서론
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简体中文
英文原文
Two passages of story are recorded in this chapter, I. The watering of the host of Israel. 1. In the wilderness they wanted water, Ex 17:1. 2. In their want they chided Moses, Ex 17:2,3. 3. Moses cried to God, Ex 17:4. 4. God ordered him to smite the rock, and fetch water out of that; Moses did so, Ex 17:5,6. 5. The place named from it, Ex 17:7. II. The defeating of the host of Amalek. 1. The victory obtained by the prayer of Moses, Ex 17:8-12. 2. By the sword of Joshua, Ex 17:13. 3. A record kept of it, Ex 17:14,16. And these things which happened to them are written for our instruction in our spiritual journey and warfare.
1-7
The Israelites Murmur for Water (1491 BC)
简体中文
以色列人为水发怨言（公元前1491年）
¹ 以色列全会众都遵耶和华的吩咐，按着站口从汛的旷野往前行，在利非订安营；百姓没有水喝， ² 就与摩西争闹，说："给我们水喝吧！"摩西对他们说："你们为什么与我争闹？为什么试探耶和华呢？" ³ 百姓在那里甚渴，要喝水，就向摩西发怨言，说："你为什么将我们从埃及领出来，使我们和我们的儿女并牲畜都渴死呢？" ⁴ 摩西就呼求耶和华说："我向这百姓怎样行呢？他们几乎要拿石头打死我。" ⁵ 耶和华对摩西说："你手里拿着你曾击打河水的杖，带着以色列的几个长老，走在百姓前头。 ⁶ 我必在何烈的磐石那里站在你面前，你要击打磐石，从磐石里必有水流出来，使百姓可以喝。"摩西就在以色列的长老眼前这样行了。 ⁷ 他给那地方起名叫玛撒，又叫米利巴，因以色列人争闹，又因他们试探耶和华说："耶和华是在我们中间不是？"
此处可见：
I\. 以色列人因缺水而陷入的窘境；从前一次他们也曾陷入类似的患难，如今是第二次（出17:1）。他们遵耶和华的吩咐行路，由云柱火柱引导，却到了一个没有水喝的地方。按：我们可能正走在尽本分的路上，却仍会遇到患难——这是护理之工为我们所设的，为要试验我们的信心，并使神在我们得解脱时得荣耀。
II\. 他们在窘境中的不满与不信。经上记着（出17:3），他们在那里要喝水而渴。他们若无水可喝，自然必渴；然而这不仅是说他们缺水并感到不便，而是说他们的情欲使他们的渴慕更加锐利，他们在渴求上激烈而不能忍耐；渴使他们狂躁失态。天然的欲望，尤其是最贪求的欲望，需要常受宗教与理性的约束与管辖。请看这无节制的欲望所说的话：1. 他们挑战摩西来供给他们（出17:2）：给我们水喝——把它当作理所当然的债，且极力怀疑他无力偿还。他们既得了粮食供应，便坚持说水也必当供应；实在的，对于那些借着信心与祷告而过倚靠神之生活的人，一个恩惠便是另一个的凭据，可以谦卑地恳求；但那忘恩不信的人却当想到：滥用从前的恩惠便是丧失进一步恩惠的缘由——这样的人不要想从主那里得什么（雅1:7）——然而他们却随时要求一切。2. 他们又因他领他们出埃及而与他争吵，仿佛他不是要释放他们，而是要谋害他们——这再卑鄙、再恶意不过了（出17:3）。许多不仅心存善意、且对他们的世代行了善事的人，他们最好的服事却被这样误解，他们的忍耐也由此受试炼——来自那些不顾念人的、忘恩负义的人。他们对摩西的恶念已升到如此地步，以致几乎要拿石头打死他（出17:4）。他将许多善事显给他们看；他们是为了哪一件要拿石头打他呢？（约10:32）。无节制的情欲，因不受约束的欲望受挫而被激，有时使人犯下最荒谬的事，如同疯子一般，向他们最好的朋友投掷火把、箭矢与死亡。3. 他们开始怀疑神是否与他们同在：他们试探耶和华，说："耶和华是在我们中间不是？"（出17:7）——耶和华是否仍以祂在埃及所启示他们之名与我们同在呢？他们怀疑祂本体的同在——究竟有没有神；怀疑祂普通的护理——这位神是否治理世界；并怀疑祂特别的应许——祂是否要照祂所说的话待他们。这被称为他们的试探神，意思不仅是泛指对神的不信赖，而是在他们已得了如此多祂大能与良善的证据之后仍不信赖祂，为要证实祂的应许。他们实际上假定摩西是骗子、亚伦是欺哄人的、云柱火柱不过是欺骗感官的虚幻和假象、那一系列救拔他们、服事他们、供养他们的奇事不过是一连串的欺诈、迦南的应许不过是戏弄他们——若耶和华不在他们中间，这一切便都是如此。按：我们怀疑神的同在、护理或应许，对神是极大的冒犯，特别是神的以色列民如此行——他们如此特别地有责任信靠祂。
