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出埃及记生命读经 · 第25篇

逾越节（三）

The Passover (3)
1读经：出埃及记12:11-28,43-51;13:2-11；林前5:7-8；林前15:45a,47下。基督的救赎是奥秘的，过于我们所能领会。旧约中的逾越节把新约中所启示基督救赎的所有成分、要素和各方面都描绘出来，我信就是这个原因。倘若我们有新约的明言，而没有旧约的图画，就很难看见基督奇妙且奥秘之救赎的一切细节。为著呈现在出埃及记中救赎的图画，我们何等感谢主！
1Scripture Reading: Exo. 12:11-28, 43-51; 13:2-11; 1 Cor. 5:7-8 The redemption of Christ is mysterious, beyond our understanding. I believe that this is the reason the Passover in the Old Testament portrays all the elements, factors, and aspects of the redemption of Christ revealed in the New Testament. If we had the plain words of the New Testament without the picture in the Old Testament, it would be difficult for us to see all the details of the wonderful and mysterious redemption of Christ. How we thank the Lord for the portrait of redemption presented in the book of Exodus
2在已过的信息中，我们论到了逾越节的许多细节。我们看见基督不仅是逾越节的羊羔，还是无酵饼、苦菜和房屋。羊羔的血涂在房屋的门楣上和门框上；整个羊羔被吃尽，包括头、腿和五脏。当以色列人吃羊羔时，他们必须腰间束带，脚上穿鞋，手中拿杖。不仅如此，他们还必须赶紧的吃羊羔。羊羔不可吃生的或水煮的，必须用火烤。而且，必须用代表信心的牛膝草，把逾越节羊羔的血涂在门楣上和门框上。当以色列人享受逾越节时，他们必须遵守这一切细节。在本篇信息中，我们将继续来看一些取用逾越节羊羔的进一步细节。逾越节只有一天。它在正月，就是亚笔月的十四日举行。接著逾越节，有另一个节期，就是除酵节，有七天之久。在圣经中，七天表示时间的完全过程，整段期间。因此这七天表征我们在地上的一生。在神眼中，我们人生的全部过程不过是七天。
2In the foregoing messages, we have covered a number of details regarding the Passover. We have seen that Christ is not only the Passover lamb, but also the unleavened bread, the bitter herbs, and the house. The blood of the lamb was put on the lintel and the doorposts of the houses; and all the lamb, including the head, legs, and inwards, was eaten. As the children of Israel ate the lamb, it was necessary for them to have their loins girded, to have their feet shod, and to have a staff in their hands. Furthermore, they had to eat the lamb in haste. The lamb was not to be eaten either raw or boiled; it had to be roasted in fire. Moreover, hyssop, signifying faith, was used to put the blood of the Passover lamb on the lintel and on the doorposts. All these details had to be observed by the children of Israel as they were sharing in the Passover. In this message we shall go on to consider some further details concerning the way to apply the Passover lamb. The Passover itself lasted just one day. It was held on the fourteenth day of the first month, the month Abib. Continuing from the feast of the Passover, there was another feast, the feast of unleavened bread, which lasted seven days. In the Bible seven days indicate a complete course of time, a whole period of time. Hence these seven days signify the course of our life on earth. In the eyes of God, the full course of our life is just seven days
3除酵节是以盛宴开始并结束的。头一日和第七日，甚么工都不可作，只准以色列人吃。我们在本篇信息中所要看的细节特别重要。到目前为止，我们所说过的是仅有一天之久的逾越节。但在本篇信息中我们所要说的是有七天之久的节期，七天代表人生过程的期间。
3The feast of unleavened bread began and ended with days of feasting. Both on the first day and on the last day, no work was permitted. The children of Israel were only allowed to eat. The details we shall cover in this message are especially crucial. What we have covered thus far is related to the feast of the Passover, which lasted for one day. But what we shall cover in this message is related to a feast that lasted for seven days, a period of time that signifies the course of human life.
（四） 不可吃酵，也不可有酵
D. Not to Eat Leaven or to Have Any Leaven
4论到逾越节，圣经主要著重于吃逾越节的羊羔，而不是守逾越节。例如，路加二十二章说到主和祂的门徒吃逾越节的筵席。（11，15。）在那里，逾越节是给我们吃的筵席。出埃及记十二章说到吃羊羔的肉、无酵饼和苦菜。吃的意义在于这事实：我们凭著我们所吃的而活。在人类生活中没有甚么比吃更重要的了。
4Concerning the Passover, the emphasis in the Bible is mainly on the eating of the Passover, not on the keeping of the Passover. For example, Luke 22 speaks of the Lord eating the Passover with His disciples (vv. 11, 15). There, the Passover is a feast for us to eat. Exodus 12 speaks of eating the flesh, unleavened bread, and bitter herbs. The significance of eating rests in the fact that we live by what we eat. In human life nothing is more important than eating
5以色列人七日之久不可吃有酵的饼。出埃及记十二章十五节说：『你们要吃无酵饼七日；头一日要把酵从你们各家中除去。』根据十二章十九节，在各家中，七日之内不可有酵；又根据十三章七节，以色列人不可见酵。在除酵饼的七日之内，以色列人不可吃有酵的饼，在他们各家中，不可有酵，并且他们不可见有酵的饼。吃无酵饼表示神的百姓不该活在罪中，那就是说，不该过罪恶的生活。在圣经中，酵表示在神眼1中罪恶、邪恶、败坏和不洁的事。在林前五章八节保罗说到『恶毒、邪恶的酵』。
5The children of Israel were not to eat leavened bread for a period of seven days. Exodus 12:15 says, “Seven days shall ye eat unleavened bread; even the first day ye shall put away leaven out of your houses.” According to 12:19, no leaven was to be found in the houses, and according to 13:7, no leaven was to be seen with the children of Israel. During the days of the feast of unleavened bread, the children of Israel were not to eat leavened bread, leaven was not to be found in their houses, and leavened bread was not to be seen with them. Eating unleavened bread indicates that God’sp eople should not live in sin, that is, should not live a sinful life. In the Bible leaven signifies what is sinful, evil, corrupt, and unclean in the eyes of God. In Corinthians 5:8 Paul speaks of the “leaven of malice and evil.”
