Exodus 17:14

17:8-16 Israel engaged with Amalek in their own necessary defence. God makes his people able, and calls them to various services for the good of his church. Joshua fights, Moses prays, both minister to Israel. The rod was held up, as the banner to encourage the soldiers. Also to God, by way of appeal to him. Moses was tired. The strongest arm will fail with being long held out; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses' hands were heavy in praying; the more spiritual any service is, the more apt we are to fail and flag in it. To convince Israel that the hand of Moses, whom they had been chiding, did more for their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. The church's cause is more or less successful, as her friends are more or less strong in faith, and fervent in prayer. Moses, the man of God, is glad of help. We should not be shy, either of asking help from others, or of giving help to others. The hands of Moses being thus stayed, were steady till the going down of the sun. It was great encouragement to the people to see Joshua before them in the field of battle, and Moses above them on the hill. Christ is both to us; our Joshua, the Captain of our salvation, who fights our battles, and our Moses, who ever lives, making intercession above, that our faith fail not.

Weapons formed against God's Israel cannot prosper long, and shall be broken at last. Moses must write what had been done, what Amalek had done against Israel; write their bitter hatred; write their cruel attempts; let them never be forgotten, nor what God had done for Israel in saving them from Amalek. Write what should be done; that in process of time Amalek should be totally ruined and rooted out. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom.

And the Lord said unto Moses,.... After the battle was over, and the Israelites had got the victory: write this for a memorial in a book: not in loose papers, but in a book, that it might continue; meaning that the account of this battle with Amelek should be put down in the annals or journal of Moses, in the book of the law he was writing, or was about to write, and would write, as he did, see Joshua 1:7 that so it might be kept in memory, and transmitted to the latest posterity; it being on the one hand an instance of great impiety, inhumanity, and rashness, in Amalek, and on the other a display of the goodness, kindness, and power of God on the behalf of his people: and rehearse it in the ears of Joshua; who was a principal person concerned in this battle, and therefore, when the account was written and rehearsed, could bear witness to the truth of it, as well as he was to be the chief person that should be concerned in introducing the Israelites into the land of Canaan, and subduing the Canaanites; and therefore this, and what follows, was to be rehearsed to him, as the rule of his conduct toward them, and particularly Amalek: for I will utterly put out the remembrance of Amelek from under heaven; so that they shall be no more a nation, and their name never mentioned, unless with disgrace and contempt.

(14) Write this for a memorial in a book. —Heb., in the book. That “book” existed long prior to Moses is implied in his quotation of them ( Genesis 5:1 ; Numbers 21:14 ), and has of late years been abundantly proved by the discoveries made of Egyptian papyruses dating from a time long anterior to the Jewish lawgiver. The expression used in the present place, if it may be trusted, [59] “ the book,” is remarkable, and seems to imply that a book already existed at the date of the engagement, in which God’s dealings with His people were entered from time to time. (See Introduction to Speaker’s Commentary, vol. i., p. 1.) This book was probably the germ of the existing Pentateuch, which was composed in many portions, and at intervals, as occasion arose. [59] Bĕsêpher, “in a book,” and bassêpher. “in the book, differ only in the pointing, which, resting solely on tradition cannot be entirely depended on. The LXX. omit the article. I will utterly put out the remembrance of Amalek.—The extermination of Amalek, here prophesied, was afterwards laid as a positive command upon the Israelites (Deuteronomy 25:19), and was accomplished in part by Saul and David (1Samuel 14:48; 1Samuel 15:7; 1Samuel 27:8; 1Samuel 30:17; 2Samuel 8:12), but finally and completely in the reign of Hezekiah (1Chronicles 4:43). Amalek’s sin was, that after all the signs and wonders which had shown the Israelites to be God’s peculiar people, he braved God’s displeasure by attacking them (Deuteronomy 25:18).

In a book; even in this book, which Moses was to write by God’s inspiration and appointment. See Exodus 34:27 Deu 31:9,22 . In the ears of Joshua , thy successor, and the captain of my people, that he and all succeeding governors may watch all occasions to execute this command. I will utterly put out the remembrance of Amalek, i.e. I will utterly destroy them; for a person or people dead or destroyed are soon forgotten, Psalm 31:12 , and the grave is called the land of forgetfulness , Psalm 88:12 . Or thus, Though they are now a numerous and flourishing people, and in great repute, I will make them few and inglorious, for such are little minded or remembered; for this is not to be understood absolutely of a speedy and utter extinction of them, for he supposeth their being from generation to generation , Exodus 17:16 , but comparatively. From under heaven ; from the face of the whole earth.

Verse 14. - Write this... in a book . The original has, "Write this in the book." It is clear that a book already existed, in which Moses entered events of interest, and that now he was divinely commanded to record in it the great victory over Amalek, and the threat uttered against them. The record was to be for a memorial - 1. that the victory itself might be held in remembrance through all future ages, as a very signal instance of God's mercy; and 2. that when the fulfilment of the threat came ( 1 Chronicles 4:43 ), God might have his due honour, and his name be glorified. Rehearse it in the ears of Joshua. "Hand down," i.e. , to thy successor, Joshua, the tradition of perpetual hostility with Amalek, and the memory of the promise now made, that the whole nation shall be utterly blotted out from under heaven. (Compare Deuteronomy 25:19 .) The special sin of Amalek was, 1. That he attacked God's people, not fearing God ( ib , verse 18); 2. That he had no compassion on his own kindred: and 3. That he fell on them when they were already suffering affliction, and were "feeble, and faint and weary" ( ib ,) Exodus 17:14

In a book - in the book, i. e. the book which contained the history of God's dealings with His people. Moses was further instructed to impress the command especially on the mind of Joshua, as the leader to whom the first step toward its accomplishment would be entrusted on the conquest of Canaan. The work was not actually completed until the reign of Hezekiah, 1 Chronicles 4:43 .

14 . this ] the preceding incident. in a book ] The Heb., as pointed, is, in the book , whence it has often been supposed that the reference is to the history which Moses had already begun to write. But though this might be the meaning of the Heb., it is certainly not the necessary meaning: ‘the Hebrew always writes in the book, Numbers 5:23 , 1 Samuel 10:25 , Jeremiah 32:10 , Job 19:23 (cf. Esther 9:25 Heb.)’ (Di.); an object being conceived as definite in Heb. not only because it is already known or has been mentioned before, but also because it is taken for a particular purpose, and so made definite in the speaker’s or writer’s mind. See numerous examples in G.-K. § 126r, s: e.g. Exodus 16:32 the omerful, Exodus 21:20 with the rod, Numbers 21:9 put it on the pole, Joshua 2:15 with the cord, &c.; in all such cases we naturally say a . rehearse ] Heb. place ; the meaning being, impress it upon Joshua. ‘Rehearse,’ at least as understood now, is not very suitable. It means properly (from Fr. reherser ) to harrow over again , fig. to go over repeatedly: in Jdg 5:11 , 1 Samuel 17:31 , it is used in the sense of tell, recite . for (marg.) &c.] The memory of the incident is to be preserved, because, on account of the unfriendliness shewn in it by Amalek, it is Jehovah’s purpose to blot out their name from under heaven. I will utterly blot out , &c.] Repeated, in the form of an injunction laid upon Israel, in Deuteronomy 25:19 .