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This chapter gives an account of one of the most memorable ordinances, and one of the most memorable providences, of all that are recorded in the Old Testament. I. Not one of all the ordinances of the Jewish church was more eminent than that of the passover, nor is any one more frequently mentioned in the New Testament; and we have here an account of the institution to it. The ordinance consisted of three parts:—1. The killing and eating of the paschal lamb, Ex 12:1-6,8-11. 2. The sprinkling of the blood upon the door-posts, spoken of as a distinct thing (Heb 11:28), and peculiar to this first passover (Ex 12:7), with the reason for it, Ex 12:13. 3. The feast of unleavened bread for seven days following; this points rather at what was to be done afterwards, in the observance of this ordinance, Ex 12:14-20. This institution is communicated to the people, and they are instructed in the observance, (1.) Of this first passover, Ex 12:21-23. (2.) Of the after passovers, Ex 12:24-27. And the Israelites' obedience to these orders, Ex 12:28. II. Not one of all the providences of God concerning the Jewish church was more illustrious, or is more frequently mentioned, than the deliverance of the children of Israel out of Egypt. 1. The firstborn of the Egyptians are slain, Ex 12:29,30. 2. Orders are given immediately for their discharge, Ex 12:31-33. 3. They begin their march. (1.) Loaded with their own effects, Ex 12:34. (2.) Enriched with the spoils of Egypt, Ex 12:35,36. (3.) Attended with a mixed multitude, Ex 12:37,38. (4.) Put to their shifts for present supply, Ex 12:39. The event is dated, Ex 12:40-42. Lastly, A recapitulation in the close, [1.] Of this memorable ordinance, with some additions, Ex 12:43-49. [2.] Of this memorable providence, Ex 12:50,51.
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The Appointment of the Passover; the Feast of Unleavened Bread (1491 BC)
简体中文
设立逾越节；除酵节（公元前1491年）
¹ 耶和华在埃及地晓谕摩西、亚伦说： ² "你们要以本月为正月，为一年之首。 ³ 你们吩咐以色列全会众说：本月初十日，各人要按着父家取羊羔，一家一只。 ⁴ 若是一家的人太少，吃不了一只羊羔，本人就要和他隔壁的邻舍照着人数共取一只；你们要按着各人的饭量计算羊羔。 ⁵ 要无残疾、一岁的公羊羔，你们或从绵羊里取，或从山羊里取，都可以。 ⁶ 要留到本月十四日，在黄昏的时候，以色列全会众把羊羔宰了。 ⁷ 各家要取点血，涂在吃羊羔的房屋左右两边的门框上和门楣上。 ⁸ 当夜要吃羊羔的肉，用火烤了，与无酵饼和苦菜同吃。 ⁹ 不可吃生的，断不可和水煮，要带着头、腿、五脏，用火烤了吃。 ¹⁰ 不可剩下一点留到早晨；若留到早晨，要用火烧了。 ¹¹ 你们吃羊羔当腰间束带，脚上穿鞋，手中拿杖，赶紧地吃；这是耶和华的逾越节。 ¹² 因为那夜我要巡行埃及地，把埃及地一切头生的，无论是人是牲畜，都击杀了；又要向埃及的一切神施行审判。我是耶和华。 ¹³ 这血要在你们所住的房屋上作记号；我一见这血，就越过你们去；我击杀埃及地头生的时候，灾殃必不临到你们身上灭你们。 ¹⁴ 你们要记念这日，守为耶和华的节，作为你们世世代代永远的定例。" ¹⁵ "你们要吃无酵饼七日；头一日要把酵从你们各家中除掉，因为从头一日起，到第七日为止，凡吃有酵之饼的，必从以色列中剪除。 ¹⁶ 头一日你们当有圣会，第七日也当有圣会；这两日之内，除了预备各人所要吃的以外，无论何工都不可作。 ¹⁷ 你们要守无酵节，因为我正当这日把你们的军队从埃及地领出来；所以你们要守这日，作为世世代代永远的定例。 ¹⁸ 从正月十四日晚上，直到二十一日晚上，你们要吃无酵饼。 ¹⁹ 在你们各家中，七日之内不可有酵，因为凡吃有酵之物的，无论是寄居的、是本地生的，必从以色列的会中剪除。 ²⁰ 有酵的物，你们都不可吃；在你们一切住处要吃无酵饼。"
此处摩西、亚伦从耶和华领受了日后要传给百姓的，关于逾越节条例的命令；在其之前附有一项关于月份计法的新规（出12:1,2）：你们要以本月为正月。 他们此前一直以九月中旬为岁首，但自此以后，至少在一切宗教节期的计算上，他们要以三月中旬为一年之首。按：以神开始一日、开始一年，尤其以神开始我们的一生，是好的。这新的计算法以春天——那更新地面的时节——为一年之首，被用作基督降临的预表（歌2:11,12）。我们可以推测，当摩西将十灾降于埃及人之手时，他也在指挥以色列人预备在一旦得令便立即起行。或许他已逐步使他们从分散中聚拢，因为此处称他们为以色列的会众（出12:3），命令也是作为会众传给他们的。他们心中的惊愕与忙乱，不难想象必然很大；然而此刻他们却要专心遵行一项圣礼，以荣耀神。按：当我们的头脑充满挂虑、双手忙于事务之时，我们也不可忘记我们的信仰，也不可让自己失去敬虔之行的准备。
I. 神吩咐，在他们出埃及的那一夜，每家当宰一只羊羔；若家数太小，则二三家可合宰一只。羊羔当在四日前预备妥当，并在那日下午宰了（出12:6）作为献祭；严格说来并非祭牲，因为它并非献在坛上，而是作为一种宗教仪式，承认神对他们的恩慈——不仅是在灾殃中保护他们，更是借着降于埃及人的灾殃拯救他们。可见家庭宗教的古老；也可见小家庭联合进行宗教敬拜的便利，可使敬拜更显庄重。
II\. 所宰的羊羔，他们当烤了吃（可推测分四肢烤之），与无酵饼和苦菜同食，因为他们要赶紧地吃（出12:11），且不可有一点留到早晨；因为神要他们靠祂日用的供应度日，不要为明天忧虑。那引领他们的，也必喂养他们。
III\. 在吃羊羔的肉之前，他们要把血洒在门框上（出12:7）。借此他们的房屋要与埃及人的房屋分别出来，使他们的长子得以脱离灭命天使的剑（出12:12,13）。今夜在埃及要有可畏的作为；人畜一切头生的都要被杀，并要在埃及的神明身上施行审判。摩西在本章并未提及应验，却在民33:4提及。极有可能埃及人所拜的偶像被毁灭了——金属的熔化，木头的焚毁，石头的粉碎——因此叶忒罗推断说（出18:11）：耶和华比万神都大。 那毁灭他们长子的同一位天使，也拆毁了他们的偶像，那些偶像在他们眼中并不稍逊珍爱。为保护以色列人免受此灾，神命他们把羊羔的血洒在门框上；他们如此行将被视为对神的警告存信心、对神的诫命存顺服的明证。按：1. 在普世灾难之时，神若要保护自己的百姓，并在他们身上加印记，他们或被藏在天上、或藏在天之下，或得保脱离审判的击打，或至少脱离审判的毒钩。2. 洒的血是圣徒在普世灾难之时的保障；正是这血将他们标属为神的，使良心得着平安，并使他们得以坦然进入施恩宝座前，于是成为环绕他们的保护之墙，也成为他们与这世界之子之间的隔断之墙。
IV\. 此节当在他们世世代代中作为耶和华的节期年年遵守，并附有除酵节——在其中七日之内，他们只可吃无酵饼，不可吃有酵之饼，为要记念他们出埃及之后多日不得不吃这样的饼（出12:14-20）。这条例被反复强调，是为使他们更清楚明白，不至于在这事上误解，并要唤醒那些或许在埃及已对宗教之事变得麻木疏懒的人，殷勤遵行这设立之礼。如今毫无疑问，这一条例中有诸多的福音成分；新约圣经常常引用它，在其中福音传给我们，且不只是传给他们——他们不能定睛看明这些事的结局（来4:2；林后3:13）。
1. 逾越节的羊羔是预表。基督是我们的逾越节（林前5:7）。(1.) 它必须是羊羔；基督是神的羔羊（约1:29），在《启示录》中屡次被称为羔羊，如羊羔一般柔顺无辜，在剪毛的人前、在宰杀的人前默默无声。(2.) 它必须是一岁的公羊羔（出12:5），正值壮年；基督是在他年日中段献上自己，并非如伯利恒的婴孩那样在襁褓之中。这表明了主耶稣的能力与充足——我们的帮助正是放在祂身上。(3.) 它必须无残疾（出12:5），表明主耶稣的纯洁，一只无瑕疵的羔羊（彼前1:19）。那定他罪的审判官（仿佛对他的审问仅如对祭牲的检验，看其有无瑕疵一般）宣告他为无罪。(4.) 它必须在四日前被分别出来（出12:3,6），表明主耶稣被指定作救主——无论是在旨意中还是在应许中。极可留意的是，正如基督在逾越节被钉十字架，他也是在四日前——正是在羊羔被分别出来的那一日——郑重进入耶路撒冷。(5.) 它必须被杀，且用火烤了（出12:6-9），表明主耶稣所受那深重的苦难，甚至至死，且死于十字架之死。神的怒气如烈火，基督为我们成了咒诅。(6.) 它必须由全会众在两个黄昏之间宰杀，即介于午后三时至六时之间。基督在末世（来9:26）受苦，被犹太人之手——他们全众人——所杀（路23:18），并为一切属灵的以色列人的益处而受苦。(7.) 不可折断它的一根骨头（出12:46），经上明说这在基督身上应验了（约19:33,36），表明主耶稣那不被折断的能力。
2. 洒血是预表。(1.) 羊羔的血已流出来还不够，必须洒出来——表明基督之死的功劳要应用到我们的灵魂上；我们必须领受这赎罪之恩（罗5:11）。(2.) 必须用一把牛膝草（出12:22）蘸在盆里来洒。永约如同那盆，是这血的储藏之所，借其所买赎的益处与特权都为我们藏于其中；信心就是那把牛膝草，借此我们将应许并应许中藏着的基督之血的益处应用到自己身上。(3.) 必须洒在门框上——表明我们当公开宣告对基督的信心，并表明对祂的顺服，作为不耻于承认依靠祂的人。兽的印记可受在额上或右手上，但羔羊的印记始终在额上（启7:3）。通向地狱有暗径，通向天堂却没有暗径；不，到天堂唯一的路是大道（赛35:8）。(4.) 必须洒在门楣和两边的门框上，却不可洒在门槛上（出12:7），这警戒我们当心不可将立约之血践踏在脚下（来10:29）。这是宝血，对我们也当视为宝贵。(5.) 这样洒出来的血，是以色列人得以脱离灭命天使的保护之具——血在哪里，天使便无处可施。基督的血若洒在我们的良心上，便是我们脱离神怒气、脱离律法咒诅、脱离地狱永刑的保护（罗8:1）。