III\. 摩西在这样被攻击、被侮辱时所采取的途径。1. 他责备发怨言的人（出17:2）：你们为什么与我争闹？ 请看他回答他们何等温和；幸而他是极其谦和的人，否则他们喧嚷的举动必使他失去自制：以怒气回答怒气是愚昧的，那只会使坏的更坏；然而柔和的回答能消怒气。他向他们指出他们的怨言所非难的是谁——他们投向他的辱骂其实落在神自己身上：你们试探耶和华——即"你们因不信祂的大能，便试炼祂的忍耐，因而惹祂发怒"。2. 他向神投诉（出17:4）：摩西就呼求耶和华。这仆人来到，将这些事都告诉了他的主（路14:21）。当人不公正地责难我们、与我们争吵之时，到神那里去，借着祷告将案件摆在祂面前、交托给祂，是我们极大的安慰：人若不听我们，神必听；他们对我们恶待若搅扰我们的心灵，神的安慰必使之平静。摩西求神指教他当怎样行，因为他完全不知所措；他既不能凭自己供给他们的缺乏，也不能平息他们的骚乱；唯有神能。他以自己的危险为理由：他们几乎要拿石头打死我——主啊，你若顾念你可怜仆人的性命，求你如今干预。
IV\. 神为解救他们而 graciously 显现（出17:5,6）。祂吩咐摩西走在百姓前头，冒着危险坚守岗位，虽然他们说要拿石头打死他。他当带着他的杖——不是（如神本可公义地命定的）召来某种灾殃惩治他们的不信与怨言，而是为他们取水。啊，神对惹动祂怒气的罪人何等奇妙的忍耐与宽容！祂将各样的恩惠加在那使祂因他们的罪而服事的人身上，供养那与祂为敌的人，向那抬起脚跟踢祂的人伸出祂丰盛的手。这样祂教导我们：我们的仇敌若饿了，就给他吃；若渴了——如以色列如今所渴的——就给他喝（罗12:20；太5:44,45）。祂既对那试探祂的人都如此慷慨，岂会对那信靠祂的人失信吗？神若只是像祂在不远处为夏甲所作的那样（创21:19），在旷野为摩西指明一口水泉，那已是极大的恩惠；但为要彰显祂的大能如同祂的怜悯，并使之成为怜悯的奇事，祂从磐石中为他们赐水。祂指点摩西当往何处去，并命他带几位以色列长老同去，作所作之事的见证人，使他们自己得以满足，并能向别人证实神与他们同在。祂应许在那里于荣耀云中与他相会（为鼓励他），并吩咐他击打磐石；摩西顺服了，立刻有水从磐石中丰丰富富地流出来，如同溪水河流在全营中奔流（诗78:15,16），并在那旷野中随他们所到之处跟随着他们：这被称为水泉（诗114:8）。神在他们缺乏时给他们水喝，表明了祂对百姓的看顾；祂从磐石中取出水来，显明了祂的大能；祂命定水要因摩西击打磐石而流出来，也将尊荣加在摩西身上。这从磐石流出来的清水，被称为蜜与油（申32:13），因为百姓的渴使之加倍甘美；当他们处于极度缺乏之时来到，对他们便如同蜜与油。极有可能百姓为引导水流而掘了渠道，为收纳它而挖了水池，正如许久以后，他们经过流泪谷，便使它成为泉源（诗84:6；民21:18）。让这指引我们过一种倚靠的生活：1. 倚靠神的护理，即使是在最大的窘境与艰难之中。神能在我们最不期望之处为我们开泉源——旷野的水（赛43:20）——因为祂在旷野开道路。在这旷野中守神道路的人，可以信靠祂为他们预备供应。我们跟随云柱火柱之时，必有恩惠慈爱随着我们，正如那从磐石流出来的水。2. 倚靠基督的恩典：那磐石就是基督（林前10:4）。圣灵的诸般恩典与安慰被比作活水的江河（约7:38,39；约4:14）。这些是从基督流出来的——祂就是那被摩西律法所击打的磐石，因为祂生在律法以下。除了从这磐石、从这被开的泉源中流出来的水，没有什么能供给一个灵魂的需要，满足它的渴望。感官之乐不过是池中的死水；属灵的喜乐乃是磐石中的水——如此纯净、如此清澈、如此清凉——河流般的喜乐。
V\. 因此次事件，那地方得了一个新名，所保存的记念，不是他们得供应的怜悯（那随着他们的水已足以作此记念），而是他们发怨言的罪——玛撒（试探），因为他们试探神；米利巴（争闹），因为他们与摩西争吵（出17:7）。罪就这样被记念下来——既为罪人本身的羞辱（罪在人的名上留下污点），也为警诫他们的后裔，当心他们罪恶的样子而重蹈覆辙。
英文原文
The Israelites Murmur for Water (1491 BC)
¹ And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the LORD, and pitched in Rephidim: and there was no water for the people to drink.
² Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the LORD?
³ And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
⁴ And Moses cried unto the LORD, saying, What shall I do unto this people? they be almost ready to stone me.
⁵ And the LORD said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go.
⁶ Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
⁷ And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the LORD, saying, Is the LORD among us, or not?
Here is, I. The strait that the children of Israel were in for want of water; once before the were in the like distress, and now, a second time, Ex 17:1. They journeyed according to the commandment of the Lord, led by the pillar of cloud and fire, and yet they came to a place where there was no water for them to drink. Note, We may be in the way of our duty, and yet may meet with troubles, which Providence brings us into for the trial of our faith, and that God may be glorified in our relief.
II. Their discontent and distrust in this strait. It is said (Ex 17:3), They thirsted there for water. If they had no water to drink, they must needs thirst; but this intimates, not only that they wanted water and felt the inconvenience of that want, but that their passion sharpened their appetites and they were violent and impatient in their desire; their thirst made them outrageous. Natural desires, and those that are most craving, have need to be kept under the check and control of religion and reason. See what was the language of this inordinate desire. 1. They challenged Moses to supply them (Ex 17:2): Give us water, that we may drink, demanding it as a debt, and strongly suspecting that he was not able to discharge it. Because they were supplied with bread, they insist upon it that they must be supplied with water too; and indeed to those that by faith and prayer live a life of dependence upon God one favour is an earnest of another, and may be humbly pleaded; but the unthankful and unbelieving have reason to think that the abuse of former favours is the forfeiture of further favours: Let not them think that they shall receive any thing (Jam 1:7), yet they are ready to demand every thing. 2. They quarrelled with him for bringing them out of Egypt, as if, instead of delivering them, he designed to murder them, than which nothing could be more base and invidious, Ex 17:3. Many that have not only designed well, but done well, for their generation, have had their best services thus misconstrued, and their patience thereby tried, by unthinking unthankful people. To such a degree their malice against Moses rose that they were almost ready to stone him, Ex 17:4. Many good works he had shown them; and for which of these would they stone him? Joh 10:32. Ungoverned passions, provoked by the crossing of unbridled appetites, sometimes make men guilty of the greatest absurdities, and act like madmen, that cast firebrands, arrows, and death, among their best friends. 3. They began to question whether God were with them or not: They tempted the Lord, saying, "Is the Lord among us or not? Ex 17:7. Is Jehovah among us by that name by which he made himself known to us in Egypt?" They question his essential presence—whether there was a God or not; his common providence—whether that God governed the world; and his special promise—whether he would be as good as his word to them. This is called their tempting God, which signifies, not only a distrust of God in general, but a distrust of him after they had received such proofs of his power and goodness, for the confirmation of his promise. They do, in effect, suppose that Moses was an impostor, Aaron a deceiver, the pillar of cloud and fire a mere sham and illusion, which imposed upon their senses, that long series of miracles which had rescued them, served them, and fed them, a chain of cheats, and the promise of Canaan a banter upon them; it was all so, if the Lord was not among them. Note, It is a great provocation to God for us to question his presence, providence, or promise, especially for his Israel to do it, who are so peculiarly bound to trust him.
III. The course that Moses took, when he was thus set upon, and insulted. 1. He reproved the murmurers (Ex 17:2): Why chide you with me? Observe how mildly he answered them; it was well that he was a man of extraordinary meekness, else their tumultuous conduct would have made him lose the possession of himself: it is folly to answer passion with passion, for that makes bad worse; but soft answers turn away wrath. He showed them whom their murmurings reflected upon, and that the reproaches they cast on him fell on God himself: You tempt the Lord; that is, "By distrusting his power, you try his patience, and so provoke his wrath." 2. He made his complaint to God (Ex 17:4): Moses cried unto the Lord. This servant came, and showed his Lord all these things, Lu 14:21. When men unjustly censure us and quarrel with us, it will be a great relief to us to go to God, and by prayer lay the case before him and leave it with him: if men will not hear us, God will; if their bad conduct towards us ruffle our spirits, God's consolations will compose them. Moses begs of God to direct him what he should do, for he was utterly at a loss; he could not of himself either supply their want or pacify their tumult; God only could do it. He pleads his own peril: "They are almost ready to stone me; Lord, if thou hast any regard to the life of thy poor servant, interpose now."
