This is the first of five instances in the Pentateuch where we read that Moses wrote down something at the Lord"s command (cf. Exodus 24:4; Exodus 24:7; Exodus 34:27; Numbers 33:1-2; Deuteronomy 31:9; Deuteronomy 31:24). [1] Clearly Moses could write, which some critics of the Bible have questioned. [source][source][source]
God promised the eventual destruction of the Amalekites to strengthen Joshua"s faith in God"s help against all Israel"s enemies ( Exodus 17:1-7). Later God commanded him to exterminate the Amalekites after he had conquered Canaan ( Deuteronomy 25:19). The Bible mentions the Amalekites for the last time in 1 Chronicles 4:43 when a remnant of them perished in Hezekiah"s day. Some commentators have identified Haman, called an Agagite in the Book of Esther , with the Amalekites. [2] Agag was evidently an Amalekite name or title (cf. 1 Samuel 15:32-33). There is serious question, however, that Haman was a descendant of the Amalekites, as some of the better commentaries on Esther point out. [source][source][source]
The altar commemorated God"s victory and self-revelation as the One who would provide victory for Israel against her enemies ( Exodus 17:15). The banner was a flag that the victor could raise over his defeated foe. [source][source][source]
"The sight of Moses so blessing Israel and judging Amalek would symbolize Yahweh, by whom all blessing and all cursing were believed to be empowered; thus the altar was named not "Moses is my standard," or "The staff of Elohim is my standard," but "Yahweh is my standard."" [3][source]
God set Himself against the Amalekites because they set themselves against His people and His purposes through them ( Exodus 17:16). [4][source]
"The battle between Yahweh and Amalek will continue across the generations because the Amalekites have raised a hand against Yahweh"s throne, that Isaiah , they have challenged his sovereignty by attacking his people." [3][source]
"In Amalek the heathen world commenced that conflict with the people of God, which, while it aims at their destruction, can only be terminated by the complete annihilation of the ungodly powers of the world.... Whereas he [6] had performed all the miracles in Egypt and on the journey by stretching out his staff, on this occasion he directed his servant Joshua to choose men for the war, and to fight the battle with the sword. He himself went with Aaron and Hur to the summit of a hill to hold up the staff of God in his hands, that he might procure success to the warriors through the spiritual weapons [7] of prayer." [8][source]
"I am convinced beyond any doubt that virtually all advances for Christ come because of believers who understand and practice prayer." [9][source]
In all the crises the Israelites had faced since they left Egypt, God was teaching them to look to Him. They should do so for deliverance from their enemies (at the Red Sea), for health and healing (at Marah), and for food and guidance (in the wilderness of Sin). They should also do so for water and refreshment (at Massah-Meribah) and for victory over their enemies in battle (at Rephidim). He was teaching them how dependent they were on Him and that they should turn to Him in any and every need (cf. John 15:5). [source][source][source]
Once again the Lord provided for His people, continued to provide for them, and proved His presence again to Israel and to Israel"s enemies. [10][source]
"The present narrative in Exodus 17 appears to have been shaped by its relationship to the events recorded in Numbers 21:1-3, the destruction of Arad. The two narratives are conspicuously similar. Here in Exodus 17 , the people murmured over lack of water and Moses gave them water from the rock ( Exodus 17:1-7). They were attacked by the Amalekites but went on to defeat them miraculously while Moses held up his hands (in prayer?). So also in the narrative in Numbers 21 , after an account of Israel"s murmuring and of getting water from the rock ( Exodus 20:1-13), Israel was attacked but miraculously went on to defeat the Canaanites because of Israel"s vow, which the narrative gives in the form of a prayer ( Exodus 21:1-3). [source][source][source]
"The parallels between the two narratives suggest an intentional identification of the Amalekites in the Exodus narratives and the Canaanites in Numbers 21:1-3." [11][source]
Sailhamer charted the parallel literary structures of the two incidents similar to what follows. [source][source][source]
AManna and quail ( Exodus 16:4-34)B40 years ( Exodus 16:35)CWater from the rock ( Exodus 17:14)D Joshua , the next leader ( Exodus 17:8-13)EBattle with the Amalekites ( Exodus 17:14-16)[source]
A"Manna and quail ( Numbers 11:4-34)B"40 years ( Numbers 14:21-22)C"Water from the rock ( Numbers 20:1-12)D"Eleazar, the next priest ( Numbers 20:23-29)E"Battle with the Canaanites ( Numbers 21:1-16) [10]7 [source]
5. The friendliness of Jethro the Midianite ch18[source]
As a Midianite, Jethro was a descendant of Abraham, as was Amalek. Both were blood relatives of the Israelites. Nevertheless the attitudes of the Amalekites and Jethro were very different, though Midian as a nation was hostile to Israel. Set next to each other in the text as they are, the experiences of Israel with Amalek and with Jethro illustrate two different attitudes that others held toward Israel. These differences have characterized the attitudes of outsiders toward God"s elect throughout history. [7][source]