For context see - Exodus 17:1, 2, 3, 4, 5, 6, 7

Nathan Stone reminds us that...

"Only a few weeks had elapsed from the time the children of Israel left Marah, the place of bitter waters, till they reached Rephidim, the scene of Jehovah's revelation of Himself to them as Jehovah-nissi, Jehovah my banner. At Marah, we will recall, in healing the bitter waters of that place, He had revealed Himself as Jehovah Rapha (Jehovah Rophe), Jehovah Who heals, the One Who alone has the remedy for the sins of mankind, the balm for the sorrows and sufferings of His people; Who has sweetened the bitter waters of human misery and death through Christ, the Tree of life and the sweet and living waters. The children of Israel had gone from Marah to Elim, the place of refreshing and rest (Ex15:27). From there they journeyed to the wilderness of Sin (Ex 16) where they murmured against Moses because there was no food, and where they longed for the fleshpots of Egypt. There, Jehovah appeared in the cloud of glory and began to feed them with the wilderness manna. Then they came to Rephidim where there was no water (Ex 17). At Marah the waters were bitter. Here there was no water at all. Hunger is difficult and discouraging enough to bear, but the sufferings and torments of thirst are unbearable. Their murmurings and threatenings against Moses were rather a tempting of Jehovah. They doubted God. Forgotten, the marvelous passage of the Red Sea and the drowning of Pharaoh and his hosts; forgotten, the miraculous healing of Marah's waters! Ignoring the coming down of the manna from heaven, they questioned God's goodness and even His presence. "Is the Lord among us, or not?" they said. And there from the rock in Horeb, that rock which Paul tells us was Christ (1 Cor. 10:4), Jehovah caused waters to spring forth to quench the multitude's thirst. Then came the experience which occasioned Jehovah's revelation of Himself to His people as Jehovah Nissi. Israel discovered that perhaps there were worse enemies than even hunger and thirst. They now learned that their pathway was to be contested and barred by implacable human foes." (Hemphill, Nathan: Names of God. Moody. 1944)

Through the circumstances Israel had just experienced (Exodus 17:1, 2, 3, 4, 5, 6, 7) they had learned how God provided water (and food in Ex 16 "manna"). Israel's "learning" however was at best incomplete for they continued to grumble and quarrel with God even after clearly and indisputably seeing Jehovah's gracious hand of provision for their every essential need...but don't I likewise as a blood bought, heaven bound believer often manifest the same forgetful, ungrateful spirit? And yet despite these great lessons from God, Israel had not yet experienced individual combat in  warfare.

Two observations are worth commenting upon...

(1) "Rephidim" means "rests" (plural). One cannot take this too far but it does at least raise the thought that we are often most vulnerable when everything seems calm and restful. The point is that our enemy never sleeps and we too must remain ever vigilant and on guard...even when we "rest"!

(2) The verb "fought" is translated in the Septuagint (Greek translation of the Hebrew Old Testament) with the verb polemeo meaning to make war or fight and is in the imperfect tense. You say "so what?" The point is that the imperfect tense conveys the picture of a repeated action, and thus one begins to understand that the Amalekites were attacking over and over again.

God Himself had fought for them when Pharaoh's army pursued them, backing them up against the Red Sea. At that "battle" they were instructed to

"stand by and see the salvation of Jehovah which He will accomplish for you today...Jehovah will fight for you while you keep silent." (Ex 14:13-14) (offsite commentary)

Although one must use considerable caution in interpreting "Type" (Click for well done discussion of types in ISBE - see also Approach to Interpretation of God's Word for caveats) (cf Paul's use of tupos in 1 Corinthians 10:6 and 10:11) in the OT, there is a consensus among most conservative expositors that the Amalekites (Torrey's Topic - Amalekites) are representative of all evil forces opposed to God's people throughout all the ages.

