This week, we shall continue the study of the book of Jeremiah in the
Old Testament.
We do not exactly know why the editor of the Book of Jeremiah chose to compile the collection of Jeremiah’s oracles from the Lord not precisely in a chronological fashion, however with the rebuke of Jehoiakim and his people previously given in Jehoiakim’s 4th year of reign, we are now given an account of the reception of Jeremiah’s message and ministry immediately following the death of Josiah—the beginning of a new era in Judah.
(1) When was this oracle given to Jeremiah? (v. 1)
(2) What kind of a transition was Judah going through? (See 2 Ki. 23:31-37)
(3) Where was Jeremiah going to preach this message? (v. 2)
(4) Why did the Lord have to caution Jeremiah not to “omit a word”? (v. 2) Was there any reason why Jeremiah might do so?
(5) What was the particular purpose of this oracle given in this particular time of transition? (v.3)
(6) Now the warning was given using Shiloh as an example (vv. 4-7):
a. How important was Shiloh once? (1 Sam. 1-4; especially 3:21)
b. Its subsequent destruction by the Philistines in 1 Samuel 4 presumably had rendered it irrelevant as a place of spiritual significance. How does this explain why the Lord specified where this particular oracle is to be delivered? (v. 2)
(7) What was the immediate response to Jeremiah’s preaching by the priests and basically all the people who heard his message? (vv. 7-9)
(8) What does it tell you about the spiritual reform that had taken place during Josiah’s life time which ended less than a year ago?
(9) How did Jeremiah defend himself? (v. 12)
(10) How did he plead with them? (v. 13)
(11) What warning did he give them? (v. 15)
(12) Judging from the description of v. 16, who were really the ones who desired Jeremiah’s death and why?
(13) How did the officials react differently from the priests and prophets? (v. 16)
(14) What had they learned from the example of Hezekiah? (vv. 17-19)
(15) Who was the one that rescued Jeremiah in this incident? (v. 24; see 2 Ki. 22:3-14)
(16) While Jeremiah’s life was spared, Uriah’s was not (vv. 20-23):
a. Why?
b. What kind of a spiritual condition was depicted by these two incidents?
(17) 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。
我們不能確定耶利米書的編者為何不照年代來記錄先知所得的默示和事蹟。不過這裡所記載在約雅敬登基，耶利米傳信息時所遭受的對待，就加深了我們對上一章，即約雅敬在位第四年，耶利米發出的警告的了解：
(1) 這裡的默示是耶利米在什麼時候得到的？(26:1)
(2) 猶大在這時候正經歷到什麼重大的轉變？(參王下23:31-37)
(3) 神吩咐耶利米要在什麼地方傳講這信息？(26:2)
(4) 為何神刻意吩咐他「一切話、一字不可删減」？(26:2) 耶利米可有删減的理由嗎？
(5) 在這猶大歷史轉變的時刻，這信息有什麼特別的目的？(26:3)
(6) 這裡的警告特別以「示羅」為鑑戒(26:4-7)
a. 示羅曾經佔什麼重要的地位？(參撒上1-4；特別是3:21)
b. 到了撒母耳記上第四章，那裡所載的事蹟使示羅從此失去了它屬靈的位份和重要性。這裡神特別吩咐耶利米在那裡傳講這信息可有關係？(26:2)
(7) 祭司們和聽見耶利米信息的眾人有什麼立刻的反應？(26:7-9)
(8) 這給我們領會到約西亞(這剛過世的王) 的改革是否有效呢？
(9) 耶利米怎樣為自己作辯？(26:12)
(10) 他怎樣勸導他們？(26:13)
(11) 他怎樣警告他們？(26:15)
(12) 按26:16節的記載，誰是欲置耶利米於死地的人？
(13) 首領和眾民，與祭司和先知的反應有什麼分別？(26:16)
(14) 長老們從希西家身上學到什麼功課？(26:17-19)
(15) 是誰保護了耶利米？(26:24; 參王下22:3-14)
(16) 耶利米的性命得保存，烏利亞卻遭害(26:20-23)
a. 為什麼會這樣？
b. 這兩件事情給我們看到猶大什麼屬靈光景？
(17) 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?
