This week, we shall continue the study of the book of Jeremiah in the
Old Testament.
This chapter is likely a collection of sayings that concern and apply to the several kings of Judah after the death of Josiah.
22:1-9—The Message to the King: Whoever the king was, this message obviously applies to all the kings of Judah after Josiah:
(1) Why does God remind the king of Judah that he is sitting on David’s throne? (v. 2)
(2) Of all the duties of the king, why would God put such an emphasis on doing what is just and right? (v. 3)
(3) In giving such a command or reminder, why does the
Lord show concern particularly to the following?
a. The rescue of the oppressed and robbed
b. The wrong and violence done to the foreigner, the fatherless and the widow
c. The shedding of innocent blood
d. What is the implication to us today?
(4) What blessings and curses are pronounced for his obedience or disobedience to this command? (v. 5)
(5) The curses on the palace are expanded in vv. 6-9:
a. From the contrast given in vv. 6-7, what pride might the king have of his palace?
b. What impact should this warning have on him?
c. What effect does the Lord wish to achieve from the question and answer in vv. 8-9?
22:10-17—Message to Jehoahaz (see Note below)
(6) Why does the Lord ask the people not to mourn for the dead king (i.e. the godly Josiah), but weep bitterly for his successor? (vv. 10 -12)
(7) His sins as exemplified by his palace are highlighted in vv. 13-17.
a. How extravagant is his palace? (v. 14)
b. Is extravagance in itself a sin? Why or why not?
c. What are his sins in addition to extravagance itself as expressed in the following?
- His dealing with his laborers (v. 14)
- In his attitude of being a king on David’s throne
(8) The Lord compares his father Josiah with him (vv. 15-17).
a. In particular, how did Josiah define the meaning of “knowing the Lord? (v. 16)
b. How different is he from his father?
(9) What is the main message for you today and how may you apply it to your life?
Note:
“This Shallum, who became king in his father Josiah’s place, can be none other than Josiah’s successor, who is called Jehoahaz in 2 Kings 23:30ff” (K&D, 208). He succeeded Josiah on his death but was almost immediately deposed by Pharaoh Necho and deported to Egypt three months later (2 Ki. 23:31-35).
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。
這章是一系列針對在約西亞死後繼任的猶大諸王的信息：
22:1-9—給猶大王的信息：這裡沒有指明王的姓名，但明顯地，其信息是適合所有在約西亞死後繼任的猶大王的：
(1) 神為何要提醒這猶大王是坐在大衛的寶座的？(22:2)
(2) 在君王諸多的責任中，為何神如此看重公平和公義的施行？(22:3)
(3) 在給予這吩咐時，為何神特別提到：
a. 拯救被搶奪的？
b. 對寄居、孤兒和寡婦的欺壓？
c. 流無辜人的血？
d. 這些吩咐對我們今日有什麼重要性？
(4) 神對王的順從與否宣告了什麼祝福和咒詛？(22:5)
(5) 神對王家(即宮殿) 的咒詛(22: 6-9) ：
a. 22:6-7從對比的內容，我們可以看到王對宮殿抱著什麼不對的態度？
b. 這些話該對王有什麼提醒？
c. 從22:8-9之一問一答中，神要帶出什麼信息？
22:10-17 — 神給約哈斯的信息(見下註)
(6) 神為何吩咐百姓不要為已死的王（即約西亞）哭號，卻要為他繼位的大大哭號？(22:10-12)
(7) 王奢華的罪(2:13-17)
a. 如何在宮殿中顯出？(22:14)
b. 奢華本身是否罪？為什麼？
c. 除了奢華本身，神還責備王
i. 在工價上犯什麼罪？(22:14)
ii. 如何忽視在大衛寶座上的位份？
(8) 神將其父約西亞與之作比較？(22:15-17)
a. 約西亞如何給「認識神」下定義？(22:16)
b. 約哈斯與其父分別在什麼地方？
(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？
註：這沙龍是指立刻繼約西亞王位的約哈斯(王下23:30ff) 。他只在位三個月，就被法老尼哥擄到埃及去。
“Is that not what it means to know me?” (Jer. 22:16)
Sometimes, we make things too deep or complicated when it comes to our understanding of knowing God. A much simpler definition is given by the Lord to King Jehoahaz when He compares him to Josiah. This what the Lord says, “Does it make you a king to have more and more cedar? Did not your father have food and drink? He did what was right and just, so all went well with him. He defended the cause of the poor and needy, and so all went well. Is that not what it means to know me?” (22:15-16).
Not that doing these things makes Josiah come to know God, rather it is by doing these things as a king that he shows he really knows God, and these things include:
- Understanding what it means to be a king under the covenant of God: Josiah understands what it means to sit on the throne of David, and that is not for personal gain of power, pleasure and glory, but to shepherd God’s people. Therefore, he lives a life of contentment, being satisfied with having food and drink, and not go after living a life of luxury.
