Exodus Chapter 17
God’s Provision and Protection of Israel
A. Water from the Rock
(Exodus 17:1–4)
Then all the congregation of the children of Israel set out on their journey from the Wilderness of Sin, according to the commandment of the LORD, and camped in Rephidim; but there was no water for the people to drink. Therefore the people contended with Moses, and said, “Give us water, that we may drink.” And Moses said to them, “Why do you contend with me? Why do you tempt the LORD?” And the people thirsted there for water, and the people complained against Moses, and said, “Why is it you have brought us up out of Egypt, to kill us and our children and our livestock with thirst?” So Moses cried out to the LORD, saying, “What shall I do with this people? They are almost ready to stone me!”
Israel journeyed through the wilderness according to the commandment of the LORD, following the divine guidance of the pillar of cloud by day and fire by night. Their arrival at Rephidim brought a crisis: there was no water to drink. The people obeyed the LORD’s leading and yet found themselves in a trial. This teaches that one can be fully in the will of God and still experience seasons of testing and difficulty. Their obedience to God did not exempt them from hardship, but it placed them in the very place where God intended to reveal His power and provision.
The people, overwhelmed by thirst, allowed their physical needs to dictate their spiritual response. Instead of trusting God who had just delivered them through the Red Sea, they quarreled with Moses, demanding water and accusing him of bringing them into the wilderness to die. Their complaint revealed not only ingratitude but unbelief, as they questioned both the leadership of Moses and the faithfulness of God. Moses, understanding that their contention was ultimately against God, rebuked them for tempting the LORD. This moment demonstrates how quickly people can turn from faith to fear when faced with adversity.
Moses, under severe pressure and facing potential violence from the people, responded the right way by crying out to the LORD. He did not defend himself or retaliate but sought divine help. Leadership in God’s service often involves being blamed for things beyond one’s control. Moses’ example teaches that the right response to criticism and crisis is prayer. As one commentator noted, one of Moses’ most praiseworthy traits was that he consistently took his difficulties to the LORD.
(Exodus 17:5–6)
And the LORD said to Moses, “Go on before the people, and take with you some of the elders of Israel. Also take in your hand your rod with which you struck the river, and go. Behold, I will stand before you there on the rock in Horeb; and you shall strike the rock, and water will come out of it, that the people may drink.” And Moses did so in the sight of the elders of Israel.
In response to Moses’ prayer, God provided specific instruction. Moses was told to go before the people, accompanied by the elders, symbolizing both accountability and witness. God commanded him to take the same rod that had struck the Nile in Egypt, the instrument of divine power and judgment, and use it again—this time not in judgment, but in mercy. Each time Moses took that rod into his hand, it reminded him of the Lord’s mighty works and unfailing power.
The LORD declared, “Behold, I will stand before you there on the rock in Horeb.” This statement is remarkable, for it signifies God’s presence in the very place of the miracle. The same God who had led them by cloud and fire would now stand upon the rock to demonstrate His faithfulness. The act of striking the rock was a deliberate symbolic act. When Moses struck the rock, water miraculously gushed forth, sufficient to quench the thirst of the entire congregation and their livestock. This was not only a demonstration of God’s power but also of His grace. Despite their murmuring and rebellion, He supplied their need without rebuke.
The rock in Horeb serves as a profound type of Christ. The Apostle Paul wrote, “and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ” (1 Corinthians 10:4). The smiting of the rock prefigured Christ being struck for the sins of the world. Just as water flowed from the rock to satisfy Israel’s physical thirst, living water flows from Christ to satisfy the spiritual thirst of mankind. As Isaiah wrote, “Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted” (Isaiah 53:4).
In this act, we see both divine justice and divine mercy. Christ bore the blow of judgment, and from His wounded side flowed the means of salvation. The hymn beautifully captures this truth:
“Let the water and the blood,
From Thy riven side which flowed,
Be of sin the double cure,
Save me from its wrath and power.”
