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耶利米书生命读经 · 第1篇

介言

An Introductory Word
1读经：耶利米书一章一至三节。我们这次的生命读经，乃是来看耶利米书。我们许多人也许不熟悉耶利米书，但我盼望主激起我们对这卷书的兴趣，并且给我们看见其内在的目的。
1Scripture Reading: Jer. 1:1-3 In our life-study of the Word, we now come to the book of Jeremiah. Although many of us may not be familiar with Jeremiah, I hope that the Lord will stir up our interest in this book and show us its intrinsic purpose
2耶利米书说到神柔细的心加上神的公义，这是本书特别的性质和地位。我们的神是心里柔细的，也是完全公义的。祂满了怜恤、同情、和柔细的关切，但祂也是公义的。祂是公义的神，因此不能宽容那些犯罪得罪祂的人；祂必须审判他们。祂是这样的一位神。这卷书也是一本自传，告诉我们耶利米的情形、他这个人、和他的感觉，显示他柔细的心。耶和华是心里柔细的神，在心里柔细这点上，耶利米与神完全是一。因为耶利米时常哀哭，甚至恸哭，所以他被称为哀哭的申言者。耶利米在他的哀哭上代表神。因此，神能使用耶利米这样的申言者，在地上彰显祂，为祂说话，并代表祂。
2The book of Jeremiah has as its particular nature and standing God's tenderheartedness plus God's righteousness. Our God is a tenderhearted God, and He is absolutely righteous. He is full of compassion, sympathy, and tender care, yet He is righteous. As the righteous God, He cannot spare those who have sinned against Him; He has to judge them. He is such a God. This book is also an autobiography in which Jeremiah tells us of his situation, his person, and his feeling, revealing his tender heart. Jehovah is the tenderhearted God, and in being tenderhearted Jeremiah is absolutely one with God. Because Jeremiah often wept, even wailed, he is called the weeping prophet. In his weeping Jeremiah represented God. Thus, God could use a prophet like Jeremiah to express Him, speak for Him, and represent Him on earth
3这卷书也说到以色列。以色列是顽梗、邪恶、败坏、硬著颈项的，对悔改和转向神一无所知。以色列与神完全不一。对于列国耶利米书也说了许多。按照本书，列国，就是所有的外邦人，在神看来乃是动物，行事好像没有人的灵。他们一点都没有神的形像或样式，也一点都不领会神的事。耶利米书启示了四方的角色。第一方是柔细、慈爱、怜恤并公义的神。第二方是胆怯的青年人耶利米，被神兴起作神的出口，为神说话并彰显神。耶利米作神的出口，在心里柔细、慈爱和公义上，与神是一。相反的，以色列这第三方，乃是邪恶且顽梗的，而由列国所组成的第四方，就更恶劣了。
3This book also deals with Israel. Israel is stubborn, evil, wicked, and stiff - necked, knowing nothing of repentance or of returning to God. Israel is altogether not one with God. Jeremiah also speaks much concerning the nations. According to this book, in the sight of God, all the nations, all the Gentiles, are animals, acting as if they do not have a human spirit. They do not bear any kind of image or likeness of God nor understand anything of God. In the book of Jeremiah four parties are revealed. The first party is God, who is tender, loving, compassionate, and righteous. The second party is Jeremiah, a timid young man raised up by God to be His mouthpiece to speak for Him and express Him. As God's mouthpiece, Jeremiah is one with God in being tenderhearted, loving, and righteous. In contrast, Israel, the third party, is evil and stubborn, and the fourth party, consisting of the nations, is even worse.
4现在我们继续以介言的方式，来看耶利米书一些重要的方面。
4Let us now go on to consider, in an introductory way, certain important aspects of the book of Jeremiah.
