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英文原文
In this chapter we have, I. The commands God gave to Israel, 1. To sanctify all their firstborn to him, Ex 13:1,2. 2. To be sure to remember their deliverance out of Egypt (Ex 13:3,4), and, in remembrance of it, to keep the feast of unleavened bread, Ex 13:5-7. 3. To transmit the knowledge of it with all possible care to their children, Ex 13:8-10. 4. To set apart unto God the firstlings of their cattle, (Ex 13:11-13), and to explain that also to their children, Ex 13:14-16. II. The care God took of Israel, when he had brought them out of Egypt. 1. Choosing their way for them, Ex 13:17,18. 2. Guiding them in the way, Ex 13:20-22. And III. Their care of Joseph's bones, Ex 13:19.
1-10
The Sanctification of the Firstborn (1491 BC)
头生分别为圣（公元前1491年）
¹ 耶和华晓谕摩西说： ² "以色列中凡头生的，无论是人是牲畜，凡分别出来归我的，都要分别为圣归我。" ³ 摩西对百姓说："你们要记念从埃及为奴之家出来的这日，因为耶和华用大能的手将你们从这地领出来，有酵的饼都不可吃。 ⁴ 亚笔月间的这日，你们出来了。 ⁵ 将来耶和华领你进迦南人、赫人、亚摩利人、希未人、耶布斯人之地，就是他向你祖宗起誓应许给你那流奶与蜜之地，那时你要在这月间守这礼。 ⁶ 你要吃无酵饼七日，到第七日要向耶和华守节。 ⁷ 这七日之久，要吃无酵饼；在你四境之内不可见有酵的饼，也不可见酵。 ⁸ 当那日，你要告诉你的儿子说：'这是因耶和华在我出埃及的时候为我所行的事。' ⁹ 这要在你手上作记号，在你额上作记念，使耶和华的律法常在你口中，因为耶和华曾用大能的手将你从埃及领出来。 ¹⁰ 所以你每年要按着日期守这例。"
此处着意使以下之事的记念得以永久流传：
I. 以色列人的长子在被杀的埃及长子之中得以保全。为记念那分别的恩宠，并为此感恩，历世历代的长子都当分别为圣归神，作为祂的特有之业（出13:2），并当被赎出来（出13:13）。神凭创造之权本是万有的主宰与君王，此处特别借着保护之权对以色列人的长子提出主张：凡头生的，都要分别为圣归我。 父母不可在尚未正式将长子献给神、承认神对他们的主权、并以一定的代价从神那里重新领回之前，便自以为是属于他们的。按：1. 那因特别分别的怜悯而为我们存留的，当以特别的方式献给神为荣耀；至少当我们或我们儿女的性命得以保全如获猎物之时，当借着敬虔与怜悯之工作出感恩的承认。2. 神既是首，也是至善者，就当得着首先的与至善的；我们当将最亲爱、最宝贵的归给祂。长子乃是各家的喜乐与盼望。所以神说：他们要归我。 我们若甘心将我们在世上最爱的献给神，便借此显明我们是（理当如此）最爱神的。3. 那分别为圣归神的，乃是长子的教会（来12:23）。基督是许多弟兄中作长子的（罗8:29），因着与祂联合，一切重生而从上头生的人，都被算为长子。他们有着尊贵与权能的卓越；若是儿女，便是后嗣。
II\. 他们出埃及的事也当永久记念：你们要记念这日（出13:3）。当以善美的标记记念之，视之为你们一生最可记念之日，是你们民族的诞生日，或是它成年的日子——从此不再受刑杖的辖制。照样，基督复活之日也当被记念，因为在那日我们与基督一同从死亡的为奴之家被举起来。圣经并未明说基督是在一年中哪一日复活的（不像摩西告诉以色列人他们是在一年中哪一日被领出埃及的，叫他们可以年年记念），却十分明确地告诉我们是七日的哪一日，清楚地暗示：作为更宝贵、更重要的拯救，它当被每周记念。当记念它，因为耶和华用大能的手将你们领出来。按：在任何拯救中，神和祂的能力越是显明，这拯救便越可记念。如今，为使这事得以记念：
1. 他们必须确实守除酵节（出13:5-7）。记念还不够，必须按神所指定的方式来庆祝记念，并用所设立的途径保存其记念。照样，在福音之下，我们不仅要记念基督，更当如此行，为的是记念祂。请留意，对酵的禁令何等严格（出13:7）：不可吃，也不可见，甚至在一切住处都不可有。因此犹太人的惯例是：在逾越节之前，将一切有酵之饼从家中除去——或烧、或埋、或弄碎撒于风中；他们点亮蜡烛，在屋中各角落细心搜寻，恐怕有酵存留。在这事上所命定的谨慎与严格，是为(1.) 使节期更显庄重，因而更被儿女注意到——他们会问："为何如此大费周章？"(2.) 教导我们当何等殷勤地从我们中间除去一切的罪（林前5:7）。
2. 他们当将这事的意义教导儿女，将他们出埃及蒙拯救的故事讲给他们听（出13:8）。按：(1.) 当及早用心教导儿女认识神。此处乃是一条古老的要理问答之律。(2.) 及早使儿女熟悉圣经故事，使之成为他们所熟知的，特别有益处。(3.) 我们欠神的荣耀，也欠我们儿女灵魂的益处，当向他们述说神为祂教会所行的伟大之事——无论我们亲眼所见在我们这日所行的，还是我们亲耳听见、我们祖宗告诉我们的：当那日（节期之日）你要告诉你的儿子这些事。他们在遵守这条例之时，必须加以解释。万物各按其时成为美好（传3:11）。逾越节被立为记号，为记念，使耶和华的律法常在你口中。按：我们当持守对神作为的记念，好叫我们常留在神律法的影响之下。那将神律法存在心中的，也当存在口中，常常讲论，越发感动自己，也教导他人。
英文原文
The Sanctification of the Firstborn (1491 BC)
¹ And the LORD spake unto Moses, saying,
² Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine.
