Exodus 17:8

Then came Amalek, and fought.

Fighting and praying

“Then came Amalek”; that is, after the manna had fallen, after the rock had been smitten. First food, then conflict. God spared His people all battles in their early days. In our march to heaven, it may happen that one part of the way is free from conflict; but let no man wonder if things change. One of these days we shall read this despatch from the seat of war, “Then came Amalek, and fought with Israel.” Do not court attack, nor even desire it. When you hear the older folk talk about their inward conflicts, do not lament if your chronicle of wars is a short one. It has often been the Lord’s way to give His people space for refreshment before trying them. We cannot work for God too soon; yet it is possible to go to work before you have sharpened your tools. There is a time for every purpose; and each thing is good in its season. Learn, and then teach. I would have you serve the Lord successfully: wherefore, as God gave to Israel manna and water before He sent them to fight with Amalek, so should every believer feed on the truth himself, and then go forth to teach others also. Feed, that you may work, and work because you have been fed. After the manna and after the smitten rock, came the fight: “Then came Amalek.” He was a descendant of Esau, full of his father’s hate. Note well, that in this battle of the Lord, there were two kinds of fighting. The first was the Joshua-service; and that was done in the plain by the fighting men. The second was the Moses-service; and this was done upon the side of the hill, by the men of God, who communed with heaven. We need both modes of warfare.

I. To begin with, we want much of The Joshua-service.

1. This is the service of many. Moses said to Joshua, “Choose us out men, and go out, fight with Amalek.” We have a battle against sin, error, pride, self, and everything that is contrary to God and to His Christ; and in the Joshua-service many can be employed. Every believer should be a soldier in Christ’s own army of salvation.

2. In this Joshua-service all the combatants were under due command. “Joshua did as Moses had said to him,” and the people did as Joshua commanded them. In all holy service, willingness to be led is a great point. Certain workers may be very good personally; but they will never combine with others to make a conquering band. They work very well alone, or as fore-horses in the team; but they cannot trot in double harness. Soldiers without discipline become a mob, and not an army. Friend, will you be one of the steady workers?

3. In Joshua-work courage was required. “Go out, fight with Amalek.” The Amalekites were fierce, cruel, strong. They are said to have been the chief among the nations; by which I understand first among the plunderers of the desert. The soldiers under Joshua had courage, and faced their wolfish foes. Saints need courage for Jesus in these days. May God, in His mercy, make His people bold against scepticism, superstition, and open wickedness! We are called, not to flirt with error and evil, but to fight with it; therefore, let us be brave, and push on the conflict.

4. Those fighting under Joshua did not grow weary. Moses had the more spiritual work, and his hands grew heavy: we sooner tire in private devotion than in public service. Joshua and his men were not weary: never let us be weary in well-doing. Do you ever grow weary in one peculiar way of serving God? It may be useful to try something else. I mean, do something extra. Variety of labour serves for recreation.

5. In the Joshua-service they were successful, for “they discomfited Amalek and his people with the edge of the sword.” Beloved workers for the Lord: may He grant you like success against evil! The devil goes to be beaten, and he shall be beaten.

II. The Moses-service--the service of Moses and his comrades. These did not go down to the battle-field themselves, but they climbed the mountain-side, where they could see the warriors in the conflict; and there Moses lifted up the rod of God.

1. Note, that the Moses-service was essential to the battle; for when Moses held up his hand, Israel prevailed; and when he let down his hand, Amalek prevailed. The scales of the conflict were in the hand of Moses, and they turned as his prayer and testimony failed or continued.

2. This holy work was of a very special character. Only three were able to enter into it. I believe that, in every Church, the deeply spiritual, who prevalently commune with God, and bring down the blessing upon the work of the rest, are comparatively few.

3. This Moses-service lay in very close communion with God. Moses, and Aaron, and Hur were called to rise above the people, and to get alone, apart from the company. They climbed the hill as a symbol, and in retirement they silently communed with God.

4. In this sacred engagement there was a terrible strain upon the one man who led the others in it. In the process of bringing down the Divine power upon the people, the vehicle of communication was sorely tried. “Moses’ hands were heavy.” If God gives you spiritual power to lead in Christian work, you you will soon find out that the condition of such leadership is a costly one.