6酵的作用是使东西更容易吃。假设作面包不用酵母粉或任何别的酵，这种面包一定厚重难嚼。但如果把酵放进面团里，面包就柔软容易吃了。罪与酵的作用相似；它软化坚硬的东西，使我们易于接受。因此，酵的原则就是增加一种成分，使坚硬的东西变软。比方说，开玩笑是一种酵，使艰难的情况容易为人所接受。
6The function of leaven is to make something easier to eat. Suppose bread is made without yeast or any other type of leaven. This kind of bread would be heavy and hard to chew. But if leaven is put into bread dough, the bread will be soft and easy to eat. The function of sin is similar to the function of yeast; it softens things that are hard and makes them easier for us to take in. The principle of leaven, therefore, is to add an element that causes something hard to become soft. For example, joking may be a kind of leaven that makes a difficult situation easier to take
（五） 守除酵节作为逾越节的延续
E. To Observe the Feast of Unleavened Bread as a Continuation of the Feast of Passover
1 七日
1. For Seven Days
7以色列人要守除酵节作为逾越节的延续。（十二15～20，十三6～7。）出埃及记十二章十八节说：『从正月十四日晚上，直到二十一日晚上，你们要吃无酵饼。』我们已指出，当以色列人吃逾越节的羊羔时，他们也需要吃无酵饼。我们看见逾越节只有一天，而除酵节却有七日之久。所以，除酵节是逾越节的延续。
7The children of Israel were to observe the feast of unleavened bread as a continuation of the feast of Passover (12:15-20; 13:6-7). Exodus 12:18 says, “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.” We have pointed out that when the children of Israel ate the Passover lamb, they were also required to eat unleavened bread. We have seen that the feast of the Passover lasted one day, whereas the feast of unleavened bread continued for seven days. Therefore, the feast of unleavened bread was a continuation of the feast of Passover.
8逾越节羊羔的肉表征基督无罪的生命。我们不仅接受基督的死与复活，并且接受祂的无罪，因祂的生命不仅是钉死和复活的生命，也是无罪的生命。所以，我们必须吃羊羔的肉和无酵饼。这意思是从我们接受基督而得救，并且人生有了新起头的时候，我们就开始过无酵的生活，就是无罪的生活。出埃及记十三章七节说，以色列人不可见酵。在我们基督徒的生活中，不该看见酵。我们不可能全然无酵，但使酵不被看见却是可能的。虽然我们不可能无罪，但我们必须对付任何明显的罪，看得见的罪。这意思是说，我们有责任对付所觉得的罪。每当我们在生活中发现某件罪恶的事，我们就必须除去它。但这不是说我们没有罪了。在我们的生活和环境中也许有许多罪，但我们可能不觉得。然而，只要我们感觉到罪，就必须对付它。我们必须弃绝所觉得的罪。我们不该容忍任何明显的罪。
8The flesh of the Passover lamb signifies the sinless life of Christ. We received Christ not only in His death and resurrection, but also in His sinlessness, for His life is not only a crucified and resurrected life, but also a sinless life. Therefore, we must eat the flesh of the lamb and also the unleavened bread. This means that from the time we received Christ and were saved and had a new beginning in life, we began to live a life without leaven, a life without sin. Exodus 13:7 says that no leaven was to be seen with the children of Israel. In our Christian life no leaven should be seen. It is impossible for us to have no leaven at all, but it is possible for the leaven not to be seen. Although it is not possible for us to be without sin, we must deal with any sin that is manifested, with any sin that is seen. This means that we are responsible to deal with the sin of which we are conscious. Whenever we discover something sinful in our lives, we must eliminate it. This, however, does not mean that we shall have no sin. There may be much sin in our lives or in our environment, but we may not be conscious of it. However, as soon as we become conscious of it, we must deal with it. We must forsake the sin of which we are conscious. We should not tolerate any manifestation of sin
9在十二章十九节给了以色列人很强的话语：『凡吃有酵之物的，无论是寄居的，是本地的，必从以色列的会中剪除。』从以色列的会中剪除就是从神选民的交通中剪除。这严肃的话符合保罗在1林前五章十三节的话：『你们应当把那恶人从你们中间赶出去。』把这样的人赶出去就是断绝他与教会的交通。倘若我们容忍暴露出来的罪，我们的交通就要被剪除。这表明我们基督徒应该过无罪的生活，不容忍任何暴露出来的罪。对付明显的罪就是守除酵节。
9In 12:19 the children of Israel were given a strong word: “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.” To be cut off from the congregation of Israel was to be cut off from the fellowship of God’s chosen people. This serious word corresponds to Paul’s word in Corinthians 5:13: “Remove the evil man from among yourselves.” To put away such a one is to cut him off from the fellowship of the church. If we tolerate sin once it has been exposed, our fellowship will be cut off. This indicates that as Christians we should live a sinless life, not tolerating any sin that has been exposed. To deal with manifested sin is to observe the feast of unleavened bread.