³ And Moses said unto the people, Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place: there shall no leavened bread be eaten.
⁴ This day came ye out in the month Abib.
⁵ And it shall be when the LORD shall bring thee into the land of the Canaanites, and the Hittites, and the Amorites, and the Hivites, and the Jebusites, which he sware unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.
⁶ Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.
⁷ Unleavened bread shall be eaten seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee in all thy quarters.
⁸ And thou shalt show thy son in that day, saying, This is done because of that which the LORD did unto me when I came forth out of Egypt.
⁹ And it shall be for a sign unto thee upon thine hand, and for a memorial between thine eyes, that the LORD's law may be in thy mouth: for with a strong hand hath the LORD brought thee out of Egypt.
¹⁰ Thou shalt therefore keep this ordinance in his season from year to year.
Care is here taken to perpetuate the remembrance,
I. Of the preservation of Israel's firstborn, when the firstborn of the Egyptians were slain. In memory of that distinguishing favour, and in gratitude for it, the firstborn, in all ages, were to be consecrated to God, as his peculiars (Ex 13:2), and to be redeemed, Ex 13:13. God, who by the right of creation is proprietor and sovereign of all the creatures, here lays claim in particular to the firstborn of the Israelites, by right of protection: Sanctify to me all the firstborn. The parents were not to look upon themselves as interested in their firstborn, till they had first solemnly presented them to God, recognized his title to them, and received them back, at a certain rate, from him again. Note, 1. That which is by special distinguishing mercy spared to us should be in a peculiar manner dedicated to God's honour; at least some grateful acknowledgment, in works of piety and charity, should be made, when our lives, or the lives of our children, have been given us for a prey. 2. God, who is the first and best, should have the first and best, and to him we should resign that which is most dear to us, and most valuable. The firstborn were the joy and hope of their families. Therefore they shall be mine, says God. By this it will appear that we love God best (as we ought) if we are willing to part with that to him which we love best in this world. 3. It is the church of the firstborn that is sanctified to God, Heb 12:23. Christ it the firstborn among many brethren (Ro 8:29), and, by virtue of their union with him, all that are born again, and born from above, are accounted as firstborn. There is an excellency of dignity and power belonging to them; and, if children, then heirs.