壹 著者
I. THE AUTHOR
一 耶利米
A. Jeremiah
5耶利米这名字，在希伯来文里的意思是『耶和华（使之）升高』。这名的意思也是『耶和华（使之）倾覆』。耶利米书真正的内容，就是耶和华使
5The name Jeremiah in Hebrew means "Jehovah exalts." This name also means "Jehovah tears down." The real contents of the book of Jeremiah are that God exalts some and tears down others
6一些人升高，也使一些人倾覆。
6
二 祭司
B. A Priest
１ 为希勒家所生
1. Born of Hilkiah
7耶利米是祭司，为便雅悯地亚拿突小城的祭司希勒家所生。（耶一1。）耶利米生来就有祭司的地位。
7Jeremiah was a priest, born of Hilkiah, a priest, in the small city of Anathoth in the land of Benjamin (Jer. 1:1). By birth Jeremiah had the position of a priest
２ 蒙召作列国的申言者
2. Called to Be a Prophet over the Nations
8耶利米生为祭司，却蒙召作列国的申言者。（2～5。）因此，他不仅是以色列的祭司申言者，也是列国的祭司申言者。为这缘故，他说了许多关于列国的话。别的申言者书，没有像耶利米书那样多的说到列国。
8Whereas Jeremiah was born a priest, he was called to be a prophet over the nations (vv. 2-3). Hence, he was a priest- prophet not only over Israel but also over the nations. For this reason, he speaks very much concerning the nations. No other prophetic book speaks as much about the nations as the book of Jeremiah
ａ开始于约西亚在位第十三年
a. Beginning from the Thirteenth Year of Josiah's Reign
9耶利米的职事开始于约西亚在位第十三年（主前六二九年），持续到约西亚的儿子西底家第十一年（主前五八八年），就是到被掳的时候。耶利米尽职了四十一年，每一年的遭遇都很可怕。在这四十一年内，至少有三次被放逐。至终，所有的以色列人都被放逐，在神看来，他们作神选民的历史结束了。耶路撒冷被毁，圣殿被焚烧，百姓被掳；就一面来说，这意思就是神放弃了以色列。
9Jeremiah's ministry began from the thirteenth year (629 B.C.) of Josiah's reign and continued until the eleventh year (588 B.C.) of Zedekiah, the son of Josiah, until the captivity. Jeremiah ministered for forty-one years, and every one of them was a terrible year. Within these forty-one years, there were at least three exiles. Eventually, nearly all of the children of Israel were exiled, ending, in the sight of God, their history as God'select. Jerusalem was destroyed, the temple was burned, and the people were carried away. This means that, in a sense, God gave up Israel
ｂ在犹大尽职，并在埃及短时间尽职
b. Ministering in Judah and for a Short Time in Egypt
10耶利米在犹大尽职，末了，也在埃及短时间尽职。他不要去埃及，但有些背叛的人将他掳去，把他带到埃及。历史告诉我们，他在埃及被杀。
10Jeremiah ministered in Judah and, at the end, for a short time in Egypt. He did not want to go to Egypt, but certain rebellious ones captured him and took him with them to Egypt. History tells us that he was murdered in Egypt
ｃ与哈巴谷、西番雅、但以理、以西结同时代
c. A Contemporary of Habakkuk, Zephaniah, Daniel, and Ezekiel
11耶利米与申言者哈巴谷、西番雅、但以理、以西结是同时代的人。他们有些人被掳，且被带到巴比伦，但耶利米没有，他仍留在耶路撒冷祖先之地。
11Jeremiah was a contemporary of the prophets Habakkuk, Zephaniah, Daniel, and Ezekiel. Some of them were captured and taken to Babylon, but Jeremiah was not. He remained in the fathers' land in Jerusalem.
