This week, we shall continue the study of the book of Jeremiah in the
Old Testament.
Following the use of a belt and wineskins to foretell the punishment of Judah and Jerusalem, the Lord now asks the prophet to use himself as an object lesson to the people.
16:1-9—Prophet as Object Lesson
(1) What did the Lord ask Jeremiah not to do in v. 2?
a. What horrible fate awaits the entire families in Judah (i.e. children, mothers and fathers)? (vv. 3-4)
b. Will you get married at a time like this?
c. What will his action do to the people?
(2) What did the Lord ask Jeremiah not to do in v. 5?
a. How widespread will death occur? (v. 6)
b. What kind of disaster is being depicted with no funeral or funeral meal for the dead because people die without being buried?
c. What is the cause of such a tragedy? (v. 5b)
d. What will his action do to the people who expect him to come and comfort them?
(3) What did the Lord ask Jeremiah not to do in v. 8?
a. What will his action do to the people who invite him to the feast?
16:10-18—Amazing Responses by Both People and the Lord
(4) Should the people even ask why? (v. 10) Why then would they ask?
(5) In what ways have they behaved more wickedly than their ancestors? (v. 12)
(6) As much as they have behaved more wickedly than their ancestors, how will the Lord show mercy to them as He once did to their ancestors? (vv. 14-15)
(7) “But now”, i.e. before restoration, they will have to face God’s punishment: What analogies does the Lord use to depict His relentless pursuit of destruction? (vv. 16-18)
16:19-21—A Song of Praise
(8) The praise by the Prophet (vv. 19-20)
a. After a series of complaints by the prophet, how does the prophet respond to these messages of solemn condemnation and future restoration? (v. 19)
b. Where does he find his strength from? (vv. 19-20)
(9) The assurance by the Lord (v. 21)
a. What is meant by “this time”?
b. How will even the nations know that His name is the Lord? What does it mean to know that His name is the Lord?
(10) What is the main message to you today and how may you apply it to your life?
本週我們繼續研讀舊約耶利米書。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。
先前神吩咐先知用腰帶和酒罎作實物教材，現在更要他用自己作為教材：
16:1-9—耶和米成為警告的工具
(1) 神吩咐先知作為警告的第一個行動是什麼？(16:2)
a. 藉此要指出將臨到猶大家庭的什麼災害？(16:3-4)
b. 你會在這樣的時刻嫁娶、生兒養女嗎？
c. 百姓會怎樣看他這決定？
(2) 神吩咐先知作為警告的第二個行動是什麼？ (16:5)
a. 將臨的死亡牽連有多廣？(16:6)
b. 死而無解慰酒是什麼意思？
c. 有這樣的災殃的原因是什麼？(16:5b)
d. 先知不赴喪家會引起人什麼反應？
(3) 神吩咐先知作為警告的第三個行動是什麼？(16:8)
先知不赴婚筵會引起人什麼反應？
16:10-18—民的反應與神的責備
(4) 百姓反問什麼？為何要問？(16:10)
(5) 他們如何行惡比列祖更甚？(16:12)
(6) 雖然如此，神至終如何恩待他們，像對列祖一樣？(16:14-15)
(7) 但目前神用什麼來作喻、表明對他們罪的追討？(16:16-18)
16:19-21—頌讚之歌
(8) 先知的頌讚(16:19-20)
a. 在一連串的埋怨後，為何先知會發出頌讚之聲？
b. 他從何處得到力量？
(9) 神的應許(16:21)
a. 「這一次」是什麼意思？
b. 列國何以能知道祂的名是「耶和華」？這句話是什麼意思？
(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？
“LORD, my strength and my fortress, my refuge in time of distress, to you the nations will come from the ends of the earth and say,…” (Jer. 16:19)
Being a prophet of the Lord really is not easy. Imagine how people would look upon Jeremiah as he obeyed the Lord’s command not to get married, not to attend weddings and not to attend funerals.
Jeremiah obviously has reached the age of marriage, or has likely gone passed the normal age of marriage. The most upset of all people had to be his parents. When asked why he would not get married, he gave the answer that the Lord told him not to, because of the horrible disasters that would befall Judah and Jerusalem to the point that all sons and daughters, mothers and fathers would either die of deadly diseases or by sword and famine, and their dead bodies would not even be buried, but serve as food for the birds and wild animals (16:2-4). Such a message would have sent chills down the spines of all his hearers!
However, whether to get married or not is ultimately his own business, but not to attend the weddings of his relatives is such an insult to etiquette, and not to attend funerals is such an act of lack of compassion that he would only invite more misunderstanding and draw more hatred from those in his hometown, Anathoth.
However, instead of more complaints from Jeremiah, we find him bursting into a song of praise, saying, “LORD, my strength and my fortress, my refuge in time of distress” (16:19) and he gives the reason: “to you the nations will come from the ends of the earth and say, ‘Our ancestors possessed nothing but false gods, worthless idols that did them no good. Do people make their own gods? Yes, but they are not gods!’ " (16:19-20).
Yes, he sees the ultimate victory of the Lord in bringing not just the people of Israel back to Him, but the nations of the world as well. In other words, as he adopts a kingdom perspective, he is able to overlook his present hardship of ministry and find strength in the Lord.
