读经：出二三14~19上，林前五7~8，十五20、23、45下，罗八23，徒二1、4，加三14，启二一2~3
Scripture Reading: Exo. 23:14-19a; 1 Cor. 5:7-8; 15:20, 23, 45b; Rom. 8:23; Acts 2:1, 4; Gal. 3:14; Rev. 21:2-3
Scripture Reading: Exo. 23:14-19a; 1 Cor. 5:7-8; 15:20, 23, 45b; Rom. 8:23; Acts 2:1, 4; Gal. 3:14; Rev. 21:2-3
壹
“一年三次，你要向我守节”─出二三14：
"Three times a year you shall hold a feast to Me"—Exo. 23:14:
"Three times a year you shall hold a feast to Me"—Exo. 23:14:
一
这三次是除酵节（申十六1~8）；收割节，即七七节（9~12）或五旬节；以及收藏节，即住棚节（利二三34，申十六13~15）。
These times were the Feast of Unleavened Bread (Deut. 16:1-8); the Feast of the Harvest, that is, the Feast of Weeks (vv. 9-12), or the Feast of Pentecost; and the Feast of Ingathering, that is, the Feast of Tabernacles (Lev. 23:34; Deut. 16:13-15).
These times were the Feast of Unleavened Bread (Deut. 16:1-8); the Feast of the Harvest, that is, the Feast of Weeks (vv. 9-12), or the Feast of Pentecost; and the Feast of Ingathering, that is, the Feast of Tabernacles (Lev. 23:34; Deut. 16:13-15).
二
一年三次向神守这些节，预表在基督里完满地享受三一神─林后十三14。
Keeping these feasts unto God three times a year typifies the full enjoyment of the Triune God in Christ—2 Cor. 13:14.
Keeping these feasts unto God three times a year typifies the full enjoyment of the Triune God in Christ—2 Cor. 13:14.
贰
守除酵节（申十六1~8）预表借着享受基督作无罪的生命供应，洁除一切有罪的事物─出二三15：
Keeping the Feast of Unleavened Bread (Deut. 16:1-8) typifies the purging away of all sinful things through the enjoyment of Christ as the sinless life supply—Exo. 23:15:
Keeping the Feast of Unleavened Bread (Deut. 16:1-8) typifies the purging away of all sinful things through the enjoyment of Christ as the sinless life supply—Exo. 23:15:
一
以色列人要守除酵节七日，这是逾越节的延续；事实上，逾越节与除酵节乃是一─十二15~20，十三6~7，太二六17。
The children of Israel were to observe the Feast of Unleavened Bread for seven days as a continuation of the Feast of the Passover; actually, the Feast of the Passover and the Feast of Unleavened Bread are one—12:15-20; 13:6-7; Matt. 26:17.
The children of Israel were to observe the Feast of Unleavened Bread for seven days as a continuation of the Feast of the Passover; actually, the Feast of the Passover and the Feast of Unleavened Bread are one—12:15-20; 13:6-7; Matt. 26:17.
二
以色列人中不可见有酵的物，这表征我们必须对付所觉得的罪，对付任何显明的罪，就是看得见的罪─出十三7，十二19，林前五7上，来十二1~2上：
No leaven was to be seen with the children of Israel; this signifies that we must deal with the sin of which we are conscious, with any sin that is manifested, that is seen—Exo. 13:7; 12:19; 1 Cor. 5:7a; Heb. 12:1-2a:
No leaven was to be seen with the children of Israel; this signifies that we must deal with the sin of which we are conscious, with any sin that is manifested, that is seen—Exo. 13:7; 12:19; 1 Cor. 5:7a; Heb. 12:1-2a:
１
对付显明的罪就是守除酵节。
To deal with manifested sin is to keep the Feast of Unleavened Bread.
To deal with manifested sin is to keep the Feast of Unleavened Bread.
２
我们若容忍暴露出来的罪，就会失去神子民之交通的享受─出十二19，林前五13。
If we tolerate sin once it is exposed, we will lose the enjoyment of the fellowship of God's people—Exo. 12:19; 1 Cor. 5:13.
If we tolerate sin once it is exposed, we will lose the enjoyment of the fellowship of God's people—Exo. 12:19; 1 Cor. 5:13.
