This week, we shall begin the study
of the book of Jeremiah in the Old Testament.
The Book of Jeremiah
The name of Jeremiah likely means, “Yahweh looses (the womb) or Yahweh exalts”. The book itself is the longest book in the Bible in terms of the number of words, and Jeremiah’s long history of ministry spans over 40 years from the 13th year of the reign of Josiah in Judah (626/7 B.C.) until the fall of Jerusalem in 586 B.C. Zephaniah and Habakkuk were his contemporaries in the early part of his ministry. He is called the “weeping prophet” perhaps because of the sadness of the message of judgment to Judah, the refusal of the people and rulers to heed his message not only of repentance, but also of surrender to the Babylonians, and the sufferings he endured because of his ministry. Amidst his message of punishment, Jeremiah received some of the most glorious promises in the Bible: The promised return from exile in 70 years (29:10-14); the new covenant (31:31-34) and the ultimate return of the Messiah to Jerusalem (23:5, 6). As you study this book, you will come across some of the most touching words of God in the Bible. This large volume, unfortunately, is not arranged chronologically, but is grouped according to subjects:
Chs. 1-45: God’s dealings (or prophecies) against His people
Chs. 46-51: God’s dealings (or prophecies) against foreign nations
Ch. 52: Historical supplement: the destruction of Jerusalem and the temple
1:1-3—Jeremiah, the Prophet
(1) Who was Jeremiah? (also see Note below)
(2) Most commentators opine that Jeremiah would be between 16-18 at the time he was called. How old was Josiah in the 13th year of his reign? (2 Ki. 22:1)
(3) The spiritual reform by Josiah was one of the most complete and effective in the history of Judah. Given the age of this reformer king and the age of this prophet, how would you view youth leadership in the church?
(4) Can you name the kings during whose reigns Jeremiah served (you can flip through 2 Ki. 22-25)?
(5) How would you feel if you were Jeremiah, if you knew that your message would largely not be heeded and your country would end in destruction and your people in exile?
1:4-10—The Call of Jeremiah
(6) How would you describe Jeremiah’s circle, heritage and personal knowledge of God (Jeremiah was a priest)?
(7) Should he be more “prepared” to assume the calling by God as prophet? Why or why not?
(8) In calling Jeremiah as a prophet, the Lord said these things:
a. “Before I formed you in the womb I knew you”:
- Some versions translate “knew” as “chose”: is there a difference?
- While “knowing” carries a sense of intimate knowledge in Hebrew, “choosing” connotes a purpose: How does this speak to you personally?
b. “before you were born, I set you a apart”:
- What is meant by being set apart by God?
- How does this apply to you?
c. “I appointed you as a prophet to the nations”:
- To what was Jeremiah appointed as a prophet?
- Would the other nations, i.e. Egypt, the Philistines, Moab, Ammon, Damascus, Babylon (chs. 46-51) listen to his messages or prophecies? What’s the use of prophesying to them?
(9) The initial response of Jeremiah (v. 6):
a. What was his initial response?
b. Was his response an excuse or valid? (See Exod. 4:10-13.) Why?
(10) How did God respond to his refusal to be called? (v. 7)
a. How does it show that he really had no choice?
b. What words of comfort were given to him?
c. Do you think you will take these words as a guarantee of deliverance or of trouble?
(11) Apart from mere words of comfort, what did the Lord do in v. 9? How important was it?
(12) The purpose of his calling (v. 10)
a. What kinds of message or prophecy could Jeremiah expect to proclaim?
b. How then could his messages or prophecies serve to achieve these purposes?
(13) Consider the following as if you were Jeremiah:
a. What kind of message would you prefer to deliver? Why?
b. Would you accept this call? Why or why not?
(14) What is the main message to you today and how may you apply it to your life?
Note:
Anathoth was about three miles northeast of Jerusalem and was one of the cities originally given to the priests after the conquest of Canaan (Jos. 21:18). Abiathar, a priest and close associate of King David was banished there by Solomon because he had backed the unsuccessful attempt by Adonijah to succeed David (1 Ki. 2:26).
本週我們開始研讀舊約耶利米書。請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
耶利米書
耶利米的名字似乎是「耶和華高舉」的意思。按字數，耶利米書是聖經中最冗長的書卷，而耶利米作先知的事奉也超過四十年之久—由約西亞在位的第十三年（即主前626/627年）到耶路撒冷失陷之後（即主前586年）。西番雅和哈巴谷也是在他早期事奉的時候作先知的。他被解經者稱為「流淚的先知」，相信是因他所宣告的預言信息的悲慘，加上百姓與領袖堅決的拒絕聽他所宣告要悔改和向巴比倫投降的信息，更因這些信息給他帶來的迫害。不過，在眾多責備和審判的話語中，耶利米書卻記載了一些極榮耀、滿有盼望的信息：包括被擄七十年後歸回的應許(29:10-14) ，神與他們所立的新約(31:31-34) ，和彌賽亞至終重臨耶路撒冷(23:5, 6) 。在研讀這書時，你會讀到聖經中所載不少極動人的金句。不過，這書的信息卻不一定是按年代來記載的。我們可以簡略的按主題來把書分成三部份：
