Bible Study: Exodus 17

Water from the Rock and Victory over Amalek

Aaron and Hur hold up Moses outstretched arms as the Israelites are in battle. Exodus 17 Generated with AI using Microsoft Designer

Introduction

Title

A possible title for Exodus 17 is Water from the Rock and Victory over Amalek. This title captures the two main events that occur in this chapter, and how they demonstrate God’s provision and protection for His people.

Summary

Exodus 17 continues the narrative of the Israelites’ journey from Egypt to the promised land. It records two significant episodes that reveal God’s power and faithfulness, as well as the people’s unbelief and rebellion.

The first episode is the water from the rock (verses 1–7). The Israelites arrive at Rephidim, where there is no water for them to drink. They complain and quarrel with Moses, accusing him of bringing them out of Egypt to die of thirst. They also test the Lord, asking if He is among them or not. Moses cries out to the Lord, who instructs him to strike a rock with his staff in the presence of the elders of Israel. When Moses does so, water gushes out of the rock, and the people drink. Moses names the place Massah and Meribah, meaning “testing” and “quarreling”, because of the people’s sin against the Lord.

The second episode is the victory over Amalek (verses 8–16). The Israelites are attacked by the Amalekites, a nomadic tribe that dwells in the desert. Moses appoints Joshua to lead the army, while he goes up on a hill with the staff of God in his hand. As long as Moses holds up his hands, Israel prevails; but when he lowers his hands, Amalek prevails. Aaron and Hur support Moses’ hands until sunset, and Joshua defeats Amalek and his people with the edge of the sword. The Lord tells Moses to write this as a memorial in a book, and to recite it to Joshua, that He will utterly blot out the memory of Amalek from under heaven. Moses builds an altar and calls it “The Lord is My Banner”, saying, “The Lord has sworn; the Lord will have war with Amalek from generation to generation.”

These two episodes show how God provides for and defends His people, even when they are faithless and disobedient. They also foreshadow the future events of the wilderness wanderings, the conquest of Canaan, and the establishment of the monarchy. They reveal God’s character as the living, sovereign, and covenant-keeping God, who demands loyalty and obedience from His people.

Important verses and their explanation

Some of the verses that are of most importance from this passage are:

• Verse 6: Behold, I will stand before you there on the rock at Horeb, and you shall strike the rock, and water shall come out of it, and the people will drink. This verse shows God’s miraculous provision of water from an unlikely source, a rock. It also points to Christ, who is the Rock of our salvation, and who was struck for our sins, so that we may drink of the living water of the Holy Spirit (1 Corinthians 10:4; John 4:10; 7:37–39; Isaiah 53:4–5).
• Verse 7: And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the Lord by saying, “Is the Lord among us or not?” This verse shows the sinfulness and unbelief of the people of Israel, who doubted God’s presence and power, despite all the signs and wonders He had done for them. It also warns us not to harden our hearts and test the Lord, as they did (Psalm 95:8–9; Hebrews 3:7–19).
• Verse 15–16: And Moses built an altar and called the name of it, The Lord Is My Banner, saying, “A hand upon the throne of the Lord! The Lord will have war with Amalek from generation to generation.” These verses show the victory and worship that God grants to His people, who rely on His strength and not their own. They also reveal God’s sovereignty and justice, who will judge and destroy His enemies, and who will establish His throne and kingdom forever (Exodus 15:18; Psalm 2; 110; Revelation 19:11–21).

Commentary

Water from the Rock (verses 1–7)

This episode shows the contrast between God’s grace and Israel’s ungratefulness. God had delivered them from slavery in Egypt, guided them through the wilderness, and provided them with manna and quail. Yet they still complained and doubted His presence and power when they faced a difficulty. They accused Moses of bringing them out of Egypt to die of thirst, and they tested the Lord by asking, “Is the Lord among us or not?” (verse 7).

Moses, as the mediator between God and the people, cried out to the Lord for help. God instructed him to strike a rock with his staff, and water came out of it for the people to drink. This was a miraculous sign of God’s provision and patience, as well as a foreshadowing of Christ, the true Rock of salvation, who was struck for our sins and gives us the living water of the Holy Spirit (1 Corinthians 10:4; John 4:10; 7:37–39; Isaiah 53:4–5).

However, the place was also named Massah and Meribah, meaning “testing” and “quarreling”, because of the people’s sin against the Lord. They had provoked the Lord by their unbelief and rebellion, and they would face the consequences of their actions later in their wilderness journey. They would also serve as a warning for us not to harden our hearts and test the Lord, as they did (Psalm 95:8–9; Hebrews 3:7–19).

Victory over Amalek (verses 8–16)

This episode shows the contrast between God’s strength and Israel’s weakness. Israel was attacked by the Amalekites, a nomadic tribe that dwelt in the desert. The Amalekites were the descendants of Esau, the brother of Jacob, who had sold his birthright and despised his blessing (Genesis 36:12). They represented the enemies of God and His people, who opposed His purposes and promises.

Moses appointed Joshua to lead the army, while he went up on a hill with the staff of God in his hand. The staff was a symbol of God’s authority and power, which Moses had used to perform the plagues in Egypt and to part the Red Sea. As long as Moses held up his hands, Israel prevailed; but when he lowered his hands, Amalek prevailed. This showed that the battle was not won by human might, but by divine intervention. Moses needed the help of Aaron and Hur to support his hands until sunset, and Joshua defeated Amalek and his people with the edge of the sword.

The Lord told Moses to write this as a memorial in a book, and to recite it to Joshua, that He would utterly blot out the memory of Amalek from under heaven. This was a prophetic declaration of God’s sovereignty and justice, who would judge and destroy His enemies, and who would establish His throne and kingdom forever (Exodus 15:18; Psalm 2; 110; Revelation 19:11–21).

Moses built an altar and called it “The Lord is My Banner”, saying, “The Lord has sworn; the Lord will have war with Amalek from generation to generation.” This was an act of worship and gratitude, as well as a reminder of God’s covenant and commitment. God was the one who fought for His people, and who gave them the victory. He was their banner, their rallying point, their source of identity and security.

This episode also foreshadowed the future events of the conquest of Canaan, and the establishment of the monarchy. The Amalekites would continue to harass and oppose Israel throughout their history, until they were finally subdued by King Saul and King David (1 Samuel 15; 30). However, Saul disobeyed God’s command to completely destroy the Amalekites, and spared their king, Agag. This would lead to his rejection as king, and the rise of David, who was a man after God’s own heart. David would also face an Amalekite who claimed to have killed Saul, and would execute him for his crime (2 Samuel 1). David would also be the ancestor of Jesus, the Son of David, the true King of Israel, who would defeat the ultimate enemy, Satan, and his seed, and who would reign over all the nations (Genesis 3:15; Revelation 20:7–10).

Conclusion

Exodus 17 is a chapter that reveals God’s character and works, as well as the human condition and response. It shows us how God provides for and protects His people, even when they are faithless and disobedient. It also shows us how God judges and defeats His enemies, and how He establishes His kingdom and covenant. It points us to Christ, the Rock of our salvation, and the Banner of our victory, who fulfills all the promises and prophecies of God. It also challenges us to trust and obey God, and not to test and quarrel with Him, as the Israelites did. It teaches us to rely on God’s strength and not our own, and to worship and thank Him for His grace and mercy.

Exegesis

Outline

I. Water from the Rock (verses 1–7) A. The Israelites complain of thirst at Rephidim (verses 1–3) B. God instructs Moses to strike the rock with his staff (verses 4–6) C. Moses names the place Massah and Meribah (verse 7)

II. Victory over Amalek (verses 8–16) A. The Amalekites attack the Israelites (verse 8) B. Moses intercedes for Israel with the staff of God (verses 9–13) C. God promises to blot out Amalek (verses 14–16)

Exegesis of Exodus 17

I. Water from the Rock (verses 1–7)

This section shows how God provides water for the thirsty Israelites, who doubt His presence and power. It also foreshadows Christ, the Rock of salvation, who gives the living water of the Holy Spirit.

A. The Israelites complain of thirst at Rephidim (verses 1–3)

• The Israelites travel from the wilderness of Sin to Rephidim, following the pillar of cloud and fire, which represents God’s guidance and protection.
• They find no water at Rephidim, and they quarrel with Moses, accusing him of bringing them out of Egypt to die of thirst. They also test the Lord, asking if He is among them or not.
• Their complaint reveals their unbelief and ingratitude, as they forget God’s previous miracles and provisions for them. They also blame Moses, who is God’s appointed leader and mediator, instead of trusting God and seeking His help.