5. In this hallowed service help is very precious. When Moses’ hands began to drop down, and he himself was faint, Aaron and Hur gave him substantial aid. Are you a worker? Have you a leader fit to lead you? Bring a stone and put under him: cheer his heart with some gracious promise from the Lord’s Word, or with some happy sign from the work itself. Cheer the good man as much as possible. (C. H. Spurgeon.)

The battle between good and evil

I. That the good are required to do battle with inveterate enemies (verse 8).

1. Every soul has to contend with the Amalek of

(1) an evil heart;

(2) a wicked world;

(3) fallen angels.

2. The soul is led gradually into the moral battle of life. We cannot get to heaven without being interrupted by many enemies--by Satan, by poverty, by sickness, by prosperity; all these will seek to stop or slay us.

II. That the good in this conflict must combine prayer with the utmost exertion to overcome their enemies (verses 9-11). Truth has lost many a battle through bad generalship. Truth needs a man like Luther to lead the attack. If we would overcome evil within us and without us, we must summon the best energies of our mental and moral nature, and put them under the command of Christ; then shall we be led to victory. Joshua fought. Moses went up the hill to pray. Prayer is often uphill work. And the conflict between Good and Evil necessitates the use of prayer and activity. Man must pray over his evil heart, and he must also fight against its sinful tendencies. Sin is persistent in its opposition to the soul.

III. That the good in this conflict are often impeded by the weakness consequent upon the physical condition of life (verse 12). Nature at the strongest is weak. But the hands of Moses were supported by Aaron and Hur. Holy companionship is helpful in the hour of severe moral conflict. Two are better far than one. Christians should seek to hold up the hands of ministers. They must bear one another’s burdens. The insignificant members of the Church may render service to the most important; Hut may strengthen Moses. The hands of our heavenly Intercessor never grow weary with pleading; and the infirm Christian will soon be as the angels. It is consoling that God knows our frame, and remembers that we are dust.

IV. That the good in their conflict should keep faithful record of their victories (verses 13, 14).

1. To aid memory.

2. To inspire hope.

3. To awaken gratitude to God.

V. That the good in this conflict should ascribe all the glory of victory to God (verses 15, 16). Lessons:

1. That there are inveterate enemies to moral goodness.

2. That these enemies are doomed to ultimate defeat and destruction.

3. That the good must pray and fight to this end.

4. There will be a final celebration of victory. (J. S. Exell, M. A.)

War with Amalek

I. First, then, we have here the experience of every individual Christian,

1. Observe, the Children of Israel were emancipated from bondage, and had left Egypt behind, even as you and I have been rescued from our natural state and are no longer the servants of sin.

2. The Children of Israel were probably anticipating ease, forgetting that the Promised Land was yet many days’ journey beyond them. Inexperience made them expect a continuance of uninterrupted song and feasting, and there was a time when we indulged in the same foolish hopes.

3. Like Israel, we soon experienced tribulations. You must fight if you would win the crown, and your pathway to the other side of Jordan must be the pathway of an armed crusader, who has to contend for every inch of the way if he is to win it.

4. In proceeding with the narrative we notice that they found opposition from an unexpected quarter. It is just where we feel most safe that we should be most cautious. I do not think the Christian has so much to fear from open and avowed enemies as from those deceitful foes who feign to be his friends. Sin is never so much a Jezebel as when it paints its face with daubs of respectability and patches of innocence. Things dubious are more dangerous than things distinctly evil.

5. When the assault was made, the people were commanded to exert themselves. The message was given, “Go, choose out men, and fight with Amalek.” Israel never fought with Egypt. God fought for them, and they held their peace. The yoke of sin has been broken by God’s grace from off our necks, and now we have to fight not as slaves against a master, but as freemen against a foe.

6. Spiritual fighting must be conducted on most earnest and prudent principles. They were to choose out men. So we must choose out our ways of contending with sin. The best part of a man should be engaged in warfare with his sins.

7. This makes me notice that though the men of Israel were to fight, and the chosen men were to be selected, yet they were to fight under the command of Joshua, that is, Jesus, the Saviour.

8. That where holy activity is joined with earnest supplication, the result as to our sins is absolutely sure--the enemy must be defeated; we shall put our feet upon the necks of all our sins. There is no fear of their overcoming us if we do but lay hold on Divine strength.