1-45章： 給神的百姓的信息/預言
46-51章： 給列邦的信息/預言
52章： 耶路撒冷的失陷與聖殿的被毀
1:1-3—先知耶利米其人
(1) 耶利米是誰？（亦參下註）
(2) 一般解經者認為耶利米蒙召時年紀大約是16-18歲。至於約西亞在耶利米蒙召時有多大年紀？(參王下22:1)
(3) 約西亞的宗教改革與復興是甚徹底和有效的。這兩位神重用的人：一個是王、一個是先知都是如此年輕，我們該怎樣在教會中對待年青信徒呢？
(4) 請為耶利米作先知的年代中作猶大王的名字列出。（可略讀王下22至25）
(5) 如果耶利米，早知所傳的信息總不被聽從，國家甚至至終滅亡，會如何看他的蒙召？
1:4-10—耶利米的蒙召
(6) 你會怎樣形容耶利米個人的背景，生活圈子和對神的認識？
(7) 作為先知，耶利米是否就比別人更準備好接受這呼召呢？為什麼？
(8) 在呼召耶利米時，神說：
a. “我未將你造在腹中，我已曉得你” ：
i. 有些譯本把「曉得」譯為「揀選」：你認為有何分別？
ii. 希伯來文聖經的「曉得」是帶著親密認識的意思，而「揀選」是帶著目的的：這句話對你個人有什麼重要性？
b. “你未出母胎，我已分別你為聖” ：
i. 被神分別為聖是什麼意思？
ii. 這句話對你個人有什麼重要性？
c. “我已派你作列國的先知”
i. 耶利米要作誰的先知？
ii. 列國（即第46-51章所論到的埃及、非利士、摩押、亞們、大馬色和巴比倫）會聽他的信息嗎？向他們發預言有何作用？
(9) 耶利米的反應（1:6）
a. 他立刻作出什麼反應？
b. 是藉口還是可了解的？（參出4:10-13）為什麼？
(10) 神如何回答他的拒絕？(1:7)
a. 為何是無可選擇的？
b. 神給他的鼓勵是什麼？
c. 你認為這是鼓勵，還是困難的預告？
(11) 除了出言鼓勵，神還在第9節作了什麼？這舉動有什麼重要性？
(12) 蒙召的差事（1:10）
a. 耶利米的差事是什麼？
b. 他的信息和預言又如何能帶來這些果效？
(13) 如果你是耶利米：
a. 你情願傳什麼信息？為什麼？
b. 你會接受這差事嗎？為什麼？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：亞拿突城位於耶路撒冷東北大約三哩外，是以色列人在進迦南後劃分給祭司的城市之一（書21:18）。祭司亞比亞他是大衛的親信，但因支持亞多尼雅篡位的陰謀而遭所羅門放逐到亞拿突(王上2:26) 。
“Before I formed you in the womb I knew you, before you were born I set you apart; I appointed you as a prophet to the nations.” (Jer. 1:5)
Some might find the Book of Jeremiah not easy to read and follow primarily because this is a book with the most number of words in the Bible and the book is not arranged chronologically. However, this is also a book with many choice words of love and promise that we find most comforting to read, such as “I have loved you with an everlasting love; I have drawn you with unfailing kindness” and “For I know the plans I have for you…plans to prosper you and not to harm you, plans to give you hope and a future”, just to name a few (Jer. 31:3; 29:11). It is the latter of the two quotes that Jeremiah had to recognize at first-hand even in his youth.
Most commentators opine that Jeremiah was called to be a prophet in his youth, most likely about 16-18 years of age, and his calling was most unique in that he would prophesy not only the impending destruction of Jerusalem, he was to witness its destruction and saw, in a sense, the futility of his mission. Of course, his mission was not futile, because his message validates the truthfulness of God and His words, and carries tremendous impact for future generations, including ours. However, his calling is not unique in that God not only has a plan and purpose for his life, but one for each one of us who belong to Him. Indeed,
- He knew us before He formed us in the womb: That not only validates that life begins at conception, but that God has intimate knowledge of each one of us. In fact, He knows us far more than we can know ourselves;
- He set us apart before we were born: To set apart is the meaning of being holy, and it reinforces the truth that no one can live for oneself but for Him alone, because we have been set apart, especially from the world and sin, for His glory; and
- He has appointed us for His service: While Jeremiah was appointed as a prophet to the nations, each one of us has our own appointed role in God’s kingdom. Such a recognition should steer us not to live an aimless and meaningless life, but to search diligently His path for us (Ps. 143:8).
「我未將你造在腹中，我已曉得你；你未出母胎，我已分別你為聖；我已派你作列國的先知。」(耶1:5)
可能因為耶利米書按字數來說是聖經中最冗長的書卷，加上內容並不一定是按歷史的進程而編排之故，一般信徒覺得這書不容易領會。不過，書中卻藏著不少使人得幫助的金句，就如：“我以永遠的愛愛你，因此我以慈愛吸引你” ；“耶和華說：我知道我向你們所懷的意念是賜平安的意念，不是降災禍的意念，要叫你們末後有指望”(31:3, 29:11) 。後者更是耶利米在年青時蒙召，所要認識清楚的真理。
一般解經者因耶利米在1:7自言是年幼，就認為他在蒙召時不過是16-18歲左右。他所得的作先知的呼召也是很特別，因為他不但要預言耶路撒冷的失陷、聖殿的被毀，也要親眼目睹這些預言的應驗。換句話說，他是要看見所傳的信息全被百姓、君王所拒絕。不過，這並不是說，他的信息全是徒然的，因為這足證神藉著他所傳的話語的真確，也成為後世—包括我們在內—的提醒。
同時，我們在他身上認識到神在我們每一個屬祂的人身上，都有祂的揀選和計劃的。就如神呼召他時所說：
- “我未將你造在腹中，我已曉得你”:
這句話不但叫我們知道婦人腹中的胎兒是100%的生命，更讓我們知道神深深的、個別的認識我們每一個人；
- “你未出母胎，我已分別你為聖”:
原來我們都被神為自己把我們分別出來，單單歸祂。既是這樣，我們就只能為祂而活，不為己活。我們也就要把自己從世俗和罪分別出來，保持聖潔了；
- “我已派你作列國的先知”:
當然神不都揀選每個屬祂的人作先知，作全時間事奉的人；但神卻在我們每人身上有祂所賜的位份和計劃。有這認定的人就不至生活得沒有方向和意義，乃使我們積極的尋求，要「知道當行的路/His path for us」（詩143:8）。
1:11-16—Two Visions Given
(1) God has already spoken and touched Jeremiah’s mouth. Why did He give him two more visions at this time?
(2) What was the first vision? (v. 11)
(3) What is meant by “I am watching”? (v. 12)
(4) What is the purpose of this vision?
(5) What was the second vision? (v. 13)
(6) What was the interpretation of this vision? (vv. 13-16)
(7) How was it fulfilled? (2 Chr. 36:11-20)
1:17-19—The Command to Obey
(8) How should Jeremiah perform his charge? (v. 17) In particular:
a. What is meant by getting himself ready (literally: “gird your loins”)?
b. What would happen if he was terrified?
(9) Who would be his opposition? (v. 18)
(10) If you were Jeremiah, which of the opposition would you be most terrified of? Why?
