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耶利米书生命读经 · 第2篇

耶利米书中神圣启示的重要方面

Crucial Aspects of the Divine Revelation in Jeremiah
1读经：约翰福音5:39-40，耶利米书。在前篇信息中，我们强调耶利米书的主题、内容和中心思想。在本篇信息中，我要说到耶利米书中神圣启示的重要方面，以复习前篇信息所强调的事。圣经为基督作见证
1Scripture Reading: John 5:39-40; Jer. 23:6; 33:16; 31:33-34 23:6; 33:16; 31:33-34 In the foregoing message we emphasized the subject, the content, and the central thought of the book of Jeremiah. As a way of reviewing these matters, in this message I would like to say a word concerning certain crucial aspects of the divine revelation in Jeremiah. THE BIBLE TESTIFYING CONCERNING CHRIST
2在约翰五章三十九至四十节，主耶稣对犹太宗教徒说，『你们查考圣经，因你们以为其中有永远的生命，为我作见证的就是这经。然而你们不肯到我这里来得生命。』『查考圣经』可能与『到我这里来』分开。犹太宗教徒查考圣经，却不肯到主这里来；但这两件事应当并行。圣经既是为主作见证，就不该与主分开。我们可能接触圣经，却没有接触主。惟有主能赐人生命。
2In John 5:39 and 40 the Lord Jesus said to the Jewish religionists, "You search the Scriptures, because you think that in them you have eternal life; and it is these that testify concerning Me. Yet you are not willing to come to Me that you may have life." To "search the Scriptures" may be separated from "come to Me." The Jewish religionists searched the Scriptures but were not willing to come to the Lord. These two should go together. Because the Scriptures testify concerning the Lord, they should not be separated from the Lord. We may contact the Scriptures, yet not contact the Lord. Only the Lord can give life
3从摩西五经完成的时代直到今天，犹太人一直研读圣经；虽然圣经是为基督作见证的，但他们不认识基督，也不肯到祂这里来。当我们研读圣经，特别这次生命读经是研读耶利米书，我们的情况很可能也是这样。因此，我要指出，我在这些信息中的负担不是要查经，乃要寻求基督作生命。生命与仅仅字句不同。（林后三6下。）不仅如此，我也有负担使我们在这卷书里看见神的经纶。我们不该以天然的方式来领会圣经，乃该照著关于神经纶的神圣启示来领会。在已过三十年里，主真理的恢复摸到了神的经纶这件事，所以我的信息都集中于神的经纶。基督成为耶和华
3From the time the Pentateuch was written until today, the Jews have been studying the Scriptures, but they do not know Christ or come to Him, even though the Scriptures testify concerning Him. It is quite possible that this may be our situation as we study the Bible and particularly, in the case of this life-study, the book of Jeremiah. Because of this, I would like to point out that my burden in these messages is not to have a Bible study but to seek Christ as life. Life is different from mere letters (2 Cor. 3:6b). Furthermore, I am burdened that we would see God'secon o my in this book. We should not understand the Bible in a natural way but according to the divine revelation regarding God'secon o my. During the last thirty years, the Lord's recovery of the truths has reached the matter of God'secon o my, and my messages have therefore been focused on God'secon o my. CHRIST BEING MADE THE RIGHTEOUSNESS
对神选民的义
OF JEHOVAH TO GOD'SELECT
4耶利米书启示基督成为耶和华对神选民的义。（二三6，三三16。）为甚么基督需要成为神对神子民的义？有人也许回答说，基督必须成为耶和华对神选民的义，因为他们在自己里面是邪恶、败坏的，完全没有义；除非基督成为对他们的义，不然神就不能与他们有任何关系。这样的答覆很好，但缺少亮光和异象，并且还留在仅仅查经的水平上。答覆这问题最好的方法，是照著新约关于神经纶的启示来答覆。
4The book of Jeremiah reveals that Christ is made the righteousness of Jehovah to God'select (23:6; 33:16). Why is it necessary for Christ to be made God's righteousness to God'sp eople? Someone might answer by saying that Christ must be made the righteousness of Jehovah to God'select people because in themselves they are wicked and corrupt and altogether without righteousness; and unless Christ becomes righteousness to them, God cannot have anything to do with them. Such an answer is good, but it is lacking in light and in vision and remains on the level of a mere Bible study. The best way to answer this question is to answer according to the revelation in the New Testament concerning God ' secon o my.