ｄ为神说话的得胜者
d. An Overcomer Speaking for God
12在神堕落选民被掳的过程中，耶利米是为神说话的得胜者。
12Jeremiah was an overcomer speaking for God in the process of the captivity of God's degraded elect
ｅ他的书是历史、自传、和豫言的集合
e. His Book Being a Collection of History, an Autobiography, and His Prophesying
13耶利米的书是历史、自传、和豫言的集合。他说到以色列很多的历史，陈明他一生完全的故事，也说了许多豫言。耶利米的豫言有些是消极的，有些是积极的。在消极一面，耶利米豫言以色列要被掳，圣殿要被毁。耶利米告诉西底家要迎接巴比伦的军队，好拯救耶路撒冷全城和圣殿；否则，城就要被毁。然而，西底家顽梗，拒绝接受耶利米的话。当西底家想要逃跑的时候，就被掳并被带到尼布甲尼撒那里。巴比伦王当著西底家眼前杀了他的众子，然后剜了他的眼睛，用铜炼锁著他，带到巴比伦去。（三九4～7。）耶利米亲眼看见了这些事。
13Jeremiah's book is a collection of history, of his autobiography, and of his prophesying. He spoke much concerning the history of Israel, he presented a full story of his life, and he uttered many prophecies. Some of Jeremiah's prophecies were negative, and others were positive. Negatively, Jeremiah predicted that Israel would be captured and that the temple would be destroyed. Jeremiah told Zedekiah to welcome the Babylonian army and thereby save the entire city of Jerusalem and the temple; otherwise, the city would be destroyed. However, Zedekiah was stubborn and refused to take Jeremiah'sword. When Zedekiah tried to escape, he was captured and brought to Nebuchadnezzar. The king of Babylon slew the sons of Zedekiah before his eyes, and then he put out Zedekiah'se yes and bound him in fetters of bronze to bring him to Babylon (39:4-7). Jeremiah witnessed these things
14耶利米豫言中积极的一面很美妙。例如，他豫言神要复兴以色列。（二三3～8。）他也豫言神要给大卫兴起一个公义的苗；祂必掌王权，行事精明，祂的名必称为耶和华我们的义。（5～6。）这是关于基督很大的豫言，是别卷书中找不著的豫言。不仅如此，耶利米豫言到神要与以色列所立的新约。（三一33～34。）保罗引用这豫言，并将牠应用到新约里的约。（来八10～12，十16～17。）这约适合于新约信徒，但犹太人因著他们的不信和背叛，现今仍无分于这约。
14The positive side of Jeremiah's prophecy was wonderful. For example, he prophesied that Israel would be restored by God (23:3-8). He also prophesied that God would raise up to David a righteous Shoot who would reign as a King and act prudently and whose name would be called "Jehovah our righteousness" (vv. 5-6). This is a great prophecy concerning Christ, a prophecy not found in any other book. Furthermore, Jeremiah prophesied concerning the new covenant which God would make with Israel (31:33-34). Paul quoted this prophecy and applied it to the covenant in the New Testament (Heb. 8:10-12; 10:16-17). Although this covenant is good for the New Testament believers, the Jews presently have no part in it because of their unbelief and rebellion
贰 主题
II. THE SUBJECT
15耶利米书的主题乃是:基督在神对付以色列与列国时，成为耶和华对神选民的义，作他们的中心和圆周。无论神的选民以色列多顽梗、邪恶、败坏，神终必使基督成为耶和华对他们的义。今天以色列没有义，然而一旦基督成为耶和华对他们的义，就没有人能控告他们，包括撒但在内。不仅如此，基督一旦成为神选民的义，祂也在神对付他们和列国时，成为他们的中心和圆周。耶利米书论到神首先对付以色列，然后对付列国。神对付的中心和圆周乃是基督。今天当神对付以色列和列国时，基督是中心和圆周。例如，最近在欧洲和苏俄的改变是神的作为，为叫基督成为中心和普及。耶利米书不仅论到神柔细的心和祂的公义，以及祂对顽梗、硬著颈项之以色列的惩治；这卷书的内在实际，是神对付以色列和列国，为叫基督在凡事上成为中心和圆周。
15The subject of the book of Jeremiah is Christ being made the righteousness of Jehovah to God ' select as their center and circumference in God's dealings with Israel and the nations. No matter how stubborn, wicked, and corrupt Israel, God ' select, may be, God will eventually make Christ the righteousness of Jehovah to them. Today Israel does not have any righteousness, but when Christ becomes the righteousness of Jehovah to them, no one, including Satan, will be able to accuse them. Furthermore, when Christ becomes righteousness to God ' select, He also becomes their center and circumference in God's dealing with them and with the nations. Jeremiah is a book concerning God's dealing first with Israel and then with the nations. The center and circumference of God's dealing is Christ. As God deals with Israel and the nations today, Christ is the center and circumference. For example, the recent changes in Europe and Russia are God's doing for Christ to be the centrality and universality. The book of Jeremiah is not concerned merely with God's tenderheartedness and righteousness and with His chastisement of stubborn, stiff - necked Israel. The intrinsic reality of this book is God's dealing with Israel and with the nations for Christ to be the center and circumference in everything.
