Books
耶利米书生命读经 · 第33篇

圣经和耶利米书中属灵的顺序

The Spiritual Sequence in the Bible and in the Book of Jeremiah
1读经：耶利米书2:13;17:9;13:23;23:5-6;31:33。
1Scripture Reading: Jer. 2:13; 17:9; 13:23; 23:5-6; 31:33
2在本篇信息中，我有负担说到圣经和耶利米书中属灵的顺序。我们一旦看见圣经中属灵的顺序，就会领悟耶利米书是照著这顺序写的。
2In this message I have the burden to speak a word concerning the spiritual sequence in the Bible and in the book of Jeremiah. Once we see the spiritual sequence in the Bible, we will realize that Jeremiah was written according to this sequence
圣经中属灵的顺序神是各面的源头
THE SPIRITUAL SEQUENCE IN THE BIBLE God Being the Source in Every Way
3圣经首先给我们看见，神是各面的源头。神造人以后，向人陈明自己是给人追求那真实、独一的对象，就是生命树。（创二9。）
3The Bible shows us first that God is the source in every way. After He created man, God presented Himself to man as the real and sole object for man to seek after, that is, the tree of life (Gen. 2:9
人的堕落和罪的历史
The Fall of Man and a History of Sins
4虽然神将人安置在生命树跟前，要人有分于那树，人却受引诱并被吸引到另一棵树－善恶知识树。（创二17，三1～6，11。）因著吃这树的果子，人堕落了，罪就进入人里面。此后，人类的历史不过是罪的历史，列国一直在各面犯罪。后来神拣选亚伯拉罕的子孙为选民，但至终他们变得和列国一样。这种光景一直继续到旧约的结束。
4Although God placed man in front of the tree of life, wanting him to partake of that tree, man was seduced and attracted to the other tree—the tree of the knowledge of good and evil (2:17; 3:1-6, 11). By eating of the fruit of this tree, man became fallen, and sin entered into him. After that, the history of mankind was nothing but a history of sins, with all the nations sinning continually in every way. Then God selected the children of Abraham to be a chosen people, but eventually they became the same as the nations. This continued until the end of the Old Testament
基督，公义的苗的来临
The Coming of Christ, the Righteous Shoot
5耶稣基督来是作公义的苗。无论祂去那里尽职事，祂都遇到罪、死、鬼和邪灵。神怎样在创世记二章陈明自己是生命树，基督也照样在约翰福音陈明自己是生命。祂向人陈明自己是生命的粮，（约六35，48，）就是生命树，并且告诉人，祂来了，是要叫他们得生命。（十。）然后祂上了十字架，为人受死，好为人完成救赎。藉此，神有立场赦免人并称义人。至终，这位耶稣基督成了人的救赎和人的公义，叫人从神得著称义。（林前一30。）基于这点，基督这位神的化身，进入了我们里面，作我们的生命，甚至作我们内里生命的律。
5Jesus Christ came as the righteous Shoot. Wherever He went in His ministry He encountered sin, death, demons, and evil spirits. Just as God presented Himself as the tree of life in Genesis 2, so Christ also presented Himself as life in the Gospel of John. He presented Himself to people as the bread of life (John 6:35, 48), that is, as the tree of life, and He told them that He came that they might have life (10:10). Then He went to the cross to die for man in order to 10 accomplish redemption for man. Through this, God has a standing to forgive man and to justify man. Eventually, this Jesus Christ became man's redemption and man's righteousness for man to receive justification from God (1 Cor. 1:30). Based upon this, Christ as the embodiment of God has entered into us to be our life, even to be our inner law of life.
新约－其内容和终极完成
The New Covenant—Its Content and Ultimate Consummation
6主耶稣在为著救赎我们死在十字架上以前，立了新约。祂在祂的桌子前，立了一个律作为新约。（路二二20。）新约圣经从使徒行传到启示录的各卷书，都告诉我们新约是甚么。这新约的内容，就是三一神在我们里面，作我们的生命、我们生命的律、我们生命的供应、我们生命的性能、和我们的一切，使我们在神的生命和性情上由祂构成，藉此成为祂的扩增、祂的扩大，作祂的丰满，作祂永远的彰显。首先，这彰显是召会，其次是国度；至终，在新天新地里，新耶路撒冷作神新约的终极完成，团体的彰显神到极点，直到永远。
6Before He died on the cross for our redemption, the Lord Jesus established the new covenant. At His table He enacted a law to be the new covenant (Luke 22:20). All the New Testament books from Acts through Revelation tell us what the new covenant is. The content of this new covenant is the Triune God within us to be our life, our life law, our life supply, our life capacity, and our everything that we may be constituted with God in His life and nature and thereby become His increase, His enlargement, to be His fullness for His eternal expression. First, this expression is the church; second, it is the kingdom; and eventually, in the new heaven and new earth, it is the New Jerusalem as the ultimate consummation of the new covenant of God to express God in a corporate way to the uttermost for eternity
新耶路撒冷周围的列国
The Nations around the New Jerusalem
7在新天新地里，这团体的彰显要为列国所观看；列国要生活在新耶路撒冷周围，藉著这城的光行走。（启二一24。）
7In the new heaven and new earth, this corporate expression will be observed by the nations, which will live around the New Jerusalem and walk by its light (Rev. 21:24
8从创世记到启示录的这些项目，给我们看见圣经中属灵的顺序。
8These items from Genesis through Revelation show us the spiritual sequence in the Bible
属灵的顺序
in the Book of Jeremiah
9现在我们需要看见，耶利米是照著圣经中所记载属灵之事的顺序，来写他的豫言书。
9Now we need to see that Jeremiah wrote his book of prophecy according to the sequence of the spiritual things recorded in the Bible
神向以色列陈明自己是源头，以色列却离弃祂，走自己的路
God Presenting Himself to Israel as the Source and Israel Forsaking Him to Take Their Own Way
10首先，耶利米给我们看见，神向以色列陈明自己是活水的源头、泉源，作他们丰富的供应。但以色列却离弃祂，走自己的路，为自己从磐石凿出池子。（耶二13。）
10First, Jeremiah shows us that God presented Himself to Israel as the source, the fountain, of living waters to be their rich supply. But Israel forsook Him to take their own way, to hew out for themselves cisterns of rock (Jer. 2:13
以色列成为邪恶的
Israel Becoming Evil
11以色列离弃了神这源头，就成为邪恶的，显明他们里面的邪恶，有著比万物都诡诈，无法医治的心。（十七。）不仅如此，他们的性情是如此邪恶、奸恶、败坏，没有甚么能改变牠。（十三23。）他们成了像四福音里耶稣所遇见的那些人一样。
11Having forsaken God as the source, Israel became evil, manifesting the wickedness within them and having a heart that was deceitful above all things and incurable (17:9). Not only so, their nature was so evil, wicked, 9 and corrupt that nothing could change it (13:23). They became just like the people whom Jesus met in the four Gospels.
