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耶利米书生命读经 · 第3篇

耶利米书的内在内容

The Intrinsic Content of Jeremiah
1读经：耶利米书2:13，耶利米哀歌3:22-25，耶利米书23:5-6;31:33-34。在前篇信息中我们指出，全本圣经，包括耶利米书，都是为著神的经纶我的负担是要你们看见，主从祂的话中所指示我关于神经纶的事。你若看见这异象，你的生活会受到影响，主的恢复也会得以丰富。在本篇信息中，我有负担说到耶利米书23:5-的三段话，（二13，二三5～6，三一33～34，）以及耶利米哀歌的一段话。（三22～25。）这些经文所说之事的总和，就是神的经纶。
1Scripture Reading: Jer. 2:13; Lam. 3:22-25; Jer. 6; 31:33-34 3:22-25 In the foregoing message we pointed out that the entire Bible, including the book of Jeremiah, was study of Jeremiah is that you would see what the Lord has shown me from the Word concerning God ' secon o my. If you see this vision, your life will be affected, and the Lord's recovery will be enriched. In this message I am burdened to give a word on three portions from Jeremiah (2:13; 6; 31:33-34) and one from Lamentations (3:22-25). The totality of the matters covered in these verses is God'secon o my.
以色列，耶和华的选民，作了两件恶事
ISRAEL, THE ELECT OF JEHOVAH
COMMITTING TWO EVILS
2在耶利米二章十三节，神对耶和华的选民以色列说话，论到他们所作的两件恶事。
2In Jeremiah 2:13 we have God'sword to Israel, the elect of Jehovah, concerning two evils which they have committed
离弃耶和华这活水的泉源
Forsaking Jehovah, the Fountain of Living Waters
3耶利米二章十三节说，『我的百姓作了两件恶事，就是离弃我这活水的泉源，为自己凿出池子，是破裂不能存水的池子。』在神的经纶里，祂的心意是要作活水的泉源，源头，以满足祂的选民，作他们的享受。这享受的目标，是要产生召会作神的扩增，神的扩大，好成为神的丰满来彰显祂。这是神在祂经纶里的心意，喜悦。（弗一5，9。）这思想的完满发展是在新约里，但其种子是撒在耶利米二章十三节。神的经纶是要将祂自己作活水分赐出来，以产生祂的扩增，祂的扩大，好作祂的彰显;这思想在约翰的著作中得著发展。在约翰一章一、十四节，我们看见那是神的话成了肉体，丰丰满满的有恩典，有实际。十六节继续说，『从祂的丰满里我们都领受了，而且恩上加恩。』在约翰四章，主耶稣对撒玛利亚妇人说到活水。（10，14。）在七章三十八节祂说，『信入我的人，就如经上所说，从他腹中要流出活水的江河来。』启示录二十一、二十二章有新耶路撒冷的异象，就是神扩增的一大表号，作祂的彰显。启示录二十二章一、二节给我们看见，在新耶路撒冷里有生命河涌流，在这河中长著生命树，作生命的供应，支持并维持全城。在约翰著作中所看见的，的确是耶利米二章十三节所撒种子的发展。
3Jeremiah 2:13 says, "My people have committed two evils: / They have forsaken Me, / The fountain of living waters, / To hew out for themselves cisterns, / Broken cisterns, / Which hold no water. " God ' sin tent i on in His economy is to be the fountain, the source, of living waters to satisfy His chosen people for their enjoyment. The goal of this enjoyment is to produce the church as God ' sin crease, God's enlargement, to be God's fullness for His expression. This is the heart's desire, the good pleasure (Eph. 1:5, 9), of God in His economy. The full development of this thought is in the New Testament, but it is sown as a seed in Jeremiah 2:13. God'secon o my is to dispense Himself as the living water to produce His increase, His enlargement, to be His expression. This thought is developed in the writings of John. In John 1:1 and 14 we see that the Word, which was God, became flesh, full of grace and reality. Verse 16 goes on to say, "For of His fullness we have all received, and grace upon grace." In chapter four of John the Lord Jesus spoke to the Samaritan woman concerning living water (vv. 10, 14). In John 7:38 He said, "He who believes into Me, as the Scripture said, out of his innermost being shall flow rivers of living water." In Revelation 21 and 22 we have a vision of the New Jerusalem, which is a great sign of God ' sin crease for His expression. Revelation 22:1 and 2 show us that in the New Jerusalem the river of life flows and that in this river grows the tree of life as the life supply to support and sustain the entire city. What we have in the writings of John is surely the growth of the seed sown in Jeremiah 2:13.