And in the light of NT teaching, those enemies are most "conveniently" grouped into 3 categories:

(1) The "FLESH" which is the "Sin principle" (see study of sarx as the evil disposition) that every human born has inherited (Ro 5:12 -note) theologians call it "inherent sin") from Adam (every human born has inherited the deadly "Sin virus" from Adam and we pass on this "Sin virus" to all our offspring) which in turn produces in them the desire and propensity to commit personal sins. In other words, "Sin" (singular and in the original Greek in Romans usually modified with the definite article "the" = the Sin) is the power of sin to rule over man (Ro 6:1, 2, 3 -see notes Romans 6:1; 6:2; 6:3).

Personal "sins" (plural) are the outworking of the power in thoughts, words and deeds = sins that are committed. For a believer the Flesh or "Sin principle" has been rendered inoperative when we were crucified with Christ (Ro 6:6, 7, Gal 2:20 -see notes Ro 6:6; 7; Ga 2:20) releasing us from the power that Sin as a principle or ruling force once had in our lives. The practical import of this truth is that believers have been delivered from the power of Sin (Ro 6:7, 11, 12, 13, 14 -see notes Ro 6:7; Ro 6:11; 12; 13; 14) and now have the ability to say "No" to the "lusts (strong desires) of the flesh". And yet the Flesh does remain in "latent" form in our physical bodies and is still capable of rearing its ugly "Amalekite-like" head to wage war against us (Ro 6:12, 13, 8:13-see notes Ro 6:12; 13; 8:13).

Paul emphasizes this perpetual (until our glorification - Hallelujah!) struggle in Galatians 5:17 (note) teaching us that the

Flesh sets (present tense = continuously) its desire against the Spirit and  the Spirit against the flesh, for these are (present tense = continuously) in opposition (literally lined up face to face against!) to one another so that you may not do the things that you please (or that you "continuously desire" = present tense).   (notes)

Peter also reminds us that understand that we are

Aliens (parepidemois) and strangers" on earth and as such must continually "abstain (Gk means hold oneself away from ~ put some separation between) from fleshly lusts, which (continually = present tense) wage war (see word study on strateuomai related to English "strategy" or "stratagem" = trick in war for deceiving and outwitting the enemy! - meditate on this verse now with these added insights) against the soul." (see note 1 Peter 2:11)  

One should be able to see the parallel between these NT truths and Ex17:16 which teaches that "the LORD will have war against Amalek from generation to generation." 

And beloved, if the Amalekites war against God, they will also continuously carry out war against His children (Jn 1:12). 

(2) The "WORLD" represents sum total of the thoughts, ideas and actions that are opposed to God, which continually suppress His truth in unrighteousness and which influence and drive all men and women still "dead in their trespasses and sins" (Eph 2:1, 2, 3 -see notes Ep 2:1; 2; 3, cp 1Jn 2:15, 16, 17, Ga 6:14).

WORLD (kosmos, aion) (click word study on aion) in this sense does not refer to the literal physical creation but to the world’s system of values and way of doing things -- these put pressure on each person to try to get them to conform to the world's way (Ro 12:2 -note). The unregenerate person either consciously or unconsciously is controlled by the values and attitudes of this world and behaves accordingly. The leader of this "WORLD" is Satan for John teaches us that "whole world lies in the power of the evil one."(1Jn 5:19). (See Piper's comment on "world")

(3) The third "Amalekite" who continuously wages war against God and His children from generation to generation is

"the great dragon...the serpent of old who is called the devil (see diabolos) and Satan, who (continuously) deceives (planao) the whole world" (see note Revelation 12:9).

As believers we have been

"delivered (see word study on rhuomai) ...from the domain (exousia  = right and might - see word study) of darkness and  transferred...to the kingdom of His beloved Son" (see note Col 1:13)

And so as we study this section on warfare, let us keep in mind that

"these things happened to them (Israel) as an example, (tupos) and they were written for our instruction (click discussion of verb form), upon whom the ends of the ages have come" (1Cor 10:6,11)

Paul adds that if any one of us thinks he or she can stand in our own strength against the "Amalekites" then we need to

"take heed lest (we) fall." (1Cor 10:12)