IV. God's gracious appearance for their relief, Ex 17:5,6. He orders Moses to go on before the people, and venture himself in his post, though they spoke of stoning him. He must take his rod with him, not (as God might justly have ordered) to summon some plague or other to chastise them for their distrust and murmuring, but to fetch water for their supply. O the wonderful patience and forbearance of God towards provoking sinners! He loads those with benefits that make him to serve with their sins, maintains those that are at war with him, and reaches out the hand of his bounty to those that lift up the heel against him. Thus he teaches us, if our enemy hunger, to feed him, and if he thirst, as Israel did now, to give him drink, Ro 12:20, Mt 5:44,45. Will he fail those that trust him, when he was so liberal even to those that tempted him? If God had only shown Moses a fountain of water in the wilderness, as he did Hagar not far hence (Ge 21:19), that would have been a great favour; but that he might show his power as well as his pity, and make it a miracle of mercy, he gave them water out of a rock. He directed Moses whither to go, and appointed him to take some of the elders of Israel with him, to be witnesses of what was done, that they might themselves be satisfied, and might satisfy others, of the certainty of God's presence with them. He promised to meet him there in the cloud of glory (to encourage him), and ordered him to smite the rock; Moses obeyed, and immediately water came out of the rock in great abundance, which ran throughout the camp in streams and rivers (Ps 78:15,16), and followed them wherever they went in that wilderness: it is called a fountain of waters, Ps 114:8. God showed the care he took of his people in giving them water when they wanted it; he showed his power in fetching the water out of a rock; and he put an honour upon Moses in appointing the water to flow out upon his smiting the rock. This fair water, that came out of the rock, is called honey and oil (De 32:13), because the people's thirst made it doubly pleasant; coming when they were in extreme want, it was like honey and oil to them. It is probable that the people digged canals for the conveyance of it, and pools for the reception of it, in like manner as, long afterwards, passing through the valley of Baca, they made it a well, Ps 84:6, Nu 21:18. Let this direct us to live in a dependence, 1. Upon God's providence, even in the greatest straits and difficulties. God can open fountains for our supply where we least expect them, waters in the wilderness (Isa 43:20), because he makes a way in the wilderness, Ex 17:19. Those who, in this wilderness, keep to God's way, may trust him to provide for them. While we follow the pillar of cloud and fire, surely goodness and mercy shall follow us, like the water out of the rock. 2. Upon Christ's grace: That rock was Christ, 1Co 10:4. The graces and comforts of the Spirit are compared to rivers of living water, Joh 7:38,39, Joh 4:14. These flow from Christ, who is the rock smitten by the law of Moses, for he was made under the law. Nothing will supply the needs, and satisfy the desires, of a soul, but water out of this rock, this fountain opened. The pleasures of sense are puddle-water; spiritual delights are rock-water, so pure, so clear, so refreshing—rivers of pleasure.
V. A new name was, upon this occasion, given to the place, preserving the remembrance, not of the mercy of their supply (the water that followed them was sufficient to do that), but of the sin of their murmuring—Massah, temptation, because they tempted God; Meribah, strife, because they chid with Moses, Ex 17:7. There was thus a remembrance kept of sin, both for the disgrace of the sinners themselves (sin leaves a blot upon the name) and for warning to their seed to take heed of sinning after the similitude of their transgression.