II. The remembrance of their coming out of Egypt must also be perpetuated: "Remember this day, Ex 13:3. Remember it by a good token, as the most remarkable day of your lives, the birthday of your nation, or the day of its coming of age, to be no longer under the rod." Thus the day of Christ's resurrection is to be remembered, for in it we were raised up with Christ out of death's house of bondage. The scripture tells us not expressly what day of the year Christ rose (as Moses told the Israelites what day of the year they were brought out of Egypt, that they might remember it yearly), but very particularly what day of the week it was, plainly intimating that, as the more valuable deliverance, and of greater importance, it should be remembered weekly. Remember it, for by strength of hand the Lord brought you out. Note, The more of God and his power appears in any deliverance, the more memorable it is. Now, that it might be remembered,
1. They must be sure to keep the feast of unleavened bread, Ex 13:5-7. It was not enough that they remembered it, but they must celebrate the memorial of it in that way which God had appointed, and use the instituted means of preserving the remembrance of it. So, under the gospel, we must not only remember Christ, but do this in remembrance of him. Observe, How strict the prohibition of leaven is (Ex 13:7); not only no leaven must be eaten, but none must be seen, no, not in all their quarters. Accordingly, the Jews' usage was, before the feast of the passover, to cast all the leavened bread out of their houses: they burnt it, or buried it, or broke it small and scattered it in the wind; they searched diligently with lighted candles in all the corners of their houses, lest any leaven should remain. The care and strictness enjoined in this matter were designed, (1.) To make the feast the more solemn, and consequently the more taken notice of by their children, who would ask, "Why is so much ado made?" (2.) To teach us how solicitous we should be to put away from us all sin, 1Co 5:7.
2. They must instruct their children in the meaning of it, and relate to them the story of their deliverance out of Egypt, Ex 13:8. Note, (1.) Care must be taken betimes to instruct children in the knowledge of God. Here is an ancient law for catechising. (2.) It is particularly of great use to acquaint children betimes with the stories of the scripture, and to make them familiar to them. (3.) It is a debt we owe to the honour of God, and to the benefit of our children's souls, to tell them of the great works God has done for his church, both those which we have seen with our eyes done in our day and which we have heard with our ears and our fathers have told us: Thou shalt show thy son in that day (the day of the feast) these things. When they were celebrating the ordinance, they must explain it. Every thing is beautiful in its season. The passover is appointed for a sign, and for a memorial, that the Lord's law may be in thy mouth. Note, We must retain the remembrance of God's works, that we may remain under the influence of God's law. And those that have God's law in their heart should have it in their mouth, and be often speaking of it, the more to affect themselves and to instruct others.
11-16
God's Claim upon the Firstborn (1491 BC)
神对长子的主权（主前1491年）
¹¹ 将来耶和华照他向你和你列祖所起的誓，将你领进迦南人之地，把这地赐给你，
¹² 那时你要将一切头生的献给耶和华；你牲畜中头生的，凡是公的，都要分别为圣归耶和华。
¹³ 凡头生的驴，你要用羊羔代赎；若不代赎，就要打折它的颈项。凡你儿子中头生的，你都要赎出来。
¹⁴ 日后，你的儿子问你说：'这是什么意思？'你就对他说：'耶和华用大能的手将我们从埃及为奴之家领出来。
¹⁵ 那时法老容让我们去，耶和华就把埃及地所有头生的，无论是人是牲畜，都杀了；因此我把一切头生的公牲畜献给耶和华为祭，但将我众子中头生的都赎出来。'
¹⁶ 这要在你手上作记号，在你额上作经文，因为耶和华用大能的手将我们从埃及领出来。"
此处可见，
I. 关于将长子献给神的进一步指示。1. 他们牲畜中头生的要献给神，作为他们产业的一部分。洁净牲畜——牛犊、羊羔、山羊羔——若是公的，要献为祭（出22:30；民18:17-18）。不洁牲畜的头生，如驴驹，要用羊羔代赎，或打折其颈项。因为凡不洁的（我们众人按本性都是如此），若不被赎，必将灭亡（出13:11,13）。2. 他们儿女中的长子要被赎出来，绝不可像外邦人把儿女献给摩洛那样献为祭。长子赎价在律法中定为五舍客勒（民18:16）。我们都伏在神的烈怒和咒诅之下；借基督的宝血我们得蒙救赎，使我们得以加入长子所共聚的总会。他们要赎出儿女，正如赎出不洁牲畜的头生，因为我们的儿女按本性也是被污秽的。谁能使洁净之物出于不洁之中呢？
II. 关于按时代代教导儿女，并教训一切后起之辈在这事上当有的进一步指示。这里假设：他们看见一切头生的如此分别归神，便会问其含义，父母和教师便要告诉他们（出13:14-16）：神对其长子并一切头生牲畜所拥有的特殊主权，乃建立在他特殊地保全他们脱离灭命天使刀剑的事实之上。既蒙如此拯救，他们就当事奉他。当注意：1. 当引导并鼓励儿女向父母询问属神之事，这或许是所有教导方式中最为有益的一种；父母也当装备自己有用的知识，以便随时准备回答他们的询问。若要认识耶和华的知识充满遍地，如水充满洋海一般，必须先打开家庭教导的泉源。2. 我们都当能说明自己宗教行为的理由。圣礼既借道而成圣，照样也必须借道来解释和明白。神的事奉是合理的，当我们明白地行——知道所作的是什么、为何而作——这才是他所悦纳的。3. 当留意本章多次提到，是神用大能的手（出13:3,14,16）、强有力的手（出13:9）将他们从埃及领出来。神的旨意成就时所遇的反对越大，其中所彰显的能力就越为大。征服刚硬之心的，正是大能的手。有时神说成救恩是不倚靠势力，不倚靠才能（亚4:6），并不借如此处所记可见的能力彰显。4. 将来要在迦南出生的后裔，也被指示要说：耶和华将我们从埃及领出来（出13:14,16）。神向我们列祖所施的恩，也是向我们自己所施的恩；我们享受其益处，故当持守感恩的记念。我们立于以往拯救的根基上，我们列祖蒙拯救时，我们也在他们的腰中。我们更有理由说：在耶稣基督的死与复活里，我们已经得赎。