参 内容
III. THE CONTENT
16耶利米书的内容乃是:神藉著在爱里，带著祂柔细的关切、怜恤和同情，对祂选民以色列的惩治，以及在与祂的爱相配的义里，对列国的审判，来完成祂的经纶，好叫以色列藉著成为新造，有神圣生命内里的律，并这生命所具备那认识神的性能，（三一33～34，）而彰显基督；基督就是他们神圣的义，（二三6，三三16，）作他们的中心和圆周。照著耶利米书，神的爱是祂柔细的关切、怜恤和同情的组合。甚至在惩治祂的选民以色列时，祂向他们也是怜恤的。关于这点，神好比一位父亲，在管教孩子时，因爱孩子而哀哭。在这卷书里，耶利米替神哀哭；他的哀哭彰显神的感觉。可以说，神在耶利米的哀哭里哀哭，因为耶利米在他的哀哭上与神是一。神不仅藉著在爱里惩治以色列，也藉著在义里审判列国，以完成祂的经纶。祂的义与祂的爱相配。事实上，神对列国的审判出自祂对他们的爱，并带进祂在爱里对他们的救恩。
16The content of Jeremiah is God's carrying out of His economy through the chastisement of Israel, His elect, in love with His tender care, compassion, and sympathy, and His judgment upon the nations in righteousness to match His love, that Israel may manifest Christ, who is their divine righteousness (23:6; 33:16) as their centrality and universality, by their being made a new creation with the inner law of the divine life and the capacity of this life to know God (31:33-34). According to the book of Jeremiah, God's love is a composition of His tender care, compassion, and sympathy. Even while He chastises His elect people Israel, He is compassionate toward them. Regarding this, God can be compared to a father who weeps as he disciplines his child because he loves the child. In this book Jeremiah wept on God's behalf; his weeping expressed God's feeling. We may say that God wept within Jeremiah'sweeping, for in his weeping Jeremiah was one with God. God carries out His economy not only by chastising Israel in love but also by judging the nations in righteousness. His righteousness matches His love. Actually, God's judgment upon the nations comes out of His love for them and results in His salvation of them in His love.
17神在爱里惩治以色列，并在义里审判列国，使以色列彰显基督。今天以色列国没有彰显基督，反而留在不信里。但日子将到，所有的以色列人，无论大小，都要彰显基督，以基督为他们的中心（他们的所是），和他们的普及（他们的彰显）。当敌基督要毁灭所有的以色列人时，基督要从诸天降临，拯救他们脱离敌基督。恩典和恳求的灵要浇灌在他们身上，他们就仰望他们所扎的那位，并且为祂哀哭。（亚十二10～14。）从那时起，以色列人就要彰显基督。神不仅要拯救以色列脱离敌基督，也要使他们成为新造，有神圣生命内里的律，并这生命所具认识神的性能。（耶三一33～34。）这就是说，神要将自己放在他们里面作神圣的生命。在这生命里有内里的律和认识神的性能。我们这些在基督里的信徒，都有这样的性能。在我们得救以前，我们无法认识神。但在我们得救时，神圣的生命及其认识神的性能就进到我们里面。有一天，以色列人也要有这性能。神要与他们立新约，并要作神圣的生命，同著这生命的律和性能进入他们里面。这样他们就要成为新造，彰显基督作他们的中心和普及。耶利米二十三章六节和三十三章十六节都启示基督这位大卫的苗，大卫的后裔，要成为耶和华对以色列的义。然后以色列就有基督作中心，作彰显。神要在他们里面成就新约的应许，进入他们里面作生命。藉著这生命的性能，他们要认识神，事奉神，并敬拜神。今天我们这些在基督里的信徒，已经有分于这新约。在基督第二次来的时候，以色列人也要开始有分于这新约。
17God chastises Israel in love and judges the nations in righteousness so that Israel may manifest Christ. Today the nation of Israel does not manifest Christ but remains in unbelief. But the day will come when every one of Israel, great and small, will manifest Christ, having Christ as their centrality (their being) and their universality (their expression). When Antichrist is about to destroy the entire people of Israel, Christ will come down from the heavens to deliver them from Antichrist. The Spirit of grace and supplications will be poured out upon them, they will look upon the One whom they have pierced, and they will wail over Him (Zech. 12:10-14). From that time onward the people of Israel will manifest Christ. God will not only deliver Israel from Antichrist but will make them a new creation with the inner law of the divine life and the capacity of this life to know God (Jer. 31:33-34). This means that God will put Himself into them as the divine life. Within this life there are the inner law and the capacity to know God. As believers in Christ, we all have such a capacity. Before we were saved, there was no way for us to know God. But when we were saved, the divine life entered into our being