「耶和華啊，你是我的力量，是我的保障；在苦難之日是我的避難所。列國人必從地極來到你這裡。」(耶16:19)
做先知真是不容易。看看耶利米就知道了。為了順服神，說不結婚就不結婚；不赴婚筵、也不去問喪！
相信當時的耶利米已到、甚至過了結婚的年紀。他說不結婚不是這麼容易的事，因為父母一定不高興。不但如此，問他為何不要娶妻，他竟要趁機預告猶大和耶路撒冷甚可怖的災難，甚至國中的兒女、父母不但都要因刀劍或飢荒死去，甚至屍個橫遍地，不得埋藏，且為鳥獸所吃(16:2-4) 。聞者必心驚膽震。
不過，結婚與否還是他個人的事，不赴婚筵卻是不合體統的事；不去問喪就更是不近人情，更叫他家鄉亞拿突的人對他產生誤會，甚至憎厭。
雖然如此，耶利米在這些壓力底下，竟仍能向神寫出讚美的詩歌說：“耶和華阿，祢是我的力量，是我的保障，在苦難之日，是我的避難所” (16:19) ；原因是他看到“列國人必從地極來到祢這裡” ，並要承認說：“我們列祖所承受，不過是虛假，是虛無之物……”(16:20)
對，他能發出讚美，是因他看到神至終的勝利，不但領以色列歸向祂，甚至列國也歸順祂。換句話說，當他從狹窄的自我觀念，改而換上天國的觀念時，他就能超越自己目前的苦難，從神那裡得到力量。
After his song of praise is again an account of the prophet’s continued struggle under immense persecution, beginning with this:
17:1-8—Judah’s Deep-rooted Sinfulness and Unavoidable Fate
(1) How does the Lord describe the deep-rootedness of Judah’s sin? (v. 1)
(2) How does it speak to your own sinfulness?
(3) To talk about its deep-rootedness in the hearts is expected, but what does it mean to be engraved or inscribed on the horns of their altars? How detestable is their sin? (v. 2)
(4) Their punishment has
been foretold over and over again. What might be the emphases here (vv.
3-4) with words like the following?
a. "My mountain" and "inheritance I gave you”
b. "Your wealth and all your treasures" plus "high places"
c. All these will be plundered
d. They will be enslaved in a foreign land
(5) Trust in man and trust in God are being contrasted (vv. 5-8)
a. Is trusting in man or self necessarily a turning away from the Lord? (v. 5) Why or why not?
b. What does the Lord use to describe the futility of trusting man?
c. In contrast, what does the Lord use to describe the fruitfulness of trusting in Him?
d. What does the Lord expect Judah to do at this point with this message?
e. What does the Lord expect you to do with this message?
17:9-11—The Heart of Man
(6) How true is the statement in v. 9?
(7) How may you apply it to your own heart?
(8) What in particular does the Lord warn Judah against in following the desire of their wicked heart? (v. 11)
17:12-18—The Continued Struggle of Jeremiah
(9) Given the stubbornness of Judah’s sin already
described above (vv. 1-4), consider the following:
a. What has Judah really forsaken according to vv. 12-13?
b. How deserving is their punishment? (v. 13)
(10) While giving praise to the Lord (vv. 12-13), what is the greatest challenge he is facing? (v. 15)
(11) How has he faced this challenge? (v. 16)
(12) What does he ask the Lord to do for him? (vv. 14, 17)
(13) What does he ask the Lord to do to his persecutors? (v. 18)
(14) Does the Lord give him any immediate reply? Why or why not?
(15) 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。
發出短短的讚美之後，耶利米的內心繼續因受逼迫而產生的掙扎所纏繞。這一段先以神責備子民的話為始：
17:1-8—猶大之罪不泯
(1) 神如何論到猶大之罪的根深蒂固？(17:1)
(2) 這是否你的罪的寫照？
(3) 刻在「壇角上」是什麼意思？
(4) 神給猶大的審判已被宣告多次，這裡(17:3-4) 的重點包括什麼？
(5) 倚靠神和倚靠人的對比(17:5-8)
a. 倚靠人或自己是否就是離棄神？(17:5) 為什麼？
b. 神以什麼來比喻倚靠人的徒然？
c. 神以什麼來比喻倚靠祂的好處？
d. 神在此希望藉這信息得到什麼果效？
i. 對猶大而言？
ii. 對你而言？
17:9-11—人的心
(6) 你同意第9節所言嗎？為什麼？
(7) 你可以怎樣應用在自己身上？
(8) 神以什麼作比喻來勸告猶大不要隨心所欲？(17:11)
17:12-18—耶利米內心繼續的掙扎
(9) 按上文(17:1-4) 所指出的罪孽:
a. 猶大其實離棄的是什麼？(17:12-13)
b. 他們的罪當得什麼審判？(17:13)
(10) 先知一面讚美神、一面仍要面對什麼挑戰？(17:15)
(11) 先知自言是怎樣面對這挑戰？(17:16)
(12) 他為自己向神求什麼？(17:14, 17)
(13) 他為逼迫他的人向神求什麼？(17:18)
(14) 神有否立刻作出回答？為什麼？
(15) 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？
“A glorious throne, exalted from the beginning, is the place of our sanctuary. LORD, you are the hope of Israel; all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the LORD, the spring of living water.” (Jer. 17:12-13)
As the Lord reveals the deep-rootedness of the sin of Judah, likening it to being engraved by an iron tool and inscribed by a flint point in their hearts, the prophet ends this section of his message with not so much a lament, but with a praise (17:12-13). However, through his words of praise to the Lord, he exposes the foolishness of Judah in forsaking the Lord in that
- The seat of God enthroned between the cherubim is a “glorious throne” from the beginning, i.e. from the time of Moses. For God to establish His throne among men is unthinkable, and a tremendous privilege of Israel.