B. God instructs Moses to strike the rock with his staff (verses 4–6)

• Moses cries out to the Lord, who tells him to take his staff and strike a rock at Horeb, in the presence of the elders of Israel. Water comes out of the rock, and the people drink.
• God responds to Moses’ prayer and the people’s need, despite their sin. He performs a miracle of grace and mercy, providing water from an unlikely source, a rock.
• The staff that Moses uses is the same one that he used to perform the plagues in Egypt and to part the Red Sea. It symbolizes God’s authority and power, which Moses exercises as God’s representative.
• The rock that Moses strikes is at Horeb, which is another name for Sinai, where God will later give the law to Israel. The rock represents God Himself, who stands before Moses and the people, and who gives them water and life.
• The rock also points to Christ, who is the Rock of our salvation, and who was struck for our sins, so that we may drink of the living water of the Holy Spirit (1 Corinthians 10:4; John 4:10; 7:37–39; Isaiah 53:4–5).

C. Moses names the place Massah and Meribah (verse 7)

• Moses names the place Massah and Meribah, meaning “testing” and “quarreling”, because of the people’s sin against the Lord. They had provoked the Lord by their unbelief and rebellion, and they would face the consequences of their actions later in their wilderness journey. They would also serve as a warning for us not to harden our hearts and test the Lord, as they did (Psalm 95:8–9; Hebrews 3:7–19).

II. Victory over Amalek (verses 8–16)

This section shows how God gives victory to the Israelites, who are attacked by the Amalekites. It also reveals God’s sovereignty and justice, who will judge and destroy His enemies, and who will establish His throne and kingdom forever.

A. The Amalekites attack the Israelites (verse 8)

• The Amalekites are a nomadic tribe that dwell in the desert. They are the descendants of Esau, the brother of Jacob, who had sold his birthright and despised his blessing (Genesis 36:12). They represent the enemies of God and His people, who oppose His purposes and promises.
• They attack the Israelites at Rephidim, without any provocation or reason. They are the first nation to wage war against Israel after their exodus from Egypt. They target the weak and the weary among the Israelites (Deuteronomy 25:17–18).

B. Moses intercedes for Israel with the staff of God (verses 9–13)

• Moses appoints Joshua to lead the army, while he goes up on a hill with the staff of God in his hand. The staff is a symbol of God’s authority and power, which Moses has used to perform the plagues in Egypt and to part the Red Sea. It also represents God’s presence and protection, which Moses invokes for Israel.
• As long as Moses holds up his hands, Israel prevails; but when he lowers his hands, Amalek prevails. This shows that the battle is not won by human might, but by divine intervention. Moses needs the help of Aaron and Hur to support his hands until sunset, and Joshua defeats Amalek and his people with the edge of the sword.
• Moses’ intercession for Israel is a type of Christ’s intercession for us, who always lives to make intercession for us, and who gives us the victory over our enemies by His death and resurrection (Hebrews 7:25; Romans 8:34–37; 1 Corinthians 15:57).

C. God promises to blot out Amalek (verses 14–16)

• The Lord tells Moses to write this as a memorial in a book, and to recite it to Joshua, that He will utterly blot out the memory of Amalek from under heaven. This is a prophetic declaration of God’s sovereignty and justice, who will judge and destroy His enemies, and who will establish His throne and kingdom forever (Exodus 15:18; Psalm 2; 110; Revelation 19:11–21).
• Moses builds an altar and calls it “The Lord is My Banner”, saying, “The Lord has sworn; the Lord will have war with Amalek from generation to generation.” This is an act of worship and gratitude, as well as a reminder of God’s covenant and commitment. God is the one who fights for His people, and who gives them the victory. He is their banner, their rallying point, their source of identity and security.
• This episode also foreshadows the future events of the conquest of Canaan, and the establishment of the monarchy. The Amalekites would continue to harass and oppose Israel throughout their history, until they were finally subdued by King Saul and King David (1 Samuel 15; 30). However, Saul disobeyed God’s command to completely destroy the Amalekites, and spared their king, Agag. This would lead to his rejection as king, and the rise of David, who was a man after God’s own heart. David would also face an Amalekite who claimed to have killed Saul, and would execute him for his crime (2 Samuel 1). David would also be the ancestor of Jesus, the Son of David, the true King of Israel, who would defeat the ultimate enemy, Satan, and his seed, and who would reign over all the nations (Genesis 3:15; Revelation 20:7–10).

Background and Context

Historical-cultural background

The historical and cultural background of the passage is the exodus of the Israelites from Egypt, where they had been enslaved for generations. The exodus was a miraculous event that demonstrated God’s power and faithfulness to His covenant people, whom He had chosen to be a holy nation and a royal priesthood (Exodus 19:5–6). The exodus also fulfilled God’s promise to Abraham, Isaac, and Jacob, to give them the land of Canaan as their inheritance (Genesis 15:13–21; Exodus 3:7–8). The exodus was a pivotal moment in Israel’s history and identity, as well as in God’s plan of redemption for the world.

The historical and cultural background influences the language and the meaning of the passage in several ways. For example:

• The passage uses the name Yahweh (LORD) for God, which was revealed to Moses at the burning bush as God’s personal and covenantal name (Exodus 3:13–15). This name emphasizes God’s self-existence, sovereignty, and faithfulness to His people.
• The passage also uses the term “the staff of God” to refer to the rod that Moses used to perform the signs and wonders in Egypt and in the wilderness (Exodus 4:17; 17:9). This term indicates that the staff was not a magical instrument, but a symbol of God’s authority and power, which Moses exercised as God’s representative.
• The passage also reflects the cultural and religious context of the ancient Near East, where water was a scarce and precious resource, and where rocks were often associated with gods or divine manifestations. The miracle of water from the rock was a sign of God’s provision and presence, as well as a contrast to the idols and false gods of the nations.

Some of the social norms and practices that this chapter highlights about the time period it was written in are:

• The patriarchal and tribal structure of Israelite society, where Moses was the leader and judge of the people, and where the elders of Israel were the representatives and witnesses of the people (Exodus 17:5–6; 18:13–27).
• The nomadic and pastoral lifestyle of the Israelites, who traveled and camped in the wilderness, and who depended on God for their food and water (Exodus 16; 17:1–7).
• The military and political conflicts between Israel and the surrounding nations, especially the Amalekites, who were the enemies of Israel and God (Exodus 17:8–16; Deuteronomy 25:17–19).

Some of the extra-biblical sources that shed light on this chapter’s context are:

• The Egyptian records and monuments, which provide information about the geography, history, culture, and religion of ancient Egypt, where the Israelites had lived and suffered as slaves, and where God had displayed His judgments and wonders (Exodus 1–15).
• The archaeological and historical evidence, which corroborate some of the details and events of the exodus and the wilderness wanderings, such as the location of Mount Sinai, the existence of the Amalekites, and the ancient customs and practices of the region (Exodus 16–18).
• The literary and religious texts of the ancient Near East, which offer insights into the worldview, beliefs, and values of the people and nations that interacted with Israel, such as the Canaanites, the Babylonians, and the Assyrians (Exodus 19–40).

Characters, actions, and motivations

• Moses: He is the leader and mediator of the Israelites, who has been called by God to deliver them from Egypt and bring them to the promised land. He is faithful and obedient to God, but also frustrated and fearful of the people’s complaints and threats. He cries out to God for help, and follows His instructions to provide water and victory for the people. He also intercedes for the people with the staff of God, and builds an altar to worship and thank God.
• The Israelites: They are the covenant people of God, who have been rescued from slavery in Egypt, and are on their way to the promised land. They are ungrateful and rebellious, complaining and quarreling with Moses and God. They doubt God’s presence and power, and test Him by asking for water. They also need God’s protection and strength, as they are attacked by the Amalekites.
• The LORD: He is the self-existent, sovereign, and faithful God, who has chosen Israel as His special possession, and who has performed great signs and wonders for them. He is gracious and merciful, providing water and victory for the people, despite their sin. He is also holy and just, judging and destroying His enemies, and establishing His throne and kingdom forever. He is the Rock of salvation, and the Banner of victory, for His people.
• Joshua: He is the assistant and successor of Moses, who leads the army of Israel against the Amalekites. He is courageous and obedient, following Moses’ orders and fighting with the edge of the sword. He defeats the Amalekites, and becomes a prominent figure in Israel’s history, as he will later lead the conquest of Canaan (Joshua 1–24).
• Aaron and Hur: They are the helpers and supporters of Moses, who accompany him on the hill overlooking the battle. They hold up Moses’ hands when they become tired, enabling Israel to prevail over Amalek. They are examples of faithful and loyal friends, who assist Moses in his leadership and intercession. Aaron is also the brother and spokesman of Moses, and the first high priest of Israel (Exodus 4:14–16; 28–29). Hur is possibly the grandfather of Bezalel, the chief artisan of the tabernacle (Exodus 31:2; 35:30).
• The Amalekites: They are the enemies of God and His people, who attack the Israelites at Rephidim. They are the descendants of Esau, the brother of Jacob, who had sold his birthright and despised his blessing (Genesis 36:12). They are cruel and cowardly, targeting the weak and the weary among the Israelites (Deuteronomy 25:17–18). They are defeated by Joshua and the army of Israel, and are doomed to be blotted out by God.

