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.
14. this ] the preceding incident.
in a book ] The Heb., as pointed, is, in the book, whence it has often been supposed that the reference is to the history which Moses had already begun to write. But though this might be the meaning of the Heb., it is certainly not the necessary meaning: ‘the Hebrew always writes in the book, Num 5:23 , 1Sa 10:25, Jer 32:10, Job 19:23 (cf. Est 9:25 Heb.)’ (Di.); an object being conceived as definite in Heb. not only because it is already known or has been mentioned before, but also because it is taken for a particular purpose, and so made definite in the speaker’s or writer’s mind. See numerous examples in G.-K. 126r, s: e.g. Exo 16:32 the omerful, Exo 21:20 with the rod, Num 21:9 put it on the pole, Jos 2:15 with the cord, &c.; in all such cases we naturally say a.
rehearse ] Heb. place; the meaning being, impress it upon Joshua. ‘Rehearse,’ at least as understood now, is not very suitable. It means properly (from Fr. reherser) to harrow over again, fig. to go over repeatedly: in Jdg 5:11, 1Sa 17:31, it is used in the sense of tell, recite.
for (marg.) &c.] The memory of the incident is to be preserved, because, on account of the unfriendliness shewn in it by Amalek, it is Jehovah’s purpose to blot out their name from under heaven.
I will utterly blot out, &c.] Repeated, in the form of an injunction laid upon Israel, in Deu 25:19. To ‘blot out from under heaven,’ also, Deu 9:14; Deu 29:20.
Fuente: The Cambridge Bible for Schools and Colleges
14, 15. Provision made for the remembrance of the victory to be handed down to future generations.
Fuente: The Cambridge Bible for Schools and Colleges
In a book – in the book, i. e. the book which contained the history of Gods dealings with His people. Moses was further instructed to impress the command especially on the mind of Joshua, as the leader to whom the first step toward its accomplishment would be entrusted on the conquest of Canaan. The work was not actually completed until the reign of Hezekiah, 1Ch 4:43.
Fuente: Albert Barnes’ Notes on the Bible
Exo 17:14
I will utterly put out the remembrance of Amalek.
Lessons
1. Jehovahs victories over His Churchs enemies He giveth in charge to be recorded.
2. Writing and tradition are both Gods ways of recording His works for future ages.
3. Gods book is the best record of His mighty works done for His Church.
4. A memorial would God have kept by the records of Gods works to men.
5. God hath irreconcilable displeasure against some enemies above the rest.
6. Blotting out of the names of such enemies will God make, who would blot out the name of His Church. (G. Hughes, B. D.)
Destruction of Amalek
I. It is probable that from this time Moses began to keep a journal of striking and useful occurrences. Great men have frequently done the same for intellectual, and good men for religious, purposes.
II. Whatever may be said of the particular mode, the thing itself is of importance. If we are to be affected with transactions and feelings, they must be in some way secured and retained.
III. A reason is assigned for the recording and rehearsing of this transaction in a dreadful menace. The threatening was executed partially by Saul; but fully by David.
IV. The scriptures cannot be broken. Whatever improbabilities appear–whatever difficulties stand in the way–whatever delays intervene–Gods counsels of old are faithfulness and truth; not a lot of His Word shall fail. (W. Jay.)