英文原文
God's Claim upon the Firstborn (1491 BC)
¹¹ And it shall be when the LORD shall bring thee into the land of the Canaanites, as he sware unto thee and to thy fathers, and shall give it thee,
¹² That thou shalt set apart unto the LORD all that openeth the matrix, and every firstling that cometh of a beast which thou hast; the males shall be the LORD's.
¹³ And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break his neck: and all the firstborn of man among thy children shalt thou redeem.
¹⁴ And it shall be when thy son asketh thee in time to come, saying, What is this? that thou shalt say unto him, By strength of hand the LORD brought us out from Egypt, from the house of bondage:
¹⁵ And it came to pass, when Pharaoh would hardly let us go, that the LORD slew all the firstborn in the land of Egypt, both the firstborn of man, and the firstborn of beast: therefore I sacrifice to the LORD all that openeth the matrix, being males; but all the firstborn of my children I redeem.
¹⁶ And it shall be for a token upon thine hand, and for frontlets between thine eyes: for by strength of hand the LORD brought us forth out of Egypt.
Here we have,
I. Further directions concerning the dedicating of their firstborn to God. 1. The firstlings of their cattle were to be dedicated to God, as part of their possessions. Those of clean beasts—calves, lambs, and kids—if males, were to be sacrificed, Ex 22:30, Nu 18:17,18. Those of unclean beasts, as colts, were to be redeemed with a lamb, or knocked on the head. For whatsoever is unclean (as we all are by nature), if it be not redeemed, will be destroyed, Ex 13:11,13. 2. The firstborn of their children were to be redeemed, and by no means sacrificed, as the Gentiles sacrificed their children to Moloch. The price of the redemption of the firstborn was fixed by the law (Nu 18:16) at five shekels. We were all obnoxious to the wrath and curse of God; by the blood of Christ we are redeemed, that we may be joined to the church of the firstborn. They were to redeem their children, as well as the firstlings of the unclean beasts, for our children are by nature polluted. Who can bring a clean thing out of an unclean?
II. Further directions concerning the catechising of their children, and all those of the rising generation, from time to time, in this matter. It is supposed that, when they saw all the firstlings thus devoted, they would ask the meaning of it, and their parents and teachers must tell them (Ex 13:14-16) that God's special propriety in their firstborn, and all their firstlings, was founded in his special preservation of them from the sword of the destroying angel. Being thus delivered, they must serve him. Note, 1. Children should be directed and encouraged to ask their parents questions concerning the things of God, a practice which would be perhaps of all others the most profitable way of catechising; and parents must furnish themselves with useful knowledge, that they may be ready always to give an answer to their enquiries. If ever the knowledge of God cover the earth, as the waters do the sea, the fountains of family-instruction must first be broken up. 2. We should all be able to show cause for what we do in religion. As sacraments are sanctified by the word, so they must be explained and understood by it. God's service is reasonable, and it is then acceptable when we perform it intelligently, knowing what we do and why we do it. 3. It must be observed how often it is said in this chapter that by strength of hand (Ex 13:3,14,16), with a strong hand (Ex 13:9), the Lord brought them out of Egypt. The more opposition is given to the accomplishment of God's purposes the more is his power magnified therein. It is a strong hand that conquers hard hearts. Sometimes God is said to work deliverance not by might nor power (Zec 4:6), not by such visible displays of his power as that recorded here. 4. Their posterity that should be born in Canaan are directed to say, The Lord brought us out of Egypt, Ex 13:14,16. Mercies to our fathers are mercies to us; we reap the benefit of them, and therefore must keep up a grateful remembrance of them. We stand upon the bottom of former deliverances, and were in the loins of our ancestors when they were delivered. Much more reason have we to say that in the death and resurrection of Jesus Christ we were redeemed.
