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利未记生命读经 · 第52篇

节期（一）

The Festivals (1)
1读经：利未记二十三章一至十四节。在本篇信息中，我们要来看利未记这卷书中奇妙的事－节期。
1Scripture Reading: Lev. 23:1-14 In this message we come to a wonderful matter in the book of Leviticus—the festivals
2按照本书的次序，到了利未记二十二章末了，我们已经从不洁净被带到祭司的职任及其享受里。下一个项目就是为著安息与享受的节期，这节期乃是作我们安息与享受之基督的豫表。这指明在利未记这卷论到与神交通并事奉神之祭司职任的书中，我们事奉的结果，就是得著基督作我们与神并彼此之间共有的安息与享受。换句话说，这事奉的结果就是节期。这些节期不是偶尔在某时间举行的，而是神所指定、神所命定的。神定下节期，使祂的子民可以与祂一同安息，一同快乐，享受祂所供给的一切。他们要与神并彼此一同享受这一切。
2According to the sequence of this book, by the end of chapter twenty-two we have been brought from our uncleanness to the priesthood with its enjoyment. The next item is the festivals, which are for rest and enjoyment, both of which are types of Christ as our rest and enjoyment. This indicates that in Leviticus, a book of God’s priesthood for God’s service in the fellowship of God, our service results, issues, in Christ as the rest and enjoyment we have with God and with one another. In other words, the issue of this service is the festivals. These festivals did not take place occasionally at certain times. On the contrary, they were appointed by God, ordained by Him. God ordained the festivals that His people might rest with Him and be joyful with Him, that they might enjoy all that He has provided for His redeemed people. They were to enjoy all these things with God and with one another
壹 耶和华所定为
I. THE SEASONS APPOINTED BY JEHOVAH
圣会的节期
AS HOLY CONVOCATIONS
3利未记二十三章二节说，『你要告诉以色列人说，耶和华所定的节期，就是你们要宣告为圣会的节期，乃是这些。』『圣会』的『会，』所指的比聚会更壮大严肃。『会』是为著特别、专一的目的而召聚的聚集。耶和华指定为圣会的节期，表征蒙神救赎的人聚集在一起，为著神的快乐和享受，与祂一同过节，使赎民可以与神并彼此一同有分于其中。所以，节期是不为著别的，乃是为著安息与享受。这安息与享受不是个人的，乃是团体的。
3Leviticus 23:2 says, “Speak to the sons of Israel and say to them, The appointed seasons of Jehovah which you shall proclaim as holy convocations—My appointed seasons are these.” The word “convocation” denotes something larger and more serious than a meeting. A convocation is a special assembly called for a special and particular purpose. The seasons appointed by Jehovah as holy convocations signify the gathering of God’s redeemed people to have a festival with God for His joy and enjoyment that the redeemed may participate in it with Him and with one another. A festival, therefore, was for nothing except rest and enjoyment. This rest and enjoyment were not individual but corporate
一 每周的节期－安息日
A. The Weekly Season—the Sabbath
4『六日可以作工，但在第七日是严整休息的安息日，当有圣会；甚么工都不可作；无论你们住在何处，这是你们向耶和华守的安息日。』（利二三3。）每周的节期－安息日－表征给蒙神救赎之人，与神并彼此一同享受的安息。每七日就有一日是为著安息与享受。那日有聚集，就是圣会。这指明在安息日，蒙神救赎的人要聚集在一起。他们若不聚在一起，仍然能与神一同享受安息，但他们却不能团体的与神并彼此一同享受安息。是全年一切节期的主要意义，就是让蒙神救赎的人与神并彼此一同安息全年一切节期的主要意义，就是神的子民与神并彼此一同享受安息。因此，每周的安息，就是每年七个节期的意义。每年的各个节期，就像每周的安息一样，乃是个安息。
4“Six days work may be done, but on the seventh day there shall be a sabbath of solemn rest, a holy convocation; you shall not do any work; it is a sabbath to Jehovah wherever you dwell” (v. 3). The weekly season—the sabbath—signifies rest for God’s redeemed people to enjoy with God and with one another. Every seven days there was to be a day for rest and enjoyment. On that day there was to be an assembly, a holy convocation. This indicates that on the sabbath God’s redeemed people were to gather together. If they did not come together, they would have been able to enjoy rest with God, but they could not have enjoyed rest with God and with one another in a corporate way. 1. Being the Principal Denotation of All the1 Annual Seasons (Feasts) for God’s Redeemed People to Rest with God and with One Another The principal denotation of all the annual seasons (feasts) is for God’s people to enjoy rest with God and with one another. The weekly rest is thus the denotation of each of the seven annual seasons. Every annual feast, like the weekly rest, was a rest.