Use of history
Lucius Lucullus, being appointed captain-general over the Roman forces against Mithridates, had not great experience or knowledge in war, but only what he had gotten by reading history, yet proved a discreet and valiant commander, and vanquished at that time two of the greatest princes in the East. Thus it is that history is, and may be, the director of meanest men in any of their actions, how others have behaved themselves upon several occasions, and what hath followed thereupon; it is a trusty counsellor of state, by whose advice and direction a commonwealth may be framed, governed, reformed, and preserved, an army may be ordered, enemies vanquished, and victory obtained. In it, as in a glass, we see and behold Gods providence guiding and ruling the world, and mens actions which arrive often at unexpected events, and even sometimes reach unto such ends as are quite contrary to the actors intentions; it is a punisher of vice, presenting aged folly green and fresh to posterity; not suffering sin to die, much less to be buried in oblivion; it is also a rewarder of virtue, reserving worthy deeds for imitation; a good work, though it die in doing, is a reward to itself, yet that some dull natures might be stirred up the more, and all benefited by seeing gracious steps before them, this only is exempted by a firm decree from the stroke of death, to live in history. (J. Crompton.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 14. Write this for a memorial in a book] This is the first mention of writing on record: what it signified, or how it was done, we cannot tell. But it is evident that either this passage is introduced here instead of De 25:17, by way of anticipation, or that by the words kethob and sepher was intended only a monumental declaration of the defeat of Amalek by Joshua, by some action or symbolical representation; for it is immediately subjoined, “And Moses built an altar, and called the name of it Jehovah-nissi.” See Dr. A. Bayley, and see the note on chap. xxx. It is very likely that the first regular alphabetical writing in the world was that written by the finger of God himself on the two tables of stone. What is said here was probably by way of anticipation, or means some other method of registering events than by alphabetical characters, if we allow that God gave the first specimen of regular writing on the tables of stone, which did not take place till some time after this.
Rehearse it in the ears of Joshua] Thus showing that Joshua was to succeed Moses, and that this charge should be given to every succeeding governor.
I will utterly put out the remembrance of Amalek] This threatening was accomplished by SAUL, 1Sa 15:3, c. four hundred and twelve years after. Judgment is God’s strange work; but it must take place when the sins which incensed it are neither repented of nor forsaken. This people, by their continued transgressions, proved themselves totally unworthy of a political existence; and therefore said God to Saul, Go, and utterly destroy the SINNERS the Amalekites; 1Sa 15:18. So their continuance in sin was the cause of their final destruction.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
In a book; even in this book, which Moses was to write by Gods inspiration and appointment. See Exo 34:27; Deu 31:9,22. In the ears of Joshua, thy successor, and the captain of my people, that he and all succeeding governors may watch all occasions to execute this command.
I will utterly put out the remembrance of Amalek, i.e. I will utterly destroy them; for a person or people dead or destroyed are soon forgotten, Psa 31:12, and the grave is called the land of forgetfulness, Psa 88:12. Or thus, Though they are now a numerous and flourishing people, and in great repute, I will make them few and inglorious, for such are little minded or remembered; for this is not to be understood absolutely of a speedy and utter extinction of them, for he supposeth their being from generation to generation, Exo 17:16, but comparatively. From under heaven; from the face of the whole earth.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14-16. Write this for a memorialIfthe bloody character of this statute seems to be at variance with themild and merciful character of God, the reasons are to be sought inthe deep and implacable vengeance they meditated against Israel (Ps83:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Lord said unto Moses,…. After the battle was over, and the Israelites had got the victory:
write this for a memorial in a book: not in loose papers, but in a book, that it might continue; meaning that the account of this battle with Amelek should be put down in the annals or journal of Moses, in the book of the law he was writing, or was about to write, and would write, as he did, see Jos 1:7 that so it might be kept in memory, and transmitted to the latest posterity; it being on the one hand an instance of great impiety, inhumanity, and rashness, in Amalek, and on the other a display of the goodness, kindness, and power of God on the behalf of his people: and
rehearse it in the ears of Joshua; who was a principal person concerned in this battle, and therefore, when the account was written and rehearsed, could bear witness to the truth of it, as well as he was to be the chief person that should be concerned in introducing the Israelites into the land of Canaan, and subduing the Canaanites; and therefore this, and what follows, was to be rehearsed to him, as the rule of his conduct toward them, and particularly Amalek:
for I will utterly put out the remembrance of Amelek from under heaven; so that they shall be no more a nation, and their name never mentioned, unless with disgrace and contempt. This was fulfilled partly by Saul,
1Sa 15:8 and more completely by David, 1Sa 30:17, and the finishing stroke the Jews give to Mordecai and Esther, as the Targum of Jerusalem on Ex 17:6.
