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利未记生命读经 · 第53篇

节期（二）

The Festivals (2)
1读经：利未记23:15-22。在本篇信息中，我们要来看第四个节期，就是五旬节。这是属于第一组的节期；第一组的节期包括逾越节、无酵节、初熟节、和五旬节。
1Scripture Reading: Lev. 23:15-22 In this message we come to the fourth feast, the feast of Pentecost. This feast belongs to the first group of feasts, which includes the feast of the Passover, the feast of unleavened bread, the feast of the firstfruits, and the feast of Pentecost
2这四个节期可以应用于历史，也可以应用于我们的经历。逾越节是在犹太历的正月十四日。在这一天，耶稣基督被杀，作了我们的逾越。旧约的逾越节乃是个豫表，基督才是我们真正的逾越节。祂是逾越节的实际，是历史上那逾越节豫表的应验。逾越节之后，接著是无酵节与初熟节。基督的复活是初熟节的应验与实际。初熟节之后，就是五旬节。这些历史事实，能按照基督的历史，应用于我们的经历。换句话说，基督在祂的历史里所完成并成就的，可以成为我们的经历。这就是第一组节期能应用于基督的历史，又能应用于我们的经历的原因。
2These four feasts may be applied both to history and to our experience. The Passover was on the fourteenth day of the first month of the Jewish year. On this day Jesus Christ was slain as our Passover. Whereas the Passover in the Old Testament was a type, Christ is the real Passover to us. He is the reality of the Passover, the fulfillment in history of the type of the Passover. The feast of the Passover was followed by the feast of unleavened bread and the feast of the firstfruits. Christ’s resurrection was the fulfillment of the feast of the firstfruits and is the reality of this feast. The feast of the firstfruits was followed by the feast of Pentecost. These historical facts can be applied to us in our experience according to the history of Christ. In other words, what Christ has accomplished and achieved in His history can become our experience. This is why the first group of feasts can be applied in two ways—to Christ’s history and to our Christian experience
3我们在得救时，经历了逾越节。因著基督为我们被杀，神就能越过我们。因此我们享受到逾越节的实际。犹太人在埃及所享受的，只是豫表；我们所享受的，乃是实际。这不仅是基督的历史，也是我们的经历。
3When we were saved, we experienced the feast of the Passover. Because Christ was slain for us, God could pass over us. We thus enjoyed the reality of the Passover. What the Jews enjoyed in Egypt was merely a type; what we enjoy is the reality. This is a matter not only of Christ’s history but of our experience
4我们经历了逾越节之后，就开始享受基督作我们的无酵饼，并过无酵的生活。基督是无酵、无罪的。在祂没有罪。我们接受祂的供应与扶持，就能过这种无酵、无罪的生活。在我们的经历中，我们也享受祂作我们的初熟节。祂这复活者，现今就在我们里面活著。基督不仅是无酵的一位，也是死了又活过来，并活到永永远远的一位。祂这初熟的果子在我们里面活著，作我们每日的享受。
4After we experienced the feast of the Passover, we began to enjoy Christ as our unleavened bread and to live an unleavened life. Christ is unleavened, sinless. With Him there is no sin. We can live such a life by being supplied and supported by Him. In our experience we also enjoy Christ as our feast of the firstfruits. As the resurrected One, He is now living within us. Christ is not only the unleavened One but also the One who died and lived again and who lives forever. He lives within us as the firstfruit for our daily enjoyment
5第四个节期，就是五旬节，或七七节，是在基督复活以后七周举行的。从基督复活到五旬节，就是圣灵由升天的基督从诸天浇灌下来的那日，共有五十天。五旬，意思就是五十天。基督的复活是在七月的第一日，也称第八日。从这天起算七周，就到了第五十天，那天也是七日的第一日和第八日。基督是在七日的第一日复活，五旬节也是在七日的第一日举行。
5The fourth feast, the feast of Pentecost, or the feast of weeks, took place seven weeks after Christ’s resurrection. The time from Christ’s resurrection to the day of Pentecost, when the Holy Spirit was poured out from the heavens by the ascended Christ, was fifty days. Pentecost means fifty days. Christ’s resurrection was on the first day of the week. This day is also called the eighth day. Counting seven weeks from this day, we reach the fiftieth day, which was also a first day of the week and an eighth day. Christ rose up on the first day of the week, and the day of Pentecost took place also on the first day of the week.
