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In this chapter, I. Israel looks back upon Egypt with a song of praise for their deliverance. Here is, 1. The song itself, Ex 15:1-19. 2. The solemn singing of it, Ex 15:20,21. II. Israel marches forward in the wilderness (Ex 15:22), and there, 1. Their discontent at the waters of Marah (Ex 15:23,24), and the relief granted them, Ex 15:25,26. 2. Their satisfaction in the waters of Elim, Ex 15:27.
1-21
Triumphant Song of the Israelites (1491 BC)
简体中文
以色列人的凯歌（公元前1491年）
¹ 那时摩西和以色列人向耶和华唱歌说：我要向耶和华歌唱，因他大大战胜，将马和骑马的投在海中。 ² 耶和华是我的力量、我的诗歌，也成了我的拯救。这是我的神，我要赞美他；是我父亲的神，我要尊崇他。 ³ 耶和华是战士，他的名是耶和华。 ⁴ 法老的车辆、军兵，耶和华已抛在海中；他特选的军长都沉于红海。 ⁵ 深水淹没他们；他们如同石头坠到深处。 ⁶ 耶和华啊，你的右手施展能力，显出荣耀；耶和华啊，你的右手摔碎了仇敌。 ⁷ 你大发威严，推翻了那些起来攻击你的；你发出烈怒如火，烧他们像烧碎秸一样。 ⁸ 你发鼻中的气，水便聚起成堆；大水直立如垒，海中的深水凝结。 ⁹ 仇敌说：我要追赶，我要追上；我要分掳物，我要在他们身上称我的心愿；我要拔出刀来，亲手毁灭他们。 ¹⁰ 你叫风一吹，海就把他们淹没；他们如铅沉在大水之中。 ¹¹ 耶和华啊，众神之中谁能像你？谁能像你至圣至荣，可颂可畏，施行奇事？ ¹² 你伸出右手，地便吞灭他们。 ¹³ 你凭慈爱领了你所赎的百姓；你凭能力引他们到了你的圣所。 ¹⁴ 外邦人听见就发颤；疼痛抓住非利士的居民。 ¹⁵ 那时以东的族长惊惶，摩押的英雄被战兢抓住；迦南所有的居民都消化了。 ¹⁶ 惊骇恐惧临到他们；耶和华啊，因你膀臂的大能，他们如石头寂然不动，等候你的百姓过去；耶和华啊，等候你所赎的百姓过去。 ¹⁷ 你要将他们领进去，栽于你产业的山上。耶和华啊，就是你为自己所造的住处；主啊，就是你手所建立的圣所。 ¹⁸ 耶和华必作王，直到永永远远。 ¹⁹ 因为法老的马匹、车辆和马兵下到海中，耶和华使海水回流淹没他们；惟有以色列人在海中走干地。 ²⁰ 亚伦的姐姐女先知米利暗，手里拿着鼓；众妇女也跟着她出去拿鼓跳舞。 ²¹ 米利暗应声说：你们要歌颂耶和华，因他大大战胜，将马和骑马的投在海中。
我们既已读过以色列人如何获得对埃及人那完全的胜利，此处便告诉我们当如何庆祝；那在拯救进行之时当闭口无言的人（出14:14），在拯救既成之后便不可再缄默；那时他们越无事可作，如今便越有事当行。神若以祂自己直接的权能成就拯救，便更显祂的荣耀。摩西无疑是借着神的默示作了这首诗歌，交给以色列人，要在他们尚未离开看见埃及人横尸海岸之地以前歌唱。请留意：1. 他们借着歌唱向神表达喜乐与感恩；我们这样发泄喜乐与心灵的兴奋，几乎是与生俱来的。从这一实例可见，唱诗篇作为宗教敬拜之行动，在仪文律法颁布之前便已用于基督的教会之中，因此它并非仪文律法的一部分，也不随之废去。歌唱之于圣洁的喜乐，正如祷告之于圣洁的渴望。2. 那在他们之前经过大海的摩西，如今也在他们之前领唱，并为他们作了这首诗歌。按：在公共事奉中积极的人，在公共赞美中也不可作壁上观。3. 当怜悯尚新，他们深受感动之时，他们便唱了这首诗歌。按：当我们从神领受了特别的怜悯，便当迅速急切地向祂献上赞美的回报，免得时间和我们心中的诡诈将所留下的美好印象磨灭。大卫在他蒙耶和华拯救的那日唱了他凯旋的诗歌（撒下22:1）。速给的，等于双给。4. 当他们信了耶和华之时（出14:31），便唱这首诗歌：这是一首信心的诗歌；这种关联也可看见（诗106:12）：那时他们才信了他的话，歌唱赞美他。人若心里信，口便当承认。此处可见：
I\. 这歌本身；以及，
1\. 关于这首诗歌我们可留意，它是（1.) 一首古老的诗歌，是我们所知最古老的。（2.) 一篇极可钦佩的作品，文体崇高宏伟，意象生动贴切，整体极为动人。（3.) 一首圣洁的诗歌，献归神的荣耀，旨在高举祂的名，颂赞祂——唯独祂——丝毫不求高举任何人："归耶和华为圣"刻印其上，他们也在歌唱之中向祂唱出旋律。（4.) 一首预表性的诗歌。福音教会在其仇敌覆亡之中的得胜，是用摩西的歌与羔羊的歌合在一起来表达的；经上说那是在玻璃海上唱的——正如这首歌是在红海上唱的一样（启15:2,3）。