9. And, if ever we overcome sin once, it should be the signal for proclaiming a general war against all sin. The fight and victory over Amalek brought from God’s mouth the solemn declaration that there should be war with Amalek for ever and ever. Have you mastered one sin? Slay the next, and the next, and the next.

II. The whole narrative may be interpreted as the history of any one Christian church. In any one Church there will be, there must be, if it be a Church of God, earnest contention for the truth and against error. If we do indeed hold the very truth as it is in Jesus, we must fight for it valiantly, for if we do not fight Amalek, Amalek will certainly fight us, and the hindmost will always be suffering and the weakest go to the wall. It is on behalf of the weaker brethren, who are easily perverted, that we must watch and fight perpetually. To all Christian effort in every Church must be added unpleasing intercession.

III. But lastly, the history of the whole Christian Church is here before us as in a picture. The sacramental host of God’s elect is warring still on earth, Jesus Christ being the Captain of their salvation. He has said, “Lo! I am with you always, even to the end of the world.” (C. H. Spurgeon.)

The war of truth

I. The great warfare.

1. Not with men, but with Satan and error.

2. A most righteous warfare.

3. A war of the greatest importance.

4. Insidious and very powerful foes.

5. A war of perpetual duration.

II. The appointed means of warfare.

1. Hard blows.

2. Hard prayers. (C. H. Spurgeon.)

Both sides of the shield

I. First, let us look at persecution in its double aspect. On the one hand, notice that this attack upon Israel was Amalek’s great sin, on account of which the nation was doomed to be extirpated. Because of this, God said, “I will utterly put out the remembrance of Amalek from under heaven.” But, on the other hand, this assault was the result of Israel’s sin; for it is significantly put after the strife of Massah and Meribah, “Then came Amalek, and fought with Israel in Rephidim.” The point is this: persecution may come to you from evil men, distinctly from them, and it may be their wicked free will which makes them assail you; and yet, at the same time, it may be your sin which lies at the bottom of it, and because you have erred they have been permitted, and even appointed, to bring trouble upon you. Let us think of these two things.

1. Notice well that assaults upon us may arise from the sins of others. It is right that we should recognize this, lest in the dark day we should become unduly discouraged. These Amalekites attacked Israel, and greatly sinned in so doing, for they were the first that made war against God’s people. But the impiety was still worse; for Amalek went out of his way to attack Israel. The people had not come into his territory; they were a good way off it, and were passing quietly by; but we read, “Then came Amalek.” His envy was stirred up so much that he came away from his own region to fight with Israel without any provocation. Moreover, Amalek in this act went forth to fight against God Himself. It was not with Israel alone that he warred; he battled also with Jehovah, the God of Israel. When you are persecuted for righteousness’ sake, the Lord takes notice of it. “Saul, Saul, why persecutest thou Me?” Let us now turn our thoughts to the other aspect of this subject.

2. The guilt of ungodly men in persecuting God’s people is not inconsistent with my next statement, that assaults upon us may also arise from our own sins. We may have brought the evil upon ourselves. When they had chided with Moses, and murmured against God, “Then came Amalek.” Israel had been quarrelling with God. Do you wonder, then, that other people quarrelled with them? You may often read your sin in its punishment. They put a question about God, “Is the Lord among us, or not?” But, because they questioned God, God makes it a serious question between them and Amalek. If we make God a question, God will make our safety a question, and we shall have a stern fight for it. Moreover, we find that Israel had uttered threats against Moses, so that he said, “They be almost ready to stone me.” Now, if they would stone the man of God, is it at all wonderful that the men of the world were ready to kill them? If you go against Moses, God will sent Amalek against you, for remember that God does chasten His people. So, there is our first point. We may sometimes justly charge our afflictions upon the ill intent of ungodly men; and yet, at the same time, we may have to charge them also upon ourselves.

II. In the second place, let us think of instrumentality in its double relation. Here, again, another contrast is to be found in the text and its connection. If you will notice, in the fifth verse, God says to Moses, “Take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river”; but when Moses talks about the rod, in the ninth verse, which forms our text, he says, “To-morrow I will stand on the top of the hill with the rod of God in mine hand.” In both verses it is the same rod which is spoken of.

