The striking of the rock is a clear, complete, and full picture of Christ’s crucifixion. The rock was struck by the staff of Moses (v. 5). In this type, Moses signifies the law, and the staff represents the power and authority of the law. Hence, the striking of the rock by Moses’ staff signifies that Christ was put to death on the cross by the authority of God’s law (cf. Gal. 2:19-20; 3:13).

According to Paul’s word in 1 Cor. 10:4, the rock here was Christ. Furthermore, it was a spiritual rock that followed the children of Israel in their journeys (cf. Num. 20:8-11). See note 1 Cor. 10:4².

It is difficult to tell whether Moses was praying here or making an accusation. Moses’ reaction to the people’s complaining shows that under God’s testing Moses was a failure. See note Exo. 17:7^1a.

The children of Israel had seen God’s miraculous acts on their behalf, but they did not know God’s ways (Psa. 103:7). Hence, they contended with Moses and even questioned whether or not the Lord was among them (vv. 2-3, 7).

After the children of Israel had eaten the manna to satisfy their hunger (ch. 16), they needed to drink the living water to quench their thirst. In both physical life and spiritual life eating and drinking should always go together. At the beginning of the Bible, the tree of life and the manna are mentioned before the water of life (Gen. 2:9-10; Exo. 16:4, 14-15; 17:6; cf. John 6:31-35; 7:37-39), indicating that in the beginning of our spiritual life our eating of Christ in His word (Jer. 15:16; Matt. 4:4; John 6:63) issues in the flowing of the Spirit as the living water within us. However, at the end of the Bible the river of water of life is mentioned before the tree of life (Rev. 22:1-2), and the tree of life grows in (i.e., is conveyed in) the river, indicating that as we progress in spiritual experience, the Spirit as the flowing river brings us the supply of the word, the manna. This implies that ultimately in the divine concept eating is included in drinking and drinking is more important than eating.

In the Bible the basic principle concerning man’s relationship with God is that man needs to eat and drink of God. It is by eating and drinking that we, God’s chosen people, take God into us, and it is through our eating and drinking Him that God works Himself into us to be one with us organically.

Lit., journeys.

Lit., place it in the ears of.

As the one praying on the mountaintop, Moses typifies Christ, but as the one whose hands became heavy, Moses represents us. This signifies that while Christ is praying in the heavens, we too need to pray on earth (1 Tim. 2:8). Because the flesh never changes or improves, in order to prevail against the flesh, we need to pray without ceasing (1 Thes. 5:17; Col. 4:2), joining ourselves to Christ in His intercession. However, often our praying hands become heavy. Thus, we need a stone to support us, and we need the help of Aaron and Hur. The stone, a solid base for our prayer life, refers to our realization that in ourselves we are weak and that in order to sustain our prayer, we need Christ to be our support (cf. John 15:5b). Aaron, the high priest (Exo. 28:1; Heb. 5:1, 4), signifies the priesthood, and Hur, who was of the tribe of Judah (Exo. 31:2), signifies the kingship (Gen. 49:10). The priesthood is related to the Holy of Holies, which in our experience is always related to our spirit (Heb. 10:19 and note Heb. 10:19^1b). Hence, to sustain our prayer and to thus defeat the flesh, we need the priesthood to strengthen our spirit. We also need to be obedient to the Lord under His authority, the kingship. Furthermore, Hur is related to the building of the tabernacle (Exo. 31:2-5), and the direction of Exodus is toward this goal. This indicates that we need to take the building of the church as the goal of our prayer.

While Moses lifted up his hand, Joshua fought for the people and prevailed. Moses lifting up his hand on the mountaintop typifies the ascended Christ interceding in the heavens (Rom. 8:34b; Heb. 7:25; cf. 1 Tim. 2:8), and Joshua typifies Christ as the indwelling Spirit fighting against the flesh (Rom. 8:9-11; Gal. 5:16-17). Amalek was defeated by Israel through the supply of the manna (ch. 16) and the living water (vv. 1-6) and by the lifting up of Moses’ hands and the fighting of Joshua. Likewise, we are victorious over the flesh by eating and drinking Christ as our life supply and by praying with the interceding Christ and putting the flesh to death with Christ as the fighting Spirit (Rom. 8:13 and note Rom. 8:13^2a; Gal. 5:24 and note Gal. 5:24:2).