(11) God’s promise of strength: What is meant by
being each of the following?
a. A fortified city
b. An iron pillar
c. A bronze wall
(12) What image does vv. 17-19 conjure up in your mind?
a. One of triumph
b. One of constant battles, one after another
c. One of suffering, rejection, and ridicule
(13) What then is meant by a servant of the Lord in the context of Jeremiah’s calling?
(14) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
1:11-16— 兩個異象
(1) 神既向耶利米顯現，說話，並伸手摸他，為何還要顯示第一個異象給他看？
(2) 耶利米在第一個異象中看見什麼？
(3) 「留意」是什麼意思？(1:12)
(4) 這異象有什麼作用？
(5) 耶利米在第二個異象中看見什麼？(1:13)
(6) 這異象的解釋是什麼？(1:13-16)
(7) 這預言怎樣得到應驗？（見代下36:11-20）
1:17-19— 服從的命令
(8) 耶利米當怎樣接受和遵行這差事？(1:17)
a. 束腰是什麼意思？
b. 如果他驚惶會帶來什麼後果？
(9) 將會反對他的包括那些人？(1:18)
(10) 如果你是耶利米，你最畏懼的會是那些反對的人？為什麼？
(11) 神在此給他堅固的應許：什麼是
a. 堅城的意思？
b. 鐵柱的意思？
c. 銅牆的意思？
(12) 第19節所言，帶出給你什麼的圖片？
a. 是勝利？
b. 是接踵而來的爭戰？
c. 是苦難、拒絕和受辱？
(13) 從耶利米所得的呼召，你可以意會到作為被神呼召的僕人是什麼一回事？
(14) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Get yourself ready! Stand up and say to them whatever I command you. Do not be terrified by them, or I will terrify you before them.” (Jer. 1:17)
While God does have a purpose for each of our lives, the Bible makes it clear that the call to full-time ministry (like that of the prophet) is special in that if it is not of God, the prophet would be a false prophet and such a call necessarily leads to suffering. In the case of Jeremiah (a true prophet) immense sufferings included being beaten, jailed and forced to follow the crowd in fleeing to Egypt. If he was unsure of his calling from God, he would have quit a long time ago.
This is, perhaps, the reason that God had chosen to make His call to Jeremiah unmistakably clear from the outset:
- While we have no idea whether He appeared to Jeremiah in a vision or a dream or in some other form, the truth is Jeremiah knew beyond a doubt that it was God who appeared to him.
- God spoke to him: Again, we have no idea whether the voice was loud or soft, a bass or a tenor voice, but the truth is Jeremiah heard it loud and clear.
- God gave him assurance: I believe Jeremiah’s feeling of inadequacy was genuine as he said he was only a child, not knowing how to speak (1:6), and God gave him assurance by reaching His hand and touching him (1:9). What assurance it was to feel the touch of God.
- As if it was not enough, God gave him visions and the first one was about a branch from an almond tree to assure him that whatever he was going to prophesy on God’s behalf must come to pass (1:12).
Given the severe opposition and sufferings that Jeremiah would encounter during his 40 years of ministry, such a clear sense of calling was a must and allowed him to press on and persevere until his task was done.
「所以你當束腰，起來將我所吩咐你的一切話告訴他們；不要因他們驚惶，免得我使你在他們面前驚惶。」(耶1:17)
神在我們每個人的生命中固然有祂的目的和計劃，但當特別揀選人作全時間的事奉時，我們需要對這呼召有清晰的肯定。就如在舊約時代作先知的，沒有神清楚的呼召，這些先知不但是假先知，更在遇見苦難時，會容易灰心、後退。以耶利米為例，他作先知帶來了極大的苦難：被打、被辱、被下獄，最後就被迫與眾人逃到埃及。如果他不是清清楚楚的得到神的呼召，相信一早就不作先知了！
相信這正是神特別在呼召耶利米時，一而再的使他肯定祂的揀選和呼召：
- 聖經沒有交代神是怎樣向耶利米顯現的：是藉著見異象、或在夢中。但明顯的，神的顯現叫他清楚的知道，是耶和華神向他顯現的；
- 神不但顯現，更向他說話：我們也不曉得神是柔聲或大聲說、是男高音或低音的聲調，但其所言是耶利米聽見得清清楚楚的；
- 神就伸手按耶利米的口：這不但叫我們知道神確是向他顯現，更叫他不再用為自己的年幼和缺口才而擔心。被神摸過的人焉能不被大大的改變呢！
- 神好像還嫌不夠，神賜他異象，看見一根杏樹枝，作為他將傳講預言應驗的保證(1:12) 。
及後，我們就讀到耶利米在這四十多年的事奉中，所經歷的反對和苦難是超常的。相信是這清楚蒙召的經歷，使他能堅持到底，完成神所托付給他的使命。
The First Message
(1) Where and to whom was the message to be delivered? (vv. 1 and 4)
(2) A good beginning (2:2-3): Their relationship
with God was marked by these things:
a. Love: To what did God liken them to? (v. 2)
b. Obedience: How did they demonstrate their obedience? (v. 2)
c. Holiness: In what sense was Israel holy? (v. 3)
d. Firstfruits of His harvest: What does it mean? (v. 3)
e. God’s protection: Who did God demonstrate His protection to? (v. 3)
(3) Everything has changed (2:5-9)
a. Their ancestors strayed far from God (v. 5)
- Was God at fault?
- How far did they stray from God?
- The result was that they “became worthless themselves”. What does it mean?
b. “They did not ask where is the Lord” (vv. 6-7)
- What does this mean?
- How good was the Lord to them? (vv. 6-7a)
- How did they repay the goodness of the Lord? (v. 7b)
c. “The priests did not ask where is the Lord” (v. 8)
- What was the main responsibility of the priests?
- Of all the people, who should know the Law best?
- How then could they not know the Lord?
- What was the main responsibility of the leaders (literally, shepherds) of God’s people?
- What sin had they committed?
- What was the main responsibility of the prophets?
- What sin had they committed?
- What was the picture of apostasy painted by the Lord with all of the above charges?
d. What is the Lord going to do? (v. 9)
(4) Appalling sins of Israel (2:10-12)
a. Why is their sin so particularly evil and wicked? (See Note below)
b. Why does the Lord call upon heaven to shudder?
(5) Two sins are cited (v. 13)
a. What is the first-mentioned sin?
b. What is the second-mentioned sin?
c. To forsake the Living Water and prefer to dig own cisterns:
- Is it stupidity or wickedness?
