第九篇 節期(二)初熟節、五旬節、住棚節

The Feasts (2) The Feast of Firstfruits, the Feast of Pentecost, and the Feast of Tabernacles

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讀經∶利二三9~22、33~44

壹 初熟節表徵作初熟果子的復活基督,在祂的復活裡乃是給我們享受的筵席─利二三9~14,林前十五20:

I. The Feast of Firstfruits signifies the resurrected Christ as the firstfruits for our enjoyment as a feast in His resurrection—Lev. 23:9-14; 1 Cor. 15:20:

一 基督在逾越節時被釘十字架,然後在第三天,就是安息日的次日,祂復活了─可十四12,林前十五4,約二十1,利二三11:

A. Christ was crucified at the time of the Feast of the Passover, and then on the third day, the day after the Sabbath, He was resurrected—Mark 14:12; 1 Cor. 15:4; John 20:1; Lev. 23:11:

1 基督的復活是初熟節的應驗,也是這節期的實際─10節。

1. Christ's resurrection was the fulfillment of the Feast of Firstfruits and is the reality of that feast—v. 10.

2 基督是第一位從死人中復活的,成為復活的初熟果子─林前十五20:

2. Christ was the first One raised from the dead, becoming the firstfruits of resurrection—1 Cor. 15:20:

a 這是在安息日的次日,就是復活之日,獻給神的一捆初熟之物所預表的─利二三11,太二八1。

a. This is typified by the sheaf of the firstfruits, which was offered to God on the day after the Sabbath, the day of resurrection—Lev. 23:11; Matt. 28:1.

b 在預表裡,初熟的莊稼不是一根麥穗,乃是一捆麥子;這不僅預表復活的基督,也預表在祂復活之後,從死裡復活的聖徒─利二三11,太二七52~53。

b. In the type, the firstfruits of the harvest were not a single stalk of wheat but a sheaf of wheat, typifying not only the resurrected Christ but also the saints who were raised from the dead after His resurrection—Lev. 23:11; Matt. 27:52-53.

3 基督這復活的初熟果子,乃是從死人中復活的首生者,成了祂身體的頭;基督─身體的頭─既已復活,我們─身體─也必復活─西一18,弗一20~23。

3. Christ as the firstfruits of resurrection is the Firstborn from the dead that He might be the Head of the Body; since He, the Head of the Body, has been resurrected, we, the Body, also will be resurrected—Col. 1:18; Eph. 1:20-23.

二 利未記二十三章十四節裡的預表,表徵復活的基督升到諸天之上,在祂復活裡帶著所有的果子一同獻給神,作神的食物,先使神滿足;然後才成為人的供應,使人滿足:─引用經文

B. The type in Leviticus 23:14 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; then, He became man's supply for man's satisfaction:

1 在復活那天清晨,主隱密地升到天上去滿足父,晚上又回到門徒那裡─約二十17、19。

1. On the day of His resurrection, early in the morning the Lord ascended secretly to satisfy the Father, and late in the evening He returned to the disciples—John 20:17, 19.

2 祂復活的新鮮必須先給父享受,正如在預表上,初熟的莊稼要先獻給神─利二三14。

2. The freshness of His resurrection must be first for the Father's enjoyment, as in the type the firstfruits of the harvest were brought first to God—Lev. 23:14.

三 把初熟莊稼的一捆在耶和華面前搖一搖,好蒙悅納,表徵基督復活是叫我們在神面前得稱為義,並蒙神悅納─11節,羅四25下:

C. The waving of the sheaf of the firstfruits before Jehovah for acceptance signifies that Christ was resurrected that we might be justified before God and accepted by God—v. 11; Rom. 4:25b:

1 基督的死已履行並完全滿足神公義的要求,因此我們藉著祂的死,就得神稱義─三24。

1. The death of Christ has fulfilled and fully satisfied God's righteous requirements; hence, we are justified by God through His death—3:24.

