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耶利米书生命读经 · 第32篇

耶利米书中所启示与神是一的原则

The Principle of Being One with God as Revealed in the Book of Jeremiah
1读经：耶利米书42:1—43:7;2:13;。在本篇信息中，我要说到耶利米书中所启示与神是一的圣经原则。
1Scripture Reading: Jer. 42:1—43:7; 2:13; 17:9; 13:23; 23:5-6; 31:33 17:9; 13:23; 23:5-6; 31:33 In this message I would like to give a word on the biblical principle of being one with God as revealed in the book of Jeremiah.
神藉著将自己分赐到祂的选民里面
GOD FULFILLING HIS ECONOMY
而完成祂的经纶
BY DISPENSING HIMSELF INTO HIS CHOSEN PEOPLE
2耶利米书揭示，神如何藉著将自己分赐到祂的选民里面而完成祂的经纶。这是神要我们在这卷书的前四十五章所看见的原则；这一大段经文说到许多要点，也提供许多例证。神百姓两个基本的罪
2The book of Jeremiah unveils how God fulfills His economy by dispensing Himself into His chosen people. This is the principle that God wants us to see in the first forty-five chapters of this book, chapters that cover many points and provide many illustrations. THE TWO BASIC SINS OF GOD'SP EOPLE
3在二章十三节，耶和华说到以色列人所犯两个基本的罪。第一个罪是离弃耶和华这活水的泉源、源头；第二个罪是为自己凿出破裂不能存水的池子。这第二个罪是不信靠神，却信靠自己，要作一些事为著自己的享受。这两个罪管治全本耶利米书。圣经里的原则乃是：神不要祂的选民接受祂自己以外的任何事物作源头。神造人以后，将人安置在那表征神作生命的生命树跟前。神这样作，指明祂要人有分于生命树，而不是有分于别的。有分于生命树，就是接受神作我们独一的源头，作我们一切的源头。罪是甚么？罪就是离开神而凭著自己、为著自己作某件事。这正是以色列人所作的。他们离弃神这活水的泉源作他们的供应，并且按他们的意见，尽所能的凭自己作出一些东西，给自己享受。我要强调，罪就是离弃神而凭著自己、为著自己作某件事。这是全本圣经的原则。耶利米一再强调这原则，好叫我们印象深刻。
3In 2:13 Jehovah speaks concerning the two basic sins committed by the children of Israel. The first sin was forsaking Jehovah as the fountain, the source, of living waters; the second sin was hewing out for themselves broken cisterns that could not hold water. This second sin was a matter of not trusting in God but of trusting in themselves to do something for their own enjoyment. These two sins govern the entire book of Jeremiah. The principle in the Bible is that God does not want His chosen people to take anything other than Himself as their source. After God created man, He placed him in front of the tree of life, which signifies God as life. By doing this God was indicating that He wanted man to partake of the tree of life, not anything else. To partake of the tree of life is to take God as our unique source, as our source of everything. What is sin? Sin is a matter of leaving God and doing something by ourselves and for ourselves. This is exactly what the children of Israel did. They forsook God as the fountain of living waters for their supply, and, according to their opinion, they did whatever they could to work out something by themselves for their enjoyment. I wish to emphasize that sin is to forsake God and to do something by ourselves and for ourselves. This is the principle throughout the Bible, and Jeremiah repeated this principle again and again so that we would be impressed
4耶利米三十四至四十五章这段有十二章，给我们看见以色列在犯罪干犯耶和华上的顽梗。在这段经文里指明一件事-以色列离弃神这活水的源头、泉源。例如，想想基大利的情况。虽然他忠信的照顾神的申言者耶利米，（四十5～6，）但他没有寻求主的话，（13～14，）因为这不是他的习惯。他没有接受神作他的源头，与祂是一，并接受出于祂的一切。他若是这样的人，他所要作的第一件事，就是接受神的话。
4Jeremiah 3 4 — 4 5 is a section of twelve chapters showing us the stubbornness of Israel in sinning against Jehovah. In these chapters one thing is made clear—that Israel has forsaken God as the source, the fountain, of living waters. Consider, for example, the situation with Gedaliah. Although he was faithful in caring for Jeremiah, God's prophet (40:5-6), he did not seek the Lord'sword (vv. 13-14), because this was not his habit. He did not take God as his source to be one with Him and to receive whatever issued from Him. If he had been such a person, the first thing he would have done would have been to receive the word of God.