2\. 当留意摩西在此歌中所注重的。
(1.) 他将荣耀归给神，并以神为乐；这是他首要的意旨（出15:1）：我要向耶和华歌唱。按：我们一切喜乐必须止息于神，我们一切赞美必须献给祂——众光之父、怜悯之父——因祂大大战胜。按：凡爱神的人都在祂的得胜中欢乐；祂的荣耀便是我们的喜乐。以色列人以神为乐，[1.] 视祂为他们自己的神，因此是他们的力量、诗歌与拯救（出15:2）。以耶和华为神的民便为有福；他们无须别的便足以蒙福。他们有当作的工，有当对付的试探，有当担当的患难，而自己软弱无力；但祂坚固他们：祂的恩典就是他们的力量。他们常常因种种缘故忧愁，但在祂里面他们有安慰，祂是他们的诗歌；罪、死、阴间都威胁他们，但祂是，也必作他们的拯救（见赛12:2）。[2.] 视祂为他们祖宗的神。他们如此留意，是因为他们既知自己的不配和悖逆，便有理由认为神如今为他们所行的，乃是为他们的祖宗的缘故（申4:37）。按：圣约的儿女当借着他们祖宗与神的关系——以神为他们的神——来为自己得安慰、受警诫、得激励。[3.] 视祂为全能的神（出15:3）：耶和华是战士——即足以对付一切与造他者相争之人，并必胜过他们。[4.] 视祂为无可比拟、无可匹敌的完全之神（出15:11）。这话是这样表达的：第一，较为概括地说：耶和华啊，众神之中谁能像你！ 这是纯粹的赞美，也是谦卑敬拜的崇高表达——这也是向一切别的神明发出的挑战，要比拟祂："让他们站出来，尽量显其所能；他们之中无一人敢与祂比拟。" 埃及以神明众多著称，但希伯来人的神胜过他们，使他们都归于无有（民33:4；申32:23-39）。世上的君王和权势被称为神，他们却是软弱必死的，他们之中无一可与耶和华——全能而永生的神——相比。这也是承认祂的无限完全，超越无双。按：神当作为一位如此无限完全——无可比拟、无可匹敌、在凡事上并有且必有首位（诗89:6）——的存在来敬拜、来尊崇。第二，更为特别地说：1. 祂至圣至荣；祂的圣洁就是祂的荣耀。这是天使所敬拜的属性（赛6:3）。祂的圣洁在法老的覆亡中显明——祂对罪的恨恶，对顽固罪人的怒气。这也在以色列的拯救中显明——祂对圣洁后裔的喜悦，以及祂对自己应许的信实。神丰盛的怜悯——这是祂的宝藏；至圣至荣——这是祂的尊荣。我们当常常在记念祂圣洁之时献上感谢。2. 祂可颂可畏。那作我们赞美之因的，虽对神的仆人是喜乐的，对祂的仇敌却是可怕可惧的（诗66:1-3）。或者这是指引我们赞美神的态度；我们当以谦卑圣洁的敬畏赞美祂，并以敬畏事奉耶和华（诗2:11）。即使我们属灵的喜乐与凯旋也当与敬虔的敬畏相调和。3. 祂施行奇事——对一切人是奇妙的，因这些超越了大能，又出乎常然；特别对我们这些在其恩惠中得着的人是奇妙的——我们如此不配，本无理由期望得着。它们是大能的奇事，也是恩典的奇事；在两者之中神都当谦卑受拜。
(2.) 他描述他们如今所凯旋的拯救——因为这诗歌不仅为表达并激发现今的感恩，也为后世保存并永久记念这奇工。两件事当留意：
[1.] 仇敌的毁灭；海水分为两半（出15:8）。大水直立如垒。 法老和他全军都埋葬在水里。马和骑马的不能逃脱（出15:1），车辆和特选的军长（出15:4）；他们自己进了海中，便被吞没（出15:19）。深水，海，掩盖了他们；骄傲的水漫过了骄傲的罪人；他们如同石头坠到深处，如铅沉在大水之中（出15:5,10）——在他们自己的罪孽与神的怒气双重重量之下。他们的罪使他们硬如石头，如今便公义地如石头般沉下。不但如此，连地也吞灭了他们（出15:12）；他们的尸首沉入他们被冲上去的沙中，沙便将他们吸尽。造物主与之争战的人，全体受造之物也与他为仇。这一切都是耶和华独自的作为。这是祂权能的举动：耶和华啊，你的右手——并非我们的——摔碎了仇敌（出15:6）。是借着你发鼻中的气（出15:8），和你的风（出15:10），并你伸出右手（出15:12）。这是祂超越权能的明证——在你威严的伟大之中；这也是祂公义的执行：你发出烈怒（出15:7）。埃及人的毁灭因他们的骄傲与狂妄，以及他们对得胜的奇异自信，更显可记：仇敌说：我要追赶（出15:9）。此处可见，第一，极大的自信。当他们追赶之时，他们毫不疑问必能追上；当追上之时，也毫不疑问必能战胜，并获得决定性的胜利，以致分掳物。按：人临到毁灭边缘之时，常常因成功的指望最为高扬，因此他们的毁灭也越发惨痛（见赛37:24,25）。第二，极大的残忍——除了杀戮、屠戮、毁灭之外别无所求，这便要满足他的私欲；何等野蛮的私欲竟需如此多的血才能满足。按：教会所遭受的仇恨是残忍的仇恨；她的仇敌是好流人血的人。此处特别留意，为要表明：1. 神阻挡骄傲的人，喜悦使那自高之人降卑；那说"我要，我要，不管神肯不肯"的人，必被使知道：在他所骄傲的事上，神是超过他的。2. 那渴望流血的，必得着充分的血。那喜爱毁灭的，必被毁灭；因为我们知道那位曾说过：伸冤在我，我必报应。