三
基督是我们的无酵饼，祂是纯诚真实，无罪的生命供应，绝对纯净，没有掺杂，并且满了实际─7~8节：
Christ is our unleavened bread, our sinless life supply of sincerity and truth, absolutely pure, without mixture, and full of reality—vv. 7-8:
Christ is our unleavened bread, our sinless life supply of sincerity and truth, absolutely pure, without mixture, and full of reality—vv. 7-8:
１
除罪惟一的路，就是天天吃无酵饼所表征之基督这钉死、复活且无罪的生命。
The only way to eliminate sin is to daily eat Christ as the crucified, resurrected, and sinless life, signified by the unleavened bread.
The only way to eliminate sin is to daily eat Christ as the crucified, resurrected, and sinless life, signified by the unleavened bread.
２
无酵饼表征无罪的基督要分赐到我们这些祂的信徒里面，作无酵（无罪）的元素；基督是无酵饼，是属灵、神圣的食物，使我们无酵。
The unleavened bread signifies the sinless Christ who is to be dispensed into us, His believers, as the unleavened (sinless) element; as the unleavened bread, Christ is the spiritual and divine food that makes us unleavened.
The unleavened bread signifies the sinless Christ who is to be dispensed into us, His believers, as the unleavened (sinless) element; as the unleavened bread, Christ is the spiritual and divine food that makes us unleavened.
３
当我们接受基督作我们的生命─无酵的生命，使人纯净的生命，这生命就使我们纯净。
When we take Christ as our life—an unleavened life, a purifying life—this life purifies us.
When we take Christ as our life—an unleavened life, a purifying life—this life purifies us.
四
我们基督徒生活的整个期间（由七日所表征），从悔改之日到被提之日，都该是节期，享受基督作我们生命丰富的供应─出十二16、18~19。
The entire period of our Christian life (signified by the seven days), from the day of our conversion to the day of our rapture, should be a feast, the enjoyment of Christ as the rich supply of life—Exo. 12:16, 18-19.
The entire period of our Christian life (signified by the seven days), from the day of our conversion to the day of our rapture, should be a feast, the enjoyment of Christ as the rich supply of life—Exo. 12:16, 18-19.
五
基督作为无酵饼，使我们过纯净的召会生活─林前五7~8：
As the unleavened bread, Christ is for us to live a pure church life—1 Cor. 5:7-8:
As the unleavened bread, Christ is for us to live a pure church life—1 Cor. 5:7-8:
１
召会中不该有酵，酵在圣经中表征一切消极的事物，就如错误的道理和实行、恶行、以及有罪的事物。
In the church there should be no leaven, which in the Bible signifies all negative things, such as wrong doctrines and practices, evil deeds, and sinful things.
In the church there should be no leaven, which in the Bible signifies all negative things, such as wrong doctrines and practices, evil deeds, and sinful things.
２
我们需要成为新团（7）─由信徒在新性情里组成的召会。
We need to be a new lump (v. 7)—the church, composed of believers in their new nature.
We need to be a new lump (v. 7)—the church, composed of believers in their new nature.
叁
收割节─七七节或五旬节─预表享受复活基督之灵初熟的果子─出二三16上，罗八23：
The Feast of the Harvest—the Feast of Weeks, or the Feast of Pentecost—typifies the enjoyment of the firstfruits of the Spirit of the resurrected Christ—Exo. 23:16a; Rom. 8:23:
The Feast of the Harvest—the Feast of Weeks, or the Feast of Pentecost—typifies the enjoyment of the firstfruits of the Spirit of the resurrected Christ—Exo. 23:16a; Rom. 8:23:
一
在旧约的预表里，初熟的果子表征复活的基督（林前十五20、23），在祂复活那日献给神（约二十17），这是利未记二十三章十至十一节，安息日的次日，就是基督复活之日（太二八1）献给神的初熟果子所预表的：
In the Old Testament type the firstfruits signify the resurrected Christ (1 Cor. 15:20, 23) offered to God on the day of His resurrection (John 20:17), typified in Leviticus 23:10-11 by the firstfruits offered to God on the day after the Sabbath, the day of Christ's resurrection (Matt. 28:1):
In the Old Testament type the firstfruits signify the resurrected Christ (1 Cor. 15:20, 23) offered to God on the day of His resurrection (John 20:17), typified in Leviticus 23:10-11 by the firstfruits offered to God on the day after the Sabbath, the day of Christ's resurrection (Matt. 28:1):
１
罗马八章二十三节和林前十五章二十三节指明，那灵的初熟果子就是基督；初熟的果子预表在复活里的基督，而这位复活的基督就是那灵。
Romans 8:23 and 1 Corinthians 15:23 indicate that the firstfruits of the Spirit are Christ; the firstfruits typify Christ in resurrection, and this resurrected Christ is the Spirit.