Thus Israel had to learn in warfare that even though they were to personally "fight the good fight of faith", victory was found ONLY in Jehovah Nissi, the LORD our Banner, their rallying point. This is the same lesson all believers must learn (and re-learn), lest we become overwhelmed and dismayed by the "Amalekites" who attack unfairly, unexpectedly and unremittingly! Also keep in mind that every "physical battle" is but a picture and manifestation of the underlying eternal spiritual struggle between good and evil. Israel's physical enemy in this battle was the Amalekites who were descendants of Esau's grandson, Amalek (Ge 36:12). They were nomads in the desert south of Canaan (1Sa 15:7; 27:8) who because they did not fear God (Dt 25:18) attacked God's people Israel. Their mode of attack was from the rear, assaulting the stragglers (Dt 25:17, 18, 19 Nu 24:20) who were "faint and weary".

I don't know what your experience is but when I am tired and weary that is often the very time that the "Amalekites" mount their "sniper" attacks. This is why Jesus warned His disciples, commanding them to

"(present tense = continuously) keep watching (click in depth discussion of gregoreuo) and praying that you may not enter into temptation. The spirit is willing but the flesh is weak." (Mt 26:41).

In a similar way Peter also warned us to

"Be of sober spirit, be on the alert. Your adversary the devil, prowls about like a roaring lion, seeking someone to devour. But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world. And after you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you." (see notes 1 Peter 5:8; 5:9; 5:10).

In Deut 25:17-19, just before the 2nd generation of Israelites from Egypt enters the promised land, Moses reminds them that when the LORD gives them rest from their enemies, they are to completely blot out the memory of Amalek and that this command is not optional! In a similar vein, believers likewise cannot strike a truce with any of the "Amalekites", Satan, the world (Jas 4:4,1Jn 2:15, 16, 17) or our flesh (1Pe 2:11-note; Gal 5:17-note). When there is compromise with SIN ("Amalekites") by God's people, SIN begins its insidious work to corrupt and ultimately to destroy (see relationship between sins and outcome of battles in Nu 14:42, 43, 44, 45, Jdg 6:1, 2, 3, 4-note) . The Amalekites must always be utterly blotted out.  We must not deal lightly with the presence of sins in our life (Heb 12:1, 2-note v1; note v2).

Sadly many often quote 1Jn 1:9: "If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness"' as if it were little more than a "spiritual band-aid" and then turn right around and immediately commit that sin again. We can be tempted to think that these personal sins are small (cf to the "little foxes" in Song 2:15 and see Our Daily Bread "Tiny Evils, Big Fall") and that they really do not impact our lives and that we have a "forgiveness credit card" that lets us commit sins with impunity and without consequences. But we forget that our sins grieve the heart (cf Ge 6:3, 5,6, Ps 78:40, Ezek 6:9, Lk 19:41, 42, Acts 7:51, Eph 4:30-note, Is 63:10, Heb 3:17-note) of a thrice Holy God and they negate our spiritual victory and disturb our inner peace (see above - study Numbers 14 and Jdg 6 - see notes for effect of sin on war with Amalekites). Our sins are like a silent but potentially deadly malignant tumor -- once the cancer gain a foothold, it begins to metastasize to other parts of the body and ultimately brings death to the body. The best cure for aggressive cancer is total obliteration of the cancer cells -- to "utterly blot them out".

And so we began to appreciate the severity and seriousness of God's command to Israel to

blot out the memory of the Amalek from under heaven in (Dt 25:19),

noting that in (Ex 17:14) it is God Who says

I will utterly blot out the memory of Amalek from under heaven.