3. 庄重地吃羊羔，预表我们在福音中对基督当尽的本分。(1.) 逾越节的羊羔被宰，不是单为观看，乃是为了食用；照样，我们必须以信心使基督成为我们的——正如我们吃食物时那样；我们必须从祂得着属灵的能力与滋养，正如我们从食物得着能力；我们必须以祂为乐为足，正如我们在饥渴之时吃喝为乐为足（见约6:53-55）。(2.) 必须全然吃完；那以信心以基督为食的人，必须以一位完全的基督为食；他们必须接受基督和祂的轭、基督和祂的十字架，以及基督和祂的冠冕。基督是分开的吗？ 那多 gather 基督的，也必毫无所剩。(3.) 必须立即吃完，不可拖延到早晨（出12:10）。今日基督被献上，也必须在仍称为"今日"之时——在我们睡那死亡之眠以前——被接受。(4.) 必须与苦菜同吃（出12:8），为记念他们在埃及为奴的苦。我们必须以忧伤痛悔之心以基督为食，以记念罪；这将给逾越节的羊羔增添无比的滋味。罪若苦，基督便甜。(5.) 必须在起行的姿态中吃（出12:11）；当我们以信心以基督为食时，我们必须绝对弃绝罪的辖制与统治，抖掉法老的轭；我们必须对世界及其中一切事物保持超脱的心，为基督撇下一切，并算这并非吃亏的买卖（来13:13,14）。
4. 除酵节预表基督徒的生活（林前5:7,8）。我们既接受了主基督耶稣，(1.) 就当在圣洁的喜乐中守节，不断以基督耶稣为乐；无论何工都不可作（出12:16），不可容许或放纵任何与此圣洁喜乐不相合或有损的忧虑：真信徒若没有恒常的喜乐，那是他们自己的过失。(2.) 这必须是无酵饼的节，在爱心中守，没有恶毒的酵，也没有假冒为善的酵。律法对于逾越节极为严格，犹太人在其惯例中也是如此——酵在他们家中不可寻见（出12:19）。一切罪的旧酵都必须远远地从我们除去，怀着最大的谨慎与厌恶，我们才能守那圣洁生活的节，以荣耀基督。(3.) 这是永远的定例（出12:17）；我们一生一世，都当继续以基督为食、靠祂喜乐，常常以感恩的心提起祂为我们所行的伟大之事。
英文原文
The Appointment of the Passover; the Feast of Unleavened Bread (1491 BC)
¹ And the LORD spake unto Moses and Aaron in the land of Egypt, saying,
² This month shall be unto you the beginning of months: it shall be the first month of the year to you.
³ Speak ye unto all the congregation of Israel, saying, In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house:
⁴ And if the household be too little for the lamb, let him and his neighbour next unto his house take it according to the number of the souls; every man according to his eating shall make your count for the lamb.
⁵ Your lamb shall be without blemish, a male of the first year: ye shall take it out from the sheep, or from the goats:
⁶ And ye shall keep it up until the fourteenth day of the same month: and the whole assembly of the congregation of Israel shall kill it in the evening.
⁷ And they shall take of the blood, and strike it on the two side posts and on the upper door post of the houses, wherein they shall eat it.
⁸ And they shall eat the flesh in that night, roast with fire, and unleavened bread; and with bitter herbs they shall eat it.
⁹ Eat not of it raw, nor sodden at all with water, but roast with fire; his head with his legs, and with the purtenance thereof.
¹⁰ And ye shall let nothing of it remain until the morning; and that which remaineth of it until the morning ye shall burn with fire.
¹¹ And thus shall ye eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste: it is the LORD's passover.
¹² For I will pass through the land of Egypt this night, and will smite all the firstborn in the land of Egypt, both man and beast; and against all the gods of Egypt I will execute judgment: I am the LORD.
¹³ And the blood shall be to you for a token upon the houses where ye are: and when I see the blood, I will pass over you, and the plague shall not be upon you to destroy you, when I smite the land of Egypt.
¹⁴ And this day shall be unto you for a memorial; and ye shall keep it a feast to the LORD throughout your generations; ye shall keep it a feast by an ordinance for ever.
¹⁵ Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses: for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel.
¹⁶ And in the first day there shall be an holy convocation, and in the seventh day there shall be an holy convocation to you; no manner of work shall be done in them, save that which every man must eat, that only may be done of you.
¹⁷ And ye shall observe the feast of unleavened bread; for in this selfsame day have I brought your armies out of the land of Egypt: therefore shall ye observe this day in your generations by an ordinance for ever.
¹⁸ In the first month, on the fourteenth day of the month at even, ye shall eat unleavened bread, until the one and twentieth day of the month at even.
¹⁹ Seven days shall there be no leaven found in your houses: for whosoever eateth that which is leavened, even that soul shall be cut off from the congregation of Israel, whether he be a stranger, or born in the land.
²⁰ Ye shall eat nothing leavened; in all your habitations shall ye eat unleavened bread.
Moses and Aaron here receive of the Lord what they were afterwards to deliver to the people concerning the ordinance of the passover, to which is prefixed an order for a new style to be observed in their months (Ex 12:1,2): This shall be to you the beginning of months. They had hitherto begun their year from the middle of September, but henceforward they were to begin it from the middle of March, at least in all their ecclesiastical computations. Note, It is good to begin the day, and begin the year, and especially to begin our lives, with God. This new calculation began the year with the spring, which reneweth the face of the earth, and was used as a figure of the coming of Christ, So 2:11,12. We may suppose that, while Moses was bringing the ten plagues upon the Egyptians, he was directing the Israelites to prepare for their departure at an hour's warning. Probably he had by degrees brought them near together from their dispersions, for they are here called the congregation of Israel (Ex 12:3), and to them as a congregation orders are here sent. Their amazement and hurry, it is easy to suppose, were great; yet now they must apply themselves to the observance of a sacred rite, to the honour of God. Note, When our heads are fullest of care, and our hands of business, yet we must not forget our religion, nor suffer ourselves to be indisposed for acts of devotion.
