Books
耶利米书生命读经 · 第19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（十一）
1and Jehovah’s Punishment upon Israel (11
耶和华对犹大诸王和申言者的定罪与惩罚（一）
Jehovah’s Condemnation of and Punishment Upon the Kings and Prophets of Judah (1
2读经：耶利米书二十一至二十三章。在本篇信息中，我们要开始看二十一至二十三章。这几章是论到耶和华对犹大诸王和申言者的定罪与惩罚。
2Scripture Reading: Jer. 21—23 In this message we will begin to consider chapters twenty-one through twenty-three. These chapters are concerned with Jehovah's condemnation of and punishment upon the kings and prophets of Judah
3壹耶和华对犹大诸王
3
同其百姓的定罪与惩罚
I. JEHOVAH'S CONDEMNATION OF AND PUNISHMENT UPON THE KINGS OF JUDAH WITH THEIR PEOPLE
4二十一章一节至二十三章八节说到耶和华对犹大诸王同其百姓的定罪与惩罚。
4In 21:1—23:8 we have a word regarding Jehovah's punishment upon the kings of Judah with their people
一 耶和华对犹大诸王同其百姓的定罪
A. Jehovah's Condemnation of the Kings of Judah with Their People
１ 不听耶和华要他们施行公理和公义的警告
1. Not Listening to Jehovah's Warning to Execute Judgment and Righteousness
5耶利米二十二章二十一节说，『你兴盛的时候，我对你说话，你却说，我不听。你自幼年以来的行径总是这样，不听从我的话。』这里我们看见，诸王同其百姓不听耶和华的话。他们尤其不听警告，就是警告他们要施行公理和公义，拯救被抢夺的脱离欺压人的手，不苛待寄居的和孤儿寡妇，不以强暴待他们，在他们的地上也不流无辜人的血。（二一12，二二3，5。）２离弃耶和华他们神的约
5Jeremiah 22:21 says, "I spoke to you in your prosperity; / But you said, I will not listen. / This has been your way from your youth, / That you have not listened to My voice." Here we see that the kings with their people did not listen to Jehovah's voice. In particular, they did not listen to the warning to execute judgment and righteousness, to deliver him who has been robbed from the hand of the oppressor, and not to mistreat, not to do violence to, the sojourner, the orphan, or the widow, nor shed innocent blood in their land (21:12; 22:3, 5). 2. Forsaking the Covenant of Jehovah Their God
6照著二十二章九节，犹大诸王同其百姓离弃了耶和华他们神的约，事奉敬拜别神。
6According to 22:9, the kings of Judah with their people forsook the covenant of Jehovah their God and worshipped other gods and served them
３ 行不义盖他们广大的房屋，行不公造他们宽敞的楼
3. Building Their Large House by Unrighteousness and Their Spacious Upper Chambers by Injustice
7他们行不义盖广大的房屋，行不公造宽敞的楼，白白使用邻舍的工，不给他工价。（二二13。）他们的眼和心专顾不义之财，流无辜人的血，行欺压和强暴。（14～17。）
7They built their large house by unrighteousness and their spacious upper chambers by injustice, using their neighbor's service without wages and not giving him recompense for his work (22:13). They had eyes and a heart only for their unjust gain, for shedding innocent blood, and for oppression and doing violence (vv. 14-17).
４ 作耶和华百姓的牧人，赶散祂的羊群，并没有看顾他们
4. As Shepherds of Jehovah'sP eople Having Scattered His Flock and Driven Them Away and Not Visiting Them
8『耶和华说，那些残害赶散我草场之羊的牧人，有祸了。因此耶和华以色列的神，斥责那些牧养祂百姓的牧人，如此说，你们赶散我的羊群，并没有看顾他们；看哪，我必惩罚你们所行的恶。这是耶和华说的。』（二三1～2。）君王和贵族是神百姓的牧人，但他们没有正确的牧养百姓。
8Woe to the shepherds who destroy and scatter the sheep of My pasture, declares Jehovah. Therefore thus says Jehovah, the God of Israel, concerning the shepherds who feed My people: You have scattered My flock and driven them away and have not visited them; behold, I will visit upon you the evil of your deeds, declares Jehovah" (23:1-2). The kings and the nobles were the shepherds of God'sp eople, but they failed to do the proper shepherding
二 耶和华对犹大诸王同其百姓的惩罚
B. Jehovah's Punishment upon the Kings of Judah with Their People
9在这三章里，我们也看见耶和华对犹大诸王同其百姓的惩罚。
9In these three chapters we also see Jehovah's punishment upon the kings of Judah with their people
１ 将犹大诸王同其百姓，交给巴比伦王尼布甲尼撒
1. Giving the Kings of Judah with Their People to Nebuchadnezzar, the King of Babylon
10耶和华要将犹大诸王同其百姓，交给巴比伦王尼布甲尼撒，将他们放逐到外邦的国，不得再回来，也不得再见他们的本国。（二一1～10，二二～12，25～28。）在被放逐时，他们要在外国，并在别人的权势之下。
10Jehovah would give the kings of Judah with their people to Nebuchadnezzar, the king of Babylon, to exile them to a strange country that they might no longer return and see the land of their birth (21:1-10; 22:10-12, 25-28). In their exile, they would be in a 10 foreign country and under the power of others.