- Understanding the plight of the poor and marginalized: While “we always have the poor”, as the king has the authority to right the wrong and seek justice for the oppressed and the needy, Josiah understands that it is the primary duty of his role.
In other words all who claim to know the Lord have to live out the above understandings in that (1) we all have a covenantal relationship with the Lord—we are purchased by the blood of Christ and we no longer belong to us, nor do we live for ourselves, but for God, and that is expressed in a life of contentment, and (2) we do understand our specific role in His kingdom—we may not be in a position of a ruler, but we all have our specific roles and what God demands is that we be faithful in the discharge of our role which may be a mother, a teacher or a student. To live out the above understandings proves that we do know God!
「他為困苦和窮乏人伸冤，那時就得了福樂。認識我不在乎此麼？這是耶和華說的。」(耶22:16)
認識神是聖經中一個極重要的真理。但神藉耶利米在此，用作猶大王的位份來作很簡易的解釋。
神把約哈斯和他的父親約西亞作比較時說：“難道你作王是在乎造香柏木樓房爭勝麼？你的父親豈不是也吃也喝、也施行公平和公義麼？那時他得了福樂。他為困苦和窮乏人伸冤，那時就得了福樂。認識我不在乎此麼？”(22:15-16)
這裡不是說約西亞藉著所行的正事來認識神，乃是說作為神所揀選作祂百姓的王，約西亞藉著所行的表明他是認識神的；而這些事特別包括：
- 明白什麼是作大衛寶座的王：約西亞明白這寶座是神所賜予，替祂治理百姓的；故此坐這位不能為自己建立勢力、尋求安舒、奪取榮耀，乃是為神作牧者、牧養群羊。故此，他並沒有過奢華的生活，以有食、有喝為滿足(22:15) ；
- 明白窮乏、有需要的人的困境：雖然「我們常有窮人與我們同在」，作為君王的卻有權力為他們爭取公平和公義。約西亞明白這是他作王的基本責任。
換句話說，凡稱為「認識神」的人，也需要活出這兩方面：
(1) 明白自己所有的位份是神所交託的，故此不能用來為自己而活，更不可追求奢華，要以神所賜的為滿足；
(2) 也要明白自己在神國的位份與差事：我們當然沒有君王的位份，但每人都有神所賜的崗位與責任。神對我們的要求，是要我們在這位份上忠心（林前4:2），不論是作母親、教師或學生。
能這樣活出這兩方面，就表明我們是認識神了。
22:18-23—Message to Jehoiakim
(1) What kind of judgment is pronounced for this king? (vv. 18-19)
(2) How pitiful will his death be?
(3) What particular sin is mentioned of him? (vv. 20-21, also see Note below)
(4) What will become of those people (v. 22) and things (v. 23) he relies on and take pride in?
(5) To what does the Lord liken the pain he would suffer? (v. 23)
22:24-30—Message to Jehoiachin: Pronouncing His judgment on this king through delivering him into the hands of Nebuchadnezzar
(6) Why does the Lord compare it to pulling off a signet ring on His right hand? (v. 24)
(7) Why does the Lord use the term “hurling” in predicting his exile? (v. 26)
(8) In fact, the judgment extends beyond his exile: What will his exile lead to? (vv. 26-27)
(9) The message ends in a poem in sarcasm, using the “land”—Jerusalem—to mock Jehoiachin (vv. 28-30)
a. What does the image of a broken pot serve to depict?
b. To him, is having children a blessing or a curse?
c. What might be the significance of using the “land” as a witness?
(10) What is the main message for you today and how may you apply it to your life?
Note:
The people of Judah are to lift up their wailing cry “upon the highest mountains that it may be heard far and near. The peaks of the mountain masses that bordered Palestine are mentioned, from which one would have a view of the land, namely, Lebanon northwards, the mountains of Bashan [Ps. 86:16] to the north-east, those of Abarim to the south-east, amongst which was Mount Nebo…” (K&D, 212).