与神是一，接受神的话
being one with God to receive the word of God
5要接受、得著、并遵守神的话，我们必须绝对与神是一。我们必须信靠祂，倚赖祂，自己不出任何的意见。我们只该享受神为我们所作的，以及祂所要作的。这是完成神经纶的路，这是新约。在新约里，我们与神是一，并让祂将自己写到我们里面，作我们的生命，作我们生命的律，带著牠的性能，叫我们尽功用。我们都需要看见这点。圣经（特别是新约）的原则，乃是神将自己向我们敞开，使我们得以进入祂里面，接受祂，并与祂成为一。然后祂要在我们里面，我们也要在祂里面，接受祂作一切。我们要接受的第一样东西就是祂的话，祂的话彰显祂的思想、祂的意志、祂的愿望、和祂的喜悦；然后我们就不会顾到我们的意见或偏好。这样，我们就能成为祂的出口，向别人说出祂来，作他们的供应。以色列人的顽梗
5To take, receive, and keep the word of God, we must be absolutely one with God. We must trust in Him, rely on Him, and not have any opinion that comes out of ourselves. We should simply enjoy what God has done and what He will do for us. This is the way to fulfill God'secon o my, and this is the new covenant. In the new covenant we are one with God and let Him write Himself into us as our life and as our life law with its capacity for us to function. We all need to see this. The principle of the Bible, especially of the New Testament, is that God opens Himself to us that we may enter into Him, receive Him, and become one with Him. Then He will be in us, and we will be in Him, taking Him as everything. The first thing we will take is His word to express His thought, His will, His heart's desire, and His good pleasure; we will not care for our opinions or preferences. In this way we become His mouthpiece to speak Him forth to others for their supply. THE STUBBORNNESS OF THE CHILDREN OF ISRAEL
是由于他们不与神是一
DUE TO THEIR NOT BEING ONE WITH GOD
6我们若看见这点，就会领悟，以色列人的顽梗是由于他们不与神是一。例如，遗民的首领约哈难，坚决定意去埃及避难。他惧怕巴比伦人会来报复对基大利的杀害。但神要他们留在圣地，作祂百姓的遗民。神要眷顾他们，恩待他们，甚至使用他们作祂的百姓，在地上作活神的见证。然而，他们因著自己的考虑，因著自己的意见，完全误会神。众军长以及众百姓，曾求申言者耶利米为他们祷告，指示他们所当走的路，所当作的事，应许他无论是福是祸，他们都必听从耶和华的话。（四二1～6。）他们说他们要顺从，因为他们期望耶利米与他们同行。他们期望他会给他们『裹糖衣』的话。耶利米不是说这种话的人，他告诉他们，他必照著他们的话，向耶和华祷告。
6If we see this, we will realize that the stubbornness of the children of Israel was due to their not being one with God. For example, Johanan, the leader of the remnant, strongly determined to go to Egypt to take refuge. He feared that the Babylonians would come to avenge the murder of Gedaliah. But God wanted them to remain in the holy land to be a remnant of His people. God would visit them and grace them and even use them to be His people as a testimony of the living God on earth. However, they altogether misunderstood God by their consideration and by their opinion. Nevertheless, all the leaders of the forces and all the people begged Jeremiah the prophet to pray for them concerning the way in which they should go and the thing which they should do, promising him that whether it was good or evil, they would listen to the voice of Jehovah (42:1-6). They said they would obey because they expected Jeremiah to go along with them. They expected that he would give them a " sugar - coated " word. Jeremiah, who was not one to speak such a word, told them that he would pray to Jehovah according to their words.