２ 将耶路撒冷城和她四围所有的焚烧
2. Burning the City of Jerusalem and All That Is around Her
11耶和华说，祂要惩罚犹大诸王同其百姓，将耶路撒冷城和四围所有的焚烧，使其成为荒场，旷野，无人居住。（二一11～14，二二1～7。）
11Jehovah declared that He would punish the kings of Judah with their people by burning the city of Jerusalem and all that is around her, making it a ruin, a wilderness, that is not inhabited (21:11-14; 22:1-7
３ 犹大王约西亚的儿子约雅敬要像埋驴一样被埋葬
3. Jehoiakim the Son of Josiah, King of Judah, to Be Buried with the Burial of a Donkey
12二十二章十八节至十九节说到犹大王约西亚的儿子约雅敬，二十九至三十节说到约雅敬的儿子哥尼雅（耶哥尼雅）。约雅敬要像埋驴一样被埋葬，被扔在耶路撒冷城门外。哥尼雅将无后裔坐在大卫的宝座上，治理犹大。
12In 22:18 and 19 we have a word concerning Jehoiakim the son of Josiah, king of Judah, and in verses 29 and 30, a word concerning Coniah (Jeconiah) the son of Jehoiakim. Jehoiakim was to be buried with the burial of a donkey and cast out beyond the gates of Jerusalem. Coniah was to have no seed to sit on the throne of David to rule in Judah
４ 耶和华要惩罚犹大诸王所行的恶
4. Jehovah Intending to Visit upon the Kings of Judah the Evil of Their Deeds
13耶和华宣布作牧人的犹大诸王有祸了，他们残害赶散耶和华草场的羊。祂要惩罚他们所行的恶。（二三1～2。）三耶和华应许以色列必得复兴
13Jehovah pronounced woe to the kings of Judah as shepherds who destroy and scatter the sheep of Jehovah's pasture. He intended to visit upon them the evil of their deeds (23:1-2). C. Jehovah's Promise of Restoration to Israel
14在耶和华定罪与惩罚的话中，祂应许以色列必得复兴。（二三3～8。）
14In the midst of His word of condemnation and punishment, Jehovah gave a promise of restoration to Israel (23:3-8
１ 耶和华要将祂羊群中所剩余的，从他们被赶到的各国招聚出来
1. Jehovah Gathering the Remnant of His Flock out of the Lands Where He Has Driven Them
15耶和华说，祂要将祂羊群中所剩余的，从他们被赶到的各国招聚出来，领他们归回自己的草场。祂也说，他们必生养众多。（3。）7关于这复兴的应许，七至八节继续说，『耶和华说，看哪，日子将到，他们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家的后裔从北方之地，并从他们被赶到的各国领上来之永活的耶和华起誓，使他们住在本地。』
15Jehovah said that He would gather the remnant of His flock out of all the lands where He has driven them and that He will bring them back to their pasture. Also, He said that they would be fruitful and would multiply (v. 3). Concerning this promise of restoration, verses and 8 go on to say, "Therefore behold, days are coming, declares Jehovah, when they will no longer say, As Jehovah lives, who brought up the children of Israel out of the land of Egypt; but, As Jehovah lives, who brought up and led back the seed of the house of Israel out of the land of the north and out of all the lands where I had driven them, that they might dwell in their own land."
