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Commentary Index | Return to PrayerRequest.com | DownloadJohn Kitto Morning Bible Devotions: April 23
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Exo_17:8-16
Hitherto, from all that appears in history, we might suppose the Israelites alone in the wilderness. But we now see that their proceedings were closely watched by dangerous eyes, which did not behold with indifference the sudden inroad of so vast a host into these formerly quiet solitudes. The great wealth with which they were laden, and their valuable possessions in flocks and herds, must have excited the eager cupidity of this people, if they were at all like the modern Arabs of the desert. They knew that numbers did not constitute strength; and the construction of this host must have rendered it obvious to them that they were not likely to prove very formidable enemies in an encounter. One would think, however, that the recent miracles in their behalf wrought by the hand of God, would have been likely to deter them from any attempt to molest a people so protected and so favored. But after the examples we have seen in Egypt of the hardness of unbelief, we are not prepared to expect much from the forbearance of the Amalekites. And, in fact, they did attack the Israelites on their march to, or halt at, Rephidim. In Exodus it is simply written—“Then came Amalek and fought with Israel at Rephidim.” But in Deu_25:18, further particulars are given—“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.” The last clause is emphatically added, because such an invasion of the chosen people, under these circumstances, was a virtual defiance of the power which had so lately destroyed the Egyptians. This, with the treacherous and unmanly character of the first assault, may account for the deep resentment which was afterwards expressed against this people, and for the doom of eventual destruction which went forth against them. Upon the whole, it would seem that there were two assaults—one upon the feeble rear when the host was on the march—the result of which encouraged the Amalekites to suppose themselves fully able to meet the strength of Israel, and they therefore marched against them when encamped at Rephidim. Certainly, the fact that the rear of Israel was “smitten,” might lead them to suppose that the Israelites were not so invulnerable or so sovereignly protected, and would thus encourage them to more daring proceedings.
When the Amalekites appeared in force, and manifested their intention to engage the Israelites, Moses, reserving to himself a more important post, directed Joshua—a young man personally attached to him, and who had already probably evinced the courage and conduct proper to a commander—to choose out a number of men from the general body, and give the enemy battle on the morrow. And what did Moses purpose to do himself?—“I will stand on the top of the hill, with the rod of God in my hand.” And so it was done. Joshua led forth his men to the field; and Moses mounted the hill accompanied by Aaron his brother, and by Hur, who is supposed to have been his brother-in-law. Here Moses stood, and held up his hand on high, with the wonder-working rod therein. It was no doubt held up, in the first instance, as a kind of banner or signal, to be seen by the warring host below, and designed to operate as a continual incentive to their valor and prowess while engaged in the contest: and the sight of this symbol and instrument of the power which had worked so wondrously on their behalf, could not fail to nerve their arms with new vigor every time their eyes were turned towards it. Yet it needs but little reflection to assure them, as it assures us, that there was no intuitive virtue in the rod to produce this effect; and that it derived all its efficacy from the Divine appointment, as a visible symbol of that unseen succor and strength which God was pleased to minister to his militant servants fighting his battle, and maintaining the high glory of his name.
Moses was eminently an intercessor with God for the people committed to his charge; and there can be no question that, in connection with these external appliances, fervent prayer for the Divine aid was offered; and we have every reason to believe that the uplifting of the rod was merely an accompaniment of the earnest intercessions which breathed from the lips and heart of the venerable men upon the mountain. And even if this were not the case, the circumstances and the result are strikingly suggestive of the circumstances and analogies of intercessory prayer.
It was soon seen, that while the hand of Moses was uplifted, Israel prevailed over Amalek; but when the prophet’s hand was no longer raised, Amalek was stronger than Israel. Perceiving that Moses could not longer maintain a standing posture, his friends took a stone and put it under him for a seat; and that his hands might no longer fail, they placed themselves one on each side of him, and sustained his hands until the victory of Israel was achieved. In performing this office, we are not to suppose that both his hands were held up on either side at the same time; for in that case the hands of Aaron and Hur would soon have become as weary as those of Moses had been. The main object of the sustaining his arms was, that the rod might be held up. This he doubtless shifted at times from one hand to the other; and then Aaron and Hur upheld the hand which was next to him, and thus successively relieved both him and each other.
