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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)
各樣的節期（主前1490年）
¹ 耶和華對摩西說：
² 「你曉諭以色列人說：耶和華的節期，你們要宣告為聖會的，就是這些。以下是耶和華的節期。
³ 六日要做工，第七日是聖安息日，當有聖會；你們甚麼工都不可做。這在你們一切的住處，是向耶和華守的安息日。
以下，I. 關於神所設立的聖日的總論（Le 23:2）。唯有他的設立才能使時間成為聖；因為他是時間的主，他使時間的輪子一轉動，就是他將一天分別為聖、超過其他日子（創2:3）。人可以憑自己的設立定一個好日子（斯9:19），但設立聖日是神的特權；若沒有他制度的印記，沒有甚麼能成聖。一切內在的聖潔來自他特殊的恩典，一切依附性的聖潔來自他特殊的設立。如今，關於此處所定的聖日，請注意：1. 它們被稱為節期。贖罪日是其中之一，本是禁食的日子；但因為其中大多數是為歡喜快樂而設的，所以統稱為節期。有人讀作這些是我的聚會，但這與聖會意思重疊。我寧可讀作：這些是我的嚴肅會；此處所用的詞在賽33:20就是這樣翻譯的——那裏錫安被稱為我們嚴肅會的城：如此讀來，贖罪日與其他任何一個一樣，是重大的嚴肅會。2. 它們是耶和華的節期（我的節期），為尊崇他的名而守，為順服他的命令而行。3. 它們要被宣告；因為它們不僅是供那些在聖所供職的祭司遵守的，更是全體百姓都要遵守的。這宣告就是我們所讀到的歡呼聲：知道歡呼的，那民是有福的（詩89:15）。4. 它們要以聖會來分別為聖、莊嚴舉行，好使這些節期的事奉顯得更為尊貴莊嚴，使百姓在執行時更加同心合意；這是為了神和他制度的尊榮——他不尋求角落，而公開施行最能保持其純潔；也是為了在愛中建造百姓，所以節期要作為聖會來遵守。
II. 首先重申安息日的律法。雖然一年一度的節期因百姓普遍聚集到聖所而更為顯著，但它們不可掩蓋安息日的光輝（Le 23:3）。此處告訴他們：1. 在那日他們要從世上一切事務和工作中退出。這是安息日，預表我們從罪中得安息、在神裏面得安息的屬靈安息：你們甚麼工都不可做。在別的聖日他們只是被禁止做勞碌的工（Le 23:7），但在安息日和贖罪日（也被稱為安息日），他們甚麼工都不可做，連做飯也不可。2. 在那日他們當從事事奉神的事。(1.) 這是聖會；這就是說：「若你們力所能及，當在宗教聚會中守這日為聖：能到會幕門口的人都當來，其餘的人也當在別處聚集禱告、讚美、誦讀律法」——正如先知學校在預言延續期間所做的，後來則在會堂中。基督定新約的安息日為聖會，是在七日的第一日一次再次（也許更多次）與門徒聚集。因此。(2.) 「無論你們是否有機會以聖會來守這日為聖，都要在你們一切的住處守向耶和華守的安息日。在你們各家中要將那日與其他日子分別出來。這是耶和華的安息日——他在創造之工中安息的那日，也是他指定我們安息的那日；要在你們一切的住處守——即使你們現在住在帳棚中也要如此。」注意，神的安息日當在每個私人家中、由每個家庭各自虔誠遵守，如同許多家庭一同聚集在聖會中一樣。耶和華的安息日在我們的住處將成為其中的美麗、力量和安全；它要使之成聖、建立、並得着榮耀。
⁴ 「以下是耶和華的節期，就是你們在這些節期要按時宣告為聖會的。
⁵ 正月十四日黃昏的時候，是耶和華的逾越節。
⁶ 這月十五日是向耶和華守的無酵節；你們要吃無酵餅七日。
⁷ 第一日當有聖會，甚麼勞碌的工都不可做。
⁸ 要將火祭獻給耶和華七日。第七日是聖會，甚麼勞碌的工都不可做。」