6主耶稣在复活之后，四十天之久向门徒显现。（徒一3。）祂虽然显现后又消失了，但祂从来没有离开门徒。在主复活的那日，祂向门徒显现，将自己这赐生命的灵吹到门徒里面；（约二十22；）从那时起，祂不仅活在门徒中间，也活在门徒里面。主向门徒显现，只是表示祂让门徒看见祂的同在，并不表示祂曾离开门徒。主的显现和消失，乃是对门徒的训练。主耶稣在复活后的四十天当中，训练门徒认识并享受祂看不见的同在。即使门徒看不见祂，他们仍能珍赏并经历祂看不见的同在。主耶稣今天也与我们同在，且在我们里面。我们虽然看不见祂，却相信祂与我们同在，且在我们里面。过了那四十天，主耶稣升到诸天之上，把门徒留在地上。接下来有十天，门徒同心合意的持续祷告。然后，在第五十天发生了一件大事，就是三一神的完成浇灌了下来。这完成就是经过过程的三一神那包罗万有、赐生命、复合的灵。这样的一位，就是三一神的总和，浇灌在代表基督身体的一百二十位门徒身上。
6After His resurrection, the Lord Jesus appeared to His disciples over a period of forty days (Acts 1:3). Although He would appear and then disappear, He never left the disciples. On the day of His resurrection. He appeared to them and breathed Himself as the life-giving Spirit into them (John 20:22), and from that time onward He was living not only among the disciples but also within them. The Lord’s appearing to the disciples simply means that He made His presence visible to them; it does not mean that He ever left them. The Lord’s appearing and disappearing was a training to the disciples. During those forty days after His resurrection, the Lord Jesus was training His disciples to realize and enjoy His invisible presence. Even though He was invisible, they could still appreciate and experience His invisible presence. Today the Lord Jesus is also with us and in us. We cannot see Him. But we believe that He is with us and in us. After those forty days, the Lord Jesus ascended to the heavens, leaving the disciples on earth. For the next ten days they prayed continually in one accord. Then on the fiftieth day a great event took place—the consummation of the Triune God was poured out. This consummation is the all-inclusive, life-giving, compound Spirit of the processed Triune God. Such a One—the totality of the Triune God—was poured out upon the one hundred twenty disciples, who represented the Body of Christ
7五旬节是基督复活的完满结果，而基督复活乃是基督死的结果。没有死，就没有复活。主在十字架上受死，结果是复活；祂复活，结果不仅是升天，更是成为经过过程之三一神的终极完成，浇灌在祂的身体上。这件事是发生于五旬节，所以五旬节是神经纶的伟大显示。
7Pentecost is the full issue of Christ’s resurrection, and Christ’s resurrection is the issue of His death. Without death there cannot be resurrection. The Lord’s death on the cross issued in His resurrection, and His resurrection issued not only in His ascension but also in His being poured out as the consummation of the processed Triune God upon His Body. Since this happened on Pentecost, the feast of Pentecost is a great manifestation of God’secon o my
8因著五旬节所发生的事，基督的身体产生了。在那天以前神的经纶中只有基督自己来成就神的心意。但在五旬节，基督的身体出现了，来与基督相配，使祂成为团体的基督。现今基督有一个身体，这身体乃是祂的扩增、扩大、延展、扩展。今天我们是基督延展的一部分。在五旬节那天出现了基督宇宙的延展，每一处地方召会都是这宇宙延展的一小部分。
8As a result of what took place on the day of Pentecost, the Body of Christ came into existence. Prior to that time, in God’secon o my there was only the individual Christ to fulfill the desire of God’s he art. But at Pentecost the Body of Christ came into being to match Christ, to make Him a corporate Christ. Now Christ has a Body, and this Body is His increase, His enlargement, His extension, even His expansion. Today we are a part of Christ’sex tension. Every local church is a small part of the universal extension of Christ, which came into being on the day of Pentecost.
