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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)
繁體中文
以色列人的凱歌（主前 1491 年）
¹ 那時，摩西和以色列人向耶和華唱歌說：我要向耶和華歌唱，因他大大戰勝，將馬和騎馬的投在海中。 ² 耶和華是我的力量，我的詩歌，也成了我的拯救。這是我的神，我要讚美他，是我父親的神，我要尊崇他。 ³ 耶和華是戰士；他的名是耶和華。 ⁴ 法老的車輛、軍兵，耶和華已拋在海裏；他特選的軍長都沉於紅海。 ⁵ 深水淹沒他們；他們如同石頭墜到深處。 ⁶ 耶和華啊，你的右手施展能力，顯出榮耀；耶和華啊，你的右手摔碎仇敵。 ⁷ 你大發威嚴，推翻那些起來攻擊你的；你發出烈怒如火，燒滅他們像燒碎稭一樣。 ⁸ 你發鼻中的氣，水便聚起成堆，大水直立如壘，海中的深水凝結。 ⁹ 仇敵說：我要追趕，我要追上；我要分擄物，我要在他們身上稱我的心願。我要拔出刀來，親手殺滅他們。 ¹⁰ 你叫風一吹，海就把他們淹沒；他們如鉛沉在大水之中。 ¹¹ 耶和華啊，眾神之中，誰能像你？誰能像你——至聖至榮，可頌可畏，施行奇事？ ¹² 你伸出右手，地便吞滅他們。 ¹³ 你憑慈愛領了你所贖的百姓；你憑能力引他們到了你的聖所。 ¹⁴ 外邦人聽見就發顫；疼痛抓住非利士的居民。 ¹⁵ 那時，以東的族長驚惶，摩押的英雄被戰兢抓住，迦南的居民心都消化了。 ¹⁶ 驚駭恐懼臨到他們。耶和華啊，因你膀膀臂的大能，他們如石頭寂然不動，等候你的百姓過去，耶和華啊，等候你買來的百姓過去。 ¹⁷ 你要將他們領進去，栽於你產業的山上。耶和華啊，就是你為自己所造的住處；主啊，就是你手所建立的聖所。 ¹⁸ 耶和華必作王，直到永永遠遠！ ¹⁹ 法老的馬匹、車輛，和馬兵下到海中，耶和華使海水回流，淹沒他們；惟有以色列人在海中走乾地。 ²⁰ 亞倫的姐姐女先知米利暗，手裏拿著鼓；眾婦女也跟她出去拿鼓跳舞。 ²¹ 米利暗應聲說：你們要歌頌耶和華，因他大大戰勝，將馬和騎馬的投在海中。
我們既已讀過以色列人怎樣大獲全勝擊敗埃及人，此處便告訴我們這事是如何慶祝的；那些在拯救進行之時當靜默不言的（出 14:14），如今拯救既已成就，便不可再閉口；那時他們越無事可做，如今便越有事當作。若神親自以祂直接的大能成就拯救，便更使祂得榮耀。摩西無疑是受神的感動寫了這歌，交給以色列人，要他們在離開看見埃及人死在海邊那地方之前歌唱。當注意：1. 他們以歌唱來表達在神裏的喜樂和對祂的感恩；我們這樣抒發心中的喜樂與靈裏的歡騰，幾乎是出於天性。從這實例可見，唱詩篇作為宗教敬拜，在儀文律法頒布之前，已用於基督的教會中，因此它不是儀文律法的一部分，也不隨之廢除。歌唱是聖潔喜樂的言語，正如祈禱是聖潔願望的言語。2. 摩西曾帶領他們過海，如今又帶領他們唱這歌，並為他們作這歌。當知道，在公眾事奉中盡力的人，在公眾讚美中也當不甘於緘默。3. 當憐憫新鮮、他們大受感動之時，便唱這歌。當知道，我們從神領受了特別的憐憫之後，當快快速速地以讚美歸給祂，免得時間和我們自己心中的詭詐把已經留下的好印象磨滅。大衛在耶和華救拔他的日子唱了他凱旋的歌（撒下 22:1）。Bis dat qui cito dat——快快給的，便是雙倍地給。4. 當他們信了耶和華（出 14:31）便唱這歌：這是一首信心的歌；詩 106:12 也注意這關聯：*那時他們才信了他的話，歌唱讚美他。*人若心裏信，口便當這樣承認。此處有：
一、這歌本身；以及，
