So Joshua overwhelmed Amalek and his army with the sword. So JoshuaThe name "Joshua" is derived from the Hebrew name "Yehoshua," meaning "Yahweh is salvation." Joshua, the son of Nun, is a pivotal figure in the history of Israel, serving as Moses' assistant and later as his successor. His leadership in this battle foreshadows his future role in leading the Israelites into the Promised Land. Joshua's faithfulness and obedience to God are central themes in his life, and this verse marks one of his early demonstrations of military leadership and divine favor. overwhelmed
The Hebrew word used here is "chalah," which can mean to weaken, defeat, or subdue. This term indicates not just a simple victory but a decisive and comprehensive defeat of the enemy. The use of "overwhelmed" suggests that the victory was not merely by human effort but was divinely aided, as the context of the battle shows Moses' hands being held up in prayer, symbolizing reliance on God's power. Amalek
The Amalekites were a nomadic tribe, descendants of Esau, and are often seen as perpetual enemies of Israel. Their attack on the Israelites at Rephidim was unprovoked and is remembered as a cowardly assault on the weary and weak. Historically, the Amalekites represent opposition to God's people and purposes, and their defeat here is symbolic of God's protection and justice for Israel. and his army
This phrase emphasizes that it was not just Amalek as an individual but his entire military force that was defeated. The Amalekite army was likely composed of skilled warriors, making their defeat by the Israelites, who were not trained soldiers, even more significant. This highlights the miraculous nature of the victory, underscoring that it was achieved through divine intervention rather than mere human strength. with the sword
The sword is a symbol of warfare and judgment in the Bible. In this context, it represents the means by which God delivered victory to Israel. The use of the sword also signifies the active participation of the Israelites in the battle, even as they relied on God's power. This balance of divine sovereignty and human responsibility is a recurring theme in Scripture, illustrating that while God fights for His people, they are also called to act in faith and obedience. Persons / Places / Events 1. JoshuaA key figure in this passage, Joshua is the military leader of the Israelites. He is chosen by Moses to lead the battle against the Amalekites. His name in Hebrew, "Yehoshua," means "The LORD is salvation," which foreshadows his role in leading Israel into the Promised Land. 2. AmalekThe Amalekites were a nomadic tribe and longstanding enemies of Israel. They attacked the Israelites at Rephidim, which led to this battle. The Amalekites are often seen as representing opposition to God's people. 3. MosesAlthough not mentioned directly in this verse, Moses plays a crucial role in the battle by holding up his hands, which symbolizes intercession and reliance on God. His actions are pivotal to the Israelites' victory. 4. RephidimThe location where the battle takes place. It is significant as a place of testing and provision, where God provided water from the rock before the battle. 5. The Edge of the SwordThis phrase indicates the means by which Joshua and the Israelites achieved victory. It emphasizes the physical aspect of the battle, yet it is underpinned by spiritual reliance on God. Teaching Points Reliance on God in BattleJust as Joshua relied on God's power for victory, believers must rely on God in spiritual battles. Our strength comes from Him, not our own abilities. The Role of Leadership and IntercessionMoses' role in the battle highlights the importance of spiritual leadership and intercession. Leaders must support their people through prayer and guidance. Remembering Past VictoriesThe victory over Amalek serves as a reminder of God's faithfulness. Believers should remember and recount God's past deliverances to strengthen their faith. Obedience and FaithfulnessJoshua's obedience to Moses' command and God's direction is crucial. Believers are called to be obedient and faithful in their walk with God. Spiritual WarfareThe physical battle against Amalek is a type of the spiritual warfare believers face. We must be equipped with the armor of God and stand firm in faith. Bible Study Questions 1. How does Joshua's leadership in this battle inspire you in your own roles of leadership or service? 2. In what ways can you practice reliance on God in your daily "battles" or challenges? 3. How does the account of the Amalekites' attack and Israel's victory encourage you to remember and recount God's faithfulness in your life? 4. What can we learn from Moses' role in this battle about the importance of prayer and intercession in our communities? 5. How does the concept of spiritual warfare in Ephesians 6 relate to the physical battle described in Exodus 17:13, and how can you apply this to your spiritual life? Connections to Other Scriptures Deuteronomy 25:17-19This passage recounts the Amalekites' attack and commands Israel to remember and eventually blot out Amalek. It highlights the ongoing enmity and God's justice. 1 Samuel 15The account of King Saul's incomplete obedience in dealing with the Amalekites, showing the importance of full obedience to God's commands. Hebrews 11:30-31The faith of Joshua and the Israelites is commended, connecting their physical battles to spiritual faith and reliance on God. Ephesians 6:10-18The spiritual armor of God is a New Testament parallel to the physical battle, emphasizing the need for spiritual readiness and reliance on God's power. People Aaron, Amalek, Amalekites, Hur, Israelites, Joshua, MosesPlaces Egypt, Horeb, Massah, Meribah, Nile River, Rephidim, SinaiTopics Amalek, Am'alek, Amalekite, Army, Broke, Defeated, Discomfited, Edge, Joshua, Mouth, Mowed, Overcame, Overwhelmed, Power, Sword, WeakenethDictionary of Bible Themes Exodus 17:13 5572 sword Exodus 17:5-13 4512 staff Exodus 17:8-13 5214 attack
5776 achievement Exodus 17:8-15 5597 victory, act of God Exodus 17:8-16 1305 God, activity of Exodus 17:10-13 7924 fellowship, in service Exodus 17:11-13 8650 hands, lifting up Library Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results …
C. J. Ellicott—Addresses on the Revised Version of Holy ScriptureJehovah Nissi
'And Moses built an altar, and called the name of it Jehovah Nissi [that is, the Lord is my Banner].' --EXODUS xvii. 15. We are all familiar with that picturesque incident of the conflict between Israel and Amalek, which ended in victory and the erection of this memorial trophy. Moses, as you remember, went up on the mount whilst Joshua and the men of war fought in the plain. But I question whether we usually attach the right meaning to the symbolism of this event. We ordinarily, I suppose, think …
Alexander Maclaren—Expositions of Holy Scripture The War of Truth
Now, beloved, this scene of warfare is not recorded in Scripture as in interesting circumstance to amuse the lover of history, but it is written for our edification; for we remember the text which says--"Whatsoever things were written aforetime were written for our profit." There is some profit to be derived from this--and we believe a peculiar profit, too, since God was pleased to make this the first writing commanded by Divine authority as a record for generations to come. We think that the journeys …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857 How Churches Can Help Ministers.
