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耶利米书生命读经 · 第16篇

以色列干犯耶和华的罪，

Israel’s Sin against Jehovah
1与耶和华对以色列的惩罚（九）
1and Jehovah’s Punishment upon Israel (9
耶和华对耶利米进一步的任命，
Jehovah’s Further Commission to Jeremiah
2并进一步论到犹大的罪（二）读经：15:10—17:27。在本篇信息中，我们要继续来看耶和华对耶利米进一步的任命，以及进一步论到犹大的罪。
2and His Further Statement of Judah’sS ins (2) Scripture Reading: Jer. 15:10—17:27 In this message we will continue to consider Jehovah's further commission to Jeremiah and His further statement of Judah'ss ins
贰 耶和华进一步论到
II. JEHOVAH'S FURTHER STATEMENT
犹大（就是以色列）的罪
OF JUDAH'S (AS ISRAEL'S) SINS
3这进一步的论到犹大（就是以色列）的罪，是在十六章十节至十七章二十七节。一以色列问到那使
3This further statement of Judah's (as Israel's) sins is in 16:10—17:27. A. Israel's Inquiry concerning Their Sins That Caused
耶和华降大灾祸攻击他们的罪，以及耶和华对他们的回答
Jehovah's Visitation in the Great Evil against Them, and Jehovah's Answer to Them
4十六章十至十八节记载以色列问到，那使耶和华降大灾祸攻击他们的罪，以及耶和华对他们的回答。百姓会问，耶和华为甚么说要降大灾祸攻击他们；他们也会问，他们有甚么罪孽，向耶和华犯了甚么罪。他们这样问的时候，耶利米要告诉他们，他们列祖离弃祂，随从别神，而他们行恶比他们列祖更甚。所以，耶和华必将他们从这地赶出，直赶到他们素不认识的地。（10～13。）当耶和华回答百姓的询问时，也向他们应许要给他们复兴。『耶和华说，看哪，日子将到，人必不再指著那将以色列人从埃及地领上来之永活的耶和华起誓；却要指著那将以色列人从北方之地，并从他们被赶到的各地领上来之永活的耶和华起誓；因我要将他们领回我从前赐给他们列祖之地。』（14～15。）耶和华虽然加倍报应他们的罪孽和罪恶，因为他们玷污祂的地，又用可憎之物，充满祂的产业，（18，）但其后祂必复兴他们。
4In 16:10-18 we have a record of Israel's inquiry concerning their sins that caused Jehovah's visitation in the great evil against them, and Jehovah's answer to them. The people would ask why Jehovah has pronounced great evil against them, and they would ask what was their iniquity and what was their sin against Jehovah. When they inquired in this way, Jeremiah was to tell them that their fathers forsook Him and went after other gods and that they have done more evil than their fathers. Therefore, Jehovah would cast them far away from this land into a land which they have not known (vv. 10-13). In answering the inquiry of the people, Jehovah also made a promise to them regarding their restoration. "Therefore behold, days are coming, declares Jehovah, when it will no longer be said, As Jehovah lives, who brought up the children of Israel out of the land of Egypt, but, As Jehovah lives, who brought up the children of Israel out of the land of the north and from every land where He had driven them; for I will bring them back to their own land, which I gave to their fathers" (vv. 14-15). Jehovah would do this after He had recompensed double for their iniquity and their sin, because they had profaned His land and their abominations had filled His inheritance (v. 18
5这段经文里的谈话很有人性。百姓以人性的方式问神，祂也以人性的方式回应。在祂的回应里，祂解释临到他们的大灾祸，大灾难的原因，祂也应许要将他们带回那地。祂甚至要差许多『打鱼的』，把他们打上来，并差『打猎的』，猎取他们，为要聚集他们，并复兴他们。
5The conversation in these verses is very human. The people inquired of God in a human way, and He responded also in a human way. In His response, He explained the reason for the great evil, the calamities, that had come upon them, and He promised to bring them back to the land. He would even send "fishermen" to catch them and "hunters" to hunt for them in order to gather them and restore them.
