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Ex 17:1-7.
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Ex 17:1-7.
THE PEOPLE MURMUR FOR WATER.
1. the children of Israel journeyed from the wilderness of Sin--In the succinct annals of this book, those places only are selected for particular notice by the inspired historian, which were scenes memorable for their happy or painful interest in the history of the Israelites. A more detailed itinerary is given in the later books of Moses, and we find that here two stations are omitted
(Nu 33:1-56).
according to the commandment of the Lord, &c.--not given in oracular response, nor a vision of the night, but indicated by the movement of the cloudy pillar. The same phraseology occurs elsewhere
(Nu 9:18, 19).
pitched in Rephidim--now believed, on good grounds, to be Wady Feiran, which is exactly a day's march from Mount Sinai, and at the entrance of the Horeb district. It is a long circuitous defile about forty feet in breadth, with perpendicular granite rocks on both sides. The wilderness of Sin through which they approached to this valley is very barren, has an extremely dry and thirsty aspect, little or no water, scarcely even a dwarfish shrub to be seen, and the only shelter to the panting pilgrims is under the shadow of the great overhanging cliffs.
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2、3. 百姓与摩西争闹,说:给我们水喝,等等——缺水是一项我们难以估量其严酷的剥夺,对以色列人是一场大试炼,但他们这次的行为却极为放肆;甚至到了「试探耶和华」的地步。这是对祂仆人的敌对,对祂眷顾的不信,对祂恩慈的漠视,对祂护理的怀疑,是对祂忍耐和为父之宽容的试炼。
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2, 3. the people did chide with Moses, and said, Give us water that we may drink, &c.--The want of water was a privation, the severity of which we cannot estimate, and it was a great trial to the Israelites, but their conduct on this new occasion was outrageous; it amounted even to "a tempting of the Lord." It was an opposition to His minister, a distrust of His care, an indifference to His kindness, an unbelief in His providence, a trying of His patience and fatherly forbearance.
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4. 摩西就呼求耶和华说:我向这百姓怎样行呢?——他的话不但没有流露对这残酷不公地对待他的百姓的怨恨或咒诅,反而表达了他在这种处境下何为上策的焦急心愿(比较
太 5:44; 罗 12:21)。
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4. Moses cried unto the Lord, saying, What shall I do unto this people?--His language, instead of betraying any signs of resentment or vindictive imprecation on a people who had given him a cruel and unmerited treatment, was the expression of an anxious wish to know what was the best to be done in the circumstances (compare
Mt 5:44; Ro 12:21).
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5. 耶和华对摩西说,等等——不是要击打叛徒,而是要击打磐石;不是要使犯罪者胸中流出鲜血,而是要使花岗岩的峭壁流出活水。云彩停在一块特定的磐石上,正如那星停在婴孩救主所住的房屋之上
[太 2:9]。
从被杖击打的磐石之中,立刻涌出一股清凉纯净的活水。这也许是摩西所行最大的神迹,在许多方面都与基督所行最大的神迹相似:行时毫无张扬,且在少数蒙选的见证人面前
(林前 10:4)。
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5. the Lord said unto Moses, &c.--not to smite the rebels, but the rock; not to bring a stream of blood from the breast of the offenders, but a stream of water from the granite cliffs. The cloud rested on a particular rock, just as the star rested on the house where the infant Saviour was lodged
[Mt 2:9].
And from the rod-smitten rock there forthwith gushed a current of pure and refreshing water. It was perhaps the greatest miracle performed by Moses, and in many respects bore a resemblance to the greatest of Christ's: being done without ostentation and in the presence of a few chosen witnesses
(1Co 10:4).
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7. 给那地方起名叫——玛撒(Massah,即「试探」);米利巴(Meribah,即「争闹」、「争竞」):与译作「惹他发怒」
(来 3:8)
的是同一个词。
영문 원문
7. called the name of the place--Massah ("temptation"); Meribah ("chiding," "strife"): the same word which is rendered "provocation"
(Heb 3:8).
8
Ex 17:8-16.
出埃及记 17:8-16.
亚玛力人 攻击
8. 那时亚玛力人来——在他们遭遇这新的祸患之前,大概过了一段时间;推测有此间隔,是我们能圆满解释百姓在这场突如其来的争战中,为何又恢复了从前那更好、更高昂的精神的唯一依据。吗哪和磐石出水的神迹,给他们留下了深刻的印象和持久的信念,确知神确实在他们中间;他们因亲身体验到神的同在与帮助而心情振奋,在意外之敌的攻击之下,仍保持冷静、坚决和勇敢。
和以色列人争战——这话暗示此次攻击并无缘由;但亚玛力人既是以扫的后裔,对他们怀有根深蒂固的怨恨,尤其因为以色列的迅速兴旺与奇妙经历,表明长子的祝福正在生效。这似乎是一次卑鄙、怯懦、阴险的偷袭,专攻后队
(民 24:20; 申 25:17),
也是对神的不敬挑衅。
영문 원문
Ex 17:8-16.
