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英文原文
Hitherto the levitical law had been chiefly conversant about holy persons, holy things, and holy places; in this chapter we have the institution of holy times, many of which had been mentioned occasionally before, but here they are all put together, only the new moons are not mentioned. All the rest of the feasts of the Lord are, I. The weekly feast of the sabbath, Le 23:3. II. The yearly feasts, 1. The passover, and the feast of unleavened bread (Le 23:4-8), to which was annexed the offering of the sheaf of firstfruits, Le 23:9-14. 2. Pentecost, Le 23:15-22. 3. The solemnities of the seventh month. The feast of trumpets on the first day (Le 23:23-25), the day of atonement on the tenth day (Le 23:26-32), and the feast of tabernacles on the fifteenth, Le 23:33-44, etc.
1-44
Sundry Feasts (1490 BC)
诸节期（主前1490年）
¹ 耶和华对摩西说：
² 你晓谕以色列人，对他们说：关于耶和华的节期，就是你们所要宣告为圣会的——这些就是我的节期。
³ 六日要作工，但第七日是安息的安息日，是圣会；你们在其间什么工都不可作：这在你们一切的住处是归耶和华的安息日。
这里有，I. 神所设立圣时的总论（利23:2）；唯有祂的设立能使时间成为圣，因为祂是时间之主，时间一旦运转，便是祂将一日分别于其他日子之上而赐福给它（创2:3）。人凭自己的设立可使一日成为好日子（斯9:19），但使一日成为圣日，是神独有的特权；除了祂典章的印记，没有什么能成为圣。一切内在的圣洁既来自祂的特殊恩典，一切附属的圣洁也来自祂的特殊设立。关于此处所定的圣时，请留意，1. 它们被称为节期。赎罪日是其中之一，本是禁食之日；但因其中大多数是为欢乐欢庆而设，统称为节期。有人读作这些是我的聚会，但这与"圣会"重复。我宁可读作：这些是我的严肃会；此处所用之词在赛33:20就是这样译的，那里锡安被称为我们严肃会的城；如此读来，赎罪日与其余诸节同样庄严。2. 它们是耶和华的节期（我的节期），为尊崇祂的名而守，为顺服祂的命而守。3. 它们当被宣告；因为不仅事奉圣所的祭司当守，全体百姓也都当守。这宣告就是那关于欢乐之音的话——知道欢呼的百姓是有福的（诗89:15）。4. 它们当以圣会分别为圣、庄重守持，使这些节期的礼仪更显尊荣庄严，使百姓在遵行上更加同心合意；这是为神和祂典章的尊荣，这尊荣不寻求角落，其纯洁最宜借公开的施行来维护；节期之作为圣会而守，也是为着在爱中建造百姓。
II. 在此处，安息日之律法在首位被重申。虽然一年一度的节期因众人都赴圣所而更显突出，但这些不可掩盖安息日的光辉（利23:3）。他们在此被告知：1. 那日他们当从世俗一切事务和工作中退出来。这是安息的安息日，预表我们脱离罪恶、在神里面属灵的安息：你们在其间什么工都不可作。在别的圣日他们被禁止作任何劳碌的工（利23:7），但在安息日和赎罪日（也称为安息日），他们什么都不可作，连做饭也不可。2. 那日他们当专心事奉神。（1.）这是圣会；即"若在你们能及的范围内，你们当以宗教聚会来守这日为圣：能到会幕门口的，当尽量来；别人也当在别处聚会祷告、唱诗、诵读律法"，正如先知学校在预言存续之时、以及后来在会堂中所行。基督以在七日的第一日一次再次（也许更多次）与门徒相聚，确立了新约安息日为圣会。（2.）"你们是否有机缘以圣会守这日为圣，无论如何，都要使这日在你们一切的住处作归耶和华的安息日。要在你们家中将那日与别的日子分别出来。这是耶和华的安息日，是祂在创造之工后安息之日，也是祂指定我们安息之日；要在你们一切的住处守这日，即便你们现今仍住在帐棚之中。"注意，神的安息日不仅当由许多家庭一同以圣会敬虔遵守，也当由每一个家庭各自在私下敬虔遵守。耶和华的安息日在我们家中，将成为家的华美、力量和安全；它要使家成圣、得造就、得荣耀。
⁴ 这些是耶和华的节期，就是你们在所定的日期当宣告为圣会的。
⁵ 正月十四日黄昏，是耶和华的逾越节。
⁶ 这月十五日是耶和华的无酵节；你们要吃无酵饼七日。
⁷ 第一日当有圣会：什么劳碌的工都不可作。
⁸ 但要将火祭献给耶和华七日：第七日是圣会：什么劳碌的工都不可作。
⁹ 耶和华对摩西说：
¹⁰ 你晓谕以色列人，对他们说：你们到了我所赐给你们的那地，收割庄稼的时候，要将初熟庄稼的一捆带给祭司；
¹¹ 他要把这一捆在耶和华面前摇一摇，使你们蒙悦纳：祭司要在安息日的次日把这捆摇一摇。
¹² 摇捆的那日，你们要将一只没有残疾、一岁的公羊羔，献为燔祭给耶和华。