9头四个节期形成一组，其涵意包括基督的死、基督的复活、基督的升天、以及经过过程的三一神那完成之灵的浇灌；这浇灌产生了基督的身体，作那无限、个人基督的扩大、扩增、延展、扩展，使祂成为宇宙、团体的基督。
9The first four festivals form a group that bears a great significance. This significance includes the death of Christ, the resurrection of Christ, the ascension of Christ, and the outpouring of the consummated Spirit of the processed Triune God to produce the Body of Christ as the enlargement, the increase, the extension, the expansion, of the unlimited, individual Christ into a universal, corporate Christ
10证诸历史，头四个节期都与基督有关。祂乃是逾越节、无酵饼、和初熟果子的应验与实际。而基督在灵的形态里，作为经过过程之三一神的终极完成，乃是五旬节的应验与实际。这一切的历史事件已经成为我们的经历。我们已经有分于逾越节、无酵饼、和初熟果子，我们也成了五旬节的一部分。
10Historically, the first four festivals are all related to Christ. He is the fulfillment and reality of the Passover, the unleavened bread, and the firstfruit. In a spiritual form, as the consummation of the processed Triune God, Christ is also the fulfillment and reality of Pentecost. All these historical instances have become our experience. We have participated in the Passover, in the unleavened bread, and in the firstfruit, and we have become a part of Pentecost
11五旬节乃是四十九天加上七日的第一日。这包括八个七日的第一日，从头一个第一日就是复活的那天，到第八个第一日，就是第五十天。这指明从复活到复活。这里一切都在复活里，因为我们有八倍的复活。我们都是在复活里的人。我们在头一个七日的第一日生出，并且已经来到第八个第一日。现今我们是基督延展的一部分，是祂扩增、扩大、和扩展的一部分。基督不再只是单个的基督，祂现今乃是团体的基督。这团体的基督包括了我们。所以，召会乃是团体的基督。我们需要看见我们现今是在五旬节，而五旬节的成分乃是八倍的复活。这里有团体基督的扩展。这扩展是基督的扩大、扩增，实际上就是经过过程之三一神，与祂所拣选并救赎之人的调和。宇宙中有这样的调和，这调和达成了神永远的经纶，也成就了神永远的愿望。今天我们对这事也许领会不多，但将来到了新耶路撒冷，我们将完全领会。你知道新耶路撒是甚么？新耶路撒冷就是那包罗万有、无法测量、追测不尽、在万有中充满万有之基督真正的扩增、扩大、扩展和延展。赞美主，我们都是五旬节那天所产生基督之扩大的一部分！五旬节（第五十日的节期，从安息日的次日，将摇祭的禾捆带来给神的日子算起，到第七个安息日的次日）
11Pentecost is a matter of forty-nine days plus the first day of the week. This involves eight first days, from the first first day, the day of resurrection, to the eighth first day, which is the fiftieth day. This indicates from resurrection to resurrection. Here everything is in resurrection, for we have eight times resurrection. We all are those in resurrection. We were produced on the first first day of the week, and we have come to the eighth first day. Now we are a part of Christ’sex pans i on, part of His increase, enlargement, and extension. No longer is Christ merely an individual Christ; He is now a corporate Christ. This corporate Christ includes us. The church, therefore, is Christ incorporated. We need to see that we are now in Pentecost and that the component of Pentecost is eight times resurrection. Here we have the expansion of the incorporated Christ. This expansion as the enlargement, the increase, of Christ is actually the mingling of the processed Triune God with His chosen and redeemed people. There is such a mingling in the universe, a mingling that is the achievement of God’s eternal economy and the fulfillment of God’s eternal desire. We may not have much realization of this today, but we shall have the full realization of it in the New Jerusalem. Do you know what the New Jerusalem is? The New Jerusalem is the real increase, enlargement, expansion, and extension of the all - inclusive, immeasurable, untraceable Christ, who fills all in all. Praise the Lord that we all are parts of the enlargement of Christ produced on the day of Pentecost! 4. The Feast of Pentecost (the Feast of the Fiftieth4 Day, Counting from the Day after the Sabbath, the Day on Which the Sheaf of the Wave Offering Was Brought to God, to the Day after the Seventh Sabbath)