Romans 8:23 and 1 Corinthians 15:23 indicate that the firstfruits of the Spirit are Christ; the firstfruits typify Christ in resurrection, and this resurrected Christ is the Spirit.
２
旧约里收割节的预表指明，作为这个节期的应验，复活的基督乃是那灵。
The type in the Old Testament of the Feast of the Harvest indicates that as the fulfillment of this feast, the resurrected Christ is the Spirit.
The type in the Old Testament of the Feast of the Harvest indicates that as the fulfillment of this feast, the resurrected Christ is the Spirit.
３
五旬节那天降下来的那灵，就是那作为初熟果子献给神的基督：
The Spirit who came down on the day of Pentecost was the very Christ as the firstfruits offered to God:
The Spirit who came down on the day of Pentecost was the very Christ as the firstfruits offered to God:
ａ
旧约里若没有初熟的果子，就没有收割节；新约里若没有那灵，也就没有五旬节。
Without the firstfruits in the Old Testament, there would have been no Feast of the Harvest, and without the Spirit in the New Testament, there would have been no Pentecost.
Without the firstfruits in the Old Testament, there would have been no Feast of the Harvest, and without the Spirit in the New Testament, there would have been no Pentecost.
ｂ
五旬节那天降下来的那灵，就是旧约献给神之初熟果子的应验─复活的基督这赐生命之灵─45节下。
The Spirit who came on the day of Pentecost is the fulfillment of the firstfruits offered to God in the Old Testament—the resurrected Christ as the life-giving Spirit—v. 45b.
The Spirit who came on the day of Pentecost is the fulfillment of the firstfruits offered to God in the Old Testament—the resurrected Christ as the life-giving Spirit—v. 45b.
二
五旬节之日正好是从基督复活那天算起的第五十日，在那日，那灵作为复活基督的完满流出，浇灌在召会身上（徒二1~4）；这指明复活的基督成了那灵，浇灌在祂的信徒身上，作他们完满的享受（林前十五45下，林后三17）。
On the day of Pentecost, which was exactly fifty days from the day of Christ's resurrection, the Spirit as the full issue of the resurrected Christ was poured out on the church (Acts 2:1-4); this indicates that the resurrected Christ became the Spirit poured out on His believers for their full enjoyment (1 Cor. 15:45b; 2 Cor. 3:17).
On the day of Pentecost, which was exactly fifty days from the day of Christ's resurrection, the Spirit as the full issue of the resurrected Christ was poured out on the church (Acts 2:1-4); this indicates that the resurrected Christ became the Spirit poured out on His believers for their full enjoyment (1 Cor. 15:45b; 2 Cor. 3:17).
三
收割节预表享受复活基督所带来丰富的出产─弗三8，林前十五45下：
The Feast of the Harvest typifies the enjoyment of the rich produce brought in by the resurrected Christ—Eph. 3:8; 1 Cor. 15:45b:
The Feast of the Harvest typifies the enjoyment of the rich produce brought in by the resurrected Christ—Eph. 3:8; 1 Cor. 15:45b:
１
这丰富的出产，乃是经过过程之三一神那包罗万有的灵，作为福音的福赐给祂所拣选的人，使他们得以享受包罗万有的基督（三一神之丰富的化身），作他们的美地─加三14。
This rich produce is the all-inclusive Spirit of the processed Triune God, given by Him to His chosen people as the blessing of the gospel so that they may enjoy the all-inclusive Christ (the embodiment of the riches of the Triune God) as their good land—Gal. 3:14.
This rich produce is the all-inclusive Spirit of the processed Triune God, given by Him to His chosen people as the blessing of the gospel so that they may enjoy the all-inclusive Christ (the embodiment of the riches of the Triune God) as their good land—Gal. 3:14.
２
这表征信徒在五旬节那天接受全备的灵，不仅进入了美地，也在那复活升天、包罗万有的基督里，有份于祂全备的丰富（弗三8），作为神在新约经纶里所赐完满的份。
This signifies that the believers, by receiving the bountiful Spirit on the day of Pentecost, not only have entered into the good land but also have participated in the bountiful riches of the all-inclusive Christ (Eph. 3:8) in His resurrection and ascension, as God's full allotment in His New Testament economy.
This signifies that the believers, by receiving the bountiful Spirit on the day of Pentecost, not only have entered into the good land but also have participated in the bountiful riches of the all-inclusive Christ (Eph. 3:8) in His resurrection and ascension, as God's full allotment in His New Testament economy.