I. God appointed that on the night wherein they were to go out of Egypt they should, in each of their families, kill a lamb, or that two or three families, if they were small, should join for a lamb. The lamb was to be got ready four days before and that afternoon they were to kill it (Ex 12:6) as a sacrifice; not strictly, for it was not offered upon the altar, but as a religious ceremony, acknowledging God's goodness to them, not only in preserving them from, but in delivering them by, the plagues inflicted on the Egyptians. See the antiquity of family-religion; and see the convenience of the joining of small families together for religious worship, that it may be made the more solemn.
II. The lamb so slain they were to eat, roasted (we may suppose, in its several quarters), with unleavened bread and bitter herbs, because they were to eat it in haste (Ex 12:11), and to leave none of it until the morning; for God would have them to depend upon him for their daily bread, and not to take thought for the morrow. He that led them would feed them.
III. Before they ate the flesh of the lamb, they were to sprinkle the blood upon the doorposts, Ex 12:7. By this their houses were to be distinguished from the houses of the Egyptians, and so their first-born secured from the sword of the destroying angel, Ex 12:12,13. Dreadful work was to be made this night in Egypt; all the first-born both of man and beast were to be slain, and judgment executed upon the gods of Egypt. Moses does not mention the fulfillment, in this chapter, yet he speaks of it Nu 33:4. It is very probable that the idols which the Egyptians worshipped were destroyed, those of metal melted, those of wood consumed, and those of stone broken to pieces, whence Jethro infers (Ex 18:11), The Lord is greater than all gods. The same angel that destroyed their first-born demolished their idols, which were no less dear to them. For the protection of Israel from this plague they were ordered to sprinkle the blood of the lamb upon the door-posts, their doing which would be accepted as an instance of their faith in the divine warnings and their obedience to the divine precepts. Note, 1. If in times of common calamity God will secure his own people, and set a mark upon them; they shall be hidden either in heaven or under heaven, preserved either from the stroke of judgments or at least from the sting of them. 2. The blood of sprinkling is the saint's security in times of common calamity; it is this that marks them for God, pacifies conscience, and gives them boldness of access to the throne of grace, and so becomes a wall of protection round them and a wall of partition between them and the children of this world.
IV. This was to be annually observed as a feast of the Lord in their generations, to which the feast of unleavened bread was annexed, during which, for seven days, they were to eat no bread but what was unleavened, in remembrance of their being confined to such bread, of necessity, for many days after they came out of Egypt, Ex 12:14-20. The appointment is inculcated for their better direction, and that they might not mistake concerning it, and to awaken those who perhaps in Egypt had grown generally very stupid and careless in the matters of religion to a diligent observance of the institution. Now, without doubt, there was much of the gospel in this ordinance; it is often referred to in the New Testament, and, in it, to us is the gospel preached, and not to them only, who could not stedfastly look to the end of these things, Heb 4:2, 2Co 3:13.
1. The paschal lamb was typical. Christ is our Passover, 1Co 5:7. (1.) It was to be a lamb; and Christ is the Lamb of God (Joh 1:29), often in the Revelation called the Lamb, meek and innocent as a lamb, dumb before the shearers, before the butchers. (2.) It was to be a male of the first year (Ex 12:5), in its prime; Christ offered up himself in the midst of his days, not in infancy with the babes of Bethlehem. It denotes the strength and sufficiency of the Lord Jesus, on whom our help was laid. (3.) It was to be without blemish (Ex 12:5), denoting the purity of the Lord Jesus, a Lamb without spot, 1Pe 1:19. The judge that condemned him (as if his trial were only like the scrutiny that was made concerning the sacrifices, whether they were without blemish or no) pronounced him innocent. (4.) It was to be set apart four days before (Ex 12:3,6), denoting the designation of the Lord Jesus to be a Saviour, both in the purpose and in the promise. It is very observable that as Christ was crucified at the passover, so he solemnly entered into Jerusalem four days before, the very day that the paschal lamb was set apart. (5.) It was to be slain, and roasted with fire (Ex 12:6-9), denoting the exquisite sufferings of the Lord Jesus, even unto death, the death of the cross. The wrath of God is as fire, and Christ was made a curse for us. (6.) It was to be killed by the whole congregation between the two evenings, that is, between three o'clock and six. Christ suffered in the end of the world (Heb 9:26), by the hand of the Jews, the whole multitude of them (Lu 23:18), and for the good of all his spiritual Israel. (7.) Not a bone of it must be broken (Ex 12:46), which is expressly said to be fulfilled in Christ (Joh 19:33,36), denoting the unbroken strength of the Lord Jesus.
2. The sprinkling of the blood was typical. (1.) It was not enough that the blood of the lamb was shed, but it must be sprinkled, denoting the application of the merits of Christ's death to our souls; we must receive the atonement, Ro 5:11. (2.) It was to be sprinkled with a bunch of hyssop (Ex 12:22) dipped in the basin. The everlasting covenant, like the basin, in the conservatory of this blood, the benefits and privileges purchased by it are laid up for us there; faith is the bunch of hyssop by which we apply the promises to ourselves and the benefits of the blood of Christ laid up in them. (3.) It was to be sprinkled upon the door-posts, denoting the open profession we are to make of faith in Christ, and obedience to him, as those that are not ashamed to own our dependence upon him. The mark of the beast may be received on the forehead or in the right hand, but the seal of the Lamb is always in the forehead, Re 7:3. There is a back-way to hell, but no back-way to heaven; no, the only way to this is a high-way, Isa 35:8. (4.) It was to be sprinkled upon the lintel and the sideposts, but not upon the threshold (Ex 12:7), which cautions us to take heed of trampling under foot the blood of the covenant, Heb 10:29. It is precious blood, and must be precious to us. (5.) The blood, thus sprinkled, was a means of the preservation of the Israelites from the destroying angel, who had nothing to do where the blood was. If the blood of Christ be sprinkled upon our consciences, it will be our protection from the wrath of God, the curse of the law, and the damnation of hell, Ro 8:1.
3. The solemnly eating of the lamb was typical of our gospel-duty to Christ. (1.) The paschal lamb was killed, not to be looked upon only, but to be fed upon; so we must by faith make Christ ours, as we do that which we eat, and we must receive spiritual strength and nourishment from him, as from our food, and have delight and satisfaction in him, as we have in eating and drinking when we are hungry or thirsty: see Joh 6:53-55. (2.) It was to be all eaten; those that by faith feed upon Christ must feed upon a whole Christ; they must take Christ and his yoke, Christ and his cross, as well as Christ and his crown. Is Christ divided? Those hat gather much of Christ will have nothing over. (3.) It was to be eaten immediately, not deferred till morning, Ex 12:10. To-day Christ is offered, and is to be accepted while it is called to-day, before we sleep the sleep of death. (4.) It was to be eaten with bitter herbs (Ex 12:8), in remembrance of the bitterness of their bondage in Egypt. We must feed upon Christ with sorrow and brokenness of heart, in remembrance of sin; this will give an admirable relish to the paschal lamb. Christ will be sweet to us if sin be bitter. (5.) It was to be eaten in a departing posture (Ex 12:11); when we feed upon Christ by faith we must absolutely forsake the rule and dominion of sin, shake off Pharaoh's yoke; and we must sit loose to the world, and every thing in it, forsake all for Christ, and reckon it no bad bargain, Heb 13:13,14.