- He is their sanctuary, a place where they can come to meet with the Holy One who has made Himself their God.
- He is the hope of Israel. This echoes the rebuke of their futility of trusting man and their own strength (17:5-6) since God has proven over and over again that He is their only hope.
- The Lord is the spring of living water. As we learn later from the words of our Lord Jesus Christ, God is not just the spring of the water of this life, but of eternal life (Jn. 4:14).
If Israel should cherish these privileges, how much more should we who have God enthroned in our very hearts, who have direct communion with the indwelling Hoy Spirit, who have eternal hope and eternal life! No wonder Peter said, “Lord, to whom shall we go? You have the words of eternal life” (Jn. 6:68).
「我們的聖所是榮耀的寶座，從太初安置在高處。耶和華─以色列的盼望啊，凡離棄你的必致蒙羞。耶和華說：離開我的，他們的名字必寫在土裡，因為他們離棄我這活水的泉源。」(耶17:12-13)
當神向耶利米顯示 猶大根深蒂固的罪，就如用鐵筆、用金鋼鑽所刻在心中一樣時，他以讚美，而不是哀傷來作出回應(17:12-13) 。在這回應中，他也歎息猶大離棄神是何等愚昧的事，因為他們所棄掉的是
- 神榮耀的寶座：就是二基路伯翅膀所遮蓋的施恩座，是神揀選住在他們中間的標誌。這是何等的權利、何等的恩典；
- 神的聖所：如此聖潔的神，他們竟然能到祂面前就近祂；
- 以色列的盼望：這正顯出他們倚靠「人血肉的膀臂」的愚昧(17:5-6) ，因為世世代代已顯出祂的可靠，更是他們惟一的盼望；
- 活水的泉源：這活水的泉源不是單供今生的使用，乃直湧到永生(約4:14) 。
如果以色列應當珍惜這無比的恩典與權利，我們這些有神的靈居住在心內的、能與神因祂兒子的血而直接交通的，更有永生盼望的，豈不更應堅定不移的緊抓住祂嗎？就如彼得對主說：“主阿，祢有永生之道，我們還歸從誰呢！”( 約6:68)
17:19-27—Urging Them to Keep the Sabbath as Holy
(1) How important is the command concerning Sabbath? (Exod. 20:8-11; 31:12-17)
(2) What is the ultimate purpose of instituting Sabbath?
(3) How did the people break this command concerning Sabbath? (17:21-22)
(4) If they are not carrying a load for work or trade, why would they carry a load out of the house and especially through the gates of Jerusalem (See Neh. 13:19-22 for carrying a load ready for the day after Sabbath.)
(5) Even at this stage of their rebellion, what does the Lord promise if they keep their Sabbath as holy? (17:24-26) Why?
(6) Of all their sins, why is God so concerned about keeping Sabbath holy?
(7) What does it represent if they choose to keep Sabbath as holy?
18:1-12—The Lord is the Potter, We the Clay
(8) Another object lesson that the Lord wants the prophet to understand first-hand was how a potter shapes and reshapes clay “as seemed best to him” (v. 4)
a. Since God is the Potter and Israel is the clay in His hand (v. 6), what does it mean to Israel?
b. God is not just the Potter of Israel, but of all nations: What principles does the Lord make clear in His dealing with all nations? (vv. 7-8)
c. How then would you define God’s relenting and how it is different from man’s relenting? (see 1 Sam. 15:29 as well)
(9) What is the message that God wants Jeremiah to deliver to the people of Judah? (v. 11)
(10) Why would the people reply saying, “It’s no use”? What do they mean? (v. 12)
(11) 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。
17:19-27—勸民當守安息日
(1) 守安息日的誡命有多重要？（出20:8-11; 31:12-17）
(2) 定安息日的主旨是什麼？
(3) 這裡論到百姓如何干犯安息日？(17:21-22)
(4) 如果百姓擔擔子入城而非作買賣又如何？(可參尼13:19-22的事例)
(5) 雖然他們犯罪到了這地步，但如果他們重新以安息日為聖日，神仍給他們什麼應許？(17:24-26) 為什麼？
(6) 在他們所犯眾多的罪中，為何神如此看重干犯安息日的罪？
(7) 如果他們真以安息日為聖，這象徵什麼？
18:1-12—神是陶匠、我們是泥
(8) 神以陶匠如何再次把泥按「怎樣好、就怎樣作」給先知作實例來教訓百姓
a. 神是陶匠、以色列是祂手中的泥，這對以色列有什麼重要意義？
b. 神同樣是列邦的陶匠，祂表明對以色列和列邦有什麼同一對待的原則？(18:7-8)
c. 這是否說神是個會後悔的神呢？(亦參撒上15:29)
(9) 既有這原則，以色列當如何回應神的刑罰？(18:11)
(10) 百姓對這忠告的反應是什麼？說「這是徒然」是什麼意思？
(11) 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 at any time I announce that a nation or kingdom is to be uprooted, torn down and destroyed, and if that nation I warned repents of its evil, then I will relent and not inflict on it the disaster I had planned.” (Jer. 18:7-8)
At times, we come across incidents in the Bible in which God seems to regret what He has done to the point that He relents from what He has planned or decreed. A typical example is His regret for making man and His decision to wipe them out with the flood in the days of Noah. Genesis 6:6 says, “The Lord was sorry that He had made man on the earth, and He was grieved in His heart”.
