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耶利米书生命读经 · 第25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（十六）
1and Jehovah’s Punishment upon Israel (16
耶和华关于以色列复兴的应许（二）
Jehovah’s Promise Concerning the Restoration of Israel (2
2读经：耶利米书三十至三十一章。在本篇信息中，我们要继续来看耶和华关于以色列复兴的应许。我们将要集中注意新约这件重要的事。
2Scripture Reading: Jer. 30—31 In this message we will continue to consider Jehovah's promise concerning the restoration of Israel. We will focus our attention on the crucial matter of the new covenant
柒 作以色列丈夫的耶和华
VII. JEHOVAH, AS THEIR HUSBAND
与以色列另立新约
MAKING A NEW COVENANT WITH ISRAEL
3耶利米三十一章三十一至三十四节启示，作以色列丈夫的耶和华与以色列另立新约。『耶和华说，看哪，日子将到，我要与以色列家和犹大家另立新约，不像我拉著他们祖宗的手，领他们出埃及地的时候，与他们所立的约。我虽然是他们的丈夫，他们却背了我的约。』（31～32。）这新约是主耶稣将要在十字架上受死以完成救赎的时候立的。祂在设立祂的晚餐时说，『这杯是用我血所立的新约，这血是为你们流出来的。』（路二二20。）毫无疑问，这里的新约就是耶利米三十一章三十一节说到的新约。保罗在希伯来八章强调这新约，那里他非常特别的引用耶利米三十一章。在全本圣经里，神与人立过八个约，七个在旧约，一个在新约。第一个是神与受造之人立的约，（创二8～9，15～，）第二个是祂与堕落之人立的约。（三8～21。）洪水以后，神与挪亚立约。（九1～17。）后来，神与亚伯拉罕立约，（十二2～3，7～8，十五4～18，十七1～2，二二17～18，）并对以撒、（二六3～5、）对雅各（二八13～15）重申这约。第五个约是在西乃山与以色列人立的；（出二十～二三；）第六个是与要承受那地的人立的；（申二八～二九；）第七个是与大卫立的。（撒下七8～16。）第八个是新约。
3Jeremiah 31:31-34 reveals that Jehovah, as their Husband, will make a new covenant with Israel. "Behold, days are coming, declares Jehovah, when I will make a new covenant with the house of Israel and with the house of Judah, not like the covenant which I made with their fathers in the day I took them by their hand to bring them out from the land of Egypt, My covenant which they broke, although I was their Husband, declares Jehovah " (vv. 31-32). This new covenant was enacted by the Lord Jesus when He was about to die on the cross for the accomplishment of redemption. As He was instituting His supper, He said, " This cup is the new covenant established in My blood, which is being poured out for you" (Luke 22:20). No doubt, the new covenant here is the new covenant spoken of in Jeremiah 31:31. This new covenant is emphasized by Paul in Hebrews 8, where he quotes Jeremiah 31 in a very particular way. In the entire Bible God made eight covenants with man, seven in the Old Testament and one in the New Testament. The first was God's covenant with the created man (Gen. 2:8-9, 15-17), and the second was 17 His covenant with fallen man (3:8-21). After the flood, God made a covenant with Noah (9:1-17). Later, God made a covenant with Abraham (12:2-3, 7-8; 15:4-18; 17:1-2; 22:17-18), and this covenant was repeated with Isaac (26:3-5) and with Jacob (28:13-15). The fifth covenant was made with the children of Israel at Mount Sinai (Exo. 20—23); the sixth was made with those who were to inherit the land (Deut. 28—29); and the seventh was made with David (2 Sam. 7:8-16). The eighth covenant is the new covenant.
4然而，在圣经里，这些约只有两个是以数字标出。在西乃山与以色列立的约称为第一约，（来八7，13，九1，）新约称为第二约。（八7。）在新约以后，神不再立别的约，因为新约是神与祂子民立约的总结。
4In the Bible, however, only two of these covenants are designated by numbers. The covenant made with Israel at Mount Sinai is called the first covenant (Heb. 8:7, 13; 9:1), and the new covenant is called the second covenant (Heb. 8:7). After the new covenant, God will not make any other covenants, for the new covenant is the consummation of God's covenanting with His people.