7耶利米没有急忙说话，却等候十天。过了十天，耶和华的话藉著耶利米临到他们，告诉他们不要去埃及，乃要留在犹大。耶和华说，『你们若仍住在这地，我就建立你们，必不拆毁；栽植你们，必不拔出。』（10上。）这指明祂要祝福他们，他们也要享受祂。他们若不听从这话，反去埃及地，他们必死在那里。关于这点，耶和华说，『你们若定意要进入埃及，在那里寄居，你们所惧怕的刀剑，必在埃及地追上你们；你们所忧虑的饥荒，必在埃及紧紧跟随你们；你们必死在那里。凡定意要去埃及，在那里寄居的，必遭刀剑、饥荒、瘟疫而死；他们必没有一人存留，逃脱我所降与他们的灾祸。』（15下～17。）耶利米说完了耶和华的话，众百姓，包括约哈难，都指控他说谎。他们对他说，『你说假话，耶和华我们的神并没有差遣你来说，你们不可去埃及，寄居在那里。』（四三2。）约哈难和众军长拒绝听从耶和华的话留在犹大地，却带著遗民往埃及去。他们一到埃及，那些知道自己妻子向别神烧香的大众，和旁边站立的众妇女，就与申言者耶利米争论。（四四15～30。）他们告诉耶利米，他们必不听从他。相反的，他们要向天后（宁录的妻子）烧香，浇奠祭，正如他们在犹大城邑和耶路撒冷街市上所行的。他们甚至离谱到说，他们烧香给天后的时候，吃得饱、享福乐，并不见灾祸，但自从他们停止这样作，他们倒缺乏一切，又因刀剑饥荒灭绝。（17～18。）那是谎言。他们在耶路撒冷的时候，被围困，甚至被迫吃自己的儿女。然而，他们虚假的告诉耶利米，他们享福乐，并不经历灾难。
7Instead of being in a hurry to speak, Jeremiah waited for ten days. After ten days the word of Jehovah came to them through Jeremiah, telling them not to go to Egypt but to remain in Judah. Jehovah said, "If you will still remain in this land, I will build you up and not tear you down, and I will plant you and not pluck you up" (v. 10a). This indicates that He would bless them, and they would enjoy Him. However, if they did not listen to this word but went to the land of Egypt, they would die there. Concerning this, Jehovah said, "If indeed you set your faces to go to Egypt and go to sojourn there, then the sword, which you fear, will overtake you there in the land of Egypt, and the famine, about which you are worried, will follow hard after you there in Egypt; and you will die there. And all the men who set their faces to go to Egypt, to sojourn there, will die by sword, by famine, and by pestilence; and they will have no survivors or any who have escaped from the evil which I will bring on them" (vv. 15b-17). When Jeremiah finished speaking the words of Jehovah, all the people, including Johanan, accused him of lying. They said to him, " You are speaking falsehood; Jehovah our God has not sent you to say, You shall not go to Egypt to sojourn there " (43:2). Refusing to listen to the voice of Jeremiah to remain in the land of Judah, Johanan and all the leaders of the forces took the remnant and went to Egypt. Once they were in Egypt, there was an argument between a great assemblage of those who knew that their wives burned incense to other gods and all the women who stood by, and Jeremiah the prophet (44:15-30). They told Jeremiah that they would not listen to him. Instead, they would burn incense to the queen of heaven (the wife of Nimrod) and pour out libations to her, just as they did in the cities of Judah and in the streets of Jerusalem. They even went so far as to say that when they burned incense to the queen of heaven, they had plenty of food and were well off and did not see evil, but since they had ceased doing this, they lacked everything and were consumed by sword and by famine (vv. 17-18). That was a lie. When they were in Jerusalem, they were besieged and even forced to eat their children. Nevertheless, they told Jeremiah falsely that they were well off and did not experience calamities.
8以色列人是一群没有与神是一的百姓。他们若与神是一，就没有问题。他们若与神是一，就会接受神的话，认识神的心、神的性情、神的心思、和神的定旨。他们若与神是一，自然而然的就会活祂，而由祂构成，在地上作祂的见证。今天基督徒中间的情况是一样的。我们基督徒也违犯了与神是一的原则。我们也许无心与神是一，但我们喜欢作祂的子民。结果我们没有与神的意志或神的心思并行，反而彰显自己的意见，顾到自己的爱恶。这是今天信徒中间缺少一的原因。我们若没有与神是一，就无法彼此是一。那些没有与神是一的人，没有接受神的旨意和喜悦，却彰显自己的意见，并追求自己的偏好。这样作，就是凿出破裂不能存水的池子。我们藉著基督作公义的苗得称义并与神和好，以及三一神藉著将自己分赐到我们里面而进入我们里面，作我们的生命和一切，以完成神永远的经纶
8The children of Israel were a people who were not one with God. If they had been one with God, there would have been no problem. If they had been one with God, they would have received God'sword and would have known His heart, His nature, His mind, and His purpose. If they had been one with God, then spontaneously they would have lived Him and would have been constituted with Him to be His testimony on earth. The situation is the same among Christians today. We as Christians have also transgressed the principle of being one with God. We may not have a heart to be one with God, yet we like to be His people. The result is that we do not go along with God's will or God's mind, but rather express our opinions and care for our likes and dislikes. This is the reason for the lack of oneness among believers today. If we are not one with God, we cannot be one with one another. Those who are not one with God do not take His will and good pleasure but express their opinions and pursue their preferences. To do this is to hew out broken cisterns that can hold no water. OUR BEING JUSTIFIED AND RECONCILED TO GOD THROUGH CHRIST AS THE RIGHTEOUS SHOOT, AND THE TRIUNE GOD COMING INTO US TO BE OUR LIFE AND OUR EVERYTHING FOR THE WORKING OUT OF GOD'S ETERNAL ECONOMY BY HIS DISPENSING HIMSELF INTO US