4. The feast of unleavened bread was typical of the Christian life, 1Co 5:7,8. Having received Christ Jesus the Lord, (1.) We must keep a feast in holy joy, continually delighting ourselves in Christ Jesus; no manner of work must be done (Ex 12:16), no care admitted or indulged, inconsistent with, or prejudicial to, this holy joy: if true believers have not a continual feast, it is their own fault. (2.) It must be a feast of unleavened bread, kept in charity, without the leaven of malice, and insincerity, without the leaven of hypocrisy. The law was very strict as to the passover, and the Jews were so in their usages, that no leaven should be found in their houses, Ex 12:19. All the old leaven of sin must be put far from us, with the utmost caution and abhorrence, if we would keep the feast of a holy life to the honour of Christ. (3.) It was by an ordinance for ever (Ex 12:17); as long as we live, we must continue feeding upon Christ and rejoicing in him, always making thankful mention of the great things he has done for us.
21-28
The Passover (1491 BC)
简体中文
逾越节（主前1491年）
²¹ 于是，摩西召了以色列的众长老来，对他们说："你们要按着家口取出羊羔，把这逾越节的羊羔宰了。
²² 拿一把牛膝草，蘸盆里的血，打在门楣上和两旁的门框上。你们谁也不可出自己的房门，直到早晨。
²³ 因为耶和华要巡行击杀埃及人；他看见血在门楣上和两旁的门框上，就必越过那门，不容灭命的进你们的房屋，击杀你们。
²⁴ 这例你们要守着，作为你们和你们子孙永远的定例。
²⁵ 日后，你们到了耶和华按所应许赐给你们的那地，就要守这礼。
²⁶ 你们的儿女问你们说：'行这礼是什么意思？'
²⁷ 你们就说：'这是献给耶和华逾越节的祭。当以色列人在埃及的时候，他击杀埃及人，越过以色列人的房屋，救了我们各家。'"于是百姓低头下拜。
²⁸ 耶和华怎样吩咐摩西、亚伦，以色列人就怎样行了。
I. 摩西在此如神家中忠心的管家，教导以色列人凡神所吩咐他的，都当遵守；无疑他传达指示的详尽程度正如他所领受的，虽然记载未如此详尽。此处加添：
1. 长子将被灭的那夜，凡以色列人都不可出自己的房门，直到早晨——即直到清晨前后，那时他们要被召出埃及（出12:22）。并非灭命的天使不能在街上分辨以色列人与埃及人；而是神要向他们暗示：他们的安全全系于所洒的血；他们若置身于这保护之外，便要自担其险。凡神为自己标明的人，不可与作恶的人相混（赛26:20-21）。他们不可出门，免得游荡在外，到该启程时却不在原地：他们当留在家中，等候耶和华的救恩，如此行是好的。
2. 日后他们当殷勤教导儿女这礼的含义（出12:26-27）。当留意，
（1.）儿女将就这严肃之礼所发的问题（他们很快就会注意到家中这一惯例）：你们行这礼是什么意思？吃这羊羔、吃这无酵饼，比吃平常的食物如此细心、如此严谨，到底有何含义？为何这餐与别的饭有别？当注意，[1.] 看见儿女对属神之事好奇发问，是好的；那些细心寻路的人，可望找着路。基督自己年幼时，也一面听，一面问（路2:46）。[2.] 我们都当正确明白我们所借以敬拜神的那些圣礼的意义——其性质和目的是什么，所表明的和所定意的是什么，我们在其中当尽何等本分，又可望得着什么益处。每个条例都有意义；有些条例，如圣礼，其意义不如别的明显；因此我们当查考，免得献瞎眼的祭，而能行合理的敬拜。无论我们是因无知而不明白圣礼的意义，还是因误解而 mistaken，我们都不能讨神的喜悦，也不能使自己得益。
（2.）父母当就此问题所给的回答（出12:27）：你们要说：这是献给耶和华逾越节的祭——也就是说，"借宰杀并献上这羊羔，我们记念神为我们列祖所作奇妙恩典之工：当时，"[1.]"为给我们的释放开路，他击杀了埃及人的长子，以此迫使他们签下我们的释放令"；[2.]"虽然我们自己也得罪了耶和华我们的神，灭命的天使在外施行击杀时，本可公义地连我们的长子也一并除灭，然而神恩典地指定并悦纳了家中献羊羔之祭，代替长子——正如昔日以公羊代替以撒——凡宰了羊羔之家，长子便得保存。"每年周而复始地重复此礼，目的有二：第一，向后回顾作为记念，使他们借此记念神为他们和列祖行了何等大事。"逾越节"一词（pesach）意为跃过、越过；因为灭命的天使越过以色列人的房屋，没有击杀他们的长子。当神使他的百姓彻底败亡时，他说：我必不再宽恕他们（摩7:8，8:2），暗示他过去何等多地越过他们——正如如今灭命的天使越过他们的房屋。当注意：1. 区别之恩带来特殊的责任。当千人伏在你左边，万人伏在你右边，我们却得以保存，性命作为掠物赐给我们，这事当深深触动我们（诗91:7）。在战争或瘟疫中，若死亡的箭已越过我们、越过我们头顶，击中我们身旁的人而偏偏错过了我们，我们绝不可说是出于偶然——乃是出于我们神特殊的护理。2. 神向我们自己或向我们列祖所行的旧恩，不可遗忘，当永记不忘，好叫神得赞美，我们对他的信心得坚固，我们的心在事奉中得宽广。第二，它也是向前展望，作为那到了时候神羔羊伟大祭献的凭据——他代替我们和我们的长子。我们原在灭命天使的刀剑之下，但基督我们的逾越节羔羊已经为我们被杀献祭了——他的死就是我们的生；如此他就是从创世以来——从犹太教会创立以来——被杀之羔羊：摩西因信基督而守逾越节，因为基督正是律法的总结，使凡信他的都得着义。
II. 百姓怀着敬畏和顺服之心领受了这些指示。1. 他们低头下拜（出12:27）：借此表明他们顺服此礼作为律例，并为此礼作为恩惠和特权而感恩。当注意，神赐律给我们时，我们当将荣耀归他；他说话时，我们必须低头下拜。2. 他们去就照样行了（出12:23）。他们之中再没有我们读到过的那种不满和怨言（出5:20-21）。埃及的灾祸使他们得益，提升了他们对荣耀得救的盼望——而他们从前对此原已绝望；如今他们循着所指定的道路前去迎接。当注意，神对我们恩典的成全，当以谦卑遵行他典章的方式去等候。
英文原文
The Passover (1491 BC)
²¹ Then Moses called for all the elders of Israel, and said unto them, Draw out and take you a lamb according to your families, and kill the passover.
²² And ye shall take a bunch of hyssop, and dip it in the blood that is in the bason, and strike the lintel and the two side posts with the blood that is in the bason; and none of you shall go out at the door of his house until the morning.
²³ For the LORD will pass through to smite the Egyptians; and when he seeth the blood upon the lintel, and on the two side posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you.
²⁴ And ye shall observe this thing for an ordinance to thee and to thy sons for ever.
²⁵ And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service.
²⁶ And it shall come to pass, when your children shall say unto you, What mean ye by this service?
²⁷ That ye shall say, It is the sacrifice of the LORD's passover, who passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, and delivered our houses. And the people bowed the head and worshipped.
²⁸ And the children of Israel went away, and did as the LORD had commanded Moses and Aaron, so did they.
I. Moses is here, as a faithful steward in God's house, teaching the children of Israel to observe all things which God had commanded him; and no doubt he gave the instructions as largely as he received them, though they are not so largely recorded. It is here added,
1. That this night, when the first-born were to be destroyed, no Israelite must stir out of doors till morning, that is, till towards morning, when they would be called to march out of Egypt, Ex 12:22. Not but that the destroying angel could have known an Israelite from an Egyptian in the street; but God would intimate to them that their safety was owing to the blood of sprinkling; if they put themselves from under the protection of that, it was at their peril. Those whom God has marked for himself must not mingle with evil doers: see Isa 26:20,21. They must not go out of the doors, lest they should straggle and be out of the way when they should be summoned to depart: they must stay within, to wait for the salvation of the Lord, and it is good to do so.
2. That hereafter they should carefully teach their children the meaning of this service, Ex 12:26,27. Observe,
(1.) The question which the children would ask concerning this solemnity (which they would soon take notice of in the family): "What mean you by this service? What is he meaning of all this care and exactness about eating this lamb, and this unleavened bread, more than about common food? Why such a difference between this meal and other meals?" Note, [1.] It is a good thing to see children inquisitive about the things of God; it is to be hoped that those who are careful to ask for the way will find it. Christ himself, when a child, heard and asked questions, Lu 2:46. [2.] It concerns us all rightly to understand the meaning of those holy ordinances wherein we worship God, what is the nature and what the end of them, what is signified and what intended, what is the duty expected from us in them and what are the advantages to be expected by us. Every ordinance has a meaning; some ordinances, as sacraments, have not their meaning so plain and obvious as others have; therefore we are concerned to search, that we may not offer the blind for sacrifice, but may do a reasonable service. If either we are ignorant of, or mistake about, the meaning of holy ordinances, we can neither please God nor profit ourselves.