5第一约称为律法的约，第二约完全与神的神性紧密相连。律法是描述神的一幅图画、描绘，律法并不是神自己。十诫给我们一幅神所是的完全图画，却没有给我们神的人位。反之，新约的内容就是神自己。
5The first covenant is called the covenant of law, and the second covenant is altogether wrapped up with God's divinity. The law is a portrait, a picture, of God, depicting Him. But the law is not God Himself. The Ten Commandments give us a full portrait of what God is, but they do not give us the person of God. In contrast, the content of the new covenant is God Himself
一 耶和华将祂的律法放在他们里面，写在他们心上
A. Jehovah Putting His Law within Them and Writing It upon Their Hearts
6新约的第一项见于耶利米三十一章三十三节上半。『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。』怎样的律法能放在人里面，写在人的心上？这样的律法必是生命的律法，这律法本身必是生命;否则，就无法放在我们里面。不仅如此，这律法要写在我们心上，指明牠要从我们这人的中心－我们的灵，扩展到圆周－我们的心。因此，这律法必是神的生命，神圣的生命，而神的生命就是神自己。在新约里，神要将祂自己放在祂所拣选的人里面，作他们的生命，而这生命是一个律。
6The first item of the new covenant is found in Jeremiah 31:33a. "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." What kind of law can be put into people and be written upon their hearts? Such a law must be a law of life, and this law itself must be a life. Otherwise, it could not be put into us. Furthermore, this law will be written upon our hearts, indicating that it will spread from the center of our being, our spirit, to the circumference, our heart. Thus, this law must be God's life, the divine life, and God's life is God Himself. In the new covenant God will put Himself into His chosen people as their life, and this life is a law
7每个生命都是一个律。例如，狗的生命就是狗的律，鸟的生命就是鸟的律。同样，桃树的生命就是桃树的律。人的原则是同样的。我们人有人的生命，这人的生命就是在各方面规律我们的律。人生命的律特别规律人的成长和发展，使人身体所有的部分都在正确的地位上，且正确的尽功用。神的生命是最高的生命，这生命的律是最高的律。新约称这生命为永远的生命，这是神圣、非受造、且不能毁坏的生命。这永远的生命具体化身在基督里，（约壹五11，）事实上就是基督自己。（约十四6。）这生命的律8:2与赐生命的灵紧密相连；这灵在罗马八章二节称为『生命之灵』。因此，神、基督、和那灵就是这生命，而藉著我们的重生，这生命如今就在我们里面，对我们乃是一个律来尽功用。这律是义的、圣的，且是爱与光的律。因著我们里面永远的生命是个律，牠就在凡事上控制、管治、规律、约束我们。我们里面所有的是何等奇妙的律！
7Every life is a law. For example, the dog life is the dog law, and the bird life is the bird law. Likewise, the life of the peach tree is the law of the peach tree. The principle is the same with human beings. As human beings we have a human life, and this human life is a law that regulates us in every way. In particular, the law of the human life regulates the growth and development of a human being and causes all the parts of one's body to be in the right place and to function in the right way. God's life is the highest life, and the law of this life is the highest law. The New Testament calls this life eternal life, a life that is divine, uncreated, and indestructible. This eternal life is embodied in Christ (1 John 5:11), and it is actually Christ Himself (John 14:6). The law of this life is wrapped up with the life-giving Spirit, who in Romans is called " the Spirit of life. " Hence, God, Christ, and the Spirit are this life, and through our regeneration this life is now within us to function as a law to us. This law is righteous and holy, and it is a law of love and of light. Because the eternal life within us is a law, it controls, governs, regulates, and restricts us in everything. What a marvelous law we have within us!
8我们里面生命的律是为著神的经纶。神若不将祂的生命赐给我们作内里的律，就无法完成祂的经纶。神的经纶就是要将神自己分赐到我们里面，使我们这人由祂的所是所构成，以至与祂的所是成为一个构成。这惟有藉著神将祂自己分赐到
8The law of life within us is for God'secon o my. Without giving us His life as the inner law, God has no way to accomplish His economy. God'secon o my is to dispense Himself into our being that our being may be constituted with His being to be one constitution with His being. This can be accomplished only by God putting Himself into us as the divine life
9我们里面作神圣的生命，才能完成。
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10今天几乎没有基督徒留意神圣的生命这内里的律。在天主教里，在东正教里，或在更正教各宗派里，你在那里能听到这事？甚至弟兄会也只是很有限的题到这事。灵恩派对外面的事很有兴趣，对内里生命的律却不然。然而，在主的恢复里，我们非常强调永远的生命，以及内里的律作这生命的功用。神圣的生命有一个功用，随著这功用有性能、能力。我们能圣别，因为我们有圣别的性能。我们能公义，因为我们有公义的性能。我们能爱别人，甚至爱我们的仇敌，因为我们里面神圣的生命有爱的性能。新约里的教导就是发展这性能，鼓励这性能长大。同样，藉著这职事所释放的一切信息，都是要在神圣生命的性能上，为著牠的功用，加强并发展这生命。这功用的目标，是叫神将祂自己分赐到我们里面，成就祂的经纶，就是产生神的扩增，作祂的彰显，这要完成于新耶路撒冷。