“Then the officials and all the people said to the priests and the prophets, ‘This man should not be sentenced to death! He has spoken to us in the name of the Lord our God '.” (Jer. 26:16)
In the previous 25 chapters, we have already come across many threatening prophecies about the impending judgment that would befall Jerusalem and the temple because of the sin of the people. While we do get a sense that because of these messages, Jeremiah was not the most popular priest and prophet among them, most of these messages were likely delivered in the time of Josiah, the godly king who spearheaded one of the most comprehensive religious reforms in Judah (2 Ki. 22-23). As unpopular as Jeremiah’s messages were, no overt opposition surfaced because of Josiah.
Now that Josiah had just passed away and he was succeeded by a totally ungodly king, Jehoiakim, the opposition to Jeremiah quickly became open. While the Bible says, “the priests, the prophets and all the people seized him and said, ‘You must die!’” (26:8), it became obvious that the main opposition was stirred up by the priests, because when the officials intervened, they were addressing the priests only (26:16).
Why then would the priests, among all people, oppose Jeremiah? They were those who read and taught the law in the temple. Even some of the officials who were included in the rebukes by Jeremiah responded positively to the words of the Lord and respected his message because it was spoken in the name of the Lord (26:16); shouldn’t the priests be the first to endorse his message?
The truth of the matter was Jeremiah was one of them. His piety stood not so much as an example to his peers, but as an indictment. The fact that the Lord used him and not anyone of them as a prophet only served to fuel the fire of jealousy. It was jealousy that provoked them to seek violence against Jeremiah, and as we know, the same jealousy also propelled the chief priest and his associates (i.e. other priests) to persecute the apostles (Acts 5:17).
It is such a stern warning to all of us who serve the Lord in His house that we are just as vulnerable to the sin of jealousy. We should quickly nail to the cross any slightest hint of jealousy as we serve the Lord in His household.
「首領和眾民就對祭司、先知說：這人是不該死的，因為他是奉耶和華─我們神的名向我們說話。」(耶26:16)
在過去廿五章的篇幅中，我們讀到無數審判性的預言，是針對百姓的罪，引來耶路撒冷和聖殿被毀。在這些記載中，我們都意味到耶利米先知的處境，知道他是極不受歡迎的。若非是約西亞王的原故，恐怕他是難以在領袖和祭司面前立足。
這一切都在約西亞去世後立刻改變了。承繼約西亞的是行惡的王約雅敬；那些反對耶利米的勢力立刻趨表面化。當耶利米在約雅敬登基時發出預言時，聖經就告訴我們：“耶利米說完了耶和華所吩咐他對眾人說的一切話，祭司、先知與眾民都來抓住他，說：你必要死！”(26:8) 但其實，真正反對耶利米的主要是他的同僚祭司和先知，因為當首領們聯手干預時，他們要制止的是祭司和先知(26:16) 。
為何祭司和先知特要反對耶利米呢？他們豈不是常以神的話語教導百姓的嗎？現在，連那些被預言也責備的民眾領袖，也正面的聽神的話，更尊重耶利米，因為「他是奉耶和華我們的神，向我們說話」(26:16) ，祭司和先知更該領先尊重他才是！
看來，問題正是出於耶利米是他們當中的一位。耶利米敬虔的生命，成為對他們心遠離神最有力的指責。神呼召並大大的使用他，更挑起他們忌恨的心。明顯地，這忌恨的心驅使他們要除掉耶利米，正如新約時代的「大祭司與同人」，也因「滿心的忌恨」，而下手迫害使徒(徒5:17) 。
故此，我們在神的家中事奉的人，也要加倍提防產生妒忌的心。當我們察覺自己稍生妒忌之心時，就要立刻把它釘死在十字架上，免得自己落入這些祭司和先知的境況之中，難以自拔。
Chapters 27-29 provide information about Jeremiah’s direct confrontation with the false prophets, beginning with chapter 27 which presupposes the exile of 597 B.C. after which Zedekiah was put on the throne (2 Ki. 24:17):
27:1-3—The Historical Setting
(1) What important historical events preceded the reign of Zedekiah?