4这思想藉著保罗的著作得著加强。例如，林前十二章十三节说，『我们…都已经在一位灵里受浸，…且都得以喝一位灵。』在那灵里受浸，乃是进入那灵，消失在祂里面；喝那灵，乃是把那灵接受进来，使我们全人被祂浸透。在林前十章三至四节，保罗用旧约的豫表，不仅说到喝，也说到吃。『都吃了一样的灵食，也都喝了一样的灵水；所喝的是出于随行的灵磐石，那磐石就是基督。』灵食指吗哪，（出十六14～18，）豫表基督作我们每日生命的供应；灵水指流自裂开磐石的活水，（十七6，）豫表那流自钉死而复活之基督的灵，作我们包罗万有的水。我们饮于神这活水，乃是为著召会作祂的扩增；我们喝神，乃是为著产生祂的扩大，祂的丰满，作祂的彰显。
4This thought is strengthened by Paul's writings. For example, 1 Corinthians 12:13 says, "In one Spirit we were all baptized into one body..and were all given to drink one Spirit." To be baptized in the Spirit is to get into the Spirit and to be lost in Him; to drink the Spirit is to take the Spirit in and to have our being saturated with Him. In 1 Corinthians 10:3 and 4 Paul, using the Old Testament types, speaks not only of drinking but also of eating. "All ate the same spiritual food, and all drank the same spiritual drink; for they drank of a spiritual rock which followed them, and the rock was Christ." The spiritual food refers to manna (Exo. 16:14-18), typifying Christ as our daily life supply; the spiritual drink refers to the living water that flowed out of the cleft rock (Exo. 17:6), typifying the Spirit, who flowed out of the crucified and resurrected Christ as our all-inclusive drink. Our drinking of God as the living water is for the church as His increase; our drinking is for the producing of His enlargement, His fullness, for His expression
为自己凿出池子，是破裂不能存水的池子
Hewing Out for Themselves Cisterns, Broken Cisterns, Which Hold No Water
5在耶利米二章十三节，我们不仅看见积极的事－活水的泉源，也看见消极的事－以色列人离弃这泉源，为自己凿出破裂不能存水的池子。这消极的事指明，以色列人和创世记三章的亚当一样堕落了。亚当因著离弃生命树，转向另一棵树－善恶知识树，而堕落了。以色列人因著离弃神这活水的泉源，转向神以外的源头，而堕落了。这源头由以色列为自己努力凿出的池子所表征。
5In Jeremiah 2:13 we see not only something positive— the fountain of living waters—but also something negative—the children of Israel's forsaking this fountain to hew out for themselves broken cisterns, which hold no water. This negative thing indicates that Israel, like Adam in Genesis 3, had become fallen. Adam fell by forsaking the tree of life and turning to another tree—the tree of the knowledge of good and evil. Israel fell by forsaking God as the fountain of living waters and turning to a source other than God. This source is signified by the cisterns, which Israel labored to hew out for themselves
6神有负担，叫以色列喝祂，好成为祂的扩增，作祂的丰满，使他们彰显祂。以色列应该喝神这活水的泉源，但他们反而作了两件恶事。第一件恶事是离弃神；第二件恶事是凿出池子作另一个源头。然而，那些池子是破裂不能存水的。这指明除了神这活水的泉源，没有甚么能解我们的干渴，没有甚么能满足我们。除了神自己分赐到我们里面作活水以外，没有甚么能使我们成为祂的扩增，作祂的彰显。耶和华的怜恤从不断绝，
6God was burdened that Israel would drink Him to become His increase as His fullness that they might express Him. Israel should have drunk of God as the fountain of living waters, but instead they committed two evils. The first evil was to forsake God; the second evil was to hew out cisterns as another source. Those cisterns, however, were broken and could hold no water. This indicates that apart from God as the fountain of living waters, nothing can quench our thirst, nothing can satisfy us. Nothing apart from God Himself dispensed into us as living water can make us His increase for His expression. JEHOVAH'S COMPASSIONS NEVER FAILING