2 基督的復活乃是證明祂為我們的死已經滿足了神的要求,我們因祂的死已經蒙神稱義,並且我們在祂這位復活者裡面,已經在神面前蒙悅納─四25下。

2. Christ's resurrection proves that God's requirements were satisfied by Christ's death for us, that we are justified by God because of His death, and that in Him, the resurrected One, we are accepted by God—4:25b.

3 祂這位復活者,在我們裡面為我們活出一種能得神稱義,且一直蒙神悅納的生活─八10。

3. As the resurrected One, Christ is in us to live for us a life that can be justified by God and is always acceptable to God—8:10.

四 初熟節的初熟果子被獻給神作祂的享受之後,以色列人要吃這初熟的果子─利二三14:

D. The firstfruits of the Feast of Firstfruits, after being offered to God for His enjoyment, were to be eaten by the people of Israel—Lev. 23:14:

1 這表徵復活的基督在祂的新鮮裡呈獻給神之後,就帶著祂復活的一切豐富分賜到我們裡面,作我們的享受─林前十五14、17,羅四25下,腓三10上、11下。

1. This signifies that the resurrected Christ, after being presented to God in His freshness, is to be dispensed, with all the riches of His resurrection, into us for our enjoyment—1 Cor. 15:14, 17; Rom. 4:25b; Phil. 3:10a, 11b.

2 唯有當基督在祂復活的新鮮裡先獻給父之後,祂才成為我們的分─約二十17。

2. Christ became our portion only after His freshness in resurrection had first been offered to the Father—John 20:17.

3 “果子”一辭含示吃,指明享受;“初熟的果子”一辭指明,復活的基督是要給我們吃,作我們的享受─利二三14。

3. The word fruit implies eating, indicating enjoyment, and the word firstfruits indicates that the resurrected Christ is to be eaten by us for our enjoyment—Lev. 23:14.

4 唯有在復活裡的基督,才能作我們生命的供應─約十四19,六53~57、63:

4. Only Christ in resurrection can be our life supply—John 14:19; 6:53-57, 63:

a 凡基督的所是作我們吃的分,都與祂的復活有關─二十17,六53~57。

a. Whatever Christ is as our portion to be eaten is related to His resurrection—20:17; 6:53-57.

b 按照初熟節的預表,我們所享受的,以及所分賜到我們裡面的,乃是復活的基督─羅八11。

b. According to the type of the Feast of Firstfruits, what we enjoy and what is being dispensed into us is the resurrected Christ—Rom. 8:11.

貳 五旬節就是第五十天的節期,從安息日的次日,就是將搖祭的禾捆帶給神的日子算起,到第七個安息日的次日─利二三15~22:

II. 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—Lev. 23:15-22:

一 這表徵基督的復活七倍的豐滿,達到完全豐滿的範圍,為著作復活的見證,擔負完全的責任,由五十這數字所表徵(五十是由十乘五所組成,十表徵豐滿,五表徵負責任)─16節。

A. 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 (composed of ten times five, ten signifying fullness and five, responsibility), for the testimony of resurrection—v. 16.

二 在新約裡五旬節那天,三一神的終極完成─經過過程之三一神那包羅萬有、賜生命、複合的靈,就是三一神的總和─澆灌在代表基督身體的一百二十位門徒身上─徒二1~4:

B. On the day of Pentecost in the New Testament, the consummation of the Triune God—the all-inclusive, life-giving, compound Spirit of the processed Triune God, who is the totality of the Triune God—was poured out upon the one hundred twenty disciples as representatives of the Body of Christ—Acts 2:1-4:

1 五旬節是在初熟節五十天之後,指明澆灌下來的那靈是復活基督豐富出產的集大成─32~33節,加三14。

1. The Feast of Pentecost came fifty days after the Feast of Firstfruits, indicating that the outpoured Spirit is the aggregate of the rich produce of the resurrected Christ—vv. 32-33; Gal. 3:14.