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關於這歌，我們可以注意：（1）這是一首古老的歌，是我們所知最古老的歌。（2）這是一首極美的作品，文體崇高宏偉，意象生動貼切，整體極其動人。（3）這是一首聖潔的歌，分別為聖歸於神的榮耀，為要高舉祂的名、頌讚祂——單單頌讚祂，絲毫不是為了高舉任何人：「歸耶和華為聖」銘刻其上，他們在歌唱中也向祂唱出旋律。（4）這是一首預表的歌。福音教會在其仇敵傾覆時的得勝，是用摩西的歌和羔羊的歌合在一起來表達的，這歌據說是在玻璃海上唱的，正如這歌是在紅海上唱的（啟 15:2,3）。
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讓我們注意摩西在這歌中主要要達到的目標。
（1）他將榮耀歸給神，並因神誇勝；這是他首要的用意（出 15:1）：我要向耶和華歌唱。當知道，我們一切喜樂都當止息於神，一切讚美都當獻給祂——眾光之父、眾憐憫之父，因他大大戰勝。當知道，一切愛神的人都因祂的得勝而誇勝；祂的榮耀就是我們的喜樂。以色列因神歡喜：[1.] 當作他們自己的神，因此作他們的力量、詩歌和拯救（出 15:2）。以耶和華為神的，那民是有福的；他們再不需要別的使他們快樂。他們有事當做，有試探要對付，有苦難要忍受，而自己又是軟弱的；但神賜力量給他們：祂的恩典是他們的力量。他們常常因各樣緣故憂愁，但在神裏面有安慰，祂是他們的詩歌；罪、死、地獄威脅他們，但祂是、也必作他們的拯救。見賽 12:2。[2.] 當作他們列祖的神。他們留意這一點，因為他們既知道自己不配、又常惹神發怒，便有理由認為神如今為他們所行的，是為他們列祖的緣故（申 4:37）。當知，盟約的兒女當善用他們列祖與神的關係——神是他們的神——作為安慰、警戒和激勵。[3.] 當作大能無限的神（出 15:3）：耶和華是戰士，意思是，祂足以對付一切與造他們的主相爭的人，且必定勝過他們。[4.] 當作無可比擬、無與倫比之完全的神（出 15:11）。這話第一較籠統地表達：耶和華啊，眾神之中，誰能像你！這是純粹的讚美，也是謙卑敬拜的高超表達。——這是向一切別神發出的挑戰，要他們與祂相比：「讓他們站出來，盡其所能；他們當中沒有一個敢作這比較。」埃及以多神著稱，但希伯來人的神勝過了他們，使他們全都啞口無言（參民 33:4；申 32:23-39）。世上的君王和掌權者被稱為神，但他們軟弱又必死，沒有一個能與耶和華這全能而永恆的神相比。——這也是承認祂無限的完全，超越一切、無可比擬。當知，神當受敬拜、受尊崇，因祂是如此無限完全的一位——無人像祂，也無可與祂相比，因祂在凡事上都有、也必有至高的尊榮（詩 89:6）。第二，更具體地說：1. 他至聖至榮；他的聖潔就是他的榮耀。這是天使所敬拜的屬性（賽 6:3）。祂的聖潔彰顯在毀滅法老一事上——祂對罪的恨惡，以及對頑梗罪人的烈怒。也彰顯在拯救以色列一事上——祂對聖潔後裔的喜悅，以及對自己應許的信實。神有豐富的憐憫——這是祂的寶藏，至聖至榮——這是祂的尊榮。我們當常常因記念祂的聖潔而獻上感謝。2. *可頌可畏。*我們讚美的事，雖對神的僕人是喜樂的，對祂的仇敵卻是可畏可怕的（詩 66:1-3）。或者這話也指教我們讚美神的方式；我們當以謙卑聖潔的敬畏之心讚美祂，以敬畏事奉耶和華。即使我們屬靈的喜樂和誇勝，也當與敬虔的敬畏相平衡。3. 他施行奇事，奇在萬民眼中，因為超乎自然的能力和常規；尤其奇在我們眼中，因為這些奇事是為我們這樣不配的人而行，我們本不配得著，原無理由期望這些。這是能力的奇事，也是恩典的奇事；在這兩方面，神都當受謙卑的敬拜。
（2）他描述他們如今所誇勝的拯救，因為這歌的目的不僅是表達並激發他們對當下的感恩，更是要保存並延續對這奇事的記念直到後代。有兩件事當注意：