¹³ 同献的素祭要是调油的细面伊法十分之二，作为献给耶和华为馨香的火祭；同献的奠祭要是酒，一欣四分之一。
¹⁴ 无论是饼、是烘的穗子、是新穗子，你们都不可吃，直等到把供物献给你们的神那日：这在你们一切的住处、你们世世代代要作永远的定例。
这里节期再次被称为耶和华的节期，因为是祂所设立的。耶罗波安那自己心中所拟定的节期（王上12:33），是对神的冒犯，是对百姓的羞辱。这些节期当在所定的日期宣告（利23:4），神为他们所选的时令，按现今推算是三月、五月和九月，不在冬季——因为那时日短路泞，行路不便；也不在盛夏——因为那时在那些地区他们正忙于收割庄稼和葡萄，难以抽身离开农务。神在祂的安排中如此恩惠地顾念我们的舒适，借此促使我们在守这些节期时敬虔地看重祂的荣耀，不以这些节期为负担而埋怨。为他们所定的严肃会：1. 数目众多、常常重临，为要叫他们心中常存对神和信仰的深刻意识，防止他们偏向异教的迷信。神使他们忙于事奉，使他们无暇理会周围偶像崇拜之邻舍的诱惑。2. 其中大多数是欢乐欢庆之时。每周的安息日如此，全年一切的严肃会，除赎罪日之外也是如此。神借此教导他们：智慧之道是安乐；并以鼓励他们在事奉中喜乐、在作工中歌唱来吸引他们归向祂的事奉。七日是严格安息、举行圣会之日：无酵节的第一日和第七日、五旬节之日、吹角节之日、住棚节的第一日和第八日、以及赎罪日：其中六日是为圣洁的欢乐，只有一日是为圣洁的悲哀。我们受命常常喜乐，却不是常常哭泣。这里有，
I. 逾越节律法的重申，当在正月十四日守，为纪念他们出埃及的拯救和他们的长子蒙特别的保全——这是永不可忘的恩典。这节当以宰杀逾越羔羊开始（利23:5）。要持续七日，期间他们当吃发过酵的苦面包，就是无酵饼（利23:6）；七日的第一日和末一日当为圣安息和圣会之日（利23:7,8）。这些不是花在嬉戏消遣上的闲散之日（如许多被称为基督徒的人所度过的节假日），而是在祂的祭坛上将火祭献给耶和华；我们有理由相信，百姓受教在祷告、颂赞和敬虔的默想中运用他们的时间。
II. 在无酵节第二日献初熟禾捆的吩咐；第一日被称为安息日，因它如安息日而守（利23:11），次日就有这严肃的礼仪。一捆或一把新谷被带到祭司那里，他当把它举起，作为献给天上之神的标记；并当在耶和华面前来回摇一摇，因为耶和华是全地之主；这当为他们所悦纳，作为对神赐他们田园五谷之恩的感恩承认，也表明他们仰赖神、切慕神保守这些出产归他们使用。因为这既表达祷告，也表达颂赞（利23:11）。当与之一同献一只公羊羔为燔祭（利23:12）。献牲畜之祭通常伴有素祭，而献谷物之祭在此也有燔祭同献，使饼与肉同陈于神之桌上。他们被禁止吃新谷，直到这一把献给神；因为若神与以色列同席，理当先让神受事奉。奉全会众之名献这初熟之捆，可以说是为他们全体的庄稼祝圣，使他们能舒适地享用其余一切；因为当我们尽了自己的本分、神悦纳了我们所作的工，那时我们才能欢欢喜喜地吃饼，我们一切所有的也因此成为洁净。如今，1. 这律法虽在此时颁布，却要到他们进了迦南才有实施的必要：在旷野他们不种五谷；但神在那里以天上的粮食养活他们，使他们日后不可吝于从地里所得的饼中分给祂当得之分。我们看到他们进了迦南之后，正是在献初熟之捆的那日，吗哪就止住了；他们前一日吃了旧谷（书5:11），那日就献了初熟之物，借此便有权利享用新谷（利23:12），所以吗哪就不再需要了。1. 这初熟之捆预表我们的主耶稣，祂从死里复活，作了睡了之人初熟的果子（林前15:20）。那耶和华的苗裔（赛4:2）就是在那时献给祂的，是凭着祂自己——神的羔羊——的祭而献上，并为我们蒙了悦纳。极堪留意的是：我们的主耶稣正是在献初熟之果的那日从死里复活，为要表明祂就是这影像的本体。3. 这律法教导我们以财物和一切初熟的土产尊荣耶和华（箴3:9）。他们不可吃新谷，直到把神当得的份从其中献给祂（利23:14），因为我们总要以神为始——以神开始我们的一生、开始每一天、开始每一顿饭、开始每一件事务和生意；要先求神的国。
¹⁵ 你们要从安息日的次日，就是献摇捆为供物的那日起，为自己计算：要有七个完全的安息日；
¹⁶ 计算到第七个安息日的次日，共计五十日；又要将新素祭献给耶和华。
¹⁷ 要从你们的住处取出两个摇祭的饼，是用细面伊法十分之二加酵烤成；它们是初熟之物归耶和华。
¹⁸ 又要将七只没有残疾、一岁的公羊羔、一只公牛犊、两只公绵羊，和饼一同献给耶和华为火祭，连同同献的素祭和奠祭，作为献给耶和华为馨香的火祭。
¹⁹ 你们又要献一只公山羊为赎罪祭，两只一岁的公羊羔为平安祭。
²⁰ 这一切祭司要摇一摇，连同初熟之饼作摇祭，在耶和华面前，和两只羊羔一同摇：它们要归耶和华为圣，归给祭司。
²¹ 当这日，你们要宣告为圣会：什么劳碌的工都不可作；这在你们一切的住处、你们世世代代要作永远的定例。
²² 你们收割地的庄稼时，不可割尽田角，也不可拾取所遗落的；要留给穷人和寄居的：我是耶和华你们的神。
