperfect at this point—far better to confess our Ignorance than to cast such reflections upon the Scriptures. Others regard Joshua as the type of Christ in this incident, but that cannot be, because Israel did root gain a complete victory over Arnalek. Rather is it evident that the respective actions of Moses and Joshua point out the provisions which God has made for us to combat. the flesh. The first thing to note here is that Israel’s success against Amalek was determined by the uplifted hand of Moses: “And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand Amalek prevailed” (v. 11).The significance of Moses’ attitude is clearly defined in several scriptures. The uplifted hand was emblematic of prayer, the supplicating of God: “Hear the voice of my supplications, when I cry unto Thee, when I lift up my hands toward Thy holy oracle” (Ps. 28:2); “I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting” (1 Tim. 2:8). Second, observe that “Moses’ hands grew heavy.” Here is where the real and beautiful accuracy of our type is to be seen. How soon we grow weary of suppilicating God! “Men ought always in pray and not to faint” (Luke 18:1), said our Lord. But how sadly we fall. How quickly our hearts get “heavy” And as soon as we lose the spirit of dependency upon God the flesh prevails. Third, but Moses was not left to himself. Blessed it is to mark this. Aaron and Hur were with him, and “Stayed up his hands, the one on one side and the other on the other side.” Here again we discover the beautiful accuracy of our type. Surely there is no difficulty in interpreting this detail. Aaron was the head of Israel’s priesthood, and so speaks plainly of our great High Priest. “Hur” means “light”—the emblem of Divine holiness, and so points to the Holy Spirit of God. Thus God in His grace has fully provided for us. Supported on either side, both the earthly and the heavenly. “Likewise the Spirit also, helpeth our infirmities. For we know not what we should pray for as we ought; but the Spirit Himself maketh intercession for us with groanings which cannot be uttered” (Rom. 8:26); this is on the earthly side. “And another angel (Christ as “the Messenger of the Covenant”) came and stood at the altar having a golden censer; and there was given unto Him much incense, that He would offer it with the prayers of all saints upon the golden altar which was before the throne” (Rev. 8:3): this is on the heavenly side Christ receiving our supplications and offering them to, God, as accompanied by the sweet fragrance of His own perfections. Fourth, the typical picture is completed for us by what is said in v. 13: “And Joshua discomfited Amalek and his people with the edge of the sword.” The “sword” here points to the Holy Scriptures (see Heb. 4:12). It is not by prayer alone that we can fight the flesh. The Word. too, is needed. Said the Psalmist, “Thy Word have I hid in mine heart that I might not sin against Thee” (Ps. 119:11). Some may object to what we have just said above about the Christian fighting the flesh. We are not unmindful of Rom. 6:11 and 2 Tim. 2:22 and much that has been written thereon. But there are scriptures which present other phases of our responsibility. There is a fight to be fought (see 1 Tim. 6:12; 2 Tim. 4:7 etc.). And this fight has to do with the flesh. Said the Apostle. “So fight I, not as one that beateth the air; but I keep under my body, and bring it into subjection” (1 Cor. 9:26; 27). Another thing which is important to note here is this fact that Amalek was not destroyed or completely vanquished on this occasion. We only read that “Joshua discomfited Amalek.” Here too, the type is in perfect accord with the antitype. There is no way of destroying or eradicating the evil nature within us. Though discomforted it still survives. Why, it may be asked, does God permit the evil nature to remain in us? Many answers may be given, among them these. That we may obtain a deeper and personal realization of the awful havoc which sin has wrought in man, the total depravity of our beings, and thereby appreciate the more the marvelous grace which has saved such Hell-deserving wretches. That we may be humbled before God and made more dependent upon Him. That we may appropriate to ourselves His all-sufficient grace and learn that His strength is made perfect in our weakness. That we may appreciate the more His keeping power, for left to ourselves, with such a stink of iniquity within, we should surely perish. A very helpful word and one which we do well to take to heart, Is found in Deut. 25:17, 18: “Remember what Amalek did unto thee by the way, when ye were come forth out of Egypt: How he met thee by the way and smote the hindmost of thee, even all that were feeble behind thee, when thou wast faint and weary; and he feared. not God.” How this should stir us up to watchfulness! It was the “hindmost”—those farthest away from their leader—that were smitten. The flesh cannot smite us while we are walking in close communion with God! And note that it was when Israel were “faint and weary” that Amalek came down upon them. This too is a warning word. What is the remedy against faintness? This: “He giveth power to the faint; and to them that have no might He increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fail; But they that wait upon the Lord shall renew their strength, they shall mount up with wings as eagles; they shall run and not be weary; they shall walk, and not faint” (Isa. 40:30, 31). Very blessed are the closing words of Ex. 17: “And the Lord said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua; for I will utterly put out the remembrance of Amalek from under heaven. And Moses built an altar, and called the name of it Jehovah-Nissi; For he said, Because the Lord hath sworn that the Lord will have war with Amalek from generation to generation” (vv. 14–16). God here promised that in the end He would utterly annihilate Amalek. In the confident assurance of faith Moses anticipated God’s final victory by erecting an altar and calling it “The Lord, our Banner.” How blessed to know that at the end the Savior shall “change our vile body, that it may be fashioned live unto His glorious body according to the working whereby He is able even to subdue all things unto Himself.” (Phil. 3:21). AMALEKITES A PICTURE OF OUR FLESH Although one must use considerable caution in interpreting Types (See related discussion - Typology ; see also Approach to Interpretation of God's Word for caveats) (cf Paul's use of tupos in 1 Corinthians 10:6, 10:11) in the OT, there is a consensus among most conservative expositors that the Amalekites can be considered as representative of all evil forces opposed to God's people throughout all the ages. And in the light of NT teaching, those enemies are most "conveniently" grouped into 3 categories: (1) the world, (2) the flesh and (3) the devil. Dr John