(2.) The answer which the parents were to return to this question (Ex 12:27): You shall say, It is the sacrifice of the Lord's passover, that is, "By the killing and sacrificing of this lamb, we keep in remembrance the work of wonder and grace which God did for our fathers, when," [1.] "To make way for our deliverance out of bondage, he slew the firstborn of the Egyptians, so compelling them to sign our discharge;" and, [2.] "Though there were with us, even with us, sins against the Lord our God, for which the destroying angel, when he was abroad doing execution, might justly have destroyed our first-born too, yet God graciously appointed and accepted the family-sacrifice of a lamb, instead of the first-born, as, of old, the ram instead of Isaac, and in every house where the lamb was slain the first-born were saved." The repetition of this solemnity in the return of every year was designed, First, To look backward as a memorial, that in it they might remember what great things God had done for them and their fathers. The word pesach signifies a leap, or transition; it is a passing over; for the destroying angel passed over the houses of the Israelites, and did not destroy their first-born. When God brings utter ruin upon his people he says, I will not pass by them any more (Am 7:8,8:2), intimating how often he had passed by them, as now when the destroying angel passed over their houses. Note, 1. Distinguishing mercies lay under peculiar obligations. When a thousand fall at our side, and ten thousand at our right hand, and yet we are preserved, and have our lives given us for a prey, this should greatly affect us, Ps 91:7. In war or pestilence, if the arrow of death have passed by us, passed over us, hit the next to us and just missed us, we must not say it was by chance that we were preserved but by the special providence of our God. 2. Old mercies to ourselves, or to our fathers, must not be forgotten, but be had in everlasting remembrance, that God may be praised, our faith in him encouraged, and our hearts enlarged in his service. Secondly, It was designed to look forward as an earnest of the great sacrifice of the Lamb of God in the fulness of time, instead of us and our first-born. We were obnoxious to the sword of the destroying angel, but Christ our passover was sacrificed for us, his death was our life, and thus he was the Lamb slain from the foundation of the world, from the foundation of the Jewish church: Moses kept the passover by faith in Christ, for Christ was the end of the law for righteousness.
II. The people received these instructions with reverence and ready obedience. 1. They bowed the head and worshipped (Ex 12:27): they hereby signified their submission to this institution as a law, and their thankfulness for it as a favour and privilege. Note, When God gives law to us, we must give honour to him; when he speaks, we must bow our heads and worship. 2. They went away and did as they were commanded, Ex 12:23. Here was none of that discontent and murmuring among them which we read of, Ex 5:20,21. The plagues of Egypt had done them good, and raised their expectations of a glorious deliverance, which before they despaired of; and now they went forth to meet it in the way appointed. Note, The perfecting of God's mercies to us must be waited for in a humble observance of his institutions.
29-36
The Death of the Firstborn (1491 BC)
简体中文
长子之死（公元前1491年）
²⁹ 到了半夜，耶和华把埃及地所有的长子，就是从坐宝座的法老，直到被掳囚在监里之人的长子，以及一切头生的牲畜，尽都杀了。
³⁰ 法老和一切臣仆，并一切埃及人，夜间都起来了；在埃及有大哀号，因为没有一家不死一个人的。
³¹ 夜间法老召了摩西、亚伦来，说：起来，连你们带以色列人，从我民中出去，依你们所说的，去事奉耶和华吧。
³² 也依你们所说的，连羊群牛群带着走吧，并要为我祝福。
³³ 埃及人催促百姓，打发他们快快出离那地；因为埃及人说：我们都要死了。
³⁴ 百姓就拿着没有发酵的生面，把抟面盆包在衣服中，扛在肩头上。
³⁵ 以色列人照着摩西的话行，向埃及人要银器、金器和衣裳。
³⁶ 耶和华叫百姓在埃及人眼前蒙恩，于是埃及人给他们所要的。他们就把埃及人的财物夺去了。
这里我们看到：I. 埃及人的儿子，甚至他们的长子被杀（出12:29,30）。法老若肯听从关于这灾所给他的警告，并因此释放以色列，该有多少宝贵而珍贵的性命得以保全！但请看顽梗的不信给人带来的是什么。请留意，1. 这击打发生之时：是在半夜，这更增其恐怖。先前的三个夜晚因那可以摸着的黑暗之灾已变得可怖，无疑扰乱了他们的安眠；如今当他们指望能有一个安静的夜晚休息之时，半夜里警报却响起了。当灭命的天使拔剑攻击耶路撒冷时，是在白昼（撒下24:15），使其没有那么可怕；但埃及的毁灭却是借着在黑暗中行的瘟疫（诗91:6）。不久将有半夜的警报：看哪，新郎来了。 2. 灾祸落在谁身上——落在他们的长子身上，就是各家各户的喜乐与盼望。他们曾杀了希伯来人的孩子，如今神杀了他们的孩子。这样他将父亲的罪孽追讨在孩子身上；而他施行报应并不是不义。3. 这灾波及多远——从宝座直到监牢。君王与农夫在神的审判面前同列一级，因为他不以外貌取人；见伯34:19,20。如今耶和华所杀的甚多；众多的人群、人群，在这决断谷中仆倒——神与法老之间的争辩即在此定夺。4. 此事引起何等的呼号：埃及有大哀号——为许多人家的独子，并为所有人的长子普遍举哀。若有人在夜间突然发病，我们通常会叫醒邻舍；但埃及人却不能从邻舍得着帮助、得着安慰，因为众人都陷入同一灾祸之中。让我们从此学习，(1.) 在神面前战兢，并敬畏他的审判（诗119:120）。谁能在他面前站立，或敢抵挡他？(2.) 为我们自己和家人每日的保全感谢神：我们如此暴露在危险之中，理当说："是因耶和华的怜悯，我们不致灭亡。"
II. 神的儿子，就是他的长子，得释放；这审判征服了法老，迫使他无条件投降，毫无讨价还价。人最好一开始就接受神所定的条件，因为他绝不会向他们的条件低头，任凭他们反对多久。如今法老的骄傲被挫败，他完全顺服了摩西所坚持的一切：依你们所说的去事奉耶和华吧（出12:31），并依你们所说的，带着羊群牛群走吧（出12:32）。注意，神的话语必立定，我们与之争辩或迟迟不肯顺服，毫无益处。直至今日以色列人都不获准离去，但如今事态已到极处，结果是：1. 他们被命令离开：起来，从我们中间出去（出12:31）。法老曾告诉摩西，他必不再见他的面；但如今他派人去召他。那些先前蔑视神的人，在患难中必早早寻求他。他如今惊恐万分，连夜下令放他们走，唯恐再迟延下去，他自己便是下一个遭殃的；他放他们出去，并非如异教史家所描绘的那样——视他们为可恨之人，而是视为可惧之人——这从他那谦卑的请求中清楚可见（出12:32）：并要为我祝福——让我得你们的代祷，使你们走后我不再因过去的事受刑罚。注意，那些与神的教会为敌的，就是与自己为敌，迟早要被迫看见这一点。2. 他们被埃及人催促着离去；他们喊叫（出12:33）：我们都要死了。 注意，当死亡进入我们的家，正是我们思想自己必死之性的合宜之时。我们的亲人死了么？由此推断我们是正在死亡的人、事实上已经是死人，并不困难。基于这一考虑，他们催逼以色列人快走，这给以色列人借取他们的珠宝提供了极大的便利（出12:35,36）。埃及人催促他们走时，他们很容易说：埃及人使他们贫困，他们身无分文不能上路；但若给他们行资，他们便走。神的护理正是要允许事情达到这种地步，使他们成为埃及人所畏惧的，凡所要的都可得到；神又借他在人心中的影响，使埃及人的心倾向他们，乐愿供给他们所求的——他们大概有意借此赎罪，使灾祸止息，正如非利士人归还约柜时，附上赔罪的祭物，正是参考了这个先例（撒上6:3,6）。以色列人可以接收并保留他们这样向埃及人借取——毋宁说索取——的物件，(1.) 正如仆人从主人那里领做工的工价，若被扣留便可追讨，那样公义。(2.) 正如得胜者掳掠其所征服之仇敌的战利品，那样公义；法老是在向希伯来人的神背叛，因此他所有的一切都已充公。(3.) 正如臣民领受其君王所赐的产业，那样公义。神是地和其中所充满之物的至高主宰；他若从一人夺去赐给另一人，谁能对他说，你做什么呢？ 以色列人所做的，是奉神特别的命令和指定而做的，这足以使他们得称为义、无可指摘；但他们所做的，绝不能授权别人（无法自命有此种凭据的人）行同样的事。让我们记住，[1.] 万王之王不会行错。[2.] 他必向那些被人伤害的人行公义（诗146:7）。正因如此，罪人的财物往往成为为义人积存的（箴13:22；伯27:16,17）。
英文原文
The Death of the Firstborn (1491 BC)
²⁹ And it came to pass, that at midnight the LORD smote all the firstborn in the land of Egypt, from the firstborn of Pharaoh that sat on his throne unto the firstborn of the captive that was in the dungeon; and all the firstborn of cattle.