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。
22:18-23—對約雅敬的信息
(1) 神對約雅敬宣告什麼審判？(22:18-19)
(2) 他死時可悲到什麼地步？
(3) 所責備他的罪包括什麼？(22:20-21；亦參下註)
(4) 他所倚靠和引以為傲的人和物將會如何？(22:22-23)
(5) 他將遭受的痛苦會是怎樣厲害？(22:23)
22:24-30—對約雅斤（哥尼雅）的信息：在宣告要用尼布甲尼撒作審判他的工具時：
(6) 為何神以摘下右手帶印的戒指為喻？(22:24)
(7) 為何神用「趕」字來形容他們的被擄？(22:26)
(8) 被擄之後，他與太后能在被擄後歸回本地嗎？(22:26-27)
(9) 這信息以一段諷刺的短詩作結束(22:28-30)
a. 破壞的器皿的比喻是要刻劃著什麼？
b. 對他來說，有子是福還是禍？
c. 神為何呼籲「地」—應是耶路撒冷—作見證？
(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：猶大人是要從最高的山嶺哀號，好使遠近都得聽聞，這就包括巴勒斯坦北面的利巴嫩、東北面的巴珊(詩86:16) 和東南面的亞巴琳(即尼波山的地區) 。從這些山嶺是可以瞻望到以色列地。
“He will have the burial of a donkey—dragged away and thrown outside the gates of Jerusalem.” (Jer. 22:19)
There are those who cast doubt on either the authenticity of this prophecy about the tragic death of Jehoiakim (Jer. 22:18-19) or its accuracy simply because neither biblical nor secular history gives an account of his death. Allow me to quote the words of Keil and Delitzsch in response to such critics:
“There is no record of Jehoiakim’s funeral obsequies or burial in 2 Kings 24 and in Chronicles, there is not even made of his death…The absence of direct testimony to the fulfillment of the prophecy before us can be no ground for doubting that it was fulfilled, when we consider the great brevity of the notices of the last kings’ reign by the author of the books of Kings and Chronicles.”
(K&D, 212)
In fact, this is the beauty of Biblical prophecies. Thousands upon thousands of prophecies in the Bible have been fulfilled in the last 4,000 years, and that include the 333 prophecies in the Old Testament concerning Jesus Christ, as Dr. Kennedy, author of Evangelism Explosion points out. This serves to affirm the words of the Apostle Peter in that, “no prophecies was ever made by an act of human will, but men moved by the Holy Spirit spoke from God.” (2 Pet. 1:21). As a result, we can have confidence that those prophecies in the Bible concerning the future of the world and the coming of God’s Kingdom which have yet to be fulfilled will also come to pass, and they are far more accurate than tomorrow’s newspapers.
「他被埋葬，好像埋驢一樣，要拉出去扔在耶路撒冷的城門之外。」(耶22:19)
有一些解經者，因著列王紀和歷代志，加上世界歷史都沒有記載神藉耶利米對約雅敬如何死亡的預言應驗，他們就對這段預言的記錄或其本身的真確性有所懷疑。解經家Keil and Delitzsch就此作出回應：
“列王紀下第24章和歷代志都沒有記載約雅敬是如何死亡或被埋葬的。其實更完全沒有提到他的死亡……我們讀不到任何這預言應驗的見證，但這並不構成懷疑它的應驗的證據，特別當我讀到這末後的幾位猶大王，他們的生平是列王紀和歷代志的作者都只作極簡短的記述。”(K&D, 212)
其實聖經所記載的預言實在都是令人讚嘆的。其數以千計的聖經預言在過往數千年來，都已一一應驗了。按「三福」的作者甘博士所統計，這包括聖經有關主耶穌基督的333個預言，全都應驗了。這正是使徒彼得所強調的：“因為預言從來沒有出於人意的，乃是人被聖靈感動，說出神的話來” (彼後1:21) 。故此，我們對聖經有關末後世界的終局和主耶穌基督要再來的預言，絕對應該有信心，知道也一定全都要應驗。這些預言比明天的新聞報導還要準確可信！
23:1-8—Message to the Shepherds (the Rulers of the People)
(1) What should be the duties of the shepherds (i.e. Rulers)? ( v. 2)
(2) What have the rulers done in not bestowing care on the people? (v. 2)
(3) How will God intervene specifically? (vv. 3-4)
(4) God promises to raise up the Key Shepherd (vv. 5-6)
a. What is He called? (v. 5)
b. What does it mean? (see Isaiah 11:1-10)
c. What will He do? (v. 5)
d. In saving Judah and Israel, what will He be called also? (v.6)
(5) Why will their future deliverance be so great that it will replace the memory of their deliverance out of Egypt?
23:9-18—The Lying Prophets
(6) Jeremiah says he is totally devastated by the
holy words and the Lord (v. 9). What is it because of?
a.The sheer hearing of the words
b. The horrible sins of the prophets
c. The severe punishment pronounced by the Lord
(7) While the rulers are “shepherds” (23:1), what should the prophets be? What power do they possess? (v. 10)
(8) How particularly wicked are their sins? (vv. 10-11)
(9) What will their punishment be? (vv. 12, 15)
(10) In comparison to the prophets of Samaria (i.e. those of the northern kingdom that had fallen), who are more evil in your opinion? (vv. 13-14) Why?
