King James Version
Exodus 17
16 verses with commentary
Water from the Rock at Rephidim
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
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And all the congregation of the children of Israel journeyed from the wilderness of Sin—Israel's journey from Sin to Rephidim marks continued testing after manna provision. The phrase 'according to the commandment of the LORD' (עַל־פִּי יְהוָה, al-pi YHWH, literally 'by the mouth of the LORD') emphasizes divine direction—they move only as God speaks through the cloud/fire pillar. Yet this obedience in location doesn't translate to obedience in attitude. Rephidim (רְפִידִם, 'rests' or 'supports') becomes the place of testing without water, showing that following God's direction doesn't eliminate trials. Paul warns believers against Israel's wilderness failures (1 Cor 10:5-11), urging us to trust God through appointed difficulties.
Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
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Wherefore the people did chide with Moses, and said, Give us water that we may drink—The verb 'chide' (רִיב, riv) means 'to contend, quarrel legally'—Israel puts Moses on trial for their thirst. Their demand 'Give us water' treats Moses as responsible rather than crying to God. Moses' response 'Why chide ye with me?' recognizes their real accusation: 'wherefore do ye tempt the LORD?' The verb 'tempt' (נָסָה, nasah) means 'to test, put to trial'—Israel presumes to test God rather than trust Him. This reverses proper relationship: creatures don't test Creator. Their thirst is legitimate, but their response is faithless, echoing Psalm 78:18—'they tempted God in their heart by asking meat for their lust.'
And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
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And the people thirsted there for water; and the people murmured against Moses—Physical thirst produces spiritual complaint. The verb 'murmured' (לוּן, lun) appears again (cf. Ex 16:2), showing Israel's default response to hardship. Their accusation that Moses brought them from Egypt 'to kill us and our children and our cattle with thirst' reveals staggering unbelief: they interpret every trial as murderous intent. This projecting of evil motives onto God's servants (and thereby onto God) demonstrates how unbelief breeds paranoia. The thirst is real, but the interpretation—that God/Moses intends their death—is blasphemous. Christ also faced false accusations that He worked by Beelzebub (Matt 12:24), showing that unbelief interprets divine works as demonic.
And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
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And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me—Moses' cry demonstrates proper response: taking complaint to God rather than arguing with complainers. His question 'What shall I do?' recognizes human insufficiency—Moses cannot create water. The phrase 'almost ready to stone me' (עוֹד מְעַט וּסְקָלֻנִי, od m'at us'qaluni) reveals how quickly murmuring becomes murder in intent. This prefigures Christ's crucifixion: like Moses, the appointed deliverer faces death from those He came to save. Moses' intercession despite their hostility models Christ's prayer: 'Father, forgive them' (Luke 23:34). Leadership means bearing others' unbelief while seeking God's solution.
And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
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Go on before the people, and take with thee of the elders of Israel—God's instruction to 'go on before' (עֲבֹר, avor) means Moses must lead despite the danger. Taking elders provides witnesses to the miracle, preventing later accusations that Moses found natural water. The command to take 'thy rod, wherewith thou smotest the river' identifies the Nile-striking staff that brought plague. That same rod that brought judgment on Egypt will now bring salvation to Israel—the instrument of wrath becomes instrument of grace. This pictures the cross: what seemed God's judgment on Christ becomes salvation's source for believers. The rod's double use shows God's sovereignty over both judgment and mercy.
Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
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Behold, I will stand before thee there upon the rock in Horeb—This verse is central to understanding Christ in the Old Testament. God says 'I will stand...upon the rock' (צוּר, tsur)—YHWH positions Himself ON the rock that Moses will strike. The Hebrew עַל־הַצּוּר (al-hatsur, 'upon the rock') places God receiving the blow meant for rebellious Israel. Moses strikes the rock and water gushes forth; Paul explicitly declares 'that Rock was Christ' (1 Cor 10:4). The striking pictures divine judgment falling on the Substitute. Water flowing from the smitten rock represents life flowing from Christ's wounded side (John 7:37-39, 19:34). This is gospel in dramatic type: God takes the blow; thirsty sinners drink freely.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not? Massah: that is, Temptation Meribah: that is, Chiding, or, Strife
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And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD—The dual name memorializes Israel's sin: Massah (מַסָּה, 'testing') and Meribah (מְרִיבָה, 'strife, contention'). Their 'chiding' (רִיב, riv, legal contention) and tempting (נָסָה, nasah, putting to trial) mark the place permanently. The question they asked—'Is the LORD among us, or not?'—constitutes the ultimate tempting: demanding proof despite continuous miracles (Red Sea, manna, pillar of cloud/fire). This question reveals unbelief's core: requiring new evidence daily despite mountains of previous proof. Christ condemns this: 'An evil and adulterous generation seeketh after a sign' (Matt 12:39). Psalm 95:8 warns future generations: 'Harden not your heart, as in...Meribah.'
Victory over Amalek
Then came Amalek, and fought with Israel in Rephidim.
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Then came Amalek, and fought with Israel in Rephidim—Amalek's attack immediately after water provision shows that physical provision doesn't eliminate spiritual warfare. The Amalekites (עֲמָלֵק, descendants of Esau's grandson) represent flesh opposing spirit (Gal 5:17). Their strategy—attacking the weak and weary (Deut 25:17-18)—demonstrates Satan's tactics against exhausted believers. That Amalek 'feared not God' (Deut 25:18) makes them picture unregenerate humanity. God's declaration of perpetual war against Amalek (v.16) prefigures the believer's lifelong struggle against flesh. Saul's later failure to destroy Amalek completely (1 Sam 15) pictures the danger of partial sanctification.