Summary: The passage presents a contrast between God’s character and works, and the human condition and response. It shows how God provides for and protects His people, even when they are faithless and disobedient. It also shows how God judges and defeats His enemies, and how He establishes His kingdom and covenant. It points to Christ, the Rock of our salvation, and the Banner of our victory, who fulfills all the promises and prophecies of God. It also challenges us to trust and obey God, and not to test and quarrel with Him, as the Israelites did. It teaches us to rely on God’s strength and not our own, and to worship and thank Him for His grace and mercy.

Locations in the passage

The Desert of Sin: This is the wilderness area between Elim and Sinai, where the Israelites traveled from place to place, according to the commandment of the LORD. It is not related to the word “sin”, but derives from the name of the moon-god Sin, who was worshipped by the ancient Mesopotamians. It is the place where the Israelites first complained of hunger, and where God provided them with manna and quail (Exodus 16). It is also the place where God gave them the Sabbath as a sign of His covenant with them (Exodus 16:22–30).

Rephidim: This is the place where the Israelites camped, but there was no water for them to drink. It is also the place where they quarreled with Moses and tested the LORD, and where God provided water from the rock for them. It is also the place where they were attacked by the Amalekites, and where God gave them victory over them. The name Rephidim means “rests” or “stays”, and may indicate that the Israelites stayed there for some time. It is also the place where Moses’ father-in-law, Jethro, visited him, and where he gave him advice on how to delegate his leadership responsibilities (Exodus 18).

Horeb: This is the mountain where God instructed Moses to strike the rock with his staff, and where water came out of it for the people to drink. It is also another name for Sinai, the mountain where God appeared to Moses in the burning bush, and where He gave him the law and the covenant (Exodus 3; 19–24). The name Horeb means “desert” or “dryness”, and may emphasize the barrenness and harshness of the wilderness. It is also the place where Elijah fled from Jezebel, and where he encountered God in a still small voice (1 Kings 19).

Themes and topics

Main themes or sub-themes

• God’s provision and protection: The passage shows how God provides water and victory for His people, even when they are faithless and disobedient. He performs miracles of grace and mercy, and demonstrates His power and faithfulness. He is the Rock of salvation, and the Banner of victory, for His people. (Exodus 17:6; 15–16; Psalm 78:15–16; 20:5; 1 Corinthians 10:4)
• Israel’s unbelief and rebellion: The passage shows how the people of Israel complain and quarrel with Moses and God. They doubt God’s presence and power, and test Him by asking for water. They provoke the Lord by their unbelief and rebellion, and they face the consequences of their actions later in their wilderness journey. They also serve as a warning for us not to harden our hearts and test the Lord, as they did. (Exodus 17:2–3; 7; Psalm 95:8–9; Hebrews 3:7–19)
• God’s sovereignty and justice: The passage shows how God judges and defeats His enemies, and how He establishes His throne and kingdom forever. He promises to blot out the memory of Amalek from under heaven, and He swears to have war with Amalek from generation to generation. He reveals His sovereignty and justice, who will judge and destroy His enemies, and who will establish His throne and kingdom forever. (Exodus 17:14–16; Exodus 15:18; Psalm 2; 110; Revelation 19:11–21)

Main argument of the passage

The main argument of the passage is that God is the living, sovereign, and covenant-keeping God, who demands loyalty and obedience from His people. The purpose of this argument is to show the character and works of God, and to challenge the people of Israel to trust and obey Him, and not to test and quarrel with Him, as they did.

Author’s intended meaning

The meaning of the passage as the original author would have intended and what the original hearers would have understood is that God provides for and protects His people, even when they are faithless and disobedient. He also judges and defeats His enemies, and establishes His kingdom and covenant. He is the Rock of salvation, and the Banner of victory, for His people. The passage also foreshadows the future events of the wilderness wanderings, the conquest of Canaan, and the establishment of the monarchy. It also points to Christ, the true Rock of salvation, and the true Banner of victory, who fulfills all the promises and prophecies of God. The passage also warns the people of Israel not to harden their hearts and test the Lord, as they did, but to trust and obey Him.

This passage was included in the book to

The passage was included in the book of Exodus to show how God provides for and protects His people, even when they are faithless and disobedient. It also shows how God judges and defeats His enemies, and how He establishes His kingdom and covenant. It points to Christ, the Rock of our salvation, and the Banner of our victory, who fulfills all the promises and prophecies of God. It also warns the people of Israel not to harden their hearts and test the Lord, as they did, but to trust and obey Him.

Echos and clarifications

The intertextuality of this passage is the complex relationship that it has with other texts in the Bible, both in the Old and New Testaments. The passage draws on the themes and motifs of the creation, the fall, the flood, the patriarchs, and the exodus. It also anticipates the themes and motifs of the wilderness, the law, the tabernacle, the conquest, the monarchy, the exile, the restoration, and the messiah. The passage also resonates with the words and deeds of Jesus and the apostles, who interpret and apply the passage in light of the gospel and the church.

The passage alludes or echoes and clarifies earlier passages in several ways. For example:

• The water from the rock alludes to the creation of water in Genesis 1:6–10, and the separation of water from dry land in Genesis 1:9–10. It also echoes the provision of water in the garden of Eden in Genesis 2:10–14, and the flood of judgment and salvation in Genesis 6–9. It clarifies that God is the source of water and life, and that He can create water out of nothing, or out of a rock.
• The victory over Amalek alludes to the enmity between the seed of the woman and the seed of the serpent in Genesis 3:15, and the conflict between Jacob and Esau in Genesis 25–36. It also echoes the defeat of Pharaoh and his army in the Red Sea in Exodus 14–15. It clarifies that God is the sovereign and just judge, and that He will destroy His enemies and deliver His people.

The passage is also echoed or developed in later passages in several ways. For example:

• The water from the rock is echoed in the provision of water in the wilderness in Numbers 20:1–13, and the prophecy of water from the temple in Ezekiel 47:1–12. It is also developed in the promise of living water in Isaiah 55:1–3; Jeremiah 2:13; Zechariah 14:8, and the fulfillment of living water in Jesus and the Holy Spirit in John 4:10–14; 7:37–39; Revelation 22:1–2.
• The victory over Amalek is echoed in the conquest of Canaan in Joshua 1–12, and the establishment of the monarchy in 1 Samuel 8–15. It is also developed in the prophecy of the Son of David in 2 Samuel 7:8–16; Psalm 2; 110, and the fulfillment of the Son of David in Jesus and His kingdom in Matthew 1:1–17; 28:18–20; Revelation 19:11–21.

Phrases used elsewhere

• “Is the Lord among us or not?” (Exodus 17:7): This phrase is also used by the Israelites in Numbers 14:3, when they rebel against the Lord and refuse to enter the promised land. They accuse Moses and Aaron of bringing them out of Egypt to die by the sword, and they question God’s presence and protection.
• “The Lord is my banner” (Exodus 17:15): This phrase is also used by the psalmist in Psalm 20:5, when he prays for the king and the people of Israel. He asks the Lord to answer them in the day of trouble, and to grant them victory over their enemies. He declares that the Lord is their banner, their symbol of triumph and joy.
• “The Lord will have war with Amalek from generation to generation” (Exodus 17:16): This phrase is also used by the Lord in Deuteronomy 25:19, when He commands the Israelites to blot out the memory of Amalek from under heaven. He reminds them of how the Amalekites attacked them on the way from Egypt, and how He will have war with them until they are destroyed.

Names of God used in this passage

• Yahweh (LORD): This is the personal and covenantal name of God, which He revealed to Moses at the burning bush (Exodus 3:13–15). It means “I AM”, and it emphasizes God’s self-existence, sovereignty, and faithfulness to His people. It is the most frequently used name of God in the Old Testament, and it is often combined with other words to form compound names that describe God’s attributes and actions.
• Yahweh-Nissi (The LORD is my banner): This is the name that Moses gave to the altar that he built after the victory over Amalek (Exodus 17:15). It means that the Lord is the one who gives the victory to His people, and who is their rallying point, their source of identity and security. It is the first and only use of this name in the Bible, and it communicates God’s power and protection for His people.