In dealing with the sin of Saul, on the other hand, Samuel insists that God will not relent or change His mind, and says, “He who is the Glory of Israel does not lie or change His mind; for He is not a human being, that He should change His mind” (1 Sam. 15:29). With these words of Samuel, we wonder whether God will ever change His mind or not, and if He does, it would shed doubt on His claim of Omniscience and Omnipotence.
In his special message to be delivered to the people of Judah, the Lord asked Jeremiah to go to a potter’s house, and with what he saw with his own eyes, he was to tell them that He is a God who is willing to relent, but not like a human being in that He has laid down in advance the principle on which He would change His mind so that:
- His warning of judgment can always be changed when we repent, and
- His promise of blessings can always be rescinded should His people turn evil.
And this is His “unchanging” principle that we can always count on. This speaks volume about the un-changeability of God, not His changeability! And this speaks even louder of His unchanging love and compassion!
「我何時論到一邦或一國說，要拔出、拆毀、毀壞；我所說的那一邦，若是轉意離開他們的惡，我就必後悔，不將我想要施行的災禍降與他們。」(耶18:7-8)
在讀聖經時，我們偶然會讀到一些的事例，似乎看見神對祂所作的事感到後悔。最明顯的例子，是創世記第六章所載，神決定用洪水毀滅當時的世界一事。聖經說：“耶和華見人在地上罪惡很大，終日所思想的盡都是惡。耶和華就後悔造人在地上，心中憂傷。”(創6:5-6)
當我們讀到撒母耳責備掃羅王犯罪時這樣說；“以色列的大能者，必不至說謊，也不至後悔；因為祂逈非人，決不後悔”( 撒上15:29) 。讀到這兩處的經文，不禁叫我們感到困惑：究竟神是否會後悔的？祂會不會改變主意的呢？
這個困惑就因藉耶利米用陶匠與泥的比喻，很清楚的得到澄清了。當耶利米看到陶匠把壞的器皿重造，就道出神之所謂「後悔」的原則，以至我們明白神的「後悔」與人的後悔絕然不同。這原則就是：
- 祂所宣告的審判，只要人願意悔改，是可以收回的；
- 同樣地，祂所應許的祝福，也要因人行惡而收回。
這是祂不變的原則，是我們可以信賴的。這不但不是說神是會改變的神，乃證明祂是永不改變的神—祂的慈愛、祂的憐憫也永不更改！
(1) Why does the Lord call them “Virgin Israel”? (v. 13)
(2) What is the point of comparing them to the snow and water flowing from Lebanon? (v. 14)
(3) How have the people forgotten the Lord? (v. 15)
(4) Has idol worship ushered them into a better life’s journey? (v. 15b)
(5) What will their judgment be? (vv. 16-17)
(6) Will God help them in their disaster? Why or why not? (v. 17b)
18:18—The People’s Response to the Message: Remember that Jeremiah was preaching these messages at all the gates of Jerusalem for all to hear.
(7) Is Jeremiah the only priest and prophet at the time?
(8) Why do the people think that they would not suffer spiritually without Jeremiah?
(9) What do they plan to do?
18:19-23—Jeremiah’s Prayer for Vindication
(10) Given how he interceded on their behalf before, for what would you expect the prophet to pray?
(11) It was exactly because of his previous intercession that the prophet is now impelled to pray for judgment:
a. What kind of judgment did he pray for? (18:21-22)
b. What else did Jeremiah ask to the Lord to do that was far more serious than famine, sword and death? (18:23)
c. Should he? Why or why not?
(12) 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。
18:13-17—神對「徒然」的反應 ：神的哀嘆
(1) 神稱以色列民為「處女」（按原文）：為什麼？(18:13)
(2) 以利巴嫩的雪和水來作比喻的重點是什麼？(18:14)
(3) 百姓是怎樣忘記神？(18:15)
(4) 他們拜假神，道路就享通嗎？(18:15b)
(5) 他們反得的審判是什麼？(18:16-17)
(6) 神會在他們遭難之日幫助他們嗎？為什麼？(18:17b)
18:18—百姓的回應 (以上的信息是耶利米在各城門口進出處大聲傳講的)
(7) 耶利米是否當時的惟一祭司或先知？
(8) 為何百姓以為沒有耶利米於他們無損？
(9) 他們密謀怎樣對待耶利米？
18:19-23—耶利米向神祈求
(10) 先知既屢次為民代求，你以為他這一次會怎樣向神祈求？
(11) 誰知正因他曾屢次為民代求，現在
a. 他求的是什麼審判？(18:21-22)
b. 除飢荒、刀劍等審判外，他更求什麼？(18:23)
c. 你認為他應否如此求？為什麼？
(12) 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?