[2.] 以色列人的保护与引导（出15:13）：你凭慈爱领了你所赎的百姓——领他们出了埃及的奴役，领他们脱离了红海的危难（出15:19）。惟有以色列人在海中走干地。 按：恶人的毁灭恰好衬托出以色列的拯救，使之更为辉煌（赛45:13-15）。
(3.) 他致力于借着神为他们这奇妙的显现来激发自己。[1.] 为激发他们事奉神：因此，我要赞美祂（出15:2）。神既保全了他们，又为他们预备了掩护，使他们得以在其中安稳无虞，他们便决意不吝惜任何费用与劳苦，为祂的荣耀建立帐幕，在那里他们要尊崇祂，并提到祂在法老身上所得的尊荣以赞美祂。神如今已抬举了他们，使他们为大为高，所以他们也要尊崇祂——讲论祂无限的崇高与尊大。按：我们当常常竭力借着赞美祂的名、事奉祂的旨意来尊崇神；我们得蒙如此使用，本身便是我们的高升。[2.] 为激发他们信靠神。这位诗人对于如此荣耀展开的拯救将有的美满结局，大有把握，仿佛它已经成全：你凭能力引他们到了你的圣所（出15:13）。你已经这样把他们引到了通往那里的路上，也必在适当的时候将他们引到那条路的尽头——因为神的工是完全的；或者，你已经引导他们以赞美朝见你在天上的圣所。按：那蒙神引导的，神必引导他们如今以信心、不久以亲见进入祂的圣所。这伟大的拯救在两方面有激励之效：第一，它是神权能的实例，必使其仇敌恐惧、完全灰心（出15:14-16）。埃及倾覆的传闻本身，便足以使其他一切仇敌的倾覆完成过半；它必使他们的心消化，这便大有助于他们势力的崩溃；以色列所当对付的非利士人、摩押人、以东人、迦南人，听见这事必被惊吓，必完全丧胆，并断定与以色列争战是徒然的——因为有如此大能的神为他们争战。这事果然如此：以东人惧怕他们（申2:4），摩押人也是如此（民22:3），迦南人也是如此（书2:9,10；5:1）。这样神将祂的惊恐走在他们前面（出23:27），并剪除首领的志气。第二，这是神对他们的恩宠的开始，给他们祂丰盛慈爱的凭据。这不过是引向更进一步之事：你要将他们领进去（出15:17）。祂既如此不顾他们的不配、不顾他们逃脱路上的难处而将他们从埃及领出来，无疑祂必领他们进入迦南；因为祂既如此起头，岂不也要成终吗？按：我们对神权能与恩宠的经历，当用来支持我们的期望。"你已……"所以不仅"你能……"，我们也信"你必……"——这是好的论证。你要将他们栽于你为自己所造的住处。 按：住在神所住之处，是好的——在地上的教会中（诗27:4），在天上的教会中（约17:24）。祂说"这是我永远安息之处"，我们便当说"愿这也是我们的"。末了，他们从这奇工所得鼓励的伟大根基乃是：耶和华必作王，直到永永远远（出15:18）。他们如今已看见法老作王的结局；然而时间本身却不能终止耶和华的作王——祂的国度如祂自己一样，是永恒的、不改变的。按：神一切忠信的臣民，其说不尽的安慰不仅在于祂如今作王——普遍而无可争议地掌权，更在于祂将永远作王——祂的国度必无止境。
II\. 这首诗歌的庄重歌唱（出15:20,21）。米利暗（或作马利亚，是同一个名字）在妇女的聚集中主持——她们按照女性柔和的本性，以及当时表达喜乐的惯例，用鼓与跳舞唱了这首歌。摩西领诗，为男人们唱出；然后米利暗为妇女们唱出。著名的胜利常由以色列的女子们歌颂（撒上18:6,7）；这次也是如此。神领以色列人出埃及时，经上说（弥6:4）：祂在他们前面差遣摩西、亚伦、米利暗——虽然除了这次之外，米利暗所行的可记之事我们读到的并不多。然而那些帮助百姓、在他们之前赞美神的，当被视为百姓的大福。
英文原文
Triumphant Song of the Israelites (1491 BC)
¹ Then sang Moses and the children of Israel this song unto the LORD, and spake, saying, I will sing unto the LORD, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea.
² The LORD is my strength and song, and he is become my salvation: he is my God, and I will prepare him an habitation; my father's God, and I will exalt him.