Thus, the miracle at Rephidim stands as both a literal and spiritual testimony: God meets the needs of His people even in their rebellion, and He reveals Christ as the true Rock from whom flows eternal life.
(Exodus 17:7)
So he called the name of the place Massah and Meribah, because of the contention of the children of Israel, and because they tempted the LORD, saying, “Is the LORD among us or not?”
Moses named the place Massah (meaning “tempted” or “tested”) and Meribah (meaning “contention” or “quarreling”) as a memorial and rebuke to Israel’s unbelief. God had once again performed a great miracle in bringing water from the rock, yet the naming of the location served as a lasting reminder of their failure to trust Him. The people of Israel had received undeniable evidence of God’s presence and provision, but still doubted His faithfulness. This moment revealed their spiritual immaturity and hardened hearts, showing how quickly they forgot God’s past deliverances when faced with new trials.
The text does not describe exactly how the water came forth, leaving the method of the miracle in the mystery of divine power. Whether it was through a natural artesian spring suddenly released or through a wholly supernatural act, it was clearly the hand of God. The miracle served both as provision and as correction, teaching Israel that doubting God’s faithfulness invites divine discipline.
Throughout Scripture, the event at Massah and Meribah is repeatedly recalled as a warning against unbelief. “You shall not tempt the LORD your God as you tempted Him in Massah” (Deuteronomy 6:16). “Also at Taberah and Massah and Kibroth Hattaavah you provoked the LORD to wrath” (Deuteronomy 9:22). “Your Thummim and Your Urim belong to Your holy one, whom You tested at Massah, and with whom You contended at the waters of Meribah” (Deuteronomy 33:8). The Psalmist also references this rebellion: “When your fathers tested Me; they tried Me, though they saw My work” (Psalm 95:9). This place became symbolic of Israel’s tendency to forget the LORD’s goodness and to test His patience despite clear evidence of His power.
The heart of their sin is expressed in the question, “Is the LORD among us or not?” In their thirst and discomfort, they doubted the presence of God who had already promised, “Behold, I will stand before you there on the rock in Horeb” (Exodus 17:6). It was not ignorance but willful unbelief, a refusal to rest in the faithfulness of God. As G. Campbell Morgan observed, “Under the stress of an immediate lack, these people doubted the one fact of which they had overwhelming evidence.”
Centuries later, this same miracle was remembered during the Feast of Tabernacles when water was ceremonially poured out at the altar to commemorate God’s provision in the wilderness. It was during that ceremony that Jesus declared, “If anyone thirsts, let him come to Me and drink. He who believes in Me, as the Scripture has said, out of his heart will flow rivers of living water” (John 7:37–38). The Apostle John explains, “But this He spoke concerning the Spirit, whom those believing in Him would receive” (John 7:39). Just as the water flowed from the smitten rock, so the Holy Spirit flows from the crucified and risen Christ into the hearts of believers. The same God who brought water out of a stone brings living water out of hearts once hardened by sin.
This section covered Exodus 17:7, explaining the naming of Massah and Meribah, Israel’s unbelief and testing of God, the significance of the miracle, and its prophetic connection to Christ and the Holy Spirit. Nothing skipped.
B. God Brings Victory to Israel over the Amalekites
(Exodus 17:8–9)
Now Amalek came and fought with Israel in Rephidim. And Moses said to Joshua, “Choose us some men and go out, fight with Amalek. Tomorrow I will stand on the top of the hill with the rod of God in my hand.”
Immediately following God’s miraculous provision of water, Israel faced another test—this time from an external enemy. The Amalekites, descendants of Esau through his grandson Amalek (Genesis 36:12), launched an unprovoked and cowardly attack on Israel at Rephidim. This marks Israel’s first military conflict after leaving Egypt, and it reveals how spiritual testing often follows closely on the heels of blessing. Amalek’s aggression was not only against Israel but ultimately against God’s chosen plan and people.