“Remember that I stood before you and spoke in their behalf to turn your wrath away from them.” (Jer. 18:20)
Although God previously told Jeremiah that “Even if Moses and Samuel were to stand before me, my heart would not go out to this people” (15:1), he never stopped interceding for his people. However, as they again plotted to kill him (18:18), he appeared to have caved and asked the Lord not to forgive the “crimes” and the “sins” of the people — quite contrary to the intercession of Moses (Exod. 32:32). Of course, we are in no position to judge Jeremiah, because at least the people did not plot to kill Moses. However, one thing is still the same, the life of His servant is firmly in His hand; no one can touch him if not with God’s permission. This reminds me of the lyrics of an old hymn which was always sung at the pier in those days when a brother or sister would leave from Hong Kong to study overseas. The words have been a great help to me in times of trouble and loneliness.
Chorus:
God will take care of you,
Thru ev'ry day, O'er all the way;
He will take care of you,
God will take care of you.
1
Be not dismayed what’er betide,
God will take care of you;
Beneath His wings of love abide,
God will take care of you.
2
3
Thru days of toil when heart doth fail,
God will take care of you;
When dangers fierce your path assail,
God will take care of you.
All you may need He will provide,
God will take care of you;
Nothing you ask will be denied,
God will take care of you.4
No matter what may be the test,
God will take care of you;
Lean, weary one, upon His breast,
God will take care of you.(Civilla Martin, 1869-1948)
「求你記念我怎樣站在你面前為他們代求，要使你的忿怒向他們轉消。」(耶18:20)
雖然神曾對耶利米說：“雖有摩西和撒母耳站在我面前代求，我的心也不顧惜這百姓”(15:1)，他卻沒有放棄繼續為百姓代求。不過，現在得悉他們再次要謀害他(18:18)，他似乎再受不了，竟然求神「不要赦免」、「不要塗抹」他們的罪—這與摩西的代求恰恰相反(出32:32) 。當然我們絕無資格批評耶利米，何況當時以色列人沒有謀害摩西。
不過，不論是摩西、耶利米或每一個屬神的，沒有神的容許，沒有人能加害於我們的。這叫我想起一首詩歌，是早期我們在香港，凡歡送弟兄姊妹到海外求學時，在碼頭愛唱的「天父必看顧」。這詩歌幫助了無數的基督徒，在困境或孤寂時，得到安慰與鼓勵：
1. 任遭何事不要驚怕，天父必看顧你；
必將你藏祂恩翅下，天父必看顧你。
2. 有時勞苦，心中失望，天父必看顧你；
危險臨到，無處躲藏，天父必看顧你。
3. 凡你所需祂必供應，天父必看顧你；
凡你所求祂必垂聽，天父必看顧你。
4. 無論你遇何種試煉，天父必看顧你；
軟弱疲倦靠祂胸前，天父必看顧你。
副歌：天父必看顧你，時時看顧，處處看顧，
祂必要看顧你，天父必看顧你。
(Civilla Martin, 1869-1948)
Now the message of destruction is delivered in the Valley of Ben Hinnom and with the breaking of a clay jar:
(1) As much as Jeremiah was hated and people plotted to kill him, what does the fact that the elders and the priests were willing to follow him to the Valley of Ben Hinnom mean, knowing that his message would yet be another condemnation of the people, including themselves? (19:1-2)
(2) What might be the significance of delivering the
message at the Valley of Ben Hinnom given the following?
a. What previous kings of Judah had done at this valley (2 Chr. 28:3; 33:6)
b. What Josiah did to this place during his reformation (2 Ki. 23:10) and
c. What they have now resumed doing (Jer. 19:5)
(3) What is the implication of changing the name of the "Valley of Topheth” (the meaning of its name is not certain) to the "Valley of Slaughter"? (19:6)
(4) How similar will this devastation be to the time of Elisha in Samaria? (Jer. 19:9; 2 Ki. 6:26ff)
(5) How detestable is their apostasy that deserves such a severe punishment? (19:4-5)
(6) The elders and the priests have heard similar messages of destruction before: How might the standing in this valley and the watching of the breaking of the jar to pieces affect their hearing of this message?
(7) Josiah had previously defiled this valley as part of his reformation. How fitting then is the filling of it with dead bodies too many for burial as the punishment of their sins, especially in reviving the sacrifice of children in this place to Baal? (19:11-13)
(8) Why should this message be repeated also in the court of the Lord’s temple? (vv. 14-15)
(9) 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。
神吩咐耶利米到欣嫩子谷，打破瓦瓶以示審判的嚴厲：
(1) 雖然百姓、長老和祭司都痛恨耶利米，為何這些領袖願意跟從他到欣嫩子谷，繼續聽他責備、審判的信息？(19:1-2)
(2) 站在欣嫩子谷來傳這信息的意義何在？
a. 猶大諸王在欣嫩子谷行了什麼的惡？(可參代下28:3; 33:6)
b. 約西亞王在他改革運動中曾怎樣處理這地方？(王下23:10)
c. 現在他們在這谷重新作什麼可憎的惡？(19:5)
(3) 把這谷改名的意義何在？（註：陀斐特的意思不詳）
(4) 這裡所形容被圍困的慘情，與撒瑪利亞有什麼相似之處？(19:9；參列下6:26ff)
(5) 他們作了什麼以至招來如此可怕的審判？(19:4-5)
(6) 長老和祭司已多次聽到類似的信息，現在卻是腳站在欣嫩子谷，眼看瓦瓶的破碎，應該有什麼不同反應？
(7) 約西亞已把這谷「污穢」了—即把死屍埋在那裡；現在神要怎樣更厲害的「污穢」這地？(19:11-3)
(8) 為何神還要耶利米回到殿院中，重申這信息？(19:14-15)
(9) 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？
“Go and buy a clay jar from a potter. Take along some of the elders of the people and of the priests and go out to the Valley of Ben Hinnom, near the entrance of the Potsherd Gate. There proclaim the words I tell you.” (Jer. 19:1-2)
It is just natural that we want to be liked by everyone. Jeremiah, God’s prophet, is no exception. Behind many of his complaints as to how he was treated by his people, especially by his peers, the priests from Anathoth, one can get a sense that he was deeply hurt because he genuinely loved them and had been praying for them, as he puts it, for God “to turn (His) wrath away from them” (18:20).