10出埃及记十二章十四节说：『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。』本节指出，要把逾越节当作节期来遵守。除酵节也是一样。（十二17。）节期包含吃与享受。当我们吃而不以享受为我们吃的目的时，那个吃是普通的。但是当我们为了享受而吃时，我们的吃就成了节期。例如，我们每天吃早餐、午餐和晚餐，没有任何特殊的享受。但是有时候我们来在一起守节，这时候，我们的吃是为了享受的目的。吃逾越节的筵席被称为逾越节，因为它是为享受而吃的。
10Exodus 12:14 says, “This day shall be unto you for a memorial; and ye shall keep it a feast to Jehovah throughout your generations: ye shall keep it a feast by an ordinance for ever” (Heb.). This verse indicates that the Passover was to be kept as a feast. The same was true regarding the feast of unleavened bread (12:17). A feast involves both eating and enjoyment. Whenever we eat without having enjoyment as the purpose of our eating, that eating is common. But when we eat for enjoyment, our eating becomes a feast. For example, we may daily eat breakfast, lunch, and dinner without any special enjoyment. But sometimes we come together to hold a feast. At such times, our eating is for the purpose of enjoyment. The eating of the Passover was called the feast of Passover because it was an eating for enjoyment.
11当我们得救时，我们享受逾越节。但这节期应该立刻由除酵节所接续。这表示基督徒的享受不该停止。然而，在许多基督徒的经历中，除酵节没有接著逾越节。他们悔改的时候很快乐。但这享受不持久，因为他们没有守除酵节。这意思是说，他们没有对付罪恶的生活。反之，他们容许被暴露的酵存留。他们不对付已被暴露的罪。为这缘故，许多基督徒没有守除酵节。
11When we were saved, we enjoyed the feast of Passover. But this feast should immediately be continued by the feast of unleavened bread. This indicates that a Christian’s enjoyment should not cease. However, in the experience of many Christians, the feast of Passover is not followed by the feast of unleavened bread. At the time of their conversion, they were joyful. But this enjoyment did not last, because they did not observe the feast of unleavened bread. This means that they did not deal with their sinful living. Rather, they allowed the leaven that was exposed to remain. They did not deal with sin that had been exposed. For this reason, many Christians do not observe the feast of unleavened bread
12我们接受主并得救以后，应当藉著对付罪而持续我们的享受。这不该仅仅维持一日，而该有七日之久。这意思是说，我们的一生应当维持享受。我们得救之后的整个生活该是一个除酵节。7这就是保罗在林前五章的观念。在第七节保罗说：『你们既是无酵的面，应当把旧酵除净，好使你们成为新团；因为我们逾越节的羔羊基督，已经被杀献祭了。』然后在第八节他继续告诉我们：『守这节不可用旧酵，也不可用恶毒邪恶的酵，只用诚实真正的无酵饼。』一天过一天，我们需要守除酵节。我们应当在我们基督徒的一生中守这节，直到见主。当我们拒绝对付任何已被暴露的罪时，我们就不再是守除酵节了。这意思是我们失去对这节期的享受。容忍罪使我们失去享受。反之，我们愈对付已经显明或暴露的罪，就愈有享受。这就是守除酵节。
12After we receive the Lord and are saved, we should continue our enjoyment by dealing with sin. This should last not just for one day, but for seven days. This means that it should last throughout the course of our life. Our whole life after we are saved should be a feast of unleavened bread. This was Paul’s concept in 1 Corinthians 5. In verse Paul says, “Purge out the old leaven, that you may be a new lump, even as you are unleavened. For indeed our Passover, Christ, has been sacrificed.” Then in verse 8 he goes on to tell us to “keep the feast, not with old leaven, nor with leaven of malice and evil, but with unleavened bread of sincerity and truth.” Day by day we need to keep the feast of unleavened bread. We should keep this feast throughout the course of our Christian life until we see the Lord. As soon as we refuse to deal with any sin that has been exposed, we no longer keep the feast of unleavened bread. This means that we lose the enjoyment of this feast. Tolerating sin causes loss of enjoyment. On the contrary, the more we deal with sin that has been manifested or exposed, the more enjoyment we have. This is to keep the feast of unleavened bread.