这里是五旬节或七七节（申16:9如此称呼）的设立，因它在逾越节后五十日，即七周而守。也称为收割节（出23:16）。因为正如献初熟之捆是收割的开端、给他们动镰刀的自由，他们也在这一节期庄严庆祝五谷收割的完毕。1. 那时他们献一把大麦穗，如今献两个小麦饼（利23:17）。这是加酵的。在逾越节他们吃无酵饼，因为那是纪念他们出埃及时所吃的饼，是无酵的；但在五旬节是加酵的，因为那是承认神在他们日常食物上对他们的厚恩，而日常食物是加酵的。2. 那时与初熟之捆只献一只羊羔为燔祭，但如今与这初熟之饼献七只羊羔、两只公绵羊、一只公牛犊，全为燔祭，如此将荣耀归给那作他们之地之主、他们收割之主的神——他们因祂的恩而活，也当为祂的赞美而活。他们也献一只公山羊为赎罪祭，为自己所吃的饼自取羞愧，承认自己不配，并为自己的罪求赦——这些罪使他们本当丧失收割的恩典，而这些罪正是他们在领受这些恩典时所犯的。最后，献两只羊羔为平安祭，为他们所收聚的五谷求福——没有这福，这些五谷对他们既不稳固也不甘甜（该1:9）。这是唯独为全会众献的平安祭，被视为至圣之物，而别的平安祭不过是圣的。这一切祭在这里都有规定（利23:18-20）。3. 那一日当以圣会来守（利23:21）。那是全以色列当在耶和华所拣选之处朝见神、彼此相见的日期之一。有人提出，无酵节既占七日，五旬节却只定一日，是因为这时正是他们一年中农务繁忙之时，神容他们速速回乡务农。这每年一度的节期是为纪念西奈山颁布律法而设立——就是他们出埃及后第五十日。那就是他们在埃及时所受命当在旷野向神守的节期，此后他们守这节作为永远的记念。但这节期的终点和成全，乃是在这节期之日使徒们领受圣灵的浇灌（徒2:1）——在那日，信心的律法被赐下，是在基督我们逾越羔羊为我们被献之后五十日。在那日（如BISHOP PATRICK所言），使徒们既已自己领受了圣灵初熟的果子，就借真理之道生了三千灵魂，将他们作为基督教会初熟的果子献给神和羔羊。
在五旬节的设立之后，附有先前已有的律法的重申（利19:9）——他们当留下田间的遗落之物和地头的庄稼给穷人（利23:22）。大概在此处插入，是作为祭司当趁机提醒百姓的事——当他们献初熟之物时，提醒他们：连在这小事上顺服也胜于献祭；他们若不顺服，所献的也不蒙悦纳。这也教导他们：收割的欢乐当以对穷人的慈善来表达，穷人当从我们所得中得他当得之分，正如神当得祂的分。真正感受到自己所受之神恩的人，必不吝于向穷人施怜悯。
²³ 耶和华对摩西说：
²⁴ 你晓谕以色列人说：七月初一日，你们要守为安息日，吹角作记念，当有圣会。
²⁵ 你们在其间什么劳碌的工都不可作；但要将火祭献给耶和华。
²⁶ 耶和华对摩西说：
²⁷ 七月初十日是赎罪日；你们当有圣会，要刻苦己心，也要将火祭献给耶和华。
²⁸ 当这日你们什么工都不可作：因为是赎罪日，要在耶和华你们神面前为你们赎罪。
²⁹ 当这日，凡不刻苦己心的人，必从民中剪除。
³⁰ 凡在这日作什么工的人，我必将他从民中除灭。
³¹ 你们什么工都不可作：这在你们一切的住处、你们世世代代要作永远的定例。
³² 这要作你们的安息日，你们要刻苦己心：从这月初九日晚上到晚上，你们要守为安息日。
这里有，I. 七月初一日吹角节的设立（利23:24,25）。这如今算为第七个月的那月，从前被视为正月，禧年仍要从这月起算（利25:8），所以这是他们的元旦。这一日当如其他一年一度的安息日那样，是圣安息之日——你们在其间什么劳碌的工都不可作；也是圣事奉之日——你们要将火祭献给耶和华；关于这些，后来有具体的指示（民29:1）。此处为本节期所特设的，是吹角作记念。他们在每月初吹角（诗81:3），但在七月初一要以超乎寻常的庄严而行；因为他们从日出到日落不住地吹。如今，1. 这里说这是记念，也许是记念西奈山颁布律法时的角声——那是永不可忘的。有人认为这是记念世界的受造——据推测是在秋季，因此这月直到如今仍是正月。神创造世界的大有能力的道被称为祂雷的声音（诗104:7）；所以以吹角来记念，或如迦勒底译本所言——记念欢呼，是合宜的；因为地的根基立定之时，神的众子全都欢呼（伯38:6,7）。2. 犹太作者认为它有属灵的意义。如今岁首之初，他们被这角声唤醒，要抖下属灵的沉睡，要省察察看自己的道而归正：赎罪日在此后第九日；他们如此被唤醒，以真诚严肃的悔改预备那日，好使那日真正成为他们的赎罪之日。他们说："敬虔的犹太人在吹角节与赎罪日之间所行的善工，比一年中任何其他时期都多。"3. 它预表福音的传扬——借这欢乐之音，灵魂被呼召来事奉神、向祂守属灵的节期。万民归信基督，被称为吹大声的角（赛27:13）。
II. 赎罪日律法的重申，即关于百姓当尽的部分。1. 他们当在那日停止一切工作，不仅如其他年节那样停止劳碌之工；它当如每周安息日那样严格安息（利23:28,30,31）。理由是：因为这是赎罪日。注意，我们为罪自卑、与神和好，这工需要全人投入、需心思极度专注，且这一切仍嫌不足。凡要在赎罪日于其日当行之、如所当行的那样行的人，都需要撇下其余一切事务的思念。那日神向祂的百姓、向祂的圣民说平安；所以他们当放下一切世务，好更清晰、更敬畏地听见那欢乐快乐的声音。禁食之日当为安息之日。2. 他们当刻苦己心，违者被神的手剪除（利23:27,29,32）。他们当克制身体、节制身体食欲，作为他们对所犯之罪忧伤的标记，也是治死内住之败坏的标记。各人当刻苦己心，因为各人都在神面前被玷污、被定罪；既然无人成全了无罪的律法，也就无人可免悔改之律；况且各人都当为那地的可憎之事叹息哀哭。3. 当守全日：从晚上到晚上，你们要刻苦己心（利23:32），即"你们当在这月初九日晚上开始禁食，开始你们自卑的表达"。他们当在初九日日落之前一段时间停止一切世务，安静预备将到的圣日，直到初十日日落之后才可进食（孩童和病患除外）。注意，严肃之日前夕当用于严肃的预备。当作的是为神和为灵魂之工时，我们不应在时间上自限；因为我们还有什么更好的用法？关于这安息日，这里所给的规则当如此理解：从晚上到晚上，你们要守为安息日。
³³ 耶和华对摩西说：
³⁴ 你晓谕以色列人说：这七月十五日是耶和华的住棚节，要守七日。
³⁵ 第一日当有圣会：你们在其间什么劳碌的工都不可作。
³⁶ 七日你们要将火祭献给耶和华：第八日当有圣会；你们要将火祭献给耶和华：这是严肃会；你们在其间什么劳碌的工都不可作。
³⁷ 这些是耶和华的节期，就是你们要宣告为圣会的，要将火祭献给耶和华——燔祭、素祭、祭牲和奠祭，各按其日而献；