³ The LORD is a man of war: the LORD is his name.
⁴ Pharaoh's chariots and his host hath he cast into the sea: his chosen captains also are drowned in the Red sea.
⁵ The depths have covered them: they sank into the bottom as a stone.
⁶ Thy right hand, O LORD, is become glorious in power: thy right hand, O LORD, hath dashed in pieces the enemy.
⁷ And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.
⁸ And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, and the depths were congealed in the heart of the sea.
⁹ The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them.
¹⁰ Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters.
¹¹ Who is like unto thee, O LORD, among the gods? who is like thee, glorious in holiness, fearful in praises, doing wonders?
¹² Thou stretchedst out thy right hand, the earth swallowed them.
¹³ Thou in thy mercy hast led forth the people which thou hast redeemed: thou hast guided them in thy strength unto thy holy habitation.
¹⁴ The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestina.
¹⁵ Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.
¹⁶ Fear and dread shall fall upon them; by the greatness of thine arm they shall be as still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.
¹⁷ Thou shalt bring them in, and plant them in the mountain of thine inheritance, in the place, O LORD, which thou hast made for thee to dwell in, in the Sanctuary, O Lord, which thy hands have established.
¹⁸ The LORD shall reign for ever and ever.
¹⁹ For the horse of Pharaoh went in with his chariots and with his horsemen into the sea, and the LORD brought again the waters of the sea upon them; but the children of Israel went on dry land in the midst of the sea.
²⁰ And Miriam the prophetess, the sister of Aaron, took a timbrel in her hand; and all the women went out after her with timbrels and with dances.
²¹ And Miriam answered them, Sing ye to the LORD, for he hath triumphed gloriously; the horse and his rider hath he thrown into the sea.
Having read how that complete victory of Israel over the Egyptians was obtained, here we are told how it was celebrated; those that were to hold their peace while the deliverance was in working (Ex 14:14) must not hold their peace now that it was wrought; the less they had to do then the more they had to do now. If God accomplishes deliverance by his own immediate power, it redounds so much the more to his glory. Moses, no doubt by divine inspiration, indited this song, and delivered it to the children of Israel, to be sung before they stirred from the place where they saw the Egyptians dead upon the shore. Observe, 1. They expressed their joy in God, and thankfulness to him, by singing; it is almost natural to us thus to give vent to our joy and the exultations of our spirit. By this instance it appears that the singing of psalms, as an act of religious worship, was used in the church of Christ before the giving of the ceremonial law, and therefore was no part of it, nor abolished with it. Singing is as much the language of holy joy as praying is of holy desire. 2. Moses, who had gone before them through the sea, goes before them in the song, and composes it for them. Note, Those that are active in public services should not be neuters in public praises. 3. When the mercy was fresh, and they were much affected with it, then they sang this song. Note, When we have received special mercy from God, we ought to be quick and speedy in our returns of praise to him, before time and the deceitfulness of our own hearts efface the good impressions that have been made. David sang his triumphant song in the day that the Lord delivered him, 2Sa 22:1. Bis dat qui cito dat—He gives twice who gives quickly. 4. When they believed the Lord (Ex 14:31) then they sang this song: it was a song of faith; this connection is observed (Ps 106:12): Then believed they his words, they sang his praise. If with the heart man believes, thus confession must be made. Here is,
I. The song itself; and,
1. We may observe respecting this song, that it is, (1.) An ancient song, the most ancient that we know of. (2.) A most admirable composition, the style lofty and magnificent, the images lively and proper, and the whole very moving. (3.) It is a holy song, consecrated to the honour of God, and intended to exalt his name and celebrate his praise, and his only, not in the least to magnify any man: holiness to the Lord is engraven in it, and to him they made melody in the singing of it. (4.) It is a typical song. The triumphs of the gospel church, in the downfall of its enemies, are expressed in the song of Moses and the song of the Lamb put together, which are said to be sung upon a sea of glass, as this was upon the Red Sea, Re 15:2,3.