13我很欣赏保罗将逾越节和除酵节灵然解的方式。他说，我们的逾越节基督已经被杀献祭了，我们应当把旧酵除净，并守除酵节。我们守这节，是藉著对付罪以及过无罪的生活。每当罪恶之事被暴露，我们就立刻对付它。如此在我们家中就看不见酵。基督就是无酵饼，我们愈吃祂，就愈没有酵。除罪惟一的路就是吃基督钉死、复活且无罪的生命。
13I appreciate the way Paul allegorized the Passover and the feast of unleavened bread. He says that Christ our Passover has been sacrificed, that we should purge out the old leaven, and that we should keep the feast of unleavened bread. We keep this feast by dealing with sin and by living a sinless life. Whenever something sinful is exposed, we immediately deal with it. In this way no leaven shall be seen in our houses. Christ is the unleavened bread. The more we eat Him, the more we shall become unleavened. The only way to eliminate sin is to eat Christ’s crucified, resurrected, and sinless life
2 头一日和第七日不可作工，只可吃
2. Not to Work on the First Day and the Seventh Day but to Eat
14出埃及记十二章十六节说：『头一日你们当有圣会，第七日也当有圣会，这两日之内，除了豫备各人所要吃的以外，无论何工，都不可作。』这一节说，在除酵节的头一日和第七日，无论何工，都不可作。这表征在对神救恩的享受中，我们的工作没有地位。我们必须学习停下我们的工作。我们必须停止各样的工作。不要立志作一个爱心的丈夫、顺服的妻子或孝敬父母的孩子。这一切都是人的工作。惟一许可我们作的事就是吃。这表示当我们有分于神的救恩时，只有吃的地位，没有作工的地位。不要试著作甚么只要吃，只要享受。
14Exodus 12:16 says, “And in the first day there shall be a holy convocation, and in the seventh day there shall be a 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.” This verse says that on the first and last days of the feast of unleavened bread no manner of work was to be done. This signifies that in the enjoyment of God’ss alvation, there is no place for our work. We must learn to stop our doing. We must cease from every kind of work. Do not resolve to be a loving husband, a submissive wife, or a child who honors his parents. All this is human work. The only thing we are permitted to do is eat. This indicates that as we partake of God’ss alvation, there is room only for enjoyment, not for working. Do not try to do anything—just eat and enjoy
15今天基督教的情形正相反。没有吃，倒有工作。一篇又一篇的道，吩咐人去作某些工作。这与神救恩的原则相背。神的救恩不许可我们作任何工作。由于我们的蛇性，在我们得救或复兴以后，立刻下决心要作些甚么。有的人立志不发脾气；其他的人定意要谦卑。但是主不许可这样的工作。在神的救恩里，只准我们吃。
15The situation of today’s Christianity is just the opposite. Instead of eating, there is working. Sermon upon sermon is given charging people to engage in certain kinds of work. This contradicts the principle of God’ss alvation. God’ss alvation does not allow us to do any work. Due to our serpentine nature, immediately after we were saved or revived, we made up our mind to do certain things. Some resolved not to lose their temper; others decided to be humble. But the Lord makes no allowance for this kind of work. In God’ss alvation we are only allowed to eat
16圣经与人宗教的著作成对比，它吩咐神的百姓在节期的第一日和最后一日，除了吃以外，不可作别的。倘若以色列人在这几天作工，他们就破坏了神救恩的原则。救恩是给我们享受的；它不需要我们的工作或行为。然而，连许多热心的基督徒也从属灵的交通中被剪除，只因为他们作了太多的工作。把人的劳苦加在神的救恩里是侮辱神，并且使自己从交通中被剪除。
16In contrast to the writings of the religions of man, the Bible charges God’sp eople concerning the first and last days of the feast to do nothing except eat. If the children of Israel worked on these days, they would have broken the principle of God’ss alvation. Salvation is for our enjoyment; it does not require our work or our doing. Nevertheless, even many zealous Christians are cut off from spiritual fellowship simply because they are engaged in so much work. To add human labor to God’ss alvation is to insult God and to cut ourselves off from fellowship
17我们发现要停下工作，一直地吃很不容易。我们的习惯不是吃而不作，乃是作而不吃。有些人也许抱怨属灵方面的吃太多了，他们甚至说，对这样的吃厌倦了。前一段时间，像这样的谈论流传在我们中间。这样的话是从神的仇敌，那恶者来的。当反对吃主的话一说出，接著就是建议我们作工或作甚么甚么活动。这与神救恩的原则是何等邪恶的对比！我再说，神的救恩要求我们停下我们的工作，除了吃以外不作别的。
17We find it difficult to stop working and to keep eating. Instead of eating without working, our habit is to work without eating. Some may complain of too much spiritual eating. They may even say that they are bored with such eating. Talk like this circulated among us some time ago. This kind of word comes from the Devil, the enemy of God. As soon as a word is spoken against eating the Lord, it is followed by a suggestion that we work or engage in a certain activity. What a devilish contradiction of the principle of God’ss alvation! I repeat, God’ss alvation requires that we stop our working and do nothing except eat
18甚至连祷告也可能成为神所禁止的工作。有些圣徒定意花更多的时间祷告。这样，他们的祷告会成为一个工作，破坏神救恩的原则。对立志这样祷告的人，我要说：『不要让祷告成为一个工作。不要以天然的方式祷告，你必须吃无酵饼。』当我年轻时，我为主作了许多工作。我阅读关乎如何成圣、如何祷告以及如何胜过罪的书籍。这些书鼓励我去作一些事情。然后有一天我看见了光，神不要我们作工─祂要我们吃。倘若我们要向祂守节，就必须停下我们的作为。
18It is even possible for prayer to become a work that God forbids. Some of the saints may decide to spend more time in prayer. In such a case, their prayer may become a work that breaks the principle of God’ss alvation. To one who resolves to pray in this way, I would say, “Do not allow prayer to become a work. Instead of praying in a natural way, you must eat the unleavened bread.” When I was young, I engaged in much work for the Lord. I read books about how to be holy, how to pray, and how to overcome sin. These books encouraged me to work and to do certain things. Then one day I saw the light that God does not want us to work—He wants us to eat. If we would feast unto Him, we must stop our doing
19假设一位弟兄邀请你去他家赴席。但你到了之后，却花许多时间为他工作。你割草、修剪树木并洗刷窗子。可是你这一切的工作都触犯了这位弟兄。他巴望你上桌与他一同坐席。你吃得愈多，他愈高兴。我们都必须学习放下我们天然的作工。然而，这对我们来说，却不易实行。当我们放下我们的作工时，我们就需要不断地来吃。但如果我们不吃，我们就不该工作。大多数的基督徒作而不吃，但我们必须学习吃而不作。让我们放下我们的工作而一直地吃罢。
19Suppose a brother invites you to his home for a feast. After you arrive, however, you spend a great deal of time working for him. You mow the lawn, trim the trees, and wash the windows. But all your work is offensive to this brother. What he desires is that you sit down at the table and feast with him. The more you feast, the happier he will be. We all must learn to drop our natural doing. However, this is not easy for us to do. As we drop our doing, we need to maintain our eating. But if we do not eat, we should not stop working. Most Christians work without eating, but we must learn to eat without doing. Let us drop our doing, but continue with our eating.