5神的经纶是要使基督成为一切，使基督成为中心和普及，以产生神的扩增，神的扩大，就是召会。神的扩增，扩大，就是神的丰满，作祂的彰显。这丰满的完成将是新耶路撒冷。我们若看启示录二十一、二十二章所描述的新耶路撒冷，会看见新耶路撒冷就是神永远的扩增，以基督为其中心和圆周。我们可以说，在已过的永远里，神是『单身汉』，意即祂是单独的，没有任何人与祂相配。然而在将来的永远里，神不再是单身汉，祂要得著新耶路撒冷作祂的妻子。（启二一9～10。）这妻子也是帐幕。（3。）这妻子，这帐幕，就是神的扩增。因此，新耶路撒冷，神选民的完成，乃是神的扩大。基督是这扩大的中心和普及。这是神的经纶。我们若看见这点，就知道为甚么基督需要成为耶和华对神选民的义。按耶利米书来看，以色列是邪恶的，惹神的忿怒，因此神进来刑罚并惩治他们。事实上，以色列的邪恶与奸恶豫备了道路，让基督进来作他们的义。以色列若是义的，基督如何能成为他们的义？这是不可能的。但照著保罗的思想，他们的不义和罪恶提供机会，让基督进来，成为耶和华对他们的义。所以，耶利米书的主题是基督成为耶和华对神选民的义，作他们的中心和圆周。至终，以色列要彰显基督；这基督是他们的义，作了他们的中心和普及。这彰显要完成于新耶路撒冷。
5God ' secon o my is to make Christ everything, to make Christ the centrality and the universality, for the producing of God'sin crease, God's enlargement, which is the church. The increase, the enlargement, of God is the fullness of God for His expression. The consummation of this fullness will be the New Jerusalem. If we consider the New Jerusalem as it is described in Revelation 21 and 22, we will see that the New Jerusalem is God's eternal increase with Christ as the center and the circumference. We may say that in eternity past God was a "bachelor," meaning that He was alone without anyone to match Him. In eternity future, however, God will no longer be a bachelor but will have the New Jerusalem as His wife (Rev. 21:9-10). This wife will also be the tabernacle (Rev. 21:3). This wife, this tabernacle, is the increase of God. Thus, the New Jerusalem, the consummation of God ' ss elected people, is the enlargement of God. Christ is the centrality and universality of this enlargement. This is God'secon o my. If we see this, we will know why it is necessary for Christ to be made the righteousness of Jehovah to God'sp eople. According to the book of Jeremiah, Israel was wicked and provoked God's wrath, and because of this God came in to punish and chastise them. Actually, Israel'se vi land wickedness prepared the way for Christ to come into be their righteousness. If Israel had been righteous, how could Christ have become their righteousness? It would have been impossible. But according to Paul's thought, their unrighteousness and sinfulness provided the opportunity for Christ to come in and be made the righteousness of Jehovah to them. Therefore, the subject of Jeremiah is Christ being made the righteousness of Jehovah to God ' select as their center and circumference. Eventually, Israel will manifest Christ, who is their righteousness, as their centrality and universality. This manifestation will consummate in the New Jerusalem.
6神使基督对以色列成为一切(中心和圆周)的路我们看过，耶利米书的内容是神藉著在爱里，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，并这生命所具备认识神的性能，（三一33～34，）而彰显基督；这位基督乃是他们神圣的义，作他们的中心和圆周。关于这点，我要问以下的问题：神使基督对以色列人成为一切(成为中心和圆周)的路是甚么？也许有人回答说，神作这事的路是叫基督成为肉体作大卫的苗，被钉十字架，然后在复活里成为赐生命的灵。然而，这是神使基督对我们成为一切的凭藉，不是神使基督对我们成为一切的路。
6GOD'SWAY TO MAKE CHRIST EVERYTHING, THE CENTER AND THE CIRCUMFERENCE, TO ISRAEL We have seen that the subject 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 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). Concerning this, I would like to ask the following question: In what way does God make Christ everything, the center and the circumference, to the people of Israel? Someone might answer this question by saying that the way God does this is for Christ to be incarnated as the Shoot of David, to be crucified, and then to become the life-giving Spirit in resurrection. This, however, is the means by which God makes Christ everything to us; it is not the way in which God makes Christ everything to us.
7神使基督对祂子民成为一切的路，与公义、救赎和神圣的生命有关。我们看过基督成为神对我们的义。现在我们需要看见，这需要救赎。没有救赎，基督无法成为对我们的义。在救赎以外，神无法给我们甚么。神圣生命赐给我们，乃是基于基督的救赎。
7God'sway to make Christ everything to His people involves righteousness, redemption, and the divine life. We have seen that Christ is made God's righteousness to us. Now we need to see that this requires redemption. Without redemption Christ cannot be made righteousness to us. Apart from redemption God cannot give us anything. The basis on which the divine life is given to us is the redemption of Christ
8耶利米在三十一章三十三、三十四节里关于新约的豫言，含示了救赎。三十四节下半说，『我要赦免他们的罪孽，不再记念他们的罪恶。』照著以弗所一章七节，赦免等于救赎。这节说，『我们在这蒙爱者【基督】里面，藉著祂的血，…得蒙救赎，就是过犯得以赦免。』这里救赎和赦免是同位语，指明二者是说到同样的事。我们说耶利米三十一章三十四节关于赦免的话含示了救赎，根据就是在此。在新约里，神要赦免我们的罪孽；这是救赎的事。神使基督对祂的选民成为一切，是藉著公义的路，藉著救赎的路，也是藉著神圣生命的路。神圣的生命是基于基督的救赎，藉著神的称义赐给的，而神的称义是基于祂的义。生命含示生命的律同其能力和性能。这三件事－公义、救赎和生命－在新约里得著完全的发展。虽然神使基督对我们成为一切的路，在新约里得著发展，但这路已经内在的启示在耶利米书里。这就是说，我们在耶利米书里看见新约的事。
8Redemption is implied in Jeremiah's prophecy concerning the new covenant in 31:33 and 34. The last part of verse 34 says, "I will forgive their iniquity, and their sin I will remember no more." According to Ephesians 1:7, forgiveness is equal to redemption. This verse says, " In whom [Christ] we have redemption through His blood, the forgiveness of offenses. " Here redemption and forgiveness are in apposition, indicating that they refer to the same thing. This is our ground for saying that redemption is implied in the word regarding forgiveness in Jeremiah 31:34. God, in the new covenant, will forgive our iniquity. This is a matter of redemption. God ' sway to make Christ everything to His elect is by the way of righteousness and by the way of redemption. It is also by the way of the divine life. The divine life is given on the basis of Christ's redemption through God's justification, which is based on His righteousness. Life implies the law of life with its ability and capacity. These three matters — righteousness, redemption, and life — are fully developed in the New Testament. Although the way in which God makes Christ everything to us is developed in the New Testament, it is already revealed intrinsically in the book of Jeremiah. This means that in Jeremiah we see something of the New Testament.
