Schoolmaster to Christ
EXODUS CHAPTER 17
Schoolmaster to Christ
EXODUS CHAPTER 17
Scripture Reading: Exodus 17 (KJV)
"And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? Wherefore do ye tempt the Lord?" (Ex. 17:1, 2)
If we did not know something of the humiliating evil of our own hearts, we would be at a loss to account for Israel's insensibility to the Lord's goodness, faithfulness, and mighty acts. They had just seen bread descending from heaven to feed six hundred thousand people in the wilderness: and now they are ‘ready to stone’ Moses for bringing them out into the wilderness to kill them with thirst. Nothing can exceed the desperate unbelief and wickedness of the human heart, save the super-abounding grace of God. In that grace alone we can find relief under the growing sense of our evil nature which circumstances tend to make manifest. Had Israel been transported directly from Egypt to Canaan, they would not have made such sad exhibitions of what the human heart is; and, consequently, they would not have proved such admirable examples or types for us; but their forty years' wandering in the desert furnishes us with a volume of warning, admonition, and instruction fruitful beyond conception. From it we learn, among many other things, the unvarying tendency of the heart to distrust God. It would rather lean on a cobweb of human resources than on the arm of an Omnipotent, all-wise, and infinitely gracious God; and the smallest cloud is more than sufficient to hide the light of His blessed countenance from its view. Therefore, it may well be termed "An evil heart of unbelief," which will ever show itself ready to "depart from the living God."
It is interesting to note, in this and the preceding chapter, the two great questions raised by unbelief. They are similar to those that spring up everyday, in and around us: "what shall we eat? and “what shall we drink?" The people do not raise the third question in the category: “wherewithal shall we be clothed?" But here they raise questions of the wilderness – "What?" "Where?" "How?" Faith has a brief but comprehensive answer to all three: GOD. We pray that all of us become more thoroughly acquainted with His force and fullness. When placed in a position of trial, we need to remember: "There hath no temptation taken us but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, [or an "issue" ekbasin] that ye may be able to bear it" (1 Cor. 10:13; emphasis added).
We can feel confident that along with every trial, there will be an escape, and we need only a broken will and single eye to see it.
"And Moses cried unto the Lord, saying; What shall I do unto this people? they be almost ready to stone me. And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel" (vv. 4-6).
Thus all is met by the most perfect grace. Every murmur brings out a fresh display. Here we have the refreshing stream gushing from the smitten rock – beauteous type of the Spirit given as the fruit of Christ's accomplished sacrifice. In Exodus 16 we have a type of Christ coming down from heaven to give life to the world. In Exodus 17 we have a type of the Holy Spirit "shed forth," in virtue of Christ's finished work. "They drank of that spiritual Rock that followed them, and that, Rock was Christ" (1 Cor. 10:4). But who could drink till the Rock was smitten? Israel might have died of thirst while gazing on the rock; because until smitten by the rod of God, it could yield no refreshment. This is plain enough. The Lord Jesus Christ was the center and foundation of all God's counsels of love and mercy. Through Him all blessing was to flow to man. The streams of grace were designed to gush forth from "the Lamb of God;" but then it was needful that the Lamb should be slain – that the work of the cross should be an accomplished fact, ere any of these things could be actualized. It was when the Rock of ages was cleft by the hand of Jehovah, that the flood-gates of eternal love were thrown wide open, and perishing sinners invited by the testimony of the Holy Spirit to "drink abundantly," drink deeply, drink freely. "The gift of the Holy Ghost" is the result of the Son's accomplished work upon the cross. "The promise of the Father" could not be fulfilled until Christ had taken His seat at the right hand of the majesty in the heavens, having wrought out perfect righteousness, answered all the claims of holiness, magnified the law and made it honorable, borne the unmitigated wrath of God against sin, exhausted the power of death, and deprived the grave of its victory. He, having done all this, "Ascended up on high, led captivity captive, and gave gifts unto men. Now that He ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things" (Eph. 4:8-10).
This is the true foundation of the Church's peace, blessedness, and glory, forever. Until the rock was smitten, the stream was pent up, and man could do nothing. What human hand could bring forth water from a rock? And so, we may ask, what human righteousness could afford a warrant for opening the flood-gates of Divine love? This is the true way to test man's competency. He could not, by his doings, sayings, or feelings, furnish a ground for the mission of the Holy Spirit. Let him be or do what he may, he could not do this. But thank God, it is done; Christ has finished the work; the true Rock has been smitten, and the refreshing stream has issued forth, so that thirsty souls may drink. "The water that I shall give him," says Christ, "shall be in him a well of water, springing up into everlasting life" (Jn. 4:14). Again; "In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come unto me and drink. He that believeth on me, as the scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit which they that believe on him should receive: for the Holy Ghost was not yet given, because that Jesus was not yet glorified."1
In the manna we have a type of Christ2 ; in the stream gushing from the rock we have a type of the Holy Spirit. "If thou knewest the gift of God, (i.e., Christ) . . . thou wouldst have asked of him, and he would have given thee living water (i.e., the Spirit)."