³⁸ 这是在耶和华的安息日以外，并在你们的礼物、一切所许的愿和一切甘心祭以外，你们献给耶和华的。
³⁹ 七月十五日，你们收藏了地的出产，就当向耶和华守节七日：第一日当为安息日，第八日也当为安息日。
⁴⁰ 第一日你们要拿美好树上的果子、棕树枝、茂密树的枝条和溪旁的柳枝，在耶和华你们的神面前欢乐七日。
⁴¹ 你们每年要向耶和华守这节七日：这在你们世世代代要作永远的定例：你们要在七月间守这节。
⁴² 你们要住在棚里七日；凡以色列家出生的人都要住在棚里：
⁴³ 好叫你们世世代代知道，我领以色列人出埃及地的时候，曾使他们住在棚里：我是耶和华你们的神。
⁴⁴ 于是摩西将耶和华的节期告诉以色列人。
我们在此看到，I. 住棚节的设立，这是三个一切男丁都必须参加的大节期之一，比任何一个节期都更多地以欢乐的表达来庆祝。
1. 关于这节期的规定，请留意，（1.）当在七月十五日守（利23:34），即在赎罪日之后第五日。我们可以设想，虽然他们不像在三大节期那样都必须参加赎罪日，但许多敬虔的犹太人仍提前许多日上耶路撒冷，好抓住机会参加赎罪日。如今，[1.] 他们在赎罪日的刻苦己心，为他们住棚节的欢乐作了预备。我们越是因罪忧痛自卑，就越配得圣灵的安慰。[2.] 这节期的欢乐补偿了那禁食的忧愁；因为那流泪撒种的，必欢呼收割。（2.）要持续八日，第一日和末一日当如安息日而守，为圣安息和圣会之日（利23:35,36,39）。这八日当献的祭，在民29:12-39等处有详尽的指定。（3.）在这节期头七日，全体百姓要离开他们的房屋和其中的妇孺，住在用茂密树木、特别是棕树枝所搭的棚中（利23:40,42）。犹太人将拿树枝与搭棚视为两种不同的仪式。确实经上记着（尼8:15），他们用树枝搭棚，他们可以如此行，同时仍用那进一步的欢乐表达——手中拿棕树枝；这在别的场合显然是得胜的标记（约12:13），并在启7:9被引用。第八日有人视为独立的节期，但它被称为（约7:37）节期的末日，就是最大之日；那日他们从棚中回到自己的家中。（4.）在这节期全程，他们要在耶和华神面前欢乐（利23:40）。犹太人的传统是：他们当以跳舞、唱颂赞神的诗篇、用乐器来表达喜乐；不仅平民百姓如此，以色列的智者和长老也当在圣所的院内如此行；因为（他们说）人因遵行诫命而欢乐，本身就是一项大事奉。
2. 关于这节期的用意，
（1.）为记念他们在旷野住帐棚的日子。如此在此解释（利23:43）：好叫你们世世代代知道——不仅借文字的历史，也借这可见的传统——我领以色列人住在棚里。这样便永远记念，[1.] 他们起初的低微，以及神将那百姓从其中提拔出来的低微荒凉的境地。注意，安居乐业的人当常常回想从前漂泊不安的境况——那时他们在自己眼中看为微小。[2.] 神对他们的怜悯：他们住在帐棚之日，神不仅在他们中间为自己支搭帐幕，更以无微不至的关怀和柔细，在他们上面张起华盖——就是那保护他们免受烈日之苦的云彩。神从前对我们和我们列祖的怜悯，当永记不忘。第八日是这节期的大日，因为那日他们回到自己的家中，回想从前如何在旷野久住帐棚，终久来到应许之地安然居住，住美好房屋。他们既在棚中住了七日，就更加切身体会并感谢自己房屋中的舒适和便利。安逸丰盛之人有时当学习何为忍耐艰难，这是有益的。
（2.）这是收藏节，出23:16如此称呼。当他们收藏了地的出产（利23:39）——无论是收割还是摘葡萄，就当向神守这节，为全年的一切增多感谢神；有人认为节期的第八日特别对应这一设立的缘由。注意，收割的欢乐当用以促进我们在神里的喜乐。地和其中所充满的，都属于耶和华，所以我们所得安慰的，祂必得其荣耀，尤其当任何怜悯得以完全之时。
（3.）这是预表性的节期。许多人推测，我们蒙福的救主正是大约在这节期之时降生；那时祂离开上面的光明居所，在我们中间支搭帐棚（约1:14），住在棚中。新约之下对神的敬拜，也被预言为守住棚节（亚14:16）。因为，[1.] 基督的福音教导我们住在帐棚中，轻看这世界，如同那些在此没有常存之城的人，借着信、望、对今世之物的圣洁轻视，出到营外就近基督（来13:13,14）。[2.] 它教导我们在耶和华我们神面前欢乐。那些受割礼的、真以色列人，是常在基督耶稣里欢乐的人（腓3:3）。我们越是脱离这世界，我们的喜乐就越少受到打断。
II. 这些典章的总括和结语。
1. 神设立了这些节期（利23:37,38），是在安息日和你们的甘心祭以外。这教导我们，（1.）非常规事奉的呼召不能免除我们当尽的经常性本分。在住棚节的日子之内，至少必有一个安息日落下，那个安息日也当与其余的一样严格遵守。（2.）神的典章为甘心祭留有余地。不是我们可以发明祂从未设立的，而是我们可以重复祂所设立的——通常越频越好。神喜悦甘心乐意之民。
2. 摩西将这些宣告给以色列人（利23:44）。他让他们知道神所设立的，不多也不少。这样，保罗也将他从主所领受的交付教会。我们当感恩的是：向我们宣告的耶和华的节期，不像他们当日那样繁多，遵守起来也不那样沉重昂贵，而是更加属灵、更具意义，更稳更甜地作为末了收割时那永远筵席的凭据——我们盼望那筵席直到永远。
英文原文
Sundry Feasts (1490 BC)
¹ And the LORD spake unto Moses, saying,
² Speak unto the children of Israel, and say unto them, Concerning the feasts of the LORD, which ye shall proclaim to be holy convocations, even these are my feasts.
³ Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings.
Here is, I. A general account of the holy times which God appointed (Le 23:2), and it is only his appointment that can make time holy; for he is the Lord of time, and as soon as ever he had set its wheels a-going it was he that sanctified and blessed one day above the rest, Ge 2:3. Man may by his appointment make a good day (Es 9:19), but it is God's prerogative to make a holy day; nor is any thing sanctified but by the stamp of his institution. As all inherent holiness comes from his special grace, so all adherent holiness from his special appointment. Now, concerning the holy times here ordained, observe, 1. They are called feasts. The day of atonement, which was one of them, was a fast; yet, because most of them were appointed for joy and rejoicing, they are in the general called feasts. Some read it, These are my assemblies, but that is co-incident with convocations. I would rather read it, These are my solemnities; so the word here used is translated (Isa 33:20), where Zion is called the city of our solemnities: and, reading it so here, the day of atonement was as great a solemnity as any of them. 2. They are the feasts of the Lord (my feasts), observed to the honour of his name, and in obedience to his command. 3. They were proclaimed; for they were not to be observed by the priests only that attended the sanctuary, but by all the people. And this proclamation was the joyful sound concerning which we read, Blessed are the people that know it, Ps 89:15. 4. They were to be sanctified and solemnized with holy convocations, that the services of these feasts might appear the more honourable and august, and the people the more unanimous in the performance of them; it was for the honour of God and his institutions, which sought not corners and the purity of which would be best preserved by the public administration of them; it was also for the edification of the people in love that the feasts were to be observed as holy convocations.
II. A repetition of the law of the sabbath in the first place. Though the annual feasts were made more remarkable by the general attendance at the sanctuary, yet these must not eclipse the brightness of the sabbath, Le 23:3. They are here told, 1. That on that day they must withdraw themselves from all the affairs and business of the world. It is a sabbath of rest, typifying our spiritual rest from sin, and in God: You shall do no work therein. On other holy days they were forbidden to do any servile work (Le 23:7), but on the sabbath, and the day of atonement (which is also called a sabbath), they were to do no work at all, no, not the dressing of meat. 2. On that day they must employ themselves in the service of God. (1.) It is a holy convocation; that is, "If it lie within your reach, you shall sanctify it in a religious assembly: let as many as can come to the door of the tabernacle, and let others meet elsewhere for prayer, and praise, and the reading of the law," as in the schools of the prophets, while prophecy continued, and afterwards in the synagogues. Christ appointed the New-Testament sabbath to be a holy convocation, by meeting his disciples once and again (and perhaps oftener) on the first day of the week. (2.) "Whether you have opportunity of sanctifying it in a holy convocation or not, yet let it be the sabbath of the Lord in all your dwellings. Put a difference between that day and other days in your families. It is the sabbath of the Lord, the day on which he rested from the work of creation, and on which he has appointed us to rest; let it be observed in all your dwellings, even now that you dwell in tents." Note, God's sabbaths are to be religiously observed in every private house, by every family apart, as well as by many families together in holy convocations. The sabbath of the Lord in our dwellings will be their beauty, strength, and safety; it will sanctify, edify, and glorify them.
⁴ These are the feasts of the LORD, even holy convocations, which ye shall proclaim in their seasons.
⁵ In the fourteenth day of the first month at even is the LORD's passover.
⁶ And on the fifteenth day of the same month is the feast of unleavened bread unto the LORD: seven days ye must eat unleavened bread.
⁷ In the first day ye shall have an holy convocation: ye shall do no servile work therein.
⁸ But ye shall offer an offering made by fire unto the LORD seven days: in the seventh day is an holy convocation: ye shall do no servile work therein.
⁹ And the LORD spake unto Moses, saying,
¹⁰ Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest:
¹¹ And he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it.
¹² And ye shall offer that day when ye wave the sheaf an he lamb without blemish of the first year for a burnt offering unto the LORD.
¹³ And the meat offering thereof shall be two tenth deals of fine flour mingled with oil, an offering made by fire unto the LORD for a sweet savour: and the drink offering thereof shall be of wine, the fourth part of an hin.
¹⁴ And ye shall eat neither bread, nor parched corn, nor green ears, until the selfsame day that ye have brought an offering unto your God: it shall be a statute for ever throughout your generations in all your dwellings.
Here again the feasts are called the feasts of the Lord, because he appointed them. Jeroboam's feast, which he devised of his own heart (1Ki 12:33), was an affront to God, and a reproach upon the people. These feasts were to be proclaimed in their seasons (Le 23:4), and the seasons God chose for them were in March, May and September (according to our present computation), not in winter, because travelling would then be uncomfortable, when the days were short, and the ways foul; not in the middle of summer, because then in those countries they were gathering in their harvest and vintage, and could be ill spared from their country business. Thus graciously does God consult our comfort in his appointments, obliging us thereby religiously to regard his glory in our observance of them, and not to complain of them as a burden. The solemnities appointed them were, 1. Many and returned frequently, which was intended to preserve in them a deep sense of God and religion, and to prevent their inclining to the superstitions of the heathen. God kept them fully employed in his service, that they might not have time to hearken to the temptations of the idolatrous neighbourhood they lived in. 2. They were most of them times of joy and rejoicing. The weekly sabbath is so, and all their yearly solemnities, except the day of atonement. God would thus teach them that wisdom's ways are pleasantness, and engage them to his service by encouraging them to be cheerful in it and to sing at their work. Seven days were days of strict rest and holy convocations; the first day and the seventh of the feast of unleavened bread, the day of pentecost, the day of the feast of trumpets, the first day and the eighth of the feast of tabernacles, and the day of atonement: here were six for holy joy and one only for holy mourning. We are commanded to rejoice evermore, but not to be evermore weeping. Here is,
I. A repetition of the law of the passover, which was to be observed on the fourteenth day of the first month, in remembrance of their deliverance out of Egypt and the distinguishing preservation of their first-born, mercies never to be forgotten. This feast was to begin with the killing of the paschal lamb, Le 23:5. It was to continue seven days, during all which time they were to eat sad bread, that was unleavened (Le 23:6), and the first and last day of the seven were to be days of holy rest and holy convocations, Le 23:7,8. They were not idle days spent in sport and recreation (as many that are called Christians spend their holy days), but offerings were made by fire unto the Lord at his altar; and we have reason to think that the people were taught to employ their time in prayer, and praise, and godly meditation.