Fuente: John Gill’s Exposition of the Entire Bible
As this battle and victory were of such significance, Moses was to write it for a memorial , in “ the book ” appointed for a record of the wonderful works of God, and “ to put it into the ears of Joshua, ” i.e., to make known to him, and impress upon him, that Jehovah would utterly put out the remembrance of Amalek from under heaven; not “in order that he might carry out this decree of God on the conquest of Canaan, as Knobel supposes, but to strengthen his confidence in the help of the Lord against all the enemies of Israel. In Deu 25:19 the Israelites are commanded to exterminate Amalek, when God should have given them rest in the land of Canaan from all their enemies round about.
Exo 17:15-16 To praise God for His help, Moses built an altar, which he called “ Jehovah my banner, ” and said, when he did so, “ The hand on the throne (or banner) of Jah! War to the Lord from generation to generation! ” There is nothing said about sacrifices being offered upon this altar. It has been conjectured, therefore, that as a place of worship and thank-offering, the altar with its expressive name was merely to serve as a memorial to posterity of the gracious help of the Lord, and that the words which were spoken by Moses were to serve as a watchword for Israel, keeping this act of God in lively remembrance among the people in all succeeding generations. (Exo 17:16) merely introduces the words as in Gen 4:23, etc. The expression is obscure, chiefly on account of the . . In the ancient versions (with the exception of the Septuagint, in which is treated as one word, and rendered ) is taken to be equivalent to (1Ki 10:19; Job 26:9) for , and the clause is rendered “the hand upon the throne of the Lord.” But whilst some understand the laying of the hand (sc., of God) upon the throne to be expressive of the attitude of swearing, others regard the hand as symbolical of power. There are others again, like Clericus, who suppose the hand to denote the hand laid by the Amalekites upon the throne of the Lord, i.e., on Israel. But if signifies throng or adytum arcanum , the words can hardly be understood in any other sense than “the hand lifted up to the throne of Jehovah in heaven, war to the Lord,” etc.; and thus understood, they can only contain an admonition to Israel to follow the example of Moses, and wage war against Amalek with the hands lifted up to the throne of Jehovah. Modern expositors, however, for the most part regard as a corruption of , “the hand on the banner of the Lord.” But even admitting this, though many objections may be offered to its correctness, we must not understand by “the banner of Jehovah” the staff of Moses, but only the altar with the name Jehovah-nissi, as the symbol or memorial of the victorious help afforded by God in the battle with the Amalekites.
Fuente: Keil & Delitzsch Commentary on the Old Testament
14. And the Lord said unto Moses. By this command God made it known that He had performed a work which not only ought to be celebrated by word (192) of mouth, but which also was deserving of eternal glory with posterity; for therefore did He command it to be written in a book, that its memory might never perish. The dispute of commentators respecting this book seems to me to be superfluous; for God simply wills that the memorial of this circumstance should exist in all ages; and this was effected by the narration of Moses, for he handed down in writing even to the end of the world the praise of this favor, together with the perpetual and immortal doctrine of the Law. Yet God did not only wish the memorable event of this battle to be written down, but also that Joshua should be reminded of it, lest he should faint under the many difficulties which awaited him. For nothing could better support him with invincible firmness than the recollection of this history, from whence he might be assured that the people would ever be victorious under the auspices of God. But although this promise was not immediately fulfilled, yet the Amalekites were a long time afterwards totally destroyed by Saul; but it was a great encouragement to Joshua and the people to know that Amalek, who had first made war upon them, was already condemned by the divine decree, and could not escape the destruction to which he was devoted.
(192) “Par la bouche de ceux qui vivoyent alors;” by the mouth of those who were alive then. — Fr.
Fuente: Calvin’s Complete Commentary
(14) Write this for a memorial in a book.Heb., in the book. That book existed long prior to Moses is implied in his quotation of them (Gen. 5:1; Num. 21:14), and has of late years been abundantly proved by the discoveries made of Egyptian papyruses dating from a time long anterior to the Jewish lawgiver. The expression used in the present place, if it may be trusted,[59] the book, is remarkable, and seems to imply that a book already existed at the date of the engagement, in which Gods dealings with His people were entered from time to time. (See Introduction to Speakers Commentary, vol. i., p. 1.) This book was probably the germ of the existing Pentateuch, which was composed in many portions, and at intervals, as occasion arose.
[59] Bspher, in a book, and basspher. in the book, differ only in the pointing, which, resting solely on tradition cannot be entirely depended on. The LXX. omit the article.