17-22
The Pillar of Fire and Fire (1491 BC)
火柱与云柱（公元前1491年）
¹⁷ 法老容百姓去的时候，非利士地的道路虽近，神却不领他们从那里走；因为神说：恐怕百姓遇见打仗后悔，就回埃及去。
¹⁸ 所以神领百姓绕道而行，走红海旷野的路。以色列人出埃及地，都带着兵器上去。
¹⁹ 摩西把约瑟的骸骨一同带去；因为约瑟曾叫以色列人严严地起誓，对他们说：神必眷顾你们；你们要把我的骸骨从这里一同带上去。
²⁰ 他们从疏割起行，在旷野边的以倘安营。
²¹ 日间，耶和华在云柱中领他们的路；夜间，在火柱中光照他们，使他们日夜都可以行走。
²² 日间云柱，夜间火柱，总不离开百姓的面前。
这里有：I. 神为他们道路的选择（出13:17,18）。他是他们的引导者。摩西给他们方向，不过是照他从主所领受的。注意，人的道路不在自己手中（耶10:23）。他可以筹划自己的道路，加以设计；然而归根结底，是神指引他的脚步（箴16:9）。人谋事，神成事；在他的安排中我们当甘心顺服，并立志跟随护理。从埃及到迦南有两条路。一条是从埃及北部到迦南南部的捷径，大约四五天的路程；另一条则远为迂回，经旷野而行——神就是选择这条路来引导他的百姓以色列（出13:18）。1. 神领他们走红海旷野的路，有许多理由。埃及人将在红海被淹灭。以色列人要在旷野中被降卑、被试验（申8:2）。神已以此给摩西作为记号（出3:12）：你们必在这山上事奉神。 他们又一再告诉法老，必须走三天的路程进旷野献祭，所以他们理当把行程转向那边，否则就要公义地被人指责为公然反复的小人。在他们与敌人交锋之前，必须先理清他们与神之间的事——要赐下律法、设立典章、封立圣约、批准原始盟约；为行这些事，他们必须退避旷野的寂寥之处——对如此众多的人而言，旷野是惟一的"内室"；大路不是行这些事的合适场所。圣经说（申32:10），他引领他们绕行——绕行了几百里——然而（诗107:7）他领他们走直路。神的路便是正路，纵使看似迂回。我们若以为他没有以最近的路引导他的百姓，却可以确信他以最好的路引导他们，等我们到了路程的终点便要如此显明。什么都不要在时候以先判断。 2. 神不领他们走最近的路，有一个理由：那路几日行军之后便会把他们带到非利士人之地（因为那是迦南最邻近埃及的部分）——即因为他们尚不配作战，更不配与非利士人作战（出13:17）。他们的心志已被奴役所摧残；要他们一下子从瓦刀转向刀剑并非易事。非利士人是可畏的仇敌，对新兵而言太过凶猛无法抵挡；他们宜先与亚玛力人交锋，借旷野中的艰难为迦南的战争作预备。注意，神按他百姓的力量衡量试炼，不容他们受试探过于所能受的（林前10:13）。那应许若与前几节比较，便似乎正是以这一事件为例证。神知道我们的本体，体恤我们的软弱与怯懦，借较小的试炼为我们预备更大的试炼。圣经说，神领以色列人出埃及，如同鹰搅动巢窝，在雏鹰以上两翅搧展（申32:11），逐步教他们飞翔。既已指示他们当走之路，便告诉我们：(1.) 他们自己上去，并非如混乱的逃兵，而是井然有序，行列分明：他们带着兵器上去（出13:18）。他们是五人一排上去的（如有人所解），又是分五个分队（如别人所解）。他们如同有旗帜的军队前行，这大大增其力量与尊荣。(2.) 他们把约瑟的骸骨一同带去（出13:19），可能也带了雅各其余众子的骸骨，除非（如有人所想）他们死时已各自被暗暗运到迦南（徒7:16）。约瑟特别吩咐，当神眷顾他们时，他的骸骨当被带上去（创50:25,26），所以他们带去他的骸骨，不仅是履行他们祖宗向约瑟所起的誓，更是承认神借约瑟对他们所应许的——他必眷顾他们、领他们出埃及地——已经应验；并以此激发他们的信心与盼望：他必成就应许的另一部分，就是领他们进迦南；他们正因怀着这指望，才在旷野漂流时带着这些骸骨同行。他们或想："约瑟的骸骨终必得安息，那时我们也必安息。" 据说摩西将这些骸骨带去。摩西此时已是极尊贵之人；约瑟当年也是如此，然而如今他不过是一箱枯骨；这就是他在今世所剩的全部，可以作摩西的鉴戒，使他记念自己的必死。我说：你们是神——这话曾明明对摩西说（出7:1）；然而你们要死，与人一样。