(11) Where do these prophets get their messages from? (vv. 16-18)
(12) Who are those that heed their messages? (v. 17)
(13) What is the main message to you today and how can 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。
23:1-8—給牧人（即民的領袖）的信息
(1) 作為牧人，他們有什麼責任？(23:2)
(2) 他們如何失職？(23:2)
(3) 神卻會怎樣親身干預？(23:3-4)
(4) 神應許興起為主的牧人(23:5-6)
a. 這牧人與大衛有什麼關係？(23:5)
b. 這是什麼意思？（參賽11:1-10）
c. 祂來要作怎樣的牧人？(23:5)
d. 祂的名稱為什麼？(23:6)
(5) 為何這將來的拯救遠勝出埃及的拯救？(23:7-8)
23:9-18—說謊的先知
(6) 先知為何說是因「耶和華和祂的聖言」而憂傷至骨也發顫？(23:9)
(7) 上文論到領袖為牧人(23:1)，那麼先知該是什麼？為何說他們是具「勇力」(或譯作權力) 的？
(8) 他們所犯的罪是怎樣的可惡？(23:10-11)
(9) 他們要面對怎樣的審判？(23:12, 15)
(10) 為甚麼神要把他們與已滅亡的北國（所多瑪）先知相比？誰更大罪？(23:13-14)
(11) 這些先知從何得來信息？(23:16, 18)
(12) 是那種人特別聽信他們的信息？(23:17)
(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？
“They keep saying to those who despise me…And to all who follow the stubbornness of their hearts…” (Jer. 23:17)
After delivering a stern message of warning to the kings (chapter 22), followed by a message to the shepherds (i.e. the rulers), fittingly the Lord now turns His anger against the spiritual leaders, the prophets.
It is obvious that these prophets have turned into professional clergymen, making what they do almost like a secular career. As a result, they, together with the priests, are “godless”, and worse, they carry out their wickedness in the temple of the Lord (23:11). With their blatant sinful lifestyle including the committing of adultery (23:14), one wonders why the people would believe their messages. The same question is often asked today in the churches where pastors or leaders have committed serious sins like adultery or embezzlement and yet there are those who blindly stand behind them.
The Lord, through Jeremiah, has given us a very clear answer. Those who blindly listen to and follow these wicked prophets are those who have already despised the Lord and followed the stubbornness of their hearts (23:17). Therefore it is not a matter of a lack of discernment, but a matter of who they are. The prophets are really preaching to the “converted”—those who have been converted to follow their evil ways.
「他們常對藐視我的人說……又對一切按自己頑梗之心而行的人……」 (耶23:17)
在責備和警告作君王的以後(耶22)，神繼續向其他作牧人的（即民間領袖）發出相似的信息；故此在此，向宗教領袖，即先知們，發出祂憤怒之言是合宜的。
明顯地，這些先知已變成了「神棍」，把這屬靈的職事當作社會的專業來看待。故此，他們與祭司一起都行惡，甚至在神的殿中，作出褻瀆神的事(23:11) 。他們行惡的事竟然包括姦淫(23:14) 。我們不禁要問，誰還會聽信他們的傳講呢！或許，這也是今天叫人困惑的地方，因有好些已犯大惡的牧者仍獲不少信徒盲目的支持與相信。
神就藉著耶利米給我們解釋個中的原因。原來這些盲目聽信這些作惡的先知的人，本身先是藐視神的、也是「按自己頑梗之心而行的人」(23:17) 。故此，這些人可說是甘願被騙的了，他們早已與這些說謊的先知同屬一伙的！
The Lord is only just getting started in His charges against the prophets:
23:19-22—The Failure of the Prophets
(1) How does the Lord express His anger against the prophets? (vv. 19-20)
(2) How does the Lord desire the prophets to serve Him? (v. 22)
(3) The prophets have failed Him by not standing in His council (vv. 22, 18). What does it mean to stand in His council?
23:23-29—The Lies of the Prophets
(4) What is the tactic the prophets used to propagate their lies? (v. 25)
(5) Why is such a tactic so effective in making the people to forget God’s name? (v. 27)
(6) Why does the Lord point out to them that He is also a God far away? (v. 23)
(7) How powerful are those who truly possess the Word of God? (v. 29)
23:30-33—“I am against the Prophets”
(8) How many times does the Lord say He is against them?
(9) Why did the Lord not appoint them as His prophets?
(10) 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。
上文對說謊先知的責備尚屬引言，以下的篇幅就更詳盡的責備他們：
23:19-22—先知的錯誤
(1) 神用什麼來形容祂的怒氣？(23:19-20)
(2) 神原希望先知怎樣發揮作用？(23:22)
(3) 這些先知沒有「站在我的會中」是什麼意思？(23:22, 18)
23:23-29—先知的謊言
(4) 這些先知用什麼方法來說謊言？(23:25)
(5) 為何這種方法如此收效，引至百姓忘記神的名？(23:27)
(6) 為何神說祂是遠、近的神？(23:23)
(7) 若說的是神的話，會有什麼果效？(23:29)
“我必反對” —23:30-32
(8) 神在這小段中一共說了多少次“我必反對” ？
(9) 為何神沒有揀選他們作先知？
(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？
“I have heard what the prophets say who prophesy lies in my name. They say, ‘I had a dream! I had a dream' .” (Jer. 23:25)
In His fierce attack against the prophets, the Lord focuses on their use of dreams as a tool by the prophets to make the people forget His name (23:27), comparing them to the same outcome of their ancestors through Baal worship. This same tool is still being used by those who are trying to lead people astray today.