2 神經綸的靈這樣的澆灌,結果產生了基督的身體,作那無限、個人基督的擴增、擴大,使祂成為宇宙、團體的基督,就是經過過程並終極完成之三一神與祂所揀選並救贖之人的調和,終極完成於新耶路撒冷─林前十二12~13,啟二一2。

2. As a result of such an outpouring of the economical Spirit of God, the Body of Christ came into existence as the increase, the enlargement, of the unlimited, individual Christ, making Him the universal, corporate Christ, the mingling of the processed and consummated Triune God with His chosen and redeemed people, which will ultimately consummate in the New Jerusalem—1 Cor. 12:12-13; Rev. 21:2.

三 五旬節表徵新約信徒享受澆灌的靈,作為復活基督豐富出產的集大成;基督復活的豐富出產包括神的長子、賜生命的靈、神許多的兒子和神的新造─利二三15~21,徒二1~4、32~33,羅八29,林前十五45下,林後五17。

C. The Feast of Pentecost signifies the New Testament believers'enjoyment of the outpoured Spirit as the aggregate of the rich produce of the resurrected Christ; the rich produce of Christ's resurrection includes the firstborn Son of God, the life-giving Spirit, the many sons of God, and the new creation of God—Lev. 23:15-21; Acts 2:1-4, 32-33; Rom. 8:29; 1 Cor. 15:45b; 2 Cor. 5:17.

四 雖然召會的產生開始於基督的復活,但召會的形成乃是直到五旬節才發生─徒二1~4:

D. Although the producing of the church began with Christ's resurrection, the formation of the church did not take place until Pentecost—Acts 2:1-4:

1 在五旬節那天,那靈,實際上就是基督自己,澆灌在基督的肢體上;這些肢體乃是借祂的復活所產生的;這樣,召會就形成了─32~33節。

1. On the day of Pentecost, the Spirit, who is actually Christ Himself, was poured out upon the members of Christ, who were produced through His resurrection; in this way the church was formed—vv. 32-33.

2 召會的形成分為兩部分─猶太的部分和外邦的部分;五旬節那天獻給神,由兩個加酵烤成的餅所組成的素祭,預表了召會這兩部分,就是由耶路撒冷的聖徒(徒二)和哥尼流家裡的聖徒(徒十)所代表的(利二三16~17)。─引用經文

2. The formation of the church was of two parts or two sections—the Jewish part and the Gentile part; these two parts of the church, which are represented by the saints in Jerusalem (ch. 2) and those in the house of Cornelius (ch. 10), are typified by the meal offering of two loaves of bread baked with leaven offered to God at the Feast of Pentecost (Lev. 23:16-17).

叄 住棚節,最後一個節期,表徵以色列在千年國全享復興的舊造;這節期要引進新天新地─33~43節,亞十四16~21,啟二一1:

III. The Feast of Tabernacles, the last feast, signifies Israel's full enjoyment of the restored old creation in the millennium; this feast will usher in the new heaven and new earth—vv. 33-43; Zech. 14:16-21; Rev. 21:1:

一 這節期表徵要來的千年國,作為時代的、喜樂的祝福,給神的贖民在神舊造一段完滿的時期裡,與神一同享受─利二三33~44。

A. This feast signifies the coming millennium as a dispensational, joyful blessing for God's redeemed people to enjoy with God for a full period of time in God's old creation—Lev. 23:33-44.

二 利未記二十三章三十四節裡的七日,表徵住棚節乃是一段完整的時期;這段完整的時期將有一千年。─引用經文

B. The seven days in Leviticus 23:34 signify that the Feast of Tabernacles is for a complete course of days, which will be a thousand years.

三 按照這預表,在千年國裡每天都要獻祭給神,表徵在我們的經歷中,基督乃是神的食物,獻給神使神滿足,我們也可以與神彼此享受安息─36節。

C. According to this type, in the millennium every day an offering will be presented to God to signify that Christ is God's food in our experiences, which is offered to God for His satisfaction so that we and God may enjoy mutual rest—v. 36.