2 严整的休息
2. A Solemn Rest
5每周的安息日乃是严整的休息，不是轻率或凡俗的，而是圣别、神圣、且重要的，给神和神的子民享受。这严整的休息，表征出于神并同著神之真实且彻底的安息，给蒙神救赎的人与神并彼此一同享受。
5The weekly sabbath was a solemn rest. It was not something light or common but something quite holy, sacred, and important for God’s enjoyment and His people’s enjoyment. This solemn rest signifies a genuine and thorough rest of God and with God for God’s redeemed people to enjoy with Him and with one another
3 圣会
3. A Holy Convocation
6何时有节期，何时就有圣会。圣会表征团体的享受安息，不是信徒个别的，乃是召会团体的。在这样的聚集里，我们在神面前，与神并彼此一同享受神。
6Whenever a festival took place, it was a holy convocation. A holy convocation signifies a corporate enjoyment of rest, not by individual believers separately but by the church corporately. In such a gathering we have the enjoyment of God before God, with God, and with one another
4 甚么工都不可作
4. Not Doing Any Work
7在安息日甚么工都不可作。这表征不需要人的劳苦。
7On the sabbath no one was allowed to do any work. This signifies having no need of human labor
5 向耶和华守的安息日
5. A Sabbath to Jehovah
8安息日是『向耶和华』守的。这表征给神享受的安息，蒙神救赎的人也在其中有分。在一切的圣会，一切的节期，我们都作一件事－在神面前，与神并彼此一同安息。
8The sabbath was “to Jehovah.” This signifies a rest for God’s enjoyment, participated in by His redeemed people. In all the convocations, in all the festivals, we are doing one thing—resting before God and with God and one another
二 每年的节期
B. The Annual Seasons (Feasts)
9每年有七个节期。七是完满的数字。每年的七个节期乃是在神丰富的完满里。
9There were seven annual seasons (feasts). Seven is the number of fullness. The seven annual feasts were in the fullness of God’s riches.
10在圣经里，七由两种方式组成：四加三或一加六。利未记二十三章里的七个节期分为两组，头一组有四个节期，第二组有三个节期。头一组的四个节期，全是在一年的头一个月。第二组的三个节期，全是在一年的第七个月。就著时代的应验来说，头四个已经发生了，后三个要在将来发生。
10In the Bible the number seven is composed two ways: four plus three and one plus six. The seven festivals in Leviticus 23 are in two groups, with four in the first group and three in the second. The four festivals in the first group all took place in the first month of the year. The three festivals in the second group took place in the seventh month of the year. According to their dispensational fulfillment, the first four have taken place already, and the last three will take place in the future
1 逾越节
1. The Feast of the Passover
11『这些是耶和华所定的节期，就是你们在所定的时候，要宣告为圣会的。正月十四日晚上，是向耶和华守的逾越节。』（利二三4～5。）逾越节表征基督（林前五7下）作我们的救赎，是我们与神同享神救恩的开始。
11These are the appointed seasons of Jehovah, the holy convocations, which you shall proclaim at their appointed times. In the first month, on the fourteenth day of the month in the evening is the passover to Jehovah” (vv. 4-5). The feast of the Passover signifies Christ (1 Cor. 5:7b) as our redemption to begin our enjoyment of God’ss alvation with God
ａ在一年的正月
a. In the First Month of the Year
12逾越节是在一年的正月。这表征一段时期的开始。
12The Passover is in the first month of the year. This signifies the beginning of a course
ｂ含逾越的意义
b. In the Denotation of a Passing Over
13逾越节这辞含有逾越的意义。这表征审判的神越过我们这些在罪中的罪人，并使我们享受祂作我们的筵席。今天我们有救赎的神自己作这筵席，使我们享受祂作安息与快乐。
13The Passover is in the denotation of a passing over. This signifies that the judging God has passed over us, the sinners who are in our sins, so that we may enjoy Him as our feast. Today we have a feast, which is the redeeming God Himself, and we are enjoying Him for rest and for joy