ATTACK OF AMALEK.
8. Then came Amalek--Some time probably elapsed before they were exposed to this new evil; and the presumption of there being such an interval affords the only ground on which we can satisfactorily account for the altered, the better, and former spirit that animated the people in this sudden contest. The miracles of the manna and the water from the rock had produced a deep impression and permanent conviction that God was indeed among them; and with feelings elevated by the conscious experience of the Divine Presence and aid, they remained calm, resolute, and courageous under the attack of their unexpected foe.
fought with Israel--The language implies that no occasion had been furnished for this attack; but, as descendants of Esau, the Amalekites entertained a deep-seated grudge against them, especially as the rapid prosperity and marvellous experience of Israel showed that the blessing contained in the birthright was taking effect. It seems to have been a mean, dastardly, insidious surprise on the rear
(Nu 24:20; De 25:17),
and an impious defiance of God.
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9. 摩西对约书亚说——或作「耶稣」
(徒 7:45; 来 4:8)。
这是一位注定要在以色列历史中担任重要角色的年轻战士最早的记载。他带领了一批精选的人出战。这里并没有一处如现代战争规则所需的广阔平原作为战场。亚玛力人是游牧部落,对一群大概训练不比自己强的人马发动不规则的攻击;这样的争战,这山谷周围的低矮山丘和开阔地带已足够容纳[ROBINSON]。
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9. Moses said unto Joshua--or, "Jesus"
(Ac 7:45; Heb 4:8).
This is the earliest notice of a young warrior destined to act a prominent part in the history of Israel. He went with a number of picked men. There is not here a wide open plain on which the battle took place, as according to the rules of modern warfare. The Amalekites were a nomadic tribe, making an irregular attack on a multitude probably not better trained than themselves, and for such a conflict the low hills and open country around this wady would afford ample space [ROBINSON].
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10-12. 摩西……上了……山……举着手——拿着那行奇事的杖;摩西担任以色列的旗手,也是他们的代求者,为他们祷告,求成功与胜利加在他们兵器之上——他的恳切在肉体的软弱之中格外显著。
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10-12. Moses . . . went up . . . the hill . . . held up his hand--with the wonder-working rod; Moses acted as the standard bearer of Israel, and also their intercessor, praying for success and victory to crown their arms--the earnestness of his feelings being conspicuously evinced amid the feebleness of nature.
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13. 约书亚杀败了亚玛力——胜利终于倾向以色列,而借着一项民族敬虔的举动,胜利的荣耀归于神(比较
约壹 5:4)。
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13. Joshua discomfited Amalek--Victory at length decided in favor of Israel, and the glory of the victory, by an act of national piety, was ascribed to God (compare
1Jo 5:4).
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14-16. 你要将这话写在书上作记念——若这条例的血腥性质似乎与神温柔慈悲的性情不合,其原因当从他们对以色列所怀的深仇大恨、不共戴天之仇中去寻找
(诗 83:4)。
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14-16. Write this for a memorial--If the bloody character of this statute seems to be at variance with the mild and merciful character of God, the reasons are to be sought in the deep and implacable vengeance they meditated against Israel
(Ps 83:4).
出埃及记 17:1-7.
百姓 因缺水 发怨言
1. 以色列全会众都按以色列的军旅从汛的旷野——在这本书简明的记载中,受感的史家只挑选那些在以色列人历史上令人喜悦或痛心、值得记念的地点加以特别记述。摩西后来的书卷中有更详细的行程表,我们发现此处省略了两个站口
(民 33:1-56)。
都照耶和华所吩咐的,等等——不是借着神谕的答复,也不是夜间的异象,而是借着云柱的移动来指示。同样的措辞也见于别处
(民 9:18, 19)。
在利非订安营——如今有充分的理由相信,这里就是费兰谷(Wady Feiran),正好距西奈山一日路程,位于何烈地区的入口。这是一条曲折狭长的隘道,宽约四十英尺,两侧是垂直的花岗岩峭壁。他们为接近这山谷所经过的汛的旷野十分荒凉,干燥枯渴,几乎全无水,连矮小的灌木都难得一见;气喘吁吁的旅客唯一的荫蔽,只能投靠在巨大的悬岩之下。