(2) If you were Zedekiah, how would you approach your “kingship” of Judah with both the historical situation and the many prophecies given by Jeremiah and other prophets in mind?
(3) Why would God send a message to these neighboring states of Judah? (see the Note below) What were the envoys likely doing in Jerusalem? (v. 3)
27:4-11—The Message to the Neighboring Nations
(4) How did the Lord introduce Himself? (v. 5)
(5) How might these neighboring kings of Israel look upon His self-introduction given the fact that Judah was just subdued by Nebuchadnezzar?
(6) How did the Lord explain the rise and fall of Babylon? (vv. 6-7)
(7) What would happen to the nations that will not be subject to the rule of Babylon as God has mandated? (v. 8)
(8) What if they do? (v. 11)
(9) Why would their diviners etc. foretell a different outcome? (vv. 9-10)
(10) Reflect on your thoughts on each of the above
questions, and see what you have learnt about the following:
a. God
b. His way
c. His sovereignty
d. How you might apply them to today’s events in the world
27:12-15—The Same Message to King Zedekiah
(11) Now that previous prophecies through Jeremiah have already come to pass, how should the king respond to this latest message?
(12) What might prevent him from submitting to the message?
(13) Would he allow this message to be delivered to the envoys? Why or why not?
(14) What is the main message to you today and how may you apply it to your life?
Note:
“The historical background to the years 596/5-594/3 B.C. has been greatly illuminated by the Babylonian Chronicles (archeological findings). In 596/5 B.C. Nebuchadnezzar was attacked by an unnamed enemy, possibly Elam. In 595/4 he had to deal with a revolt within his own borders. In 594/3 he led a military campaign into Syria. They were troubled times for Nebuchadnezzar, and small states in the west thought they saw an opportunity to revolt and throw off the yoke of Babylon.”
(NICOT, 532)
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27至29章記載耶利米與假先知正面的對峙。第27章是以主前597以色列人被擄後，西底家被立為王作歷史的背景(參王下24:17):
27:1-3—歷史背景
(1) 在西底家登基前，猶大發生了什麼重大事情？
(2) 如果你是西底家，面對這歷史性的時刻和目睹耶利米審判的預言的應驗，你會怎樣面對這「王位」？
(3) 為何神也要向這些猶大的鄰邦傳信息、發預言？(參下註)這些使臣為何會齊聚在耶路撒冷(27:3) ？
27:4-11—對鄰國的信息
(4) 神怎樣向他們介紹自己？(27:5)
(5) 他們會怎樣看耶和華，特別鑑於猶大已被尼布甲尼撒所毀滅？
(6) 神怎樣解釋巴比倫的興衰？(27:6-7)
(7) 如果列國不肯服事神所令定、興起的巴比倫，將有什麼後果？(27:8)
(8) 如果他們願意聽從又如何？(27:11)
(9) 為何他們的術士、謀士會說與神不同的預言？(27:9-10)
(10) 請再反思以上問題的答案(即問題4-7) ；你對
a. 神是誰；
b. 神的道路；
c. 神的主權有什麼領會？
d. 這些領會怎樣影響你對今日世界歷史的看法？
27:12-15—對西底家王發出同一的信息
(11) 既然耶利米先前的預言已在眼前應驗，西底家該怎樣面對這最新的信息？
(12) 攔阻他聽從這信息的原因可包括什麼？
(13) 你認為他會讓耶利米把信息傳達給列國的使臣嗎？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：“主前596/5-594/3的歷史背景，（現在）因（考古所發掘出來的）巴比倫歷代志而得更清晰。在主前596/5年，(一般相信)尼布甲尼撒是被以攔(Elam)所攻擊；而在主前595/4年，他要處理自己境內的動亂。在主前594/3年，他帶軍入侵敘利亞。這些年是尼布甲尼撒經歷困難的時間，那些在西面的小國就想趁機作叛，試圖擺脫巴比倫的軛。”(NICOT, 532)
“With my great power and outstretched arm I made the earth and its people and the animals that are on it, and I give it to anyone I please.” (Jer. 27:5)
I find it very amazing that the Lord would choose to send a message to warn the other nations about the need to submit to Nebuchadnezzar. Why would He care? Was Nebuchadnezzar not His tool to judge His people, Israel, only! Not only that, why would these other nations listen to Jeremiah’s warning and not the counsels of their own diviners and sorcerers?