2 无酵节
2. The Feast of Unleavened Bread
14『这月十五日是向耶和华守的无酵节；你们要吃无酵饼七天。第一日要有圣会；甚么劳碌的工都不可作。你们要献火祭给耶和华七天。第七日要有圣会；甚么劳碌的工都不可作。』（利二三6～）无酵节表征无罪的基督，（林后五21，）成为筵席，给我们在无罪的生活中来享受。无酵节是第二个节期，紧接在逾越节之后。第一个节期是在正月十四日，第二个节期开始于次日。事实上，这两个节期－逾越节与无酵节－是一起的。第一个节期是开始，第二个节期是延续。第一个节期只有一天，就是正月十四日；第二个节期却持续七天，从十五日到二十一日。这持续七天的无酵节，豫表或表征我们基督徒生活的整个期间。我们整个基督徒生活的期间乃是无酵节，就是无罪的节期。我们已经蒙救赎脱离罪，现今这无罪的救赎主，乃是我们基督徒一生的节期。今天我们乃是在节期里，在罪以外享受安息，享受神，享受我们的救赎主。我们是享受这节期的人，我们与罪无分无关。
14“And on the fifteenth day of the same month is the feast of unleavened bread to Jehovah; for seven days you shall eat unleavened bread. On the first day you shall have a holy convocation; you shall not do any laborious work. For seven days you shall offer an offering by fire to Jehovah. On the seventh day there shall be a holy convocation; you shall not do any laborious work” 8 (Lev. 23:6-8). The feast of unleavened bread signifies the Christ who is without sin (2 Cor. 5:21) for our enjoyment as a feast in a life apart from sin. The feast of unleavened bread, the second feast, begins immediately after the first feast, the Passover. The first feast is on the fourteenth day of the first month, and the second feast begins on the next day. Actually, these two feasts—the feast of Passover and the feast of unleavened bread—are put together. The first feast is the beginning, and the second is the continuation. Whereas the first feast is for just one day, the fourteenth day of the first month, the second feast lasts for seven days, from the fifteenth day through the twenty-first day. In that the feast of unleavened bread lasts for seven days, it typifies, or signifies, the entire course of our Christian life. The course of our entire Christian life is a feast of unleavened bread, a feast without sin. We have been redeemed from sin, and now the Redeemer, who is without sin, is our feast for our entire Christian life. Today we are in a feast enjoying rest, enjoying God, and enjoying our Redeemer, apart from sin. As those who are enjoying this feast, we have nothing to do with sin.
ａ吃无酵饼七天
a. Eating Unleavened Bread for Seven Days
15吃无酵饼七天，（利二三6下，）表征我们在基督徒生活的整个期间，因享受基督天天过著无罪的生活。关于基督作我们基督徒一生无罪的生命，弟兄们的教训说得并不多。所以，我们今天需要强调这事。我们已经过了逾越节，现今正享受无酵节。我们在这节里享受一个饼－无酵饼，这饼表征无酵的基督，无罪的基督。我们何时过逾越节？这很难回答。就著我们是神新约子民团体的一面说，我们在主耶稣设立祂筵席的那日，就过了逾越节。主的筵席顶替了旧约的逾越节。主耶稣是逾越的羊羔，经过了数日的察验，就在逾越节那日被治死。在祂被钉十字架之前的晚上，祂设立了筵席。（太26:26-二六26～30。）首先，祂『拿起饼来，祝福了，就擘开，递给门徒，说，你们拿著吃，这是我的身体。』（太二六26。）然后，祂拿起杯来，说，『你们都喝这个，因为这是我立约的血，为多人流出来，使罪得赦。』（太二六27下～28。）这就是主的筵席成了逾越节的顶替。虽然我们过了这节，我们仍要守这节。每一周，在七日的第一日，我们都过新约的逾越节。因此，我们仍然在享受这节。
15Eating unleavened bread for seven days (v. 6b) signifies that we live a sinless life daily by enjoying Christ for the full course of our Christian life. In their teaching, the Brethren did not have much to say about Christ being our life apart from sin for our entire Christian life. Therefore, we need to emphasize this matter today. Having passed through the Passover, we are now enjoying the feast of unleavened bread. In this feast we enjoy one bread — the unleavened bread—which signifies the Christ who is unleavened, the Christ who is apart from sin. When did we have our Passover? It is not easy to answer this question. Corporately as God’s New Testament people, we