with its capacity to know God. One day the people of Israel will also have this capacity. God will make a new covenant with them and come into them as the divine life with its law and capacity. In this way they will become a new creation and will manifest Christ as their centrality and universality. Jeremiah 23:6 and 33:16 both reveal that Christ, the Shoot, the descendant of David, will be made the righteousness of Jehovah to Israel. Then Israel will have Christ as the center and also as the expression. God will fulfill in them the promise of the new covenant to enter into them to be their life. By the capacity of this life, they will know God, serve God, and worship God. Today we, the believers in Christ, are partaking of this new covenant. At the time of Christ's second coming, Israel also will begin to partake of the new covenant
肆 中心思想
IV. THE CENTRAL THOUGHT
18耶利米书的中心思想乃是:爱的神，在祂永远的爱里，热切渴望祂所爱却走岔的选民以色列，从别神，就是从他们一切的偶像（二28，十一13）归向祂，使他们能得著那成为肉体的基督，作耶和华对他们的义，作他们中心的所是并普及的彰显。因此，尽管事实上祂堕落的选民，照著他们的天性是邪恶的，（十二1，三十23，）心比万物都诡诈，（十七9，）是绝不可能改变的，正如古实人不能改变皮肤，豹不能改变斑点，（十三23，）但他们仍能藉著基督的救赎从堕落中蒙救赎，并藉著基督神圣的生命，及其内里生命的神圣性能，而非藉著死字句的外在律法，不仅从罪和邪恶，更从罪的性情得蒙拯救，得以更新（如他们从神所领受之新约所指明的），使神能作他们的神，他们能作神的子民，（三一31～33，）好有分于对三一神丰富的享受。他们这样有分于对神丰富的享受，是在复兴之来世的千年国里，且要终极完成于新天新地里的新耶路撒冷，直到永远。
18The central thought of the book of Jeremiah is that the God of love, in His everlasting love, earnestly yearns that Israel, His beloved yet distracted elect, would turn to Him from the other gods, all of their idols (2:28; 11:13), that they may gain His incarnated Christ as the righteousness of Jehovah to them as their central being and universal expression. Thus, in spite of the fact that His degraded elect, according to their nature by birth, are wicked (12:1; 30:23), have a heart which is deceitful above all things (17:9), and cannot possibly be changed in any way, as the Cushite cannot change his skin or the leopard his spots (13:23), they may be redeemed from their fall by the redemption of Christ and be saved from their sinful nature, not only from their sin and wickedness, by the divine life of Christ with its divine capacity of the inner life, not with the outward law of dead letters, to be renewed as indicated by the new covenant they have received of God) that God could be their God and that they could be God'sp eople (31:31-33) to participate in the enjoyment of the riches of the Triune God. This participation of theirs in the riches of God will be in the millennium in the coming age of restoration and will ultimately consummate in the New Jerusalem in the new heaven and new earth for eternity
19你可能希奇我们怎么知道耶利米说到成为肉体的基督。二十三章五节和三十三章十五节说到基督是神要给大卫所兴起公义的苗，这话指明这点。基督将是大卫的后裔，这就是说，祂要成为在肉体里的人;这就是成为肉体的基督。这成为肉体的基督，公义的苗，要成为耶和华对以色列的义，作他们中心的所是并普及的彰显。为了证明我们所说关于耶利米书的中心思想是正确的，我现在要从耶利米书看三段话，从耶利米哀歌看一段话。我们若将这些话放在一起，就会看见我们对耶利米书中心思想的领会，是照著这卷书内在的内容，而不仅仅是人的解释。2:13关于耶和华的选民以色列，耶利米二章十三节说，『我的百姓作了两件恶事，就是离弃我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。』耶利米说这话时，可能在哀哭。这关于活水泉源的话，实际上是新约的思想。这里耶利米的话与约翰四章十四节里主耶稣的话非常相似，祂在那里对撒玛利亚妇人说，『人若喝我所赐的水，就永远不渴；我所赐的水，要在他里面成为泉源，直涌入永远的生命。』
