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A SWEET spot or grander scenery can scarcely be imagined than Wady Feiran. Here we are at last among those Sinaitic mountains which rise in such fantastic shapes and exhibit every variety of coloring. Following the windings of Wady Feiran we come upon a wide fertile plain, seemingly all shut in by mountains. This is Rephidim, the battle-field where Israel, fighting under the banner of Jehovah, defeated Amalek. The place is too full of interest to be cursorily passed by.
Just before reaching the plain of Rephidim, the children of Israel would, on their way from the Wilderness of Sin, pass a large, bare, outstanding rock. This, according to an Arab tradition, to which considerable probability attaches, is the rock which Moses smote, and whence the living water gushed. Now we know that, when Israel reached that spot, they must have been suffering from thirst, since, all the way from the Red Sea, these three days, they would not have passed a single spring, while their march in early May through that wilderness must have been peculiarly hot and weary. Again, it is quite certain that they must have passed by that rock, and under its shadow they would in all likelihood halt. For at that moment the valley of Rephidim before them with its living springs was held by Amalek, who, as the modern Bedouin would do in similar circumstances, had gathered around their wells and palms, waiting to attack the enemy as he came up thirsty, weary, and way-worn. Here then probably was the scene of the miracle of the smitten rock. Beyond it lay the battle-field of Rephidim.
Before following the Biblical narrative, let us try to realize the scene. Advancing from the rock just described upon that broad plain, we seem to be in a sort of dreamy paradise, shut in by strange walls of mountains. As the traveler now sees Rephidim, many a winter's storm has carried desolation into it. For this is the region of sudden and terrific storms, when the waters pour in torrents down the granite mountains, and rush with wild roar into the wadies and valleys, carrying with them every living thing and all vegetation, uprooting palms, centuries old, and piling rocks and stones upon each other in desolate grandeur. At present the stillness of the camp at night is often broken by the dismal howl of wolves, which in winter prowl about in search of food, while in the morning the mark of the leopard's foot shows how near danger had been. But in the days of the Exodus Rephidim and its neighborhood were comparatively inhabited districts. Nothing, however, can have permanently changed the character of the scenery. Quite at the north of the valley are groves of palms, tamarisks and other trees, offering delicious shade. Here the voice of the bulbul is heard, and, sweeter still to the ear of the traveler, the murmur of living water. This beautiful tract, one of the most fertile in the peninsula, extends for miles along the valley. To the north, some 700 feet above the valley, rises a mountain (Jebel Tahuneh), which, not without much probability, is regarded as that on which Moses stood when lifting up to heaven his hand that held the rod, while in the valley itself Israel fought against Amalek. As a sort of background to it we have a huge basin of red rock, gneiss and porphyry, above which a tall mountain-peak towers in the far distance. Turning the other way and looking south, across the battle-field of Rephidim, the majestic Mount Serbal, one of the highest in the Peninsula (6,690 feet), bounds the horizon. On either side of it two valleys run down to Rephidim. Between them is a tumbled and chaotic mass of mountains of all colors and shapes. Lastly, far away to the south-east from where Moses stood, he must have descried through an opening among the hills, the blue range of Sinai.