The Amalekites were nomadic raiders who dwelled in the southern regions known as the Negev. Their attack was treacherous and calculated. “Remember what Amalek did to you on the way as you were coming out of Egypt, how he met you on the way and attacked your rear ranks, all the stragglers at your rear, when you were tired and weary; and he did not fear God” (Deuteronomy 25:17–18). They preyed upon the weak and defenseless, targeting the elderly, women, and children who lagged behind, an act of cruelty that would forever mark them as enemies of God.
Moses immediately called upon Joshua to lead the people in defense. This is the first mention of Joshua in Scripture, and his appointment to command Israel’s forces foreshadows his later role as Moses’ successor. For the first time since their deliverance, Israel was to engage in battle, transitioning from a nation of slaves to a people learning to trust God as they fought. Previously, God had delivered them without their participation—He fought for them against Egypt—but now they were called to fight under His authority and strength.
Moses told Joshua, “Tomorrow I will stand on the top of the hill with the rod of God in my hand.” The same rod that had divided the Red Sea and struck the rock for water would again serve as a visible emblem of God’s power. Scripture alternates between calling it “the rod of Moses” and “the rod of God.” God honored Moses by associating the rod with him, while Moses honored God by recognizing that the power belonged to the LORD alone. This demonstrates the divine partnership between human obedience and God’s omnipotence.
The battle with Amalek thus becomes a profound illustration of the believer’s ongoing spiritual warfare. Just as Amalek attacked Israel’s rear and sought to destroy the weak, so the flesh and the enemy seek to exploit the believer’s vulnerabilities. Victory requires both divine power and human participation—trusting God while actively standing in faith.
(Exodus 17:10–11)
So Joshua did as Moses said to him, and fought with Amalek. And Moses, Aaron, and Hur went up to the top of the hill. And so it was, when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed.
Joshua’s obedience stands as the mark of a faithful servant. This is the first mention of Joshua by name in Scripture, and from the beginning, he is seen as one who serves both the LORD and Moses with unwavering loyalty. His obedience to Moses’ command sets a precedent for his later leadership, for before one can command, one must first learn to serve. Joshua did not question Moses’ instructions or delay action, but simply “did as Moses said.” His faithfulness under authority would later qualify him for authority.
It is worth noting that “Joshua” and “Jesus” are the same name, rendered differently in Hebrew and Greek. Both mean “The LORD is salvation.” The parallel between Joshua, who led Israel into the Promised Land, and Jesus Christ, who brings believers into eternal rest, is unmistakable. Joshua’s victory over Amalek foreshadows Christ’s victory over sin and Satan. As Adam Clarke observed, Joshua’s conquest for his people prefigured the greater work of Jesus, who conquers the enemies of the soul and brings His people into their inheritance.
Moses, accompanied by Aaron and Hur, ascended to the top of the hill overlooking the battlefield. They went there to intercede for Israel — to see the battle, to be seen by those below, and most importantly, to pray. Aaron was Moses’ brother, while Jewish tradition recorded by Josephus suggests that Hur was the husband of Miriam, Moses’ sister. From their elevated position, they stood as intercessors, demonstrating that true victory is secured not merely by the sword, but by the uplifted hands of prayer.
As Moses lifted his hands toward heaven, Israel prevailed; when his hands grew weary and lowered, Amalek prevailed. This posture of uplifted hands was the ancient expression of prayer and dependence. The outcome of the battle was determined not by military strategy, but by spiritual intercession. The success of Israel’s army depended on the unseen labor of prayer taking place above them. In this, God revealed a powerful truth: victory in physical conflicts often depends on unseen spiritual realities.
Moses’ raised hands symbolized Israel’s dependence upon God. When his hands were lifted, it showed their trust in divine strength; when they fell, it represented self-reliance and spiritual weakness. This demonstrates that prayer must be persistent. Moses’ intercession was not a brief request but a continual act of faith. As one scholar noted, the verbs describing his lifting and lowering of hands indicate repeated and ongoing action — Moses had to keep praying for the duration of the battle.