２ 耶和华兴起照管他们的牧人，牧养他们
2. Jehovah Raising Up Shepherds over Them Who Will Feed Them
16在四节耶和华说，祂必兴起照管他们的牧人，牧养他们；他们必不再惧怕，不再惊惶，并且一个也不失落。
16In verse 4 Jehovah said that He would raise up shepherds over them who will feed them, and they will no longer fear or be dismayed, nor will any be missing
３ 耶和华给大卫兴起
3. Jehovah Raising Up
一个公义的苗（基督）；祂必掌王权，行事精明，在圣地施行公理和公义
to David a Righteous Shoot (Christ), Who Will Reign as King and Act Prudently and Will Execute Judgment and Righteousness in the Holy Land
17照著五节，耶和华必给大卫兴起一个公义的苗，就是基督；祂必掌王权，行事精明，在圣地施行公理和公义。这是非常重要的事。在要来的复兴里，基督要来作大卫的苗。这就是说，祂要来作大卫的后裔。然而，在这节里，耶利米没有用后裔一辞。他若用了这辞，五节就会仅仅指明基督是人，生为大卫的后裔，不会有关于神圣生命的任何思想或观念。然而，苗字指明基督的人性，也含示生命。
17According to verse 5, Jehovah will raise up to David a righteous Shoot, that is, Christ, who will reign as King and act prudently and will execute judgment and righteousness in the holy land. This is a very crucial matter. In the coming restoration Christ will come as the Shoot of David. This means that He will come as the descendant of David. However, in this verse Jeremiah does not use the word descendant. If he had used this word, verse 5 would have been indicating merely that Christ is a human being born as a descendant of David. There would not be any thought or notion concerning the divine life. However, the word Shoot indicates Christ's humanity, and it also implies life.
18苗是树的嫩芽，尤其是已被砍伐之树的芽。假定树已被砍倒在地，只有树不存留。不久新芽从这树不发出，这芽就是苗。基督是大卫的苗，就是来自大卫之不的新芽。大卫的王室好像一棵大树，但因著所罗门及其后裔的背道，那棵树被砍伐，（主要的是藉著尼布甲尼撒，）只留下树不在地里。基督出生的时候，新的嫩芽就从这树不长出来。基督这样一个苗的出生完全是生命的事，祂的出生在其关于生命的含意上是丰富的。这生命已长大，并扩展到一个地步，如今基督作王治理，行事精明。将近二千年前，基督来的时候，大卫王室的树仅仅是地里的树木。为产生基督作大卫的苗，神将大卫的两个后裔－所罗门的后裔约瑟，和大卫另一子拿单的后裔马利亚－带在一起。基督在马利亚里面成孕，不是藉著约瑟作父亲，乃是藉著圣灵，（太一18，20，）成为神圣、圣别的。（路一35。）
18A shoot is a new, fresh sprout of a tree, especially a sprout of a tree that has been cut down. Suppose a tree has been cut down to the ground and only a stump remains. After a while a new sprout springs out of this stump. This sprout is a shoot. As the Shoot of David, Christ is a new sprout from the stump of David. The royal family of David was like a large tree, but because of the apostasy of Solomon and his descendants, that tree was cut down, mainly by Nebuchadnezzar, leaving only a stump in the earth. When Christ was born, a new, fresh sprout came out of this stump. The birth of Christ as such a Shoot was wholly a matter of life, and His birth was rich in its implications regarding life. This life has grown and spread to such an extent that Christ is now the King to rule and to act prudently. At the time of Christ's coming nearly two thousand years ago, the tree of the royal house of David was merely a stump in the ground. In bringing forth Christ as the Shoot of David, God brought together two descendants of David—Joseph, a descendant of Solomon, and Mary, a descendant of Nathan, another one of David'ss ons. Christ was conceived in Mary, not through Joseph as the father but through the Holy Spirit (Matt. 1:18, 20), to be something divine and holy (Luke 1:35
19在基督出生以前的那些日子，该撒亚古士督出了一道诏谕，叫普天下的人都申报户口，众人各归各城，去申报户口。（路二1，3。）约瑟既是大卫一家一族的，就与马利亚同往大卫的城伯利恒。他们在那里的时候，马利亚生了耶稣，放在马槽里，因为客店里没有空房。基督生在伯利恒，应验了弥迦书五章二节的豫言。因著希律的逼迫，约瑟带著孩子和祂母亲往埃及去。（太二14。）至终，希律死了以后，约瑟带著孩子和祂母亲回到拿撒勒。（19～。）这应验耶和华所应许关于基督这大卫的苗，新芽的兴起。
19In the days prior to the birth of Christ, a decree went out from Caesar Augustus for a census to be taken of all the inhabited earth, and all went to be registered, each to his own city (Luke 2:1, 3). Since Joseph was of the house and family of David, he went with Mary to Bethlehem, David's city. While they were there, Mary gave birth to Jesus and laid Him in a manger because there was no room for them in the inn. Christ's birth at Bethlehem was a fulfillment of the prophecy in Micah 5:2. Because of Herod's persecution, Joseph took the child and His mother to Egypt (Matt. 2:14). Eventually, after the death of Herod, Joseph returned to Nazareth with the child and His mother (vv. 19-23). This was the beginning of the fulfillment of Jehovah's promise concerning the raising up of Christ as the 23 Shoot, as the new sprout, of David.