8-16
The Conflict with Amalek; The Defeat of Amalek (1491 BC)
简体中文
与亚玛力人的争战；亚玛力人的溃败（主前1491年）
⁸ 那时，亚玛力人来，在利非订和以色列人争战。 ⁹ 摩西对约书亚说："你为我们选出人来，出去和亚玛力人争战。明天我要手里拿着神的杖，站在山顶上。" ¹⁰ 于是约书亚照着摩西对他所说的话行，和亚玛力人争战。摩西、亚伦与户珥都上了山顶。 ¹¹ 摩西何时举手，以色列人就得胜；何时垂手，亚玛力人就得胜。 ¹² 但摩西的手发沉；他们就搬石头来，放在他以下，他就坐在上面。亚伦与户珥扶着他的手，一个在这边，一个在那边，他的手就稳住，直到日落的时候。 ¹³ 约书亚用刀杀了亚玛力王和他的百姓。 ¹⁴ 耶和华对摩西说："我要将亚玛力的名号从天下全然涂抹了；你要将这话写在书上作记念，又念给约书亚听。" ¹⁵ 摩西筑了一座坛，起名叫耶和华尼西， ¹⁶ 又说："耶和华已经起了誓，必世世代代和亚玛力人争战。"
这里所记的，是与亚玛力人争战的史实；我们或可推想，这是《耶和华的战记》（民21:14）中首先被记录下来的一场战事。亚玛力人是以色列人最早与之交战的列国（民24:20）。请留意以下各点：
I. 亚玛力人的进犯：他们出来，与以色列人争战（出17:8）。亚玛力人是扫罗的后裔（参创36:12），因长子的名分与祝福之故而憎恶雅各；此举正是那世代相传的世仇之发作——一种沿血脉流淌的恶意，或许此刻因那应许正逐步成就而愈发激怒。可从两方面观察：1. 作为以色列的惩治。他们方才与摩西争闹（出17:2），如今神便差遣亚玛力人来与他们争闹；外有战祸，正是内有纷争与不满的公正刑罚。2. 作为亚玛力人的罪；圣经正是如此判定（申25:17-18）。他们并非如磊落的敌人那样正面交锋，而是在以色列毫无冒犯、也未下战书的情况下，卑劣地袭击他们的后队，击杀那些疲乏困倦、既无力抵抗也无从逃脱的人。他们此举无异于公然向那不久前毁灭埃及人的大能挑战；然而攻击一个蒙神迹护佑、蒙神迹供应的营盘，终归徒然：他们实在不知道自己所做的是什么。
II. 以色列人抵挡亚玛力人的迎战，乃是出于御敌自卫的必要。请留意：
1. 派给约书亚的职务：此处是圣经首次提及此人，他被任命为此次出征的统帅，好使他受栽培，预备承当摩西死后所要担负的使命，成为从幼年就作战士之人。他奉命从以色列千万人中挑选一支精锐，去击退亚玛力人（出17:9）。当埃及人追袭之时，以色列人只须站住，看神所要行的拯救（出14:13）；但如今他们却须振奋自行出力。当知，神是当在运用手段中信靠的神。
2. 摩西自取的岗位：我要站在山顶上，手里拿着神的杖（出17:9）。请看神如何装备他的百姓，呼召他们各尽其职，为教会效力：约书亚出战，摩西祷告，二人共同服事以色列。摩西上了山顶，大概择一处以色列人能看见的位置站定；在那里他手里举起神的杖——那曾招致埃及各样灾殃、以色列人曾在其下出离为奴之家的奇事之杖。摩西将这杖向以色列人举起，为要激励他们；这杖如同旌旗一般被举起，鼓舞那些士兵，他们可以仰望说："看哪，那杖，那曾为我们成就奇事的手，就在那里。"当知，追想神为我们所行的大事，重温他施恩的记念，大大坚固信心。摩西也将这杖向神举起，以此为呼吁：争战岂不是属于耶和华的吗？他岂不能帮助，岂不已许诺帮助吗？请看这杖——它如此被举起，所发出的声音正是（赛51:9-10）：耶和华的膀臂啊，穿上能力；你不是那曾击碎拉哈伯的吗？ 摩西不仅是擎旗手，更是中保，向神恳求得胜与凯旋。当知，大军出征迎敌之时，当向万军之耶和华恳切祈求他的同在。在此正是那祈祷的军团成为那雷霆的军团。在那里，在撒冷，在祈祷献上的锡安，胜利便在那里赢得，在那里箭袋的声音被折断（诗76:2-3）。请留意：(1.) 摩西如何疲乏（出17:12）：他的手发沉。 最强壮的膀臂长久伸举终必衰疲；唯独自神的手仍然伸出（赛10:12小字）。我们并未读到约书亚在争战中手发沉，倒是摩西在祷告时手发沉。一项事奉越是属灵，我们在其中就越容易失败衰颓。祷告之工若以应有的心思专注与情感的恳切来行，便知是艰辛之工，虽灵愿意，肉体却软弱（太26:41）。我们在天上那位大祭司，却不疲乏，也不困倦，虽时刻从事这工，总不怠倦。(2.) 摩西的杖对战局有何影响（出17:11）：摩西何时举手祷告（迦勒底文意译如此）以色列人就得胜，但何时垂手停止祷告，亚玛力人就得胜。 为要使以色列人明白，摩西的手（他们方才还与他争闹）对其安危的贡献，远胜过他们自己的手；他的杖胜过他们的刀剑——胜负随着摩西的举手或垂手而消长。看来天平曾摇摆了一阵，才倾向以色列一边。即便是最好的事业，也当预料失望会作为其成功的搀杂物；尽管争战属于耶和华，亚玛力人仍可能一时占上风。其原因乃摩西垂下了手。当知，教会的事业通常或多或少得胜，端视教会之友在信心上、在祷告的热切上更为坚强或软弱而定。(3.) 为扶持摩西所尽的力。当他再不能站时便坐下，不是坐在威荣的宝座上，而是坐在一块石头上（出17:12）；当他不能举手时，便请人帮他举手。神人摩西欣然接受弟兄亚伦，以及户珥（有人认为是他的内兄、米利暗的丈夫）的扶持。我们不应羞于求助他人或助人，因为我们彼此互为肢体。摩西的手如此被扶住，就稳住直到日落；虽然他勉强坚持，但他甘心的心意已蒙悦纳。无疑，百姓看见前方的约书亚在战场、上方的摩西在山顶，对他们是大大的鼓舞：基督之于我们正是这两样——他既是我们争战的约书亚，是我们救恩的元帅；又是我们的摩西，在属灵的高处长远活着为我们祈求，使我们的信心不至于失丧。