These seemingly contradictory verses remind us that in spiritual warfare, we are responsible for our part of the "blotting out" process, but it is ultimately our Jehovah Nissi Who gives the victory. Paul reflects on this mysterious interaction of man's responsibility and God's sovereignty in (Php 2:12, 13 - see notes Php 2:12; 13) exhorting us as believers to

(present imperative = command to continually) work out (our) salvation with fear and trembling, (How? Why?)
for (introduces explanation) it is God who is at work (energeo = energizing) in (us), both to will (He even gives us the "want to" because our old nature does not "want to"!) and to work (energeo) for His good pleasure."
(Click for a schematic depiction of this important spiritual principle)

As Puritan John Owen wrote "Kill sin or it be killing you." (see John Piper's sermon "How to Kill Sin, Part 2") (See also John Owen's classic treatise Mortification of Sin in Believers)

The Old Sin Nature
Is a Unredeemable "Beast"

An illustration of the deadliness of sin comes from the tragic tale that began with a frantic 911 call from a woman who could only state that she needed help because she was being killed.  When the police arrived, they found a bloody knife beside her lifeless body on the kitchen floor. Blood was spattered across the room, yet when the police examined the body, they found to their amazement not a single cut or puncture wound. The only evidence on her body was a large mark across her chest and neck. They then noticed a trail of blood leading into the next room. Following the blood they found a dying boa constrictor.

The woman had apparently raised the snake as a pet. On this particular day, the snake had apparently wrapped itself around the woman as she prepared food in the kitchen. For whatever reason, she had allowed the snake to entwine her body. Once the muscular snake began to constrict itself, the woman had apparently sensed the danger. In a panic, she had grabbed a knife and began to slash away. She managed to mortally wound the snake, but she was killed in the process.

Then Amalek came and fought against Israel at Rephidim.

Who is Amalek?

Amalek apparently means “dweller in a valley”. For more detail see the ISBE article.

Moses records the first mention of Amalek (and it is assumed for purposes of the present discussion that this same Amalek is the father of the "Amalekites" although some dispute this interpretation)...

"Timna was a concubine of Esau's son Eliphaz and she bore Amalek to Eliphaz. These are the sons of Esau's wife Adah." (Genesis 36:12)

Thus the Amalekites were direct descendants of Isaac. Yet they became the persistent and hereditary enemies of Israel (Jacob), a thorn in their flesh, and a constant menace to their spiritual and national life.

Balaam says that...

“Amalek  was the first of the nations, but his end shall be destruction." (Numbers 24:20)

As the first nation to attack the newly redeemed Israel (and thus typical of all who later hated God’s people), the Amalekites received the full impact of God’s curse upon

“the one who curses you I will curse.” (Genesis 12:3) (Summary of Abrahamic Covenant)

The Amalekites were a numerous and powerful people. It might have been expected that, as closely related to Israel as they were, they would have afforded help instead of opposition. Yet they opposed Israel in a most mean and cowardly way

Expositor's Bible adds this explanatory note...

"The Amalekites lived in the desert, south of Canaan around Kadesh (Genesis 14:7), otherwise known as the northern part of the Negev (Numbers 13:29, 14:25, 43). Amalek was the son of Eliphaz (Esau's eldest boy) by a concubine named Timna (Genesis 36:12) and became a "clan" or "chief" in the tribe of Esau (Genesis 36:15). Thus the Amalekites were distant cousins to the Israelites. There is every possibility that they had known about the promise of the land of Canaan that had been given to Esau's twin brother, Jacob; therefore, they should not have felt any threat to their interests in the Negev had this promise been remembered and taken seriously. After all, the promise was to be a means of blessing Amalek along with all the other nations (Genesis 12:3) if only they, like Abraham, would have believed. Instead they "came" ( wayyabo' ) and attacked Israel at Rephidim--some distance south of the north-central district of the Sinai where they lived. Amalek's assault on Israel drew the anger of God on two counts: (1) they failed to recognize the hand and plan of God in Israel's life and destiny (even the farther-removed Canaanites of Jericho had been given plenty to think about when they heard about the Exodus-- Joshua 2:10); and (2) the first targets of their warfare were the sick, aged, and tired of Israel who lagged behind the line of march (Deut 25:17-19). Thus Amalek became the "first among the nations" (Numbers 24:20)--in this case, to attack Israel. They are placed in juxtaposition with another group of Gentiles in the next chapter (Jethro's Midianites) who believed in Israel's God. These two chapters illustrate two kingdoms and two responses to the grace of God from the Gentile world." (Gaebelein, F, Editor: Expositor's Bible Commentary OT 7 Volume Set: Books: Zondervan Publishing)

During the period of the judges, the Amalekites joined forces with the Ammonites and the Moabites to capture Jericho (Jdg 3:12,13-note ).