Whether these envoys (who were gathering in Jerusalem likely to discuss the forming of an alliance to rebel against Nebuchadnezzar) would even bring the message back to their kings was a moot point. The more important thing is that God wants the nations to know these things:
- He is the Creator of the earth, including all its peoples and animals (v. 5).
- He is in absolute control of human history, including the rise and fall of Babylon (27:7).
- He cares about all the peoples He has created, not just Israel, and He always has their well-being in mind (27:11).
This is the same message the world needs to hear today in that in spite of all the atheistic attacks on our Creator and His Christ in particular. He remains the Lord of all creation, and He is still in absolute control of human history. Everything, including events and forces that seek to push Him and His Law out of human lives, is being steered towards the completion of His plan for the world. And, as much as judgment awaits this world of wickedness, He cares about the well-being of all the peoples He has created, and has provided a way out for them in the atoning sacrifice of His Son, Jesus Christ—if only the world would submit to Him!
「我用大能和伸出來的膀臂，創造大地和地上的人民、牲畜。我看給誰相宜，就把地給誰。」(耶27:5)
當讀到神吩咐耶利米囑咐猶大鄰邦的使節帶信息回國，傳與他們的主人叫他們也服事尼布甲尼撒時，我是感到有點意外的。不是嗎？祂為何要關心列國如何回應尼布甲尼撒的統治呢？尼布甲尼撒不是祂用來審判以色列人的工具嗎？再者，這些外邦使臣會代他傳話嗎？他們的主人為何要信耶利米之言而不聽自己國家的術士和謀士呢？
不過這些齊集耶路撒冷，相信是商討組成聯盟背叛巴比倫的鄰邦使臣，他們如何處置這信息不是最重要的。最重要的是，神已藉著這信息向列國表明：
- 祂才是創天造地、造萬物的主(27:5) ；
- 祂也是絕對掌管人類歷史的神，這也就包括了當時世界的霸權，巴比倫的興衰(27:7) ；
- 祂更是關懷祂所創造的世人，不單是以色列人—祂常為他們的好處著想(27:11) 。
其實這正是今日世人需要聽到的信息。縱然世人基於科學的猛進而自驕，敵擋神和祂的受膏者耶穌基督，祂仍是萬有的創造主，祂仍絕對的掌管人類歷史的進程。世上的事，包括那些試圖把祂和祂的道逐離人類公眾或私人生活的勢力，都是被神所掌管和限制，反要被利用來完成神對這世界的計劃。不過，雖然這敵擋神的世界至終要面對神的審判，神卻仍非常的關心世人的安危，早已為他們開了一條出路—就是藉著祂獨生兒子在十字架上完成的贖罪祭—像摩西昔日所舉的銅蛇一樣，世人只要一信而活（約3:15）。
Now the same message was delivered to the priests and the people:
(1) How had the priests, the contemporaries of Jeremiah, looked upon Jeremiah and treated him before the fall of Jerusalem in 597 B.C.? (26:7-9)
(2) Should they now listen to his words? Why or why not?
(3) Now that Jerusalem had fallen and the articles from the Lord’s house had been taken back to Babylon (see 2 Ki. 24:13; Dan. 1:1-2), why would the false prophets lie and say they would be returned soon from Babylon? (v. 16) What might be their motives?