II. An order for the offering of a sheaf of the first-fruits, upon the second day of the feast of unleavened bread; the first is called the sabbath, because it was observed as a sabbath (Le 23:11), and, on the morrow after, they had this solemnity. A sheaf or handful of new corn was brought to the priest, who was to heave it up, in token of his presenting it to the God of Heaven, and to wave it to and fro before the Lord, as the Lord of the whole earth, and this should be accepted for them as a thankful acknowledgment of God's mercy to them in clothing their fields with corn, and of their dependence upon God, and desire towards him, for the preserving of it to their use. For it was the expression both of prayer and praise, Le 23:11. A lamb for a burnt-offering was to be offered with it, Le 23:12. As the sacrifice of animals was generally attended with meat-offerings, so this sacrifice of corn was attended with a burnt-offering, that bread and flesh might be set together on God's table. They are forbidden to eat of their new corn till this handful was offered to God; for it was fit, if God and Israel feast together, that he should be served first. And the offering of this sheaf of first-fruits in the name of the whole congregation did, as it were, sanctify to them their whole harvest, and give them a comfortable use of all the rest; for then we may eat our bread with joy when we have, in some measure, performed our duty to God, and God has accepted our works, for thus all our enjoyments become clean to us. Now, 1. This law was given now, though there was no occasion for putting it in execution till they came to Canaan: in the wilderness they sowed no corn; but God's feeding them there with bread from heaven obliged them hereafter not to grudge him his share of their bread out of the earth. We find that when they came into Canaan the manna ceased upon the very day that the sheaf of first-fruits was offered; they had eaten of the old corn the day before (Jos 5:11), and then on this day they offered the first-fruits, by which they became entitled to the new corn, too (Le 23:12), so that there was no more occasion for manna. 1. This sheaf of first-fruits was typical of our Lord Jesus, who has risen from the dead as the first-fruits of those that slept, 1Co 15:20. That branch of the Lord (Isa 4:2) was then presented to him, in virtue of the sacrifice of himself, the Lamb of God, and it was accepted for us. It is very observable that our Lord Jesus rose from the dead on the very day that the first-fruits were offered, to show that he was the substance of this shadow. 3. We are taught by this law to honour the Lord with our substance, and with the first-fruits of all our increase, Pr 3:9. They were not to eat of their new corn till God's part was offered to him out of it (Le 23:14), for we must always begin with God, begin our lives with him, begin every day with him, begin every meal with him, begin every affair and business with him; seek first the kingdom of God.
¹⁵ And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete:
¹⁶ Even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD.
¹⁷ Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the LORD.
¹⁸ And ye shall offer with the bread seven lambs without blemish of the first year, and one young bullock, and two rams: they shall be for a burnt offering unto the LORD, with their meat offering, and their drink offerings, even an offering made by fire, of sweet savour unto the LORD.
¹⁹ Then ye shall sacrifice one kid of the goats for a sin offering, and two lambs of the first year for a sacrifice of peace offerings.
²⁰ And the priest shall wave them with the bread of the firstfruits for a wave offering before the LORD, with the two lambs: they shall be holy to the LORD for the priest.
²¹ And ye shall proclaim on the selfsame day, that it may be an holy convocation unto you: ye shall do no servile work therein: it shall be a statute for ever in all your dwellings throughout your generations.
²² And when ye reap the harvest of your land, thou shalt not make clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleaning of thy harvest: thou shalt leave them unto the poor, and to the stranger: I am the LORD your God.
Here is the institution of the feast of pentecost, or weeks, as it is called (De 16:9), because it was observed fifty days, or seven weeks, after the passover. It is also called the feast of harvest, Ex 23:16. For as the presenting of the sheaf of first-fruits was an introduction to the harvest, and gave them liberty to put in the sickle, so they solemnized the finishing of their corn-harvest at this feast. 1. Then they offered a handful of ears of barley, now they offered two loaves of wheaten bread, Le 23:17. This was leavened. At the passover they ate unleavened bread, because it was in remembrance of the bread they ate when they came out of Egypt, which was unleavened; but now at pentecost it was leavened, because it was an acknowledgment of God's goodness to them in their ordinary food, which was leavened. 2. With that sheaf of first-fruits they offered only one lamb for a burnt-offering, but with these loaves of first-fruits they offered seven lambs, two rams, and one bullock, all for a burnt-offering, so giving glory to God, as the Lord of their land and the Lord of their harvest, by whose favour they lived and to whose praise they ought to live. They offered likewise a kid for a sin-offering, so taking shame to themselves as unworthy of the bread they ate, and imploring pardon for their sins, by which they had forfeited their harvest-mercies, and which they had been guilty of in the receiving of them. And lastly, two lambs for a sacrifice of peace-offerings, to beg a blessing upon the corn they had gathered in, which would be neither sure nor sweet to them without that blessing, Hag 1:9. These were the only peace-offerings that were offered on the behalf of the whole congregation, and they were reckoned most holy offerings, whereas other peace-offerings were but holy. All these offerings are here appointed, Le 23:18-20. 3. That one day was to be kept with a holy convocation, Le 23:21. It was one of the days on which all Israel was to meet God and one another, at the place which the Lord should choose. Some suggest that whereas seven days were to make up the feast of unleavened bread there was only one day appointed for the feast of pentecost, because this was a busy time of the year with them, and God allowed them speedily to return to their work in the country. This annual feast was instituted in remembrance of the giving of the law upon Mount Sinai, the fiftieth day after they came out of Egypt. That was the feast which they were told in Egypt must be observed to God in the wilderness, as a memorial of which ever after they kept this feast. But the period and perfection of this feast was the pouring out of the Spirit upon the apostles on the day of this feast (Ac 2:1), in which the law of faith was given, fifty days after Christ our passover was sacrificed for us. And on that day (as bishop Patrick well expresses it) the apostles, having themselves received the first-fruits of the Spirit, begat three thousand souls, through the word of truth, and presented them, as the first-fruits of the Christian church, to God and the Lamb.