⁹ 耶和華對摩西說：
¹⁰ 「你曉諭以色列人說：你們到了我賜給你們的地，收割地裏莊稼的時候，要將初熟的莊稼一捆帶給祭司。
¹¹ 他要把這一捆在耶和華面前搖一搖，使你們蒙悅納。祭司要在安息日的次日把這捆搖一搖。
¹² 搖這捆的日子，你們要將一歲沒有殘疾的公羊羔獻給耶和華為燔祭。
¹³ 同獻的素祭，就是調油的細麵伊法十分之二，作為獻給耶和華為馨香的火祭；同獻的奠祭，要酒一欣四分之一。
¹⁴ 無論是餅、是烘的子粒、是新穗子，你們都不可吃，直等到把你們神的供物帶來的那一天。這在你們一切的住處，要作為世世代代永遠的定例。」
節期在這裏又被稱為耶和華的節期，因為是他設立的。耶羅波安自己籌劃的節期（王上12:33），是對神的冒犯，也是對百姓的羞辱。這些節期要在它們的季節宣告（Le 23:4），而神為它們所選的季節是在三月、五月和九月（照我們現在的計算），不在冬季，因為那時白晝短、道路泥濘，旅行不便；不在盛夏，因為那時他們在那些地方正忙於收割莊稼和摘葡萄，不能離開農事。神在他所設立的制度中如此體恤我們的舒適，這是要我們因此在遵守時虔誠地歸榮耀給他，而不可抱怨這是重擔。為他們所設立的嚴肅會：1. 為數眾多，常常循環，這是要在他們心中保持對神和宗教的深刻意識，防止他們傾向外邦人的迷信。神使他們忙於事奉他，使他們沒有時間聽從他們所住之地周圍拜偶像鄰舍的引誘。2. 它們大多是歡喜快樂的日子。每週的安息日如此，一切一年一度的嚴肅會除了贖罪日也都是如此。神要藉此教導他們：智慧的道路是安樂；並以鼓勵他們在事奉中喜樂、在工作中歌唱來吸引他們歸向他。七天是嚴格安息和聖會的日子：無酵節的第一天和第七天、五旬節、吹角節、住棚節的第一天和第八天，以及贖罪日：這裏有六天為聖潔的喜樂，只有一天為聖潔的哀傷。我們受命常常喜樂，卻不可常常哭泣。以下，
I. 重申逾越節的律法，要在正月十四日守，為記念他們出埃及和頭生子的特別保全——這是永不可忘記的恩典。這節期要以宰殺逾越節的羊羔開始（Le 23:5）。它要持續七天，在此期間他們要吃苦的餅——無酵餅（Le 23:6），而七天中的頭一天和最後一天當作聖安息和聖會的日子（Le 23:7,8）。這不是閒懶的、用於玩耍和消遣的日子（正如許多所謂的基督徒度過他們的節日那樣），而是要在神的壇上向耶和華獻火祭；我們有理由認為百姓受教導以禱告、讚美和敬虔的默想來運用他們的時間。
II. 吩咐在無酵節的第二天獻上初熟的莊稼一捆；頭一天被稱為安息日，因為它是當作安息日來守的（Le 23:11），而次日他們就有這個嚴肅會。一捆或一把新糧被帶到祭司那裏，祭司要把它舉起來——象徵他將它獻給天上的神——並在耶和華面前搖一搖，因耶和華是全地的主；這要為他們蒙悅納，作為對神以莊稼遮蓋他們田地之恩的感恩承認，並表明他們對神的倚靠和對神的渴慕，求他保守莊稼供他們使用。因為這同時是禱告和讚美的表達（Le 23:11）。要與之一同獻上一隻羊羔為燔祭（Le 23:12）。正如獻牲畜的祭通常伴隨素祭，這獻穀物的祭也伴隨燔祭，使麵包和肉可以一同陳列在神的桌上。他們被禁止吃新糧，直到這一把獻給神之後；因為神和以色列若一同坐席，他當先被伺候。而以全會眾的名義獻上這初熟的莊稼一捆，就如同為他們全部的收成分別為聖，使他們可以舒適地享用其餘的一切；因為當我們在某种程度上盡了對神的本分、神也悅納了我們的工作時，我們才能歡喜吃餅——這樣我們的一切享受對我們就都潔淨了。如今：1. 這條律法現在頒佈了，雖然他們直到到了迦南才需要執行：在曠野他們不種糧食；但神在那裏以天上的糧食養活他們，這使他們日後不可吝惜從地裏出產的糧食中屬神的份。