1. One side is that God calls it the rod of Moses, and so honours him. Wherever there is an opportunity of doing honour to the faith of His own servants, God is never slow to use it. He is a King who delights to give glory to His warriors when they behave themselves bravely in the heat of battle. Moreover, it really was the rod of Moses, and would not so well have fitted any other hand. God does not put into a position of influence a man unfit for the post. Even Moses did not work wonders with the rod until he had renounced the riches of Egypt, and borne the burden of life in the wilderness. There was a fitness in the fact of the rod being in the hand of such a man. Thus, in a very real sense, it was the rod of Moses. In addition to this, it was the faith of Moses which gave power to his rod; he himself was the conductor of the Divine energy. Had the rod been wielded by another man, self-appointed, and lacking the confidence which Moses had come to possess in God, it would have been simply a powerless stick.

2. On the other hand, Moses calls it the rod of God, and so honours God. He whom God uses gives God the praise, for God is ever the source of our:strength; and if any work is done that is worth the doing, unto Him must be ascribed all the glory. “Not unto us, O Lord; not unto us, but unto Thy name, give glory.” Let us learn, from these words of Moses, that instrumentality is not to be decried, for God uses it; but the instrument must never be allowed to usurp the place of God, for it must be always remembered that it is God who uses it. The axe must not exalt itself against him that heweth therewith; but, when there are trees to be felled, it would be folly to throw the axe away.

III. Behold, in this incident, prudence in its double activity. You have that in the text. Moses said unto Joshua, “Choose us out men, and go out, fight with Amalek.” To which Joshua might have replied, “Yes, I will gladly do that, and you will go too, Moses, and fight, will you not?” No, no, he will not. “To-morrow I will stand on the top of the hill with the rod of God in mine hand.” Prudence prays with Moses, while it fights with Joshua. In like manner, in the activities of our holy faith, we must learn to balance work and worship, prayer for victory and conflict with the enemy.

1. In the case before us, we see that the means are not neglected. Moses did not call all the people to pray when it was time for fighting. He prayed, but at the same time he set the battle in array. This is true wisdom, for “faith without works is dead.” The means must not be neglected. Observe how Moses prepared to fight the Amalekites. He said to Joshua, “ Choose us out men.” He did not lose sight of the necessity of:having the fittest warriors, because his trust was in God. Let the Church always see to it that she tries to get the best men she can to fight the battles of the Lord. It is a mistake to suppose that anybody wilt do for Christian work. The leader was also chosen--“Moses said unto Joshua.” He did not pick up the first youth that he met, and say to him, “Go and fight these Amalekites.” The time for the battle was also chosen. “To-morrow I will stand on the top of the hill. Why not fight them at once? Well, because the people were not ready; it would take a little time to get the fighting men in order. Choose the best time. Serve God wisely. Go about the work as if all depended upon you, and then trust in God, knowing that all depends upon Him. Note, again, that the battle was most real. Moses did not say, “Choose you out men, and go and drive Amalek away like a flock of sheep.” No; but “Go out, fight with Amalek.” Believe me, we make a great mistake if we think that this world is to be conquered for Christ without mighty efforts. Some talk as if the expenditure of a few pounds, and the going forth of few men, will end the whole war.

2. But, on the other hand, in this battle, reliance upon God is not neglected. Moses ascends the hill holding up his banner, and that banner is the rod of God. Unfortunately, in our work for God, we generally fall into one of two blunders. Either we get a lot of machinery, and think that we shall accomplish everything by that; or else we are like some whom I have known, who have confided so much in prayer that they have done nothing but pray. It is a very heinous fault to trust the means without God; but, though it is a much smaller fault to trust in God, and not use the means, yet still it is a fault. Practical prudence will lead you to do both.

IV. Behold here, in a wondrous type, Christ in his twofold capacity. Christ is represented to us here as Moses on the hill pleading, and as Joshua in the valley fighting.

1. Learn, first, that Christ is pleading for us. He is not here: He is risen. It is because He intercedes for us that we win the victory. In His mediation is our confidence.