To the institution of the feast of pentecost is annexed a repetition of that law which we had before (Le 19:9), by which they were required to leave the gleanings of their fields, and the corn that grew on the ends of the butts, for the poor, Le 23:22. Probably it comes in here as a thing which the priests must take occasion to remind the people of, when they brought their first-fruits, intimating to them that to obey even in this small matter was better than sacrifice, and that, unless they were obedient, their offerings should not be accepted. It also taught them that the joy of harvest should express itself in charity to the poor, who must have their due out of what we have, as well as God his. Those that are truly sensible of the mercy they receive from God will without grudging show mercy to the poor.
²³ And the LORD spake unto Moses, saying,
²⁴ Speak unto the children of Israel, saying, In the seventh month, in the first day of the month, shall ye have a sabbath, a memorial of blowing of trumpets, an holy convocation.
²⁵ Ye shall do no servile work therein: but ye shall offer an offering made by fire unto the LORD.
²⁶ And the LORD spake unto Moses, saying,
²⁷ Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the LORD.
²⁸ And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the LORD your God.
²⁹ For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people.
³⁰ And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people.
³¹ Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings.
³² It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath.
Here is, I. The institution of the feast of trumpets, on the first day of the seventh month, Le 23:24,25. That which was now the seventh month had been reckoned the first month, and the year of jubilee was still to begin with this month (Le 25:8), so that this was their new year's day. It was to be as their other yearly sabbaths, a day of holy rest—You shall do no servile work therein; and a day of holy work—You shall offer an offering to the Lord; concerning these particular directions were afterwards given, Nu 29:1. That which is here made peculiar to this festival is that it was a memorial of blowing of trumpets. They blew the trumpet every new moon (Ps 81:3), but in the new moon of the seventh month it was to be done with more than ordinary solemnity; for they began to blow at sun-rise and continued till sun-set. Now, 1. This is here said to be a memorial, perhaps of the sound of the trumpet upon mount Sinai when the law was given, which must never be forgotten. Some think that it was a memorial of the creation of the world, which is supposed to have been in autumn; for which reason this was, till now, the first month. The mighty word by which God made the world is called the voice of his thunder (Ps 104:7); fitly therefore was it commemorated by blowing of trumpets, or a memorial of shouting, as the Chaldee renders it; for, when the foundations of the earth were fastened, all the sons of God shouted for joy, Job 38:6,7. 2. The Jewish writers suppose it to have a spiritual signification. Now at the beginning of the year they were called by this sound of trumpet to shake off their spiritual drowsiness, to search and try their ways, and to amend them: the day of atonement was the ninth day after this; and thus they were awakened to prepare for that day, by sincere and serious repentance, that it might be indeed to them a day of atonement. And they say, "The devout Jews exercised themselves more in good works between the feast of trumpets and the day of expiation than at any other time of the year." 3. It was typical of the preaching of the gospel, by which joyful sound souls were to be called in to serve God and keep a spiritual feast to him. The conversion of the nations to the faith of Christ is said to be by the blowing of a great trumpet, Isa 27:13.
II. A repetition of the law of the day of atonement, that is, so much of it as concerned the people. 1. They must on this day rest from all manner of work, and not only from servile works as on other annual festivals; it must be as strict a rest as that of the weekly sabbath, Le 23:28,30,31. The reason is: For it is a day of atonement. Note, The humbling of our souls for sin, and the making of our peace with God, is work that requires the whole man, and the closest application of mind imaginable, and all little enough. He that would do the work of a day of atonement in its day, as it should be done, had need lay aside the thoughts of every thing else. On that day God spoke peace unto his people, and unto his saints; and therefore they must lay aside all their worldly business, that they might the more clearly and the more reverently hear that voice of joy and gladness. Fasting days should be days of rest. 2. They must afflict their souls, and this upon pain of being cut off by the hand of God, Le 23:27,29,32. They must mortify the body, and deny the appetites of it, in token of their sorrow for the sins they had committed, and the mortifying of their indwelling corruptions. Every soul must be afflicted, because every soul was polluted, and guilty before God; while none have fulfilled the law of innocency none are exempt from the law of repentance, besides that every man must sigh and cry for the abominations of the land. 3. The entire day must be observed: From even to even you shall afflict your souls (Le 23:32), that is, "You shall begin your fast, and the expressions of your humiliation, in the ninth day of the month at even." They were to leave off all their worldly labour, and compose themselves to the work of the day approaching, some time before sun-set on the ninth day, and not to take any food (except children and sick people) till after sun-set on the tenth day. Note, The eves of solemn days ought to be employed in solemn preparation. When work for God and our souls is to be done, we should not straiten ourselves in time for the doing of it; for how can we spend our time better? Of this sabbath the rule here given is to be understood: From even unto even shall you celebrate your sabbath.
³³ And the LORD spake unto Moses, saying,
³⁴ Speak unto the children of Israel, saying, The fifteenth day of this seventh month shall be the feast of tabernacles for seven days unto the LORD.
³⁵ On the first day shall be an holy convocation: ye shall do no servile work therein.
³⁶ Seven days ye shall offer an offering made by fire unto the LORD: on the eighth day shall be an holy convocation unto you; and ye shall offer an offering made by fire unto the LORD: it is a solemn assembly; and ye shall do no servile work therein.
³⁷ These are the feasts of the LORD, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the LORD, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day:
³⁸ Beside the sabbaths of the LORD, and beside your gifts, and beside all your vows, and beside all your freewill offerings, which ye give unto the LORD.
³⁹ Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the LORD seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath.
⁴⁰ And ye shall take you on the first day the boughs of goodly trees, branches of palm trees, and the boughs of thick trees, and willows of the brook; and ye shall rejoice before the LORD your God seven days.
⁴¹ And ye shall keep it a feast unto the LORD seven days in the year. It shall be a statute for ever in your generations: ye shall celebrate it in the seventh month.