9表面看来，耶利米书是一卷关于以色列的罪、邪恶，以及神对以色列惩治的书。事实并非如此;耶利米书和整本圣经一样，不是为著这目的写的。圣经，包括耶利米书，是为著神的经纶写的。圣经给我们看见，神要得著扩增，得著扩大，好得著丰满，作祂自己的彰显。这既是全本圣经的主题和内容，耶利米书的主题和内容怎能不一样？耶利米书中神圣话语的基本元素，不是以色列的罪和神的惩治；其基本元素乃是神的经纶。这是非常要紧的事，我们都需要看见。
9Apparently Jeremiah is a book concerned with Israel'ss in and wickedness and with God's chastisement of Israel. Actually this is not the case. The book of Jeremiah, like the Bible as a whole, was not written for this purpose. The Bible, including the book of Jeremiah, was written for God'secon o my. It was written to show us that God wants to be increased, to be enlarged, in order to have a fullness for the expression of Himself. Since this is the subject and content of the entire Bible, why should the subject and content of Jeremiah be different? The basic element of the divine word in Jeremiah is not Israel'ss in and God's chastisement; the basic element is God'secon o my. This is a crucial matter that we all need to see
耶利米书中启示的
THE ULTIMATE CONSUMMATION
10终极完成
10OF THE REVELATION IN THE BOOK OF JEREMIAH
11最终，我要问第三个问题：耶利米书中启示的终极完成，终极结果是甚么？这卷书中神圣启示的终极完成乃是新耶路撒冷。我们知道这点，是藉著全本圣经完成于新耶路撒冷的事实。新耶路撒冷是神新造的完成。在耶利米书里，新造是由三十一章里的新约所指明。新约产生新的东西，这新的东西就是新造。神的新造就是祂的扩增，祂的扩大，成为祂的丰满。这里我们用丰满一辞，不是指神的丰富，乃是指神的彰显。这辞不是指神所是的丰富，乃是指这些丰富的彰显，神那丰富所是的完满彰显。我们可用一杯水作例证。满了水的杯子，有很丰富的水。但一杯水丰满到溢出水来，就不仅是水的丰富，也是水的流出，作为水的丰满，水的彰显。所以，神的丰满就是祂完满的彰显。新耶路撒冷，圣经的完成，要成为神的丰满，神的彰显。
11Finally, I would like to ask a third question: What is the ultimate consummation, the ultimate issue, of the revelation in the book of Jeremiah? The ultimate consummation of the divine revelation in this book is the New Jerusalem. We know this by the fact that the entire Bible consummates in the New Jerusalem. The New Jerusalem is the consummation of God's new creation. In the book of Jeremiah, the new creation is indicated by the new covenant in chapter thirty-one. The new covenant produces something new, and this new thing is the new creation. God's new creation is His increase, His enlargement, becoming His fullness. We use the word fullness here to denote not the riches of God but the expression of God. This word denotes not the riches of what God is but the expression of these riches, the full expression of the rich being of God. We may use a glass of water as an illustration. A glass that is full of water is rich in water. But when a glass of water is so full that it overflows with water, we have not only the riches of water but also the outflow of water as the fullness, the expression, of the water. God's fullness, therefore, is His expression in full. The New Jerusalem, the consummation of the Bible, will be the fullness, the expression, of God.
12至终，照著新约，以色列要得著救赎、拯救并更新，这样，神就要作他们的神，他们也要作神的子民，有分于享受三一神的丰富。这样的有分，是在来世复兴的千年国里，并要终极完成于新天新地的新耶路撒冷，直到永远。
12Eventually, according to the new covenant, Israel will be redeemed, saved, and renewed so that God will be their God and they will be God'sp eople to participate in the enjoyment of the riches of the Triune God. This participation 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