我們發現他們到了迦南之後，就在獻初熟莊稼一捆的那一天嗎哪就止住了；他們前一天吃了陳糧（書5:11），這一天他們獻了初熟的莊稼，藉此有權享用新糧（Le 23:12），所以不再需要嗎哪了。2. 這初熟的莊稼一捆預表我們的主耶穌，他從死裏復活，成為睡了之人初熟的果子（林前15:20）。耶和華的那苗裔（賽4:2）那時憑着他犧牲自己——神的羔羊——的功勞被獻上，並為我們蒙悅納。非常值得注意的是，我們的主耶穌正是在獻初熟之物的同一天從死裏復活，以表明他就是這影兒的實體。3. 我們從這條律法受教要以財物和一切初熟的土產尊榮耶和華（箴3:9）。他們不可吃新糧，直到神的份從其中獻上（Le 23:14），因為我們總要從神開始——從他開始我們的一生、每一天、每一頓飯、每一件事務；先求神的國。
¹⁵ 「你們要從安息日的次日，就是獻搖祭為供物的日子算起，要滿了七個安息日。
*¹⁶ 到第七個安息日的次日，共計五十天，又要將新素祭獻給耶和華。
¹⁷ 要從你們的住處取出細麵伊法十分之二加酵烤成兩個搖祭的餅，作為初熟之物獻給耶和華。
¹⁸ 又要將一歲沒有殘疾的羊羔七隻、公牛犢一隻、公綿羊兩隻和餅一同奉上，這些與同獻的素祭和奠祭，要作為獻給耶和華為馨香的火祭。
¹⁹ 你們又要獻一隻公山羊為贖罪祭，兩隻一歲的羊羔為平安祭。
²⁰ 祭司要把這些和初熟之物做的餅，連同兩隻羊羔，一同作搖祭，在耶和華面前搖一搖。這些是歸耶和華為聖給祭司的。
²¹ 當這日，你們要宣告為聖會；甚麼勞碌的工都不可做。這在你們一切的住處，要作為世世代代永遠的定例。
²² 「你們收割地的莊稼，不可割盡田角，也不可拾取所遺落的；要留給窮人和寄居的。我是耶和華你們的神。」
這裏設立了五旬節，又稱七七節（申16:9），因為它在逾越節之後五十天或七個星期遵守。它又稱收割節（出23:16）。因為正如獻初熟莊稼一捆是收割的開始、給他們動鐮刀的自由，他們也在這節期慶祝穀物收割的完成。1. 那時他們獻了一把大麥穗，如今他們獻兩個小麥餅（Le 23:17）。這是加了酵的。逾越節他們吃無酵餅，因為那是記念他們出埃及時吃的餅，是無酵的；但如今五旬節是有酵的，因為這是承認神在一般食物上對他們的恩惠——那些食物是有酵的。2. 與那初熟莊稼一捆同獻的只有一隻羊羔為燔祭，但與這些初熟之餅同獻的有七隻羊羔、兩隻公綿羊和一隻公牛犢，全作燔祭——如此將榮耀歸給神，因為他們是地的主、是他們收成的主，他們靠他的恩惠而活，也當為他的讚美而活。他們也獻一隻公山羊為贖罪祭——如此以自己為不配享用所吃的餅為恥，求神赦免他們的罪——他們因這些罪喪失了收成的恩惠，並在領受這些恩惠時也不免有罪。最後，獻兩隻羊羔為平安祭——為所收的莊稼求福；若沒有這福分，莊稼對他們既不穩妥也不甘甜（該1:9）。這是唯一為全會眾獻上的平安祭，它們被視為至聖的祭物，而其他平安祭只是聖的。這一切祭物都在此指定（Le 23:18-20）。3. 那一天要以聖會來守（Le 23:21）。這是以色列眾人當在神所選擇之處與神相會、彼此相會的日子之一。有人推測，無酵節既然有七天組成，五旬節卻只有一天，是因為這是一年中忙碌的時節，神允許他們趕快回到鄉間的工作。這個一年一度的節期是為記念在西奈山頒佈律法——他們出埃及後第五十天。那就是他們在埃及被告知要在曠野向神守的節期，此後他們永遠守這節期作為記念。但這節期的終極和完全，是在這節期的日子聖靈澆灌在使徒身上（徒2:1）——在那一天信心之律頒賜下來，在我們的逾越節羔羊基督為我們被殺之後五十天。在那一天（如帕特里克主教所恰當表達的），使徒們自己受了聖靈初熟的果子之後，藉着真理的道生了三千靈魂，並將他們作為基督教會初熟的果子獻給神和羔羊。