This is the teaching conveyed to the spiritual mind by the smitten rock; but the name of the place in which this significant type was presented is a standing memorial of man's unbelief. "He called the name of the place Massah [i.e., temptation,] and Meribah, [i.e., chiding,] because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us or not?" (v 7; emphasis added). To raise such an enquiry, after such repeated assurances and evidences of Jehovah's presence, proves the deep-seated unbelief of the human heart. In point of fact, it was tempting Him. In like manner, in the day of Christ's presence among them, did people seek a sign from heaven, tempting Him. Faith never acts this way; it believes in, and enjoys the Divine presence, not by a sign, but by the knowledge of God Himself. It knows He is there to be enjoyed, and it enjoys Him. Lord, grant us a more artless spirit of confidence.
The next point suggested by this chapter is one of special interest. "Then came Amalek and fought with Israel in Rephidim. And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill, with the rod of God in mine hand" (vv. 8, 9).
The gift of the Holy Spirit3 leads to conflict. The light rebukes and conflicts with the darkness. Where all is dark there is no struggle; but the very feeblest struggle bespeaks the presence of light. "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye should not do the things that ye would" (Gal. 5:17). So it is in the chapter before us; we have the rock smitten and the water flowing forth, and immediately we read, "then came Amalek and fought with Israel."
This is the first time Israel comes in conflict with an external foe. Up to this point, the Lord had fought for them, as we read in Exodus 14. "The Lord shall fight for you, and ye shall hold your peace." But now the word is, "choose us out men." True, God must now fight for them as He had before. This marks the difference as to the type; and, as to the antitype, we know that there is an immense difference between Christ's battles for us, and the Holy Spirit's battles in us. The former are over, the victory gained – a glorious and everlasting peace secured. On the contrary, the latter are still going on.
Pharaoh and Amalek represent two different powers or influences; Pharaoh represents the hindrance to Israel's deliverance from Egypt; Amalek represents the hindrance to their walk with God through the wilderness. Pharaoh used the things of Egypt to keep Israel from serving the Lord; therefore, he prefigures Satan, who uses "this present evil world" against the people of God. On the other hand, Amalek stands before us as the type of the flesh. He was the grandson of Esau, who preferred a mess of pottage to the birthright.4 He was the first who opposed Israel, after their baptism "in the cloud and in the sea." These facts serve to distinctively fix his character; and, in addition to these, we know that Saul was set aside from the kingdom of Israel, as a result of failing to destroy Amalek (1 Sam. 15). We also find that Haman is the last of the Amalekites of whom we find any notice in Scripture. He was hanged on a gallows, because of his wicked attempt against the seed of Israel.5 No Amalekite could obtain entrance into the congregation of the Lord. And, finally, in the chapter now before us, the Lord declares perpetual war with Amalek.
These circumstances furnish evidence of the fact that Amalek is a type of the flesh. The connection between his conflict with Israel and the water flowing out of the rock is instructive, and in keeping with the believer's conflict with his evil nature. As we know, this conflict is consequent on having the new nature, and the Holy Spirit dwelling therein. Israel's conflict began when they stood in the full power of redemption; when they had tasted "that spiritual meat and drunk of that spiritual Rock." Until they met Amalek, they had nothing to do. They did not cope with Pharaoh. They did not break the power of Egypt or snap the chains of its thralldom. They did not divide the sea or submerge Pharaoh's hosts beneath its waves. They did not bring down bread from heaven, or draw water out of the flinty rock. They neither had done, nor could they do, any of these things; but now they are called to fight with Amalek. All the previous conflict had been between Jehovah and the enemy. They had only to "stand still" and gaze on the mighty triumphs of Jehovah's outstretched arm and enjoy the fruits of victory. The Lord had fought for them; but now He fights in or by them.
Thus it is with the Church of our Lord6. The victories on which her eternal peace and blessedness are founded were single-handed gained by Christ for her. He was alone on the cross, alone in the tomb. How could the church be there? How could she vanquish Satan, endure the wrath of God, or rob death of its sting? These things lay far beyond the reach of sinners, but not beyond the reach of Him who came to save them, and Who alone was able to bear upon his shoulder the ponderous weight of all sin, and, by His infinite sacrifice, roll the burden away forever, so that God the Holy Spirit, proceeding from God the Father7 , in virtue of the perfect atonement of God the Son, can take up His abode in the Church collectively, and in each member thereof individually.
Our conflicts begin when the Holy Spirit takes up His abode in us. Christ has fought for us; the Holy Spirit fights in us. The very fact that we enjoy this first rich spoil of victory puts us into direct conflict with the foe. But there is comfort – we are victors before entering the field of conflict. The Christian approaches the battle singing, "Thanks be to God which giveth us the victory through our Lord Jesus Christ" (1 Cor. 15:57). Therefore, we do not fight with uncertainly, as those who beat the air, while seeking to bring the body into subjection (1 Cor. 9:26, 27). "We are more than conquerors through Him that loved us” (Rom. 8:37). The grace in which we stand renders the flesh utterly void of power to lord it over us8. If the law is "the strength of sin," grace is the weakness thereof. The former gives sin power over us; the latter gives us power over sin.