12『你们要从安息日的次日，就是从你们把摇祭的禾捆带来的那日算起，算足七周。到第七个安息日的次日，共计五十天。』（利二三15～16上。）五旬节就是第五十日的节期，从安息日的次日，将摇祭的禾捆带来给神的日子算起，到第七个安息日的次日。这表征基督的复活七倍的丰满，达到完全丰满的境地，为复活的见证担负完全的责任（由五十，即十乘五这负责任的数字所表征）。当天使从诸天之上观看我们的时候，他们看我们是基督复活的见证。我们也许仍感觉我们不洁，满了痲疯和不洁的漏症，且被混乱和各种宗教所包围。但在神眼中，我们都是基督复活见证的一部分。现今我们是在利未记二十三章，是在五旬节，所以我们该忘掉一切消极的事物。这里没有不洁净，也没有痲疯病，却有基督的扩展。ａ加酵烤成两个饼，作为初熟之物
12You shall count from the day after the sabbath; from the day that you brought the sheaf of the wave offering, there shall be seven complete weeks. You shall count fifty days to the day after the seventh sabbath” (Lev. 23:15-16a). The feast of Pentecost was the feast of the fiftieth day, counting from the day after the sabbath, the day on which the sheaf of the wave offering was brought to God, to the day after the seventh sabbath. This signifies the resurrection of Christ in its sevenfold fullness reaching the realm of the complete fullness, bearing the full responsibility (signified by the number fifty, which is ten times five, the number of responsibility) for the testimony of resurrection. When the angels look at us from the heavens, they see us as testimonies of Christ’s resurrection. We, however, may still have the feeling that we are unclean and leprous, that we have unclean discharges, and that we are surrounded by confusion and all kinds of religion. But in the sight of God we all are a part of the testimony of Christ’s resurrection. Now that we are in Leviticus 23 and in the feast of Pentecost, we should forget all the negative things. Here there is no uncleanness or leprosy. Instead, there is the extension of Christ. a. Offering a New Meal Offering to Jehovah of Two Loaves
献给耶和华为新的素祭
of Bread Baked with Leaven as Firstfruits to Jehovah
13『你们就要献新的素祭给耶和华。你们要从住处带细面一伊法的十分之二，加酵烤成两个当作摇祭的饼，作为初熟之物献给耶和华。』（利二三16～17。）这表征细面（豫表初熟阶段的基督）成了两个饼，豫表在五旬节阶段之召会的两部分，一部分是犹太的召会，一部分是外邦的召会，二者里面都有罪（由酵所豫表），献给神作为新素祭，使神满足。利未记二十三章十七节不是说一个饼，或三个饼，乃是说两个饼。这两个饼表征召会这基督身体的两部分，就是犹太的部分和外邦的部分。这两部分分别由耶路撒冷的圣徒与哥尼流家里的圣徒所代表。按照利未记二章，素祭中不可搀酵，为甚么二十三章十七节的饼要加酵烤成？原因乃是在召会这基督身体的一部分（由两个饼所豫表）里面，仍然有罪。我们在使徒行传中清楚看见这点；例如，在五章亚拿尼亚和撒非喇犯罪，以及在六章对食物的分配有怨言。就如豫表所指明的，不仅基督是初熟的果子，召会也是初熟的果子。那豫表召会、加酵烤成的两个饼，乃是初熟之物。基督，作细面的初熟之物，乃是复活之日的初熟果子。至终，这细面成了两个饼。因此，这些饼乃是来自复活那日初熟之物的细面之扩增、扩展。就豫表而言，这指明基督成为召会，召会乃是基督的扩大。召会这基督的扩大，两部分都献上给神，作神的满足。ｂ将七只一岁没有残疾的羊羔，一只公牛犊，两只公绵羊，作燔祭和饼一起献给耶和华，与同献的素祭和奠祭，作怡爽之香气的火祭，
13“Then you shall offer a new meal offering to Jehovah. You shall bring from your dwellings two loaves of bread of two-tenths of an ephah of fine flour as a wave offering; they shall be baked with leaven as firstfruits to Jehovah” (vv. 16b-17). This signifies that the fine flour, typifying Christ at the stage of the firstfruits, has become the two loaves, typifying the church in two sections at the stage of Pentecost, one of which sections is the church of the Jews and the other the church of the Gentiles, both of which had sins (signified by the leaven) within them, offered to God as the new meal offering for God’s satisfaction. The type in Leviticus 23:17 does not speak of one loaf or of three loaves but of two loaves. These two loaves signify the two parts of the church as the Body of Christ, the Jewish part and the Gentile part. These two parts are represented by the saints in Jerusalem and by those in the house of Cornelius. Why were the loaves in 23:17 to be baked with leaven when according to Leviticus 2 there was to be no leaven in the meal offering? The reason