- Do people still commit these two sins today? How?
- What about you?
(6) What is the main message to you today and how may you apply it to your life?
Note:
Cyprus is to the west and Kedar (the Arab tribes in the far away desert) is to the east of Israel.
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
第一個要傳的信息
(1) 這信息是給誰的？是要在什麼地方傳講的？
(2) 好的開始（2:2-3）：他們與神的關係原是刻畫著：
a. 愛：神以什麼來喻這愛？(2:2)
b. 聽從：他們是怎樣顯出順從？(2:2)
c. 聖潔：他們的聖潔是怎樣顯出來？(2:3)
d. 初熟果子：這是什麼意思？(2:3)
e. 神的保守：從什麼顯出來？(2:3)
(3) 完全改變了（2:5-9）
a. 列祖遠離神（2:5）
i. 是神的錯嗎？
ii. 他們如何遠離神？
iii. 結果自己成為虛妄是什麼意思？
b. “他們不說(或問)…… 耶和華在那裡呢？”(2:6-7)
i. 這句話是什麼意思？
ii. 神如何的恩待他們？(2:6-7a)
iii. 他們如何回報神？(2:7b)
c. “祭司都不說(或問) 耶和華在那裡”(2:8)
i. 祭司的原本責任是什麼？
ii. 在所有的人中，那些人該最認識律法？
iii. 為何他們竟不認識神？
iv. 官長（直譯是牧者）的責任該是什麼？
v. 他們犯了什麼罪？
vi. 先知的首要責任是什麼？
vii. 他們犯了什麼錯？
viii. 從以上所言，他們的背道到了什麼的地步？
d. 神因此要怎樣處理他們？(2:9)
(4) 無比的悖逆（2:10-12）
a. 這裡如何指出他們所行的是無比的悖逆？（參下註）
b. 為何神說天要驚奇？
(5) 神的百姓兩個惡行(2:13)
a. 第一個惡行是什麼？
b. 第二個惡行是什麼？
c. 這兩個惡行連起來時：
i. 顯出他們的醜惡還是愚蠢？
ii. 今天的世人仍是怎樣犯這兩罪行？
iii. 你又如何？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：基提(Cyprus) 和基達(亞拉伯曠野) 分別是位於以色列之西和東面。
“My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water.” (Jer. 2:13)
It is logical to assume that the message that Jeremiah was given to proclaim in chapter two is the first message given to him by God and it is addressed to the whole people of Israel, not just Judah (2:4). The message about their betrayal of God is so appalling that God invited them to a debate (2:9) because it was unprecedented or unheard of even among heathen nations (2:10) and it was so appalling that the heavens had shuddered (2:12).
The appalling nature of their betrayal was vividly highlighted by the imagery of the love of a bride which they had for God in the beginning — the portrayal was of a most intimate kind of love relationship between Israel and the Lord in which their love was expressed in their obedience and their willingness to set themselves apart for the Lord, and the Lord reciprocated with joy and divine protection (2:2-3). Why then would Israel choose to follow any other gods? And yet, they did and those gods are really worthless idols (2:5). And such a rebellion was led by their priest, leaders (who should be their shepherds) and even prophets (2:8).
In summing up their sins, God says, their sins amounted to forsaking the Living Water and digging their own broken cisterns that cannot hold water (2:13). In other words, whatever they have decided to pursue will bring them no satisfaction and fulfillment, and would only leave them hungry, empty and unfulfilled. It is not only a picture of Israel, but of all mankind, and the question that begs to be asked is: “Is such a betrayal or rebellion wickedness or stupidity?”
And the answer is: both! And, without pointing finger at Israel or the world, we need to examine ourselves in light of such a charge by God.
「因為我的百姓做了兩件惡事，就是離棄我這活水的泉源，為自己鑿出池子，是破裂不能存水的池子。」(耶2:13)
照估計，耶利米書第二章的所載，該是他所傳的第一個信息。神在此給他所傳的信息是向全以色列，不是單單向猶大傳講的(2:4) 。為要他們認識到所犯背道的罪是悖逆無比，連列邦也沒有這樣「換神」之舉(2:11)、連天也感到驚恐 (2:12) ，神就挑戰他們出來與祂作爭辯 (2:9) 。
神為要他們看見這背棄祂的罪的醜惡，就先以幼年恩愛的圖畫來喻他們像新婦一樣，開始的時候是與神如此的恩愛、既聽話又順服，把自己分別為聖給神；而神以他們為初熟果子般的悅納，更加以保護(2:2-3) 。既是如此，以色列是絕對沒有理由轉而追隨別神的！然而，這正是他們所作的，追隨了虛無的偶像(2:5) ；而這樣的罪行是由祭司、官長（原文是牧人）和先知為首的(2:8)。
在總結這小段的控訴時，神指出他們所行是「離棄活水」、「自鑿破裂水池」(2:13) 。換句話說，不論他們現在所追尋的是什麼，都不能帶給他們滿足或飽足，只會叫他們更饑渴、更空虛。這其實不單是昔日以色列的寫照，這豈不也是今日世人的實況嗎？不過，這個清晰的對比叫人不禁的問：這是反映出罪的醜惡，還是人的愚蠢？
答案該是：兩者皆是！不過，不要把指頭單指向以色列或世人；我們自己又如何呢？
2:14-19—The Message is one of “Consider and Realize”
(1) Who are they and what have they become? (v. 14)
(2) Becoming plunder (vv. 15-16): What has happened to them in their recent history? (the lions likely refer to the powerful Assyrians and they of Memphis and Tahpanhes are Egyptians)
(3) Two sins were cited back in v. 13 and are repeated here as reasons for their demise:
a. What was the first sin? (v. 17)
b. What were the examples given for their second sin? (v. 18)
(4) What lessons should they have learned from these punishments? (v. 19)
2:20-25—Imageries of Their Stubborn Sins
(5) Counting their rebellion since their wandering in the desert around 1,500 B.C., how long have they rebelled against the Lord up to the time of Jeremiah? (see introductory note)
(6) What imagery does the Lord use to talk about their rebellion in v. 20?
a. Are they truly “free” as a result? (v. 20b)
(7) What is the next imagery the Lord uses to talk about their rebellion in v. 21?
a. What does this imagery serve to illustrate?