每早晨都是新的
BUT BEING NEW EVERY MORNING
7哀歌三章二十二至二十五节说，『我们不至消灭，是出于耶和华的慈爱，因祂的怜恤不至断绝；每早晨这些都是新的。你的信实，极其广大。我心里说，耶和华是我的分；因此我仰望祂。那等候耶和华，心里寻求祂的，耶和华必恩待他。』虽然以色列离弃神，神却没有丢弃他们。神的选民可以辜负祂，但祂的怜恤从不断绝；反之，这些每早晨都是新的。因著神的怜恤、慈爱和恒久的爱，祂绝不放弃祂所拣选却走岔的子民。
7Lamentations 3:22-25 says, "It is Jehovah's lovingkindness that we are not consumed, / For His compassions do not fail; / They are new every morning. / Great is Your faithfulness. / Jehovah is my portion, says my soul; / Therefore I hope in Him. / Jehovah is good to those who wait on Him, / To the soul that seeks Him." Although Israel forsook God, He did not cast them away. God'select may fail Him, but His compassions never fail; rather, they are new every morning. Because of His compassions, lovingkindness, and everlasting love, God would never give up His elect yet distracted people
8我们不该以为我们比以色列人好；我们不该为别人读圣经，乃该为自己读。圣经每卷书都与我们有关。我们若应用这原则，就会看见不仅以色列人有偶像，我们也有偶像。耶利米说，『犹大阿，你神的数目，与你城的数目相等。』（耶二28。）我们在日常生活中不也有偶像么？每天我们都因著拜偶像得罪神。宝贵神以外的任何事物，实际上就是拜偶像。每天我们都宝贵一些神以外的事物。我们有偶像，但神有怜恤。我们是邪恶的，但神是怜恤的。我们不至消灭，是出于祂的慈爱。若不是因著神的怜恤，祂早已放弃我们了。但祂没有放弃我们，因祂的怜恤每天都继续更新。祂的怜恤为著祂的经纶保守我们在祂手中。
8We should not think that we are better than Israel, and we should not read the Bible for others but for ourselves. Every book of the Bible has something to do with us. If we apply this principle, we will see that not only did Israel have idols, but we also have idols. Jeremiah said, "According to the number of your cities / Are your gods, O Judah" (2:28). Do we not also have idols in our daily life? Every day we offend God by worshipping idols. To treasure anything other than God is actually to worship an idol. Every day we treasure something other than God. We have idols, but God has compassions. We are evil, but God is compassionate. It is of His lovingkindness that we are not consumed. If it were not for God's compassions, He would have given up on us long ago. But He has not given us up, for His compassions continue anew every day. His compassions keep us in His hand for His economy
耶和华给大卫
JEHOVAH RAISING UP TO DAVID
兴起一个公义的苗，
A RIGHTEOUS SHOOT
祂的名称为
AND HIS NAME BEING CALLED
耶和华我们的义
JEHOVAH OUR RIGHTEOUSNESS
9耶利米长篇且详细的记载以色列人的邪恶，（二～四五，）在这记载中他告诉我们，耶和华要给大卫兴起一个新的苗。『耶和华说，看哪，日子将到，我要给大卫兴起一个公义的苗；祂必掌王权，行事精明，在地上施行公理和公义。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。』（二三5～6。）这公义的苗，就是成为肉体，作大卫后裔的基督。在马太一章一节，基督称为『大卫的子孙』。祂是大卫新的枝子，新的芽。作为这样的枝子，祂乃是公义的苗。从祂作婴孩的时候起，祂就全然是公义的。
9In the middle of Jeremiah's long and detailed account of Israel's wickedness (chs. 2—45), he tells us that Jehovah will raise up to David a new Shoot. " Behold, days are coming, / Declares Jehovah, / When I will raise up to David a righteous Shoot; / And He will reign as King and act prudently / And will execute judgment and righteousness in the land. / 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" (23:5-6). This righteous Shoot is Christ incarnated to be the descendant of David. In Matthew 1:1 Christ is called "the son of David." He is the new branch, the new sprout, of David. As such a branch He is a righteous Shoot. From the time of His infancy, He has been altogether righteous.