II. 这里是他们在路上所蒙的引导：耶和华在他们前面，在云柱中（出13:21,22）。前两程只需神指示摩西当往哪里行：他对那地和道路已够熟悉；但如今他们已到了旷野的边界（出13:20），就需要引导者；他们所得的是一位极好的引导者——无限智慧、慈仁、信实：耶和华在他们前面——那舍金纳（即神性威严的显现，为基督的预表），或永恒之道的预先显现，要在日子满足时成为肉身，住在我们中间。基督在旷野中与教会同在（林前10:9）。此时他们的王在他们前面过去，耶和华在他们头上行（弥2:13）。注意，神领进旷野的，他必不丢弃、不在那里失落，必看顾他们从其中经过；我们尽可设想，摩西和敬虔的以色列人既确知自己在神的引导之下，必大得安慰。这样被引导的人不必惧怕迷路，这样受指点的人不必惧怕失落；这样被光照的人不必惧怕黑夜，这样受护卫的人不必惧怕劫掠。凡以神的荣耀为目标、以神的话语为准则、以神的灵为感情的引导、以神的护理为事务的引导的，便可以确信耶和华在他们前面行——正如他在旷野中行在以色列前面一样真实，只是不那么明显可感；我们当凭信心而活。1. 他们有神在他们前面行的明显证据。他们都看见天上有一柱的显现，在白日晴空显为云，在黑夜显为火。我们常见夜间为火焰的，白日为烟；此处也是这样。神给他们这眼见的同在明证，是体恤他们信心的软弱，并迁就教会那婴孩时期——需要这样用他们所能懂的话向他们咿呀而言；然而没有看见就信神恩典的同在——照他的应许——的人是有福的。2. 他们在这云柱中有神在他们前面行的明显效果。因为，(1.) 它在那广袤可怖的旷野中为他们领路——那里既无道路，也无踪迹，又无路标，他们既无地图，也无向导。他们行进时，这云柱就在他们前面，按他们所能跟上的速度行，并照无限智慧所看为合宜的指定他们安营之地——这既使他们免于挂虑，又保守他们免于危险，无论行止。(2.) 它白日为他们遮荫，使他们在某些时节免受酷热之苦。(3.) 它在夜间需要之时为他们发光，并在一切时候使他们的营盘愉悦，使所在旷野不那么可怕。
III. 这些是持续长存的常设神迹（出13:22）：他不撤去云柱——即使在他们似乎较少需要之时，行经有人居住之地时，甚至当他们发怨言、惹动他怒之时，他都不撤去；这云柱从不离开他们，直领他们到迦南的边界。这是风所不能吹散的云。这份恩惠长久之后仍以感谢被承认（尼9:19；诗78:14）。这云柱火柱之中含有属灵的意义。1. 以色列人在云中归了摩西——有人认为这云在他们身上滴下露水（林前10:2）。他们来到这云下，就表示他们借摩西的职事把自己置于神的引导和命令之下。保护招致效忠；这云是神保护的记号，因此成了他们效忠的纽带。这样他们便在进入旷野之时受了接纳之礼，被纳入那治理之下。2. 有人以这云作为基督的预表。他人性的云，是他神性之光与火的幔子；我们看见他（启10:1）披着云彩，头上有虹，脸面像日头，两脚像火柱。基督是我们的道路，是我们道路之光，也是其引导者。3. 它表明基督的教会在今世所受的特殊引导和保护。神自己是以色列的守护者，他必不打盹，也不睡觉（诗121:4；赛27:3）。既有为锡安的会众而设的护卫，也有为锡安每一居所而设的护卫被造出。见赛4:5,6。不但如此，每一个真以色列人，都隐藏在神翅膀的荫下（诗17:8）；天使——其职事在这云中被使用——为他们效力，在他们四围安营。以色列啊，你是有福的！谁像你这民呢？
英文原文
The Pillar of Fire and Fire (1491 BC)
¹⁷ And it came to pass, when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near; for God said, Lest peradventure the people repent when they see war, and they return to Egypt:
¹⁸ But God led the people about, through the way of the wilderness of the Red sea: and the children of Israel went up harnessed out of the land of Egypt.