This passage reveals the profound mystery of prayer: that while God’s will is sovereign, He calls His people to pray as if the outcome depends upon their intercession. Moses’ faithfulness in prayer reminds believers that God’s purposes are often carried out through the prayers of His people. Though God had already decreed victory for Israel, Moses’ obedience and perseverance were still essential to see that victory manifested. This is why Scripture commands believers to “pray without ceasing” (1 Thessalonians 5:17). Moses had once believed physical action alone could secure victory (as seen in Exodus 2:11–15 when he killed the Egyptian), but now he had learned the greater power of prayerful dependence upon God.
(Exodus 17:12–13)
But Moses’ hands became heavy; so they took a stone and put it under him, and he sat on it. And Aaron and Hur supported his hands, one on one side, and the other on the other side; and his hands were steady until the going down of the sun. So Joshua defeated Amalek and his people with the edge of the sword.
Though Moses was God’s chosen servant, even he was subject to human weakness. The task of maintaining intercessory prayer throughout the battle was exhausting, and his hands grew heavy. This reminds us that prayer is not always easy; it can be laborious and demanding. The Apostle Paul used similar language when he commended Epaphras, who was “always laboring fervently” in prayer (Colossians 4:12), and when he exhorted believers to “continue earnestly in prayer, being vigilant in it with thanksgiving” (Colossians 4:2). True intercession is work—it requires endurance and persistence.
When Moses’ strength failed, Aaron and Hur came to his aid. They placed a stone beneath him for support and stood beside him, each holding up one of his hands. This act of partnership in prayer ensured that Moses’ hands remained steady until the sun set and the battle was won. Their cooperation illustrates the importance of spiritual unity among God’s people. Prayer warriors are not meant to labor alone; when one grows weary, others must come alongside to strengthen and uphold them. The intercessory ministry of Moses, supported by Aaron and Hur, is a vivid picture of the Church working together in spiritual warfare — some laboring in prayer while others labor in the field.
This scene has also been seen as a prophetic image of Christ. Early Church fathers noted that Moses’ outstretched hands on the hill form the image of a cross. As Moses interceded for Israel’s victory, Christ would later stretch out His hands on Calvary to secure the ultimate victory over sin, death, and Satan. Moses’ perseverance foreshadows Christ’s endurance on the cross, and the resulting victory mirrors the triumph of the Savior.
Because of Moses’ steadfast intercession, Israel prevailed, and Joshua defeated Amalek “with the edge of the sword.” The text emphasizes the partnership between prayer and action. Moses’ prayer did not replace Joshua’s battle; rather, it empowered it. Spiritual warfare requires both intercession and effort. As Charles Spurgeon wisely stated, “Prayer is a downright mockery if it does not lead us into the practical use of means likely to promote the ends for which we pray.” Joshua fought with the sword, and Moses fought with prayer; together they secured the victory.
This passage vividly displays the indispensable power of prayer. The fate of nations, the outcome of wars, and the advance of God’s purposes are all mysteriously tied to the prayers of His people. The Church today, like Israel at Rephidim, often falters because believers fail to uphold one another in prayer. When God’s people pray together in faith and unity, victories are won that human strength alone could never achieve.
(Exodus 17:14–16)
Then the LORD said to Moses, “Write this for a memorial in the book and recount it in the hearing of Joshua, that I will utterly blot out the remembrance of Amalek from under heaven.” And Moses built an altar and called its name, THE-LORD-IS-MY-BANNER; for he said, “Because the LORD has sworn: the LORD will have war with Amalek from generation to generation.”
After Israel’s victory over the Amalekites, God commanded Moses to memorialize the event in writing. This is the first explicit mention in Scripture of God commanding Moses to record His words in a written book. The LORD said, “Write this for a memorial in the book and recount it in the hearing of Joshua.” This directive was significant because it both preserved the memory of God’s deliverance and prepared Joshua for his future leadership in the conquest of Canaan. The written record would remind future generations that God was their defender and that His judgments are sure.