However, as much as the people did not like him and were definitely leery every time Jeremiah opened his mouth, they knew he was God’s prophet and they respected him. This is why, in spite of their hatred against him, “some of the elders of the people and of the priests” were willing to follow Jeremiah all the way to the Valley of Ben Hinnom to hear yet another message of rebuke and judgment (19:1-2).
This is a lesson we, servants of the Lord should learn. As much as we want to be loved or at least liked by the people of God, it is far more important that we are respected as the servants of the Lord and that comes only with our preaching faithfully the word of God and genuinely loving the congregation as their shepherds.
「你去買窯匠的瓦瓶，又帶百姓中的長老和祭司中的長老，出去到欣嫩子谷、哈珥西的門口那裡，宣告我所吩咐你的話。」(耶19:1-2)
人人都希望自己是受人歡迎、被人喜愛的。耶利米先知也不例外。當讀到他向神再而三的埋怨時，我們就可以想像到他受著百姓，特別是他在亞拿突的同僚祭司的批評、逼迫時，他的內心受到何等的創傷—這些是他真心疼愛的百姓，愛到一個地步，他為他們在神面前代禱，求神的忿怒向他們轉消(18:20)
這些百姓和領袖確是不喜歡他的。每次他開口傳講時，他們都知道不會是平安的信息。雖然如此，他們確知他是神的先知，因此對他是有尊敬的。因此，百姓的長老和祭司中的長老，就願意聽他的話，跑到欣嫩子谷，來被他大罵一頓呢！(19:1-2)
所以我們作屬靈領導的要知道，雖然內心總希望人的愛戴，但是最重要的是要得我們服事的人的尊重。這就與我們生命的見證和對他們關心的真愛有關，而非單單是我們口中所傳講和教導的。
20:1-6—Jeremiah and Pashhur
(1) Where did the Lord ask Jeremiah to repeat his prophecy spoken at the Valley of Ben Hinnom through the breaking of a clay jar? (19:14)
(2) What was the result of his faithful preaching? (20:2)
(3) Who was Pashhur? Why did he beat Jeremiah up and put him in prison? (see end of 20:6)
(4) Did he have the right or authority to do this to Jeremiah?
(5) Why did he release Jeremiah only after one day? (v. 3)
(6) Did it work?
(7) The message to Pashhur (vv. 3b-6)
a. To what did the Lord change his name? (see Note below)
b. What will Pashhur’s destiny be? (vv. 4-6)
c. What is the reason for his punishment? (v. 6b)
20:7-18—Jeremiah’s Complaint: In understanding this complaint in the form of a poem, we need to “regard them as spiritual struggles, separated by an interval of time, through which the prophet must successively pass” (K&D, 198).
(8) His sufferings (vv. 7-10)
a. Why did he blame God for deceiving (or persuading) and overpowering him? (v. 7)
b. How did he describe the results of his obedience in speaking the word of God? (vv. 7-8)
c. Did he ever think of stopping preaching or prophesying? (v. 9)
d. Could he? Why or why not?
e. What were the threats he had heard? (v. 10)
f. From whom?
(9) Song of confidence, praise and curse (vv. 11-18)
a. What did Jeremiah think of that has caused him to have confidence in God? (vv. 11-12)
b. With this confidence, what did he resolve to do and ask for? (v. 12)
c. With this confidence, he also burst into a song of praise, but quickly followed by a most lengthy and bitter curse of his birth (vv. 13-18).
- Is it psychologically inconceivable?
- Why or why not?
- What does it tell you about the potentially devastating power of suffering, especially suffering that appears to be “unending”?
(10) What is the main message to you today and how may you apply it to your life?
Note:
There are “no sufficient grounds for assuming that Jeremiah turned the original name upside down (i.e. opposite) in an etymological or philological reference. The new name given by Jeremiah to Pashur is meant to intimate the man’s destiny” (K&D, 194).