19Perhaps you are wondering how we know that Jeremiah speaks of the incarnated Christ. This is indicated by the word in 23:5 and 33:15 concerning Christ as the righteous Shoot that will be raised up to David by God. Christ will be the descendant of David, and this means that He will become a man in the flesh. This is the incarnated Christ. This incarnated Christ, the righteous Shoot, will become the righteousness of Jehovah to Israel to be their central being and universal expression. In order to demonstrate that what we have said regarding the central thought of Jeremiah is accurate, I would like now to consider three portions from Jeremiah and one from Lamentations. If we put these portions together, we will see that our understanding of the central thought of Jeremiah is according to the intrinsic content of this book and is not merely a human interpretation. Regarding Israel, the elect of Jehovah, Jeremiah says, " My people have committed two evils: / They have forsaken Me, / The fountain of living waters, / To hew out for themselves cisterns, / Broken cisterns, / Which hold no water. " Jeremiah might have been weeping as he spoke this word. This word concerning the fountain of living waters is actually a New Testament thought. Jeremiah'sword here is very similar to that of the Lord Jesus in John 4:14, where He said to the Samaritan woman, "Whoever drinks of the water that I will give him shall by no means thirst forever; but the water that I will give him will become in him a spring of water gushing up into eternal life."
20哀歌三章二十二至二十五节说，『我们不至消灭，是出于耶和华的慈爱，因祂的怜恤不至断绝；每早晨这些都是新的。…耶和华是我的分；因此我仰望祂。那等候耶和华…的，耶和华必恩待他。』这里耶利米不是说到神的爱，乃是说到神的慈爱和祂的怜恤。怜恤与怜悯不同。怜恤是柔细、内里的感觉，怜悯是这感觉外在的彰显。耶和华的怜恤，像甘露一样，每早晨都是新的。耶利米说到神的慈爱和怜恤以后，立刻说出一句很个人的话：『耶和华是我的分…我仰望祂。』这里耶利米似乎在说，『虽然以色列人已被放逐，但我仍仰望耶和华。我仰望那向著我们的慈爱和怜恤不至断绝的一位。祂是我的分，祂不仅恩待我，也恩待凡等候祂的人。』耶利米二十三章五至六节说，『耶和华说，看哪，日子将到，我要给大卫兴起一个公义的苗；祂必掌王权，行事精明，在地上施行公理和公义。在祂的日子，犹大必得救，以色列必安然居住。祂的名必称为耶和华我们的义。』这『公义的苗』就是成为肉体的基督，作大卫在肉体里的后裔。在写这话的时候，大卫的后裔已成为邪恶的，似乎不会再有君王出自大卫的支派。但耶利米豫言有一天，神要兴起新芽，新枝，就是公义的苗，祂要掌王权，行事精明。这关于基督掌王权的话，要在千年国里得著应验。以赛亚五十三章指明，关于基督行事精明的话，是指祂在复活里行事有智慧。不仅如此，祂的名必称为『耶和华我们的义』，这事实说出祂与我们有关。这里祂的名不是称为耶和华的义，乃是称为耶和华我们的义，指明祂与我们成为一，作我们的义。这也是新约的思想。我要看的第四段是耶利米三十一章三十三至三十四节：『耶和华说，那些日子以后，我与以色列家所立的约，乃是这样：我要将我的律法放在他们里面，写在他们心上；我要作他们的神，他们要作我的子民。他们各人不再教导自己的邻舍和自己的弟兄，说，你该认识耶和华；因为他们从最小的到至大的，都必认识我。我要赦免他们的罪孽，不再记念他们的罪恶。这是耶和华说的。』这里说到的律法，与神圣的生命有关。神是说，祂要将祂的生命放在他们里面，而随著这生命有一个律。事实上，这生命就是律。我们可用苹果树作例证;苹果树有苹果树的律，苹果树的律就是苹果树的生命。因著这律，苹果树自然结苹果。你不需要说，『苹果树，我吩咐你不准结香蕉，只准结苹果。你的苹果也必须是圆的，不应该是方的。』苹果树的生命会这样的规律牠，牠就会结苹果。我们人的生命也是这样;我们人的生命有一个律，规律我们为人的生活。神圣的生命是最高的生命，这生命在我们里面，是个内里的律规律著我们。照著耶利米三十一章三十三节，这神圣的律不仅放在我们灵里，也写在、刻在我们心上。这符合新约中，关于神圣生命从我们的灵扩展到我们的心和心思里的教训。耶利米三十一章三十四节告诉我们，以色列全家，从最小的到至大的，都必认识耶和华。这也适用于今天我们这些新约的信徒。那使我们与别人不同的，就是我们有神圣生命内里的律及其性能和能力，使我们认识神，并且认识神是我们的神，我们是祂的子民。今天，我们是新造，应当照著生命之律内里的教导行事为人。至终，以色列人要和我们现在一样；他们也要成为神圣生命里的新造，并且照著神圣生命的性能认识神。
20Lamentations 3:2 2-2 5 says, " It is Jehovah's lovingkindness that we are not consumed, / For His compassions do not fail; / They are new every morning.... / Jehovah is my portion... / Therefore I hope in Him. / Jehovah is good to those who wait on Him. " Here Jeremiah speaks not of God's love but of His lovingkindness and of His compassions. Compassion is different from mercy. Compassion is a tender, inward feeling, and mercy is the outward expression of this feeling. Jehovah's compassions, like the dew, are new every morning. Immediately after speaking of God's lovingkindness and compassions, Jeremiah utters a personal word: " Jehovah is my portion... I hope in Him. " Here Jeremiah seemed to be saying, "Although the children of Israel have been exiled, I still have hope in Jehovah. I hope in the One whose lovingkindness and compassions toward us do not fail. He is my portion, and He is good, not only to me, but to all who wait on Him." Jeremiah 23:5 and 6 say, " Behold, days are coming, / Declares Jehovah, / When