四 收藏了地的出產,要守節七日,表徵神收割了祂在地上所渴望得著的之後,千年國就要來臨─39節上:

D. Keeping the feast for seven days after gathering in the produce signifies that the millennium will come after the harvest of what God desires to obtain on earth—v. 39a:

1 神在祂永遠的計劃裡,對人有一個目的,就是產生一班人作祂的彰顯,這彰顯要完成於新耶路撒冷─弗三11,一20~23,啟二一2。

1. In His eternal plan God has a purpose with man, and this purpose is to produce a people for His expression, which will consummate in the New Jerusalem—Eph. 3:11; 1:20-23; Rev. 21:2.

2 為此,神用四個時代,在舊造的人身上作祂新造的工作─列祖時代、律法時代、召會時代和千年國時代:

2. For this reason God uses four dispensations to do His work of the new creation on man in the old creation—the dispensations of the fathers, the law, the church, and the millennial kingdom:

a 在第四個時代,就是千年國的時代,神在已過三個時代所作的要得著完滿的收成;因此,千年國對神和祂所救贖的人將是一個節期─利二三34。

a. In the fourth dispensation, the dispensation of the millennial kingdom, there will be a full harvest of what God has been doing in the first three dispensations; hence, the millennial kingdom will be a feast both to God and to His redeemed—Lev. 23:34.

b 在千年國裡,神所救贖的人─包括召會和以色列國─都要享受這節期。

b. In the millennium God's redeemed people—including the church and the kingdom of Israel—will enjoy the feast.

五 住棚節就是收藏節,是在整個莊稼都收進來的時候;這個節期表徵對基督一切所是豐富、完滿、終極的享受─33~44節,出二三16:

E. The Feast of Tabernacles was the Feast of Ingathering, the feast when the full harvest was brought in; this feast signifies the rich, full, and ultimate enjoyment of all that Christ is—vv. 33-44; Exo. 23:16:

1 我們從無酵節開始享受基督,繼而在初熟節享受復活基督的豐富,至終就要終極的享受基督作為住棚節─利二三6~14、33~44。

1. We begin the enjoyment of Christ from the Feast of Unleavened Bread, we continue by enjoying the riches of the resurrected Christ in the Feast of Firstfruits, and eventually, we come to the ultimate enjoyment of Christ as the Feast of Tabernacles—Lev. 23:6-14, 33-44.

2 莊稼完全收割後,猶太人就守住棚節,敬拜神並享受他們的收成─申十六13~15:

2. After the full harvest of their crops, the Jewish people observed the Feast of Tabernacles to worship God and enjoy what they had reaped—Deut. 16:13-15:

a 住棚節是在神所賜的美地收成時舉行的─出二三16。

a. The Feast of Tabernacles was held at the time of the reaping of the harvest of the good land given by God—Exo. 23:16.

b 對我們而言,今天美地的實際乃是那靈─加三14,腓一19。

b. For us today, the reality of this good land is the Spirit—Gal. 3:14; Phil. 1:19.

3 因著基督至終實化為包羅萬有賜生命的靈,這靈作基督 在我們經歷中的實化,就是美地,作神全備供應的源頭,給我們享受─林前十五45下,加三14:

3. Since Christ is eventually realized as the all-inclusive life-giving Spirit, the Spirit as the realization of Christ in our experience is the good land as the source of God's bountiful supply for us to enjoy—1 Cor. 15:45b; Gal. 3:14:

a 住棚節是為使神的子民在神面前享受以得滿足的節期─利二三40下,羅十四17下。

a. The Feast of Tabernacles was a feast for God's people to enjoy and be satisfied before God—Lev. 23:40b. Rom. 14:17b.

b 作為神為祂子民所設立之所有節期的最後一個,住棚節是給百姓享受美地收成時豐富的出產,使他們滿足─利二三34、39~43。

b. As the last feast of all the feasts ordained by God for His people, the Feast of Tabernacles is for their enjoyment of the rich produce of the good land at its harvest time for their satisfaction—Lev. 23:34, 39-43.

c 今天基督作為住棚節的實際,乃是這樣的節期給我們經歷並享受─加三14,弗三8。

c. Christ as the reality of the Feast of Tabernacles is such a feast for our experience and enjoyment today—Gal. 3:14; Eph. 3:8.

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