(8) Why couldn’t their sins be washed away before God? (v. 22)
(9) Two more imageries are used to depict their adulterous worship of Baal and other gods notoriously practiced especially in the Valley of Benhinnom (vv. 23-24):
a. How are they like a swift she-camel?
b. How are they like a wild donkey?
(10) What was the result of their pursuit of foreign gods like she-camels and wild donkeys? (v. 25a)
(11) Why would they not give up? (v. 25b)
(12) The better question perhaps is this: Why won’t God give up on them?
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
2:14-19 —可知、可見的錯誤
(1) 以色列原是誰？現在卻成為什麼？(1:14)
(2) 2:15-16如何形容他們成為掠物？(獅子似是形容亞述的入侵；挪弗和答比匿是指埃及人)
(3) 2:13提到的兩件惡事在此具體的重述:
a. 這裡怎樣重提第一件惡行？(2:17)
b. 第二件惡行的事例是什麼？(2:18)
(4) 他們該從這些學到什麼功課？(2:19)
2:20-25— 頑梗的罪之比喻
(5) 如果「古時」是指流蕩曠野的日子（即主前大約1,500年），到了耶利米的時代，他們背叛神已有多久？
(6) 神在2:20以什麼來比喻他們的背叛？他們真的得到自由嗎？(2:20b)
(7) 2:21以什麼來作比喻？其重點是要表達出什麼？
(8) 為何總不能在神面前洗去罪跡？(2:22)
(9) 神還用另外兩個比喻來論到他們在（欣嫩子）谷中拜偶像的淫行(2:23-24) ：
a. 他們如何像獨峰駝？
b. 他們如何像野驢？
(10) 他們這樣的狂追外邦偶像，得到什麼果效？(2:25a)
(11) 為何他們仍不放棄？(2:25b)
(12) 或許該問：為何神仍不放棄他們？
(13) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“But you said, ‘It’s no use! I love foreign gods and I must go after them'.” (Jer. 2:25)
While reading all these rebukes against Israel, it is easy to put ourselves as judges and read as if they are rebukes meant for the non-believing world. The truth of the matter is Israel is more a picture of today’s believers than the world. The world does not know God, but we do, and the sin of Israel is one of “backsliding” (2:19) which of course is a sin of believers, not non-believers.
In his first message of rebuke against Israel, Jeremiah, as a prophet, points out Israel’s stupidity in renouncing their status as God’s children and turning themselves into slaves (2:14) as they turn to worship idols of all kinds. The Lord uses the analogy of the adulterous life of a prostitute to point to the widespread idol worship. However, the Lord’s rebuke is first greeted with denial with them saying, “I am not defiled” (2:23). And when they, like broken cisterns, experienced the chastisement of God through “lions” like the Assyrians and the Egyptians (2:15-16), causing them to realize the futility of their pursuit, they simply replied, “It is no use! I love foreign gods and I must go after them” (2:25). In other words, they sin not because of a lack of knowledge, but because of their conscious choice.
I have seen this two-step process in the backsliding of some believers. As they begin to return to a life of sin, like a swine returning to their pool of mud, they will first deny that they have done anything wrong, sometimes even use spiritual pretense to justify their sin. Then, either when they have exhausted their arguments or faced God’s chastisement, they would put aside their façade and simply acknowledge, like what Israel said, “It is no use! I love to sin, I must go after them!”
Unfortunately, like Israel, they are heading down the path of self-destruction and death.
「你倒說：這是枉然。我喜愛別神，我必隨從他們。」(耶2:25)
讀到神藉著先知耶利米責備以色列的話時，我們很自然的把自己站在神的那邊，在審判這不信的世代。不過，這背道的以色列，說真的，是信徒多於是世人的寫照。世人不信神、我們是相信的；而以色列的罪是在乎「背道/或譯後退(backsliding)」(2:19) —這當然是信徒所犯的罪！
耶利米在責備以色列時，就清楚的指出他們的愚昧，忘記了自己身為神的兒女身份的尊貴，竟遠離神，轉拜偶像而選擇了奴僕的身份(2:14) 。神更用妓女來形容他們什麼偶像都拜的淫行(2:20)。奇怪的是，以色列竟真的與神爭辯(2:9)說：“我沒有玷污”(2:23) 。當神繼續以獨峰駝和野驢來比喻他們如野獸般，不能約束自己拜偶像的淫行時，他們就直言，道出心聲：“這是枉然的！我喜愛別神；我必隨從他們”(2:25) 。換句話說、他們的罪不是出於無知，乃在乎不肯—是他們刻意的選擇。
他們與神這段的爭辯，給我們看到屬神的人「後退/backsliding」的一般過程。當他們開始走回世界的路時，就像被洗淨的豬重滾到泥濘中。他們自圓其說，否認自己所作的是罪，甚至引經據點的自辯。但當辯無可辯的時候，或是受到神的管教而仍不願意悔改時，就會直言說：“這是枉然的！我愛上了罪；我必繼續隨從！”
結果，就像以色列一樣，他們走向那條(自己明知的)死路！
With the imageries of a she-camel and a wild donkey, the rebellion of Israel was shown to be one of uncontrollable lust, and the bottom line of their sin is highlighted by what they said themselves, “I love foreign gods” (2:25).
2:26-30—The Disgrace of Israel
(1) Who are these foreign gods that the people fell in love with? (2:27-28)
(2) A thief is disgraced when caught: When were the people caught in disgrace? (vv. 27-28)
(3) Yet whom do they blame for their trouble? (v. 29)
(4) God has not been shy in punishing their sin, but did it work? (v. 30) Why or why not?
2:31-33—A Generation of Ungratefulness
(5) Has God honored His promise to bring them to a land of milk and honey? (Exod. 3:17; Jer. 33:22)
(6) Why then do the people seek to be free from the Lord as if God had not been faithful? (2:31)
(7) What do the imageries of a woman and her jewelry and a bride and her wedding ornaments portray?
(8) How does the Lord mock their ungratefulness? (v. 33)
(9) Is ungratefulness the most appropriate term to describe them? Why or why not?
2:34-37—More than Ungratefulness
(10) What does the Lord charge them with in v. 34?