10耶利米二十三章五节告诉我们，基督这公义的苗，『必掌王权，行事精明。』这需要祂在复活与升天里。基督若不在复活与升天里，就无法作王。所以这节的王字，含示基督的复活与升天。基督在作孩子的时候，无法作王。但经过了复活而进入升天之后，祂如今乃是万王之王，万主之主，又是地上君王的元首。（启十七14，十九16，一5。）不仅如此，在祂的复活与升天里，祂也行事精明。耶利米二十三章六节继续说，祂的名必称为『耶和华我们的义』。三十三章十六节重复题到这名。『当那些日子犹大必得救，耶路撒冷必安然居住；这城的名必称为：耶和华我们的义。』我们是神的选民，和以色列一样，在我们自己里面没有义。我们的心比万物都诡诈，无法医治，（十七9，）并且我们有罪恶的性情，绝不能改变。（十三。）我们是无望的，我们的盼望是在于祂。我们无望的情况－我们那不可改变的邪恶、奸恶和诡诈的光景－豫备道路，让基督进来作我们的义。神没有放弃我们，或弃绝我们；相反的，祂使基督成为我们的义。因为基督是我们的义，我们仍能在这里享受祂。
10Jeremiah 23:5 tells us that Christ, the righteous Shoot, "will reign as King and act prudently." This requires that He be in resurrection and ascension. If Christ were not in resurrection and ascension, He could not be the King. The word King in this verse therefore implies Christ's resurrection and ascension. When Christ was a child, He could not be the King. But having passed through resurrection and entering into ascension, He is now the King of kings, the Lord of lords, and the Ruler of all the kings of the earth (Rev. 17:14; 19:16; 1:5). Furthermore, in His resurrection and ascension, He acts prudently. Jeremiah 23:6 goes on to say that His name will be called " Jehovah our righteousness. " This name is repeated in 33:16. " In those days Judah will be saved, and Jerusalem will dwell securely; and this is the name by which she will be called: Jehovah our righteousness. " As God ' select, we, like Israel, have no righteousness in ourselves. Our heart is deceitful above all things and is incurable (17:9), and we have a sinful nature that can never be changed (13:23). We are hopeless, but our hope is in Him. Our hopeless 23 situation — our unchangeable condition of evilness, wickedness, and deceitfulness — prepares the way for Christ to come in to be our righteousness. God has not abandoned us or given us up; rather, He has made Christ our righteousness. Because Christ is our righteousness, we are still here enjoying Him.