(4) What impact would these lies have on the king, the priests and the people and what consequence would they bring? (v. 17)
(5) What did Jeremiah urge these prophets to do? (v. 18) Why?
(6) What had King Nebuchadnezzar left in the temple of the Lord without removing them in his early siege? (v. 19) Why didn’t he take them as well?
(7) Will these things remain in the temple for long? Why or why not? (vv. 21-22)
(8) What will happen to them ultimately? (v. 22)
(9) What then is the message behind all these?
(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。
現在，耶利米把同一的信息傳給祭司和百姓：
(1) 祭司是耶利米的同儕，他們在耶路撒冷失陷前已是怎樣對待他的？(見26:7-9)
(2) 現在，他們會聽從他的勸導嗎？為什麼？
(3) 現在耶路撒冷遭劫，部份聖殿的器具已落入巴比倫人手中（參王下24:13和但1:1-2），為何假先知還說謊話，預言這些東西很快要從巴比倫帶回來呢？(27:16)他們的動機何在？
(4) 你認為這些謊言會影響王、祭司和百姓嗎？它會帶來什麼禍害？(27:17)
(5) 耶利米勸這些先知作什麼？(27:18) 為什麼？
(6) 尼布甲尼撒留下什麼聖殿的器皿沒有挪去？(27:19) 為什麼？
(7) 這餘下的東西會仍長留在聖殿嗎？為什麼？(27:21-22)
(8) 這些東西至終會怎樣？(27:22)
(9) 這信息的總意是什麼？
(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?
“Then I said to the priests and all these people, This is what the Lord says: 'Do not listen to the prophets who say, Very soon now the articles from the Lord’s house will be brought back from Babylon. They are prophesying lies to you'." (Jer. 27:16)
At the initial attacks by Nebuchadnezzar, he only took away vessels and other valuables from the temple that were small and easier to carry away, leaving the heavier fixtures and furnishings like the pillars and the seas behind. It appears that this had given rise to a sense of optimism among those who were left behind in Jerusalem, and some prophets seized this opportunity to refute the many prophecies of the total destruction of Jerusalem and the temple delivered by Jeremiah; they prophesied that those articles already taken by Nebuchadnezzar would soon be returned.
Perhaps, even at this point in time, if the prophets and the people saw the hand of God behind this punishment by Nebuchadnezzar and repented, there might still be hope and that was the reason why Jeremiah said of the false prophets, “If they are prophets and have the word of the Lord, let them plead with the Lord Almighty that the articles remaining in the house of the Lord and in the palace of the king of Judah and in Jerusalem not be taken to Babylon” (27:18). Such a plea by the prophets thus necessarily carried with it a confession of their sin and an expression of their repentance and not optimism.
These days many prosperity-preachers follow the footsteps of these false prophets of old, and teach their people that all they have to do is to claim the promise of God and whatever they desire will be theirs, forgetting that what is needed is not “claiming” but “pleading” which necessarily involves confession of sins and expression of repentance, and the result is up to the mercy of the Lord!
「我又對祭司和這眾民說：耶和華如此說：你們不可聽那先知對你們所說的預言。他們說：耶和華殿中的器皿快要從巴比倫帶回來；其實他們向你們說假預言。」(耶27:16)
當尼布甲尼撒首次攻陷耶路撒冷時，他只把部份聖殿的器皿，相信是較輕便的寶物拿回巴比倫，而留下像柱子、銅海等較笨重的器皿和寶物。因這原故，叫留在耶路撒冷沒有被擄去的人似乎產生一線希望，一些先知更趁機說些正面的預言，試圖推翻耶利米仍堅持的毀壞到底的預言。他們說所被擄去的聖物會快快的被歸還。
或許，如果這些先知、百姓和領袖，因眼見神審判的預言應驗而悔改，謙卑尋求神的話，他們尚有希望的。因此耶利米對這些先知說：“他們若果是先知，有耶和華的話臨到他們，讓他們祈求萬軍之耶和華，使那在耶和華殿中和猶大王宮內，並耶路撒冷剩下的器皿，不被帶到巴比倫去”(27:18) 。意思是說，惟一的出路不是自創福樂的希望，乃是在乎尋求神，向祂認罪、悔改、求憐。
今日「福樂神學」的傳道者不正是步舊約假先知的後塵嗎？他們教導人說，只要向神要求，神就把他們所願的給予他們。他們忘記了，我們不是要向神要求，乃是要向祂懇求—這懇求是包括認罪、悔改，謙卑的讓神的旨意成就，不是我們心願的成全！
This account of the false prophet Hananiah is said to be given in the same year of chapter 27, but states that it is in fact the 4th year “early” in the reign of Zedekiah (see Note below). We have no idea who this Hananiah was except that he called himself a prophet:
28:1-4—His prophecy
(1) In whose name did he prophesy? (v. 2)
(2) What did he prophesy about?