（六） 外邦人和雇工人都不可吃
F. Not to Be Eaten by Strangers or Hired Servants
20出埃及记十二章四十三节说：『逾越节的例是这样，外邦人都不可吃这羊羔。』四十五节继续说：『寄居的，和雇工人，都不可吃。』这些经节指明，外邦人和雇工人不准吃逾越节的羊羔。在旧约里，外邦人代表两种人：不信的人和天然的人。我们十分同意不信的人是外邦人，但也许不同意我们天然的人也是外邦人，不得有分于逾越节。事实上，我们天然的人与不信的人无异，因我们天然的生命总是迅速照著不信之人的方式。所以，天然的人和不信的人是属于同一个家族的。
20Exodus 12:43 says, “This is the ordinance of the passover: There shall no stranger eat thereof.” Verse 45 goes on to say, “A foreigner and a hired servant shall not eat thereof.” These verses indicate that strangers and hired servants were not permitted to eat the Passover. In the Old Testament strangers represent two categories of people: the unbelievers and the natural man. We may readily agree that the unbelievers are strangers, but we may not agree that our natural man is also a stranger who is not allowed to partake of the Passover. Actually, our natural man is no different from an unbeliever, for our natural life is always quick to go along with the way of an unbeliever. Hence, the natural man and the unbelievers are of the same family
21请注意在出埃及记十二章，天然的人就是外邦人，和雇工人相题并论。雇工人就是为工资、报酬而服事的人。天然的人总是为得报酬而替神作工。这在今天的基督教中是司空见惯的。绝大多数的基督教已成为一种宗教，雇用外邦人为薪水而工作。尽管一个雇工人可以接受薪水，在他却没有恩典、信心或享受。倘若我们想要照著雇工人的原则去享受逾越节，就要发现我们没有地位享受逾越节了。像雇工人一样作工的人有这样的态度：他们劳苦，而神付给他们工价。但在罗马书保罗指出，我们不必为著我们的得救而作工。罗马书四章四至五节说：『作工的得工价，不算恩典，乃是该得的，惟有不作工的，只信称罪人为义的神，他的信就算为义。』论到拣选的恩典，保罗在罗马书十一章六节宣告说：『既是出于恩典，就不在乎行为；不然，恩典就不是恩典了。』
21Notice that in Exodus 12 the natural man is the stranger linked to the hired servants. A hired servant is one who serves for wages, for compensation. The natural man always works for God in order to receive compensation. This is commonplace in today’s Christianity. For the most part, Christianity has become a religion in which strangers are hired to work for wages. Although a hired servant may receive wages, with him there is no grace, faith, or enjoyment. If we try to enjoy the Passover according to the principle of a hired servant, we shall find that we have no position to partake of the Passover. Those who work as hired servants have the attitude that they labor and God pays them their wages. But in Romans Paul indicates that we are not to work for our salvation. Romans 4:4 and 5 say, “Now to the one who works, the reward is not reckoned according to grace, but according to debt. But to the one who works not, but believes on Him who justifies the ungodly, his faith is reckoned as righteousness.” Speaking of the selection of grace, Paul declares in Romans 11:6, “But if by grace, it is no longer out of works; otherwise grace is no longer grace
22加拉太四章七节说，我们相信基督的人不再是奴仆，乃是儿子了。孩子们就是享受家庭生活。他们不像雇工人一样劳苦，以求有分于这个享受。我们享受神的救恩是根据白白恩典的原则，不是根据雇工人为报酬而工作的原则。在救恩的事上，我们的劳苦毫无意义。神不许可我们享受逾越节像工资一样，乃要像白白赐与的恩典一般。
22In the words of Galatians 4:7, we who believe in Christ are no longer servants; we are sons. Children simply enjoy the family life. They do not labor as hired servants in order to share in this enjoyment. Our enjoyment of God’ss alvation is according to the principle of free grace, not according to the principle of a hired servant who works for recompense. As far as salvation is concerned, our labor means nothing. God allows us to enjoy the Passover not as wages, but only as a free gift of grace.