Key terms

• Water: This is a vital and scarce resource in the desert, and a symbol of life and blessing. It is also a sign of God’s provision and presence, as He gives water to the thirsty Israelites from the rock. It also points to Christ, who gives the living water of the Holy Spirit to those who believe in Him (Exodus 17:6; John 4:10–14; 7:37–39).
• Rock: This is an unlikely source of water, and a symbol of God Himself, who stands before Moses and the people, and who gives them water and life. It also represents Christ, who is the Rock of our salvation, and who was struck for our sins, so that we may drink of the living water of the Holy Spirit (Exodus 17:6; 1 Corinthians 10:4; Isaiah 53:4–5).
• Staff: This is the rod that Moses uses to perform the signs and wonders in Egypt and in the wilderness. It symbolizes God’s authority and power, which Moses exercises as God’s representative. It also represents God’s presence and protection, which Moses invokes for Israel (Exodus 4:17; 17:9).
• Massah and Meribah: These are the names that Moses gives to the place where the Israelites quarrel with him and test the Lord. They mean “testing” and “quarreling”, and they indicate the sinfulness and unbelief of the people, who doubt God’s presence and power, despite all the signs and wonders He had done for them. They also warn us not to harden our hearts and test the Lord, as they did (Exodus 17:7; Psalm 95:8–9; Hebrews 3:7–19).
• Amalek: This is the name of the nomadic tribe that attacks the Israelites at Rephidim. They are the descendants of Esau, the brother of Jacob, who had sold his birthright and despised his blessing. They represent the enemies of God and His people, who oppose His purposes and promises. They are defeated by Joshua and the army of Israel, and are doomed to be blotted out by God (Exodus 17:8–16; Genesis 36:12; Deuteronomy 25:17–19).
• Banner: This is the name that Moses gives to the altar that he builds after the victory over Amalek. It means that the Lord is the one who gives the victory to His people, and who is their rallying point, their source of identity and security. It also foreshadows the banner of Christ, who is the King of kings and the Lord of lords, and who gives us the victory over our enemies by His death and resurrection (Exodus 17:15; Psalm 20:5; Revelation 19:11–21).

Morphology and Semantics

• Water: This is a common noun in the singular form, derived from the Hebrew word mayim, which means water, liquid, or juice. It is used as the object of the verb drink in Exodus 17:6, and as the subject of the verb come in Exodus 17:6. It has the semantic role of patient, the entity that undergoes a change of state or location.
• Rock: This is a common noun in the singular form, derived from the Hebrew word sela, which means rock, cliff, or crag. It is used as the object of the preposition on in Exodus 17:6, and as the object of the verb strike in Exodus 17:6. It has the semantic role of location, the place where an action or event occurs, and patient, the entity that undergoes a change of state or location.
• Staff: This is a common noun in the singular form, derived from the Hebrew word matteh, which means staff, rod, branch, or tribe. It is used as the object of the verb take in Exodus 17:5, and as the modifier of the noun God in Exodus 17:9. It has the semantic role of instrument, the entity that is used to perform an action or event.
• Massah and Meribah: These are proper nouns in the singular form, derived from the Hebrew words massah and meribah, which mean testing and quarreling. They are used as the object of the verb call in Exodus 17:7, and as the modifiers of the noun place in Exodus 17:7. They have the semantic role of name, the entity that identifies or designates another entity.
• Amalek: This is a proper noun in the singular form, derived from the Hebrew word amaleq, which is the name of a nomadic tribe that dwelt in the desert. It is used as the subject of the verb came in Exodus 17:8, and as the object of the verb defeat in Exodus 17:13. It has the semantic role of agent, the entity that initiates or performs an action or event, and patient, the entity that undergoes a change of state or location.
• Banner: This is a common noun in the singular form, derived from the Hebrew word nes, which means banner, standard, or pole. It is used as the modifier of the noun Lord in Exodus 17:15, and as the object of the verb call in Exodus 17:15. It has the semantic role of name, the entity that identifies or designates another entity.

Translation

Genre

The genre of the passage is historical narrative, which tells the story of God’s redemptive action in the exodus and the wilderness, and his revealing presence at Mt. Sinai. It also includes elements of legal genre, such as commands, regulations, and instructions, that are ascribed to God and his revelation event.

Structure

The structure and syntax of the language in the passage are based on the Hebrew language, which uses a verb-subject-object word order, and relies on conjunctions, prepositions, and suffixes to indicate the relationship between words and clauses. The main clauses of the passage are:

• Exodus 17:1–7: The main clause is “the whole congregation of the people of Israel moved on from the wilderness of Sin by stages, according to the commandment of the LORD, and camped at Rephidim” (verse 1). The rest of the verses are subordinate clauses that describe the events that happened at Rephidim, such as the people’s complaint, Moses’ prayer, God’s instruction, Moses’ action, and Moses’ naming of the place.
• Exodus 17:8–16: The main clause is “then Amalek came and fought with Israel at Rephidim” (verse 8). The rest of the verses are subordinate clauses that describe the events that happened during and after the battle, such as Moses’ order, Joshua’s fight, Moses’ intercession, Joshua’s victory, God’s promise, and Moses’ altar.

Literary devices

• Paronomasia: This is a wordplay that involves the use of similar-sounding words with different meanings. For example, in verse 7, the words Massah and Meribah sound like the words for testing and quarreling, which describe the people’s sin against the Lord. This device highlights the message of the passage, which is to warn the people not to test and quarrel with the Lord, as they did.
• Hyperbole: This is an exaggeration that involves the use of extreme or exaggerated expressions to emphasize a point. For example, in verse 3, the people say to Moses, “Why did you bring us up out of Egypt, to kill us and our children and our livestock with thirst?” This device highlights the argument of the passage, which is to contrast the people’s unbelief and ingratitude with God’s grace and mercy.
• Typology: This is a device that involves the use of a person, event, or institution in the Old Testament as a foreshadowing or prefiguration of a person, event, or institution in the New Testament. For example, in verse 6, the rock that Moses strikes to produce water is a type of Christ, who is the Rock of our salvation, and who was struck for our sins, so that we may drink of the living water of the Holy Spirit (1 Corinthians 10:4; John 4:10; 7:37–39; Isaiah 53:4–5). This device highlights the message of the passage, which is to point to Christ, the true Rock of salvation, and the true Banner of victory, who fulfills all the promises and prophecies of God.

Rhetorical devices

• Parallelism: This is a device that involves the use of similar or identical words, phrases, clauses, or sentences to express related or contrasting ideas. For example, in verse 11, the parallelism between “Israel prevailed” and “Amalek prevailed” expresses the contrast between the two sides of the battle, and the dependence of the outcome on Moses’ hands. This device structures and highlights the argument of the passage, which is to show that the battle is not won by human might, but by divine intervention.
• Chiasm: This is a device that involves the use of a symmetrical or inverted structure of words, phrases, clauses, or sentences to emphasize a central idea or theme. For example, in verses 14–16, the chiasm between “write this as a memorial in a book” and “Moses built an altar” emphasizes the idea of remembrance and commemoration of God’s victory over Amalek. This device structures and highlights the message of the passage, which is to worship and thank God for His power and protection.
• Inclusio: This is a device that involves the use of a word, phrase, clause, or sentence at the beginning and end of a section to mark its boundaries and indicate its main theme. For example, in verses 1–7, the inclusio between “according to the commandment of the LORD” and “because they tested the LORD” marks the section that deals with the water from the rock, and indicates its main theme of the people’s disobedience and God’s provision. This device structures and highlights the message of the passage, which is to trust and obey God, and not to test and quarrel with Him, as they did.

Figures of speech

• Metaphor: This is a figure of speech that involves the use of a word or phrase that is not literally applicable to the subject, but suggests a resemblance or analogy. For example, in verse 6, the phrase “the Lord stood before him” is a metaphor that implies that God was present and visible to Moses, even though God is not a physical being that can stand on a rock. This figure of speech highlights the message of the passage, which is to show God’s provision and presence for His people.
• Simile: This is a figure of speech that involves the use of a word such as “like” or “as” to compare two different things that have something in common. For example, in verse 12, the phrase “his hands were steady until the going down of the sun” is a simile that compares Moses’ hands to the sun, which is steady and constant in its course. This figure of speech highlights the argument of the passage, which is to show that Moses’ intercession was crucial for Israel’s victory.
• Personification: This is a figure of speech that involves the use of human attributes or actions to describe non-human things or abstract concepts. For example, in verse 7, the phrase “they tested the Lord” is a personification that attributes human emotions or reactions to God, who is not a human being that can be tested or tempted. This figure of speech highlights the message of the passage, which is to warn the people not to provoke the Lord by their unbelief and rebellion.

Word pictures

• The word for “rock” in Hebrew is sela, which also means “cliff” or “crag”. This word picture suggests that the rock that Moses struck was not a small or smooth stone, but a large and rugged formation that was part of the mountain. This makes the miracle of water from the rock even more impressive and surprising, as it contrasts the hardness and dryness of the rock with the softness and wetness of the water.
• The word for “banner” in Hebrew is nes, which also means “standard” or “pole”. This word picture suggests that the altar that Moses built was not a simple or ordinary structure, but a prominent and visible sign that declared God’s name and victory. It also implies that the altar was a place of gathering and rallying for the people of Israel, who recognized God as their source of identity and security.
• The word for “blot out” in Hebrew is machah, which also means “wipe out” or “erase”. This word picture suggests that the destruction of Amalek by God was not a partial or temporary action, but a complete and permanent one. It also implies that the memory and existence of Amalek would be removed from the earth and from history, as if they had never existed.