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。
20:1-6—耶利米與巴施戶珥
(1) 上文提到神吩咐耶利米在那裡重複欣嫩子谷的信息？(19:14)
(2) 這次在聖殿院中的傳講，帶來什麼立時的後果？(20:2)
(3) 巴施戶珥是誰？為何他要這樣對待耶利米？(見20:6)
(4) 巴施戶珥有權這樣對待耶利米嗎？
(5) 為何次日就釋放他？
(6) 你認為巴施戶珥收到預期的後果嗎？
(7) 耶利米給巴施戶珥的信息(20:3b-6)
a. 他的名被改為什麼？(參下註)
b. 他的結局會怎樣？(20:4-6)
c. 原因是什麼？(20:6b)
20:7-18—耶利米的埋怨：這段是以詩的體材寫出。其中的感受顯出“靈裡的掙扎，可能是一個過程，是先知必須經歷的”(K&D, 198)
(8) 他忍受的苦難(20:7-10)
a. 為何他說是神勝過和勸導(原文是游說或欺騙) 他的(20:7)
b. 他如此描述因順服而傳講神的話之結果？(20:7-8)
c. 他有否想過不傳講神給你說的話？(20:9)
d. 但結果如何呢？
e. 是誰在說讒謗話？(20:10)
f. 內容是什麼？(20:10)
(9) 唱出反複之歌(20:11-18)
a. 耶利米想到什麼使他對神重拾信心？(20:11-12)
b. 因著信，他作出什麼的定意，也向神求什麼？(20:12)
c. 這信心也使他向神發出讚美(20:13)，而又很快就落入憂鬱中，自咒生辰(20:14-18)
i. 從心理學的角度來看，這是否沒有可能？
ii. 為什麼？
iii. 這給我們領悟到看似是「無止境」的苦難會帶給信徒什麼挑戰？
(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？
註：“我們沒有足夠的資料，證明耶利米給巴施戶珥改的新名是舊名的反面；這新名主要是用來指出他要面對的至終結局。”(K&D, 194)
“Why did I ever come out of the womb to see trouble and sorrow and to end my days in shame?”(Jer. 20:18)
Some commentators could not conceive that Jeremiah could struggle with his sufferings to the point that his emotion could flip-flop so quickly, changing from being filled with confidence and praise to cursing his own birth (20:11-18). Some even seek to reverse the order of this song of struggle.
Keil and Delitzsch are right to point out that “Copyists did not go to work with the biblical text in such an arbitrary and clumsy fashion” (K&D, 198). The truth of the matter is we are all human, and even as faithful and steadfast a prophet Jeremiah was, he can still succumb to suffering, and especially prolonged suffering that appears to be unending, such that confidence through prayers can be wiped out by negative emotions in an instant. To be able to come to strength in the Lord through prayers can be a long process with ups and downs. However, ultimately God is faithful, “He will provide a way out so that you can stand up under it” (1 Cor. 10:13).
While we are not told how God provided a way out in this particular instant for Jeremiah, we do know that he persevered till the end. Perhaps, even this letting out of his bitter emotion by cursing his own birth has enabled him to let off steam after which he was able to calm down and press on.
「我為何出胎見勞碌愁苦，使我的年日因羞愧消滅呢？」(耶20:18)
一些解經者不能接納耶利米在受苦掙扎時，情緒能如此的反覆—一時滿有信心，一時低沈到要咒詛自己的生辰(20:11-18) 。有些解經者更想把耶利米這首詩的次序重新安排，來避免顯出他過份反覆的情緒。
解經家Keil and Delitzsch就指出：“抄寫(聖經) 的不是持著隨意修改和刻意使其不圓滑的心態來工作的”(K&D, 198) 。其實，真相是因耶利米也是人；他雖然是極忠心和堅毅的先知，在受苦之時，特別在遭受接二連三，無止境的攻擊時，剛剛藉著禱告得來的信心，可以在轉瞬之間被負面的思想所奪去。能藉禱告從神得到信心，往往是一個很長的過程，有起、有落的。但至終，“神是信實的，必不叫你們受試探過於所能受的；在受試探的時候，總要給你們開一條出路，叫你們能忍受得住。” (林前10:13)
我們不曉得，神在他這次的掙札中，怎樣為他開一條出路；但我們知道，他是堅持、忠心到底的。或許，他這樣反覆的掙扎，把心中的冤屈完全舒發出來，是神所容許使他重獲平靜的途徑。
The messages in this large section (from chapters 21-33) differ from those of the previous section in that most of the predictions bear the dates of the particular utterances and description of the occasions. Roughly, they can be divided into two groups, with ch. 21-29 concerning the judgment executed by Nebuchadnezzar and ch. 30-33 concern the restoration of Israel and Judah.
21:1-2—Jerusalem Under Siege
(1) Read 2 Kings 25:1-2 and 2 Chronicles 36:11-12 regarding the historical background of this incident.
(2) Should Zedekiah and the people be surprised by the attack of Nebuchadnezzar from the north? Why or why not? (You may want to refresh your memory with some of the prophecies foretold by Jeremiah from the time of Josiah till then — e.g. 1:13-15; 4:6; 6:1, 22; 10:22; 13:20; 15:12)
(3) Given these numerous prophecies, why would the king even bother to inquire of the Lord?
a. What answer did he expect from the Lord?
b. What answer do you think he will get from the Lord?
21:3-7—The Lord’s Answer (Part I)
(4) What will happen to their defensive force which seeks to break the siege? (v. 4)
(5) Why? Who is their real enemy? (v. 5)
(6) What will happen to both men and beast inside the city? (v. 6)
(7) What will happen to those who survive the plague, sword and famine? (v. 7)
(8) How was this prophecy fulfilled? (see 2 Ki. 25:3-7)
21:8-14—The Lord’s Answer (Part II)
(9) Although the first part of the Lord’s answer is total hopelessness, the Lord gives them a way out:
a. What is it?
b. Why should Zedekiah take the option to stay alive? Why not?