Meaning Jehovah Savior, or the salvation of Jehovah. Jesus is from the Greek form of the name. See note Matt. 1:21¹.

Amalek was the first enemy encountered by the children of Israel on the way to the good land (Deut. 25:17-18; 1 Sam. 15:2). This indicates that our flesh is the first among all our enemies. The flesh, sin, the world, and Satan are all related, but the most prominent among them in fighting against the believers is the flesh (Gal. 5:17). When in our experience the flesh is put to death (Gal. 5:24; Rom. 8:13), the world cannot hold us, sin cannot operate in us, and Satan is powerless to work on us. Amalek’s purpose in attacking Israel was to frustrate them from entering the good land. Likewise, Satan’s aim in stirring up the flesh to fight against us is to keep us from entering into the full enjoyment of the all-inclusive Christ as our good land (see note Deut. 8:7¹).

Meaning warlike. Amalek typifies the flesh, which is the totality of the fallen old man (Gal. 2:16 see note Gal. 3:3^2a and note Gal. 5:19¹). The fighting between Amalek and Israel depicts the conflict between the flesh and the Spirit within the believers (Gal. 5:17; cf. 1 Pet. 2:11). Amalek was a descendant of Esau (Gen. 36:12), Jacob’s twin brother. This indicates that the flesh is very close to our regenerated being, signified by Jacob. Esau was born first and Jacob second, indicating that the flesh is of the first man, the old man.

Meaning strife, or contention.

Meaning test. At Massah God tested both Israel (Psa. 81:7) and Moses, the leader among His people, and Israel also tested God (vv. 2, 7). The shortage of water was a test to both God and His people. Whenever we are short of Christ as the living water, we are spontaneously subject to God’s test. As was the case at Massah, only God is able to pass such a test. Cf. Num. 20:2-13 and notes.

The water flowing out of the smitten rock typifies the Spirit (John 7:37-39). Through incarnation Christ came to the earth as a rock. On the cross He was smitten by the authority of God’s righteous law to accomplish God’s redemption. His side was pierced, and living water flowed out for God’s people to drink (John 19:34 and note). This living water is the water of life in resurrection, the all-inclusive, life-giving Spirit as the ultimate issue of the Triune God (1 Cor. 15:45 see note John 7:39^1a). The source of the water of life is the throne of God and of the Lamb — the redeeming God (Rev. 22:1). Hence, the water of life is the Triune God flowing out to be our life. The flow of the living water began from the throne in eternity, continued through the incarnation, human living, and crucifixion of Christ (John 4:10, 14; 19:34), and now flows on in resurrection to supply God’s people with all the riches of the divine life (Rev. 22:1-2). When we identify ourselves with the smitten Christ, the divine life as the living water flows out of us (John 7:38). The flowing of the water of life in resurrection is for the building up of the Body of Christ (1 Cor. 12:13) and the preparation of the bride of Christ (Rev. 19:7), both of which will consummate in the New Jerusalem (Rev. 21:9-10; cf. Eph. 5:23, 28-30).

To drink of the water of life, we first need to be positioned to drink (1 Cor. 12:13), and we also need to be thirsty (John 7:37; Rev. 21:6). Then we need to come to the Lord (John 7:37; Rev. 22:17), to ask of the Lord (John 4:10), to believe in the Lord (John 7:38), and to call on the name of the Lord (Isa. 12:3-4; Acts 2:21).

The flesh is God’s enemy. It has neither the intention nor the ability to obey God (Rom. 8:7-8). Hence, the destiny of the flesh is to be blotted out. This will take place during the kingdom age in the millennium (Rev. 20:7-9 and note Rev. 20:8²).

Meaning Jehovah is my banner. The altar built and named by Moses signifies the cross as a memorial of our victory over the flesh (Gal. 5:24; 6:14). Through the cross we enjoy the Lord as our banner, our victory.

Amalek was a hand against God’s throne, signifying that the flesh is in rebellion against God and is against His throne, His governmental administration. Every aspect of the flesh, whether good or evil, is an enemy of God’s authority (Rom. 8:7). Hence, God has decided to war against the flesh continually (cf. Judg. 3:13-15; 5:14; 6:3; 7:12-14; 1 Sam. 15:2-9, 32-33; 27:8; 30:1-17; 2 Sam. 8:12; 1 Chron. 4:42-43; Esth. 3:1-6; 9:7-10) until it is blotted out (v. 14).

A shortened form of Jehovah.