Textual variants

• In verse 9, some manuscripts have the word “tomorrow” (machar) instead of “today” (hayom). This variant would change the meaning of the verse, as it would imply that Moses gave Joshua more time to prepare for the battle, or that the battle lasted for more than one day. The variant may have arisen from a scribal error, as the words are similar in spelling and sound. The majority of manuscripts and translations support the reading of “today”, as it fits better with the context and the urgency of the situation.
• In verse 14, some manuscripts have the word “book” (sefer) instead of “scroll” (megillah). This variant would change the meaning of the verse, as it would imply that Moses wrote the memorial in a codex, which is a book with pages, rather than a scroll, which is a roll of parchment or papyrus. The variant may have arisen from a later scribal update, as the codex became more common and popular than the scroll in the post-biblical period. The majority of manuscripts and translations support the reading of “scroll”, as it fits better with the ancient writing technology and culture.
• In verse 16, some manuscripts have the word “hand” (yad) instead of “throne” (kisse). This variant would change the meaning of the verse, as it would imply that Moses lifted up his hand or swore an oath, rather than lifted up the staff of God or the banner of the Lord. The variant may have arisen from a scribal confusion, as the words are similar in spelling and sound. The majority of manuscripts and translations support the reading of “throne”, as it fits better with the context and the symbolism of the verse.

Translation recommendations

• Verse 6: The phrase “water came out of it” could be translated more literally as “water came out from with it” (mayim yots’im mimenu), which emphasizes the source and origin of the water, and the contrast between the rock and the water.
• Verse 15: The phrase “The Lord is my banner” could be translated more literally as “The Lord is my raising” (Yahweh nissi), which emphasizes the action and result of lifting up the staff of God or the banner of the Lord, and the connection between the name and the verb.
• Verse 16: The phrase “the Lord has sworn” could be translated more literally as “a hand upon the throne of the Lord” (ki yad al-kisse Yah), which is a Hebrew idiom that expresses an oath or a vow, and the determination and commitment of the Lord to fulfill His promise.

Disagreements between translators

• In verse 6, some translators render the phrase “the Lord stood before him” as “the Lord was standing over him” (NIV) or “the Lord was standing there in front of him” (NLT). This reflects a different understanding of the preposition al, which can mean “on”, “over”, “before”, or “in front of”. The translators may have chosen different renderings to emphasize the position or the appearance of the Lord to Moses.
• In verse 15, some translators render the phrase “The Lord is my banner” as “The Lord is my miracle” (CEV) or “The Lord is my victory” (NLT). This reflects a different understanding of the word nes, which can mean “banner”, “standard”, “pole”, “sign”, or “miracle”. The translators may have chosen different renderings to emphasize the meaning or the function of the name that Moses gave to the altar.
• In verse 16, some translators render the phrase “a hand upon the throne of the Lord” as “the Lord will be at war” (NIV) or “the Lord has taken an oath” (NLT). This reflects a different understanding of the idiom yad al-kisse Yah, which literally means “a hand upon the throne of the Lord”, but idiomatically means “the Lord has sworn” or “the Lord will have war”. The translators may have chosen different renderings to clarify the sense or the implication of the idiom.

Some of the words that don’t translate well are

• The word for “rock” in Hebrew is sela, which also means “cliff” or “crag”. This word has a broader and more specific meaning than the English word “rock”, which can refer to any kind of stone or mineral. The Hebrew word suggests that the rock that Moses struck was a large and rugged formation that was part of the mountain, not a small or smooth stone.
• The word for “banner” in Hebrew is nes, which also means “standard” or “pole”. This word has a more concrete and military meaning than the English word “banner”, which can refer to any kind of flag or emblem. The Hebrew word suggests that the altar that Moses built was a prominent and visible sign that declared God’s name and victory, and that it was a place of gathering and rallying for the people of Israel.
• The word for “blot out” in Hebrew is machah, which also means “wipe out” or “erase”. This word has a more violent and permanent meaning than the English word “blot out”, which can refer to any kind of removal or concealment. The Hebrew word suggests that the destruction of Amalek by God was a complete and irreversible action, and that the memory and existence of Amalek would be removed from the earth and from history.

How other translations make the translation

• The Masoretic text is the authoritative Hebrew text of the Old Testament, which was compiled and preserved by Jewish scholars between the 7th and 10th centuries AD. It is the basis for most modern translations of the Old Testament, such as the KJV, NASB, and ESV. However, it differs from some of the older manuscripts and versions, such as the Dead Sea Scrolls, the Septuagint, and the Samaritan Pentateuch, in some words, spellings, and readings. For example, in verse 16, the Masoretic text has the word “throne” (kisse), while the Septuagint and the Samaritan Pentateuch have the word “hand” (yad).
• The Septuagint is the ancient Greek translation of the Old Testament, which was made by Jewish scholars in Alexandria, Egypt, between the 3rd and 2nd centuries BC. It is the oldest and most widely used translation of the Old Testament, and it is the basis for the quotations and citations of the Old Testament in the New Testament. However, it differs from the Masoretic text and some of the other manuscripts and versions, in some words, meanings, and order. For example, in verse 6, the Septuagint has the phrase “the Lord appeared to him” (ekyrios ephanerothe auto), while the Masoretic text and the other versions have the phrase “the Lord stood before him” (Yahweh omed alaw).
• The NIV is a modern English translation of the Bible, which was made by a team of evangelical scholars from various denominations, and published in 1978. It is one of the most popular and widely used translations of the Bible, and it aims to balance accuracy and readability, using a dynamic equivalence approach. However, it differs from some of the other translations, such as the KJV, NASB, and ESV, in some words, interpretations, and styles. For example, in verse 16, the NIV has the phrase “the Lord will be at war” (Yahweh yilachem), while the other translations have the phrase “the Lord has sworn” (yad al-kisse Yah) or “a hand upon the throne of the Lord”.

Repetition of words, phrases, and concepts

• The word for “water” (mayim) is repeated seven times in verses 1–7, emphasizing the need and the provision of water for the people.
• The word for “rock” (sela) is repeated four times in verses 6–7, emphasizing the source and the miracle of water from the rock.
• The word for “staff” (matteh) is repeated four times in verses 5–9, emphasizing the symbol and the instrument of God’s authority and power.
• The word for “Moses” (moshe) is repeated 14 times in the whole chapter, emphasizing the role and the responsibility of Moses as the leader and the mediator of the people.
• The phrase “the Lord” (Yahweh) is repeated 11 times in the whole chapter, emphasizing the name and the character of God as the living, sovereign, and covenant-keeping God.

Some of the other translation issues include

• In verse 5, the phrase “in the sight of the elders of Israel” could also be translated as “before the eyes of the elders of Israel” or “in the presence of the elders of Israel”. The Hebrew preposition le’eyney can mean “in the sight of”, “before the eyes of”, or “in the presence of”. The translators may have chosen different renderings to emphasize the visibility or the witness of the elders of Israel.
• In verse 7, the phrase “because they tested the Lord” could also be translated as “because of their testing of the Lord” or “because they put the Lord to the test”. The Hebrew construction be-massah et-Yahweh can mean “because of their testing of the Lord”, “because of the testing of the Lord”, or “because they tested the Lord”. The translators may have chosen different renderings to emphasize the cause or the manner of the people’s sin against the Lord.
• In verse 9, the phrase “choose us some men” could also be translated as “choose for us men” or “choose men for us”. The Hebrew construction bachar lanu anashim can mean “choose for us men”, “choose us men”, or “choose men for us”. The translators may have chosen different renderings to emphasize the object or the beneficiary of the choice.

Seeing Jesus

This passage connects with a main theme that points me toward Christ, which is the theme of God’s provision and protection for His people. The passage shows how God provides water and victory for the Israelites, even when they are faithless and disobedient. He performs miracles of grace and mercy, and demonstrates His power and faithfulness. He is the Rock of salvation, and the Banner of victory, for His people. This theme points me toward Christ, who is the ultimate provision and protection for God’s people. He is the true Rock of salvation, who gives the living water of the Holy Spirit to those who believe in Him (John 4:10–14; 7:37–39; 1 Corinthians 10:4). He is also the true Banner of victory, who defeats our enemies of sin, death, and the devil, by His death and resurrection (Revelation 19:11–21; 22:1–2).

This passage does not provide a direct promise of the coming Messiah, but it does foreshadow and anticipate His coming in several ways. For example, the passage shows how Moses acts as a leader and a mediator for the Israelites, who intercedes for them with the staff of God, and who builds an altar to worship and thank God. This foreshadows and anticipates the coming of Christ, who is the greater leader and mediator for God’s people, who intercedes for us with His own blood, and who is the altar and the sacrifice that reconciles us to God (Hebrews 7:25–28; 9:11–15; 13:10–16). The passage also shows how God promises to blot out the memory of Amalek from under heaven, and to have war with Amalek from generation to generation. This foreshadows and anticipates the coming of Christ, who will blot out the memory of all the enemies of God from under heaven, and who will have war with them until they are destroyed (Psalm 2; 110; Revelation 19:11–21; 20:7–15).