耶和华与以色列家立新约
JEHOVAH MAKING A NEW COVENANT
将祂的律法放在他们里面
WITH THE HOUSE OF ISRAEL Putting His Law within Them
11我们要看的最后一段是三十一章三十三至三十四节：『耶和华说，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；我要作他们的神，他们要作我的子民。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。我要赦免他们的罪孽，不再记念他们的罪恶。这是耶和华说的。』神题到祂要与祂的选民所立的新约说，祂要将祂的律法放在他们里面。这不是字句的律法－这是生命之律。神的律法若不是生命之律，神就无法将祂的律法放在我们这人里面。神放在我们里面的律法，乃是祂自己的生命之律。这律法实际上就是生命。这就是说，神将自己放在我们里面作生命，这生命就是祂放在我们里面的律法。
11The last portion we will consider is 31:33 and 34. "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; and I will be their God, and they will be My people. And they 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, for I will forgive their iniquity, and their sin I will remember no more." In speaking of the new covenant that He would make with His elect, God said that He would put His law within them. This is not the law of letters—it is the law of life. If God's law were not the law of life, He could not put His law into our being. The law that God puts into us is the law of His own life. The law is actually the life. This means that God puts Himself into us as life, and this life is the law that He puts into us.
12神的生命，就是神自己，乃是规律我们的律。正如猫受到猫的生命之律所规律，人受到人的生命之律所规律，照样，我们受到神圣生命的律所规律。
12God's life, which is God Himself, is a law that regulates us. Just as a cat is regulated by the law of the cat life and a human being is regulated by the law of the human life, so are we regulated by the law of the divine life
将祂的律法写在他们心上
Writing His Law upon Their Hearts
13在三十三节，神题到祂的律法说，祂要将这律法『写在他们心上。』神不仅将祂的律法写在我们里面，也将这律法写在我们心上。这里的写，意思就是刻。神将祂的律法写在我们心上，是藉著从我们灵里运行到我们心里，将祂的所是刻到我们这人里面。这指明在新约里，神不要求我们作甚么，因为在新约里，是祂来作一切。
13In verse 33 God, speaking of His law, says that He will "write it upon their hearts." God not only puts His law within us, but He also writes it upon our hearts. To write here means to inscribe. God writes His law upon our hearts by moving from our spirit into our heart to inscribe what He is into our being. This indicates that in the new covenant God does not ask us to do anything, for in the new covenant He does everything
他们作祂的子民，他们从最小的到至大的，都认识祂
They Being His People, and All of Them Knowing Him, from the Little One among Them Even to the Great One among Them
14在神的新约之下，以色列要作祂的子民，祂要作他们的神。今天我们在基督里的信徒是神的子民，祂是我们的神。在三十四节神说，『他们从最小的到至大的，都必认识我。』认识神不仅是认识祂是三一的，是圣别、公义的;认识神乃是活神，而活神就是认识神。例如，我们会恨人，但神爱人;因此，我们若认识神，就会藉著爱人而活祂。神也是怜恤的;认识祂就是活祂这怜恤人的一位。这是长老特别需要作的事。怜恤人的长老是认识神的长老。不仅如此，神是体贴的;认识祂就是活祂这体贴人的一位。
14Under God's new covenant, Israel will be His people, and He will be their God. Today we, the believers in Christ, are God'sp eople, and He is our God. In verse 34 God says, "All of them will know Me, from the little one among them even to the great one among them." To know God does not simply mean that we know that God is triune and that He is holy and righteous. To know God is to live God, and to live God is to know God. For example, we may hate, but God loves. Thus, if we know God, we will live Him by loving others. Also, God is compassionate. To know Him is to live Him as the compassionate One. This is something that the elders in particular need to do. A compassionate elder is an elder who knows God. Furthermore, God is considerate. To know Him is to live Him as the One who is considerate
15我们能这样认识神，只因为祂已将祂的生命放在我们里面，这生命就是神自己。这生命是我们内里的生命之律同其性能。我们在基督里的信徒，从最小的到至大的，都有这性能，藉著活神而认识祂。