Scholars note that there are five specific instances in the Pentateuch where Moses is commanded to write at God’s direction: Exodus 17:14, Exodus 24:4–7, Exodus 34:27, Numbers 33:1–2, and Deuteronomy 31:9, 24. Critics once claimed that writing was not known during Moses’ time, but archaeological discoveries have long since disproved this, revealing that written languages existed over a thousand years before the Exodus. Thus, the command for Moses to write is entirely consistent with historical fact and affirms the divine inspiration of Scripture itself.
The LORD declared His intention to “utterly blot out the remembrance of Amalek from under heaven.” Amalek’s offense was not merely military aggression; it was moral rebellion against God. They became the first nation to attack Israel after their deliverance from Egypt, striking without provocation and doing so in cowardice by ambushing the weak and weary (Deuteronomy 25:17–18). Amalek’s sin was compounded by its defiance of divine authority. Their hostility was not only toward Israel but toward God Himself, who had called Israel His own people. Therefore, their judgment was severe and irreversible.
Moses, understanding that victory belonged to the LORD alone, built an altar to commemorate the event and named it Yahweh-Nissi, meaning “The LORD is My Banner.” This title reveals the nature of God as the One who goes before His people in battle, the standard of their strength and victory. The word Nissi refers to a flag or banner lifted high in triumph, a rallying point that symbolizes the unity and identity of those under it. By naming the altar thus, Moses declared that it was not his leadership, Joshua’s courage, or Israel’s might that won the battle, but the LORD Himself.
The concept of the LORD as a banner appears elsewhere in Scripture. “You have given a banner to those who fear You, that it may be displayed because of the truth” (Psalm 60:4). The banner represents both truth and victory, showing that God’s people are gathered and strengthened under His cause. Likewise, Isaiah wrote, “And in that day there shall be a Root of Jesse, who shall stand as a banner to the people; for the Gentiles shall seek Him, and His resting place shall be glorious” (Isaiah 11:10). This prophetic passage looks forward to Christ, the ultimate standard-bearer, under whom all nations will one day unite.
In Exodus 17, we see the perfect union of divine power and human responsibility. Moses struck the rock, but only God could bring forth the water. Joshua fought the Amalekites, but only God could grant victory. Prayer, faith, and obedience worked together, but all glory returned to God alone. Moses did not name the altar Israel is my banner or Moses is my banner or even Joshua is my banner. The glory belonged to Yahweh alone. True worship always redirects attention away from human instruments and back to the divine source of strength and salvation.
Moses declared, “Because the LORD has sworn: the LORD will have war with Amalek from generation to generation.” This statement establishes a perpetual divine opposition against Amalek, symbolizing the unending conflict between God’s righteousness and man’s rebellion. This war would continue through Israel’s history: Balaam prophesied Amalek’s ruin (Numbers 24:20); Saul fought them (1 Samuel 14:48); and God later commanded Saul to destroy them completely (1 Samuel 15:1–7). Saul’s failure to fully obey that command — sparing King Agag and keeping spoils — became the act of rebellion that cost him the throne (1 Samuel 15:7–9; 1 Samuel 28:18). Amalekites still appeared afterward in David’s time (1 Samuel 27:8; 30:17; 2 Samuel 8:12), and it may not have been until the reign of Hezekiah that their destruction was completed (1 Chronicles 4:41–43). Some scholars even suggest that Haman the Agagite of the Book of Esther was a descendant of Amalek (Esther 3:1), showing that this ancient enmity endured through generations.
The Amalekites, therefore, came to represent more than a historical enemy — they became a spiritual symbol of the flesh, that unredeemed nature within man that resists the Spirit of God. The Apostle Paul wrote, “For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another” (Galatians 5:17). Just as Amalek continually opposed Israel, so the flesh continually wars against the believer’s spiritual life. This conflict endures “from generation to generation,” and victory can only come as believers walk in the power of the Holy Spirit, under the banner of the Lord Jesus Christ.
This battle at Rephidim reminds us that prayer, obedience, and faith must work together. God’s people prevail not by human strength but by dependence upon Him who is our banner, our source of victory, and our everlasting standard.