I will utterly put out the remembrance of Amalek.The extermination of Amalek, here prophesied, was afterwards laid as a positive command upon the Israelites (Deu. 25:19), and was accomplished in part by Saul and David (1Sa. 14:48; 1Sa. 15:7; 1Sa. 27:8; 1Sa. 30:17; 2Sa. 8:12), but finally and completely in the reign of Hezekiah (1Ch. 4:43). Amaleks sin was, that after all the signs and wonders which had shown the Israelites to be Gods peculiar people, he braved Gods displeasure by attacking them (Deu. 25:18). To this audacity and contempt of Jehovahs power he added a cruel pitilessness, when he fell upon the rear of an almost unarmed host, at a time when they were faint and weary.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. Write This is the first time that this word occurs in the Bible . Until quite recently the existence of the art of writing in the time of Moses was frequently disputed by the opponents of revelation; but it is now settled that the Phenicians, whose alphabet was the same as that of the Hebrews, practiced writing at least as early as the time of Moses . The best idea of the form of the letters can be obtained from the fac simile of the famous Moabite stone discovered in 1868, which contains an inscription of Mesha, king of Moab, (2Ki 3:4, which see,) vaunting his victories over Omri, king of Israel, in the tenth century B . C . , the oldest alphabetic inscription as yet known . (“The Moabite Stone,” by Dr . Ginsburg, London, 1871.) Writing is here spoken of as if familiar to the Israelites, and it will be noticed, not mere monumental writing, as of a few words upon a stone, but in a book, upon papyrus, which denotes much advancement in the art.
In a book In the (well-known) book; our translation improperly omits the article. (Gesenius, Gr., 109, 3, Rem. 1; Ewald, Lehrb., 277, a.) It was the book wherein was kept the record of this wonderful history, wherein all God’s statutes were written down. It was doubtless the book used by Moses, or his scribes, in the composition of the Pentateuch, if not the Pentateuch itself.
In the ears of Joshua Because he was to be the military leader, and to execute this commission upon Amalek.
I will utterly put out Literally, wiping I will wipe out; fearfully graphic words. Amalek was a nation which had “filled the measure of its iniquities,” and God appointed Israel to blot it from being.
Fuente: Whedon’s Commentary on the Old and New Testaments
Exo 17:14. The Lord said unto Moses, write this, &c. God commands Moses here, not only to write his decree concerning Amalek, but to rehearse it in the ears of Joshua; thus strongly declaring his fixed purpose; while it affords us one proof among many others, that Moses was the writer of this book, and that he wrote by the inspiration of the Lord. See Num 33:2 and Deu 25:17; Deu 25:19.
I will utterly put out the remembrance of Amalek Balaam (Num 24:20.) foretels this utter extirpation of Amalek. Saul, David, and the children of Simeon, were instruments of their destruction. See 1Sa 15:1-3; 1Sa 30:17. 1Ch 4:43.
Fuente: Commentary on the Holy Bible by Thomas Coke
This is the first memorial commanded to be made of God’s dealing, with his people; and a most memorable one it is. I wish that every child of God would keep it in remembrance, for what doth it express but this, that God’s promise is confirmed by God’s oath. He will finally destroy our spiritual Amalek, that is the devil; with whom his church shall have war from generation to generation. Heb 6:17-19 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Exo 17:14 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.
Ver. 14. In a book. ] Or, In the book that thou art now in writing, viz., the Pentateuch, the most ancient book that is extant.
I will utterly put out, &c,
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
the LORD (Hebrew. Jehovah. said. See notes on Exo 3:7 and Exo 6:10.
Write. First occurrence. The tablets found at Lachish and Tel-el-Amarna show that writing of a high order was fully developed before the time of Moses.
in a book. Hebrew “in the book” (bassepher). This writing afterward ordered for “the Book of the Law” (Exo 24:4, Exo 24:7). See App-47, where the history of that Book is traced from this passage to Malachi.
put out = blot out. Compare Deu 25:19. Num 24:20.