III. 亚玛力人的溃败。胜利曾一度在两营之间徘徊，有时以色列人占上风，有时亚玛力人占上风；但最终以色列人赢得了胜利（出17:13）。约书亚虽然处于极大的劣势——士兵未经训练、装备简陋、久惯奴役、又好发怨言——但神借他们成就了伟大的拯救，使亚玛力人为其狂妄付上沉重代价。当知，攻击神以色列的兵器不能长久亨通，终必被折断。神与以色列的事业终必得胜。虽是神赐下胜利，但经上说，约书亚杀败了亚玛力，因为约书亚乃是基督的预表，与基督同名；我们在他里面才能得胜有余。唯独是他的膀臂剥夺了执政的、掌权的，并击溃他们一切的势力。
IV. 为此次胜利所设立的记念。1. 摩西留心使神得着当得的荣耀（出17:15）；他没有为约书亚立凯旋门（虽然以此尊荣他本是值得称许的策略），而是为尊荣神筑了一座坛；我们可以推测，这坛并非没有祭物献上，但最被郑重记下的，乃是坛上的铭文：耶和华尼西——耶和华是我旌旗——这大概是指此次行动中神的杖如旌旗被举起而言。耶和华的同在与大能，正是他们所投靠的旌旗，是鼓舞他们、维系他们团结的所在，因此也是他们在得胜之日所竖立的记念。我们要因神的名竖立旌旗（诗20:5）。成就一切工的那位，理当得着一切赞美。2. 神又留心使后裔得享其安慰与益处：将这事写在记念册上，不是写在散页上，而是写在书上，写下来，然后念给约书亚听——将这记念交付于他，由他传于后世。摩西此时当开始记日记或大事录；这是圣经中我们首次读到写作之处，或许这命令是在律法刻于石版之后才赐下的：将这事写下，永作记念——使这事永被记念；写下来的，才能存留。 (1.) 写下已行的事，写下亚玛力向以色列所行的；以苦胆记下他们的深仇，以鲜血记下他们残酷的图谋，使这些永不被遗忘；也写下神为以色列拯救他们脱离亚玛力之手所行的。使将来的世代知道，神为他的百姓争战，摸他们的，就是摸他眼中的瞳人（亚2:8）。(2.) 写下将要行的事。[1.] 日久之后，亚玛力终必全然败亡、连根拔起（出17:14），使他只在史册中被记念。亚玛力本想剪除以色列的名，使它不再被记念（诗83:4、7）；因此神不仅在此事上使他失望，更要剪除他的名。将这事写下，为要鼓励以色列，每当亚玛力人烦扰他们时，便知道以色列终必在亚玛力的覆亡中得胜。这判决已由扫罗部分执行（撒上15:1-35），由大卫彻底完成（撒上30:1-31；撒下1:1，8:12）；大卫之后，我们再未读到亚玛力之名。[2.] 与此同时，神要与他长久争辩（出17:16）：因他的手已攻击耶和华的宝座——即攻击耶和华所治理的以色列营，那是他圣所的所在，故被称为从起初就荣耀的高位（耶17:12）；因此耶和华要世世代代和亚玛力人争战。 这话写下，是为教导以色列永不可与亚玛力人立约，而要视他们为不可和解的仇敌，注定灭亡。亚玛力的毁灭，正预表基督与基督之国一切仇敌的毁灭。凡与羔羊争战的，羔羊必胜过他们（启17:14）。
英文原文
The Conflict with Amalek; The Defeat of Amalek (1491 BC)
⁸ Then came Amalek, and fought with Israel in Rephidim.
⁹ And Moses said unto Joshua, Choose us out men, and go out, fight with Amalek: to morrow I will stand on the top of the hill with the rod of God in mine hand.
¹⁰ So Joshua did as Moses had said to him, and fought with Amalek: and Moses, Aaron, and Hur went up to the top of the hill.
¹¹ And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed.
¹² But Moses' hands were heavy; and they took a stone, and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side, and the other on the other side; and his hands were steady until the going down of the sun.