is that in each part of the church as the Body, as typified by these two loaves, there still is sin. We see this clearly in the book of Acts, for example, with the sin of Ananias and Sapphira in chapter five and the murmuring over the distribution of food in chapter six. As the type indicates, not only is Christ the firstfruits but the church also is the firstfruits. The two loaves that were baked with leaven and that typify the church were firstfruits. Christ, the firstfruit as the fine flour, was the firstfruit on the day of resurrection. Eventually, this fine flour became the two loaves. Hence, these loaves are the increase, the expansion, of the fine flour that came out of the firstfruit on the day of resurrection. Typologically this indicates that Christ has become the church, that the church is the enlargement of Christ. As such an enlargement of Christ, the church with its two parts is offered to God for His satisfaction. b. Offering with the Bread Seven Lambs a Year Old without Blemish, One Young Bull, and Two Rams as a Burnt Offering to Jehovah, with Their Meal Offerings and Drink Offerings, as an Offering by
献给耶和华
Fire of a Satisfying Fragrance to Jehovah
14『又要将七只一岁没有残疾的羊羔，一只公牛犊，两只公绵羊，和饼一起献上；这些要作燔祭献给耶和华，与同献的素祭和奠祭，作怡爽之香气的火祭献给耶和华。』（利二三18。）这表征五旬节的召会这团体的人，献给神作燔祭，绝对为神活著；同时有带酵（罪）的素祭生活；也有奠祭生活（藉殉道而为神倾倒性命），作火祭蒙神悦纳，完全作神、人的满足。
14And you shall offer with the bread seven lambs a year old without blemish, one young bull, and two rams; they shall be a burnt offering to Jehovah, with their meal offerings and their drink offerings, as an offering by fire of a satisfying fragrance to Jehovah” (v. 18). This signifies that the church on the day of Pentecost was a corporate man offered to God as a burnt offering to live absolutely for God, with a living as a meal offering mixed with leaven—sins—and as a drink offering (pouring out its life for God by being martyred) to be an offering by fire accepted by God by being consumed for the satisfaction of both God and man
15在神眼中，早期的召会乃是奠祭，因为许多的信徒都殉道了，将自己的魂倾倒出来给神，使神满足，正如基督在十字架上，将自己的魂倾倒出来给神。ｃ献一只公山羊为赎罪祭，两只一岁的公绵羊羔为平安祭，连同作初熟之物的饼，作摇祭摇在耶和华面前
15In the sight of God, the early church was a drink offering because many of the believers were martyred. They poured out their soul to God for His satisfaction, even as Christ poured out His soul on the cross to God. c. Offering One Male Goat for a Sin Offering and Two Male Lambs a Year Old for Peace Offerings, Waved with the Bread of the Firstfruits as a Wave Offering before Jehovah
16『你们要献一只公山羊为赎罪祭，两只一岁的公绵羊羔为平安祭的祭牲。祭司要把这些和初熟之物的饼，连同两只公绵羊羔，作摇祭摇在耶和华面前；这些是归耶和华为圣，给与祭司的。』（利二三19～20。）这表征五旬节的召会因著有罪，需要基督作赎罪祭，又因人与神、人与人交通的缘故，也需要基督作平安祭；同时又享受基督为摇祭。五旬节的召会有赎罪祭、平安祭、和摇祭。赎罪祭是为罪，平安祭是为交通，摇祭是表征复活。当然，这三种祭都是指基督。
16You shall offer one male goat for a sin offering, and two male lambs a year old for a sacrifice of peace offerings. And the priest shall wave them with the bread of the firstfruits as a wave offering before Jehovah, with the two male lambs; they shall be holy to Jehovah for the priest” (vv. 19-20). This signifies that because of its sins, the church on the day of Pentecost needed Christ as its sin offering, and for the sake of the fellowship of man with God and man with man, it needed Christ as its peace offering. At the same time, it enjoyed Christ as its wave offering. With the church at Pentecost there were the sin offering, the peace offering, and the wave offering. The sin offering is for sin, the peace offering is for fellowship, and the wave offering signifies resurrection. All three offerings refer, of course, to Christ