Later the Amalekites joined the Midianites and the people of the East in harassing the Israelites, and this evil coalition comprised a force

"in the valley as numerous as locusts". (Jdg 7:12-note)

Certainly too many Amalekites for Gideon’s army of 300 but not too many for Jehovah Who cannot lie and Who promised

"I will deliver you with the 300 men" (Jdg 7:7-note) "lest Israel become boastful, saying, 'My own power has delivered me.'" (Jdg 7:2-note).

And so Gideon and his band of 300 defeated the Amalekites in the Valley of Jezreel ("God sows" or "God scatters") (Jdg 6:3-note, Jdg 6:33-note; 7:12-22-notes), once again graphically illustrating the importance of man's responsibility and God's sovereignty (Click schematic) in achieving victory over the "Amalekites".

Despite the defeat, Amalek still had not faced the crushing judgment that the Lord had foretold to Moses (Ex 17:14-16). That task was assigned to Saul to "utterly destroy" the Amalekites...

Thus says Jehovah Sabaoth, LORD of hosts (of armies), 'I will punish Amalek for what he did to Israel, how he set himself against him on the way while he was coming up from Egypt. Now go and strike Amalek and utterly destroy all that he has, and do not spare him; but put to death both man and woman, child and infant, ox and sheep, camel and donkey. (1Sa 15:2-3).

Saul attacked and chased the enemy from the land, but he failed in his mission by sparing the Amalekite king Agag (see discussion of one of Agag's apparent descendants below) and by holding on to some of the spoils of battle (1Sa 15:6, 7, 8, 9).

As a result of Saul's partial obedience which was in reality complete disobedience (in contrast to the unquestioning, complete obedience of Joshua in Exodus 17), Saul was told that the Lord would tear the kingdom from him and give it to "his neighbor who is better than you". (1Sa 15:10-33,28). Saul killed himself when he fell on his sword (1 Sa 31:4) but in a bitter and ironic twist an Amalekite reported to David that he had killed Saul (2Sa 1:8,13). It appears that the Amalekite’s story is a fabrication for the first Samuel passage makes it clear that "Saul took his sword and fell on it". Perhaps the Amalekite sought recognition or reward from David by claiming to have slain Saul.

Later in Israel's history, the Amalekites who escaped from Saul (1Sa 15:7) were smitten by David...

And David slaughtered them from the twilight until the evening of the next day; and not a man of them escaped, except four hundred young men who rode on camels and fled. (1Sa 30:17)

The Amalekites who escaped from David were destroyed by the descendants of Simeon in the days of King Hezekiah (circa 715-686AD) when 500 men from the tribe of Simeon defeated the Amalekites and dispossessed them from their land...

they destroyed the remnant of the Amalekites who escaped, and have lived there to this day. (1Chr 4:43).

For additional thoughts on the Amalekites see Spurgeon's sermon entitled (War with Amalek). For an excellent Scriptural summary of the Amalekites see

Torrey's Topic
Amalekites

Descent of - Genesis 36:12,16

CHARACTER of
Wicked - 1 Samuel 15:18
Oppressive - Judges 10:12
Warlike and Cruel - 1 Samuel 15:33

Governed by Kings - 1 Samuel 15:20,32
A powerful and influential nation - Numbers 24:7
Possessed cities - 1 Samuel 15:5

COUNTRY of
In the south of Canaan - Nu 13:29; 1Sa 27:8
Extended from Havilah to Shur - 1Sa 15:7
Was the scene of ancient warfare - Ge 14:7