¹⁹ And Moses took the bones of Joseph with him: for he had straitly sworn the children of Israel, saying, God will surely visit you; and ye shall carry up my bones away hence with you.
²⁰ And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.
²¹ And the LORD went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light; to go by day and night:
²² He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people.
Here is, I. The choice God made of their way, Ex 13:17,18. He was their guide. Moses gave them direction but as he received it from the Lord. Note, The way of man is not in himself, Jer 10:23. He may devise his way, and design it; but, after all, it is God that directs his steps, Pr 16:9. Man proposes, but God disposes, and in his disposal we must acquiesce, and set ourselves to follow providence. There were two ways from Egypt to Canaan. One was a short cut from the north of Egypt to the south of Canaan, perhaps about four or five days' journey; the other was much further about, through the wilderness, and that was the way in which God chose to lead his people Israel, Ex 13:18. 1. There were many reasons why God led them through the way of the wilderness of the Red Sea. The Egyptians were to be drowned in the Red Sea. The Israelites were to be humbled and proved in the wilderness, De 8:2. God had given it to Moses for a sign (Ex 3:12), You shall serve God in this mountain. They had again and again told Pharaoh that they must go three days' journey into the wilderness to do sacrifice, and therefore it was requisite that they should bend their march that way, else they would justly have been exclaimed against as notorious dissemblers. Before they entered the lists with their enemies, matters must be settled between them and their God, laws must be given, ordinances instituted, covenants sealed, and the original contract ratified, for the doing of which it was necessary that they should retire into the solitudes of a wilderness, the only closet for such a crowd; the high road would be no proper place for these transactions. It is said (De 32:10), He led them about, some hundreds of miles about, and yet (Ps 107:7), He led them forth by the right way. God's way is the right way, though it seem about. If we think he leads not his people the nearest way, yet we may be sure he leads them the best way, and so it will appear when we come to our journey's end. Judge nothing before the time. 2. There was one reason why God did not lead them the nearest way, which would have brought them after a few days' march to the land of the Philistines (for it was that part of Canaan that lay next to Egypt), namely, because they were not as yet fit for war, much less for war with the Philistines, Ex 13:17. Their spirits were broken with slavery; it was not easy for them to turn their hands of a sudden from the trowel to the sword. The Philistines were formidable enemies, too fierce to be encountered by raw recruits; it was more suitable that they should begin with the Amalekites, and be prepared for the wars of Canaan by experiencing the difficulties of the wilderness. Note, God proportions his people's trials to their strength, and will not suffer them to be tempted above what they are able, 1Co 10:13. That promise, if compared with the foregoing verses, will seem to refer to this event, as an instance of it. God knows our frame, and considers our weakness and faintheartedness, and by less trials will prepare us for greater. God is said to bring Israel out of Egypt as the eagle brings up her young ones (De 32:11), teaching them by degrees to fly. Orders being thus given which way they should go, we are told, (1.) That they went up themselves, not as a confused rout, but in good order, rank and file: they went up harnessed, Ex 13:18. They went up by five in a rank (so some), in five squadrons, so others. They marched like an army with banners, which added much to their strength and honour. (2.) That they took the bones of Joseph along with them (Ex 13:19), and probably the bones of the rest of Jacob's sons, unless (as some think) they had been privately carried to Canaan (Ac 7:16), severally as they died. Joseph had particularly appointed that his bones should be carried up when God should visit the (Ge 50:25,26), so that their carrying up his bones was not only a performance of the oath their fathers had sworn to Joseph, but an acknowledgment of the performance of God's promise to them by Joseph that he would visit them and bring them out of the land of Egypt, and an encouragement to their faith and hope that he would fulfil the other part of the promise, which was to bring them to Canaan, in expectation of which they carried these bones with them while they wandered in the desert. They might think, "Joseph's bones must rest at last, and then we shall." Moses is said to take these bones with him. Moses was now a very great man; so had Joseph been in his day, yet he was now but a box full of dry bones; this was all that remained of him in this world, which might serve for a monitor to Moses to remember his mortality. I have said, You are gods; it was said so to Moses expressly (Ex 7:1); but you shall die like men.