ｄ要宣告有圣会，甚么劳碌的工都不可作
d. Proclaiming and Having a Holy Convocation and Not Doing Any Laborious Work
17『当天你们要宣告有圣会，甚么劳碌的工都不可作。无论你们住在何处，这要作你们世世代代永远的律例。』（利二三21。）这表征蒙神救赎的人，就是召会，需要与神一同享受基督，不需要人劳苦加上甚么。一切都已作成并完成了，所以不需要任何人的劳苦。不该劳苦，只该安息。ｅ收割地的庄稼，不可割尽田角，也不可拾取遗落的庄稼，要留给穷人和外人『你们收割地的庄稼，不可割尽田角，也不可拾取遗落的庄稼；这些要留给穷人和外人。我是耶和华你们的神。』（利二三22。）这表征基督在五旬节复活里的恩典，还有剩余给我们这些贫穷的外邦人，使我们也能有分。
17“On that same day you shall make a proclamation; you shall have a holy convocation; you shall not do any laborious work. It shall be a perpetual statute wherever you dwell throughout your generations” (v. 21). This signifies having God’s redeemed people as the church enjoy Christ with God without any need of human labor to add anything. Because everything has been completed, finished, there is no need of any human labor. Instead of labor, there should be rest. e. In Reaping the Harvest of the Land, Not Reaping Completely the Corners of the Field, Neither Gathering the Gleanings of the Harvest but Leaving Them for the Poor and for the Aliens “When you reap the harvest of your land, you shall not completely reap the corners of your field, neither shall you gather the gleanings of your harvest; you shall leave them for the poor and for the alien: I am Jehovah your God” (v. 22). This signifies that the grace of Christ in His resurrection at the feast of Pentecost has a remainder in which we, the poor and the Gentiles, may participate.
18我们是穷人和外人所豫表的，我们的分乃是遗落的庄稼。这是神恩典中特别的一分，由马太十五章迦南妇人的事例所说明。主耶稣对那迦南妇人说，『不好拿儿女的饼丢给小狗。』那妇人回答说，『主阿，是的，就是小狗也吃主人桌子上掉下来的碎渣。』（太十五26～27。）迦南妇人没有被主的话激怒，反倒承认自己是『狗。』她还看见基督这『儿女的饼，』已经被犹太人弃绝，成了桌子下的『碎渣，』给外邦的狗享受。这就是留给穷人和外人，遗落的庄稼、田角庄稼。我们是贫穷的外邦人，但我们有五旬节的庄稼作我们的分。现今我们可以享受五旬节的三一神、五旬节的基督、以及五旬节包罗万有的灵作我们的分。这分使我们成为基督之扩增、扩大、延展、和扩展的一部分。
18We are those typified by the poor and the aliens, and our portion is the gleanings. This is the extraordinary portion of God’s grace. Such a portion is illustrated by the case of the Canaanite woman in Matthew 15. When the Lord Jesus said to her, “It is not good to take the children’s bread and throw it to the dogs,” she replied, “Yea, Lord; for even the dogs eat of the crumbs which fall from their masters’ table” (vv. 26-27). Instead of being offended by the Lord’sword, she admitted that she was a “dog.” She also realized that Christ, the “children’s bread,” had been rejected by the Jews and had become the “crumbs” under the table for the Gentile dogs to enjoy. This is the gleanings, the harvest at the corners of the field, that was to be left for the poor and the aliens. We may be poor Gentiles, but we have our portion of the Pentecost harvest. Now we may enjoy the Pentecost Triune God, the Pentecost Christ, and the Pentecost all-inclusive Spirit as our portion. This portion has made us part of Christ’sin crease, enlargement, extension, and expansion
19逾越节、无酵节、初熟节、和五旬节这头四个节期，都是关系到食物和吃，叫神得满足；但神的心仍挂念宇宙中的穷人和外人。所以我们这些外邦人，也能在五旬节有分于所成就在召会身上之基督的恩典。
19The first four festivals—Passover, unleavened bread, firstfruits, and Pentecost—are all related to food and to the matter of eating for God’s satisfaction, yet God’she art still remembers the poor and the aliens. Hence, we, the Gentiles, are able to participate in the grace of Christ at the feast of Pentecost as that which was accomplished on the church