Fuente: Companion Bible Notes, Appendices and Graphics
memorial: Exo 12:14, Exo 13:9, Exo 34:27, Deu 31:9, Jos 4:7, Job 19:23, Hag 2:2, Hag 2:3
for I will: Num 24:20, Deu 25:17-19, 1Sa 15:2, 1Sa 15:3, 1Sa 15:7, 1Sa 15:8, 1Sa 15:18, 1Sa 27:8, 1Sa 27:9, 1Sa 30:1, 1Sa 30:17, 2Sa 1:1, 2Sa 1:8-16, 2Sa 8:12, 1Ch 4:43, Ezr 9:14
the remembrance: Job 18:17, Psa 9:6, Pro 10:7
Reciprocal: Lev 24:7 – a memorial Num 5:23 – write these Deu 7:24 – their name Deu 25:19 – thou shalt 1Sa 14:48 – smote Est 3:2 – bowed not Est 9:20 – wrote these Job 13:12 – remembrances Psa 102:18 – This Psa 137:7 – Remember Isa 65:6 – it is Jer 30:2 – General Jer 36:2 – a roll Mat 5:43 – and hate
Fuente: The Treasury of Scripture Knowledge
17:14 And the LORD said unto Moses, Write this [for] a memorial {h} in a book, and rehearse [it] in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
(h) In the book of the law.
Fuente: Geneva Bible Notes
This is the first of five instances in the Pentateuch where we read that Moses wrote down something at the Lord’s command (cf. Exo 24:4; Exo 24:7; Exo 34:27; Num 33:1-2; Deu 31:9; Deu 31:24). [Note: Kaiser, "Exodus," p. 409.] Clearly Moses could write, which some critics of the Bible have questioned.
God promised the eventual destruction of the Amalekites to strengthen Joshua’s faith in God’s help against all Israel’s enemies (Exo 17:14). Later God commanded him to exterminate the Amalekites after he had conquered Canaan (Deu 25:19). The Bible mentions the Amalekites for the last time in 1Ch 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. [Note: E.g., Hyatt, p. 183.] Agag was evidently an Amalekite name or title (cf. 1Sa 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.
The altar commemorated God’s victory and self-revelation as the One who would provide victory for Israel against her enemies (Exo 17:15). The banner was a flag that the victor could raise over his defeated foe.
"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.’" [Note: Durham, p. 237.]
God set Himself against the Amalekites because they set themselves against His people and His purposes through them (Exo 17:16). [Note: On God’s use of war against His enemies, see Craigie, The Problem . . ., and John Wenham, The Goodness of God.]
"The battle between Yahweh and Amalek will continue across the generations because the Amalekites have raised a hand against Yahweh’s throne, that is, they have challenged his sovereignty by attacking his people." [Note: Durham, p. 237.]
"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 [Moses] 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 [sic weapon] of prayer." [Note: Keil and Delitzsch, 2:78.]
"I am convinced beyond any doubt that virtually all advances for Christ come because of believers who understand and practice prayer." [Note: R. Kent Hughes, Living on the Cutting Edge, p.11.]
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. Joh 15:5).
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. [Note: Durham, p. 238.]
"The present narrative in Exodus 17 appears to have been shaped by its relationship to the events recorded in Num 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 (Exo 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 (Exo 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 (Exo 21:1-3).
"The parallels between the two narratives suggest an intentional identification of the Amalekites in the Exodus narratives and the Canaanites in Num 21:1-3." [Note: Sailhamer, The Pentateuch . . ., pp. 279-80.]
Sailhamer charted the parallel literary structures of the two incidents similar to what follows.
A Manna and quail (Exo 16:4-34)
B 40 years (Exo 16:35)
C Water from the rock (Exo 17:1-7)
D Joshua, the next leader (Exo 17:8-13)
E Battle with the Amalekites (Exo 17:14-16)
A’ Manna and quail (Num 11:4-34)
B’ 40 years (Num 14:21-22)
C’ Water from the rock (Num 20:1-12)
D’ Eleazar, the next priest (Num 20:23-29)
E’ Battle with the Canaanites (Num 21:1-16) [Note: Adapted from ibid., p. 278.]
5. The friendliness of Jethro the Midianite ch. 18
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. [Note: Cf. Kaiser, "Exodus," p. 408.]