(11) This is a sin that even gentiles would consider a crime. Why then would they, the people of God, dare to commit it and yet deny their wrong? (v. 35)
(12) Judah, in particular, has shifted back and forth from seeking help from Egypt and Assyria:
a. What does the Lord charge them with as a result? (v. 36)
b. What would be the outcome of this sin? (v. 37)
3:1-5—Call for Repentance
(13) The rhetorical question of v.1 which is quoted from God’s law in Deuteronomy 24:1-4 assumes an emphatic “no” answer even from the people, and yet it is followed by a plea for repentance, “Would you now return to me?”.
a. How incredible is this plea?
b. What does it show about God’s love for them?
(14) What does the Lord ask them to look at and see? (vv. 2-3)
(15) What reason was given for their plight?
(16) How did Israel respond to God’s punishment? (vv. 2-3)
(17) Why did they think that the Lord’s anger would not continue? (vv. 4-5)
(18) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
藉著獨峰駝和野驢的比喻，神指出以色列行淫到不能自禁的地步，而歸根究底，他們的頑梗是在乎他們自己所說的：“我喜愛別神，我必隨從他們”(2:25)
2:26-30—以色列的羞愧
(1) 以色列喜愛的「別神」其實是什麼的神？(2:27-28)
(2) 賊是在被捉拿時顯出羞愧；而以色列是怎樣被顯出羞愧？(2:27-28)
(3) 但他們卻埋怨誰？(2:29)
(4) 不是神沒有責打他們，但有效嗎？(2:30) 為什麼？
2:31-33—不感恩圖報的世代
(5) 神有否按應許帶領他們進入「流奶與蜜之地」？(出3:17；耶33:22)
(6) 為何他們竟要求脫離約束？(2:31)
(7) 神以處女與其飾物，和新婦與其美衣作比喻的重點是什麼？(2:31)
(8) 神如何譏諷他們的忘恩？(2:33)
(9) 忘恩是否最貼切的比喻？為什麼？
2:34-37—比忘恩更甚
(10) 他們更大的惡是什麼？(2:34)
(11) 為何神的百姓竟犯連外邦也以為罪的大惡？為何他們竟不認？(2:35)
(12) 猶大確不斷轉換靠山(2:36)：神指出他們會得到什麼後果？
3:1-5—悔改回轉的呼籲
(13) 神引用申命記24: 1-4來指出以色列的惡行，但卻說：“還可以歸向我”(3:1) ：
a. 這呼籲有什麼希奇之處？
b. 這呼籲怎樣顯出神希奇的愛？
(14) 神叫他們舉目觀看什麼？(3:2-3)
(15) 在此神指出他們遇困境的原因是什麼？
(16) 以色列是怎樣面對這些困境？(3:2-3)
(17) 他們為何仍以為神的怒氣會止息？(3:4-5)
(18) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“If a man divorces his wife and she leaves him and marries another man, should he return to her again? Would not the land be completely defiled? But you have lived as a prostitute with many lovers — would you now return to me?” (Jer. 3:1)
In spite of the shamelessness with which Israel prostituted herself to many idols as their lovers and the fact that God has already punished them with those they sought to put their trust in — Egypt and Assyria (2:36-37) and with natural disasters (3:2-3), He is still hoping for their return. In so desiring, God reveals His amazing love by reminding them of what He Himself has imposed about the prohibition of taking back an adulterous wife. Hear these comments by J.A. Thompson:
“The discussion (of Jer. 3:1) harks back to Deuteronomy 24:1-4. The statue [sic] forbade a man who divorced his wife to remarry her if she had married some other man in the interval. The particular case discussed in the passage in Deuteronomy concerns the action to be taken if the second husband grew tired of her and divorced her, or perhaps died leaving her free to marry again. In no circumstances was her former husband permitted to take her again as his wife, for she had been defiled…To take her back would be an abomination…before Yahweh…(To the rhetorical question of Jer. 3:1) Jeremiah’s contemporaries would have replied emphatically — No!”.
(NICOT, Jeremiah, 190-1)
And yet, the Lord follows this rhetorical question and asks, “Would you now return to me?” (3:1). In other words, the Lord is prepared to take Israel back if they sincerely repent of their sins, even risking breaking the law that He Himself has imposed. Of course, as we know, it is not really their repentance alone that allows them to return to God again, but by the sacrifice of God’s own Son on the Cross that they (and all mankind) could be accepted, and whatever defilement such a return could have led to has been cleansed by the blood of Jesus Christ.
To this love of God, we all should respond with the words of Isaac Watts, “Love so amazing, so divine; demands my soul, my life, my all”.
「人若休妻，妻離他而去，作了別人的妻，前夫豈能再收回他來？若收回他來，那地豈不是大大玷污了麼？但你和許多親愛的行邪淫，還可以歸向我。」(耶3:1)
雖然以色列絕無羞恥的像妓女一樣追隨無數的偶像，而神也藉著他們所靠的列邦，特別是亞述和埃及來懲罰他們(2:36-37) ，也施降自然的災難(3:2-3) ，祂仍然盼望他們回轉。神在3:1把祂這個心意赤露敞開，用祂所立的禁止丈夫娶回不忠的妻子的律法，來表明祂超奇的愛。解經家J. A. Thompson就此有以下的分析:
“這裡(指耶利米書3:1) 的討論是引述申命記24:1-4的記載。這律法禁那休妻的收回已嫁別人的前妻。那律法針對的是那已被休過的妻子，因第二任丈夫恨惡她而休她，或因這後夫死了，而可再嫁的條例。這律法絕對禁止那前夫再娶這前妻為妻子，因為她已被玷污了……再把她娶過來是耶和華所憎厭的。（故此，對耶3:1所問的“若收回她來，那地豈不是大大玷污了麼？” 這問題）耶利米當時的聽眾一定會肯定的說：“萬萬不可！” (NICOT, Jeremiah, 190-1)
希奇的是，耶和華竟然說：“但你和許多親愛的行邪淫，還可以歸向我” ！換句話說，神竟然願意超越祂自己所立的律例，收回以色列，只要他是真心的悔改、回轉、歸向祂！我們或許會問，地豈不因此被玷污了嗎？為著洗淨以色列和地的玷污，神竟然把自己的兒子，犧牲在十字架上，為以色列和全人類贖罪，所流的寶血使所有的玷污被遮蓋、除掉了！
這樣的愛，天下難尋，無怪詩人Isaac Watts這樣的讚嘆：“愛既如此深厚，當得我命、我心、所有！”
3:6-11—Israel should have been Judah’s example
(1) When was this message delivered? How significant was its timing?
