The Feasts (2) The Feast of Firstfruits, the Feast of Pentecost, and the Feast of Tabernacles
壹 初熟节表征作初熟果子的复活基督，在祂的复活里乃是给我们享受的筵席─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 基督在逾越节时被钉十字架，然后在第三天，就是安息日的次日，祂复活了─可十四12，林前十五4，约二十1，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 基督的复活是初熟节的应验，也是这节期的实际─10节。
1. Christ's resurrection was the fulfillment of the Feast of Firstfruits and is the reality of that feast—v. 10.
2 基督是第一位从死人中复活的，成为复活的初熟果子─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 这是在安息日的次日，就是复活之日，献给神的一捆初熟之物所预表的─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 在预表里，初熟的庄稼不是一根麦穗，乃是一捆麦子；这不仅预表复活的基督，也预表在祂复活之后，从死里复活的圣徒─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 基督这复活的初熟果子，乃是从死人中复活的首生者，成了祂身体的头；基督─身体的头─既已复活，我们─身体─也必复活─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 利未记二十三章十四节里的预表，表征复活的基督升到诸天之上，在祂复活里带着所有的果子一同献给神，作神的食物，先使神满足；然后才成为人的供应，使人满足：─引用经文
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 在复活那天清晨，主隐密地升到天上去满足父，晚上又回到门徒那里─约二十17、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 祂复活的新鲜必须先给父享受，正如在预表上，初熟的庄稼要先献给神─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 把初熟庄稼的一捆在耶和华面前摇一摇，好蒙悦纳，表征基督复活是叫我们在神面前得称为义，并蒙神悦纳─11节，罗四25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 基督的死已履行并完全满足神公义的要求，因此我们借着祂的死，就得神称义─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 基督的复活乃是证明祂为我们的死已经满足了神的要求，我们因祂的死已经蒙神称义，并且我们在祂这位复活者里面，已经在神面前蒙悦纳─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 祂这位复活者，在我们里面为我们活出一种能得神称义，且一直蒙神悦纳的生活─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 初熟节的初熟果子被献给神作祂的享受之后，以色列人要吃这初熟的果子─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 这表征复活的基督在祂的新鲜里呈献给神之后，就带着祂复活的一切丰富分赐到我们里面，作我们的享受─林前十五14、17，罗四25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 唯有当基督在祂复活的新鲜里先献给父之后，祂才成为我们的分─约二十17。
2. Christ became our portion only after His freshness in resurrection had first been offered to the Father—John 20:17.
3 “果子”一辞含示吃，指明享受；“初熟的果子”一辞指明，复活的基督是要给我们吃，作我们的享受─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 唯有在复活里的基督，才能作我们生命的供应─约十四19，六53～57、63：
4. Only Christ in resurrection can be our life supply—John 14:19; 6:53-57, 63:
a 凡基督的所是作我们吃的分，都与祂的复活有关─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 按照初熟节的预表，我们所享受的，以及所分赐到我们里面的，乃是复活的基督─罗八11。
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.
贰 五旬节就是第五十天的节期，从安息日的次日，就是将摇祭的禾捆带给神的日子算起，到第七个安息日的次日─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 这表征基督的复活七倍的丰满，达到完全丰满的范围，为着作复活的见证，担负完全的责任，由五十这数字所表征（五十是由十乘五所组成，十表征丰满，五表征负责任）─16节。
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 在新约里五旬节那天，三一神的终极完成─经过过程之三一神那包罗万有、赐生命、复合的灵，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─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 五旬节是在初熟节五十天之后，指明浇灌下来的那灵是复活基督丰富出产的集大成─32～33节，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 神经纶的灵这样的浇灌，结果产生了基督的身体，作那无限、个人基督的扩增、扩大，使祂成为宇宙、团体的基督，就是经过过程并终极完成之三一神与祂所拣选并救赎之人的调和，终极完成于新耶路撒冷─林前十二12～13，启二一2。
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 五旬节表征新约信徒享受浇灌的灵，作为复活基督丰富出产的集大成；基督复活的丰富出产包括神的长子、赐生命的灵、神许多的儿子和神的新造─利二三15～21，徒二1～4、32～33，罗八29，林前十五45下，林后五17。
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 虽然召会的产生开始于基督的复活，但召会的形成乃是直到五旬节才发生─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 在五旬节那天，那灵，实际上就是基督自己，浇灌在基督的肢体上；这些肢体乃是借祂的复活所产生的；这样，召会就形成了─32～33节。
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 召会的形成分为两部分─犹太的部分和外邦的部分；五旬节那天献给神，由两个加酵烤成的饼所组成的素祭，预表了召会这两部分，就是由耶路撒冷的圣徒（徒二）和哥尼流家里的圣徒（徒十）所代表的（利二三16～17）。─引用经文
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).
叁 住棚节，最后一个节期，表征以色列在千年国全享复兴的旧造；这节期要引进新天新地─33～43节，亚十四16～21，启二一1：
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 这节期表征要来的千年国，作为时代的、喜乐的祝福，给神的赎民在神旧造一段完满的时期里，与神一同享受─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 利未记二十三章三十四节里的七日，表征住棚节乃是一段完整的时期；这段完整的时期将有一千年。─引用经文
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 按照这预表，在千年国里每天都要献祭给神，表征在我们的经历中，基督乃是神的食物，献给神使神满足，我们也可以与神彼此享受安息─36节。
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 收藏了地的出产，要守节七日，表征神收割了祂在地上所渴望得着的之后，千年国就要来临─39节上：
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 神在祂永远的计划里，对人有一个目的，就是产生一班人作祂的彰显，这彰显要完成于新耶路撒冷─弗三11，一20～23，启二一2。
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 为此，神用四个时代，在旧造的人身上作祂新造的工作─列祖时代、律法时代、召会时代和千年国时代：
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 在第四个时代，就是千年国的时代，神在已过三个时代所作的要得着完满的收成；因此，千年国对神和祂所救赎的人将是一个节期─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 在千年国里，神所救赎的人─包括召会和以色列国─都要享受这节期。
b. In the millennium God's redeemed people—including the church and the kingdom of Israel—will enjoy the feast.
五 住棚节就是收藏节，是在整个庄稼都收进来的时候；这个节期表征对基督一切所是丰富、完满、终极的享受─33～44节，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 我们从无酵节开始享受基督，继而在初熟节享受复活基督的丰富，至终就要终极的享受基督作为住棚节─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 庄稼完全收割后，犹太人就守住棚节，敬拜神并享受他们的收成─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 住棚节是在神所赐的美地收成时举行的─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 对我们而言，今天美地的实际乃是那灵─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 因着基督至终实化为包罗万有赐生命的灵，这灵作基督 在我们经历中的实化，就是美地，作神全备供应的源头，给我们享受─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 住棚节是为使神的子民在神面前享受以得满足的节期─利二三40下，罗十四17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 作为神为祂子民所设立之所有节期的最后一个，住棚节是给百姓享受美地收成时丰富的出产，使他们满足─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 今天基督作为住棚节的实际，乃是这样的节期给我们经历并享受─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.