⁴² Ye shall dwell in booths seven days; all that are Israelites born shall dwell in booths:
⁴³ That your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt: I am the LORD your God.
⁴⁴ And Moses declared unto the children of Israel the feasts of the LORD.
We have here, I. The institution of the feast of tabernacles, which was one of the three great feasts at which all the males were bound to attend, and celebrated with more expressions of joy than any of them.
1. As to the directions for regulating this feast, observe, (1.) It was to be observed on the fifteenth day of the seventh month (Le 23:34), but five days after the day of atonement. We may suppose, though they were not all bound to attend on the day of atonement, as on the three great festivals, yet that many of the devout Jews came up so many days before the feast of tabernacles as to enjoy the opportunity of attending on the day of atonement. Now, [1.] The afflicting of their souls on the day of atonement prepared them for the joy of the feast of tabernacles. The more we are grieved and humbled for sin, the better qualified we are for the comforts of the Holy Ghost. [2.] The joy of this feast recompensed them for the sorrow of that fast; for those that sow in tears shall reap in joy. (2.) It was to continue eight days, the first and last of which were to be observed as sabbaths, days of holy rest and holy convocations, Le 23:35,36,39. The sacrifices to be offered on these eight days we have a very large appointment of, Nu 29:12-39, etc. (3.) During the first seven days of this feast all the people were to leave their houses, and the women and children in them, and to dwell in booths made of the boughs of thick trees, particularly palm trees, Le 23:40,42. The Jews make the taking of the branches to be a distinct ceremony from the making of the booths. It is said, indeed (Ne 8:15), that they made their booths of the branches of trees, which they might do, and yet use that further expression of joy, the carrying of palm-branches in their hands, which appears to have been a token of triumph upon other occasions (Joh 12:13), and is alluded to, Re 7:9. The eighth day some make a distinct feast of itself, but it is called (Joh 7:37) that great day of the feast; it was the day on which they returned from their booths, to settle again in their own houses. (4.) They were to rejoice before the Lord God during all the time of this feast, Le 23:40. The tradition of the Jews is that they were to express their joy by dancing, and singing hymns of praise to God, with musical instruments: and not the common people only, but the wise men of Israel, and their elders, were to do it in the court of the sanctuary: for (say they) the joy with which a man rejoices in doing a commandment is really a great service.
2. As to the design of this feast,
(1.) It was to be kept in remembrance of their dwelling in tents in the wilderness. Thus it is expounded here (Le 23:43): That your generations may know, not only by the written history, but by this ocular tradition, that I made the children of Israel to dwell in booths. Thus it kept in perpetual remembrance, [1.] The meanness of their beginning, and the low and desolate state out of which God advanced that people. Note, Those that are comfortably fixed ought often to call to mind their former unsettled state, when they were but little in their own eyes. [2.] The mercy of God to them, that, when they dwelt in tabernacles, God not only set up a tabernacle for himself among them, but, with the utmost care and tenderness imaginable, hung a canopy over them, even the cloud that sheltered them from the heat of the sun. God's former mercies to us and our fathers ought to be kept in everlasting remembrance. The eighth day was the great day of this feast, because then they returned to their own houses again, and remembered how, after they had long dwelt in tents in the wilderness, at length they came to a happy settlement in the land of promise, where they dwelt in goodly houses. And they would the more sensibly value and be thankful for the comforts and conveniences of their houses when they had been seven days dwelling in booths. It is good for those that have ease and plenty sometimes to learn what it is to endure hardness.
(2.) It was a feast of in-gathering, so it is called, Ex 23:16. When they had gathered in the fruit of their land (Le 23:39), the vintage as well as the harvest, then they were to keep this feast in thankfulness to God for all the increase of the year; and some think that the eighth day of the feast had special reference to this ground of the institution. Note, The joy of harvest ought to be improved for the furtherance of our joy in God. The earth is the Lord's and the fulness thereof, and therefore whatever we have the comfort of, he must have the glory of, especially when any mercy is perfected.
(3.) It was a typical feast. It is supposed by many that our blessed Saviour was born much about the time of this feast; then he left his mansions of light above to tabernacle among us (Joh 1:14), and he dwelt in booths. And the worship of God under the New Testament is prophesied of under the notion of keeping the feast of tabernacles, Zec 14:16. For, [1.] The gospel of Christ teaches us to dwell in tabernacles, to sit loose to this world, as those that have here no continuing city, but by faith, and hope and holy contempt of present things, to go out to Christ without the camp, Heb 13:13,14. [2.] It teaches us to rejoice before the Lord our God. Those are the circumcision, Israelites indeed, that always rejoice in Christ Jesus, Php 3:3. And the more we are taken off from this world the less liable we are to the interruption of our joys.
II. The summary and conclusion of these institutions.
1. God appointed these feasts (Le 23:37,38), besides the sabbaths and your free-will offerings. This teaches us, (1.) That calls to extraordinary services will not excuse us from our constant stated performances. Within the days of the feast of tabernacles there must fall at least one sabbath, which must be as strictly observed as any other. (2.) That God's institutions leave room for free-will offerings. Not that we may invent what he never instituted, but we may repeat what he has instituted, ordinarily, the oftener the better. God is well pleased with a willing people.
2. Moses declared them to the children of Israel, Le 23:44. He let them know what God appointed, and neither more nor less. Thus Paul delivered to the churches what he had received from the Lord. We have reason to be thankful that the feasts of the Lord, declared unto us, are not so numerous, nor the observance of them so burdensome and costly, as theirs then were, but more spiritual and significant, and surer sweeter earnests of the everlasting feast, at the last in-gathering, which we hope to be celebrating to eternity.
此前利未律例主要论及圣洁的人、圣物和圣所；本章则是关于圣时间的设立，其中许多节期此前曾零散提及，但此处一并整理，仅未提到新月节。耶和华的其余节期如下：I. 每周一次的安息日节，利23:3。II. 每年一次的节期：1. 逾越节与无酵节（利23:4-8），并附带初熟禾捆的献祭，利23:9-14。2. 五旬节，利23:15-22。3. 第七月的严肃会：初一的吹角节（利23:23-25）、初十的赎罪日（利23:26-32），以及十五的住棚节，利23:33-44等。