2. Let us observe what Moses chiefly aims at in this song.
(1.) He gives glory to God, and triumphs in him; this is first in his intention (Ex 15:1): I will sing unto the Lord. Note, All our joy must terminate in God, and all our praises be offered up to him, the Father of lights and Father of mercies, for he hath triumphed. Note, All that love God triumph in his triumphs; what is his honour should be our joy. Israel rejoiced in God, [1.] As their own God, and therefore their strength, song, and salvation, Ex 15:2. Happy therefore the people whose God is the Lord; they need no more to make them happy. They have work to do, temptations to grapple with, and afflictions to bear, and are weak in themselves; but he strengthens them: his grace is their strength. They are often in sorrow, upon many accounts, but in him they have comfort, he is their song; sin, and death, and hell, threaten them, but he is, and will be, their salvation: See Isa 12:2. [2.] As their fathers' God. This they take notice of, because, being conscious to themselves of their own unworthiness and provocations, they had reason to think that what God had now done for them was for their fathers' sake, De 4:37. Note, The children of the covenant ought to improve their fathers' relation to God as their God for comfort, for caution, and for quickening. [3.] As a God of infinite power (Ex 15:3): The Lord is a man of war, that is, well able to deal with all those that strive with their Maker, and will certainly be too hard for them. [4.] As a God of matchless and incomparable perfection, Ex 15:11. This is expressed, First, More generally: Who is like unto thee, O Lord, among the gods! This is pure praise, and a high expression of humble adoration.—It is a challenge to all other gods to compare with him: "Let them stand forth, and pretend their utmost; none of them dare make the comparison." Egypt was notorious for the multitude of its gods, but the God of the Hebrews was too hard for them and baffled them all, Nu 38:4, De 32:23-39. The princes and potentates of the world are called gods, but they are feeble and mortal, none of them all comparable to Jehovah, the almighty and eternal God.—It is confession of his infinite perfection, as transcendent and unparalleled. Note, God is to be worshipped and adored as a being of such infinite perfection that there is none like him, nor any to be compared with him, as one that in all things has and must have the pre-eminence, Ps 89:6. Secondly, More particularly, 1. He is glorious in holiness; his holiness is his glory. It is that attribute which angels adore, Isa 6:3. His holiness appeared in the destruction of Pharaoh, his hatred of sin, and his wrath against obstinate sinners. It appeared in the deliverance of Israel, his delight in the holy seed, and his faithfulness to his own promise. God is rich in mercy—this is his treasure, glorious in holiness—this is his honour. Let us always give thanks at the remembrance of his holiness. 2. He is fearful in praises. That which is the matter of our praise, though it is joyful to the servants of God, is dreadful and very terrible to his enemies, Ps 66:1-3. Or it directs us in the manner of our praising God; we should praise him with a humble holy awe, and serve the Lord with fear. Even our spiritual joy and triumph must be balanced with a religious fear. 3. He is doing wonders, wondrous to all, being above the power and out of the common course of nature; especially wondrous to us, in whose favour they are wrought, who are so unworthy that we had little reason to expect them. They were wonders of power and wonders of grace; in both God was to be humbly adored.
(2.) He describes the deliverance they were now triumphing in, because the song was intended, not only to express and excite their thankfulness for the present, but to preserve and perpetuate the remembrance of this work of wonder to after-ages. Two things were to be taken notice of:—
[1.] The destruction of the enemy; the waters were divided, Ex 15:8. The floods stood upright as a heap. Pharaoh and all his hosts were buried in the waters. The horse and his rider could not escape (Ex 15:1), the chariots, and the chosen captains (Ex 15:4); they themselves went into the sea, and they were overwhelmed, Ex 15:19. The depths, the sea, covered them, and the proud waters went over the proud sinners; they sank like a stone, like lead (Ex 15:5,10), under the weight of their own guilt and God's wrath. Their sin had made them hard like a stone, and now they justly sink like a stone. Nay, the earth itself swallowed them (Ex 15:12); their dead bodies sank into the sands upon which they were thrown up, which sucked them in. Those whom the Creator fights against the whole creation is at war with. All this was the Lord's doing, and his only. It was an act of his power: Thy right hand, O Lord, not ours, has dashed in pieces the enemy, Ex 15:6. It was with the blast of thy nostrils (Ex 15:8), and thy wind (Ex 15:10), and the stretching out of thy right hand, Ex 15:12. It was an instance of his transcendent power—in the greatness of thy excellency; and it was the execution of his justice: Thou sentest forth thy wrath, Ex 15:7. This destruction of the Egyptians was made the more remarkable by their pride and insolence, and their strange assurance of success: The enemy said, I will pursue, Ex 15:9. Here is, First, Great confidence. When they pursue, they do not question but they shall overtake; and, when they overtake, they do not question but they shall overcome, and obtain so decisive a victory as to divide the spoil. Note, It is common for men to be most elevated with the hope of success when they are upon the brink of ruin, which makes their ruin so much the sorer. See Isa 37:24,25. Secondly, Great cruelty—nothing but killing, and slaying, and destroying, and this will satisfy his lust; and a barbarous lust that is which so much blood must be the satisfaction of. Note, It is a cruel hatred with which the church is hated; its enemies are bloody men. This is taken notice of here to show, 1. That God resists the proud, and delights to humble those who lift up themselves; he that says, "I will, and I will, whether God will or no," shall be made to know that wherein he deals proudly God is above him. 2. That those who thirst for blood shall have enough of it. Those who love to be destroying shall be destroyed; for we know who has said, Vengeance is mine, I will repay.
[2.] The protection and guidance of Israel (Ex 15:13): Thou in thy mercy hast led forth the people, led them forth out of the bondage Egypt, led them forth out of the perils of the Red Sea, Ex 15:19. But the children of Israel went on dry land. Note, The destruction of the wicked serves for a foil to set off the salvation of Israel, and to make it the more illustrious, Isa 45:13-15.