(2) What sin had Israel committed and what does the Lord call Israel? (v. 6)
(3) How did God deal with faithless Israel? (v. 8)
(4) What lesson should Judah have learned from the fate of Israel?
(5) Did Judah learn from Israel’s example? (vv. 8-10)
(6) How does God’s rebuke of Judah reflect the failure of Josiah’s cultic reform? (v.10)
(7) What is God’s verdict on Judah? (v. 11)
3:12-18—Call of Israel to repentance is prefaced by two calls to “return”
(8) The first call to return is addressed to “faithless Israel” (vv. 12-13)
a. How will God treat them differently? (v. 12)
b. What reason is being given? (v. 12)
c. What is the condition attached? (v. 13)
(9) The second call to return is addressed to “faithless people” (vv. 14-18)
a. Why does God call them “faithless” twice?
b. What reason now is given for them to return? (v. 14)
c. Upon their return, glorious promises are being made: List these promises one by one (then see Note below).
d. Given the totality of these promises, do “those days” refer to the return from exile as ordered by Cyrus (Est. 1) or the reign by the Messiah, our Lord Jesus Christ? Why?
(10) What is the main message to you today and how may you apply it to your life?
Note:
These glorious promises include the following: a return of a remnant to Zion (v. 14), good shepherds will lead them (v. 15), their number will increase (v. 16), no need for the ark of the Covenant of the Lord (v. 16) because God will enthrone Himself in Jerusalem (v. 17), all nations will honor God (v. 17), men’s hearts will be changed (v. 17) and Judah and Israel will be reunited as one (v. 18).
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:6-11—猶大應以「以色列」為鑑戒
(1) 這段信息是在那個時候傳遞的？這傳遞的時間有什麼重要性？
(2) 以色列犯的是什麼罪？神如何稱以色列？(3:6)
(3) 神如何處理背道的以色列？(3:8)
(4) 猶大應從以色列身上學到什麼功課？
(5) 猶大有否真的學到功課？(3:8-10)
(6) 神這些責備的說話怎樣反映出約西亞改革的失敗？(3:10)
(7) 神給猶大的判語是什麼？(3:11)
3:12-18—呼籲以色列悔改 ：神兩次的說：“回來罷”
(8) 第一次的“回來罷” 是向「背道的以色列」說的(3:12-13)
a. 神給他們什麼應許？(3:12)
b. 原因是什麼？
c. 但附帶著什麼條件？(3:13)
(9) 第二次的“回來罷” 是向「背道的兒女」說的(3:14-18)
a. 為何神兩次稱他們為「背道的」？
b. 呼籲他們回轉的原因是什麼？(3:14)
c. 呼籲他們回轉時，神加上極榮耀的應許：試逐一列出。
d. 按這連串的應許，「那些日子」是指著什麼時候說的？是古列的時代（以斯拉記第1章），還是主第二次的再來？為什麼？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“The Lord said to me, ‘Faithless Israel is more righteous than unfaithful Judah'.”(Jer. 3:11)
From time to time in sharing the gospel with non-believers, we would hear this negative feedback from them saying, “The church is full of hypocrites”. Of course, I would be quick to admit that I am one of them and that this is exactly why we need to believe in Christ to seek forgiveness and to be restored into God’s image of integrity. However, the fact remains that our hypocrisy thus becomes a stumbling block to their path of faith in Jesus Christ. But more importantly, hypocrisy remains a sin abhorred by God. This is reflected in the relentless attack against the Pharisees by Jesus Christ, and is also reflected by these words of the Lord through Jeremiah, “Faithless Israel is more righteous than unfaithful Judah” (3:11).
One would assume that Judah was better than Israel by virtue of the fact that most their kings “did what was right in the eyes of the Lord”, while virtually all the kings of Israel, “did what was wicked in the eyes of the Lord”; additionally, God did not punish Judah right away for their sins, but He did put an end to Israel much earlier.
However, the Lord says that is not the case; on the contrary, Israel is more righteous than Judah by comparison, and there are two reasons for it:
- Judah enjoyed the benefit of witnessing the destruction of the Israel as prophesied by many prophets because of their sins against the Lord. In other words, Judah had Israel as their example and warning, and Israel had none.
- While under Josiah, Judah had fully restored the worship of Yahweh (which was almost eradicated under the previous two evil kings, Manasseh and Amon), such a reform was “only in pretense”, meaning it was purely external and they did not return to God with all their heart (3:10).
As a result, Israel’s sin is of one who is “faithless” which means basically “apostate”— to blatantly turn away from God; and Judah’s sin is of one who is called “unfaithful” which basically means “hypocritical”! No wonder the Apostle Peter says, “For it is time for judgment to begin with God’s household” (I Peter 4:17).
「耶和華對我說：背道的以色列比奸詐的猶大還顯為義。」(耶3:11)
在跟別人分享福音時，我們間中會遇到這樣的反對：“你們到教會中崇拜的人，多是偽君子” 。當然，遇到這個具挑戰性的批評時，我會立刻承認，自己正是偽君子，也加上強調這正是我們需要信耶穌，求赦免的原因，好讓神使我們能改變，重建神正直的形象在我們生命中。話雖如此，我們要知道，信徒的偽善是未信主的人的絆腳石；而神也真是憎惡偽善的罪。不是嗎？耶穌因而在世時，力斥法利賽人，原因就是因為他們的假冒為善。這並非新約的教導而已，神早就藉耶利米說：“背道的以色列比奸詐的猶大還顯為義”(3:11) 。
我們初初讀到這句話時，可能覺得有點意外；因為我們總以為猶大比以色列好。猶大王中不少是“行耶和華眼中看為正的事” ；反而差不多每一個以色列王都是“行耶和華眼中看為惡的事” 。還有，到了耶利米的時代，以色列已遭受到神的審判而滅亡，猶大卻尚存。
但神的判語卻恰恰相反；祂說：相比之下，以色列比猶大為義。我相信至少是有兩個原因的：
- 猶大有以色列為前車可鑑：猶大目睹以色列按著眾多先知的責備、警告所宣告審判的預言而滅亡的。反而以色列卻沒有前車可鑑；
- 再者，在神的憐憫底下，興起了約西亞王，帶起空前徹底的宗教改革，盡除偶像；結果得來的是猶大「假意」的回轉(3:10) 。
以色列的罪是嚴重的，因為他們是「背道」的，但猶大的罪就更甚，因為他們以「奸詐」待神。無怪，使徒彼得對著當時的教會說：「審判要從神的家開始」(彼前4:17) 。
3:19-25—The Third Call to Repentance
(1) This third call of “return, faithless people” (v. 22) is preceded by God baring His heart before them (3:19-21).