[1.] 仇敵的毀滅；水分開了（出 15:8），大水直立如壘。法老和他的全軍都埋葬在水中。馬和騎馬的不能逃脫（出 15:1），車輛和特選的軍長（出 15:4）也都不能；他們自己下到海中，就被淹沒了（出 15:19）。深水、大海掩蓋了他們，狂傲的水漫過了狂傲的罪人；他們如石頭、如鉛沉下（出 15:5,10），在自己罪孽和神烈怒的重壓之下。他們的罪使他們硬如石頭，如今便公義地如石頭般沉下。不但如此，地也吞滅了他們（出 15:12）；他們的屍首沉入被沖上去的沙中，沙就把他們吸進去。凡造物主所攻擊的，整個受造界都與之為敵。這一切都是耶和華的作為，單單是祂的作為。這是祂能力的作為：耶和華啊，你的右手——不是我們的右手——摔碎仇敵（出 15:6）。這是藉著你發鼻中的氣（出 15:8）、你的風（出 15:10）、和你伸出右手（出 15:12）。這是祂超越之能力的彰顯——你大發威嚴；這也是祂公義的執行：你發出烈怒（出 15:7）。埃及人的毀滅因他們的驕傲狂妄、以及他們對得勝奇異的自信而更為顯著：仇敵說：我要追趕（出 15:9）。此處有：第一，極大的自信。他們追趕時，毫不懷疑必能追上；追上時，也毫不懷疑必能取勝，並得著決定性的勝利，以至於分擄物。當知，人往往在最接近毀滅邊緣之時，最因盼望成功而高抬自己，這就使毀滅更為慘痛。見賽 37:24,25。第二，極大的殘忍——除了殺戮、屠殺、毀滅，別無其他，這才能滿足他的貪慾；要這麼多鮮血才能滿足的，乃是野蠻的貪慾。當知，教會所遭受的是殘忍的仇恨；她的仇敵是嗜血之人。此處特意記下這事，為要表明：1. 神抵擋驕傲的人，喜歡使那些自高自大的人謙卑；那人說「我要，我要，不管神肯不肯」，必被使知道：神在他所自誇的事上，超越於他之上。2. 那些渴想血的人，必得著足夠的血。喜愛毀滅的必被毀滅；因為我們知道誰曾說過：伸冤在我，我必報應。
[2.] 對以色列的保護和引導（出 15:13）：你憑慈愛領了你所贖的百姓，領他們出了埃及的奴役，領他們出了紅海的危險（出 15:19），*惟有以色列人在海中走乾地。*當知，惡人的毀滅正可襯托以色列的拯救，使其更為輝煌（賽 45:13-15）。
（3）他設法應用神這奇妙的顯現來造就他們。[1.] 為要激勵他們事奉神：想到這事，我要為他預備居所（出 15:2）。神既保全了他們，又為他們預備了避難之所，使他們在其中安然無虞，他們便定意不辭任何代價、任何辛勞，要為祂的榮耀建造會幕，在那裏他們要尊崇祂，並提到祂在法老身上所得的尊榮作為讚美。神如今既高舉了他們，使他們又大又高，他們便要高舉祂，述說祂無限的至高和威嚴。當知，我們當不斷努力，藉著讚美祂的名、事奉祂的旨意來高舉神；能如此事奉，對我們乃是抬舉。[2.] 為要鼓勵他們信靠神。這位詩篇作者對如此榮耀地開始的拯救必將美滿結局，充滿把握，以致他看這拯救彷彿已經完成了：你憑能力引他們到了你的聖所（出 15:13）。「你這樣把他們引上了那路，也必在合宜的時候把他們帶到那路的盡頭」，因為神的作為是完全的；或者「你引導他們以讚美來到你在天上的聖所」。當知，神所引導的人，祂必引導他們到祂的聖所——如今在信心中，不久在享受中。這大拯救從兩方面給人鼓勵：第一，這是神大能的彰顯，足以使仇敵喪膽，使他們完全灰心（出 15:14-16）。埃及人被傾覆的消息傳開，便勝過了他們其他仇敵傾覆的一大半；這消息使他們心志消沉，而這足以進一步瓦解他們的力量和勢力；非利士人、摩押人、以東人、迦南人——以色列要與這每一個民族爭戰——聽見了便必驚恐，完全喪膽，斷定與以色列爭戰是徒然的，因為有這樣大能的神為他們爭戰。這事確實如此成就：以東人懼怕他們（申 2:4），摩押人也是如此（民 22:3），迦南人也是（書 2:9,10；5:1）。