The use of dreams is quite attractive to
the naïve of the things of the Lord, for these reasons:
1. It is so personal that others cannot simply dispute their experience.
2. It sounds extremely spiritual, and would make the people think that they are so close to the Lord, and that they must be very special to the Lord.
However, once people believe in their dreams as from the Lord, it becomes a license to propagate teachings that are not necessarily biblical. This is how cults are formed.
I am not saying that the Lord does not use dreams to speak to people these days. He does, especially to those Muslims who seek Him genuinely, and we hear many reports of them seeing Jesus, and as a result they renounce Islam and follow Christ. But to rely on dreams as teachings, and not the revealed words of God in the Scriptures, is a totally different story.
「我已聽見那些先知所說的，就是託我名說的假預言，他們說：我做了夢！我做了夢！」 (耶23:25)
神在猛烈的責備那些說謊的先知時，特別指出他們用作夢來引導百姓忘記祂的名(23:27) ，甚至把他們所帶來的後果與拜巴力看為一樣。其實，這些先知的手法是相當高明的，到今天也被人仿效。
對一些糊塗、不懂分辨的信徒，以作夢來誤導他們是很有效的，因為：
- 這是極個人性的經歷，別人是很難去拆穿的；
- 而且，這樣說是表明自己是很屬靈的，不然，神那會向他在夢中說話呢！
其實，這種騙人的方法是很危險的；因為別人一信你真是從神得夢，以後自然也聽信你所傳的，就是所傳的與聖經真理相違的道理。邪教也往往是因此而產生的。
我不是說神今天不再藉著夢來向人說話；特別我們知道不少回教徒是因耶穌基督在夢中向他們顯現，以至他們冒死也願意信耶穌作他們的主、他們的神。但是這與藉著夢，而非按神早已在聖經中顯明的真理，來作教導和傳講是兩回事。
23:33-40—Result of Forgetting the Word of God
(1) Since the people (and the prophets) did not really care about God’s words, why would they ask for the “oracle” (the word means burden) of the Lord?
(2) Some commentators suggest that they asked as to ridicule, as the prophecies of Jeremiah have yet to come to pass. What do you think?
(3) What was God’s answer and why? (v. 33)
(4) What will happen to those who pretend to have an answer from God? (v. 34)
(5) And for all the people, they will become the “oracle” (vv. 35-36). What does it mean?
(6) What eventually will cause all to stop prophesying falsely? (vv. 37-38)
(7) The abandonment pronounced in v.33 is now reiterated (vv. 39-40).
a. What is the result of forgetting God’s words?
b. While they have forgotten God’s words and are now forgotten by God, what remains not to be forgotten?
24:1-10—The Vision of Two Baskets of Figs (see Note below)
(8) What might be the significance of the two baskets of figs being set “before the temple of the Lord”? (v. 1)
(9) As
Jeremiah’s prophecies of destruction are coming to pass, consider the following:
a. What should the people and their kings regard as their plight?
b. How will those being exiled look at their situation?
c. How will those who remain and are not captured look at their situation?
(10) What is the message of the good figs?
(11) What will it mean to those who are already in exile?
(12) What is the message of the bad figs?
(13) Will they remain in their land for long? Why or why not?
(14) Why would God treat those who remain so harshly?
(15) What is the main message to you today and how may you apply it to your life?
Note:
“The historical background of this vision is the first deportation of the people in 597 B.C. After the exile of Jehoiachin and the leading citizens of Judah (2 Ki. 24:10-17), those who remained seemed to have been full of optimism for the future. The new king Zedekiah even became involved in a conspiracy with the surrounding peoples for further rebellion against Babylon (ch. 27). The false prophets spoke of a quick return of the exiles from Babylon (ch. 28). Jeremiah saw that the attitude of the king and his supporters in Judah was wrong.”