9因为我们和以色列人一样，没有与神是一，也无心行神的旨意或接受祂的喜悦，我们就得罪神，违犯祂的典章，犯罪干犯祂的诫命。我们这些人的心诡诈，无法医治。（十七9。）我们被暴露为有罪恶和背叛的性情，这性情就像古实人的皮肤和豹的斑点，是不能改变的。（十三23。）既然这是我们的情况，我们怎能与神和好？我们怎能得神称义，并被祂接受为祂的子民？耶利米在二十三章五至六节给我们答案：『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。』我们能与神和好并得祂称义，惟一的路是藉著基督，那新芽，公义的苗，那称为耶和华我们的义的。祂是公义的苗，在肉体里来，作大卫的后裔，在十字架上受死，并且流出祂的血，以完成救赎，叫我们得称义。
9Because we, like the children of Israel, were not one with God and did not have the heart to do God's will or take His good pleasure, we offended God, transgressed His ordinances, and committed sins against His commandments. We were a people whose heart was deceitful and incurable (17:9). We were exposed as having a nature that is sinful and rebellious, a nature that, like the Ethiopian'ss kin and the leopard'ss pots, could not be changed (13:23). Since this was our situation, how could we be reconciled to God? How could we be justified by Him and taken by Him to be His people? Jeremiah gives us the answer in 23:5 and 6. "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." The only way that we can be reconciled to God and justified by Him is by Christ, the new Sprout, the righteous Shoot, who is called Jehovah our righteousness. As the righteous Shoot, He came in the flesh as the descendant of David to die on the cross and shed His blood in order to accomplish redemption for our justification.
10基于基督的救赎，我们已得称义，并且三一神已进入我们里面，作我们的生命、人位和一切。这造出一种情况，使神能藉著将自己分赐到我们这人里面，而在我们里面自由的完成祂永远的经纶。我们若看见并抓住这原则，就能领会全本耶利米书。耶利米著作中属灵的顺序
10Based upon Christ's redemption we have been justified, and the Triune God has come into us to be our life, our person, and our everything. This creates a situation in which God is free to work out His eternal economy in us by His dispensing of Himself into our being. If we see this principle and grasp it, we will understand the entire book of Jeremiah. THE SPIRITUAL SEQUENCE IN JEREMIAH'S WRITING
11耶利米书不是照著历史的顺序写的，但这卷书的确有属灵的顺序。首先，耶利米给我们看见神百姓基本的罪-离弃神并凿出自己的池子。然后人心逐渐被暴露为诡诈，无法医治的。我们是邪恶、无望的，有著无法改变的堕落性情。我们要与神是一，就需要基督作大卫的苗，成为我们的救赎和称义。这将三一神带到我们里面作我们的生命、我们内里生命的律、我们的性能、和我们的一切。这就是新约。（三一33。）在新约里，我们不作甚么。我们只要与神是一，让祂将自己写在我们里面，作生命的律。这生命的律含示三一神带著最高的性能，使我们尽功用。神活在我们里面，在大小的事上都有自由，将祂自己分赐到我们这人里面，来完成祂的经纶。这分赐要带进万物的复兴，并要完成于新天新地里的新耶路撒冷。新耶路撒冷就是神经纶的完成；这完成是藉著神永远的分赐所成就的。
11The book of Jeremiah was not written according to the historical sequence, but this book surely has a spiritual sequence. First, Jeremiah shows us the basic sins of God'sp eople—forsaking God and hewing out their own cisterns. Then the human heart is gradually exposed as being deceitful and incurable. We are wicked and hopeless, having a fallen nature that cannot change. In order to be one with God, we need Christ as the Shoot of David to be our redemption and justification. This ushers the Triune God into us to be our life, our inner life law, our capacity, and our everything. This is the new covenant (31:33). In the new covenant, we do not do anything. Rather, we are simply one with God to let Him write Himself into us as the law of life. This law of life implies the Triune God with the highest capacity for our function. God lives in us and has the freedom, in matters great and small, to dispense Himself into our being to carry out His economy. This dispensing will bring in the restoration of all things and will consummate in the New Jerusalem in the new heaven and new earth. The New Jerusalem is the consummation of the economy of God accomplished by His eternal dispensing
12在耶利米书中，我们看见我们蒙救赎、得称义、并且与神成为一。至终我们要认识神，活神，并在祂的生命和性情上由神构成，使我们作祂团体的彰显。这是圣经（特别是新约）完整的教训，这也是耶利米书的素质。
12In Jeremiah we see that we are redeemed, that we are justified, and that we have become one with God. Eventually we will know God, live God, and be constituted with God in His life and nature that we may be His corporate expression. This is the complete teaching of the Bible, especially in the New Testament, and this is the essence of the book of Jeremiah