³⁰ And Pharaoh rose up in the night, he, and all his servants, and all the Egyptians; and there was a great cry in Egypt; for there was not a house where there was not one dead.
³¹ And he called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people, both ye and the children of Israel; and go, serve the LORD, as ye have said.
³² Also take your flocks and your herds, as ye have said, and be gone; and bless me also.
³³ And the Egyptians were urgent upon the people, that they might send them out of the land in haste; for they said, We be all dead men.
³⁴ And the people took their dough before it was leavened, their kneadingtroughs being bound up in their clothes upon their shoulders.
³⁵ And the children of Israel did according to the word of Moses; and they borrowed of the Egyptians jewels of silver, and jewels of gold, and raiment:
³⁶ And the LORD gave the people favour in the sight of the Egyptians, so that they lent unto them such things as they required. And they spoiled the Egyptians.
Here we have, I. The Egyptians' sons, even their first-born, slain, Ex 12:29,30. If Pharaoh would have taken the warning which was given him of this plague, and would thereupon have released Israel, what a great many dear and valuable lives might have been preserved! But see what obstinate infidelity brings upon men. Observe, 1. The time when this blow was given: It was at midnight, which added to the terror of it. The three preceding nights were made dreadful by the additional plague of darkness, which might be felt, and doubtless disturbed their repose; and now, when they hoped for one quiet night's rest, at midnight was the alarm given. When the destroying angel drew his sword against Jerusalem, it was in the day-time (2Sa 24:15), which made it the less frightful; but the destruction of Egypt was by a pestilence walking in darkness, Ps 91:6. Shortly there will be an alarming cry at midnight, Behold, the bridegroom cometh. 2. On whom the plague fastened—on their first-born, the joy and hope of their respective families. They had slain the Hebrews' children, and now God slew theirs. Thus he visits the iniquity of the fathers upon the children; and he is not unrighteous who taketh vengeance. 3. How far it reached—from the throne to the dungeon. Prince and peasant stand upon the same level before God's judgments, for there is no respect of persons with him; see Job 34:19,20. Now the slain of the Lord were many; multitudes, multitudes, fall in this valley of decision, when the controversy between God and Pharaoh was to be determined. 4. What an outcry was made upon it: There was a great cry in Egypt, universal lamentation for their only son (with many), and with all for their first-born. If any be suddenly taken ill in the night, we are wont to call up neighbours; but the Egyptians could have no help, no comfort, from their neighbours, all being involved in the same calamity. Let us learn hence, (1.) To tremble before God, and to be afraid of his judgments, Ps 119:120. Who is able to stand before him, or dares resist him? (2.) To be thankful to God for the daily preservation of ourselves and our families: lying so much exposed, we have reason to say, "It is of the Lord's mercies that we are not consumed."
II. God's sons, even his first-born, released; this judgment conquered Pharaoh, and obliged him to surrender at discretion, without capitulating. Men had better come up to God's terms at first, for he will never come down to theirs, let them object as long as they will. Now Pharaoh's pride is abased, and he yields to all that Moses had insisted on: Serve the Lord as you have said (Ex 12:31), and take your flocks as you have said, Ex 12:32. Note, God's word will stand, and we shall get nothing by disputing it, or delaying to submit to it. Hitherto the Israelites were not permitted to depart, but now things had come to the last extremity, in consequence of which, 1. They are commanded to depart: Rise up, and get you forth, Ex 12:31. Pharaoh had told Moses he should see his face no more; but now he sent for him. Those will seek God early in their distress who before had set him at defiance. Such a fright he was now in that he gave orders by night for their discharge, fearing lest, if he delayed any longer, he himself should fall next; and that he sent them out, not as men hated (as the pagan historians have represented this matter), but as men feared, is plainly discovered by his humble request to them (Ex 12:32): "Bless me also; let me have your prayers, that I may not be plagued for what is past, when you are gone." Note, Those that are enemies to God's church are enemies to themselves, and, sooner or later, they will be made to see it. 2. They are hired to depart by the Egyptians; they cried out (Ex 12:33), We be all dead men. Note, When death comes into our houses, it is seasonable for us to think of our own mortality. Are our relations dead? It is easy to infer thence that we are dying, and, in effect, already dead men. Upon this consideration they were urgent with the Israelites to be gone, which gave great advantage to the Israelites in borrowing their jewels, Ex 12:35,36. When the Egyptians urged them to be gone, it was easy for them to say that the Egyptians had kept them poor, that they could not undertake such a journey with empty purses, but, that, if they would give them wherewithal to bear their charges, they would be gone. And this the divine Providence designed in suffering things to come to this extremity, that they, becoming formidable to the Egyptians, might have what they would, for asking; the Lord also, by the influence he has on the minds of people, inclined the hearts of the Egyptians to furnish them with what they desired, they probably intending thereby to make atonement, that the plagues might be stayed, as the Philistines, when they returned the ark, sent a present with it for a trespass-offering, having an eye to this precedent, 1Sa 6:3,6. The Israelites might receive and keep what they thus borrowed, or rather required, of the Egyptians, (1.) As justly as servants receive wages from their masters for work done, and sue for it if it be detained. (2.) As justly as conquerors take the spoils of their enemies whom they have subdued; Pharaoh was in rebellion against the God of the Hebrews, by which all that he had was forfeited. (3.) As justly as subjects receive the estates granted to them by their prince. God is the sovereign proprietor of the earth, and the fulness thereof; and, if he take from one and give to another, who may say unto him, What doest thou? It was by God's special order and appointment that the Israelites did what they did, which was sufficient to justify them, and bear them out; but what they did will by no means authorize others (who cannot pretend to any such warrant) to do the same. Let us remember, [1.] That the King of kings can do no wrong. [2.] That he will do right to those whom men injure, Ps 146:7. Hence it is that the wealth of the sinner often proves to be laid up for the just, Pr 13:22, Job 27:16,17.
