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耶利米书生命读经 · 第18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(十)
1and Jehovah’s Punishment upon Israel (10
耶和华是窑匠,以色列是陶器
Jehovah as the Potter and Israel as the Pottery
2读经:耶利米书十八至二十章。本篇信息的题目乃是:耶和华是窑匠,以色列是陶器。耶和华是窑匠,而我们这些祂所拣选的人,是祂手中的陶器。
2Scripture Reading: Jer. 18—20 The subject of this message is Jehovah as the Potter and Israel as the pottery. Jehovah is the Potter, and we, His chosen people, are the pottery in His hand
3我们的神是窑匠,对我们有绝对的权利。祂对我们,有权作祂所喜欢18的。这思想不仅见于耶利米十八至二十章,也见于罗马九章。我信保罗写罗马九章关于神拣选的主宰时,就是想到耶利米书这几章。在二十一节他问:『窑匠难道没有权柄,从同一团泥里,拿一块作成贵重的器皿,又拿一块作成卑贱的器皿么?』神这窑匠的确有这样的权柄。祂的拣选是照著祂绝对的权利。祂可以拣选一个器皿,弃绝另一个。祂有完全的权利,以任何方式来对待祂的陶器。由耶利米在十五章十节至十七章二十七节的话,我们能看见,他里面有个东西,与神对以色列的想法不同。我信耶利米里面的感觉是,神对以色列的审判太严厉。至少他不满意那情况。就一面的意义来说,他是在与神辩论。耶利米不是直接的与神辩论,乃是间接的藉著对他母亲发表他的感觉来辩论,他说,『我的母亲哪,我有祸了,因你生我作为遍地相争相竞的人。』(十五10上。)这是很强的话。神没有让耶利米的母亲有机会回应,却进来与耶利米说话,甚至与他辩论。神对耶利米说话时问他:『人岂能将铜或铁,就是北方的铁,折断呢?』(12。)这里,神指明祂定意用巴比伦人作铁,审判并惩罚以色列人。在耶利米说到与神辩论的这段经历以后,他继续写一段关于耶和华是窑匠,以色列是陶器的话。这段话清楚指明,神有绝对的自由,对祂百姓作祂所要作的。祂有完全的权利,正如窑匠对陶器有完全的权利。我们若看见这点,就能领会这三章。
3As the Potter our God has the absolute right over us. Regarding us, He has the right to do whatever He likes. This thought is found not only in Jeremiah through 20 but also in Romans 9. I believe that Paul was considering these chapters of Jeremiah as he was writing Romans 9 concerning God's sovereignty in His selection. In verse 21 he asks, "Does not the potter have authority over the clay to make out of the same lump one vessel unto honor and another unto dishonor?" God, the Potter, certainly has such authority. His selection is according to His absolute right. He may choose one vessel and reject another. He has the full right to do anything in any way to His pottery. From Jeremiah ' sword in 1 5:1 0 — 1 7:2 7, we can see that there was something within him that was different from God's thought regarding Israel. I believe that the feeling within Jeremiah was that God's judgment upon Israel was too severe. At least he was not satisfied with the situation. In a sense, he was arguing with God. Instead of arguing with God directly, Jeremiah argued indirectly by expressing his feeling to his mother, saying, " Woe is me, my mother, because you bore me, / A man of strife and a man of contention to the whole land" (15:10a). This is a strong word. God did not give Jeremiah's mother an opportunity to respond but came into speak with Jeremiah and even to argue with him. As God spoke to Jeremiah, He asked him, "Can one break iron, / Iron from the north, or bronze?" (v. 12). Here God was indicating that He was determined to use the Babylonians as iron to judge and punish Israel. Following this section in which he tells of his experience of arguing with God, Jeremiah went on to write a section concerning Jehovah as the Potter and Israel as the pottery. This section makes it very clear that God is absolutely free to do whatever He desires to His people. He has the full right, just as a potter has the full right over the pottery. If we see this, we will be able to understand these three chapters.