Text.--And it came to pass, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses's 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. And Joshua discomfited Amalek and his people with the edge of the sword.--Exodus xvii. 11-13. You who read your Bibles will …
Charles Grandison Finney—Lectures on Revivals of Religion Exhortation to Prayer.
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John Newton—Olney Hymns The Waters of Meribah
'Then came the children of Israel, even the whole congregation, into the desert of Zin in the first month: and the people abode in Kadesh; and Miriam died there, and was buried there. 2. And there was no water for the congregation: and they gathered themselves together against Moses and against Aaron. 3. And the people chode with Moses, and spake, saying, Would God that we had died when our brethren died before the Lord! 4. And why have ye brought up the congregation of the Lord into this wilderness, …
Alexander Maclaren—Expositions of Holy Scripture The Intercessor
'These words spake Jesus, and lifted up His eyes to heaven, and said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee: As Thou hast given Him power over all flesh, that He should give eternal life to as many as Thou hast given Him. And this is life eternal, that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent. I have glorified Thee on the earth: I have finished the work which Thou gavest Me to do. And now, O Father, glorify Thou Me with …
Alexander Maclaren—Expositions of Holy Scripture: St. John Chaps. XV to XXI Appendix ii. Philo of Alexandria and Rabbinic Theology.
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Reaction against Egypt
THE XIth DYNASTY: HARMHABI--THE HITTITE EMPIRE IN SYRIA AND IN ASIA MINOR--SETI I. AND RAMSES II.--THE PEOPLE OF THE SEA: MINEPHTAH AND THE ISRAELITE EXODUS. The birth and antecedents of Harmhabi, his youth, his enthronement--The final triumph of Amon and his priests--Harmhabi infuses order into the government: his wars against the Ethiopians and Asiatics--The Khati, their civilization, religion; their political and military constitution; the extension of their empire towards the north--The countries …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 5 Jehovah. The "I Am. "
WHEN Moses in the desert beheld the burning bush God answered his question by the revelation of His name as the "I Am." "And God said unto Moses, I am, that I am: and He said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you" (Exod. iii:14). He who spake thus out of the bush to Moses was the same who in the fullness of time appeared upon the earth in the form of man. Our Lord Jesus Christ is no less person, than the I AM. If we turn to the fourth Gospel in which the Holy …
Arno Gaebelein—The Lord of Glory "Because the Carnal Mind is Enmity against God, for it is not Subject to the Law of God, Neither Indeed Can Be. "
Rom. viii. 7.--"Because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be." Unbelief is that which condemns the world. It involves in more condemnation than many other sins, not only because more universal, but especially because it shuts up men in their misery, and secludes them from the remedy that is brought to light in the gospel. By unbelief I mean, not only that careless neglect of Jesus Christ offered for salvation, but that which is the …
Hugh Binning—The Works of the Rev. Hugh Binning Epistle xxviii. To Augustine, Bishop of the Angli .
To Augustine, Bishop of the Angli [136] . Gregory to Augustine, &c. Glory to God in the highest, and on earth peace to men of good will (Luke ii. 14); because a grain of wheat, falling into the earth, has died, that it might not reign in heaven alone; even He by whose death we live, by whose weakness we are made strong, by whose suffering we are rescued from suffering, through whose love we seek in Britain for brethren whom we knew not, by whose gift we find those whom without knowing them we sought. …
Saint Gregory the Great—the Epistles of Saint Gregory the Great Ninth Sunday after Trinity Carnal Security and Its vices.
Text: 1 Corinthians 10, 6-13. 6 Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. 7 Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. 8 Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. 9 Neither let us make trial of the Lord, as some of them made trial, and perished by the serpents. 10 Neither murmur ye, as …
Martin Luther—Epistle Sermons, Vol. III Exodus
The book of Exodus--so named in the Greek version from the march of Israel out of Egypt--opens upon a scene of oppression very different from the prosperity and triumph in which Genesis had closed. Israel is being cruelly crushed by the new dynasty which has arisen in Egypt (i.) and the story of the book is the story of her redemption. Ultimately it is Israel's God that is her redeemer, but He operates largely by human means; and the first step is the preparation of a deliverer, Moses, whose parentage, …
John Edgar McFadyen—Introduction to the Old Testament Links Exodus 17:13 NIVExodus 17:13 NLTExodus 17:13 ESVExodus 17:13 NASBExodus 17:13 KJV
Exodus 17:13 Commentaries
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