(3.) He sets himself to improve this wonderful appearance of God for them. [1.] In order to quicken them to serve God: in consideration of this, I will prepare him habitation, Ex 15:2. God having preserved them, and prepared a covert for them under which they had been safe and easy, they resolve to spare no cost nor pains for the erecting of a tabernacle to his honour, and there they will exalt him, and mention, to his praise, the honour he had got upon Pharaoh. God had now exalted them, making them great and high, and therefore they will exalt him, by speaking of his infinite height and grandeur. Note, Our constant endeavour should be, by praising his name and serving his interests, to exalt God; and it is an advancement to us to be so employed. [2.] In order to encourage them to trust in God. So confident is this Psalmist of the happy issue of the salvation which was so gloriously begun that he looks upon it as in effect finished already: "Thou hast guided them to thy holy habitation, Ex 15:13. Thou hast thus put them into the way to it, and wilt in due time bring them to the end of that way," for God's work is perfect; or, "Thou hast guided them to attend thy holy habitation in heaven with their praises." Note, Those whom God takes under his direction he will guide to his holy habitation in faith now, and in fruition shortly. Two ways this great deliverance was encouraging:—First, It was such an instance of God's power as would terrify their enemies, and quite dishearten them, Ex 15:14-16. The very report of the overthrow of the Egyptians would be more than half the over throw of all their other enemies; it would sink their spirits, which would go far towards the sinking of their powers and interests; he Philistines, Moabites, Edomites, and Canaanites (with each of which nations Israel was to grapple), would be alarmed by it, would be quite dispirited, and would conclude it was in vain to fight against Israel, when a God of such power fought for them. It had this effect; the Edomites were afraid of them (De 2:4), so were the Moabites (Nu 22:3), and the Canaanites, Jos 2:9,10,5:1. Thus God sent his fear before them (Ex 23:27), and cut off the spirit of princes. Secondly, It was such a beginning of God's favour to them as gave them an earnest of he perfection of his kindness. This was but in order to something further: Thou shalt bring them in, Ex 15:17. If he thus bring them out of Egypt, notwithstanding their unworthiness, and the difficulties that lay in the way of their escape, doubtless he will bring them into Canaan; for has he begun (so begun), and will he not make an end? Note, Our experiences of God's power and favour should be improved for the support of our expectations. "Thou hast, therefore, not only thou canst, but we trust thou wilt," is good arguing. Thou wilt plant them in the place which thou has made for thee to dwell in. Note, It is good dwelling where God dwells, in his church on earth (Ps 27:4), in his church in heaven, Joh 17:24. Where he says, "This is my rest for ever," we should say, "Let it be ours." Lastly, The great ground of the encouragement which they draw from this work of wonder is, The Lord shall reign for ever and ever, Ex 15:18. They had now seen an end of Pharaoh's reign; but time itself shall not put a period to Jehovah's reign, which, like himself, is eternal, and not subject to change. Note, It is the unspeakable comfort of all God's faithful subjects, not only that he does reign universally and with an incontestable sovereignty, but that he will reign eternally, and there shall be no end of his dominion.
II. The solemn singing of this song, Ex 15:20,21. Miriam (or Mary, it is the same name) presided in an assembly of the women, who (according to the softness of their sex, and the common usage of those times for expressing joy, with timbrels and dances) sang this song. Moses led the psalm, and gave it out for the men, and then Miriam for the women. Famous victories were wont to be applauded by the daughters of Israel (1Sa 18:6,7); so was this. When God brought Israel out of Egypt, it is said (Mic 6:4), He sent before them Moses, Aaron, and Miriam, though we read not of any thing memorable that Miriam did but this. But those are to be reckoned great blessings to a people who assist them, and go before them, in praising God.