passed through the Passover on the day the Lord Jesus established His table. The Lord’stable is the replacement of the Old Testament Passover. The Lord Jesus, the very Lamb of the Passover, after being examined for some days, was put to death on the Passover. In the evening before He was crucified, He established the table (Matt. 30). First He “took the bread and blessed and broke it and gave it to the disciples, and said, Take, eat; this is My body” (v. 26). Then He gave them the cup, saying, “Drink of it, all of you; for this is My blood of the covenant, which is poured out for many for forgiveness of sins” (vv. 27b - 28). This is the Lord’s table becoming the replacement of the Passover. Although we have passed through this feast, we still keep it. Every week, on the first day of the week, we have the New Testament Passover. Hence, we are still enjoying this feast.
16就著个人的一面，我们是在得救的时候过逾越节的。这就是说，就著个人一面，我们是在不同的时间过逾越节的。紧接著逾越节，我们被摆进另一个节期，就是无酵节。在逾越节时，我们主要的是享受基督作我们的羊羔。在无酵节时，我们主要的是享受基督作我们的无酵饼，作我们无罪生命的供应。现今我们基督徒一生天天都靠这无罪的饼活著。
16Individually we passed through the feast of Passover at the time we were saved. This means that, individually, we passed through the Passover at different times. Immediately after that feast, we were put into another feast, the feast of unleavened bread. The main thing we enjoy in the Passover feast is Christ as our Lamb. In the feast of unleavened bread, the main thing we enjoy is Christ as the unleavened bread, as our life supply without sin. Now for our whole Christian life we live day by day on this bread that is without sin.
ｂ第一天要有圣会，甚么劳碌的工都不可作
b. On the First Day Having a Holy Convocation and Not Doing Any Laborious Work
17在无酵节的第一天要有圣会，甚么劳碌的工都不可作。（利二三7。）这表征我们一开始过基督徒生活，就要团体的享受基督作我们的筵席，没有我们人的劳苦。ｃ要献火祭给神七天要献火祭给神七天。（利二三8上。）这表征我们在基督徒生活的整个期间，要不断的把基督献上给神作食物。基督乃是我们的食物。我们享受祂作食物之后，祂就成了我们献上给神的食物。在主的筵席上，我们向全宇宙展示，我们在已过一周里，取用基督作我们无酵的食物，作我们在罪之外生命的供应，我们与祂一同坐席。然后，我们将我们所享受为食物的那一位献上给神，使神满足。这样，我们就经历祂作我们的享受。ｄ第七日要有圣会，
17On the first day of the feast of unleavened bread the people were to have a holy convocation and not do any laborious work (v. 7). This signifies that from the very beginning of the course of our Christian life we enjoy Christ corporately as our feast, without our human labor. c. For Seven Days Offering an Offering by Fire to God For seven days the people were to offer an offering by fire to God (v. 8a). This signifies that we offer Christ as food to God continually through the full course of our Christian life. Christ is our food. After we enjoy Him as food, He becomes our offering to God to be food for God. At the Lord’stable we make a display to the entire universe that during the week we take Christ as our unleavened food, as our life supply apart from sin, and that we come to the table with Him. Then we offer to God for His satisfaction the One we have been enjoying as our food. In so doing, we experience Him as our enjoyment. d. On the Seventh Day Having a Holy Convocation
甚么劳碌的工都不可作
and Not Doing Any Laborious Work
18第七日也要有圣会，甚么劳碌的工都不可作。（利二三8下。）这表征我们一直在团体的享受基督，没有人的劳苦，直到行完基督徒生活的全程。
18On the seventh day also the people were to have a holy convocation and not do any laborious work (v. 8b). This signifies that we continue to enjoy Christ corporately, without our human labor, until the last day of the course of our Christian life