This passage includes some symbols or typology/type of Christ, which are the water from the rock, and the banner of the Lord. The water from the rock is a symbol or type of Christ, who is the Rock of our salvation, and who gives the living water of the Holy Spirit to those who believe in Him (John 4:10–14; 7:37–39; 1 Corinthians 10:4). The banner of the Lord is also a symbol or type of Christ, who is the King of kings and the Lord of lords, and who gives us the victory over our enemies by His death and resurrection (Revelation 19:11–21; 22:1–2).

This passage does not include any explicit Messianic prophecies or prophecies of the age to come, but it does imply some implicit ones. For example, the passage implies that God will raise up a prophet like Moses, who will lead and deliver His people, and who will speak and act on His behalf (Deuteronomy 18:15–18; Acts 3:22–23). The passage also implies that God will establish His throne and kingdom forever, and that He will judge and destroy His enemies, and deliver and bless His people (Exodus 15:18; Psalm 2; 110; Revelation 19:11–21; 22:1–2).

This passage includes some ideas related to redemption and/or salvation. For example, the passage shows how God redeems and saves His people from their enemies, such as the Egyptians and the Amalekites, by His mighty power and intervention. It also shows how God redeems and saves His people from their sin and death, by His grace and mercy, providing them with water and life from the rock. These ideas point to the ultimate redemption and salvation that God offers to His people through Christ, who delivers us from our enemies of sin, death, and the devil, by His death and resurrection, and who gives us the living water of the Holy Spirit, by His grace and mercy.

The New Testament references this passage or says something about this topic in several places. For example, in 1 Corinthians 10:1–5, Paul uses this passage as an example and a warning for the Corinthian Christians, who were tempted to idolatry and immorality. He reminds them that the Israelites were baptized into Moses and ate and drank the spiritual food and drink, but they were not pleasing to God, and they were destroyed in the wilderness. He also identifies the rock that gave them water as Christ, who is the source of our spiritual nourishment and life. In Hebrews 3:7–19, the author uses this passage as an exhortation and a warning for the Hebrew Christians, who were tempted to fall away from Christ and return to Judaism. He reminds them that the Israelites hardened their hearts and tested the Lord at Massah and Meribah, and they were not able to enter God’s rest. He also urges them to hold fast to Christ, who is the apostle and the high priest of our confession, and who gives us access to God’s rest.

This passage aids my understanding of Christ and what He has done in several ways. For example, the passage shows how Christ is the greater Moses, who leads and mediates for God’s people, and who intercedes and sacrifices for them. It also shows how Christ is the true Rock of our salvation, who gives the living water of the Holy Spirit to those who believe in Him. It also shows how Christ is the true Banner of our victory, who defeats our enemies by His death and resurrection. It also shows how Christ is the fulfillment of all the promises and prophecies of God, who redeems and saves His people from their enemies, their sin, and their death, and who establishes His throne and kingdom forever.

The passage prepares the way for Christ in several ways. For example, the passage reveals the need and the longing for a Messiah, who will rule over God’s people in perfect righteousness, and who will provide for and protect them in the wilderness. It also reveals the sinfulness and the rebellion of the human heart, which tests and quarrels with God, and which needs to be forgiven and transformed by God’s grace and mercy. It also reveals the sovereignty and the justice of God, who will judge and destroy His enemies, and who will deliver and bless His people. It also reveals the grace and the mercy of God, who provides water and victory for His people, even when they are faithless and disobedient.

Interpretation

Interfaith Differences

• Muslims: Muslims believe that the Quran is the final and complete revelation of God, and that the previous scriptures, such as the Torah and the Gospel, have been corrupted and altered by humans. Therefore, they do not accept the authority and accuracy of this passage, and they may reject or reinterpret some of its details and meanings. For example, they may deny that Moses struck the rock with his staff, and claim that he only pointed to it with his finger, as the Quran says in Surah 2:60. They may also deny that God stood before Moses on the rock, and claim that God is transcendent and invisible, and that no one can see Him, as the Quran says in Surah 6:103. They may also deny that the water from the rock and the victory over Amalek point to Christ, and claim that Jesus was only a prophet and a messenger, and not the Son of God or the Savior, as the Quran says in Surah 5:72–75.
• Jews: Jews believe that the Tanakh (the Hebrew Bible) is the inspired and authoritative word of God, and that the oral Torah (the rabbinic traditions) is the authentic and authoritative interpretation of the written Torah. Therefore, they accept the authority and accuracy of this passage, and they may follow or consult some of the rabbinic commentaries and midrashim on its details and meanings. For example, they may agree with Rashi that the rock that Moses struck was the same rock that followed the Israelites in the wilderness, and that it was a miraculous sign of God’s presence and provision. They may also agree with the Talmud that the water from the rock was sweet and pleasant, and that it flowed in twelve streams, corresponding to the twelve tribes of Israel. They may also agree with the Midrash that the Amalekites attacked the Israelites because they were weak and weary from thirst, and that they tried to prevent them from reaching Mount Sinai and receiving the Torah. They may also deny that the water from the rock and the victory over Amalek point to Christ, and claim that the Messiah is still to come, and that he will be a human and political leader, and not a divine and spiritual Savior.
• Christians: Christians believe that the Bible (the Old and New Testaments) is the inspired and authoritative word of God, and that the New Testament is the fulfillment and interpretation of the Old Testament. Therefore, they accept the authority and accuracy of this passage, and they may see its details and meanings in light of Christ and the gospel. For example, they may see the water from the rock as a symbol or type of Christ, who is the Rock of our salvation, and who gives the living water of the Holy Spirit to those who believe in Him (John 4:10–14; 7:37–39; 1 Corinthians 10:4). They may also see the victory over Amalek as a symbol or type of Christ, who is the King of kings and the Lord of lords, and who gives us the victory over our enemies by His death and resurrection (Revelation 19:11–21; 22:1–2).

Denominational Differences

• Baptists: Baptists are a group of Christians who emphasize the authority and sufficiency of the Bible, the autonomy and independence of the local church, and the baptism of believers by immersion. Therefore, they may interpret this passage in a literal and historical way, and apply it to their personal and congregational life. For example, they may see the water from the rock as a literal miracle that demonstrates God’s power and grace, and apply it to their need and dependence on God for their spiritual and physical sustenance. They may also see the victory over Amalek as a literal battle that demonstrates God’s sovereignty and justice, and apply it to their struggle and victory over the world, the flesh, and the devil, by faith and prayer.
• Presbyterians: Presbyterians are a group of Christians who emphasize the sovereignty and glory of God, the covenant and election of God’s people, and the government and discipline of the church by elders. Therefore, they may interpret this passage in a covenantal and theological way, and apply it to their corporate and historical identity. For example, they may see the water from the rock as a covenant sign that demonstrates God’s presence and faithfulness, and apply it to their participation and enjoyment of God’s covenant blessings in Christ. They may also see the victory over Amalek as a covenant promise that demonstrates God’s purpose and plan, and apply it to their assurance and hope of God’s covenant fulfillment in Christ.
• Lutherans: Lutherans are a group of Christians who emphasize the grace and mercy of God, the justification and sanctification of sinners, and the sacraments and liturgy of the church. Therefore, they may interpret this passage in a law and gospel way, and apply it to their salvation and service. For example, they may see the water from the rock as a gospel gift that demonstrates God’s love and forgiveness, and apply it to their reception and response of God’s grace in Christ. They may also see the victory over Amalek as a law demand that demonstrates God’s holiness and righteousness, and apply it to their obedience and gratitude to God’s will in Christ.
• Methodists: Methodists are a group of Christians who emphasize the free and universal offer of salvation, the personal and social holiness of believers, and the revival and renewal of the church. Therefore, they may interpret this passage in a practical and experiential way, and apply it to their evangelism and discipleship. For example, they may see the water from the rock as a practical provision that demonstrates God’s care and compassion, and apply it to their sharing and witnessing of God’s love in Christ. They may also see the victory over Amalek as an experiential challenge that demonstrates God’s power and protection, and apply it to their growth and maturity in God’s Spirit in Christ.

A Pronomian is someone who believes that the moral law of God, as revealed in the Ten Commandments and the teachings of Jesus, is still binding and relevant for Christians today, and that obedience to God’s law is the evidence and fruit of genuine faith and love. Therefore, a Pronomian may view this passage as a lesson and a warning on the importance and necessity of keeping God’s law, and avoiding the sin of testing and quarreling with God. A Pronomian may see the water from the rock and the victory over Amalek as God’s gracious rewards for those who trust and obey Him, and as God’s righteous judgments for those who rebel and resist Him. A Pronomian may also see Christ as the perfect law-keeper and law-giver, who fulfilled the law on our behalf, and who enables us to keep the law by His Spirit.