附在五旬節設立之後的，是先前已有之律法的重申（Le 19:9）——要求他們留下田間遺落的和田角上的莊稼給窮人（Le 23:22）。這大概在此出現，是因為祭司要在百姓獻初熟之物時趁機提醒他們：在這件小事上聽從勝過獻祭，而且除非他們聽從，他們的供物就不蒙悅納。這也教導他們，收成的喜樂當以對窮人的慈惠來表達——窮人當從我們所有的得着他們應得的份，正如神也得着他的份。那些真正體會自己從神所受恩惠的人，必毫不吝嗇地向窮人施恩。
²³ 耶和華對摩西說：
²⁴ 「你曉諭以色列人說：七月初一日，你們要守為安息日，要吹角作記念，當有聖會。
²⁵ 甚麼勞碌的工都不可做，但要將火祭獻給耶和華。」
²⁶ 耶和華對摩西說：
²⁷ 「七月初十日是贖罪日，你們要守為聖會，要刻苦己心，也要將火祭獻給耶和華。
²⁸ 當這日，甚麼工都不可做，因為是贖罪日，要在耶和華你們的神面前為你們贖罪。
²⁹ 當這日，凡不刻苦己心的人，必從民中剪除。
³⁰ 當這日，凡做甚麼工的人，我必將他從民中除滅。
³¹ 你們甚麼工都不可做。這在你們一切的住處，要作為世世代代永遠的定例。
³² 這在你們當作安息日，要刻苦己心。從這月初九日晚上到次日晚上，你們要守為安息日。」
以下，I. 設立吹角節，在七月初一日（Le 23:24,25）。如今算為第七個月的那月，原被算為第一個月，而且禧年仍以此月開始（Le 25:8），所以這是以色列人的新年第一天。它當像其他一年一度的安息日一樣，作為聖安息的日子——甚麼勞碌的工都不可做；也作為聖工的日子——要將火祭獻給耶和華；關於這些，後來在民29:1有詳細指示。這個節期特別之處在於它是吹角作記念。他們每逢新月都吹角（詩81:3），但七月初一的新月要以超乎尋常的隆重來吹；因為他們從日出開始吹，直到日落。如今：1. 這裏說這是記念——也許是記念西奈山頒佈律法時的角聲，這是永不可忘記的。有人認為這是記念世界的創造——據推測是在秋季；因此之故，這月直到如今才被算為第一個月。神藉以創造世界的大有能力的話被稱為他雷的聲音（詩104:7）；因此以吹角來記念是合宜的；或如迦勒底文譯本所譯，是記念歡呼；因為當大地的根基立定時，神的眾子都歡呼（伯38:6,7）。2. 猶太作者認為這有屬靈的意義。在新年之初，他們被這角聲喚醒，抖落屬靈的沉睡，省察自己的道路並加以改正：贖罪日在這日之後第九天；他們如此被喚醒，為那日作預備——以真誠認真的悔改，使贖罪日確實成為他們的贖罪日。他們說：「敬虔的猶太人在吹角節和贖罪日之間比一年中任何其他時候更勤於善行。」3. 這預表福音的傳講——人們藉着那歡呼聲被召來事奉神、向神守屬靈的節期。列國歸信基督被說成是藉着吹大角（賽27:13）。
II. 重申贖罪日的律法，即涉及百姓的部分。1. 他們在那日要停止一切工作，不僅是停止別的年度節期所禁的勞碌之工；那要像每週安息日一樣嚴格地安息（Le 23:28,30,31）。理由是：因為是贖罪日。注意，我們為罪謙卑己心、與神和好，是需要全人投入、心思高度集中的工作，而且盡了全力還嫌不夠。凡要在那日照當行的樣子做成贖罪日之工的人，都需要放下一切別的事。在那日神向他的百姓和他的聖民說平安的話；所以他們要放下一切世俗事務，好更清楚、更虔敬地聽見那歡喜快樂的聲音。禁食的日子當是安息的日子。2. 他們要刻苦己心，否則要被神的手剪除（Le 23:27,29,32）。他們當治死身體、節制身體的食慾，作為他們為所犯之罪憂傷的記號，也是治死內住敗壞的表現。