公义的苗给大卫兴起，
A Righteous Shoot Being Raised Up to David, and
12祂的名称为耶和华我们的义在二十三章五至六节耶利米豫言，一个公义的苗要给大卫兴起，来面对情况并应付需要，祂的名要称为耶和华我们的义。这含示救赎，也含示称义，因这一位救赎我们并成为我们的义，使我们接受神的称义。这样，我们与神的光景就得了平息。
12His Name Being Called Jehovah Our Righteousness In 23:5 and 6 Jeremiah prophesied that a righteous Shoot would be raised up to David to face the situation and meet the need, and His name would be called Jehovah our righteousness. This implies redemption and also justification, for it is this One who redeemed us and became our righteousness that we might receive God's justification. In this way our situation with God has been appeased
三一神进入我们里面作新约的具体化
The Triune God Coming into Us for the Embodiment of the New Covenant
13如今，基于基督的救赎和神的称义，连同著基督作我们的义，神作为三一神，作为耶稣基督，作为赐生命的灵，就能自由的进入我们里面。祂已进入我们里面，作我们的生命、我们生命的供应、我们生命的律、我们生命的性能、和我们的一切，使我们在神的生命和性情上由祂构成，成为祂的扩大、祂的扩增、祂的丰满，使祂得著彰显。我们要成为神这样的彰显，首先是在召会时代，然后是在复兴的时代（千年国的时代），最终要完成于新天新地里的新耶路撒冷，直到永远。新耶路撒冷将是神新约的具体化。所以，新约最终将产生新耶路撒冷。耶利米所说关于列国的豫言
13Now, based on Christ's redemption and God's justification, with Christ as our righteousness, God is free to enter into us as the Triune God, as Jesus Christ, as the life-giving Spirit. He has come into us to be our life, our life supply, our life law, our life capacity, and our everything that we may be constituted with God in His life and nature to be His enlargement, His increase, His fullness, for His expression. We will be such an expression of God first in the church age, then in the age of restoration (the age of the millennial kingdom), and ultimately and consummately in the New Jerusalem in the new heaven and new earth for eternity. The New Jerusalem will be the embodiment of God's new covenant. The new covenant, therefore, will ultimately issue in the New Jerusalem. Jeremiah's Prophecy concerning the Nations
14我们看过，启示录二十一章二十四节说到新耶路撒冷周围的列国。耶利米在四十六至五十一章也说到列国。事实上，新天新地里的列国，至终将来自耶利米所豫言的列国。这进一步指明，耶利米书是完整的，甚至是包罗万有的。为甚么耶利米豫言列国？他这样作，是因为神需要他们。一面，神需要一班人彰显祂；另一面，祂需要另一班人注视、观看这彰显。我们可以说，那些彰显神的人是『演员』，那些目睹这彰显的人是『观众』。神为著完成祂的定旨，需要演员－祂的选民，也需要观众－列国。所以，耶利米书照著圣经中属灵的顺序，也包括了耶利米论到列国的话。在这事上他与以赛亚、但以理、和撒迦利亚一样。我们会看见，小申言者书的原则也是一样。
14We have seen that Revelation 21:24 speaks of the nations around the New Jerusalem. Jeremiah also speaks of the nations in chapters forty-six through fifty- one. Actually, the nations in the new heaven and new earth will eventually come from the nations concerning which Jeremiah prophesied. This is a further indication that the book of Jeremiah is complete, even all-inclusive. Why does Jeremiah prophesy concerning the nations? He does this because God needs them. On the one hand, God needs a people to express Him; on the other hand, He needs another people to look at, to behold, this expression. We may say that those who express God are the "actors" and that those who witness this expression are the "spectators." For the fulfillment of His purpose, God needs both the actors—His chosen people—and the spectators—the nations. Therefore, the book of Jeremiah, following the spiritual sequence in the Bible, includes Jeremiah's speaking concerning the nations. In this matter he is the same as Isaiah, Daniel, and Zechariah. As we will see, the principle is the same with the books of the Minor Prophets.