Part of the Kenites dwelt amongst - 1Sa 15:6
Were the first to oppose Israel - Ex 17:8
Discomfited at Rephidim through the intercession of Moses - Ex 17:9, 10, 11, 12, 13
Doomed to utter destruction for opposing Israel - Ex 17:14,16; Dt 25:19
Their utter destruction foretold - Nu 24:20
Presumption of Israel punished by - Nu 14:45
United with Eglon against Israel - Jdg 3:13
Part of their possessions taken by Ephraim - Jdg 5:14; 12:15
With Midian, oppressed Israel - Jdg 6:3, 4, 5
Overcome by Gideon - Jdg 6:33,34; 7:21,22

SAUL
Overcame, and delivered Israel - 1Sa 14:48
Commissioned to destroy - 1Sa 15:1, 2, 3
Massacred - 1Sa 15:4, 5, 6, 7, 8
Condemned for not utterly destroying - 1Sa 15:9-26; 28:18

Agag, king of, slain by Samuel - 1Sa 15:32,33
Invaded by David - 1Sa 27:8,9
Pillaged and burned Ziklag - 1Sa 30:1,2
Pursued and slain by David - 1Sa 30:10-20
Spoil taken from, consecrated - 2Sa 8:11,12
Confederated against Israel - Ps 83:7
Remnant of, completely destroyed during the reign of Hezekiah - 1Chr 4:41, 42, 43

What are the potential consequences of failing to blot out the Amalekites?

One other possible consequence of Saul's failure to blot out the Amalekites occurred some 600 years later As an aside someone in describing the deceitful nature of sin has said that...

Sin will take you farther then you ever meant to stray
...will keep you longer than you ever thought you'd stay
...and will cost you more than you ever dreamed you have to pay!

In the book of Esther (written about 465BC, Saul having begun his reign about 1050BC over 500 years earlier) Haman is described as an offspring of an Agagite (Esther 3:1,10, Esther 8:3,5, Esther 9:24) (remember Saul originally spared Agag, king of the Amalekites) and many authorities feel that Haman therefore possibly represents a descendant of the Amalekites. He certainly manifested an "Amalekite-like" hatred for the Jews, conspiring to have them totally obliterated as a race (for proper context read the entire wonderful story of God's faithfulness to His covenant promises in the book of Esther). As you can read in Esther Haman's plot was foiled (ultimately by God) and he was hanged on the very gallows he sought to hang his arch rival, the Jew Mordecai. (Esther 9:25). Thus the Jews were preserved and the line of Messiah was kept intact.

In celebration of this victory over Haman, the Jews

"...called these days Purim after the name of Pur. ("pur" = lot; see Esther 3:7) And because of the instructions in this letter, both what they had seen in this regard and what had happened to them, the Jews established and made a custom for themselves, and for their descendants, and for all those who allied themselves with them, so that they should not fail to celebrate these two days according to their regulation, and according to their appointed time annually. So these days were to be remembered and celebrated throughout every generation, every family, every province, and every city; and these days of Purim were not to fail from among the Jews, or their memory fade from their descendants." (Esther 9:26-28).

Rabbinical commentators see this conflict with Haman and the Jews (cf the bitter rivalry of Esau and Jacob) as the historic struggle of the Jewish people with Gentile enemies whose unreasoning hatred persists for thousands of years. The Jews begin the celebration of PURIM with a fast on the 13th day of the month (Esther 9:31), commemorating the date on which Haman’s evil decree was issued (Esther 3:12). The Jews attend the synagogue for the public reading of the Book of Esther. Whenever "Haman" is mentioned, the entire congregation cries out, “May he be accursed!” or “May his name perish!” (sounds like "blotted out" doesn't it?) Children bring a special Purim rattle called a “gregar” and use it to make noise every time they hear Haman’s name read. On the morning of the 14th day of the month, the Jews again go to the synagogue, where the Esther story is read again and the congregation engages in prayer. The story about Moses and the Amalekites (Ex 17:8, 9, 10, 11, 12, 13, 14, 15, 16) is also read. Then the celebrants go home to a festive holiday meal with gifts and special foods, and the celebrating continues on the next day. They also send gifts and food to the poor and needy so that everybody can rejoice together. The name “Purim” is the plural of the Babylonian word pur which means “lot”, thus the festival's name originates from Haman’s casting of lots to determine the day when the Jews would be destroyed (Esther 3:7). Note the emphasis among modern day Jews on teaching the children the meaning of Purim so that the message of the feast would not be lost in future generations.