每個人都當刻苦己心，因為每個人都是污穢的、在神面前是有罪的；既然無人成全了無罪的律法，也就無人可免於悔改的律法，而且每個人還要為那地的可憎之事歎息哀哭。3. 全日都要遵守：從晚上到晚上，你們要刻苦己心（Le 23:32），這就是說：「你們要在這月初九日晚上開始禁食和自卑的表達。」他們要在初九日日落之前一段時間就放下一切世俗勞作，靜心預備將到的日子，直到初十日日落之後才可進食（孩童和病人除外）。注意，嚴肅日子的前夕當用於嚴肅的預備。當為神和我們的靈魂做工時，我們不可在時間上虧待自己；因為我們還能怎樣更好地使用時間呢？關於這安息日，此處所給的規則當這樣理解：從晚上到晚上，你們要守安息日。
³³ 耶和華對摩西說：
³⁴ 「你曉諭以色列人說：這七月十五日是向耶和華守的住棚節，共七日。
³⁵ 第一日當有聖會，甚麼勞碌的工都不可做。
³⁶ 七日內要將火祭獻給耶和華。第八日也當有聖會，要將火祭獻給耶和華。這是嚴肅會，甚麼勞碌的工都不可做。
³⁷ 「這是耶和華的節期，就是你們要宣告為聖會的，要照所定的日子將火祭、燔祭、素祭、祭牲和奠祭獻給耶和華——
*³⁸ 這是在耶和華的安息日以外，又在你們的還願祭和甘心祭，並你們獻給耶和華的一切祭以外。
³⁹ 「你們收藏了地的出產，七月十五日開始，要向耶和華守節七日。第一日為安息日，第八日也為安息日。
⁴⁰ 第一日要拿美好樹上的果子、棕樹上的枝子、茂密樹的枝條和溪旁的柳枝，在耶和華你們的神面前歡樂七日。
⁴¹ 你們每年要向耶和華守這節七日，作為世世代代永遠的定例。你們要在七月間守這節。
⁴² 你們要住在棚裏七日；凡以色列家的人都要住在棚裏，
⁴³ 好叫你們世世代代知道，我領以色列人出埃及地的時候，曾使他們住在棚裏。我是耶和華你們的神。」
⁴⁴ 於是，摩西向以色列人宣告了耶和華的節期。
我們在此看到：I. 設立住棚節。這是三個大節之一，一切男丁都要上去朝聖，而且它比任何一個節期都以更多歡樂的表達來慶祝。
1. 關於規範這個節期的指示，請注意：(1.) 它要在七月十五日守（Le 23:34），即贖罪日之後五天。我們可以設想，雖然他們不像三個大節那樣都被要求在贖罪日朝聖，但許多敬虔的猶太人在住棚節之前許多天就上來了，以至能享受在贖罪日朝聖的機會。如今：[1.] 他在贖罪日的刻苦己心為住棚節的喜樂作了預備。我們越為罪憂傷謙卑，就越配領受聖靈的安慰。[2.] 這節期的喜樂補償了他們在那禁食日的憂傷；因為流淚撒種的，必歡呼收割。(2.) 它要持續八天，頭一天和最後一天要當作安息日——聖安息和聖會的日子（Le 23:35,36,39）。這八天要獻的祭物在民29:12-39等處有詳細規定。(3.) 在這節期的頭七天，所有百姓都要離開自己的房屋，將其中的婦孺留下，住在用茂密樹枝——特別是棕樹枝——所搭的棚中（Le 23:40,42）。猶太人將拿樹枝視為與搭棚不同的儀式。經上確實說（尼8:15）他們用樹枝搭棚，這他們可以做，但同時還可以用另一種歡樂的表達方式——手中拿着棕樹枝，這在其他場合似乎是得勝的記號（約12:13），並在啟7:9中被引用。第八天有人視為一個獨立的節期，但它被稱為（約7:37）節期的末日，就是最大之日；這是他們從棚中回到自己房屋重新定居的日子。(4.) 他們在這節期的整段時間要在耶和華神面前歡樂（Le 23:40）。猶太人的傳統是他們要以跳舞和唱讚美神的詩歌、用樂器來表達喜樂：不僅是平民百姓，連以色列的智者和長老也要在聖所的院宇中如此行：因為（他們說）人因遵行誡命而有的喜樂實在是一項大事奉。
2. 關於這個節期的用意：