23天然的人不能享受基督作逾越节是很明显的。如果一个人仍在天然的人里，他就还未来到亚笔月，意思是萌芽或发芽。这意思是说，他还没有经历在基督里的新开始。这样的人没有神圣生命藉著重生而有的萌芽。有新的开始就是不再作外邦人，不再作天然的人；相反的，乃是被重生，并成为在基督里的新造。（林后五17。）不要作一个天然的人或雇工人来有分逾越节，也不要有你为神作工而祂给你报酬的态度。我们接受神的救恩不是因著我们的劳苦。如果我们留在天然的人里，或者把自己当作雇工人，为得报酬而工作，我们就无权同享逾越节了。
23It is clear that the natural man cannot enjoy Christ as the Passover. If a person is still in the natural man, he has not come to the month Abib, which means sprouting or budding. This means that he has not experienced a new beginning in Christ. With such a one there is no sprouting of the divine life through regeneration. To have a new beginning is to no longer be a stranger, to no longer be a natural man. On the contrary, it is to be regenerated and to become a new creation in Christ (2 Cor. 5:17). Do not partake of the Passover as a natural man or as a hired servant, and do not have the attitude that you work for God and that He pays you. We do not receive God’ss alvation because of our labor. If we remain in the natural man or regard ourselves as hired servants who work for recompense, we have no right to partake of the Passover
（七） 买来的和受了割礼的仆人有资格吃
G. The Purchased and Circumcised Servants Qualified to Eat
24虽然外邦人和雇工人不能同享逾越节，但买来的和受了割礼的却有资格吃。（十二44，48。）买来的就是被赎的。我们不是雇工人，但我们已被主买来作祂的奴仆。我们从前是失丧的，但主付了赎价，把我们买回来。这意思是我们已被赎回来，买回来。因此，我们不再是外邦人─我们是被赎的人。我们不再是天然的人─我们是买来的人。
24Although strangers and hired servants could not partake of the Passover, the purchased and circumcised servants were qualified to eat of it (12:44, 48). To be purchased is to be redeemed. We are not hired servants, but we have been purchased by the Lord to be His slaves. We were lost, but the Lord paid the price to buy us back. This means that we have been redeemed, purchased, bought back. Thus, we are no longer strangers—we are redeemed ones. We are no longer the natural man—we are purchased ones
25基督的救赎不包括天然的生命。反之，祂的救赎藉著把天然的人钉在十字架上来对付他。基督只救赎那些已被祂的十字架对付过的人。这样的对付就是割礼所表征的。你认为自己是一个雇工人呢？还是一个买来的人？很少人喜欢认为他们是被买来的人。被买来的人实际上就是奴仆。这便是我们在自己里面都更喜欢当雇工人的原因。如果某人雇我们来为他工作，只要我们对雇主满意，我们就情愿工作。但如果我们不高兴，我们可以辞职而为别人工作。但是一个买来的人，一个奴仆，他就没有权利辞职。
25Christ’s redemption does not include the natural life. Rather His redemption deals with the natural man by putting him on the cross. Christ redeems only those who have been dealt with by His cross. Such a dealing is signified by circumcision. Do you regard yourself as a hired one or as a purchased one? Few like to think of themselves as those who have been purchased. A purchased one is actually a slave. This is the reason that in ourselves we all prefer to be hired ones. If we are hired by a certain person to work for him, we are willing to work as long as we are happy with our employer. But if we are not happy, we can resign and work for someone else. But a purchased one, a slave, has no right to resign.
26我们又一次看见天然的人违反神的原则。在神的救赎里，我们不是雇工人；我们是买来的人。谁认为自己是一个雇工人，谁就在神的救赎里无分。我们若要享受神的救赎，就必须守住我们的身分，就是被祂所买来的人。在道理上说我们是被买来的人很容易，但在我们每天实际的实行中，我们却活得像雇工人一样。使徒保罗知道他是耶稣基督的仆人。（罗一1。）他不认为自己是一个被雇来为主作工的人。保罗与许多牧师、传道人不同，他知道他没有权利辞职不事奉主。
26Once again we see that the way of the natural man contradicts God’spr i nciple. In God’s redemption we are not hired ones; we are purchased ones. Anyone who thinks of himself as a hired one has no share in God’s redemption. If we want to enjoy God’s redemption, we must take our standing as those who have been purchased by Him. It is easy to say in a doctrinal way that we are purchased ones. But in our actual daily practice we may live as if we were hired ones. The apostle Paul knew that he was a slave of Christ Jesus (Rom. 1:1). He did not regard himself as one who had been hired to work for the Lord. In contrast to many pastors or ministers, Paul knew he had no right to resign from serving the Lord
27从属灵上说，作一个雇工人就是凭我们天然的生命作工，为了获取报酬之目的。但是根据属灵的原则，作一个被买来的人就是在救赎里事奉主。一个被买来的人就是曾经失丧，被买回来，并且被十字架对付过的人。这就是被神所救赎的人。这样的人才有资格同享逾越节。
27To be a hired one is, spiritually speaking, to work in our natural life for the purpose of receiving recompense. But according to the spiritual principle, to be a purchased one is to serve the Lord in redemption. A purchased one is a person who has been lost, who has been bought back, and who has been dealt with by the cross. This is the kind of person who has been redeemed by God. Such a one is qualified to partake of the Passover
28出埃及记十二章四十四节说：『但各人用银子买的奴仆，既受了割礼，就可以吃。』四十八节也说到割礼：『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，然后才容他前来遵守，他也就像本地人一样；但未受割礼的，都不可吃这羊羔。』所有蒙救赎的人都必须受割礼。从属灵上说，受割礼就是天然的生命受十字架的对付。在割礼之外，没有救赎。故此，蒙救赎的人与割礼有关。那些蒙救赎的人已受了十字架的对付。用保罗的话说，他们是真受割礼的。（腓三3。）外人是雇工人，而买来的人是受割礼的人。受割礼的人不用天然的生命为神作工。神不要我们为祂作工，祂要我们受割礼。凭著我们天然生命的工作只能产生以实玛利。我们产生以实玛利的力量必须藉著割礼被割除。倘若我们要以正确的方式接受救恩，我们必须是被买来的，并且受过割礼。在悔改的时候，罪人应当懊悔、认罪，并相信主耶稣。同时，他应当开始恨恶他天然的生命，并知道这生命需要被埋葬。这就是人一相信主耶稣就应该受浸的原因。受浸就是认识天然的生命甚么都不配，只配埋葬。当一个初信的人有这样的觉悟时，他知道他已被买来和受了割礼的事实。然而，今天许多基督徒盲目地接受了神的救恩，不晓得他们必须是被买来和受过割礼的。