(NICOT, 507)
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。
23:33-40—忘記神話語的後果
(1) 既然百姓與先知們都不看重神的話語，為何問及神的默示(默示與重擔在原文是同一個字) ？
(2) 一般解經者認為他們是因耶利米的預言尚未應驗而藉此譏諷他，你認為如何？
(3) 神怎樣回答他們？(23:33) 原因何在？
(4) 那些自言有神默示的，神要怎樣處置他們？(23:34)
(5) 為何各人所說的話(即默示)「必作自己的重擔」？這是什麼意思？(23:35-36)
(6) 至終，為何他們會不再提默示？(23:37-38)
(7) 在此(23:39-40)神申明第33節所宣告的「撇棄」：
a. 他們忘記、輕看神話語要帶來什麼後果？
b. 他們忘記神話語、神也忘記他們。但有那些後果是永不被忘記的？
24:1-10 — 兩筐無花果的異象 (參下註)
(8) 這兩筐無花果為何要放在殿前？（24:1）
(9) 現在耶利米所預言的審判既已開始發生：
a. 王與耶路撒冷的百姓該怎樣看這國難？
b. 被擄到巴比倫的會怎樣看自己的處境？
c. 尚未被擄的會怎樣看前境？
(10) 好無花果樹表明的是什麼信息？
(11) 對已被擄的有什麼重要性？
(12) 壞無花果樹表明的是什麼信息？
(13) 他們會安居在那地嗎？為什麼？
(14) 為何神要如此苛刻處理他們？
(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？
註：“這異象的歷史背景是主前579年以色列人那一次的被擄的時候。在約雅斤和眾主要的猶大領袖被擄後(王下24:10-17) ，餘下的人似乎對前境充滿希望。那新登基的西底家王更與鄰邦同謀，背叛巴比倫(第27章) 。假先知也預言被擄不久要從巴比倫歸回（等28章）。耶利米目睹王和他的支持者的錯誤。”(NICOT, 507)
“For you will no longer remember the oracle of the Lord, because every man’s own word will become the oracle...” (NASB) (Jer. 23:36)
This section about the people asking about the oracle of the Lord is a difficult one to understand, partly because of the play on the word “oracle” which also literally means a “burden” and also because of the various translations of vv. 37-38. However, the main message is very clear: Like a burden, God will cast the people away.
In the larger section of rebuke against the false prophets (23:25-40), Jeremiah makes it clear that the prophets are guilty of making the people forget about the name of the Lord (v. 27), while the people are guilty of treating the words of God as a burden. As a result, God will deal with them fittingly with the following punishments:
- They will be forgotten by God and the only thing that will not be forgotten will be their “everlasting reproach” and their “everlasting humiliation”.
- They will become a burden to the Lord to the point that He will cast them away from His presence (vv. 39-40).
As I reflected on these two fitting punishments, I wondered which one of the two might be worse!
I believe that reproach and humiliation, as horrible as they are, might still be bearable, but being thrown away from the presence of God as if it is a burden is the ultimate curse!
I remember as a child, when I was often punished for my misdeeds by my parents, there were always physical pain and humiliation, but the worst was when I was told to leave home and “never come back again”. Although I knew it was always an empty threat, it was enough to make me ask for forgiveness and promise never to do it again. Imagine, being driven from home was unthinkable. Therefore being driven away from God’s presence has to be the most horrific punishment anyone can receive!
The fate of Israel of old should be a stern warning to all who have yet to receive God’s forgiveness in Christ Jesus!
「耶和華的默示你們不可再題(NASB譯為 ‘不會再記得’），各人所說的話必作自己的重擔……」 (耶23:36)
這一段有關百姓問及「默示」的經文是不容易明白的。一方面，聖經學者對這段經文的繙譯，特別是第37-38節是不一致的；加上原文「默示」這字與「重擔」是同一個字。不過這一段主要的信息，不論我們採用那個譯本，都是清楚的：像掉棄重擔一樣，神要撇棄祂的子民。
這一小段原屬責備假先知的信息的一部份(23:25-40) 。耶利米在這整段的信息指出先知和百姓分別的錯誤。先知的罪在乎使百姓忘記神的名（23:27）；百姓的罪就在乎把神的吩咐（即默示）看為重擔。因此，神要施行的審判是與他們的罪相稱的：
- 他們要被神所忘記；惟一不會被忘記的是他們的凌辱和羞恥；
- 他們已成為神的重擔到一個地步，神要把他們從祂的面前撇棄(23:39-40/NASB)
當讀到這兩個審判時，我不禁的在思索：那一個審判是更可怕的呢？
我就想到，凌辱和羞恥固然不易忍受，但是從神的面前，如祂的重擔一樣被趕逐，就是最大的咒詛。
這使我想起幼年時常因不聽父母的話被責罵，甚至體罰；往往是皮肉之痛，加上恥辱。但是我最懼怕的仍是父母的一句話：“離開這裡，不要再回家” 。雖然，心知這只是恐嚇之言而已，卻足以叫我快快的認錯求饒了。被逐離地上的家已是可怕，何況被逐離天家—神的同在！
神對以色列的警告，同樣是對今日每一個尚未接受耶穌基督的救恩和寬恕的人的警告！
(1) Since Josiah reigned in Jerusalem for 31 years (2 Chr. 34:1), how long has Jeremiah served as a prophet under this godly king, and how many years hence has he delivered the words of the Lord since Josiah’s death until this time? (v. 3)
(2) How did Jeremiah sum up the messages of the prophets? (vv. 5-6)
(3) What was the main message?
(4) What has been the reception by the people of the words of God through various prophets including Jeremiah? Why? (v. 7)
(5) What punishments were pronounced because of their sins? (vv. 9-11)
(6) How imminent was the invasion by Nebuchadnezzar? (See Dan. 1:1 which might imply that Nebuchadnezzar began his move in the third year of Jehoiachim’s reign, but putting the city under siege later in his 4th year.)
(7) However, what punishment would also befall Babylon, the invaders?