10Today hardly any Christians pay attention to the divine life as the inner law. Where can you hear a word about this in the Catholic Church, in the Orthodox Church, or in the Protestant denominations? Even the Brethren speak of this only in a very limited way. In Pentecostalism there is much interest in outward things but not in the inner law of life. In the Lord's recovery, however, we place great emphasis on eternal life and on the inner law as the function of this life. The divine life has a function, and with this function there is a capacity, an ability. We can be holy because we have the capacity of holiness. We can be righteous because we have the capacity of righteousness. We can love others, even our enemies, because the divine life within us has the capacity to love. The teachings in the New Testament are just to develop this capacity, to encourage this capacity to grow. Likewise, all the messages given by this ministry are to strengthen and develop the divine life in its capacity for its function. The goal of this function is for God to dispense Himself into us to accomplish His economy, that is, to produce the increase of God for His expression, which will consummate in the New Jerusalem
二 耶和华作他们的神，他们作祂的子民
B. Jehovah Being Their God, and They Being His People
11在耶利米三十一章三十三节下半，我们看见新约的第二项。『我要作他们的神，他们要作我的子民。』从我们得救的时候，我们就渴望神作我们的神。神作我们的神，含意丰富。这就是说，祂要给我们认识，给我们领会，给我们领略，并藉我们活出。这也就是说，我们要由祂构成，与祂完全是一。
11In Jeremiah 31:33b we see the second item of the new covenant. "I will be their God, and they will be My people." From the time we were saved, we have had the desire that God would be our God. For God to be our God implies a great deal. This means that He will be known by us, understood by us, apprehended by us, and lived by us. It also means that we will be constituted with Him to be utterly one with Him.
三 他们各人不再教导自己的邻舍和自己的弟兄，因为他们都必认识祂
C. They No Longer Teaching Each Man His Neighbor and Each Man His Brother, for All of Them Will Know Him
12『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。』（34上。）这话指明，我们要认识神到一个地步，不需要任何人教导我们。
12They 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" (v. 34a). This word indicates that we will know God to such an extent that we will not need anyone to teach us
13当我是个年轻的基督徒时，我对这节有疑问。我不明白我们怎么能没有教导。以后我开始看见，关于认识神而不需要别人教导我们，这话与我们里面神圣生命那自然、自动的功用有关。比方说，假如我们给婴儿两种不同的东西品尝，一种是甜的、一种是苦的。婴孩会自动拒绝苦的，接受并享受甜的。这反应不是教导的事，乃是品尝的事。藉著味觉，就是人的生命功用的一面，婴孩知道拒绝苦的，接受甜的。婴孩所接受关于味觉的正确教导，会有助于发展婴孩里面生命的性能，却不能顶替。这原则与我们藉著里面神圣生命、永远生命的功用而认识神，是一样的。永远的生命有特别的功用，这功用就是认识神。（约十七3。）要认识神这神圣的人位，我们需要神圣的生命及其功用。至终，不需要外面的教训，因为我们会藉著神圣生命的功用认识神。地上没有一个宗教能顶替新约，甚或与之相比。孔子和苏格拉底很好，但他们无法将自己放在跟从他们的人里面作生命。惟有耶稣基督这神的化身，才能作这事。历代以来，祂将祂的生命放在无数的人里面。我们这些信徒都接受了祂永远的生命。约翰三章十六节有力的指明这事。『神爱世人，甚至将祂的独生子赐给他们，叫一切信入祂的，不至灭亡，反得永远的生命。』藉著信入基督，我们接受了永远的生命，神圣的生命。这神圣的生命是我们基督徒生命的中心和普及。这生命一点不差就是基督自己，而基督就是神。我们里面既有神作生命，我们就能认识祂，珍赏祂，活祂，并由祂构成。不仅如此，藉著将祂自己分赐到我们里面作生命，神就能完成祂的经纶，使祂得著祂自己团体的彰显，直到永远。
13When I was a young Christian, I had a problem with this verse. I did not understand how we could do without teaching. Eventually I began to see that this word about knowing God and not needing others to teach us is related to the spontaneous, automatic function of the divine life within us. As an illustration, let us suppose that a child is given two different things to taste, something bitter and something sweet. The child will automatically reject what is bitter and receive and enjoy what is sweet. This reaction is a matter not of teaching but of taste. By the sense of taste, which is an aspect of the function of human life, the child knows to reject what is bitter and to receive what is sweet. The proper teaching the child receives regarding the sense of taste will serve to develop, but not to replace, the life capacity within the child. The principle is the same with knowing God through the function of the divine life, the eternal life, within us. Eternal life has a special function, and this function is to know God (John 17:3). To know God, the divine person, we need the divine life with its function. Eventually, there will be no need for outward teachings, for we will know God by the function of the divine life. No religion on earth can replace the new covenant or even compare with it. Confucius and Socrates were good, but they could not put themselves into their followers as life. Only Jesus Christ as the embodiment of God can do this. Throughout the centuries He has put His life into millions of persons. As believers, we all have received His eternal life. This is indicated strongly in John 3:16. "God so loved the world that He gave His only begotten Son, that every one who believes into Him would not perish, but would have eternal life." By believing into Christ we have received eternal life, the divine life. This divine life is the centrality and universality of our Christian life. This life is nothing less than Christ Himself, and Christ is the very God. Since we have God within us as life, we can know Him, apprehend Him, live Him, and be constituted with Him. Furthermore, by dispensing Himself into us as life, God is accomplishing His economy, that He may have a corporate expression of Himself for eternity.