壹 耶和华是主宰的窑匠
I. JEHOVAH AS THE SOVEREIGN POTTER
4耶利米十八章一至十节启示,耶和华是主宰的窑匠,对祂的陶器有绝对的权利。
4Jeremiah 18:1-10 reveals Jehovah as the sovereign Potter, the One with the absolute right over His pottery
一 窑匠制作陶器,又将陶器另作成别的器皿
A. The Potter Working and Reworking the Pottery
5耶和华告诉耶利米,下到窑匠的家里去。(1~2。)耶利米看见窑匠在转轮边制作陶器,又将陶器作成别的器皿;窑匠看怎样好,就怎样作。(3~4。)这指明窑匠有完全的权利,作祂渴望对泥土所作的。
5Jehovah told Jeremiah to go down to the potter'sho use (vv. 1-2). Jeremiah saw that the potter was working and reworking the pottery at his wheel into another vessel, as it seemed good for him to make (vv. 3-4). This indicates that the potter has the full right to do whatever he desires with the clay
二 耶和华是主宰的窑匠,能用可改变的方式,待以色列家像祂手中的泥一样
B. Jehovah as the Sovereign Potter Being Able to Do with the House of Israel, as the Clay in His Hand, in Changeable Ways
6耶和华是主宰的窑匠,能照以色列的光景,用可改变的方式,待以色列家像祂手中的泥一样,。(6~。)六节说,『耶和华说,以色列家阿,我待你们,岂不能照这窑匠所作的么?以色列家阿,泥在窑匠的手中怎样,你们在我的手中也怎样。』这段给以色列的话也是给申言者的话,这话是要清理他的观念。耶和华似乎在对耶利米说,『不要拦阻我对以色列家所要作的。以色列是我手中的泥,我用可改变的方式待他们。我可以根据他们的光景,惩罚他们或高举他们。』
6Jehovah as the sovereign Potter is able to do with the house of Israel, as the clay in His hand, in changeable ways according to Israel's condition (vv. 6-10). Verse 6 says, "Am I not able to do with 10 you, O house of Israel, as this potter does? declares Jehovah. Behold, as the clay is in the hand of the potter, so you are in My hand, O house of Israel." This word to Israel was also a word to the prophet, a word that would clear up his concept. Jehovah seemed to be saying to Jeremiah, " Do not hinder Me from doing whatever I will to do with the house of Israel. Israel is clay in My hand, and I deal with them in changeable ways. Depending on their condition, I can punish them or exalt them."
贰 以色列邪恶的光景
II. THE EVIL CONDITION OF ISRAEL
7十一至二十三节说到以色列邪恶的光景。这话是神向耶利米进一步表白自己。神虽有完全的权利,却不会以不当的方式惩罚以色列。这里耶和华似乎在告诉耶利米:『我对付以色列不是不智慧,也不是作不当的事。看看以色列的光景。你若看他们的光景,就会赞同我说,他们需要受惩罚。』
7Verses 11 through 23 speak of the evil condition of Israel. This word was God's further vindication of Himself to Jeremiah. Although God had the full right, He would not punish Israel in a way that was unfitting. Here Jehovah seemed to be telling Jeremiah, "I am not unwise in dealing with Israel, and neither am I doing something that is not fitting. Look at Israel's condition. If you consider their condition, you will agree with Me that they need to be punished
一 不回转改正行径
A. Not Returning and Amending Her Ways
8以色列不回转改正她的行径,却照自己的计谋而行,并随自己顽梗的恶心作事。(11下~12。)这是神鉴于以色列邪恶的光景而表白自己。
8Israel did not return and amend her ways but walked after her own devices and did according to the stubbornness of her evil heart (vv. 11b-12). This is God's vindication of Himself in light of Israel's evil condition.