(8) Why? (v. 14)
(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。
(1) 約西亞在位有31年（代下34:1），耶利米在這敬畏神的王在位之時，作先知多少年？自約西王死後到這信息的傳講又有多久？(25:3)
(2) 耶利米怎樣歸納他和眾先知的信息？(25:5-6)
(3) 這信息歸納的主旨是什麼？
(4) 百姓對神藉著先知們所傳的信息一直的態度是怎樣？
(5) 因著他們的態度，神要施行什麼審判？(25:9-11)
(6) 所宣告的審判離他們有多遠？(可參但1:1：似乎尼布甲尼撒是在約雅敬第三年開始發動入侵的行動，到第四年才擄掠耶路撒冷)
(7) 但巴比倫本身要遭受什麼審判？為什麼？(25:14)
(8) 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？
“For twenty-three years—from the thirteen year of Josiah son of Amon king of Judah until this very day—the word of the Lord has come to me and I have spoken to you again and again but you have not listened.” (Jer. 25:3)
This particular message in the fourth year of Jehoiakim gives us a bit more information and insight into the ministry of Jeremiah.
We know that Jeremiah was called at a young age and he called himself “a youth” or a child (1:7). It is likely that he was really in his late teens. And now, we know that he was called to be a prophet in the 13th year of King Josiah who would be 21 years old by then as he ascended to the throne at the age of eight (2 Ki. 22:1). In other words, God has begun a youth movement in turning the people back to Him, using a young king and a young prophet. And, for 19 years, till the death of Josiah in his 31st year, Jeremiah was already preaching the impending judgment of God which should serve as a powerful incentive to steer the people beyond superficial religious fervor under the dramatic reformation spearheaded by King Josiah. Unfortunately, because of the external religious fervor restored by the king and the other prophets preaching “peace, peace” (6:14), his message had by and large fallen on deaf ears.
Now, with the death of Josiah, the people were showing their real colors with successive kings after Josiah quickly turning the nation back to idol worship (2 Ki. 23:23, 37). So, four years into the reign of this evil king Jehoiakim, and with the invasion of Nebuchadnezzar being very imminent (likely besieging Jerusalem later that year; see Dan. 1:1), the message of Jeremiah took on an added urgency. Alas, his message was not only ignored, as we read in Jeremiah 36, but the king was so enraged by the message that he “cut it with a scribe’s knife and threw it into the fire…until the scroll was consumed in the fire that was in the brazier” (36:23) and the Bible remarks that “Yet the king and all his servants who heard all these words were not afraid, nor did they rend their garments” (36:24).
I do not have to repeat here the judgment pronounced again on them by Jeremiah (25:9-11) which, of course, had come to pass not long after this message. However, as I recently had the chance to visit some of the monuments of the holocaust in Europe, I wonder what it might take for the people of Israel to finally heed the messages of the prophets. Jeremiah gives the answer to my question in the rest of the chapter.
「從猶大王亞們的兒子約西亞十三年直到今日，這二十三年之內，常有耶和華的話臨到我，我也對你們傳說，只是你們沒有聽從。」 (耶25:3)
這一段在約雅敬第四年的默示，給予我們對耶利米的事奉有較多的資料和體會。
我們知道耶利米是在年青時就被神呼召的，因當時他自稱是「年幼的」(1:7) 。一般相信他是尚未夠二十歲。這裡就告訴我們，他蒙召時，剛剛是約西亞王在位的第十三年，也即是約西亞廿一歲的那年(王下22:1節就告訴我們，約西亞是八歲時登基的)。明顯地，神在那時發起了「青年的復興運動」，興起一個青年的先知來支持這青年的君主，試圖把國家轉而歸向神。由約西亞第十三年，一直到他死時（即第三十一年），耶利米在這十九年中，已不斷的把審判的信息宣告，成為使這改革運動，不致流於表面極有力的貢獻。可惜因為百姓滿足於外表屬靈的活動與氣氛，加上假先知不斷的說「平安、平安」(6:14) ；耶利米的信息收效不大。
現在，約西亞一成為過去，百姓立刻露出真面貌，加上繼任者都是行惡，立刻恢復敬拜偶像的王(王下23:23, 27) 。此時耶利米的信息就更為緊急了，特別是在約雅敬第四年，尼布甲尼撒的大軍，可說快要兵臨城下了。雖然如此，他的信息不但如舊的被藐視，耶利米書第36章更告訴我們，王竟燒掉先知寫上默示的書卷，因為“王和聽見這一切聽的臣僕都不懼怕，也不撕裂衣服”(36:24) 。
這一次耶利米所宣告審判的預言(25:9-11) 就快快的應驗了。尼布甲尼撒的大軍，真的把猶大和耶路撒冷盡行毀滅。最近我有機會在歐洲參觀第二次世界大戰，猶太人被大屠殺的記念館，我不禁在想，神的選民還要受多少的苦難才真正領會和聽從先知的警告呢！
Wrath against the nations:
(1) In this vision what did Jeremiah see? (v. 15)
(2) Why does the Lord use a cup of wine to depict His wrath? (v. 16)
(3) In his vision, who were the peoples and nations that were made to drink this cup of wrath? (vv. 18-26)
(4) Why would it include nations that had not been enemies of God’s people?