As Warren Wiersbe notes:

"It’s sad when a nation (or a church) forgets its heroes and the providential events that have kept it alive. How easy it is for a new generation to come along and take for granted the blessings that previous generations struggled and sacrificed to attain! The Jews didn’t make that mistake but established the Feast of Purim to remind their children year after year that God had saved Israel from destruction. There’s nothing wrong with meaningful tradition. The church is always one generation short of extinction; and if we don’t pass on to our children and grandchildren what God has done for us and our fathers, the church will die of apathy and ignorance. “Come, you children, listen to me; I will teach you the fear of Jehovah” (Ps 34:11). It’s when tradition gradually becomes traditionalism that we get into trouble. Theologian Jaroslav Pelikan said, “Tradition is the living faith of the dead; traditionalism is the dead faith of the living.”

Back again to Exodus 17 we find that Moses faced with a mortal enemy, responded quickly, giving commands and instructions to his trusted servant Joshua.

When we are confronted by sudden, unexpected attack from our mortal enemies, the world, the flesh and the devil, do we respond by quickly seeking our "Joshua", our Jesus?

Through trials and tests Israel had experienced in the first 3 months in the desert (Ex 15:22, 23, 24, 25, 26, 27, 16:1-36, 17:1-7, etc), the people were learning how God was their Provider of the necessities for life, but now Israel had to learn through the testing of war that the battle was the LORD's and that He alone could defeat Israel's enemies. Their part was to trust and obey, for there is no other way to be "happy" in Jesus but to "Trust and Obey". 

JOSHUA means "Jehovah is salvation" or "Jehovah is Help" and the Septuagint translates the Hebrew with the Greek word "Iesous" the NT word for "Jesus". Joshua was from the tribe of Ephraim. Exodus 17:9 marks the first mention of Joshua in Scripture. He would have been about 45 years of age and had served as Moses’ aide-de-camp (Ex 24:13, Ex 33:11; Ex 32:17; Josh 1:1). To be most accurate, it should be noted that at this time Joshua's name was still Hoshea, (variously defined as "to give deliverance or help" or as "salvation") which later was changed to Joshua at Kadesh (Kadesh-Barnea) just before the 12 spies were sent on a reconnaissance mission into the promised land of Canaan ("Moses called Hoshea the son of Nun, Joshua" in Nu 13:16). We know that Joshua was a man of faith, for he and Caleb were the only two of the twelve spies who brought back an encouraging report of the promised land they were sent to spy out.

This field training against the Amalekites was undoubtedly preparation for Joshua as he led the Israelites against the pagan enemies in Canaan. Even as God had trained Moses for his work, He was now training Joshua to succeed him.

What is God training you for right now?

Do the trials seem to never end, to be without an obvious purpose?

Could it be that God is training you in and through the trial? (cf Jas1:2, 3, 4,12) God does not waste the obstacles in our lives but desires that we might see them as opportunities to grow in grace and the knowledge of our Lord and Savior Jesus Christ.

"Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord." (1Cor 15:58)

CHOOSE MEN FOR US:

This is a command to take a keen look and make a careful, well-thought out choice. Why would such discernment be necessary? At this stage, Israel could hardly be described as a seasoned fighting force. It is interesting to note that the Septuagint (LXX) adds the adjective "dunatos" (1415) (mighty, powerful, strong, possessing inherent ability to perform some task, able to bear calamities and trials with fortitude and patience) as a qualification for the men Joshua is to choose..."choose mighty men for us".

Joshua's assignment was to muster a task force and this was part of Joshua's being groomed for military leadership in Israel. This implies that to be a leader one must have the ability to discern those qualities in others that will be of value in completing the task at hand (in this case war).

AND GO OUT, FIGHT

Both of these Hebrew verbs are in the imperative or in other words they are commands.