這樣，神使他的威嚴在他們以先（出 23:27），並除滅了君王的氣勢。第二，這是神對他們恩惠的開端，使他們對祂恩典的完全有了憑據。這不過是為著更進一步的事：你要將他們領進去（出 15:17）。祂既不顧他們的不配、也不顧他們逃脫路上的種種難處而領他們出埃及，無疑必領他們進迦南；因為祂既如此開了頭，豈不也要成全嗎？當知，我們對神的大能和恩惠的經歷，當用來支持我們的盼望。「你已經如此行，因此你不僅能，我們更信你必如此行」——這是好的推論。*你要將他們栽於你為自己所造的住處。*當知，住在神所住之處是好的——在地上祂的教會中（詩 27:4），在天上祂的教會中（約 17:24）。祂說「這是我永遠安息之處」，我們就當說「讓這也作我們的」。末了，他們從這奇事所得鼓勵的大根基是：耶和華必作王，直到永永遠遠（出 15:18）。他們如今既看見法老的統治到了盡頭，但時間本身卻不能終止耶和華的統治——祂的統治如同祂自己，是永恆的，不會改變。當知，神一切忠心的子民有說不盡的安慰，不僅在於祂如今普世掌權、並以無可爭辯的主權治理，更在於祂必永遠掌權，祂的國度必沒有窮盡。
二、這歌的隆重歌唱（出 15:20,21）。米利暗（或作馬利亞，這是同一個名字）在婦女的聚會中領首；她們（按照女性柔和的本性，以及當時表達喜樂的常見方式，拿鼓跳舞）唱這歌。摩西領詩，把詩交給男人，米利暗則交給女人。以色列的女子歷來用來頌揚出名的勝利（撒上 18:6,7）；這次也是如此。當神領以色列出埃及時，經上記著（彌 6:4）：我在你前面差遣了摩西、亞倫、米利暗，雖然除了這事以外，我們沒有讀到米利暗還做過甚麼值得記念的事。但凡在讚美神的事上幫助百姓、在他們前頭行的，都當算為那民的大福。
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)
繁體中文
瑪拉的水（主前1491年）
²² 摩西領以色列人從紅海往前行，到了書珥的曠野，在曠野走了三天，找不着水。
²³ 到了瑪拉，不能喝那裏的水；因為水苦，所以那地名叫瑪拉。
²⁴ 百姓就向摩西發怨言，說：「我們喝甚麼呢？」
²⁵ 摩西呼求耶和華，耶和華指示他一棵樹。他把樹丟在水裏，水就變甜了。耶和華在那裏為他們定了律例、典章，在那裏試驗他們；
²⁶ 又說：「你若留意聽耶和華你神的話，又行我眼中看為正的事，留心聽我的誡命，守我一切的律例，我就不將所加與埃及人的疾病加在你身上，因為我耶和華是醫治你的。」
²⁷ 他們到了以琳，在那裏有十二股水泉，七十棵棕樹；他們就在那裏的水邊安營。
看來，摩西費了些力氣才勸動以色列離開那個他們唱了上文之歌的誇勝之岸。他們或為所見之景、或為所唱之歌、或為剝奪死人衣物所佔據，不肯前行；摩西好不容易才把他們從紅海帶進曠野。我們前往迦南途中的樂趣不可耽延我們的行程，反當加速它，雖然前面有曠野。如今我們被告知：
一、在書珥的曠野他們沒有水，出15:22。這對這些年輕的旅客是嚴峻的試煉，也是他們喜樂的減損；神這樣要訓練他們面對難處。大衛在乾旱無水之地，向神伸出，詩63:1。
二、在瑪拉他們有水，但水是苦的，所以他們雖然已經三天無水，卻不能喝——因為這水味道極差，或對健康有害，或太鹹而更增渴而不解渴，出15:23。請注意，神能使我們最期望得着滿足的事物對我們成為苦味，祂在這世上的曠野中常如此行，為要使我們在受造之物中的缺乏和失望驅使我們歸向造物主——唯獨在祂的恩寵中才有真正的安慰。如今在這困境中：1. 百姓煩躁，與摩西爭鬧，好像他虧待了他們。我們喝甚麼呢？這就是他們全部的喊叫，出15:24。請注意，那些只憑感覺、不憑信心而活的人，最大的喜樂和盼望很快便化為最大的憂愁和恐懼。2. 摩西禱告：他呼求耶和華，出15:25。