(5) Can any of these nations be immune to the wrath of God? (v. 28)
(6) Why? (v. 29)
(7) In describing the wrath of God upon all the inhabitants of the earth, where did the roar of the Lord come from and what does it mean? (v. 30)
(8) On what basis will He judge mankind? (v. 31)
(9) How great and severe will this judgment be? (v. 33)
(10) Why does the Lord appeal to the shepherds (the leaders of the nations) in particular? (vv. 34-36)
(11) Will there be a safe place on earth that can be immune to this disaster? (vv. 37-38)
(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。
神對列國發出的憤怒：
(1) 在異象中耶利米看見什麼？(25:15)
(2) 為何神以杯酒比喻祂的怒氣？(25:16)
(3) 在這預言中那些國家和國民要喝神忿怒之杯？(25:18-26)
(4) 為何包括與以色列無關，或未與之為敵的國家？
(5) 地上有能幸免的邦國嗎？(25:28) 為什麼？(25:29)
(6) 在形容地上所有的居民遭受神的震怒時，聖經說到神是從那裡發出怒聲？(25:30)這是什麼意思？
(7) 地上的人是為什麼原故遭受這震怒？(25:31)
(8) 這審判將會是怎樣的嚴厲？(25:33)
(9) 為何這審判所責備和指向的對象特別是「群眾的頭目」和「牧人」？(25:34-36)
(10) 在神發震怒的審判時，地上可有安全之所？(25:37-38)
(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？
“The peaceful meadows will be laid waste because of the fierce anger of the Lord.” (Jer. 25:37)
Unlike previous messages in the forgoing twenty or more chapters, many of the messages delivered by Jeremiah bear out the exact historical setting, and chapter 25 is one of them.
It is generally believed that this message was delivered shortly before the invasion of Jerusalem by Nebuchadnezzar. What makes this particular message special is not just the imminence of the judgment but also the immediate pronouncement of the judgment of Babylon itself, limiting this awesome world power to a mere span of seventy years in world history (25:11). This was certainly authenticated by secular history (roughly from the rise of Nebuchadnezzar in 604/5 B.C. to the end of Babylon in 536 B.C.) and it obviously demonstrates that God is totally in control of world history, which only serves to bring about the ultimate plan of the consummation of the coming of the Kingdom of God. However, the uniqueness of this prophecy also lies in the ultimate judgment of all nations and all inhabitants of the earth set in a “court setting” (NICOT, 519) as the Lord roars from His “holy dwelling”, all because of the wickedness of the people of the earth (25:30-31).
It is important to note that the judgment applies to “all the kingdoms of the earth” (25:26), and none is immune, not even “the peaceful meadows” (25:37). Of course, this world-wide judgment speaks of a time beyond the immediate invasion of Babylon, but refers to the judgment of God in the End-time, which is often referred to as “the Day of the Lord”. We do not wish such horrific sufferings on anyone, but the truth of the matter is, if anyone—Jews and Gentiles alike, does not repent and believe in the Lord Jesus Christ, there is simply no safe haven on earth where one can hide from the wrath of God on that day!
「耶和華發出猛烈的怒氣，平安的羊圈就都寂靜無聲。」 (耶25:37)
與前二十多章不同，現在耶利米所得的信息，多是清楚的寫下傳信息時的歷史背景，就如這第二十五章。
一般相信耶利米是在尼布甲尼撒即將攻打耶路撒冷之前傳這信息的。這並不是這信息惟一特別之處，同樣特別的是，在宣告尼布甲尼撒的勝利的同時，也預告巴比倫有限的國運—這當時世界的霸權，只在僅僅的七十年後就要傾覆(25:11) 。這當然成為了歷史事實(由尼布甲尼撒的崛起，到巴比倫的傾覆，大概是主前604/5至536左右的事)，足證神是絕對掌管人類歷史的主。
不過這段信息更論到神對世上列國的審判，其用語是「法庭控訴式」的用語(NICOT, 519) ，論到神從天上的「聖所」發聲，乃因要審判地上的罪惡之故(25:30-31) 。
值得留意的是，這審判是世界性的，是「天下地上萬國」要「喝」的(25:26) ，更是連一向「平安的羊圈」也不能幸免的(25:37)。當然這審判是超越當時即臨的巴比倫的到處的毀滅，「到那日」(25:33) 乃是指聖經論到世界末期的「耶和華的日子」。這樣可怕的審判是沒有人能擔當得起的。事實上，任何一個人—不論是猶太人或非猶太人，若不悔改相信耶穌基督的，若活在那日子，都是找不到可逃避的地方。