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, Pharaoh 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 redemption. Their journey across the wilderness points to the path of faith and trial which we are called on to walk. 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 testings 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 [God is the God of order; Satan of confusion. The thoughtless reader of the Scriptures loses much by failing to observe the perfect arrangement of everything in them].

In our last chapter 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 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. how many have been taught, that when a sinner really receives Christ as 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" (Joh_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" (1Jn_3:9) used is the Word of God. (1Pe_1:23). This explains Joh_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 Exodus 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" (1Co_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 Exodus 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 "free-woman" (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 of 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, are 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" (Gen_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" (Gen_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" (Gen_49:33; Gen_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" (Exo_17:8). In the light of Gen_21:25; Gen_26:19-20; Exo_2:17; Num_20:19; Jdg_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 was now gushing from the rock in Rephidim, caused the Amalekites to attempt to gain possession. To do this meant they must first disposess 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’" (1Pe_2:11). Amalek was the grandson 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 Balaam: "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" (Deu_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 Exo_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 (2Pe_1:4) that the inward conflict begins. Previous to the new birth, he was dead in trespass 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. Ofttimes 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 sense 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 fiendish designs. The anti-type 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" (Exo_17:9-13).

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 not gain a complete victory over Amalek. 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" (Psa_28:2); "I will therefore that men pray everywhere, lifting up holy hands, without wrath and doubting" (1Ti_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 supplicating God! "Men ought always to pray and not to faint" (Luk_18:1), said our Lord. But how sadly we fail. 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 should 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 Exo_17:13 : "And Joshua discomfited Amalek and his people with the edge of the sword." The "sword" hero 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" (Psa_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 2Ti_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 1Ti_6:12; 2Ti_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" (1Co_9:26-27).

Another thing which is important to note here is the 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 sink of iniquity within, we should surely perish.

A very helpful word and one which we do well to take to heart, is found in Deu_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 arm 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 Exodus 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 Item 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 like unto His glorious body according to the working whereby He is able even to subdue all things unto Himself" (Php_3:21).