37-42
Departure of the Israelites (1491 BC)
简体中文
以色列人起行出埃及（主前1491年）
³⁷ 以色列人从兰塞起行，往疏割去，除了妇人孩子，步行的男人约有六十万。
³⁸ 又有许多闲杂人，和他们一同上去；还有羊群牛群，和许多牲畜。
³⁹ 他们用埃及带出来的生面，烤成无酵饼；这生面原没有发起，因为他们被催逼离开埃及，不能耽延，也没有为自己预备什么食物。
⁴⁰ 以色列人住在埃及，共有四百三十年。
⁴¹ 正满了四百三十年的那一天，耶和华的军队都从埃及地出来了。
⁴² 这夜是耶和华的夜；因耶和华领他们出了埃及地，所以当向耶和华谨守，是以色列众人世世代代该谨守的。
此处记的是以色列人出埃及的事；他们既得了释放，便毫不迟延地起行，并未推延到更方便的时候。法老此时心已软化；但他们有理由料想他这番心肠不会持久，所以此刻决不可拖延。这里我们读到：1. 他们的人数——约六十万男丁（出12:37），此外还有妇人和孩子，我想至少再加一百二十万。这是何等奇异的繁衍，从七十五人在不过二百多年间竟增长至此！请看神赐福之时所说的"要生养众多"有何等的大能与功效。这是福音教会初创之时许多外人归入其中的预表：神的道大大兴旺而且得胜。2. 他们的随从（出12:38）：有许多闲杂人和他们一同上去，是这大家族的依附者；有些大概因本国被灾所毁、不愿留居，便随着以色列人去寻求出路（如俗语所说）；有些则出于好奇，要看看以色列人向他们的神献祭的盛礼——这事早为人所传讲——并盼望看见他们的神在旷野中向他们显现的荣耀，因为他们已经在琐安的田野看见了他们的神为他们所作的荣耀作为（诗78:12）。这些闲杂人中的大多数大概不过是一班无知粗鄙的暴民，随大流而行，自己也不知为何；后来我们发现这些人成了他们的网罗（民11:4），并且很可能当不久之后他们知道以色列人要在旷野行走四十年时，便离开了他们，回到埃及去了。注意，以色列人中历来都有非以色列人；教会中至今也有假冒为善的人，他们惹出许多祸患，终久必被剔除。3. 他们的财物。他们带着羊群牛群，又有许多牲畜。这事被记下，是因为法老迟迟不肯让他们搬走财物，而他们的财物主要是牲畜（创46:32）。4. 全营所预备的口粮，十分贫乏简陋。他们从埃及在自己的行囊里带了一些生面出来（出12:34）。他们原已预备次日烤饼，好为起行作准备，因为他们知道时候近了；但因比预期早几个钟头被催逼动身，便带着还没发起的生面，照原样带走；到了疏割这头一站，他们烤成无酵饼，这些饼自然淡而无味，然而他们所得着的自由，使这一餐成为他们一生中最喜乐的一餐。注意，神的仆人不可作自己口腹的奴仆，也不可竭力要把感官的乐趣推到极处。我们当甘心以干粮度日，不，以无酵饼充饥，也不愿耽延或忽略我们对神当尽的任何服事；因为我们的食物就是遵行他的旨意。5. 这件大事的日期：从亚伯拉罕第一次进迦南时神所给他的应许算起，正好四百三十年（使徒在加3:17如此解释）；在这全部期间内，以色列人——即希伯来人，那蒙拣选的独特后裔——都是寄居在不属自己的地上，或在迦南，或在埃及。神对亚伯拉罕所应许的安身之地，长久沉寂未得应验；但如今到了时候，应许复兴，万事开始朝其成就的方向推进。亚伯拉罕的后裔向迦南进发的头一日，距亚伯拉罕受应许之时（创12:2，我必叫你成为大国）正好四百三十年（看那日子，似乎正到一日不差）。请看神对自己所定的时间何等守约；他的应许虽不速成，到了时候必成全。6. 这事的可记念性：这夜是当向耶和华谨守的夜（出12:42）。（1.）那首夜所发生的事，深可留意：埃及人被灭、以色列人由此得救，都是可记念的；神在此使自己被人记念。（2.）那一夜所定的条例，在每年轮转之时都要谨守：这夜是耶和华的夜，那可记念的夜，当世世代代庆祝。注意，神为他百姓所成就的大事，不可如俗语所说，成为九日之奇；当永远记念，世世相传，尤其我们借基督所得的救赎之工。第一个逾越节之夜，是耶和华当大受谨守的夜；但末后的逾越节之夜——基督被卖的那一夜（在这一夜，逾越节与其余礼仪律例一并被取代废去）——更是耶和华当大受谨守的夜；因为那一夜，比埃及更重的轭从我们颈项上断开，比迦南更好的地摆在我们面前。那一次是暂时的拯救，当在他们那一代庆祝；这一次却是永远的救赎，要在荣耀圣徒的赞美中庆祝，直到世世代代、永永远远。
英文原文
Departure of the Israelites (1491 BC)
³⁷ And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot that were men, beside children.
³⁸ And a mixed multitude went up also with them; and flocks, and herds, even very much cattle.
³⁹ And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual.
⁴⁰ Now the sojourning of the children of Israel, who dwelt in Egypt, was four hundred and thirty years.
⁴¹ And it came to pass at the end of the four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out from the land of Egypt.
⁴² It is a night to be much observed unto the LORD for bringing them out from the land of Egypt: this is that night of the LORD to be observed of all the children of Israel in their generations.
Here is the departure of the children of Israel out of Egypt; having obtained their dismission, they set forward without delay, and did not defer to a more convenient season. Pharaoh was now in a good mind; but they had reason to think he would not long continue so, and therefore it was no time to linger. We have here an account, 1. Of their number, about 600,000 men (Ex 12:37), besides women and children, which I think, we cannot suppose to make less than 1,200,000 more. What a vast increase was this, to arise from seventy souls in little more than 200 years' time! See the power and efficacy of that blessing, when God commands it, Be fruitful and multiply. This was typical of the multitudes that were brought into the gospel church when it was first founded; so mightily grew the word of God, and prevailed. 2. Of their retinue (Ex 12:38): A mixed multitude went up with them, hangers on to that great family, some perhaps willing to leave their country, because it was laid waste by the plagues, and to seek their fortune, as we say, with the Israelites; others went out of curiosity, to see the solemnities of Israel's sacrifice to their God, which had been so much talked of, and expecting to see some glorious appearances of their God to them in the wilderness, having seen such glorious appearances of their God for them in the field of Zoan, Ps 78:12. Probably the greatest part of this mixed multitude were but a rude unthinking mob, that followed the crowd they knew not why; we afterwards find that they proved a snare to them (Nu 11:4), and it is probable that when, soon afterwards, they understood that the children of Israel were to continue forty years in the wilderness, they quitted them, and returned to Egypt. Note, There were always those among the Israelites that were not Israelites, and there are still hypocrites in the church, who make a deal of mischief, but will be shaken off at last. 3. Of their effects. They had with them flocks and herds, even very much cattle. This is taken notice of because it was long before Pharaoh would give them leave to remove their effects, which were chiefly cattle, Ge 46:32. 4. Of the provision made for the camp, which was very poor and slender. They brought some dough with them out of Egypt in their knapsacks, Ex 12:34. They had prepared to bake, the next day, in order to their removal, understanding it was very near; but, being hastened away sooner than they thought of, by some hours, they took the dough as it was, unleavened; when they came to Succoth, their first stage, they baked unleavened cakes, and, though these were of course insipid, yet the liberty they were brought into made this the most joyful meal they had ever eaten in their lives. Note, The servants of God must not be slaves to their appetites, nor solicitous to wind up all the delights of sense to their highest pitch. We should be willing to take up with dry bread, nay, with unleavened bread, rather than neglect or delay any service we have to do for God, as those whose meat and drink it is to do his will. 5. Of the date of this great event: it was just 430 years from the promise made to Abraham (as the apostle explains it, Ga 3:17) at his first coming into Canaan, during all which time the children of Israel, that is, the Hebrews, the distinguished chosen seed, were sojourners in a land that was not theirs, either Canaan or Egypt. So long the promise God made to Abraham of a settlement lay dormant and unfulfilled, but now, at length, it revived, and things began to work towards the accomplishment of it. The first day of the march of Abraham's seed towards Canaan was just 430 years (it should seem to a day) from the promise made to Abraham, Ge 12:2, I will make of thee a great nation. See how punctual God is to his time; though his promises be not performed quickly, they will be accomplished in their season. 6. Of the memorableness of it: It is a night to be much observed, Ex 12:42. (1.) The providences of that first night were very observable; memorable was the destruction of the Egyptians, and the deliverance of the Israelites by it; God herein made himself taken notice of. (2.) The ordinances of that night, in the annual return of it, were to be carefully observed: This is that night of the Lord, that remarkable night, to be celebrated in all generations. Note, The great things God does for his people are not to be a nine days' wonder, as we say, but the remembrance of them is to be perpetuated throughout all ages, especially the work of our redemption by Christ. This first passover-night was a night of the Lord much to be observed; but the last passover-night, in which Christ was betrayed (and in which the passover, with the rest of the ceremonial institutions, was superseded and abolished), was a night of the Lord much more to be observed, when a yoke heavier than that of Egypt was broken from off our necks, and a land better than that of Canaan set before us. That was a temporal deliverance to be celebrated in their generation; this is an eternal redemption to be celebrated in the praises of glorious saints, world without end.