22-27
The Waters of Marah (1491 BC)
简体中文
玛拉的苦水（主前1491年）
²² 摩西领以色列人从红海往前行，到了书珥的旷野，在旷野走了三天，找不着水。
²³ 到了玛拉，不能喝那里的水，因为水苦；所以那地名叫玛拉。
²⁴ 百姓就向摩西发怨言，说："我们喝什么呢？"
²⁵ 摩西呼求耶和华，耶和华指示他一棵树。他把树丢在水里，水就变甜了。耶和华在那里为他们定了律例、典章，在那里试验他们，
²⁶ 又说："你若留意听耶和华你神的话，又行我眼中看为正的事，留心听我的诫命，守我一切的律例，我就不将所加与埃及人的疾病加在你身上，因为我耶和华是医治你的。"
²⁷ 他们到了以琳，在那里有十二股水泉，七十棵棕树，他们就在那里的水边安营。
看来，摩西费了相当的力气才说服以色列离开他们唱过前一首得胜之歌的凯旋海岸。他们忙于观看景象、忙于歌唱、忙于剥取死人身上的战利品，不愿前行，但摩西好不容易才把他们从红海带进旷野。我们前往迦南途中的乐趣，不当迟延我们的脚步，反当催促我们前行，虽然前面有旷野摆着。此处我们被告知，
I. 他们在书珥的旷野找不着水（出15:22）。这对这些初行路的旅客是严厉的试炼，也减损了他们的喜乐；神要借此训练他们面对艰难。大卫在干旱疲乏无水之地，仍切慕神（诗63:1）。
II. 到了玛拉虽然有水，水却是苦的，所以他们虽已三天没有水，却不能喝这水，因为味道极差，或恐怕有害健康，或者咸涩得不能解渴，反而越发加增口渴（出15:23）。当注意，神能使我们最寄予满足盼望之物变为苦涩，且在这世界的旷野中常常如此；为要叫我们在受造之物中的缺乏和失望驱使我们归向造物主——在他恩宠之中才有真正的安慰。如今在这困苦中，1. 百姓烦躁，与摩西争吵，仿佛他亏负了他们。我们喝什么呢？——这就是他们全部的嚷闹（出15:24）。当注意，对于那些单凭感官、不凭信心活着的人，最大的喜乐和盼望转眼便成为最大的忧伤和恐惧。2. 摩西祷告：他呼求耶和华（出15:25）。百姓向他发的怨言，他带到神那里；尽管他地位崇高，摩西仍承认自己常常仰赖神。当注意，对于官长和牧者的劳苦，最大的解脱便是：当下属使他们不安时，他们可以借着祷告到神面前；他是教会引导者的引导，作众牧者的大牧人，凡在下的牧人当在一切事上向他求助。3. 神恩典地为他们预备。他指示摩西一棵树，摩西把树丢入水中，水忽然之间就变甜了。有人以为这块木头对此目的有特别的功效，因为经上说：耶和华指示他一棵树。神不仅创造了于人有用之物，也当因其发现其用途而受赞美。也许这不过是医治的记号，而非医治的途径，正如铜蛇，或以利沙把一满盂盐倒在耶利哥的水中。有人以这棵树为基督十字架的预表——它使一切忠信之人苦水的患难变为甘甜，使他们能在患难中喜乐。犹太人的传说以为这树本身是苦的，却使玛拉的苦水变甜；基督受苦受死的苦味，改变了我们苦难的性质。4. 借此机会，神与他们立约，明明地告诉他们：如今既已脱离埃及人，进入旷野，他们便是处于受考察的境地，他们的境遇好坏将取决于他们的行为：他在那里为他们定了律例、典章，与他们理清事务。在那里试验他们，就是在那里把他们置于试炼之中，接纳他们为他恩宠的候选人。简而言之，他告诉他们（出15:26）：（1.）他向他们所期望的，一言以蔽之，就是顺服。他们当殷勤留心听他的话，侧耳听他的诫命，好知道自己的本分，不因无知而犯过；并在凡事上小心行神眼中看为正的事，守他一切的律例。他们不可以为，既已脱离埃及的奴役，便不再有主在上，自己作自己的主了；不，所以他们当看自己是神的仆人，因他已解开他们的绑索（诗116:16；路1:74-75）。（2.）他们那时便可期望从他而得的：我不将所加与埃及人的疾病加在你身上——也就是说："我不将埃及的灾祸加在你身上。"这暗示：他们若悖逆不顺从，他们所见降在仇敌身上的那些灾祸，便要临到他们身上；这正是《申命记》28:60所警告的。神对埃及所行的审判，对以色列是怜悯——为他们的拯救开路，对以色列也是警教——为要威慑他们归于顺服。以色列人不可以为，因神在他们身上行了大事、又向全地宣告他们是他所喜悦的，便会纵容他们的罪恶，任他们为所欲为。不，神不偏待人；悖逆的以色列人不会比悖逆的埃及人好过；他们未到迦南之前便已为此付出代价。"但你若肯顺服，就必平安有福"；此处只暗示了威吓，却明说了应许：我耶和华是医治你的，无论你往何处去，我必看顾你的安慰。当注意，神是至大的医生。我们若得以康健，是他在保守我们；我们若得以痊愈，是他在医治我们；他是我们的生命，也是我们寿数的长久。
III. 到了以琳，他们有美好的水，且十分充足（出15:27）。神虽可能一时安排他的百姓在玛拉的水边安营，但这却不会是他们的常分。看哪，我们在今世的境遇何等变幻不定——由好变坏，由坏变好。所以让我们学习，或卑贱或丰盛，如何处之；饱足时当像不喜乐，缺乏时当像不忧愁。那里有十二股水泉供应他们——每支派一股，免得他们为水争竞，如他们列祖有时所行；又有七十棵棕树供他们消遣，他们的尊贵人可以在其荫下歇息。当注意，神即使在这世界的旷野中，也能为他百姓找到refreshment之处——在巴迦谷中找到泉源，免得他们因长久疲乏而心智昏倒；然而无论我们在寄居之地有何等快乐，我们当记得：我们不过在那里暂时安营，在这里我们没有常存的城。
英文原文
The Waters of Marah (1491 BC)
²² So Moses brought Israel from the Red sea, and they went out into the wilderness of Shur; and they went three days in the wilderness, and found no water.
²³ And when they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah.
²⁴ And the people murmured against Moses, saying, What shall we drink?
²⁵ And he cried unto the LORD; and the LORD showed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them,
²⁶ And said, If thou wilt diligently hearken to the voice of the LORD thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the LORD that healeth thee.
²⁷ And they came to Elim, where were twelve wells of water, and threescore and ten palm trees: and they encamped there by the waters.
It should seem, it was with some difficulty that Moses prevailed with Israel to leave that triumphant shore on which they sang the foregoing song. They were so taken up with the sight, or with the song, or with the spoiling of the dead bodies, that they cared not to go forward, but Moses with much ado brought them from the Red Sea into a wilderness. The pleasures of our way to Canaan must not retard our progress, but quicken it, though we have a wilderness before us. Now here we are told,
I. That in the wilderness of Shur they had no water, Ex 15:22. This was a sore trial to the young travellers, and a diminution to their joy; thus God would train them up to difficulties. David, in a dry and thirsty land where no water is, reaches forth towards God, Ps 63:1.