3 初熟节
3. The Feast of the Firstfruits
19每年的第三个节期是初熟节。（利二三9～14。）这节表征复活的基督（林前十五20。）是在复活里给我们享受的筵席。这节是在逾越节之后不到三天举行的。基督在逾越节被杀，然后在第三天复活。祂复活的那日，就是初熟节。这就是基督在复活里作初熟的果子。ａ把一捆初熟的庄稼（不是一根麦穗）
19The third annual feast is the feast of the firstfruits (vv. 9-14). This feast signifies the resurrected Christ (1 Cor. 15:20) for our enjoyment as a feast in His resurrection. This feast took place less than three days after the Passover feast. Christ was crucified at the time of the Passover feast, and then on the third day He was resurrected. The day of His resurrection was the feast of the firstfruits. This is Christ in His resurrection as the firstfruits. a. The Sheaf (Not One Single Stalk of Wheat) of the
Firstfruits of the Harvest Being Brought to God
带给神
20『你要告诉以色列人说，你们进了我赐给你们的地，收割庄稼的时候，要把一捆初熟的庄稼带给祭司。』（利二三10。）这表征复活的基督连同一些旧约的圣徒，（参太二七52～53，）被带到神面前。基督复活的时候，一些旧约的圣徒也与祂一同复活。『到耶稣复活以后，他们从坟墓里出来，进了圣城，向许多人显现。』（太二七53。）这些复活的圣徒不是与基督成了一『根，』乃是成了一『捆，』被带给神，正如在豫表中，初熟的果子被带进圣所，呈献给神作神新鲜的享受。ｂ所献的头一捆要在安息日的次日（第八日）摇在耶和华面前
20Speak to the sons of Israel and say to them, When you enter into the land which I give to you and reap its harvest, you shall bring the sheaf of the firstfruits of your harvest to the priest” (v. 10). This signifies that the resurrected Christ, with some of the Old Testament saints (cf. Matt. 27:52-53), was brought to God. When Christ was resurrected, some of the Old Testament saints were resurrected with Him. “Coming out of the tombs after His rising, they entered into the holy city and appeared to many” (Matt. 27:53). With Christ, these resurrected saints became not a “stalk” but a “sheaf that was brought to God, just as in the type the firstfruits were brought into the sanctuary and presented to God for His fresh enjoyment. b. The Sheaf of the Offering to Be Waved before Jehovah on the Day after the Sabbath (the Eighth
Day) That God’sP eople Might Be Accepted
21『他要在耶和华面前摇这一捆，使你们蒙悦纳；祭司要在安息日的次日摇这一捆。』（利二三11。）这表征基督复活是叫我们在神面前得称为义，并蒙神悦纳。（罗四25下。）ｃ在摇这一捆的日子，要把一只一岁没有残疾的公绵羊羔，献
21And he shall wave the sheaf before Jehovah that you may be accepted; on the day after the sabbath the priest shall wave it” (Lev. 23:11). This signifies that Christ was resurrected that we might be justified before God and accepted by God (Rom. 4:25b). c. On the Day of the Wave Offering a Male Lamb a Year Old, without Blemish, to Be Offered as a
给耶和华为燔祭
Burnt Offering to Jehovah
22『在摇这一捆的日子，你们要把一只一岁没有残疾的公绵羊羔，献给耶和华为燔祭。』（利二三12。）这表征复活的基督是青嫩、柔顺、刚强、毫无瑕疵的，献给神作燔祭，绝对的为著神。
22On the day that you wave the sheaf, you shall offer a male lamb a year old without blemish as a burnt offering to Jehovah” (v. 12). This signifies that the resurrected Christ, being fresh, tender, meek, strong, and without blemish, is offered to God as a burnt offering that is absolutely for God
23绝对为著神的这生命，不仅含指基督自己，也含指我们这些与祂一同复活的人。基督复活的时候，我们都在祂里面与祂一同复活。（弗二6。）这就是说，我们在出生之前已经复活了，这事实清楚的启示在彼前一章三节。我们在基督复活那天，已经与祂一同作燔祭献上给神。我们现今在基督里并与基督一同作神的燔祭，使我们过绝对为著神的生活。ｄ与摇祭禾捆同献的素祭，就是调油的细面，作献给耶和华为怡爽