I will raise up to David a righteous Shoot; / And He will reign asKing and act prudently / And will execute judgment and righteousness in the land. / In His days Judah will be saved, / And Israel will dwell securely; / And this is His name by which He will be called, / Jehovah our righteousness. " This " righteous Shoot " is Christ incarnated to be a descendant of David in the flesh. At the time this word was written, David's descendants had become evil, and it seemed that no more kings would come out of David'st ribe. But Jeremiah prophesied that one day God would raise up a new sprout, a new branch, a righteous Shoot, to reign as King and act prudently. This word regarding Christ's reigning as a King will be fulfilled in the millennium. As Isaiah 53 indicates, the word regarding Christ's acting prudently refers to His acting wisely in His resurrection. Furthermore, the fact that His name will be called " Jehovah our righteousness" means that He has something to do with us. Here His name is not called the righteousness of Jehovah, but Jehovah our righteousness, indicating that He becomes one with us to be our righteousness. This also is a New Testament thought. The fourth portion I would like to consider is Jeremiah 31:33 and 34. "This is the covenant which I will make with the house of Israel after those days, declares Jehovah: I will put My law within them and write it upon their hearts; and I will be their God, and they will be My people. And they will no longer teach, each man his neighbor and each man his brother, saying, Know Jehovah; for all of them will know Me, from the little one among them even to the great one among them, declares Jehovah, for I will forgive their iniquity, and their sin I will remember no more." The law spoken of here is related to the divine life. God is saying that He will put His life into them and that with this life there is a law. Actually, this life is the law. We may use an apple tree as an illustration. An apple tree has its own law. The law of an apple tree is the life of the apple tree. Because of this law, an apple tree spontaneously produces apples. There is no need to say, "Apple tree, I command you not to produce bananas but to produce apples. Also, your apples should be round and not square." The life of the apple tree will regulate it in such a way that it will produce apples. The principle is the same with our human life. Our human life has a law which regulates our living as human beings. The divine life is the highest life, and this life within us is an inner law that regulates us. According to Jeremiah 31:33, this divine law is not only put into our spirit but is also written, inscribed, on our hearts. This corresponds to the New Testament teaching about the divine life spreading from our spirit into our heart and mind. Jeremiah 31:34 tells us that all the house of Israel will know Jehovah, from the little one to the great one among them. This also applies to us, the New Testament believers, today. What makes us different from others is that we have the inner law of the divine life with its capacity and ability to know God and to know that God is our God and that we are His people. Today, as the new creation, we should conduct ourselves according to the inner instruction of the law of life. Eventually, Israel will be the same as we are now; they also will become a new creation in the divine life and know God according to the capacity of the divine life.