¹³ And Joshua discomfited Amalek and his people with the edge of the sword.
¹⁴ And the LORD said unto Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua: for I will utterly put out the remembrance of Amalek from under heaven.
¹⁵ And Moses built an altar, and called the name of it Jehovahnissi:
¹⁶ For he said, Because the LORD hath sworn that the LORD will have war with Amalek from generation to generation.
We have here the story of the war with Amalek, which, we may suppose, was the first that was recorded in the book of the wars of the Lord, Nu 21:14. Amalek was the first of the nations that Israel fought with, Nu 24:20. Observe,
I. Amalek's attempt: They came out, and fought with Israel, Ex 17:8. The Amalekites were the posterity of Esau, who hated Jacob because of the birthright and blessing, and this was an effort of the hereditary enmity, a malice that ran in the blood, and perhaps was now exasperated by the working of the promise towards an accomplishment. Consider this, 1. As Israel's affliction. They had been quarrelling with Moses (Ex 17:2), and now God sends Amalekites to quarrel with them; wars abroad are the just punishment of strifes and discontents at home. 2. As Amalek's sin; so it is reckoned, De 25:17,18. They did not boldly front them as a generous enemy, but without any provocation given by Israel, or challenge given to them, basely fell upon their rear, and smote those that were faint and feeble and could neither make resistance nor escape. Herein they bade defiance to that power which had so lately ruined the Egyptians; but in vain did they attack a camp guarded and victualled by miracles: verily they knew not what they did.
II. Israel's engagement with Amalek, in their own necessary defence against the aggressors. Observe,
1. The post assigned to Joshua, of whom this is the first mention: he is nominated commander-in-chief in this expedition, that he might be trained up to the services he was designed for after the death of Moses, and be a man of war from his youth. He is ordered to draw out a detachment of choice men from the thousands of Israel and to drive back the Amalekites, Ex 17:9. When the Egyptians pursued them Israel must stand still and see what God would do; but now it was required that they should bestir themselves. Note, God is to be trusted in the use of means.
2. The post assumed by Moses: I will stand on the top of the hill with the rod of God in my hand, Ex 17:9. See how God qualifies his people for, and calls them to, various services for the good of his church: Joshua fights, Moses prays, and both minister to Israel. Moses went up to the top of the hill, and placed himself, probably, so as to be seen by Israel; there he held up the rod of God in his hand, that wonder-working rod which had summoned the plagues of Egypt, and under which Israel had passed out of the house of bondage. This rod Moses held up to Israel, to animate them; the rod was held up as the banner to encourage the soldiers, who might look up, and say, "Yonder is the rod, and yonder the hand that used it, when such glorious things were wrought for us." Note, It tends much to the encouragement of faith to reflect upon the great things God has done for us, and review the monuments of his favours. Moses also held up this rod to God, by way of appeal to him: "Is not the battle the Lord's? Is not he able to help, and engaged to help? Witness this rod, the voice of which, thus held up, is (Isa 51:9,10), Put on strength, O arm of the Lord; art not thou it that hath cut Rahab?" Moses was not only a standard-bearer, but an intercessor, pleading with God for success and victory. Note, When the host goes forth against the enemy earnest prayers should be made to the God of hosts for his presence with them. It is here the praying legion that proves the thundering legion. There, in Salem, in Sion where prayers were made, there the victory was won, there broke the arrows of the bow, Ps 76:2,3. Observe, (1.) How Moses was tired (Ex 17:12): His hands were heavy. The strongest arm will fail with being long extended; it is God only whose hand is stretched out still. We do not find that Joshua's hands were heavy in fighting, but Moses's hands were heavy in praying. The more spiritual any service is the more apt we are to fail and flag in it. Praying work, if done with due intenseness of mind and vigour of affection, will be found hard work, and, though the spirit be willing, the flesh will be weak. Our great Intercessor in heaven faints not, nor is he weary, though he attends continually to this very thing. (2.) What influence the rod of Moses had upon the battle (Ex 17:11): When Moses held up his hand in prayer (so the Chaldee explains it) Israel prevailed, but, when he let down his hand from prayer, Amalek prevailed. To convince Israel that the hand of Moses (with whom they had just now been chiding) contributed more to their safety than their own hands, his rod than their sword, the success rises and falls as Moses lifts up or lets down his hands. It seems, the scale wavered for some time, before it turned on Israel's side. Even the best cause must expect disappointments as an alloy to its successes; though the battle be the Lord's, Amalek may prevail for a time. The reason was, Moses let down his hands. Note, The church's cause is, commonly, more or less successful according as the church's friends are more or less strong in faith and fervent in prayer. (3.) The care that was taken for the support of Moses. When he could not stand any longer he sat down, not in a chair of state, but upon a stone (Ex 17:12); when he could not hold up his hands, he would have them held up. Moses, the man of God, is glad of the assistance of Aaron his brother, and Hur, who, some think, was his brother-in-law, the husband of Miriam. We should not be shy either of asking help from others or giving help to others, for we are members one of another. Moses's hands, thus stayed, were steady till the going down of the sun; and, though it was with much ado that he held out, yet his willing mind was accepted. No doubt it was a great encouragement to the people to see Joshua before them in the field of battle and Moses above them upon the top of the hill: Christ is both to us—our Joshua, the captain of our salvation who fights our battles, and our Moses, who, in the upper world, ever lives making intercession, that our faith fail not.