他們向他發的怨言，他帶到神面前；雖然身分崇高，摩西仍承認自己不斷倚靠神。請注意，這是官長和傳道人在照管之人使他們不安時，最大的解脫：他們可以藉禱告到神面前；祂是教會引導者的引導，作為大牧者，眾小牧者當在一切事上向祂求助。3. 神恩慈地為他們預備。祂指示摩西一棵樹，他把樹丟在水中，水立時變甜。有人認為這木為此目的有特別的功效，因為經上說：神指示他一棵樹。神不僅在創造對人有用之物上當受讚美，也在發現它們的用處上當受讚美。或許這不過是個記號，根本不是醫治的手段——正如銅蛇，或以利沙把一滿杯鹽倒在耶利哥的水中。有人以這樹為基督十字架的預表——那使一切忠信之人苦難的苦水變甜，使他們能在患難中喜樂。猶太人的傳說是這樹的木本身是苦的，卻使瑪拉的水變甜；基督受苦受死的苦味改變了我們苦難的性質。4. 在這事上，神與他們講定條件，明明白白地告訴他們：如今他們既已脫離埃及人、進入曠野，他們就在良好的考察之下，他們的處境將照他們的表現而定好壞：在那裏祂為他們定了律例、典章，與他們解決了事情。在那裏祂試驗他們，就是說，在那裏祂考驗他們，接納他們為蒙恩的見習者。簡言之，祂告訴他們，出15:26：（1）祂對他們的期望——一言以蔽之，就是順服。他們當殷勤聽祂的聲音，留心聽祂的誡命，好知道自己的本分，不因無知而違犯；又當凡事謹慎行神眼中看為正的事，並守祂一切的律例。他們不可因為已經脫離埃及的奴役，就以為沒有主人在他們之上、自己可以作自己的主；不，因此他們當看自己是神的僕人，因為祂解開了他們的綁索，詩116:16，路1:74,75。（2）他們那時可期望從祂所得的：我就不將所加與埃及人的疾病加在你身上，就是說：「我不把任何埃及的災禍降在你們身上。」這暗示：他們若悖悖逆逆、不聽從，他們在仇敵身上所看見的那些災禍，也必臨到他們；聖經如此警告，申28:60。神降在埃及的審判，對以色列是恩典——為他們的拯救開路；同時對以色列也是警告——為要使他們生畏而順服。以色列人不可因為神在他們所行的大事上如此高抬他們、向全世界宣稱他們是祂所喜悅的，就以為祂會放任他們的罪惡、任憑他們為所欲為。不，神並不偏待人；悖逆的以色列人並不比悖逆的埃及人更好；他們在到達迦南之前就發現了這一點，而且代價慘重。「但你若肯順服，你就必安全快樂」；威脅只是暗示，應許卻是明說：*我耶和華是醫治你的，*無論你往何處去，我都看顧你的安舒。請注意，神是至大的醫生。我們得蒙保全健康，是祂保守我們；我們得蒙恢復健康，是祂醫治我們；祂是我們的生命，是我們壽數的長度。
三、在以琳他們有好水，且充足，出15:27。神也許一時安排祂的百姓在瑪拉的水邊安營，但那不會永遠是他們的分。請看我們在這世上的處境何等易變——時好時壞。因此讓我們學會或卑賤或豐富，豐富時如同不喜樂，缺乏時如同不哀哭。這裏有十二股水泉供他們所需，每支派一股，使他們不必為水爭競，如同他們的祖宗有時所作的；又有七十棵棕樹供他們消遣，他們的偉人可在樹蔭下歇息。請注意，神能在這世上的曠野中為祂的百姓找到安息之所，在流淚谷中找到水泉，免得他們因不斷疲乏而在心智上昏厥；然而，無論我們在寄居之地有何樂趣，我們都當記得我們不過暫時在其旁安營，我們在這裏沒有長存的城。
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.
本章記述：一、以色列回顧埃及，以讚美的歌頌讚他們蒙了拯救。此處有：1. 這首歌本身，出 15:1-19。2. 隆重的歌唱，出 15:20,21。二、以色列在曠野向前行進（出 15:22），在那裏：1. 他們在瑪拉的水邊發怨言（出 15:23,24），以及所蒙允的解救，出 15:25,26。2. 他們在以琳水邊的滿足，出 15:27。