Theological truths communicated in this passage

• God is the living, sovereign, and covenant-keeping God, who demands loyalty and obedience from His people. He reveals His name and character to Moses and the Israelites, and He acts on their behalf to deliver them from their enemies and provide for them in the wilderness. He also expects them to trust and obey Him, and not to test and quarrel with Him, as they did (Exodus 17:1–7; 14–16).
• God is the source of water and life, and He gives water and life to His people by His grace and mercy. He performs a miracle of creating water out of a rock, and He satisfies the thirst and the need of the Israelites, even when they are faithless and disobedient. He also foreshadows the greater gift of the living water of the Holy Spirit, which He gives to those who believe in Christ, the true Rock of salvation (Exodus 17:6; John 4:10–14; 7:37–39; 1 Corinthians 10:4).
• God is the one who gives the victory to His people, and who is their rallying point, their source of identity and security. He intervenes in the battle against the Amalekites, and He grants Joshua and the army of Israel the triumph over their enemies. He also promises to blot out the memory of Amalek from under heaven, and to have war with them from generation to generation. He also foreshadows the ultimate victory of Christ, the true Banner of victory, who defeats all the enemies of God and His people by His death and resurrection (Exodus 17:8–16; Revelation 19:11–21; 22:1–2).

Doctrinal Foundations

• The Doctrine of God: This doctrine teaches the nature and attributes of God, such as His self-existence, sovereignty, faithfulness, power, grace, mercy, justice, and holiness. This passage contributes to this doctrine by showing how God reveals His name and character to Moses and the Israelites, and how He acts on their behalf to deliver them from their enemies and provide for them in the wilderness. It also shows how God expects them to trust and obey Him, and not to test and quarrel with Him, as they did. Some other important Biblical passages that are used for the construction of this doctrine are: Exodus 3:13–15; 6:2–8; 20:1–17; Psalm 95:1–11; Isaiah 6:1–8; John 1:1–18; 14:6–11; Romans 11:33–36; Hebrews 1:1–4; Revelation 4:1–11.
• The Doctrine of Salvation: This doctrine teaches the need and the means of salvation for sinners, such as the grace and mercy of God, the atonement and resurrection of Christ, and the regeneration and sanctification of the Holy Spirit. This passage contributes to this doctrine by showing how God provides water and life for the Israelites by His grace and mercy, and how He foreshadows the greater gift of the living water of the Holy Spirit, which He gives to those who believe in Christ, the true Rock of salvation. It also shows how God gives the victory to His people, and how He foreshadows the ultimate victory of Christ, the true Banner of victory, who defeats all the enemies of God and His people by His death and resurrection. Some other important Biblical passages that are used for the construction of this doctrine are: John 3:16–18; 4:10–14; 7:37–39; 19:30–37; Acts 2:22–41; 4:12; Romans 3:21–26; 5:1–11; 6:1–14; 8:1–39; 1 Corinthians 10:1–13; 15:1–58; Ephesians 2:1–10; Titus 3:3–7; 1 Peter 1:3–9; 2:24–25; 1 John 5:1–12; Revelation 19:11–21; 22:1–5.

Practical lessons

This passage teaches us some practical lessons about God, man, and ourselves.

What does this passage tell us about God?

• His self-existence, sovereignty, and faithfulness, as He reveals His name and character to Moses and the Israelites, and as He acts on their behalf to deliver them from their enemies and provide for them in the wilderness (Exodus 17:1–7; 14–16).
• His power and grace, as He performs a miracle of creating water out of a rock, and as He satisfies the thirst and the need of the Israelites, even when they are faithless and disobedient (Exodus 17:6).
• His justice and holiness, as He intervenes in the battle against the Amalekites, and as He grants Joshua and the army of Israel the triumph over their enemies, and as He promises to blot out the memory of Amalek from under heaven, and to have war with them from generation to generation (Exodus 17:8–16).

What does this passage tell us about man?

• His sinfulness and rebellion, as he complains and quarrels with Moses and God, and as he doubts God’s presence and power, and as he tests God by asking for water, despite all the signs and wonders He had done for him (Exodus 17:2–3; 7).
• His need and dependence, as he thirsts and suffers in the desert, and as he faces the attack of the Amalekites, and as he relies on God’s provision and protection for his survival and victory (Exodus 17:1–16).
• His responsibility and accountability, as he is expected to trust and obey God, and not to test and quarrel with Him, as he did, and as he faces the consequences of his actions later in his wilderness journey, and as he serves as a warning for us not to harden our hearts and test the Lord, as he did (Exodus 17:7; Psalm 95:8–9; Hebrews 3:7–19).

What does this passage demand of me?

• Trust and obey God, and not to test and quarrel with Him, as the Israelites did, but to recognize His presence and power, and to thank and worship Him for His grace and mercy (Exodus 17:7; Psalm 95:6–7; Hebrews 3:12–13).
• Depend on God for my spiritual and physical sustenance, and to receive and respond to His gift of the living water of the Holy Spirit, who quenches my thirst and gives me life in Christ, the true Rock of salvation (Exodus 17:6; John 4:10–14; 7:37–39; 1 Corinthians 10:4).
• Fight the good fight of faith, and to rely on God’s power and protection for my victory over the world, the flesh, and the devil, and to look forward to the ultimate victory of Christ, the true Banner of victory, who will destroy all the enemies of God and His people by His death and resurrection (Exodus 17:8–16; 1 Timothy 6:12; Ephesians 6:10–18; Revelation 19:11–21; 22:1–2).

How should this passage change the way I relate to people?

• Being humble and patient with those who complain and quarrel with me, and not to react in anger or frustration, but to pray and seek God’s wisdom and guidance, and to point them to God’s grace and mercy, as Moses did (Exodus 17:2–5; James 1:19–20; 3:13–18; 1 Peter 3:15–16).
• Being supportive and encouraging to those who fight and struggle in the battle, and not to be indifferent or critical, but to intercede and help them, and to celebrate and rejoice with them, as Moses, Aaron, and Hur did (Exodus 17:9–13; Romans 12:15; Galatians 6:2; Hebrews 10:24–25).
• Being faithful and loyal to God and His people, and not to be unfaithful or disloyal, but to stand and contend for God’s name and cause, and to rally and identify with God’s people, as Joshua and the army of Israel did (Exodus 17:8–16; Joshua 24:15; Jude 3–4; Revelation 12:11).

How does this passage prompt me to pray to God?

• Praising and thanking Him for His name and character, and for His works and wonders, and for His provision and protection, and for His power and grace, and for His justice and holiness, and for His presence and faithfulness (Exodus 17:1–16; Psalm 103:1–5; 136:1–26).
• Confessing and repenting of my sin and rebellion, and of my doubt and unbelief, and of my testing and quarreling with Him, and of my ingratitude and disobedience, and of my hardness and stubbornness of heart (Exodus 17:2–3; 7; Psalm 51:1–17; 1 John 1:8–10).
• Asking and receiving His forgiveness and mercy, and His water and life, and His victory and peace, and His Spirit and grace, and His guidance and wisdom, and His strength and help, in Christ, the true Rock of salvation, and the true Banner of victory (Exodus 17:6; 15–16; Matthew 7:7–11; John 14:13–14; Philippians 4:6–7; Hebrews 4:14–16).

How does this passage challenge me to grow as a Christian?

• Studying and meditating on God’s word, and learning from His character and works, and from His promises and prophecies, and from His signs and wonders, and from His law and gospel, and from His types and symbols, and from His warnings and exhortations (Exodus 17:1–16; Psalm 1:1–3; 119:9–16; 2 Timothy 3:16–17).
• Living and walking by faith, and trusting and obeying God, and not testing and quarreling with Him, and being faithful and loyal to Him and His people, and depending and relying on Him for my sustenance and victory, and being humble and patient with others, and being supportive and encouraging to others, and being faithful and loyal to others (Exodus 17:1–16; Hebrews 11:1–40; James 2:14–26; 1 John 3:16–18).

Study Summary

Exodus 17 is a chapter that describes two significant events in the wilderness journey of the Israelites: the provision of water from the rock at Horeb, and the victory over the Amalekites at Rephidim. These events reveal the character and works of God, the nature and condition of man, and the connection and preparation for Christ.

The chapter can be divided into two main sections: verses 1–7, which deal with the water from the rock, and verses 8–16, which deal with the victory over Amalek. Each section has a similar structure, consisting of a problem, a solution, and a response. The problem is the lack of water and the attack of Amalek, respectively. The solution is the striking of the rock and the raising of the staff, respectively. The response is the naming of the place and the building of the altar, respectively.