(1.) 為記念他們在曠野住帳棚。這裏如此解釋（Le 23:43）：好叫你們世世代代知道——不僅藉着文字記載，也藉着這親眼可見的傳統——*我領以色列人住在棚裏。*這樣就永遠記念：[1.] 他們起初的卑微，以及神將那百姓從中提升的低下荒涼狀態。注意，那些安穩定居的人當常常回想從前漂泊不定的日子——那時他們在自己眼中微小。[2.] 神對他們的恩惠：當他們住在帳棚中時，神不僅在他們中間為自己立了帳幕，更以無比的關懷和體恤為他們張開一個帳幕——就是那遮蔽他們免受日頭炎熱的雲柱。神從前對我們和我們列祖的恩惠當永遠記念。第八天是這節期的大日，因為那時他們回到自己的家中，記念他們如何在曠野長久住在帳棚之後，終於來到應許之地得着幸福的定居，住在美宅之中。他們在棚中住了七天之後，必更加切身地珍惜和感謝自己房屋的舒適和便利。那些安逸富足的人有時去學一學甚麼叫忍受艱難，對他們是有益的。
(2.) 這是收藏節，如此稱呼（出23:16）。當他們收藏了地的出產（Le 23:39）——摘葡萄和收割莊稼——就要在這節期向神感恩，為一年的一切增添獻上感謝；有人認為這節期的第八天特別指向設立這節期的這個緣由。注意，收成的喜樂當用以增進我們在神裏面的喜樂。地和其中所充滿的都屬耶和華，所以我們所享受的一切，他必得着榮耀——尤其當任何恩典得以完全之時。
(3.) 這是預表性的節期。許多人推測，我們蒙福的救主大致在這節期的時候降生；那時他離開上面光明的居所，在我們中間支搭帳幕（約1:14），他住在棚中。新約之下對神的敬拜在預言中是以守住棚節的概念來描述的（亞14:16）。因為：[1.] 基督的福音教導我們住在帳棚中，對這世界毫不執着，如同那些在這裏沒有長存之城的人，而是憑信心、盼望和對今世之事的聖潔輕看，出到營外就近基督（來13:13,14）。[2.] 它教導我們在耶和華我們的神面前歡樂。那些真受割禮、真以色列人的，是在基督耶穌裏誇口、不靠着肉體的（腓3:3）。我們越從這世界中被取去，我們的喜樂就越少受打擾。
II. 這些制度的總結。
1. 神設立了這些節期（Le 23:37,38），*在安息日和你們的甘心祭以外。*這教導我們：(1.) 對特別事奉的呼召不能免除我們經常性的本分。在住棚節的幾天之內，至少要遇到一個安息日，而這安息日當與其他任何一個一樣嚴格遵守。(2.) 神的制度為甘心祭留有餘地。這不是說我們可以發明他從未設立的，而是我們可以重複他所設立的——照常規，越多次越好。神喜悅一個甘心樂意的百姓。
2. 摩西向以色列人宣告了這些（Le 23:44）。他讓他們知道神所設立的，既不多也不少。保羅也照樣將他從主所領受的傳給眾教會。我們有理由感謝，向我們宣告的耶和華的節期不像他們從前那樣繁多，遵守起來也不那樣繁重昂貴，而是更加屬靈和有意義，且是那永遠節期——在最後的收藏之日，我們盼望永遠慶祝的節期——更確切、更甘甜的憑據。
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.
迄今為止，利未律法主要關乎聖潔的人、聖潔的物和聖潔的地方；本章則設立了聖潔的節期。其中許多節日先前曾零星提及，但在本章一併記述，只是新月節未再提及。其餘耶和華的節期如下：一、每週的安息日節期，Le 23:3。二、每年的節期：1. 逾越節和除酵節（Le 23:4-8），並附有獻初熟莊稼之捆的條例，Le 23:9-14。2. 五旬節，Le 23:15-22。3. 第七月的莊嚴節期：初一日吹角節（Le 23:23-25）、初十日贖罪日（Le 23:26-32）、十五日住棚節，Le 23:33-44等。