(3) Was he precise in his prediction?
(4) What happened if it did not come to pass in two years?
(5) Did it come to pass as he said?
(6) What might be the reasons that he made such bold predictions?
(7) What might the reasons be that the people and their priests believed in his prophecies?
28:5-9—The Reply by Jeremiah
(8) Why did Jeremiah say “amen” to his prophecies? (v. 6)
(9) Can you name at least one prophet who spoke before Jeremiah about the impending disasters? (see 26:18)
(10) How then can one know if they are truly sent by the Lord? (v. 9)
(11) What then was the essence of Jeremiah’s refutation of Hananiah?
28:10-17—The End of the False Prophet
(12) It was obvious that Jeremiah was still wearing the yoke he used to prophesy to the convoys from the neighboring nations (see chapter 27).
a. What did Hananiah do to the yoke on Jeremiah’s neck?
b. Did he know what he was doing?
(13) Why didn’t Jeremiah stop Hananiah or respond to his action immediately?
(14) What was God’s subsequent message to Hananiah? (vv. 13-14)
(15) Did Hananiah’s lie have any impact on the nation? (v. 16; 2 Ki. 25:1)
(16) What was God’s punishment on this false prophet? (vv. 16-17)
(17) What is the main message to you today and how may you apply it to your life?
Note:
K&D opines that the idea of “early” or “beginning” in the Zedekiah’s reign (of 11 years) does not preclude this from happening at the 4th year of his reign, because “beginning” is a relative term (see K&D, 246).
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。
這裡指出哈拿尼雅說謊言是在當年—原文指西底家登基的早期(early or beginning of the reign)，即與第27章同期（參下註）。
除在這一章的記述外，我們對這哈拿尼雅是一無所知的：
28:1-4—哈拿尼雅的預言
(1) 他是以誰的名說預言的？(28:2)
(2) 他預言什麼？
(3) 他的預言屬空泛還是確實？
(4) 如果兩年內沒有應驗，你認為他會怎樣？
(5) 他的預言有否一如他所言的應驗？
(6) 他這樣膽敢的胡說，原因何在？
(7) 你認為為何眾人和祭司會相信他呢？
28:5-9—耶利米的回答
(8) 為何耶利米竟說“阿們” ？(28:6)
(9) 你可以想到至少一位是「在你我以前」說降災預言的先知嗎？(可參26:18)
(10) 耶利米提到什麼是決定先知真偽的原則？(28:9)
(11) 耶利米對哈拿尼雅基本的回應是什麼？
28:10-17—假先知的收場
(12) 耶利米當時仍配帶著向鄰邦使臣說預言時配帶的軛(見上一章)
a. 哈拿尼雅怎樣對待這用作傳預言信息的軛？
b. 他是否曉得自己在作什麼嗎？
(13) 為何耶利米沒有阻止他，或作出立刻的回答？
(14) 神及後向哈拿尼雅說什麼？(28:13-14)
(15) 哈拿尼雅所說的謊言已起了作用嗎？(28:16；王下25:1)神給這假先知的審判是什麼？(28:16-17)
(16) 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：解經家Keil & Delitzsch認為「較早/early or beginning」是一個相對的形容詞，因此用於形容西底家十一年掌權中的第四年不是不恰當的。(K&D, 246)
“This is what the Lord Almighty, the God of Israel, says: ‘I will break the yoke of the king of Babylon. Within two years'…” (Jer. 28:2-3)
One has to wonder how Hananiah dared to oppose Jeremiah, to prophesy in the name of the Lord, and to give a precise prediction of two years after which both the articles (taken by Nebuchadnezzar) and King Jehoiachin (who was taken captive) would be brought back to Jerusalem. The precise prediction of two years was particularly bold, because whatever he prophesied would be proven true or false very soon.