肆
收割节，住棚节（利二三34，申十六13~15），乃是收割的完成─出二三16下：
The Feast of Ingathering, the Feast of Tabernacles (Lev. 23:34; Deut. 16:13-15), is the consummation of the harvest—Exo. 23:16b:
The Feast of Ingathering, the Feast of Tabernacles (Lev. 23:34; Deut. 16:13-15), is the consummation of the harvest—Exo. 23:16b:
一
住棚节，首先预表要来的千年国，作为时代的、喜乐的祝福，给神的赎民，包括得胜者和得救的以色列人，在得恢复的地上与神一同享受─利二三34、39：
The Feast of Tabernacles typifies, first, the coming millennium as a dispensational, joyful blessing for God's redeemed people, including the overcomers and the saved Israelites, to enjoy with God on the restored earth—Lev. 23:34, 39:
The Feast of Tabernacles typifies, first, the coming millennium as a dispensational, joyful blessing for God's redeemed people, including the overcomers and the saved Israelites, to enjoy with God on the restored earth—Lev. 23:34, 39:
１
神借着千年国以前的三个时代─法前时代（从亚当到摩西─罗五14），律法时代（从摩西到基督第一次来─约一17），和召会时代（从五旬节到基督第二次来─徒一11），收割了祂在地上所渴望得着的之后，千年国就要来临。
The millennium will come after the harvest of what God desires to obtain on earth through the three dispensations before the millennium—the dispensation before the law (from Adam to Moses—Rom. 5:14), the dispensation of the law (from Moses to Christ's first coming—John 1:17), and the dispensation of the church (from Pentecost to Christ's second coming—Acts 1:11).
The millennium will come after the harvest of what God desires to obtain on earth through the three dispensations before the millennium—the dispensation before the law (from Adam to Moses—Rom. 5:14), the dispensation of the law (from Moses to Christ's first coming—John 1:17), and the dispensation of the church (from Pentecost to Christ's second coming—Acts 1:11).
２
千年国，就是国度时代（启二十4、6），将是旧天旧地的第四个，也是最后一个时代；这要引进新天新地连同新耶路撒冷，直到永远（二一1~3）。
The millennium, the age of the kingdom (Rev. 20:4, 6), will be the fourth and final dispensation of the old heaven and the old earth; it will usher in the new heaven and new earth with the New Jerusalem for eternity (21:1-3).
The millennium, the age of the kingdom (Rev. 20:4, 6), will be the fourth and final dispensation of the old heaven and the old earth; it will usher in the new heaven and new earth with the New Jerusalem for eternity (21:1-3).
二
至终，永远的住棚节将是所有神的子民在新天新地，在新耶路撒冷这永远帐幕（2~3）里的享受，作为他们对神经历之收成的完成。
Ultimately, the eternal Feast of Tabernacles will be the enjoyment in the New Jerusalem, the eternal tabernacle (vv. 2-3), in the new heaven and new earth by all of God's people as the consummation of the harvest of their experience of God.
Ultimately, the eternal Feast of Tabernacles will be the enjoyment in the New Jerusalem, the eternal tabernacle (vv. 2-3), in the new heaven and new earth by all of God's people as the consummation of the harvest of their experience of God.
三
住棚节是享受和满足的节期，表征神在生机一面完全救恩的完成：
The Feast of Tabernacles, a feast of enjoyment and satisfaction, signifies the consummation of God's full salvation organically:
The Feast of Tabernacles, a feast of enjoyment and satisfaction, signifies the consummation of God's full salvation organically:
１
以色列人从美地收成农作物之后，就守住棚节，向神敬拜并享受他们的收成；他们来在一起，乃是相调的一幅图画─申十六13~15。
After the harvest of their crops from the good land, the children of Israel observed the Feast of Tabernacles to worship God and enjoy what they had reaped; their coming together was a picture of blending—Deut. 16:13-15.
After the harvest of their crops from the good land, the children of Israel observed the Feast of Tabernacles to worship God and enjoy what they had reaped; their coming together was a picture of blending—Deut. 16:13-15.
２
以色列人一年最后一次相调的节期是在秋天收割之后，以享受他们从美地收割的出产，向神献上他们的赞美和敬拜，说美言称颂神。
The last yearly feast for blending was in the fall after the harvest for the children of Israel to enjoy their produce from the harvest of the good land in their praise to God with adoration, to bless God and speak well of God.