(10) Is the destruction of Jerusalem a foregone conclusion at this stage? Why? (v. 10)
(11) What if they heed the command of v. 12?
a. Why is the sin of injustice being highlighted?
b. If they genuinely repent, is it too late? Why or why not?
(12) Why might they still be confident of a victory? (v. 13)
(13) What will their fate be? (v. 14)
(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。
由第21-33章這新的一大段信息與前不同之處，是信息每每都把日期和背景清楚的交代。這大段大概可分成兩組：第21-29章論到藉著尼布甲尼撒的審判；第30-33章論到以色列和猶大的復興。
21:1-2—耶路撒冷在西底家時被困
(1) 請先翻到列王紀下25:1-2 和歷代志下36:11-12 ，看看這事情的歷史背景。
(2) 西底家和百姓應否被尼布甲尼撒圍困而感到意外？為什麼？（可參對比國將被入侵的預言，如1:13-15; 4:6; 6:1, 22; 10:22; 13:20; 15:12)
(3) 既已有眾多的預言，西底家還用求問神嗎？
a. 他以為神會怎樣回答他？(21:2)
b. 你以為神會怎樣回答他？
21:3-7—神的回答(一)
(4) 他們的護城兵會怎樣？(21:4)
(5) 為什麼？他們真正的敵人是誰？(21:5)
(6) 城中的人與牲畜會怎樣？(21:6)
(7) 生還者卻要遭到什麼命運？(21:7)
(8) 這預言終於怎樣被應驗？（見王下25:3-7）
21:8-14—神的回答(二)
(9) 以上是絕望的回答，但神似給他們一線的希望：
a. 是什麼的出路？
b. 西底家應否選擇這出路嗎？為什麼？
(10) 你認為到此耶路撒冷的滅亡是定局嗎？為什麼？
(11) 如果他們真的遵照21:12的吩咐行會怎樣？
a. 為何神特別在此提到他們不施公平的罪？
b. 如果就此悔改是否惟時已晚？為什麼？
(12) 為何他們仍具勝利的希望？(21:13)
(13) 他們的終局是什麼？(21:14)
(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?
“Inquire now of the LORD for us because Nebuchadnezzar king of Babylon is attacking us. Perhaps the LORD will perform wonders for us as in times past so that he will withdraw from us.” (Jer. 21:2)
For twenty chapters, we have read rebuke after rebuke that the Lord laid against the kings and the people of Judah, with numerous specific predictions of devastating invasion from the north (see Jer. 1:13-15; 4:6; 6:1, 22; 10:22; 13:20; 15:12), as the punishment of their sins. Now, the invaders from the north, led by Nebuchadnezzar king of Babylon “are outside the wall besieging” Jerusalem (21:4). The king should know that since he too “did what was wicked in the eyes of the Lord” (2 Chr. 36:12), the end has finally come for Judah. Why then would he ask Jeremiah to inquire of the Lord? What did he expect the Lord to say?
While the Bible has not given us a definitive answer in this respect, what Zedekiah said to Jeremiah gives us insight into what he might be hoping, “Perhaps the LORD will perform wonders for us as in times past so that he will withdraw from us” (21:2).
In other words, he did not refute that the present siege by Nebuchadnezzar was the fulfillment of Jeremiah’s words, nor did he deny that it was a result of their sins, but he did not think that a complete repentance was necessary, and perhaps by showing a bit of humility by inquiring of the Lord through Jeremiah, the Lord would change His mind. His attitude is typical of the attitude of some Christians who only emphasize the love of God to the point that they take the wrath of God lightly.
As a result, the Lord affirms in no uncertain terms that His wrath is real and says, “I will punish you as your deeds deserve… I will kindle a fire in your forests that will consume everything around you.” (21:14).
「請你為我們求問耶和華；因為巴比倫王尼布甲尼撒來攻擊我們，或者耶和華照他一切奇妙的作為待我們，使巴比倫王離開我們上去。」(耶21:2)
在首二十章經文中，我們不斷的讀到神針對他們的罪，向猶大發出審判的預言，特別是預言北方的外敵將臨，把猶大和耶路撒冷全然的毀滅(可參 1:13-15; 4:6; 6:1, 22; 10:22; 13:20; 15:12) 。現在，兵臨城下，巴比倫王與他的軍隊聚集在城外，把城圍困了(21:4) 。這個「行耶和華眼中看為惡」的西底家王(代下36:12) 應該心知肚明，猶大已到了終局。奇怪的是，他竟然派人藉耶利米來求問神。他還想神怎樣回答他呢？
雖然聖經沒有明明解釋他的心態，但從他對耶利米所說的，我們可以猜到；因為他說：“或者耶和華照祂一切奇妙的作為待我們，使巴比倫王離開我們上去”(21:2) 。
他這樣說，沒有否認巴比倫的攻城不是應驗先知一直所說的預言，他沒有否認是與他們的罪有關；但他卻仍以為不用澈底的悔改；或許藉求問神稍微顯出謙卑，神會轉意顧念他。這種心態，也正是今天不少人的心態，只看重神的愛，而輕看了祂的義怒。一些傳道者也是如此，只講神的愛，而絕對不提神的憤怒。
神在這裡清楚的告訴西底家，祂的憤怒是不會止息的，“必按你們做事的結果刑罰你們……使火在耶路撒冷的林中著起，將他四圍所有的盡行燒滅。” (21:4)