The view of the prayerful tenor of this action is not new; it is more or less hinted at by every commentator on Scripture, though less made the subject of pulpit illustration than might have been supposed. It is taken by the Jews themselves, in whose Targums we read, that “when Moses held up his hands in prayer, the house of Israel prevailed; and when he let down his hands from prayer, the house of Amalek prevailed.”
Let us then observe, that we notice here grouped together that hallowed combination of agencies which ought never to be separated—the dependence upon Heaven, with the use of appointed means. The rod in the hand of Moses, and the sword in that of Joshua; the embattled host in the valley below, and the praying hand in the mount above—all were necessary in the Divine economy to the victory of Israel over his foes. So must it be in our own conflict with the Amalek which lies ambushed within, to hinder our progress to the mount of God. We may expect no manifestation of the Lord’s power, no interference of his goodness, but as the result of a blessing upon our own zealous conflict with temptation. “Prayer without active duty is mockery of God. He who entreats deliverance from the onset and power of evil, yet never makes an effort in his own behalf, nor strives against the sin that wars within him, draws nigh to God with his lips, but is wholly estranged from the fervor of that supplication that issues from the depths of the heart.” Note: Buddicom’s Christian Exodus, p. 366. Yet it was intended to be taught, and was most effectually taught, by this example, that the uplifted hand of Moses contributed more to their safety than their own hands—his rod more than their weapons of war; and accordingly, their success fluctuates as he raises up or lets down his hands. In like manner will the Christian warfare be attended with little success, unless it be waged in the practice of unceasing earnest prayer. It will never be known on this side the Lord’s second coming, how much his cause, and the work of individual salvation, have been advanced by the effectual fervent prayer of righteous men. And it is surely a cheering reflection, in the heat and burden of the day of battle, that while we are contending below, faithful servants of God have ascended the hill of spiritual prayer, and are imploring blessings upon our efforts.
It is greatly our desire that we could mark, with all the emphasis of our own convictions, the feeling of the importance and value of that precious intercessory prayer which the example before us illustrates. It is, we fear, a duty too much neglected, or too languidly performed—a privilege not well understood, or too seldom claimed. How few are they who will be able on their death-beds to declare, with a late man of God, Note: Rev. Thomas Scott. See Memoir by his Son. “that the duty of intercession for others, is the one in which they have less failed than in any other.” All duty has its reward; and there is none in which the reward is more delightful than this. There is nothing which so pleasantly realizes the beautiful idea of “the communion of saints.” There is scarcely anything that more enriches the Christian than the circulation of this holy commerce—than the comfort of believing, that while we are praying for our Christian friends, we are also reaping the full benefit of their prayers for us.
If we look carefully at the passages of the Pentateuch which illustrate the sentiments and character of Moses, we shall find that there was perhaps no one who felt the importance of this duty, or practised it with more persevering and vehement energy, than this man of God. On one occasion he “fell down before the Lord forty days and forty nights” in behalf of Israel—showing how deeply convinced he was of the importance of earnest and continued intercession for their welfare. Indeed, this strikes us in the history of others of the Old Testament saints; and we call to mind the remarkable words of Samuel in the like case, “As for me, God forbid that I should sin against the Lord in ceasing to pray for you,”—implying that this was regarded by him as a regular and imperative obligation of religion.
And if we are tempted at any time to faint in the discharge of this duty, or to find too little enjoyment in the exercise of this privilege, let us take to ourselves all the encouragement derivable from the assured knowledge, that He who marshals the sacramental hosts, leads them to battle, and fights in their behalf, sustains another office equally important. He has ascended to the summit of the everlasting hills, and is there employed in prevalent intercession for their success; and we may well be consoled with the assurance, that a greater than Moses is mediating for us in the mount above; and his hand is never weary, his love never faint, his voice never silent.