二 忘记耶和华,向虚空的神烧香
B. Having Forgotten Jehovah, Burning Incense to Vanity
9她好像处女行了极可憎恶的事-忘记耶和华,向虚空的神,偶像,烧香。(13~15上。)她已是许配给耶和华的处女,但她离弃耶和华(那实际者)作她的未婚夫,却转向偶像,就是那些虚空的神。
9As a virgin she did a very horrible thing—forgetting Jehovah and burning incense to vanity, to idols (vv. 13-15a). She had been a virgin betrothed to Jehovah, but she forsook Him, the reality as her fiancé, and turned to idols, which are vanity
三 在所行的路上,在古道上绊跌,行偏路
C. Having Been Stumbled in Her Ways from the Ancient Paths, Walking on Bypaths
10以色列在所行的路上,在古道上绊跌,行没有修筑的偏路。(15下。)古道就是他们列祖所走的正路。正路,古道,引人向上,偏路却引人向下。走偏路,就是往下走;走古道,修筑的路,就是往上行。今天在主的恢复中,我们是走上坡路,古道,就是使徒保罗和其他的使徒所走的。
10Israel had stumbled in her ways from the ancient paths, walking on bypaths, on a way not cast up (v. 15b). The ancient paths were the right paths, which their forefathers had taken. Whereas the right way, the ancient way, leads upward, the bypaths lead downward. To take the bypaths is to go downward; to take the ancient paths, a way that is cast up, is to go upward. In the Lord's recovery today, we are taking the upward way, the ancient paths, which the apostle Paul and the other apostles took
四 使他们的地令人惊骇
D. Making Their Land an Astonishment
11以色列因著他们邪恶的光景,使他们的地令人惊骇,常常嗤笑,受藐视,直到永远。(16。)五设计谋害申言者耶利米不仅如此,他们还设计谋害耶利米。『他们就说,来罢,我们可以设计谋害耶利米;因为祭司有律法,智慧人有谋略,申言者有话语,都不至断绝。来罢,我们可以用舌头击打他,不听他的一切话。』(18。)他们与他争竞,挖坑要害他的性命,暗设网罗要绊他的脚,设计谋要杀他。(19~20上,22下~23上。)他们是何等的邪恶!
11Because of their evil condition, Israel made their land an astonishment, a thing to be hissed at, to be despised, forever (v. 16). E. Devising Plots against Jeremiah the Prophet Furthermore, they plotted against Jeremiah. "Then they said, Come, let us devise plots against Jeremiah; for the law will not perish from the priest or counsel from the wise or a word from the prophet. Come, let us smite him with the tongue, and let us not hearken to any of his words" (v. 18). They contended with him and dug a pit for his life, having hidden snares for his feet and having made counsel against him for his death (vv. 19-20a, 22b-23a). How evil they were
六 迫使申言者将他在耶和华面前为他们的代求转为对他们的咒诅
F. Forcing the Prophet to Turn His Intercession for Them before Jehovah to a Curse upon Them
12原来,申言者耶利米是为他们代求的。然而,他们的反对迫使申言者将他在耶和华面前的代求,转为对他们的咒诅。(19~23。)
12Originally, Jeremiah the prophet interceded for them. However, their opposition forced the prophet to turn his intercession for them before Jehovah to a curse upon them (vv. 19-23
七 迫使耶和华造出灾祸,设定计画攻击她
G. Forcing Jehovah to Form Evil and Devise a Plan against Her
13以色列也迫使耶和华造出灾祸,设定计画攻击她。(11上。)因此,在十七节祂说,『我必在仇敌面前,将他们像东风吹散。他们遭难的日子,我必以背向他们,不以面向他们。』我信这一切灾祸都该使耶利米确信,神对以色列的审判是正确的。
13Israel also forced Jehovah to form evil and devise a plan against her (v. 11a). Thus, in verse 17 He said, "Like the east wind I will scatter them / Be fore the enemy; / I will show them My back and not My face / In the day of their calamity." I believe that all these evils should have convinced Jeremiah that God's judgment of Israel was right.