23This life that is absolutely for God implies not only Christ Himself but also all of us who were resurrected with Him. When Christ was resurrected, we all were resurrected in Him and with Him (Eph. 2:6). This means that we were resurrected before we were born, a fact that is clearly revealed in 1 Peter 1:3. We all were offered to God with Christ as a burnt offering on the day of His resurrection. Now in Christ and with Christ as a burnt offering for God, we may live a life that is absolutely for God. d. The Waved Sheaf’s Meal Offering of Fine Flour Mingled with Oil as an Offering by Fire to Jehovah
之香气的火祭
for a Satisfying Fragrance
24『与燔祭同献的素祭，乃是调油的细面一伊法的十分之二，作献给耶和华为怡爽之香气的火祭。』（利二三13上。）这表征复活的基督作我们的素祭，调和著施膏的灵，在复活里献给神作食物，作使神满足的香气。
24Its meal offering shall be two-tenths of an ephah of fine flour mingled with oil as an offering by fire to Jehovah for a satisfying fragrance” (Lev. 23:13a). This signifies the resurrected Christ as our meal offering mingled with the anointing Spirit, offered to God as food in His resurrection as a fragrance for God’s satisfaction
25复活的基督首先是我们的燔祭，然后，是我们的素祭。基督是燔祭，乃是叫我们过绝对为著神的生活。基督是素祭，乃是供应我们、扶持我们、给我们力量过这样一种绝对为著神的生活。基督被钉死、埋葬之后，第三天从死人中复活。旧约的一些圣徒与这位复活者一同复活。我相信这是个表号，表征所有相信祂的人有一天都要复活。复活的基督已经成为燔祭，这燔祭包括所有信祂的人在内，叫他们现今可以过绝对为著神的生活。基督也成了调油（油表征圣灵）的素祭。事实上，基督在祂的复活里，自己成了这灵。在素祭里的细面也是基督自己。祂原一粒麦子，（约十二24，）但是被磨成细面，与油调和，成为素祭，就是生命的供应，扶持我们，使我们过绝对为著神的生活。
25The resurrected Christ is first our burnt offering and then our meal offering. As the burnt offering, Christ is for us to live a life that is absolutely for God. As the meal offering, Christ supplies us, supports us, and strengthens us to live such an absolute life for God. Christ was crucified and buried, and then on the third day He rose from among the dead. With this resurrected One some Old Testament saints were resurrected. I believe that this is a sign indicating that all who believe in Him will one day be resurrected. The resurrected Christ has become a burnt offering that includes all His believers, who may now live a life that is absolutely for God. Christ has also become a meal offering mingled with oil, which signifies the Holy Spirit. Actually, in His resurrection Christ Himself became this Spirit. The fine flour in the meal offering is also Christ Himself. He was a grain (John 12:24), but He was finely ground into fine flour which is mingled with oil to become the meal offering, which is the life supply to support us to live a life that is absolutely for God
ｅ连同奠祭的酒
e. With the Drink Offering of Wine
26与燔祭和素祭同献的，还有奠祭的酒。（利二三13下。）这表征基督属人的生命，不仅在地上完全为神活著，又在十字架上倾倒出来，并且在复活里献给神，作神的享受。基督在十字架上不仅被钉死，也被倾倒出来。祂被钉死是作赎罪祭、赎愆祭、燔祭、平安祭，但祂被倾倒出来是作奠祭，作酒浇奠在神面前，使神满足。基督在被钉死的时候，并被倾倒出来的时候，都把我们包括在内。我们在基督里都已经被浇奠为奠祭献给神。所以今天我们必须过燔祭的生活，就是绝对为著神的生活。这生活是由作我们每天食物的素祭维持的。同时，神既是享受奠祭的一位，我们也该是为神浇奠的奠祭。这奠祭完全是为著神的享受，成了我们与神并彼此一同的享受。ｆ不可吃饼、烘的子粒、或新穗，直等到把一捆初熟的庄稼带来给神，
26With the burnt offering and the meal offering there was the drink offering of wine (Lev. 23:13b). This signifies the resurrected Christ in His human life who lived absolutely for God and was poured out on the cross, offered to God in His resurrection for God’s enjoyment. On the cross Christ was not only crucified; He was also poured out. He was crucified as the sin offering, the trespass offering, the burnt offering, and the peace offering, but He was poured out as the drink offering, as the wine poured out before God for His