But before us lies the highland valley of Rephidim itself, nearly 1,500 feet above the level of the sea. Here in close proximity, but in striking contrast to sweet groves and a running river, are all around fantastic rocks of gorgeous diversity of color, white boulders, walls of most lovely pink porphyry, from the clefts of which herbs and flowers spring and wind, and gray and red rocks, over which it literally seems as if a roseate stream had been poured. In this spot was the fate of those who opposed the kingdom of God once and, viewing the event prophetically, for ever decided. Wonderful things had Israel already experienced. The enemies of Jehovah had been overthrown in the Red Sea; the bitter waters of Marah been healed; and the wants of God's people supplied in the wilderness. But a greater miracle than any of these - at least one more perceptible - was now to be witnessed, for the purpose of showing Israel that no situation could be so desperate but Jehovah would prove "a very present help in trouble." That this was intended to be for all time its meaning to Israel, appears from the name Massah and Meribah, temptation and chiding, given to the place, and from the after references to the event in Deuteronomy 6:16; Psalms 68:15; 105:41, and especially in Psalm 114:8. The admonition (Psalm 115:8) "Harden not your heart, as in Meribah, as in the day of Massah in the wilderness, when your fathers tempted Me, proved Me, and saw My work," refers, however, primarily, to a later event, recorded in Numbers 20:2, and only secondarily to the occurrence at Rephidim. At the same time it is true, that when the children of Israel chode with Moses on account of the want of water in Rephidim, it was virtually a tempting of Jehovah. Judgment did not, however, at that time follow. Once more would God prove Himself, and prove the people. Moses was directed to take with him of the elders of Israel, and in their view to smite the rock in Horeb (that is, "dry," "parched"). God would stand there before him - to help and to vindicate His servant. And from the riven side of the parched rock living waters flowed - an emblem this of the "spiritual rock which followed them;" an emblem also to us - for "that Rock was Christ." (1 Corinthians 10:4)
It was probably while the advanced part of the host were witnessing the miracle of the Smitten Rock that Amalek fell upon the worn stragglers, "and smote the hindmost, - even all that were feeble," - when Israel was "faint and weary." (Deuteronomy 25:18) It was a wicked deed, for Israel had in no way provoked the onset, and the Amalekites were, as descendants of Esau, closely related to them. But there is yet deeper meaning attaching both to this contest and to its issue. For, first, we mark the record of God's solemn determination "utterly to put out the remembrance of Amalek from under heaven," (Exodus 17:14) and His proclamation of "war of Jehovah with Amalek from generation to generation" (17:16). Secondly, we have in connection with this the prophetic utterance of Balaam to this effect: (Numbers 24:20) "Amalek the first-fruits of the heathen" (the beginning of the Gentile power and hostility), "but his latter end even to destruction;" while, lastly, we notice the brief but deeply significant terms in which Scripture accounts for the cowardly attack of Amalek: (Deuteronomy 25:18) "he feared not God."
The contest of Amalek therefore must have been intended, not so much against Israel simply as a nation, as against Israel in their character as the people of God. It was the first attack of the kingdoms of this world upon the kingdom of God, and as such it is typical of all that have followed. Strange as it may sound, in such a contest God will not fight for Israel as at the Red Sea. Israel itself must also fight, though success will be granted only so long as their fight is carried on under the banner of God. That banner was the rod which Moses had received, and with which he was to perform miracles. This rod represented the wonder- working Presence of Jehovah with His people as their Shepherd, their Ruler and their Leader. Yet in the fight which Israel waged, it was not enough simply to stretch forth the rod as over the Red Sea. The hand that holds the rod must also be lifted up to heaven - the faith that holds the symbol of God's wonder-working presence must rise up to heaven and draw down in prayer the pledged blessing, to give success to Israel's efforts, and ensure victory to their arms. Thus we understand this history. Moses chose a band to fight against Amalek, placing it under the command of Hoshea, a prince of the tribe of Ephraim, (Numbers 13:8, 16; Deuteronomy 32:44) whose name, perhaps, from that very event, was changed to Joshua (Jehovah is help).
In the mean time Moses himself took his position on the top of a hill, with the rod of God in his hand. So long as this rod was held up Israel prevailed, but when Moses' hands drooped from weariness, Amalek prevailed. Then Aaron and Hur - the latter a descendant of Judah, and the grandfather of Bezaleel,* who seems to have held among the laity a position akin to that of Aaron (Exodus 24:14) - stayed the hands of Moses until the going down of the sun, and the defeat of Amalek was complete.