II. That at Marah they had water, but it was bitter, so that though they had been three days without water they could not drink it, because it was extremely unpleasant to the taste or was likely to be prejudicial to their health, or was so brackish that it rather increased their thirst than quenched it, Ex 15:23. Note, God can embitter that to us from which we promise ourselves most satisfaction, and often does so in the wilderness of this world, that our wants and disappointments in the creature may drive us to the Creator, in whose favour alone true comfort is to be had. Now in this distress, 1. The people fretted and quarrelled with Moses, as if he had done ill by them. What shall we drink? is all their clamour, Ex 15:24. Note, The greatest joys and hopes are soon turned into the greatest griefs and fears with those that live by sense only, and not by faith. 2. Moses prayed: He cried unto the Lord, Ex 15:25. The complaints which they brought to him he brought to God, on whom, notwithstanding his elevation, Moses owned a constant dependence. Note, It is the greatest relief of the cares of magistrates and ministers, when those under their charge make them uneasy, that they may have recourse to God by prayer: he is the guide of the church's guides and to him, as the Chief Shepherd, the under-shepherds must upon all occasions apply. 3. God provided graciously for them. He directed Moses to a tree, which he cast into the waters, in consequence of which, all of a sudden, they were made sweet. Some think this wood had a peculiar virtue in it for this purpose, because it is said, God showed him the tree. God is to be acknowledged, not only in the creating of things useful for man, but in discovering their usefulness. Or perhaps this was only a sign, and not at all a means, of the cure, any more than the brazen serpent, or Elisha's casting one cruse full of salt into the waters of Jericho. Some make this tree typical of the cross of Christ, which sweetens the bitter waters of affliction to all the faithful, and enables them to rejoice in tribulation. The Jews' tradition is that the wood of this tree was itself bitter, yet it sweetened the waters of Marah; the bitterness of Christ's sufferings and death alters the property of ours. 4. Upon this occasion, God came upon terms with them, and plainly told them, now that they had got clear of the Egyptians, and had entered into the wilderness, that they were upon their good behaviour, and that according as they carried themselves so it would be well or ill with them: There he made a statute and an ordinance, and settled matters with them. There he proved them, that is, there he put them upon the trial, admitted them as probationers for his favour. In short, he tells them, Ex 15:26, (1.) What he expected from them, and that was, in one word, obedience. They must diligently hearken to his voice, and give ear to his commandments, that they might know their duty, and not transgress through ignorance; and they must take care in every thing to do that which was right in God's sight, and to keep all his statutes. They must not think, now that they were delivered from their bondage in Egypt, that they had no lord over them, but were their own masters; no, therefore they must look upon themselves as God's servants, because he had loosed their bonds, Ps 116:16, Lu 1:74,75. (2.) What they might then expect from him: I will put none of these diseases upon thee, that is, "I will not bring upon thee any of the plagues of Egypt." This intimates that, if they were rebellious and disobedient, the very plagues which they had seen inflicted upon their enemies should be brought upon them; so it is threatened, De 28:60. God's judgments upon Egypt, as they were mercies to Israel, opening the way to their deliverance, so they were warnings to Israel, and designed to awe them into obedience. Let not the Israelites think, because God had thus highly honoured them in the great things he had done for them, and had proclaimed them to all the world his favourites, that therefore he would connive at their sins and let them do as they would. No, God is no respecter of persons; a rebellious Israelite shall fare no better than a rebellious Egyptian; and so they found, to their cost, before the got to Canaan. "But, if thou wilt be obedient, thou shalt be safe and happy;" the threatening is implied only, but the promise is expressed: "I am the Lord that healeth thee, and will take care of thy comfort wherever thou goest." Note, God is the great physician. If we be kept well, it is he that keeps us; if we be made well, it is he that restores us; he is our life, and the length of our days.
III. That at Elim they had good water, and enough of it, Ex 15:27. Though God may, for a time, order his people to encamp by the waters of Marah, yet that shall not always be their lot. See how changeable our condition is in this world, from better to worse, from worse to better. Let us therefore learn both how to be abased and how to abound, to rejoice as though we rejoiced not when we are full, and to weep as though we wept not when we are emptied. Here were twelve wells for their supply, one for every tribe, that they might not strive for water, as their fathers had sometimes done; and, for their pleasure, there were seventy palm-trees, under the shadow of which their great men might repose themselves. Note, God can find places of refreshment for his people even in the wilderness of this world, wells in the valley of Baca, lest they should faint in their mind with perpetual fatigue: yet, whatever our delights may be in the land of our pilgrimage, we must remember that we do but encamp by them for a time, that here we have no continuing city.
在本章，I. 以色列回顾埃及，因蒙拯救而唱赞美之歌。此处记有：1. 这首诗歌本身（出十五1-19）。2. 庄严地颂唱这首诗（出十五20、21）。II. 以色列在旷野向前行进（出十五22），在那里：1. 他们在玛拉的水边因不满而发怨言（出十五23、24），以及所蒙允的解救（出十五25、26）。2. 他们在以琳的水边所得的满足（出十五27）。