21我们读耶利米书，好比在果园中摘树上的果子。我们摘果子时，不是在意老枝或枯叶，乃是在意成熟的果子。同样，我们研读耶利米书时，不该采集『枝』、『叶』，乃该采集『果子』。那些留意枝、叶的人，和珍赏果子的人，都是对的，但惟有收聚果子的人，在属灵上得著益处。在耶利米书生命读经的这些信息中，我的负担不是要陈明枝、叶，乃是要陈明果子。我信甚至在这介言中，也有好些『苹果』、『桃子』和『梨子』供你享受。那些关于活水的泉源、那必掌王权公义的苗、主的慈爱和怜恤、祂是我们的分、以及带著神圣生命之律的新约，的确是奇妙的果子，作我们的享受和光照。许多人读耶利米书都专注于枝、叶，但我劝你们要专注于果子。
21We may compare our reading of the book of Jeremiah to picking fruit from trees in an orchard. In picking fruit we do not care about old branches or dry leaves; we care for the ripe fruit. Likewise, in our study of Jeremiah, we should not gather " branches " and " leaves " but "fruit." Those who pay attention to the branches and leaves and those who appreciate the fruit are both right, but only those who collect the fruit are spiritually benefited. In these messages in the life - study of Jeremiah, my burden is to present not branches and leaves but fruit. I believe that even in this introductory word there are a number of "apples," "peaches," and "pears" for you to enjoy. The portions concerning the fountain of living waters, the righteous Shoot who will reign as a King, the Lord's lovingkindness and compassions and His being our portion, and the new covenant with the law of the divine life surely are marvelous fruit for our enjoyment and enlightenment. Whereas many readers of Jeremiah concentrate on the branches and leaves, I would urge you to concentrate on the fruit.
伍 分段
V. THE SECTIONS
22最后，在这介言中，我们需要看见耶利米书有四段。第一段是耶利米的蒙召与任命。（一章。）第二段包括以色列干犯耶和华的罪，与耶和华对以色列的惩罚。（二～四五章。）第三段论到耶和华对与神选民以色列有关之列国的惩罚与审判。（四六～五一章。）末段是被掳历史的补充。（五二章。）
22Finally, in this introductory word we need to see that the book of Jeremiah has four sections. The first section is Jeremiah'scall and commission (ch. 1). The second section covers Israel'ss in against Jehovah and Jehovah's punishment upon Israel (chs. 2—45). The third section concerns Jehovah's punishment and judgment upon the nations involved with God'select, Israel (chs. 46—51). The last section is a supplement to the history of captivity (ch. 52
23就如我们所指明的，在这四段里有四方角色：神、耶利米、以色列和列国。前二方是善良的，后二方是邪恶的。实在说来，耶利米书是个戏剧，每一方在其中所扮演的角色都非常重要。
23As we have indicated, in these four sections there are four parties: God, Jeremiah, Israel, and the nations. The first two parties are good, and the second two are evil. In a very real sense, the book of Jeremiah is a drama in which an important part is played by each of these four parties