III. The defeat of Amalek. Victory had hovered awhile between the camps; sometimes Israel prevailed and sometimes Amalek, but Israel carried the day, Ex 17:13. Though Joshua fought with great disadvantages—his soldiers undisciplined, ill-armed, long inured to servitude, and apt to murmur; yet by them God wrought a great salvation, and made Amalek pay dearly for his insolence. Note, Weapons formed against God's Israel cannot prosper long, and shall be broken at last. The cause of God and his Israel will be victorious. Though God gave the victory, yet it is said, Joshua discomfited Amalek, because Joshua was a type of Christ, and of the same name, and in him it is that we are more than conquerors. It was his arm alone that spoiled principalities and powers, and routed all their force.
IV. The trophies of this victory set up. 1. Moses took care that God should have the glory of it (Ex 17:15); instead of setting up a triumphal arch, to the honour of Joshua (though it had been a laudable policy to put marks of honour upon him), he builds an altar to the honour of God, and we may suppose it was not an altar without sacrifice; but that which is most carefully recorded is the inscription upon the altar, Jehovah-nissi—The Lord is my banner, which probably refers to the lifting up of the rod of God as a banner in this action. The presence and power of Jehovah were the banner under which they enlisted, by which they were animated and kept together, and therefore which they erected in the day of their triumph. In the name of our God we must always lift up our banners, Ps 20:5. It is fit that he who does all the work should have all the praise. 2. God took care that posterity should have the comfort and benefit of it: "Write this for a memorial, not in loose papers, but in a book, write it, and then rehearse it in the ears of Joshua, let him be entrusted with this memorial, to transmit it to the generations to come." Moses must now begin to keep a diary or journal of occurrences; it is the first mention of writing that we find in scripture, and perhaps the command was not given till after the writing of the law upon the tables of stone: "Write it in perpetuam rei memoriam—that the event may be had in perpetual remembrance; that which is written remains." (1.) "Write what has been done, what Amalek has done against Israel; write in gall their bitter hatred, write in blood their cruel attempts, let them never be forgotten, nor yet what God has done for Israel in saving them from Amalek. Let ages to come know that God fights for his people, and he that touches them touches the apple of his eye." (2.) Write what shall be done. [1.] That in process of time Amalek shall be totally ruined and rooted out (Ex 17:14), that he shall be remembered only in history." Amalek would have cut off the name of Israel, that it might be no more in remembrance (Ps 83:4,7); and therefore God not only disappoints him in this, but cuts off his name. "Write it for the encouragement of Israel, whenever the Amalekites are an annoyance to them, that Israel will at last undoubtedly triumph in the fall of Amalek." This sentence was executed in part by Saul (1Sa 15:1-35), and completely by David (1Sa 30:1-31, 2Sa 1:1,8:12); after his time we never read so much as of the name of Amalek. [2.] This is the meantime God would have a continual controversy with him (Ex 17:16): Because his hand is upon the throne of the Lord, that is, against the camp of Israel in which the Lord ruled, which was the place of his sanctuary, and is therefore called a glorious high throne from the beginning (Jer 17:12); therefore the Lord will have war with Amalek from generation to generation. This was written for direction to Israel never to make any league with the Amalekites, but to look upon them as irreconcilable enemies, doomed to ruin. Amalek's destruction was typical of the destruction of all the enemies of Christ and his kingdom. Whoever make war with the Lamb, the Lamb will overcome them.
本章记载了两段史事：I. 给以色列会众供水。1. 他们在旷野缺水（出十七1）。2. 他们因缺乏而与摩西争闹（出十七2、3）。3. 摩西向神呼求（出十七4）。4. 神吩咐他击打磐石，从其中取出水来；摩西照样行了（出十七5、6）。5. 那地方因此得名（出十七7）。II. 击败亚玛力会众。1. 因摩西的祷告而得胜（出十七8-12）。2. 因约书亚的刀而得胜（出十七13）。3. 此事被记录存留（出十七14、16）。这些临到他们的事之所以记下，是为着教训我们属灵旅程与争战中的功课。