43-51
Directions Concerning the Passover (1491 BC)
简体中文
关于逾越节的指示（主前1491年）
⁴³ 耶和华对摩西、亚伦说："逾越节的例是这样：外人都不可吃这羊羔；
⁴⁴ 但各人用银子买的奴仆，既受了割礼，就可以吃。
⁴⁵ 寄居的和雇工都不可吃。
⁴⁶ 应当在一个房子里吃，不可把一点肉从房子里带到外头去；羊羔的骨头一根也不可折断。
⁴⁷ 以色列全会众都要守这礼。
⁴⁸ 若有外人寄居在你们中间，愿向耶和华守逾越节，他所有的男子务要受割礼，然后才让他遵守，他也就像本地人一样；但未受割礼的人都不可吃这羊羔。
⁴⁹ 本地人和寄居在你们中间的外人同归一例。"
⁵⁰ 耶和华怎样吩咐摩西、亚伦，以色列众人就怎样行了。
⁵¹ 正当那日，耶和华将以色列人按着他们的军队，从埃及地领出来。
此处又就日后当守的逾越节，另立几条条例。
I. 以色列全会众都要守（出12:47）。凡有分于神怜悯的，都当同心献上感恩的赞美。这节虽按家族分别遵守，却被视为全会众共同的行动；因为众小团体共同组成那更大的团体。新约的逾越节——主的晚餐——凡能守的人都不当轻忽。能安然不顾念如此大拯救的记念的人，就不配称为以色列人。1. 未受割礼的外人不可入席同吃（出12:43、45、48）。唯有从门进入的，方可坐席；如今凡未先顺服那入门之礼（即洗礼）的，也不可就近主的晚餐这一培植之礼。我们必须先借圣道重生，才能借圣道得着喂养。心中未受割礼的（西2:11），也不得有分于基督牺牲的益处，也不可在他上面赴席。2. 受了割礼的外人都可以欢然来吃逾越节，连奴仆也可（出12:44）。他们若借割礼情愿背负律法的轭，就可在其严肃节期的喜乐中有分，否则不可。只是这里暗示（出12:48），作家长的不但自己要受割礼，也要使一切男丁都受割礼。我们若真心并以这事所要求和当得的火热，将自己献于神，也必连同自己，将一切所有的都献给他，并竭力使我们一切所有的也归于他。这里也早早预示了神对外邦人的恩待：外人若受了割礼，便与本地以色列人立于同等地位——两者同归一例（出12:49）。这对犹太人乃是治死肉体之举，要教导他们：使他们有分于特权的，乃是他们奉献归神，并非他们从亚伯拉罕而出的血统。真诚归主的外邦人，与本地以色列人同受欢迎，同赴逾越之席（赛56:6-7）。
II. 应当在一个房子里吃（出12:46），为着相交之乐，使他们在吃的时候彼此同乐，彼此建立。不可带到别处，也不可留到别时；因为神不愿他们因挂虑起行而失去享乐的心情，倒要他们欢欢喜喜地离开埃及、进入旷野；为表记此意，便吃一顿丰盛扎实的饭。天主教徒把他们祝圣过的圣饼从一家带到另一家，不仅本身是迷信，也违背了这逾越节预表性的律例——这律例规定羊羔的一点肉也不可带出去。
本章末了重申整件事：以色列人怎样照所吩咐的去行，神也怎样照所应许的为他们成就（出12:50-51）；因为他必作顺服之人的拯救之主。
英文原文
Directions Concerning the Passover (1491 BC)
⁴³ And the LORD said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof:
⁴⁴ But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof.
⁴⁵ A foreigner and an hired servant shall not eat thereof.
⁴⁶ In one house shall it be eaten; thou shalt not carry forth ought of the flesh abroad out of the house; neither shall ye break a bone thereof.
⁴⁷ All the congregation of Israel shall keep it.
⁴⁸ And when a stranger shall sojourn with thee, and will keep the passover to the LORD, let all his males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land: for no uncircumcised person shall eat thereof.
⁴⁹ One law shall be to him that is homeborn, and unto the stranger that sojourneth among you.
⁵⁰ Thus did all the children of Israel; as the LORD commanded Moses and Aaron, so did they.
⁵¹ And it came to pass the selfsame day, that the LORD did bring the children of Israel out of the land of Egypt by their armies.
Some further precepts are here given concerning the passover, as it should be observed in times to come.
I. All the congregation of Israel must keep it, Ex 12:47. All that share in God's mercies should join in thankful praises for them. Though it was observed in families apart, yet it is looked upon as the act of the whole congregation; for the smaller communities constituted the greater. The New-Testament passover, the Lord's supper, ought not to be neglected by any who are capable of celebrating it. He is unworthy the name of an Israelite that can contentedly neglect the commemoration of so great a deliverance. 1. No stranger that was uncircumcised might be admitted to eat of it, Ex 12:43,45,48. None might sit at the table but those that came in by the door; nor may any now approach to the improving ordinance of the Lord's supper who have not first submitted to the initiating ordinance of baptism. We must be born again by the word ere we can be nourished by it. Nor shall any partake of the benefit of Christ's sacrifice, or feast upon it, who are not first circumcised in heart, Col 2:11. 2. Any stranger that was circumcised might be welcome to eat of the passover, even servants, Ex 12:44. If, by circumcision, they would make themselves debtors to the law in its burdens, they were welcome to share in the joy of its solemn feasts, and not otherwise. Only it is intimated (Ex 12:48) that those who were masters of families must not only be circumcised themselves, but have all their males circumcised, too. If in sincerity, and with that zeal which the thing required and deserves, we give up ourselves to God, we shall, with ourselves, give up all we have to him, and do our utmost that all ours may be his too. Here is an early indication of favour to the poor Gentiles, that the stranger, if circumcised, stands upon the same level with the home-born Israelite. One law for both, Ex 12:49. This was a mortification to the Jews, and taught them that it was their dedication to God, not their descent from Abraham, that entitled them to their privileges. A sincere proselyte was as welcome to the passover as a native Israelite, Isa 56:6,7.
II. In one house shall it be eaten (Ex 12:46), for good-fellowship sake, that they might rejoice together, and edify one another in the eating of it. None of it must be carried to another place, nor left to another time; for God would not have them so taken up with care about their departure as to be indisposed to take the comfort of it, but to leave Egypt, and enter upon a wilderness, with cheerfulness, and, in token of that, to eat a good hearty meal. The papists' carrying their consecrated host from house to house is not only superstitious in itself, but contrary to this typical law of the passover, which directed that no part of the lamb should be carried abroad.
The chapter concludes with a repetition of the whole matter, that the children of Israel did as they were bidden, and God did for them as he promised (Ex 12:50,51); for he will certainly be the author of salvation to those that obey him.
本章所记载的，是旧约圣经中最值得记念的典章之一，也是最值得记念的护理之一。I. 在犹太教会的一切典章中，没有比逾越节更显著的了，在新约中也没有比它更常被提及的；此处记有该典章的设立。这典章包含三部分：—1. 宰杀并吃逾越节的羊羔（出十二1-6、8-11）。2. 把血抹在门框上，此事被视为有别的一项（来十一28），且为这第一次逾越节所特有（出十二7），并附有其缘由（出十二13）。3. 随后七日的无酵节；这一部分所指向的，更是日后守这典章时所当遵行的（出十二14-20）。这条例向百姓宣告，他们受教当如何遵守：（1）这第一次的逾越节（出十二21-23）。（2）日后的逾越节（出十二24-27）。而以色列人遵行了这些吩咐（出十二28）。II. 在神关乎犹太教会的一切护理中，没有比以色列人出埃及的拯救更辉煌的，也没有比它更常被提及的。1. 埃及人的长子被杀（出十二29、30）。2. 随即下令释放他们（出十二31-33）。3. 他们开始起行。（1）带着自己的财物（出十二34）。（2）带着埃及的财物而富足（出十二35、36）。（3）有闲杂人等与他们同行（出十二37、38）。（4）匆忙中应付眼前的供给（出十二39）。此事的时日记有（出十二40-42）。最后，末了有重述：[1.] 论这可记念的典章，并附若干补充（出十二43-49）。[2.] 论这可记念的护理（出十二50、51）。