I can think of two possible reasons for his bold predictions:
- First, whatever he said obviously did not come from God, but perhaps from a lying spirit (1 Ki. 22:23). However, if such were the case, the Bible would have mentioned about it.
- The other possibility is more likely, in that Hananiah did not take seriously that the oracles of Jeremiah were directly from the Lord. He probably looked upon Jeremiah as a prophet like him, who studied the word of the Lord, and normally got a sense of the way of the Lord, and made predictions not really from a direct vision from the Lord, but from his best educated guess. As a result, some might come true and others not!
Now, with Jeremiah’s dramatic exhibition of wearing a yoke upon his own neck, presumably Hananiah had enough of this showmanship of Jeremiah, and felt obliged to pierce through what he perceived as the phoniness of Jeremiah, breaking the yoke of Jeremiah by his own hand. But that was not enough for him, he backed up his so-called oracle from the Lord by boldly proclaiming a two-year return of the exiled king and the articles from the temple.
I sense a similar skepticism toward the claim of special visions or spiritual encounters by many Christians. Certainly there are many who, either out of deception or ignorance, claim that they have heard from God directly or seen some kind of vision from God. However, it does not necessarily mean that all such claims are false. While God speaks primarily through His words in the Bible these days, He still, in special cases, speaks directly to us through visions, dreams or other forms of epiphany. Of course, any such experience has to jive with the teachings and principles in the Bible, or else they have to be false. In all other cases, the soundness of one’s teaching and the purity of one’s life is necessary to authenticate the genuineness of one’s claim.
To claim falsely, as Hananiah did, carries significant consequences in that it would lead others astray (28:15) and invite the punishment of God (28:17), but on the other hand, those who preach honestly and live faithfully like Jeremiah, do deserve our attention and respect.
「萬軍之耶和華─以色列的神如此說：我已經折斷巴比倫王的軛。二年之內……」(耶28:2-3)
當讀到哈拿尼雅的狂言，我不禁在想：他要反對耶利米是一回事，自稱奉神的名說假預言，更膽敢說在兩年之內，被尼布甲尼撒擄去的聖物和耶哥尼雅王也要被帶回來，就更不可思議了。兩年是會很快過去的，到時真與偽一定會被斷定了。
我相信哈拿尼亞之膽敢這樣說謊，可能有兩個原因：
- 或許像亞哈王時代的假先知，他是被說謊的靈所誤導，因而發出假預言(王上22:23) 。不過，若是如此，相信聖經會交待清楚；
- 較可能的是：這哈拿尼雅一向不看重耶利米的預言為默示，他以為耶利米像他一樣，有先知的訓練，曉得明白、解釋聖經，對神作事的方法有一定的認識；故此說預言不一定要有神真正的默示，也不一定要看見異象，只要按神一貫作事的原則和方法，針對事情的需要而加以說預言。這種「有原則性的推測/educated guess」，相信不中亦不遠已。