28Exodus 12:44 says, “But every man’s servant that is bought for money, when thou hast circumcised him, then he shall eat thereof.” Verse 48 also speaks of circumcision: “And when a stranger shall sojourn with thee, and will keep the passover to Jehovah, 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” (Heb.). All the redeemed ones must be circumcised. Spiritually speaking, to be circumcised is to have the natural life dealt with by the cross. Apart from circumcision, there is no redemption. For this reason, the redeemed ones are related to circumcision. Those who have been redeemed have been dealt with by the cross. In Paul’s words, they are the true circumcision (Phil. 3:3). The strangers are the hired ones, whereas the purchased ones are the circumcised ones. Those who are circumcised do not exercise the natural life to work for God. God does not want us to work for Him; He wants us to be circumcised. The work according to our natural life can only produce Ishmael. Our strength to produce Ishmael must be cut off through circumcision. If we would receive God’ss alvation in a proper way, we need to be purchased and circumcised. At the time of conversion, a sinner should repent, confess, and believe in the Lord Jesus. Simultaneously, he should begin to hate his natural life and to realize that this life needs to be buried. This is the reason that as soon as someone believes in the Lord Jesus, he should be baptized. To be baptized is to realize that the natural life is good for nothing except burial. When a new believer has this realization, he is conscious of the fact that he has been purchased and circumcised. However, many of today’s Christians have received God’ss alvation blindly, not realizing that they need to be purchased and circumcised.
29所有这些与逾越节有关的细节，显示了取用逾越节正确而恰当的路。如果不需要这些细节，圣经就不会把它们记载在内。虽然这些细节也在新约里，我们却很难找著它们。然而，在出埃及记这卷书中，它们被生动地描绘在逾越节的图画里。感谢主，我们是被买来并受割礼的人，我们根据神的原则吃逾越节的筵席。
29All these details related to the Passover show the proper and adequate way to apply the Passover. If these details were not necessary, the Bible would not include them. Although these details are also in the New Testament, it is rather difficult for us to find them. However, they are vividly portrayed in the picture of the Passover in the book of Exodus. Thank the Lord that we are the purchased and circumcised ones and that we eat the Passover according to God’s principles
（八） 藉著作为神的军队从埃及出来，继续享受逾越节的羊羔
H. To Continue the Enjoyment of the Passover Lamb by the Exodus from Egypt as God’s Army
30出埃及记十二章五十一节下结论说：『正当那日，耶和华将以色列人按著他们的军队，从埃及地领出来。』本节指出神完全的救赎产生了一支军队。根据神所给的一切原则享用逾越节的筵席之后，我们需要从埃及出来，成为神的军队，为著祂在地上的权益争战，好继续享受逾越节。我们需要藉著从世界出来，而成为神军队的一部分，来持续我们对救恩的享受。这就是出埃及这词的意义。出埃及记所描绘神的救恩是何等完全的图画！今天我们取用基督作我们的逾越节，我们需要出埃及记逾越节的记载中所说的一切原则。
30Exodus 12:51 concludes, “And it came to pass the selfsame day, that Jehovah did bring the children of Israel out of the land of Egypt by their armies” (Heb.). This verse indicates that God’s complete redemption produces an army. After applying the Passover according to all the principles given by God, we need to continue our enjoyment of the Passover by making an exodus from Egypt to become God’s army to fight for His interests on earth. We need to continue our enjoyment of salvation by getting out of the world and becoming part of the army of the Lord. This is the meaning of the term exodus. What a complete picture of God’ss alvation is given in the book of Exodus! When we apply Christ as our Passover today, we need all the principles given in the account of the Passover in Exodus
31五神的审判临到一切头生的
31V. GOD’S JUDGMENT UPON ALL THE FIRSTBORN
32出埃及记十二章十二节说：『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。』有些人会怀疑为甚么神只击杀头生的。当我年轻时，我就为此困惑。我不知道它是否指头生的是邪恶的，而其余的是良善的。那时候，我不清楚属灵的原则。后来我知道头生的包括在亚当里的每一个人。首先的人亚当，实际上就是头生的。（林前十五45上。）既然亚当是第一个人，头生的就包括所有在亚当里的人。反之，次生的就是所有在基督里的人，因基督是第二个人。（林前十五47下。）实在说来，我们相信基督的人就是次生的。然而，我们里面仍旧有头生的成分。虽然我们在基督的血底下，但这血不救赎任何头生的东西。故此，我们必须定罪在我们里面与头生的─就是亚当─有关的一切。这又一次指出，我们必须定罪天然的生命。
32Exodus 12:12 says, “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.” Some may wonder why God killed only the fi rstborn. When I was young, I was troubled by this. I wondered if it meant that the firstborn were evil and that the others were good. At the time, I was not familiar with spiritual principles. Later I learned that the firstborn includes everyone in Adam. Adam, the first man, was actually the firstborn (1 Cor. 15:45a). Since Adam was the first man, the firstborn includes all those in Adam. The second born, on the contrary, are all those who are in Christ, for Christ is the second man (1 Cor. 15:47b). In a very real sense, we who believe in Christ are the second born ones. Nevertheless, within us we still have the element of the firstborn. Although we are under the blood of Christ, the blood does not redeem anything of the firstborn. For this reason we must condemn everything within us that is related to the firstborn, that is, to Adam. This means that, once again, we must condemn the natural life.