The water from the rock (verses 1–7) shows God’s provision and protection for His people in times of need and desperation. The Israelites, following the pillar of cloud and fire, camp at Rephidim, where there is no water to drink. They complain and quarrel with Moses, accusing him of bringing them out of Egypt to kill them and their livestock with thirst. They also test the Lord, doubting His presence and power among them. Moses cries out to the Lord, who instructs him to take the staff of God and strike the rock at Horeb, in the sight of the elders of Israel. Moses does so, and water comes out of the rock, and the people drink. Moses names the place Massah and Meribah, because of the quarreling and testing of the Israelites.

The victory over Amalek (verses 8–16) shows God’s power and justice for His people in times of conflict and warfare. The Amalekites, a nomadic tribe that descended from Esau, come and fight with Israel at Rephidim. Moses tells Joshua to choose some men and go out to battle, while he goes up to the top of the hill with the staff of God in his hand. As long as Moses holds up his hands, Israel prevails, but when he lowers his hands, Amalek prevails. Aaron and Hur support Moses’ hands, one on one side and one on the other, until the sun sets. Joshua defeats Amalek and his people with the edge of the sword. The Lord tells Moses to write this as a memorial in a book and recite it to Joshua, that He will utterly blot out the memory of Amalek from under heaven. Moses builds an altar and calls it The Lord is My Banner, saying, “A hand upon the throne of the Lord! The Lord will have war with Amalek from generation to generation.”

The chapter underscores God’s unending mercy, grace, and faithfulness, despite the doubts and grumblings of the people. It also reveals the sinfulness and rebellion of the human heart, which tests and quarrels with God, and needs to be forgiven and transformed by God’s grace and mercy. It also points to Christ, the true Rock of salvation, and the true Banner of victory, who fulfills all the promises and prophecies of God, and who provides water and life, and victory and peace, for those who believe in Him.

The chapter connects with several themes and topics in the rest of the Bible, such as:

• The theme of God’s provision and protection for His people in the wilderness, which is repeated and expanded in other passages, such as Numbers 20:1–13, where Moses strikes the rock again, but disobeys God and is punished; Deuteronomy 8:2–5, where Moses reminds the people of God’s care and discipline in the desert; Psalm 78:15–20, where the psalmist recalls God’s wonders and the people’s unbelief in the wilderness; and 1 Corinthians 10:1–13, where Paul uses the water from the rock as an example and a warning for the Corinthian Christians.
• The theme of God’s power and justice for His people in the battle, which is repeated and expanded in other passages, such as Exodus 17:16, where Moses says that the Lord will have war with Amalek from generation to generation; Numbers 24:20, where Balaam prophesies that Amalek will be the first of the nations, but will perish in the end; Deuteronomy 25:17–19, where Moses commands the people to remember and blot out Amalek; 1 Samuel 15:1–35, where Saul disobeys God and spares Agag, the king of Amalek; and Esther 3:1–15, where Haman, the Agagite, plots to destroy the Jews.
• The theme of Christ as the Rock of salvation and the Banner of victory, which is foreshadowed and fulfilled in other passages, such as Isaiah 28:16, where God lays a precious cornerstone, a sure foundation, for His people; Matthew 16:18, where Jesus says that He will build His church on the rock of Peter’s confession; John 4:10–14, where Jesus offers the living water to the Samaritan woman; John 7:37–39, where Jesus invites those who thirst to come to Him and drink of the Holy Spirit; 1 Corinthians 10:4, where Paul identifies the rock that followed the Israelites as Christ; Isaiah 11:10, where God raises a banner for the nations, the root of Jesse, who is Christ; John 12:32, where Jesus says that He will draw all people to Himself when He is lifted up on the cross; and Revelation 19:11–21, where Jesus appears as the King of kings and the Lord of lords, and defeats the beast and the false prophet and their armies.

Additional questions

What is the meaning of the Lord is my banner?

The meaning of the Lord is my banner is that God is the protector and leader of his people, especially in times of war and conflict. The banner or flag was a symbol of identity, unity, and victory for ancient armies. By calling himself the Lord is my banner, God declared that he was the one who fought for Israel and gave them the victory over their enemies. The name was given by Moses after the battle with the Amalekites at Rephidim, where God helped Israel defeat them by the power of Moses’ intercession and the rod of God (Exodus 17:8–16).

What is the significance of the Amalekites in Israel’s history?

The significance of the Amalekites in Israel’s history is that they were the first and the most persistent enemies of Israel, who attacked them without provocation and tried to destroy them throughout their journey to the promised land. The Amalekites were descendants of Esau, the brother of Jacob, and they inherited his hatred and hostility towards the Israelites. They attacked the Israelites at Rephidim, shortly after they crossed the Red Sea, and targeted the weak and the weary among them (Exodus 17:8–16; Deuteronomy 25:17–19). They also allied with other nations, such as the Moabites, the Midianites, and the Canaanites, to oppose Israel and prevent them from entering the land of Canaan (Numbers 14:43–45; Judges 3:12–14; 6:1–6; 1 Samuel 15:1–9). God commanded Israel to remember and to blot out the memory of Amalek from under heaven, as a sign of his justice and his faithfulness to his covenant with Israel (Deuteronomy 25:17–19; 1 Samuel 15:1–9).

What is the significance of the rock at Horeb?

The significance of the rock at Horeb is that it was a miraculous provision of water for the thirsty Israelites in the wilderness, and a demonstration of God’s power and grace. The rock at Horeb was also a type or a foreshadowing of Christ, the living water, who would be struck for our sins and give us the water of eternal life by his Spirit. The rock at Horeb was the place where Moses struck the rock with his rod, as God commanded him, and water gushed out of it for the people to drink (Exodus 17:1–7; Numbers 20:1–13). The apostle Paul explained that the rock was Christ, who followed them in the wilderness and supplied their spiritual needs (1 Corinthians 10:1–4). Jesus himself claimed to be the living water, who gives the water of life to those who believe in him (John 4:10–14; 7:37–39).

How does this passage relate to Christ as our living water?

This passage relates to Christ as our living water in several ways. First, it shows that Christ is the source of life and satisfaction for our souls, as water is for our bodies. He alone can quench our thirst for God and for righteousness, and he alone can give us the abundant and eternal life that we long for (John 4:10–14; 10:10). Second, it shows that Christ is the gift of God to us, as water was to the Israelites. He is not something that we can earn or deserve, but he is freely given to us by God’s grace and love, out of his own initiative and will (John 3:16; Romans 5:8; Ephesians 2:8–9). Third, it shows that Christ is the fulfillment of the Old Testament types and prophecies, as water was to the rock. He is the reality and the substance of what the rock, the manna, the tabernacle, and the sacrifices pointed to. He is the true and final revelation of God to us, and the complete and perfect salvation for us (John 1:14–18; Hebrews 1:1–4; 9:11–15; 10:1–18).

What is the significance of the name ‘Massah and Meribah’?

The significance of the name Massah and Meribah is that it was a memorial of the Israelites’ sin and rebellion against God, and a warning for future generations not to repeat their mistake. Massah means “testing” and Meribah means “quarreling” or “contention”. The name was given by Moses to the place where the Israelites complained against Moses and God, and doubted God’s presence and provision for them. They tested God by asking, “Is the Lord among us or not?” (Exodus 17:7). They also quarreled with Moses and accused him of bringing them out of Egypt to die in the wilderness (Exodus 17:2–3). God was displeased with their unbelief and ingratitude, and he judged them for their sin. He also made them an example for us, to teach us not to harden our hearts and to trust and obey him (Psalm 95:7–11; Hebrews 3:7–19; 4:1–11).

What is the significance of the rod in this passage?

The significance of the rod in this passage is that it was a symbol of God’s authority and power, and a means of his intervention and deliverance for his people. The rod was the same rod that Moses used to perform the signs and wonders in Egypt, to confront Pharaoh and to liberate the Israelites from slavery (Exodus 4:1–5, 17, 20; 7:8–12, 19–20; 8:5, 16–17; 9:23; 10:13, 21–22; 14:16, 21, 26). The rod was also the same rod that Moses used to strike the rock at Horeb, to provide water for the thirsty Israelites in the wilderness (Exodus 17:5–6; Numbers 20:8–11). The rod was also the same rod that Moses held up on the top of the hill, to support Joshua and the Israelites in their battle against the Amalekites (Exodus 17:9–13). The rod, therefore, represented God’s presence and action on behalf of his people, and his faithfulness and covenant with them. The rod also pointed to Christ, who is the true and ultimate authority and power of God, and the one who intervenes and delivers us from our enemies, our sins, and our death (Matthew 28:18; Acts 2:22–24; 1 Corinthians 1:18, 24; Colossians 2:13–15; Hebrews 1:1–4; Revelation 1:16–18).

Daniel Coulter is a Pronomian Christian and encourages the use of the Historical Grammatical Hermeneutic when digging deeper into the scriptures. In his day job, he works as a Product Owner in Finance Technology. He has a deep love of people and the Word of God.

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