15We can know God in such a way only because He has put His life into us, and this life is just God Himself. This life is our inner life law with its capacity. As believers in Christ, we all, from the little one to the great one, have this capacity to know God by living Him
神赦免他们的罪孽，不再记念他们的罪恶
God Forgiving Their Iniquity and Remembering Their Sin No More
16在三十四节下半神说，『我要赦免他们的罪孽，不再记念他们的罪恶。』就如我们在前篇信息所指出的，这与救赎有关。（弗一7。）神既赦免人，所以认识神就会赦免人，不记念他们的罪恶。这就是活出基督的救赎。
16In the last part of verse 34 God says, "I will forgive their iniquity, and their sin I will remember no more." As we pointed out in the previous message, this involves redemption (Eph. 1:7). Since God forgives, to know God is to forgive others and to not remember their sin. This is to live out Christ's redemption
17所有在耶利米三十一章三十三至三十四节的事，都在新约里得著发展。保罗在希伯来八章引用这些经文，为要给我们看见，今天我们有内里的律，生命的律。在新约，就是更美之约里，（来七22，）神已将祂自己放在我们里面作生命，这生命就是我们内里的律。这内里的律是我们的性能，使我们活神，好成为神的子民。因此，我们能和神同样的生活并为人。祂赦免人，不记念祂子民的罪恶，我们也能这样。耶利米书启示的终极结果
17All the matters in Jeremiah 31:33 and 34 are developed in the New Testament. In Hebrews 8 Paul quotes these verses in order to show us that today we have the inner law, the law of life. In the new covenant, which is the better covenant (Heb. 7:22), God has put Himself into us as life, and this life is our inner law. This inner law is our capacity to live God in order to be God'sp eople. Thus, we can live and have our being in the same way God does. He is forgiving and does not remember the sins of His people, and we can be the same. THE ULTIMATE ISSUE OF JEREMIAH'SR EVELATION
18耶利米三十一章三十三至三十四节所描述的，实际上就是新造。耶利米书启示的终极结果是新造，这要完成于新耶路撒冷。所以，就内在的意义说，耶利米书和新约一样。耶利米书的内在内容是新约的基础。因此新约是耶利米书的发展。耶利米书虽然满了关于以色列的罪并神的忿怒、惩治和刑罚的讲论，却启示神要作活水的泉源，使我们满足，以产生祂的扩增，作祂的彰显。即使我们失败了，祂仍不失败。我们不至消灭，是出于祂的慈爱，并且祂的怜恤不至断绝，反而每早晨都是新的。神在我们的失败上怜恤我们，就豫备道路让基督进来，首先作我们的义，然后作我们的救赎和我们的生命。公义、救赎、生命连同牠的律和性能－这一切都是基督。乃是藉著这样的公义、救赎和生命，神使基督对祂的选民成为一切。基督是神子民的中心和圆周，也是神在地上对所有人之对待的中心和普及。这就是耶利米书的内在内容。
18What is described in Jeremiah 31:33 and 34 is actually the new creation. The ultimate issue of Jeremiah ' sr evelation is the new creation, which will consummate in the New Jerusalem. Therefore, intrinsically speaking, Jeremiah is the same as the New Testament. The intrinsic content of the book of Jeremiah is the base of the New Testament. The New Testament is thus the development of Jeremiah. The book of Jeremiah, which is full of speaking concerning Israel'ss in and God's wrath, chastisement, and punishment, reveals that God wants to be the fountain of living waters for our satisfaction in order to produce His increase for His expression. Even though we have failed, He does not fail. It is of His lovingkindness that we are not consumed, and His compassions do not fail but are new every morning. God's compassions upon us in our failure prepare the way for Christ to come in first to be our righteousness and then our redemption and our life. Righteousness, redemption, and life with its law and capacity—all these are Christ. It is by such a righteousness, redemption, and life that God makes Christ everything to His elect. Christ is the center and the circumference of God ' sp eople, and He is also the centrality and universality of God's dealing with all the people son earth. This is the intrinsic content of the book of Jeremiah.