2. But, then, do not forget that He is also warring for us. On the very eve of His departure, He said, “Lo, I am with you alway, even unto the end of the world.” This is the dispensation of the Holy “Ghost, and in Him Christ is always with us, our greater Joshua, fighting for the people whom He will one day lead into the promised land, the heavenly Canaan. I think that I see our Joshua now, sword in hand, chasing our adversaries; and I turn my eye upwards, and see our Moses, rod in hand, pleading for His people. Let us see Him in both capacities. Believe in Christ in heaven, and trust Him with your prayers. Believe in Christ on earth, range yourself on His side, and rest assured that no foe will be able to stand against Him. So, you see that, though two things may look contradictory, they are often both really true, and are both different sides of one shield. Try, then, always to see both sides of every truth revealed in the Scriptures. (C. H. Spurgeon.)

The assistance of prayer

An unaccountable revival broke out in a congregation in a village, and about one hundred were converted in a few weeks. At last the minister discovers the secret of the revival, and relates it thus: “There is a sister in my Church who has for years been an invalid, and confined to her bed. She lives several miles from the village, and the other day I rode out to see her. As I sat by her bedside she said, ‘You have had a very precious revival?’ ‘We have,’ I answered. ‘I knew it was coming,’ she said.” And then she proceeded to give her pastor an account of the burden that had been upon her for weeks, and the manner in which her soul had gone out in prayer for the unconverted, in midnight hours and at other times; and before the interview closed the pastor felt that the unaccountable revival was accounted for. Like Hur and Aaron, who held up the hands of Moses, this bedridden sister had by her prayers obtained victory for the soldiers of Christ.

Encouragement

There were four boys, all brothers, walking along the banks of a stream, and playing as they went. Like most boys, their idea of fun was to go as far into danger as they could, and at length one of them fell into a deep place. He could not swim, but immediately his brother who could, plunged in to rescue him. He got hold of him but could not bring him to the bank, then another brother, catching hold of a branch, stretched his body out its whole length so that the swimmer could catch hold, and thus all three were brought safe to land. When they got home they all began to tell their father about the affair. “Now give me time,” he said, “and I’ll hear you all.” Turning to the oldest, he asked, “When your brother fell into the river what did you do towards his rescue?” “Well, father, at first I was paralyzed with fear, and I stood on the bank for some seconds trembling for his safety, then I recovered myself and plunging in, caught hold of him, and strove to bring him to shore.” Then facing the second boy he said, “And what did you do to rescue your brother?” “I could not swim, father, but when I saw they could not reach the shore, I bridged the water between them and the bank so that they might pull themselves in.” Now there only remained the youngest, a little fellow of four years, and turning to him the father asked, “And what did you do? Oh, father, I could do nothing. I just stood on the bank and clapped my hands and shouted, “Well done, well done!” “Yes, well done, my boys, all of you, I am proud to have such sons,” exclaimed the happy father. Christians, standing safe on the bank, What have you done for the rescue of your brother? At least you can by your words and prayers encourage others who are stronger to go to the rescue of the lost. The working layman:--We shall find that the Church, like warring nations, expects every man to do his duty. If, as we suppose, Hur was not of the priestly office, we think the laymen of our day may find that this Scripture was written for their learning. They are, we fear, very far from walking in the steps of Hur, and from following his example. It will be noticed that it was a personal service in which he was engaged, one that required not only labour but the sacrifice of his time. Until the going down of the sun he stood by Moses and stayed up his hands. When Israel was at war with Amalek, he did not content himself with wishes for success, nor did he rejoice over a victory which he had not laboured to win. He did not serve God by proxy, nor send a substitute to perform his personal duties. When he was needed upon the mount, he did not beg to be excused; he pleaded no want of leisure and no press of worldly engagements. It is the great want of the Church in our day--working men and working women, especially working men; men with the true missionary spirit and zeal; men who, like Hur, will not grudge to spend a day on the mount, to stay up Moses’ hands. While Aaron and Hur stood on the one side or on the other, the strength of Moses failed not. It is in vain to have officers if men will not fight, or men willing to fight if there are no officers to direct and guide them. There must be the co-operation of all, if we expect prosperity. Our strength is not to sit still. Here is a field which we all may equally occupy; where wealth has no advantage, and where poverty is no loss,--the field of religious influence and personal exertion. We all can do something, many of us can do much, to promote the prosperity of the Church. To destroy Amalek, to bless Israel, we must labour as well as give; we must stay up Moses’ hands, as well as worship in the tabernacle. If the priest must pray and preach and toil, no less do we look for them to work. Hur, on the mount with Moses and Aaron, was a type of a working layman. (G. F. Cushman, D. D.)