４ 在祂的日子，犹大必得救，以色列必安然居住；
4. In His Days Judah Being Saved, and Israel Dwelling Securely
20祂的名必称为耶和华我们的义
20and His Name Being Called, Jehovah Our Righteousness
21『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。』（耶二三6。）这节启示这苗的名称为『耶和华我们的义，』指明基督这大卫的后裔，不仅仅是人，祂就是耶和华，那创造诸天和地，拣选亚伯拉罕，设立以色列族，并且是大卫的主，就是大卫所称为主的一位。（太二二43。）在耶利米的时候，神的百姓中间没有义。但耶利米豫言基督这苗要来；祂就是耶和华自己成为神选民的义。（林前一30。）因此，当神定罪、惩罚、并惩治祂百姓的时候，祂要成为肉体作大卫的苗，使祂成为祂百姓的义。基于基督来作耶和华他们的义，邪恶的以色列族就能得复兴。
21" 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 " (Jer. 23:6). This verse reveals that the name of this Shoot is called "Jehovah our righteousness," indicating that Christ, as a descendant of David, is not merely a man but is the very Jehovah who created the heavens and the earth, selected Abraham, set up the race of Israel, and was the Lord of David, the One whom he called Lord (Matt. 22:43). At Jeremiah'st i me there was no righteousness among God ' sp eople. But Jeremiah prophesied that Christ would come as a Shoot who is Jehovah Himself to be the righteousness of God's chosen people (1 Cor. 1:30). Thus, while God was condemning, punishing, and chastising His people, He intended to be incarnated as a Shoot unto David so that He could be His people's righteousness. Based on Christ's coming as Jehovah to be their righteousness, the evil race of Israel can be restored.
22基督要作祂百姓的义，首先必须为他们死。祂必须流血，洗去他们的罪，并完成救赎，因为没有流血，就没有赦罪。（来九22。）基于基督在十字架上的死所完成的救赎，神就能称义祂的子民。神的子民基于基督的救赎，且因接受基督这位神作他们的义，就得著称义。我们在自己里面没有义。『所有的义都像污秽的衣服。』（赛六四6。）虽然我们在自己里面没有任何义，但我们有一位，就是神自己成为人，并且死在十字架上，为我们流血完成救赎。以这救赎为基础，我们就能相信祂，接受神的赦免，神也能称义我们，使基督成为我们的义，并给我们穿上义袍。（赛六一10。）基督这大卫的苗作耶和华我们的义，乃是包罗万有的一位。有祂，就有神性与人性的调和。有祂，就有那是神自己的义作我们的义，并且还有救赎。有祂，就有赐生命的灵和生命的丰富，包括生命的元素、生命的律、和生命的感觉。事实上，我们在基督这大卫的苗和耶和华我们的义里所有的生命，乃是经过过程、终极完成的三一神，作我们的一切。关于这样一位基督的启示，的确是在耶利米书这『果园』的『干叶』和『枯枝』中间所找著的美妙『果子』！
22In order to be His people's righteousness, Christ first had to die for them. He had to shed His blood to wash away their sins and accomplish redemption, for without the shedding of blood there is no forgiveness (Heb. 9:22). Based on the redemption accomplished through the death of Christ on the cross, God can justify His people. God'sp eople are justified by standing on the redemption of Christ and receiving Christ as God to be their righteousness. We have no righteousness in ourselves. "All our righteousnesses are like a soiled garment" (Isa. 64:6). Although in ourselves we do not have any righteousness, we have One who is God Himself as a man and who died on the cross to shed His blood to accomplish redemption for us. With this redemption as the basis, we can believe in Him to receive God's forgiveness, and God can justify us, make Christ our righteousness, and clothe us with the robe of righteousness (Isa. 61:10). As the Shoot of David to be Jehovah our righteousness, Christ is the all-inclusive One. With Him we have divinity mingled with humanity. With Him we have the righteousness which is God Himself to be our righteousness, and we have redemption. With Him we have the life-giving Spirit and the riches of life, including the element of life, the law of life, and the sense of life. Actually, the life we have in Christ as the Shoot of David and as Jehovah our righteousness is the processed and consummated Triune God to be everything to us. The revelation concerning such a Christ is surely a wonderful "fruit" found among the dry leaves" and "dead branches" in the "orchard" of the book of Jeremiah