二 耶利米赞美耶和华，以及耶和华接受他的赞美
B. Jeremiah'sP raise to Jehovah and Jehovah's Acknowledgement of His Praise
6十九至二十一节说到耶利米赞美耶和华，以及耶和华接受他的赞美。耶利米在他的赞美中说，『耶和华阿，你是我的力量，是我的保障，在苦难之日是我的避难所；列国人必从地极来到你这里，说，我们列祖所承受的，不过是虚假、虚空，毫无益处。人岂可为自己制造神？其实那不是神。』（19～20。）耶利米赞美耶和华时，以很有人性的方式对祂说话。耶和华接受耶利米的赞美时，说，『所以我使他们知道，这一次我要使他们知道我的手，和我的能力；他们就知道我的名是耶和华。』（21。）这里耶和华的说话也相当有人性。在这些经文里所记载的谈话，很像两个人之间的谈话。
6Verses 19 through 21 speak of Jeremiah'sp raise to Jehovah and of Jehovah's acknowledgement of his praise. In his praise Jeremiah said, "O Jehovah, my strength and my stronghold, / My refuge in the day of distress; / To You the nations come / From the ends of the earth and say, / Surely our fathers inherited falsehood / And vanity, in which there is no profit. / Shall a man make gods for himself, / Though they are no gods?" (vv. 19- 20). As Jeremiah praised Jehovah, he spoke to Him in a very human way. In His acknowledgement of Jeremiah'sp raise, Jehovah said, "Therefore behold, I am causing them to know; / At this time I will cause them to know / My hand and My might, / And they will know that My name is Jehovah" (v. 21). Jehovah's speaking here was also quite human. The conversation recorded in these verses is much like a conversation between two human beings
三 犹大的罪及其结果
C. Judah'sS in and Its Consequence
7十七章一至四节说到犹大的罪及其结果。犹大的罪是用铁笔、用金钢钻记录的，铭刻在他们的心版上，和他们的坛角上。神要把他们的资财和宝物当掠物，他们必失去他们的产业。耶和华必使他们在所不认识的地上，服事他们的仇敌，因为他们使祂怒中有火著起，直烧到永远。
7In 17:1-4 we have a word about Judah'ss in and its consequence. Judah'ss in is written with an iron pen. With the point of a diamond, it is engraved on the tablet of their heart and on the horns of their altars. God will give their wealth and treasures as spoil, and they themselves will let go of their inheritance. Jehovah will cause them to serve their enemies in a land which they do not know, for they have kindled a fire in His anger which will burn forever
四 倚靠人的必受咒诅，倚靠耶和华的必得祝福
D. The Curse of Trusting in Man and the Blessing of Trusting in Jehovah
8耶利米十七章五至八节说到倚靠人的必受咒诅，倚靠耶和华的必得祝福。关于倚靠耶和华，七至八节说，『倚靠耶和华，以耶和华为可倚靠的，那人必得祝福。他要像树栽于水旁，在河边扎根，炎热来到并不惧怕，叶子仍必青翠，在干旱之年毫无罣虑，而且结果不止。』这些经文可以用两种方式领会－照著天然，与照著神经纶的领会。照著天然的领会，这些经文似乎只是指明，我们若倚靠神，就必蒙福，主要的是在物质上蒙福。然而，这里的启示所包括的，比这个多得多。照著神的经纶，倚靠神的人像树栽于水旁；这表征神是活水的泉源。（二13上。）树长在河边，将水一切的丰富吸取到牠里面。这是神分赐的一幅图画。要接受神圣的分赐，我们这些树就必须吸取神这水。
8Jeremiah 17:5-8 is a word about the curse of trusting in man and the blessing of trusting in Jehovah. Concerning the blessing of trusting in Jehovah, verses 7 and 8 say, "Blessed is the man who trusts in Jehovah / And whose trust Jehovah is./And he will be like a tree planted by water, / Which sends out its roots by a stream, / And will not be afraid when heat comes; / For its leaves remain flourishing, / And it will not be anxious in the year of drought / And will not cease to bear fruit." These verses can be understood in two different ways — according to the natural understanding and according to God'secon o my. According to the natural understanding, these verses seem to indicate only that if we trust in God, we will be blessed, mainly in a material way. However, the revelation here includes much more than this. According to God'secon o my, the one who trusts in God is like a tree planted by water, signifying God as the fountain of living waters (2:13a). The tree grows beside the river by absorbing all the riches of the water into it. This is a picture of God's dispensing. In order to receive the divine dispensing, we as the trees must absorb God as the water.