a. What was God’s desire for Israel? (v. 19)
b. Why?
c. How does this echo Psalm 103:5?
d. How did Israel break the heart of God? (vv. 19-20)
e. Can you hear the sigh behind these words of lament?
f. Where is Israel when God speaks these words? What is her condition? Why? (v. 21)
(2) The third call of “return, faithless people” is premised on God’s promise to cure them of backsliding (3:22-25).
a. Can the cure come without genuine repentance?
b. God lays down what genuine repentance is like:
- What does “Yes, we will come” represent? (v. 22)
- What does “surely” mean?
- What are the two words of “surely” about? (v. 23)
- How differently should Israel treat their shame and disgrace? (vv. 24-25 versus 2:26, 28)
- How comprehensive should their confession be? (v. 25)
(3) Based on vv. 22-25, how would you define genuine repentance?
4:1-2—Solid Acts of Repentance
(4) What is meant by “If you, Israel, will return, then return to me”? (4:1)
(5) Repentance should be specific and in Israel’s case what will it include according to the following verses?
a. In v. 1b: What is the emphasis?
b. In v. 2a: What does it really mean?
(6) What will their genuine repentance lead to? (v. 2b)
(7) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
3:19-25—第三個悔改的呼籲
(1) 這次也是向「背道的兒女」說的(3:22) 。不過在此之前，神先向他們敞開心懷(3:19-21)
a. 神對以色列有何期望？(3:19)
b. 為什麼？
c. 與詩篇103:5所說的有相似之處嗎？
d. 以色列卻如何傷了神的心？(3:19-20)
e. 你聽到神背後的歎息嗎？
f. 在說這番話時，以色列在那裡？他們處於什麼景況？原因是什麼？(3:21)
(2) 這次的呼籲是帶著神醫治的應許(3:22-25)
a. 沒有真正的悔改能帶來醫治嗎？
b. 神在此列出真正悔改的途徑：
i. 「看哪、我們來」是代表什麼？(3:22)
ii. 「真是」與「誠然」又代表什麼？(3:23)
iii. 這「真是」與「誠然」是指什麼說的？
iv. 該怎樣面對羞恥？(把3:24-25與2:26, 28作比較)
v. 他們的認罪該怎樣的徹底？(3:25)
(3) 按3:22-25，試給真正的悔過下個定義。
4:1-2—悔改的行動
(4) 英譯本NIV是這樣譯4:1a：“以色列阿，你若回來，就歸向我罷” ：這是什麼意思？
(5) 悔改必須是著實的，就以色列而言，包括：
a. 4:1b：其重點是什麼？
b. 4:2a：其重點是什麼？
(6) 真正的悔改會帶來什麼其他的果效？(4:2b)
(7) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“ 'If you, Israel, will return, then return to me', declares the Lord. 'If you put your detestable idols out of my sight and no longer go astray, and if in a truthful, just and righteous way you swear, "As surely as the Lord lives", then the nations will invoke blessings by Him and in Him they will boast'.” (Jer. 4:1-2)
One cannot avoid
hearing the sigh behind the words of the Lord in calling Israel to repentance:
“I thought you would call me ‘Father’ and not turn away from following me. But…” (3:19-20), and yet this has not stopped
the Lord from hoping for their return. In fact, with the heart of a father, He even sets out the path of
genuine repentance through which Israel can return to Him and that can serve as
our path as well. This path includes the following:
- A determination or decision to return: “Yes, we will come to you.” (3:22)
- A firm recognition of the deception of our worldly or idol pursuit: “Surely the idolatrous commotion on the hills and mountain is a deception.” (3:23)
- A firm recognition that salvation only comes from God: “surely in the Lord our God is the salvation of Israel.” (3:23)
- Humble ourselves in shame and disgrace because of our sins: “Let us lie down in our shame and let our disgrace cover us.” (3:25)
- Call sins what they really are, with no denial: “We have sinned…we have not obeyed the Lord our God.” (3:25)
- Repent not with words only but with action, leaving our former way of life: “put your detestable idols out of my sight and no longer go astray.” (4:1)
- Genuine fear of the Lord: “in a truthful, just and righteous way you swear, ‘As surely as the Lord lives’.” (4:2)
Such a genuine repentance will not only bring us back to God, but will cause others to follow our lead and be blessed as well (4:2).
「耶和華說：以色列啊，你若回來歸向我，若從我眼前除掉你可憎的偶像，你就不被遷移。你必憑誠實、公平、公義，指著永生的耶和華起誓；列國必因耶和華稱自己為有福，也必因他誇耀。」(耶4:1-2)
讀到神呼籲以色列悔改回轉的話時，我不禁好像聽到這話背後有神的歎息：“我又說(或譯我以為)：你們必稱我為父，也不再轉去不跟從我。（但）……” (3:19-20) 。雖然如此，神沒有因此止住祂對以色列回轉的期望；祂更積極的把真誠悔過的途徑，清楚的擺在以色列面前。這途徑包括：
- 回轉的決心：“看哪(Yes)，我們來到祢這裡”(3:23)
- 承認所追求的錯誤：“仰望從小山或從大山的喧嚷中得幫助，真是枉然的”(3:23)
- 認定救恩單出於神：“以色列得救，誠然在乎耶和華─我們的神”(3:23)
- 以罪為羞恥、謙卑自己：“我們在羞恥中躺臥罷！願慚愧將我們遮蓋”(3:25)
- 不單用咀唇，乃用行動悔改：“從我眼前除掉你可憎的偶像”(4:1)
- 真正敬畏耶和華：”必憑誠實、公平、公義，指著永生的耶和華起誓”(4:2)
這真誠的悔過，不但叫人歸向神，更會成為別人（列國）之福，吸引他們也歸向神。