1
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.
2
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2, 3. 百姓與摩西爭鬧，說：給我們水喝等語——缺水是一種我們難以估量的困苦，對以色列人是極大的試煉，但他們在這新場合的行為卻是無法無天；甚至達到了「試探耶和華」的地步。這是對祂僕人的對抗，對其眷顧的不信，對其恩慈的漠視，對其旨意的不信，是對祂忍耐與為父之寬容的試探。
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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.
4
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4. 摩西就呼求耶和華說：我向這百姓怎樣行呢？——他的話並未流露出任何怨恨或對這樣殘酷而無理對待他的百姓報復性咒詛的跡象，反而表達了一種焦慮的願望——想知道在這種情況下最好怎樣行
（比較 太 5:44；羅 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).
5
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5. 耶和華對摩西說等語——不是要擊打叛徒，而是要擊打磐石；不是要從犯罪者的胸膛湧出血流，而是要從花崗岩壁湧出水流。雲彩停在一塊特定的磐石上，正如那星停在嬰孩救主所住的房屋上
〔太 2:9〕。 從這被杖擊打的磐石中，隨即湧出一股清涼舒暢的活水。這也許是摩西所行最大的神蹟，在許多方面都與基督最大的神蹟相似：毫不炫耀地在少數選定的見證人面前而行
（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. 他給那地方起名叫——瑪撒（「試探」）；米利巴（「爭鬧」、「爭吵」）：與譯作「惹他發怒」的是同一個詞
（來 3:8）。
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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.
Ex 17:8-16.
亞瑪力人的攻擊。
8. 那時亞瑪力人來了——他們遭受這新的禍患之前，可能有一段時間過去了；假設有這樣的間隔，便為我們唯一能以圓滿解釋百姓在這場突發戰事中所表現那種改變了的、較好的、從前的心志提供了根據。嗎哪與磐石出水的神蹟，已產生了深刻的印象和持久的信念——上帝確實在他們中間；他們帶著意識到上帝同在與幫助的經歷所提升的心情，在敵人突如其來的攻擊下，保持鎮定、堅決、勇敢。
和以色列人爭戰——這話暗示這次攻擊並未有任何由頭；但亞瑪力人既是掃以的後裔，對他們心懷根深柢固的怨恨，尤其因為以色列迅速的興旺與奇妙的經歷顯明長子名分中的福分正在生效。這似乎是一次卑鄙、懦怯、陰險的偷襲後方
（民 24:20；申 25:17）， 以及對上帝的不敬挑衅。
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. 摩西對約書亞說——或作「耶穌」
（徒 7:45；來 4:8）。
這是關於這位年輕戰士最早的記載，他註定要在以色列歷史中扮演重要的角色。他帶著一批精選的人前去。這裏沒有寬闊的平原可供按現代戰法進行戰爭。亞瑪力人是遊牧部族，對一群可能不比自己更有訓練的群眾發動不規律的攻擊；對這樣的戰鬥，這條旱谷周圍的低山與開闊地帶已綽綽有餘〔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].
10
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10-12. 摩西……上了山……舉手——舉著那行神蹟的杖；摩西擔任以色列的旗手，也是他們的代求者，為他們武器得勝而禱告——其感受的懇切在他肉體的軟弱中顯著地表露出來。
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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.
13
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13. 約書亞用刀殺了亞瑪力王和他的百姓——勝利終於倒向以色列這一邊；而這勝利的榮耀，藉著一項國家敬虔的行動，歸給了上帝
（比較 約一 5:4）。
영문 원문
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).
16
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14-16. 你要將這話寫在書上作紀念——若這條例的血腥性質似乎與上帝溫和而慈悲的性情不相符，其原因當從他們對以色列所懷的那深沉而不可和解的仇恨中去找
（詩 83:4）。
영문 원문
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).
Ex 17:1-7.
百姓為水發怨言。
1. 以色列人全會眾從汛的曠野起行——在本書簡潔的編年中，受啟示的史家只在那些對以色列人歷史有愉快或痛苦意義的事件發生地點，才特別記述。摩西後來的書卷提供了更詳細的行程表，我們發現此處省略了兩個站口
（民 33:1-56）。
遵耶和華的吩咐等語——不是藉神諭的回答賜下，也不是夜間的異象，而是藉雲柱的移動來指示。同樣的措辭也見於他處
（民 9:18, 19）。
在利非訂安營——如今有充分理由認為是 Wady Feiran，那裏距西奈山正是一日的路程，並且位於何烈地區的入口。它是一條長而迂迴的隘道，約四十英呎寬，兩側是垂直的花崗岩壁。他們來到這谷地所經的汛的曠野極其荒涼，乾燥渴旱的景象極為嚴重，幾乎沒有水，連一棵矮小的灌木都難以看見，喘息的行旅者惟一的蔽蔭只在巨大懸崖的陰影之下。