9这里的思想与林前三章六节的相同，那里保罗说，『我栽种了，亚波罗浇灌了，惟有神叫他生长。』浇灌是为著树的吸取，吸取就是接受神的分赐。树凭著神作供应者和供应而生长。供应就是这位供应之神的丰富分赐到我们这些植物里面，使我们长大而有神的度量。至终，植物与神，神与植物，乃是一，有同样的元素、素质、构成、和样式。耶利米十七章七、八节不仅含示倚靠神以接受物质的祝福这样肤浅的事。事实上，这些经文乃指神藉著祂的分赐所完成的经纶。神是活水，要分赐到我们这人里面，好成为我们的构成。我们都需要看见，吸取神作活水，使我们由祂的元素和素质所构成，这事意义重大。
9The thought here is the same as that in 1 Corinthians 3:6, where Paul says, "I planted, Apollos watered, but God caused the growth." The watering is for the tree's absorbing, and the absorbing is the receiving of God's dispensing. The tree grows with God as the Supplier and the supply. The supply is the riches of the supplying God dispensed into us as the plants so that we may grow into God's measure. Eventually, the plants and God, God and the plants, are one, having the same element, essence, constitution, and appearance. Jeremiah 17:7 and 8 are not concerned merely with such a shallow matter as trusting in God to receive material blessings. Actually these verses refer to God'secon o my carried out by His dispensing. God is the living water to be dispensed into our being in order to become our very constituent. We all need to see the crucial significance of absorbing God as the living water that we may be constituted with His element and essence
五 人心诡诈，无法医治，以及耶和华的鉴察、试验、和报应
E. The Deceitful and Incurable Heart of Man and the Searching, Test, and Reward of Jehovah
10耶利米十七章九至十一节说到人心诡诈，无法医治，以及耶和华的鉴察、试验、和报应：『人心比万物都诡诈，无法医治，谁能识透？我耶和华是鉴察人心，试验人肺腑的，要照各人所行的，和他作为的果子报应他。那不按正道得财的，好像鹧鸪菢不是自己的蛋；到了中年，那财都必离开他，他终久成为愚拙人。』甚至这关于人心诡诈，无法医治的话，也与神的经纶同祂的分赐有关。不错，人心是败坏、诡诈的；牠的光景无法医治。然而，甚至这样的心也能成为神将祂的律法写在其上的版。关于这点，耶和华说，『我要将我的律法放在他们里面，写在他们心上。』（三一33。）这启示神有路将祂自己放在人里面。一旦神进到人里面，祂要从人的灵扩展到他的心里。这是神的路，照著祂的经纶，对付堕落之人的心。
10Jeremiah 17:9-11 is concerned with the deceitful and incurable heart of man and with the searching, test, and reward of Jehovah. "The heart is deceitful above all things / And it is incurable; / Who can know it? / I, Jehovah, search the heart / And test the inward parts, / Even to give to each one according to his ways, / According to the fruit of his doings. / As a partridge broods over what she has not laid, / A man makes riches but not rightly; / In the midst of his days they will leave him, / And at his end he will be a fool. " Even this word regarding the deceitful and incurable heart of man is related to God ' secon o my with His dispensing. Yes, man'she art is corrupt and deceitful; its condition is incurable. Nevertheless, even such a heart can be a tablet upon which God writes His law. Concerning this, Jehovah says, " I will put My law within them and write it upon their hearts" (31:33). This reveals that God has a way to put Himself into man. Once He has come into man, God will spread from man's spirit into his heart. This is God ' sway, according to His economy, to deal with the heart of fallen man.
六 耶利米向耶和华倚靠的祷告
F. Jeremiah's Trusting Prayer to Jehovah
11十七章十二至十八节是耶利米向耶和华倚靠的祷告。耶利米开始他的祷告说，『我们的圣所之处有荣耀的宝座，从太初就安设在高处。耶和华阿，你是以色列的盼望；凡离弃你的，必至蒙羞。』（12～13上。）十三节下半继续说，那转离耶和华的，他们的名字必写在土里，因为他们离弃祂这活水的泉源。然后耶利米继续祷告说，『耶和华阿，求你医治我，我便痊愈；拯救我，我便得救，因你是我所赞美的。看哪，他们对我说，耶和华的话在那里？让这话来罢。至于我，我并没有急忙离弃跟从你作牧人，也没有想望灾殃的日子。你知道凡我嘴唇所出的言语，都在你面前。不要使我因你惊恐；当灾祸的日子，你是我的避难所。愿那些逼迫我的蒙羞，却不要使我蒙羞；使他们惊惶，却不要使我惊惶；使灾祸的日子临到他们，以加倍的毁坏破坏他们。』（14～18。）我们需要领会这照著神经纶与分赐之倚靠的祷告。要正确的解释这祷告，我们需要将神这说话并分赐者接受到我们里面。