14今天我们认识基督是我们的生命。（西三4。）祂是神圣的生命，永远的生命，非受造的生命，包罗万有的生命。因为我们认识神圣的生命，我们就能经历神圣的分赐－神将祂自己分赐到我们里面，使我们成为祂的扩增，祂的扩大，作祂的彰显。这是神的心意，神的目标，神的定
14Today we know Christ as our life (Col. 3:4). He is the divine life, the eternal life, the uncreated life, the life that is all-inclusive. Because we know the divine life, we can experience the divine dispensing—God's dispensing Himself into us that we may become His increase, His enlargement, for His expression. This is God'sin tent i on, God's goal, God's purpose, God'secon o my with His dear dispensing
15旨，神的经纶同祂可亲的分赐。
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16三一神已经过过程并得著完成，为要将祂自己分赐到我们这人里面。如今，藉著这分赐，我们有认识神的性能，并作祂的子民。
16The Triune God has been processed and consummated in order to dispense Himself into our being. Now, through this dispensing, we have the capacity to know God and to be His people
四 耶和华赦免他们的罪孽，不再记念他们的罪恶
D. Jehovah Forgiving Their Iniquity and Remembering Their Sin No More
17耶利米三十一章三十四节下半还有新约的另一方面。这里耶和华说，『我要赦免他们的罪孽，不再记念他们的罪恶。』我们的罪孽和罪恶是很大的难处，但牠们已受了对付。在耶利米说到新约以前，他说到基督是大卫公义的苗，祂的名必称为耶和华我们的义。（二三5～6。）这一位完成了救赎；祂除去了我们的罪。『看哪，神的羔羊，除去世人之罪的！』（约一29。）祂解决了罪的难处，如今祂是我们的救赎和我们的称义。在祂里面，我们已得神称义，神已赦免我们的罪孽和罪恶。因为我们已得著称义，就没有障碍或阻挠，使我们不能与神交通，也不能拦阻祂将自己分赐到我们里面。因为我们已得著救赎、称义、赦免并洗净，我们就有自由接触神，祂也有自由将祂自己作到我们里面。神已赦免，且不再记念我们的罪。结果，我们如今与神之间就能有来往、交通。日复一日，我们能与祂谈话，享受祂并接受祂的分赐。
17In Jeremiah 31:34b we have yet another aspect of the new covenant. Here Jehovah says, "I will forgive their iniquity, and their sin I will remember no more." Our sin and iniquity are great problems, but they have been dealt with. Before Jeremiah spoke of the new covenant, he spoke concerning Christ as the righteous Shoot of David, as the One whose name will be called Jehovah our righteousness (23:5-6). This One has accomplished redemption; He has taken away our sin. "Behold, the Lamb of God, who takes away the sin of the world!" (John 1:29). He has solved the problem of sin, and now He is our redemption and our justification. In Him we have been justified by God, and God has forgiven our iniquity and our sin. Because we have been justified, there is no obstacle or frustration to keep us from having fellowship with God and to prevent Him from dispensing Himself into us. Because we have been redeemed, justified, forgiven, and cleansed, we are free to contact God, and He is free to work Himself into us. God has forgiven our sin, and He does not remember it. As a result, there can now be communication, fellowship, between us and God. Day by day we may converse with Him, enjoying Him and receiving His dispensing
捌 以色列事奉耶和华他们的神，
VIII. ISRAEL SERVING JEHOVAH THEIR GOD
并他们的王大卫
AND DAVID THEIR KING
18耶和华关于以色列复兴的进一步应许，是在耶利米三十章九节。这里告诉我们，以色列要事奉耶和华他们的神，和在千年国的时候，耶和华所要为他们兴起的王大卫。
18A further promise of Jehovah concerning the restoration of Israel is in Jeremiah 30:9. Here we are told that Israel will serve Jehovah their God and David their King, whom Jehovah will raise up for them in the time of the millennium