AGAINST AMALEK:

Given Amalek's lineage from Esau, in a sense this battle was a renewal of the age old rivalry between Jacob and Esau (Ge 25:27, 28, 29, 30, 31, 32, 33, 34,Ge 27:41).

Joshua was called to fight in the valley and Moses would be on the hill. Notice that this unusual strategy met with no grumbling or disputing from Joshua (See discussion of doing all things without grumbling in Php 2:14 [see note]).

Would I have been so trusting and so obedient, especially given the unorthodox nature of the "strategy"?

In these seemingly small details we begin to learn much about the heart of this one name Joshau, who is living up to his great name which means "Jehovah is salvation".

TOMORROW I WILL STATION MYSELF ON THE TOP OF THE HILL WITH THE STAFF OF GOD ("staff of Elohim") IN MY HAND:

Joshua in the valley and Moses on the hill - Once again we see the principle that weaves throughout testaments, both old and new, the principle that...

Divine sovereignty and human responsibility
are inextricably, mysteriously linked in carrying out the will of God.

"The staff of God" (click to study other references to Moses' staff) represents the second time this phrase is used (Ex 4:20) and the last mention of the ROD/STAFF in Exodus (cf Nu 20:8, 9). The staff was not a "magic wand"  but was clearly a symbol or sign of the presence of God's power over evil, over nature, and over every circumstance however seemingly hopeless. 

Most (but not all) commentators have said that Moses on the hill was a picture of intercession, which certainly could have been the case but if one restricts themselves to "Sola Scriptura", the text does not definitely specify that Moses was interceding. Nevertheless, in view of his past experiences of crying out to God in times of crisis (cf Exodus 8:12, 17:4, 32:11, 12, 13,30, Nu 11:2, 12:3, 14:13,17, 21:7, Dt 9:26), it would seem quite unlikely that he was on the hilltop simply observing the battle and not interceding. Someone has well said that it takes intercession on the mountain as well as intervention in the valley for God’s people to win the victory.

The army of the Lord is most often victorious
when it marches forward "on its knees". 

The Christian missionary martyr Jim Elliot added...

"That saint who advance on his knees never retreats".

In summary,  Israel had stood still and watched God defeat Pharaoh's forces, representing the most powerful army in the world, but in this battle Israel was called upon to enter the battle themselves and trust Jehovah for the victory (cf 1Jn 5:4-5).

John MacArthur comments:

"It (the rod) became, therefore, the symbol of God’s personal and powerful involvement, with Moses’ outstretched arms perhaps signifying an appeal to God. The ebb and flow of battle in correlation with Moses’ uplifted or drooping arms imparted more than psychological encouragement as the soldiers looked up to their leader on the hilltop, and more than Moses’ interceding for them. It demonstrated and acknowledged their having to depend upon God for victory in battle and not upon their own strength and zeal. It also confirmed the position of Moses both in relation to God and the nation’s well-being and safety. They had angrily chided him for their problems, but God confirmed his appointment as leader."

Net Bible Notes add:

"In Exodus so far the rod of God is the token of the power of God. When Moses used it, God demonstrated His power. To use the rod of God was to say that God did it. To fight without the rod was to face defeat. Using the rod of God was a way of submitting to and depending on the power of God in all areas of life."

Moses by raising the staff in his hand was clearly showing that he looked for victory to God alone and that he did not trust in his (or Joshua and his soldiers) “arm of flesh.” Through Moses' rod, the "staff of God", Jehovah showed Himself to be Israel's strength and sufficiency before the evil Pharaoh and at the Red Sea (with the enemy in "hot pursuit" and by all visible evidence, no way of escape for Israel) and now Elohim again worked to show His power and the absolute necessity of total dependence on Him. Because of his obedience and dependence upon Elohim, Joshua prevailed and in so doing he learned valuable truth about God and about the requirements for he who will be a

vessel for honor, sanctified, useful to the Master, prepared for every good work. (See note 2Ti 2:21)

If we like Joshua will maintain a teachable, obedient, dependent spirit in our battles with the "Amalekites", we too will learn much about the ways of God and about ourselves.

Ken Hemphill comments on the "staff of God":