The last yearly feast for blending was in the fall after the harvest for the children of Israel to enjoy their produce from the harvest of the good land in their praise to God with adoration, to bless God and speak well of God.
四
神设立住棚节，为要叫以色列人记念他们的先祖在旷野飘流时，如何住在帐棚里（利二三39~43），期望进入美地的安息：
God ordained the Feast of Tabernacles so that the children of Israel would remember how their fathers, while wandering in the wilderness, had lived in tents (Lev. 23:39-43), expecting to enter into the rest of the good land:
God ordained the Feast of Tabernacles so that the children of Israel would remember how their fathers, while wandering in the wilderness, had lived in tents (Lev. 23:39-43), expecting to enter into the rest of the good land:
１
这住棚节提醒我们，今天人仍然在旷野里，需要进入新耶路撒冷这个永远的帐幕里，得享安息─启二一2~3。
This feast is a reminder that today we are still in the wilderness and need to enter into the rest of the New Jerusalem, which is an eternal tabernacle—Rev. 21:2-3.
This feast is a reminder that today we are still in the wilderness and need to enter into the rest of the New Jerusalem, which is an eternal tabernacle—Rev. 21:2-3.
２
新耶路撒冷称为帐幕，指明凡有份于新耶路撒冷的人，都是真正守住棚节的人，有完满的享受和满足，直到永远。
The New Jerusalem is called the tabernacle, indicating that those who participate in the New Jerusalem are the real keepers of the Feast of Tabernacles for eternity with full enjoyment and satisfaction.
The New Jerusalem is called the tabernacle, indicating that those who participate in the New Jerusalem are the real keepers of the Feast of Tabernacles for eternity with full enjoyment and satisfaction.
３
在住棚节这名称里的“棚”字，含示记念的思想─约七2。
The word tabernacles in the title the Feast of Tabernacles implies the thought of remembrance—John 7:2.
The word tabernacles in the title the Feast of Tabernacles implies the thought of remembrance—John 7:2.
４
新耶路撒冷是神的帐幕，为着记念得胜者如何在国度时代，新耶路撒冷终极完成之前，仍然住在帐棚里；他们那时还未定居下来─创十二8，来十一8~10。
The New Jerusalem, as the tabernacle of God, is a tabernacle of remembrance of how the overcomers, before the consummation of the New Jerusalem in the kingdom age, were still living in tents; they were not yet settled—Gen. 12:8; Heb. 11:8-10.
The New Jerusalem, as the tabernacle of God, is a tabernacle of remembrance of how the overcomers, before the consummation of the New Jerusalem in the kingdom age, were still living in tents; they were not yet settled—Gen. 12:8; Heb. 11:8-10.
５
当得胜者进入新天新地里的新耶路撒冷时，他们就不再住在帐棚里，但他们仍然称他们永远的居所为帐幕，为的是记念他们所曾经历的─启二一3：
When the overcomers enter the New Jerusalem in the new heaven and new earth, they will no longer be dwelling in tents, but they will still call their eternal dwelling place the tabernacle in remembrance of what they experienced—Rev. 21:3:
When the overcomers enter the New Jerusalem in the new heaven and new earth, they will no longer be dwelling in tents, but they will still call their eternal dwelling place the tabernacle in remembrance of what they experienced—Rev. 21:3:
ａ
当我们进入新耶路撒冷时，我们将会对我们如何经历神，以及神如何与我们同住，有许多永远而喜乐的回忆；我们住在帐棚里，神也住在帐幕里─出四十34~35，来十一8~10。
When we are in the New Jerusalem, we will have many eternal and joyful memories of how we experienced God and of how God lived with us; we lived in tents, and He lived in a tabernacle—Exo. 40:34-35; Heb. 11:8-10.
When we are in the New Jerusalem, we will have many eternal and joyful memories of how we experienced God and of how God lived with us; we lived in tents, and He lived in a tabernacle—Exo. 40:34-35; Heb. 11:8-10.
ｂ
至终，我们的住棚节将是在新天新地里对新耶路撒冷的享受；那将是我们对神经历之一切收成的真正总结─林后十三14，弗三16~21。
Eventually, our Feast of Tabernacles will be the enjoyment of the New Jerusalem in the new heaven and new earth; this will be the real consummation of all the harvest of our experience of God—2 Cor. 13:14; Eph. 3:16-21.
Eventually, our Feast of Tabernacles will be the enjoyment of the New Jerusalem in the new heaven and new earth; this will be the real consummation of all the harvest of our experience of God—2 Cor. 13:14; Eph. 3:16-21.