参 以色列是窑匠的瓦缾,
III. ISRAEL AS A POTTER'S
要被打碎
EARTHENWARE JAR TO BE BROKEN
14十九章一至十三节神给耶利米看见,以色列是窑匠的瓦缾,已受破坏,需要被打碎。一在欣嫩子谷,哈珥西
14In 19:1-13 God showed Jeremiah that Israel was as a potter's earthenware jar which had been spoiled and needed to be broken. A. Illustrated in the Valley of the Son of Hinnom
(意即瓦片)的门口那里说明
at the Entrance of the Potsherd Gate
15以色列被打碎如同窑匠的瓦缾,在欣嫩子谷,哈珥西(意即瓦片)的门口那里说明。(1~3。)瓦片是破碎的陶器碎片。在通往欣嫩子谷,就是焚烧恶人恶事之地的门口,以色列要被神惩罚并打碎,成为瓦片。
15The breaking of Israel as a potter's earthenware jar was illustrated in the valley of the son of Hinnom at the entrance of the potsherd gate (vv. 1-3). A potsherd is a fragment of broken pottery. Israel would be punished and broken by God into potsherds at the gate that leads into the valley of the son of Hinnom, a place where evil persons and things were burned
二 因著以色列的邪恶
B. Because of Israel's Evils
16这打碎要因以色列的邪恶而发生。他们的邪恶包括离弃耶和华,使这地方疏远祂,在这里向别神烧香,又使这地方满了无辜人的血。又建筑巴力的邱坛,好在火中焚烧自己的儿子,作为燔祭献给巴力。(4~5。)
16This breaking would take place because of Israel's evils. Their evils included forsaking Jehovah, estranging this place from Him, burning incense in it to other gods, filling this place with the blood of the innocent, and building the high places of Baal to burn their children in the fire as burnt offerings to Baal (vv. 4-5
三 耶和华要打碎以色列,如同窑匠的瓦器
C. Jehovah Wanting to Break Israel as the Potter's Earthenware Jar
17六至十三节启示耶和华要打碎以色列,如同窑匠的瓦器,使犹大和耶路撒冷的地方成为杀戳谷,如同陀斐特谷,来埋葬他们的尸首。祂要使耶路撒冷令人惊骇嗤笑,并使她吃自己儿女的肉,和邻舍的肉。
17Verses 6 through 13 reveal that Jehovah wanted to break Israel as the potter's earthenware jar, to make the place of Judah and Jerusalem the valley of slaughter as the valley of Topheth for the burial of their corpses. He would make Jerusalem an astonishment and a hissing, and make her eat the flesh of her sons, daughters, and neighbors
IV. JEREMIAH'S REPEATED PROPHECY
CONCERNING ISRAEL
肆 耶利米重复
ISRAEL'S PERSECUTION OF JEREMIAH
关于以色列的豫言,
Jehovah's Dealing with Israel
18以色列对耶利米的逼迫,耶和华对以色列的对付,
18AND JEREMIAH'S ACCUSATION AGAINST ISRAEL
耶利米对以色列的指控,以及耶利米咒诅其生辰
and His Cursing of His Birthday
一 耶利米重复关于以色列的豫言
A. Jeremiah's Repeated Prophecy concerning Israel
19在十九章十四至十五节,耶利米重复关于以色列的豫言。这豫言宣告以色列的神使灾祸临到耶路撒冷,和属这城的一切城邑,因为他们硬著颈项,不听祂的话。
19In 19:14 and 15 we have Jeremiah's repeated prophecy concerning Israel. This prophecy declares that the God of Israel is bringing evil upon Jerusalem and all its cities because they have stiffened their neck so as not to hear His words
二 以色列对耶利米的逼迫
B. Israel's Persecution of Jeremiah
20二十章一至二节,七至十节,记载以色列对耶利米的逼迫。他们殴打他,将他上枷,嘲弄他,凌辱他,讥刺他,谗谤他,藉著告他并陷害他,使他受惊吓。以色列对申言者耶利米作了许多恶事。
20In 20:1-2, 7-10 we have a record of Israel's persecution of Jeremiah. They struck him, put him in the stocks, mocked him, reproached him, derided him, defamed him, and terrified him by denouncing and entrapping him. Israel surely did many evil things to the prophet Jeremiah
三 耶和华对以色列的对付
C. Jehovah's Dealing with Israel
21耶利米二十章三至六节说到耶和华对以色列的对付。耶和华要将全犹大,及其一切货财,一切珍宝,以及犹大君王的一切宝物,都交在巴比伦王的手中,他要将他们放逐到巴比伦去,也要用刀杀戮他们。
21Jeremiah 20:3-6 speaks concerning Jehovah's dealing with Israel. Jehovah will give all Judah and all its wealth, all its precious things, and all the treasures of the kings of Judah into the hand of the king of Babylon, and he will exile them to Babylon and strike them with the sword