"And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: tomorrow I will stand on the top of the hill, with the rod of God in mine hand. So Joshua did as Moses had said unto him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill. 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' 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" (vv. 9-13).
Here we have two distinct things: conflict and intercession. Christ is on high for us, while the Holy Spirit carries on the mighty struggle in us – the two go together. As we enter into the prevalence of Christ's intercession on our behalf9 , we come head to head against our evil nature. Some seek to overlook the Christian's conflict with flesh. They look on regeneration as a total change or renewal of the old nature. On this principle, it would follow that the Christian has nothing to struggle with. In other words, if our nature is renewed, what have we to contend with? There is nothing within, because old nature is made new; and nothing without can affect us, because there is no response from within. The world has no charms for one whose flesh is entirely changed; and Satan has nothing by or on which to act. However, those who maintain such a theory seem to forget the place that Amalek occupies in the history of the people of God. Had Israel conceived the idea that when Pharaoh's hosts were gone their conflict was at an end, they would have been sadly put down when Amalek came upon them. The fact is, it was only the begining. Thus it is with the true believer, for "all these things happened unto Israel for ensamples, and they are written for our admonition" (1 Cor. 10:11). But there could be no "type;" no "ensample;" no admonition" in "these things" for one whose old nature is made new. Actually, such a one has little need of any of those gracious provisions God has made in His kingdom for those who are the subjects thereof.
We are taught in the Word of God that the true believer carries that which answers to Amalek: "the flesh", "the old man", "the carnal mind."10 If, as Christians, we perceive the stirrings of our evil nature, and begin to doubt being a Christian, we will not only render ourselves unhappy, but we also deprive ourselves of vantage ground against the enemy. The flesh exists in the believer and will be there to the end of the chapter. The Holy Spirit recognizes it as existing, as we easily see from various parts of the New Testament. For example, in Romans 6 we read "Let not sin therefore reign in your mortal bodies." Such a precept would be entirely uncalled for if the flesh did not exist in the Christian. It would be out of character to tell us not to let sin reign, if it were not actually dwelling in us. There is a great difference between dwelling and reigning. Sin dwells in a Christian, but reigns in an unbeliever.
However, though it dwells in us, we have a principle of power over it. "Sin shall not have dominion over you, for ye are not under the law, but under grace." By the blood of the cross, grace has put away sin, insuring us the victory, and giving us present power over its indwelling principle.
We have died to sin, and hence it has no claim over us. "He that has died is justified from sin." "Knowing this, that our old man has been crucified together, that the body of sin might be destroyed, that henceforth we should not serve sin" (Rom. 6:6). "And Joshua discomfited Amalek and his people with the edge of the sword." All was victory; and Jehovah's banner floated over the triumphant host, bearing the sweet and heart-sustaining inscription, "Jehovah-nissi" (the Lord my banner). The assurance of victory should be as complete as the sense of forgiveness, seeing that both are founded on the fact that Jesus died and rose again. It is in the power of this that the Christian enjoys a purged conscience and subdues indwelling sin. The death of Christ answered all the claims of God in reference to our sins, His resurrection became the spring of power in all our conflicts. He died for us, and now He lives in us. The former gives us peace, the latter gives us power.
It is edifying to consider the contrast between Moses on the hill and Christ on the throne. The hands of our great Intercessor can never hang down. His intercession never fluctuates. "He ever liveth to make intercession for us" (Heb. 7). His intercession is never-ceasing and all-prevailing. Having taken His place on high, in the power of Divine righteousness, He acts for us according to what He is, and according to the infinite perfectness of what He has done. His hands can never hang down, nor does He need anyone to hold them up. His perfect advocacy is founded on His perfect sacrifice. He presents us before God, clothed in His own perfections, so that though we may ever have to keep our faces in the dust in the sense of what we are, yet the Spirit can only testify to us of what He is before God for us, and of what we are "in Elim." "We are not in the flesh but in the Spirit" (Rom. 8). The fact of our condition is that we are in the body; but the principle of our standing is that we are not in the flesh. Yes, the flesh is in us, though we are dead to it; but we are not in the flesh, because we are alive with Christ.
Also, this chapter reveals that Moses had the rod of God with him on the hill – the rod with which he had smitten the rock. This rod was the expression or symbol of the power of God, seen alike in atonement and intercession. When the work of atonement was accomplished, Christ took His seat in heaven, and sent down the Holy Spirit to take up His abode in the Church; so that there is an inseparable connection between the work of Christ and the work of the Spirit. There is the application of God's power in each.
Footnotes:
1
John 7:37-39; also compare Acts 19:2.
2 For more information on Christ see "God the Son" in Contents section of StudyJesus.com.
3 For more information on the Holy Spirit see "God the Spirit" in Contents section of StudyJesus.com.
4 See Genesis 36:12.
5 See Esther.
6 For more information on the Church see "God"s Church" in Contents section of StudyJesus.com.
7 For more information on the Father see "God the Father" in Contents section of StudyJesus.com.
8 See Romans 6.
9 For more information on entering into the prevalence of Christ's intercession on our behalf see "God"s Salvation" in Contents section of StudyJesus.com.
10 Romans 6:6; 8:7; Galatians 5:17.