This holding up of Moses' hands has been generally regarded as symbolical of prayer. But if that were all, it would be difficult to understand why it was absolutely needful to success that his hands should be always upheld, so that when they drooped, merely from bodily weariness, Amalek should have immediately prevailed. Moreover, it leaves unexplained the holding up of the rod towards heaven. In view of this difficulty it has been suggested by a recent commentator, that the object of holding up the hands was not prayer, but the uplifting of the God-given, wonder-working rod, as the banner of God, to which, while it waved above them, and only so long, Israel owed their victory. With this agrees the name of the memorial-altar, which Moses reared to perpetuate the event -Jehovah-nissi, "the Lord my banner." But neither does this explanation quite meet the statements of Scripture. Rather would we combine both the views mentioned. The rod which Moses held up was the banner of God -the symbol and the pledge of His presence and working; and he held it up, not over Israel, nor yet over their enemies, but towards heaven in prayer, to bring down that promised help in their actual contest.* And so it ever is.
* This view seems implied in Exodus 17:5, and explains the otherwise obscure words of ver. 16, which we literally render: "And Moses built an altar, and called the name of it Jehovah-nissi; and he said, For the hand upon the throne of Jehovah! War with Amalek from generation to generation!"
Amalek opposes the advance of Israel; Israel must fight, but the victory is God's; Israel holds the rod of almighty power in the hand of faith; but that rod must ever be uplifted toward heaven in present application for the blessing secured by covenant-promise.
If the attack of Amalek represented the hostility of the world to the kingdom of God, the visit of Jethro, which followed Israel's victory, equally symbolized the opposite tendency. For Jethro came not only as Moses' father-in-law to bring back his wife and children - although even this would have expressed his faith in Jehovah and the covenant-people, - but he "rejoiced for all the goodness which Jehovah had done to Israel." More than that, he professed,
"Now I know that Jehovah is greater than all gods; for He has shown Himself great in the thing wherein they (the Egyptians) had dealt proudly against them (the Israelites)" (Exodus 18:11).
As this acknowledgment of God led Jethro to praise Him, so his praise found expression in burnt-offerings and sacrifices, after which Jethro sat down with Moses and Aaron, and the elders of Israel, to the sacrificial meal of fellowship with God and with each other. Thus Jethro may be regarded as a kind of first fruits unto God from among the Gentiles, and his homage as an anticipating fulfillment of the promise; (Isaiah 2:3) "And many people shall go and say, Come ye, and let us go up to the mountain of Jehovah, to the house of the God of Jacob; and He will teach us of His ways, and we will walk in His paths."
A very marked advantage was immediately derived from the presence of Jethro. Just as after the conversion of the Gentiles to Christianity, the accumulated learning and research of heathenism were to be employed in the service of the Gospel, so here the experience of Jethro served in the outward arrangements of the people of God. Hitherto every case in dispute between the people had been brought to Moses himself for decision. The consequence was, that Moses was not only in danger of "wearing away," from the heaviness of the work, but the people also (18:18), since the delay which necessarily pursued was most tedious, and might easily have induced them to take justice into their own hands. Now the advice which Jethro offered was to teach the people "ordinances and laws," and to "shew them the way wherein they must walk, and the work they must do." Whatever questions arose to which the ordinances, laws, and directions, so taught them, would find a ready application, were to be considered "small matters," which might be left for decision to subordinate judges, whom Moses should "provide out of all the people - able men, such as fear God, men of truth, hating covetousness" (ver. 21). Whatever came not within range of a mere application of these known laws were "great matters," which Moses should reserve for his own decision, or rather, "bring the causes unto God." And this wise advice was given so modestly and with such express acknowledgment that it only applied "if God command" him so, that Moses heard in it the gracious direction of God Himself. Nor would it be possible to imagine a more beautiful instance of the help which religion may derive from knowledge and experience, nor yet a more religious submission of this world's wisdom to the service and the will of God, than in the advice which Jethro gave, and the manner in which he expressed it. From Deuteronomy 1:12-18 we learn that Moses carried out the plan in the same spirit in which it was proposed. The election of the judges was made by the people themselves, and their appointment was guided, as well as their work directed, by the fear and the love of the Lord.