四 耶利米对以色列的指控,以及耶利米咒诅自己的生辰
D. Jeremiah's Accusation against Israel and His Cursing of His Birthday
22在二十章十一至十八节,耶利米指控以色列,以及耶利米咒诅自己的生辰。
22In 20:11-18 we have Jeremiah's accusation against Israel and his cursing of his birthday
1 他对以色列的指控
1. His Accusation against Israel
23在耶利米对以色列的指控里,他求耶和华容他见耶和华在以色列身上报仇。耶利米确信耶和华与他同在,好像可畏的勇士,并且逼迫他的必都绊跌,不能得胜;他们必大大蒙羞,就是受永不忘记的羞辱。(11。)然后他说,『试验义人,察看人肺腑心肠的万军之耶和华阿,求你容我见你在他们身上报仇,因我已将我的案件向你禀明了。你们要向耶和华唱歌,赞美耶和华,因祂救了穷人的性命脱离作恶之人的手。』(12~13。)
23In his accusation against Israel, Jeremiah asked Jehovah to let him see His vengeance on Israel. Jeremiah was assured that Jehovah was with him like a mighty one who terrifies and that his persecutors would stumble and not prevail. They would be greatly ashamed, having an eternal humiliation that would not be forgotten (v. 11). Then he went on to say, "Jehovah of hosts, who tries the righteous, / Who sees the inward parts and the heart, / Let me see Your vengeance on them, / For I have revealed my cause to You. / Sing to Jehovah; / Praise Jehovah; / For He has delivered the soul of the poor / From the hand of the evildoers" (vv. 12-13
2 他咒诅自己的生辰
2. His Cursing of His Birthday
24耶利米指控以色列以后,立刻咒诅自己的生辰。(14~18。)十四、十五节说,『愿我生的那日受咒诅,愿我母亲产我的那日不蒙福。给我父亲报好消息说,你得了儿子,使我父亲甚为欢喜的,愿那人受咒诅。』耶利米对自己生辰的咒诅下结语说,『这是为甚么?我出胎岂是要见劳碌愁苦,以致我的日子耗费在羞愧中?』(18。)耶利米是属神的人,绝不会咒诅神;他也不会咒诅神的百姓。但他行使权利咒诅自己。为甚么耶利米咒诅自己的生辰?答案是他进退两难,这迫使他咒诅自己的生辰。耶利米之所以进退两难,有三个因素。第一个因素是神定意严厉的惩罚以色列。第二个因素是以色列当受神惩罚的邪恶光景。第三个因素是以色列弃绝耶利米的话,并且逼迫他。因这三个因素,耶利米无法往前,所以他咒诅自己的生辰。
24Immediately after accusing Israel Jeremiah cursed his birthday (vv. 14-18). Verses 14 and 15 say, "Cursed be the day / On which I was born; / Let not the day be blessed / On which my mother bore me. / Cursed be the man who brought good news / To my father, saying, / A male child has been born to you, / Causing him much joy." Jeremiah concluded his cursing of his birthday by saying, "Why is this? Did I come out from the womb / To see trouble and sorrow, / That my days may be spent in shame?" (v. 18). As a man of God, Jeremiah would never curse God; neither would he curse God'sp eople. But he exercised the right to curse himself. Why did Jeremiah curse his birthday? The answer is that he was in a dilemma and that this dilemma forced him to curse his birthday. Jeremiah's dilemma was of three factors. The first factor was God's determination to punish Israel severely. The second factor was Israel's evil condition, which was deserving of God's punishment. The third factor was Israel's rejection of Jeremiah'sword and their persecution of him. Because of these three factors Jeremiah had no way to go on and therefore cursed his birthday
25我们看见耶利米的光景,可以领会到为神说话不是容易的事。神总是定规我们必须说甚么。我们若顺从祂,就会得罪人。至终,有些人会谗谤我们,说谎言毁谤我们,甚至设陷阱诱陷我们。为神说话的忠信仆人,总会处在这样的进退两难中。
25As we consider Jeremiah's situation, we realize that to speak for God is not an easy thing. God always determines what we must speak. If we go along with Him, we will offend people. Eventually, some will defame us, speak lies about us, and even set traps to ensnare us. A faithful servant who speaks for God will always be in such a dilemma