And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand. Joshua: called Jesus
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And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek—This is Joshua's first appearance, immediately in military role. His name יְהוֹשֻׁעַ (Yehoshua, 'YHWH is salvation') prefigures Jesus (Greek form of Joshua) who conquers enemies. The command to 'choose men' establishes military organization—faith includes strategy, not presumption. Moses' declaration 'to morrow I will stand on the top of the hill with the rod of God in mine hand' introduces the intercessory dimension: Joshua fights while Moses prays. This dual action pictures Christ's work: He conquered death (Joshua's battle) while interceding for His people (Moses' prayer). Victory requires both militant action and prevailing prayer (Eph 6:12-18).
So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
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So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill—Joshua's obedience without question models military discipline and faith. The separation of roles—Joshua in valley fighting, Moses on mountain interceding—establishes the warfare pattern: believers fight earthly battles while Christ intercedes in heavenly places (Heb 7:25). The presence of Aaron (priest) and Hur (otherwise unknown, possibly Miriam's husband) provides support for Moses' intercession. The 'top of the hill' (רֹאשׁ הַגִּבְעָה, rosh hagiv'ah) gives oversight of battle while positioning Moses' lifted hands toward heaven. This prefigures Christ's ascension: He withdrew from earthly conflict to intercede on high.
And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
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And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed—The raised hand holding God's rod demonstrates that victory depends on intercession, not military might alone. The Hebrew גָּבַר (gavar, 'prevailed, was strong') shows the battle's tide turning based on Moses' arm position. This cannot be magic—the rod's power flows from covenant relationship with YHWH. Raised hands represent prayer, worship, and dependence on God (Ps 141:2, 1 Tim 2:8). When Moses' strength fails, Israel fails, showing that spiritual weakness enables enemy victory. This pictures Christ whose intercession never fails—He lives forever to pray for His people (Heb 7:25), unlike Moses who needed support.
But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
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But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon—Moses' fatigue reveals human limitation in intercession. The Hebrew כְּבֵדִים (k'vedim, 'heavy') indicates exhausting burden—prayer is work. The stone seat provides rest without cessation, showing that intercession requires endurance. Aaron and Hur supporting Moses' hands from both sides creates a picture of the church: believers support one another's prayer ministry. The phrase 'his hands were steady until the going down of the sun' emphasizes prevailing prayer—continuing until victory comes. This communal intercession prefigures believers who 'bear one another's burdens' (Gal 6:2) and 'pray always with all prayer' (Eph 6:18).
And Joshua discomfited Amalek and his people with the edge of the sword.
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And Joshua discomfited Amalek and his people with the edge of the sword—The victory is complete: Joshua 'discomfited' (חָלַשׁ, chalash, 'weakened, defeated') Amalek utterly. The phrase 'with the edge of the sword' indicates thorough military victory, yet verse 11 makes clear this resulted from Moses' intercession, not Joshua's military prowess alone. This dual causation—divine intervention and human action—characterizes all biblical victory. God ordains both means (Joshua's sword) and cause (Moses' prayer). The complete victory prefigures Christ's decisive defeat of Satan through the cross (Col 2:15), though believers still fight residual battles against defeated enemy. Joshua's military success combined with Moses' intercessory faithfulness pictures the church militant and triumphant.
And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
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And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua—This is Scripture's first explicit command to write, establishing written Scripture's authority. The verb 'write' (כָּתַב, katav) and 'memorial' (זִכָּרוֹן, zikaron) show God ensures permanent record of His promises and judgments. The dual instruction—write for posterity, rehearse to Joshua—combines written and oral transmission. Joshua must know that God has decreed Amalek's utter destruction: 'I will utterly put out the remembrance of Amalek from under heaven.' This prophetic declaration spans centuries (fulfilled partly under Saul and David) and ultimately prefigures final judgment. The command to write also establishes Moses as Scripture's first human author under divine inspiration.
And Moses built an altar, and called the name of it Jehovahnissi: Jehovahnissi: that is, The LORD my banner
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And Moses built an altar, and called the name of it Jehovahnissi—Moses' altar commemorates victory through worship. The name יְהוָה נִסִּי (YHWH-Nissi, 'The LORD is my banner') proclaims that God Himself is Israel's standard/ensign under which they fought. Ancient armies rallied around visible banners; Israel rallies around invisible YHWH. The altar's name teaches that worship recognizes God as source of victory. This anticipates Christ lifted up on the cross becoming the banner drawing all nations (John 12:32, Isa 11:10). The altar at Rephidim—place of thirst and warfare—shows that locations of testing become sites of worship when faith triumphs. Moses' immediate response of building an altar models giving God glory before proceeding.
For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation. Because: or, Because the hand of Amalek is against the throne of the LORD, therefore, etc the LORD hath: Heb. the hand upon the throne of the LORD
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For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation—The phrase 'the LORD hath sworn' (כִּי־יָד עַל־כֵּס יָהּ, literally 'for a hand upon the throne of Yah') indicates divine oath tied to God's throne. Amalek's attack on God's people constitutes attack on God's sovereignty. The declaration of perpetual war 'from generation to generation' (מִדֹּר דֹּר, midor dor) means no peace treaty with flesh is possible—believers war against sin until death. Amalek's utter destruction in Deuteronomy 25:19 and Esther's Haman (Agagite, Amalekite descendant) show this conflict's persistence. Paul echoes this: 'For the flesh lusteth against the Spirit...these are contrary the one to the other' (Gal 5:17). Victory over flesh requires Christ's finished work, not negotiated truce.