11In 17:12-18 we have Jeremiah's trusting prayer to Jehovah. Jeremiah began his prayer by saying, "A throne of glory set on high from the beginning / Is the place of our sanctuary. / You are the hope of Israel, O Jehovah; / All who forsake You will be put to shame" (vv. 12-13a). Verse 13b goes on to say that those who turn away from Jehovah will be written in the earth because they forsook Him, the fountain of living waters. Then Jeremiah continues his prayer, saying, "Heal me, O Jehovah, and I will be healed; / Save me and I will be saved, / For You are my praise. / Behold, they say to me, / Where is the word of Jehovah? / Let it come now! / But as for me, I have not hurried away from being a shepherd after You, / And I have not desired a day of disaster. / You know that what came out of my lips / Was before Your face. / Do not become a terror to me; / You are my refuge in an evil day. / Let those who persecute me be put to shame, but as for me, do not let me be put to shame; / Let them be dismayed, but do not let me be dismayed. / Bring upon them an evil day, / And break them with a double destruction" (vv. 14-18). We need to understand this trusting prayer according to God'secon o my and dispensing. In order to interpret this prayer correctly, we need to receive God, the speaking and dispensing One, into us
七 耶和华关于守安息日的警告
G. Jehovah's Warning concerning the Keeping of His Sabbath
12十七章十九至二十七节是耶和华关于守安息日的警告。神告诉耶利米，去站在耶路撒冷的各门口，告诉耶路撒冷的一切居民，凡从这些门进入的，都要谨慎，不要在安息日挑担子。他们在安息日不可拿东西进入耶路撒冷的各门，不可从家中挑担子出去，无论何工都不可作。（19～22。）他们受吩咐要以安息日为圣，正如耶和华所吩咐他们列祖的，他们却不听从，不侧耳而听。现在的居民若听从耶和华，并以安息日为圣，那时就有坐大卫宝座的君王和首领，进入这城的各门，这城且要永远有人居住。（24～25。）然而，他们若不听从耶和华，不以安息日为圣，祂就必在各门内点火，这火必烧毁耶路撒冷的宫殿，不能熄灭。（27。）
12In 17:19-27 we have Jehovah's warning concerning the keeping of His Sabbath. God told Jeremiah to go and stand in the gates of Jerusalem and tell all the inhabitants of Jerusalem who enter through these gates that they should take heed to their souls and bear no burden on the Sabbath day. On the Sabbath they were not to bring anything through the gates of Jerusalem; they were not to bring out any burden from their houses; and they were not to do any work (vv. 19-22). They were told to sanctify the Sabbath day, as Jehovah had commanded their fathers, who did not listen to Him or incline their ear. If the present inhabitants listened to Jehovah and sanctified the Sabbath day, then the kings and princes who sit on the throne of David would come through the gates of the city, and the city would be inhabited forever (vv. 24-25). However, if they did not listen to Jehovah and sanctify the Sabbath day, then He would kindle a fire in the gates of the city, and the fire would devour the palaces of Jerusalem and not be extinguished (v. 27).
13安息日表征神作了一切，完成了一切，也豫备了一切，人必须停止他一切的工。在安息日作工是亵渎的。在安息日作工，乃是侮辱神和神所成就的。我们不该这样作工，反该接受神作我们的享受，饮于祂这活水的泉源。以神的安息日为圣，就是停止我们的工作，而接受神为我们所作的。新约主要的也是这两面：接受神这活水的泉源作我们的享受，（约四14，七38，）并停止我们的工作。神成就了一切，祂也豫备好叫我们进入祂在新耶路撒冷里永远的享受。在新耶路撒冷里我们不要作工，我们只要喝、赞美、享受、并欢乐。这是神的经纶。在十六章十节至十七章二十七节，神进一步论到犹大的罪。何等奇妙，甚至在这样一段话里，我们也能看见关于神经纶的事。
13The Sabbath signifies that God has done everything, completed everything, and prepared everything and that man must stop all his work. Working on the Sabbath is profane. To work on the Sabbath is an insult to God and to what He has accomplished. Instead of working in such a way, we should take in God as our enjoyment, drinking of Him as the fountain of living waters. To sanctify God'sS abba this to stop our work and to take what God has done for us. The New Testament also is mainly of these two aspects: to receive God as the living water for our enjoyment (John 4:14; 7:38) and to stop our work. God has accomplished everything, and He is ready for us to enter into His eternal enjoyment in the New Jerusalem. In the New Jerusalem we will not work; we will only drink, praise, enjoy, and rejoice. This is God'secon o my. In 16:10—17:27 God gave a further statement concerning Judah'ss ins. How marvelous it is that even in such a portion of the Word we can see something regarding God'secon o my