satisfaction. Christ included us when He was crucified and also when He was poured out. In Christ we all were poured out to God as a drink offering. Today we have to live a life as a burnt offering that is absolutely for God. This life is supported by the meal offering as our daily food. Meanwhile, since God is One who enjoys drinking, we should also be a drink offering poured out for God’s drinking. Such a drink offering is altogether for God’s enjoyment to be our enjoyment with Him and with one another. f. No Bread of Wheat nor Roasted Grain nor Fresh Ears to Be Eaten until the Sheaf of the Firstfruits
才可以吃
of the Harvest Was Brought to God
27『你们不可以吃饼、烘的子粒、或新穗，直等到把你们神的供物带来的那一天，才可以吃；无论你们住在何处，这要作你们世世代代永远的律例。』（利二三14。）这表征复活的基督先是升到诸天之上，带著所有在祂复活里所结的果子一同献上给神，作神的食物，使神满足；然后祂才成为人的供应，使人满足。
27And you shall eat neither bread nor roasted grain nor fresh ears until that same day, until you have brought the offering of your God; it shall be a perpetual statute throughout your generations wherever you dwell” (v. 14). This signifies that the resurrected Christ ascended to the heavens and was offered to God with all the fruit in His resurrection as God’s food for God’s satisfaction first. Then He became man’s supply for man’s satisfaction
28复活的基督，在复活里新鲜的基督，首先必须给神享受。这是初熟的果子，初熟的果子乃是为著神的享受。然后复活的基督成为我们与神并彼此一同的享受。逾越节、无酵节、与初熟节是在三天之内举行的。基督在逾越节那天被钉十字架，不到三天，祂在初熟节那天复活了。在逾越节与初熟节之间，无酵节开始了。所以，这三个节期是在主死与复活的期间举行的。现今我们藉著祂的死与复活，享受逾越节、无酵节、与初熟节。正如我们在下一篇信息所要看见的，我们还需要五旬节，那时圣灵要从诸天之上浇灌下来，完成我们新约基督徒的节期。我们在基督的死里享受祂，我们在基督的复活里享受祂，我们也在基督那从诸天之上浇灌下来作神经纶的灵里享受祂。这四个节期是由基督的死、基督的复活、并基督浇灌下来作神经纶的灵所构成。这些节期已经成了我们的享受，我们要不断的守这些节期。我们基督徒总是在过节，就是在基督的死里、祂的复活里、并祂诸天之上浇灌下来那经纶的灵里享受祂。
28The resurrected Christ, the fresh Christ in His resurrection, was first to be enjoyed by God. This is the firstfruits, and the firstfruits are for God’s enjoyment. Then the resurrected Christ becomes our enjoyment with God and with one another. The feast of the Passover, the feast of unleavened bread, and the feast of firstfruits all took place within about three days. Christ was crucified on the Passover, and, within three days, He was resurrected on the day of the feast of firstfruits. Between the feast of the Passover and the feast of firstfruits, the feast of unleavened bread began. Therefore, all three of these feasts took place within the time of the Lord’s death and resurrection. Through His death and resurrection we now enjoy the feast of Passover, the feast of unleavened bread, and the feast of firstfruits. As we shall see in the next message, we still need the feast of Pentecost, when the Holy Spirit was poured out from the heavens for the completion of our New Testament Christian feast. We enjoy Christ in His death, we enjoy Christ in His resurrection, and we enjoy Christ in His being poured out from the heavens as the economical Spirit of God. These four feasts are constituted of Christ’s death, Christ’s resurrection, and Christ’s being poured out as the economical Spirit of God. These feasts have become our enjoyment, and we are keeping them continually. We Christians are always having festivals for the enjoyment of Christ in His death, in His resurrection, and in His being poured out from the heavens as the economical Spirit.