II. Here is the guidance they were blessed with in the way: The Lord went before them in a pillar, Ex 13:21,22. In the first two stages it was enough that God directed Moses whither to march: he knew the country and the road well enough; but now that they had come to the edge of the wilderness (Ex 13:20) they would have occasion for a guide; and a very good guide they had, one that was infinitely wise, kind, and faithful: The Lord went before them, the shechinah (or appearance of the divine Majesty, which was typical of Christ) or a previous manifestation of the eternal Word, which, in the fulness of time, was to be made flesh, and dwell among us. Christ was with the church in the wilderness, 1Co 10:9. Now their King passed before them, even the Lord on the head of them, Mic 2:13. Note, Those whom God brings into a wilderness he will not leave nor lose there, but will take care to lead them through it; we may well think it was a very great satisfaction to Moses and the pious Israelites to be sure that they were under divine guidance. Those needed not to fear missing their way who were thus led, nor being lost who were thus directed; those needed not to fear being benighted who were thus illuminated, nor being robbed who were thus protected. Those who make the glory of God their end, and the word of God their rule, the Spirit of God the guide of their affections, and the providence of God the guide of their affairs, may be confident that the Lord goes before them, as truly as he went before Israel in the wilderness, though not so sensibly; we must live by faith. 1. They had sensible evidences of God's going before them. They all saw an appearance from heaven of a pillar, which in the bright day appeared cloudy, and in the dark night appeared fiery. We commonly see that that which is a flame in the night is a smoke in the day; so was this. God gave them this ocular demonstration of his presence, in compassion to the infirmity of their faith, and in compliance with that infant state of the church, which needed to be thus lisped to in their own language; but blessed are those that have not seen and yet have believed God's gracious presence with them, according to his promise. 2. They had sensible effects of God's going before them in this pillar. For, (1.) It led the way in that vast howling wilderness, in which there was no road, no track, no way-mark, of which they had no maps, through which they had no guides. When they marched, this pillar went before them, at the rate that they could follow, and appointed the place of their encampment, as Infinite Wisdom saw fit, which both eased them from care, and secured them from danger, both in moving and in resting. (2.) It sheltered them by day from the heat, which, at some times of the year, was extreme. (3.) It gave them light by night when they had occasion for it, and at all times made their camp pleasant and the wilderness they were in less frightful.
III. These were constant standing miracles (Ex 13:22): He took not away the pillar of cloud; no, not when they seemed to have less occasion for it, travelling through inhabited countries, no, not when they murmured and were provoking; it never left them, till it brought them to the borders of Canaan. It was a cloud which the wind could not scatter. This favour is acknowledged with thankfulness long afterwards, Ne 9:19, Ps 78:14. There was something spiritual in this pillar of cloud and fire. 1. The children of Israel were baptized unto Moses in this cloud, which, some think, distilled dew upon them, 1Co 10:2. By coming under this cloud, they signified their putting themselves under the divine guidance and command by the ministry of Moses. Protection draws allegiance; this cloud was the badge of God's protection, and so became the bond of their allegiance. Thus they were initiated, and admitted under that government, now when they were entering upon the wilderness. 2. Some make this cloud a type of Christ. The cloud of his human nature was a veil to the light and fire of his divine nature; we find him (Re 10:1) clothed with a cloud, and his feet as pillars of fire. Christ is our way, the light of our way and the guide of it. 3. It signified the special guidance and protection which the church of Christ is under in this world. God himself is the keeper of Israel, and he neither slumbers nor sleeps, Ps 121:4, Isa 27:3. There is a defence created, not only on Sion's assemblies, but on every dwelling-place in Sion. See Isa 4:5,6. Nay, every Israelite indeed is hidden under the shadow of God's wings (Ps 17:8); angels, whose ministry was made use of in this cloud, are employed for their good, and pitch their tents about them. Happy art thou, O Israel! who is like unto thee, O people?
在本章我们看见：I. 神赐给以色列的命令：1. 将一切头生的分别为圣献给祂（出十三1、2）。2. 务要记念他们蒙拯救出了埃及（出十三3、4），并为记念的缘故守无酵节（出十三5-7）。3. 用一切可能的方法，把这知识传给子孙（出十三8-10）。4. 将头生的牲畜分别为圣归给神（出十三11-13），并将此事向子孙讲解明白（出十三14-16）。II. 神把以色列领出埃及之后对他们所施的看顾：1. 为他们拣选当走的路（出十三17、18）。2. 在路上引导他们（出十三20-22）。III. 还有他们妥善照顾约瑟骸骨的事（出十三19）。