33『头生的』和『外人』实际上是描写同一件事。它们是同义词，描绘旧人和天然的生命。我们可以说，旧人就是头生的，而我们天然的人与天然的生命就是外人。但这两者实际上是一个。当我们取用基督作逾越节，我们必须定罪旧人和天然的人。我们必须弃绝头生的和外人。在神逾越节的筵席中，旧人和天然的生命没有地位。我们不可仅以道理的方式接受这个，而要在实行上和经历中来接受。倘若我们以经历和实行的方式来应用，就要发现在我们里面仍有相当成分是旧人和天然的生命。这使我们不能以完全而恰当的方式取用逾越节。我们仍然抓住旧人和天然附的生命。这意思是说，头生的和外人仍在我们里面。所以，我们不能完全地享用逾越节，因为神不允许旧人或天然的生命有分于祂的逾越节。这是关于神审判一切头生者的原则。
33The terms firstborn and stranger actually describe the same thing. They are synonymous terms that describe the old man and the natural life. We may say that the old man is the firstborn and that our natural man with the natural life is the stranger. But these two are actually one. When we apply Christ as the Passover, we must condemn both the old man and the natural man. We must reject both the firstborn and the stranger. In God’sP ass over feast, there is no place for the old man or the natural life. We need to take this not in a mere doctrinal way, but in the way of practice and experience. If we apply this in an experiential and practical way, we shall realize that we still have a certain amount of the old man and the natural life within us. This keeps us from applying the Passover in a complete and adequate way. We still hold on to the old man and the natural life. This means that the firstborn and the stranger are still within us. Therefore, we cannot apply the Passover in a full way, because God does not allow the old man or the natural life to participate in His Passover. This is the principle with respect to God’s judgment of all the firstborn
六 神的审判
VI. GOD’S JUDGMENT
临到埃及一切的神
UPON ALL THE GODS OF EGYPT
34在十二章十二节主也说：『又要败坏埃及一切的神。』这话很有意义。没有十二章十二节的这部分，我们就不知道，逾越节的晚上，撒但和一切的鬼魔也受了审判。头生者是埃及的构成分子，而『众神』是撒但国度的组成分子。当逾越节的时候，两者都受了审判。
34In 12:12 the Lord also said, “And against all the gods of Egypt I will execute judgment.” This word is very significant. Without this part of 12:12, we would not realize that on the night of the Passover, Satan and all the demons were also judged. The firstborn were the constituents of Egypt, whereas the gods were components of the kingdom of Satan. During the Passover, both were judged.
35我们可以把无分于逾越节的项目列成一个表。不能有酵、工作、外邦人、雇工人、头生的和埃及的众神。这意思是说，罪、人的作为、天然的生命、旧人、世界或撒但都没有地位。这些项目不仅描绘在出埃及记中逾越节的图画里，它们也清楚地启示在新约里。当我们照著神所吩咐详细的原则来守逾越节时，我们就是以正确的方式来享用逾越节。为著这幅逾越节的完全图画、神的完全救赎赞美主！除了这消极事物的清册之外，我们还能列成一表，就是逾越节所包括的正面事物：羊羔、房屋、无酵饼、苦菜、牛膝草、腰带、鞋子和杖。这一切是构成逾越节的要素。这些正面事物的结果乃是神的军队。我们享受基督作逾越节，最终成为一支军队，在地上为神的国争战。就如我们所指出的，逾越节最终产生一支军队，为著神的权益争战。
35It is possible to make a list of items that are excluded from participation in the Passover. There could be no leaven, no work, no strangers, no hired servants, no firstborn, and no Egyptian gods. This means that there is to be no place for sin, human doing, the natural life, the old man, the world, or Satan. These items are not only portrayed in the picture of the Passover in Exodus, but they also are clearly revealed in the New Testament. When we keep the Passover according to the detailed principles ordained by God, then we apply the Passover in a proper way. Praise the Lord for this full picture of the Passover, God’s complete redemption! In addition to this list of negative things, we can make a list of positive things that are included in the Passover: the lamb, the house, the unleavened bread, the bitter herbs, the hyssop, the girdle, the shoes, and the staff. All these are components of the Passover. The issue of these positive things is God’s army. We who enjoy Christ as the Passover eventually become an army fighting for the kingdom of God on earth. As we have pointed out, the Passover ultimately produces an army to fight for God’sin te rests.