現在，他看見耶利米竟把軛掛在頸項上，如此誇張的表現叫他受不了，於是動手把軛取下折斷。不但如此，他要像耶利米一樣說預言，便隨口的奉耶和華的名說相反的話。按他估計，不需兩年，若不是這些鄰邦列國的聯盟能推倒巴比倫，勢力不弱的馬代波斯也會成為巴比倫的威脅！
今天，我們其實對耶利米般的經歷有所懷疑，特別如果有人自稱見到異象或聽到神向他們說話。這是可以理解的，因為實在有不少人，因著自欺或要騙人之故，隨意說神向他們說話或顯現。他們的虛假並不等如所有稱有這樣經驗的，都是不足信的。當然，今天神主要是藉著聖經來向我們說話，但在較特別或緊急的情況下，祂仍會藉著夢、異象或言語向人說話。當然，這些信息一定是「完全」乎合聖經所說的話和所教導的原則；否則，這些經歷一定不是出於神的。並且，這些經歷一定被經歷者平日敬虔聖潔的生活，和一向按正意分解真道的生命所印證。
若然像哈拿尼雅那樣隨意的奉神的名說謊言，是會引人離開真理(28:15) ，也會自招神的審判的(29:17) 。相反地，那些像耶利米一樣，忠心的傳講神話語的，更有敬虔生命見證的，是配受我們尊敬的。
This is a message delivered to the exiles also during the time of King Zedekiah (see 2 Ki. 24:10-16 again for its background):
(1) In this letter, Jeremiah addressed the Lord as “the Lord Almighty, the God of Israel”. What might be the significance of such an address at a time like this?
(2) Who was really responsible for their exile? (v. 4)
(3) As they were exiles and captives in a foreign land, consider the following:
a. How should they feel? Should they not feel bitter against their victors?
b. What might be their desires? Should they not wish to return to their homeland?
(4) What did the Lord ask them to do instead? (vv. 5-6) Why should they?
(5) Instead of wishing their enemies ill, they should seek the peace of the city:
a. How should they seek peace for the city practically?
b. In so doing, they were asked to pray for the city. Why?
c. What might be the application for us today?
(6) In asking them not to listen to the diviners in their midst, what does the Lord mean by “the dreams you encourage them to have”? (v. 8)
(7) Since God has promised their return in seventy years (see also 25:11-12), why should they seek peace for the city of Babylon? (v. 10)
(8) The Lord points out that whatever happens is “the plan I have for you” (v. 11). What does it mean?
(9) What was God’s plan for them, even though they were in exile? (v. 11)
a. Can such a promise be applicable to us, God’s children, today?
b. Why or why not?
(10) What is God’s ultimate desire with His plan? (vv. 12-13)
(11) Has this promise in v. 14 been fully fulfilled? 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。
這信息是在西底家在位時，傳給被擄到巴比倫的以色列人的（參王下24:10-16）：
(1) 在這信上，耶利米稱神為「萬軍之耶和華以色列的神」：對被擄受辱的時刻的以色列人，這稱呼有什麼重要性？
(2) 這裡指出是誰使被擄的事情發生？(29:4)
(3) 收信的是身處異邦被擄的：
a. 他們會對現況有什麼感受？會否對俘擄並遷徙他們的人感到苦毒、憎恨？
b. 他們心中會有什麼盼望？會否渴望早日回家？
(4) 神現在怎樣吩咐他們？(29:5-6) 他們為何要遵從？
(5) 神吩咐他們不但不要求敵人遭殃，反要為那城求平安：
a. 他們怎樣在實際行動上為那城求平安？
b. 不但要在行動上，更要在禱告上。為什麼？
c. 這對我們今天有什麼提醒？
(6) 在叫他們不要聽信占卜者時，英譯NIV較接近原文把第8下半節直譯作：“不要聽信你鼓勵他們所作的夢” 。這句話是什麼意思？
(7) 神既已應許「七十年」的歸期(參25:11-12) ，為何卻要他們在那地落地生根，並為那地求平安？(29:10)
(8) 神指出這些都是祂向他們懷的意念（或譯計劃）：這是什麼意思？(29:11)
(9) 雖然他們身在外邦為俘虜，神對他們有什麼計劃(29:11)
a. 這裡所說的是否也適用於我們身上？
b. 為什麼？
(10) 祂至終的心意是什麼？(29:12-13)
(11) 第14節的應許現在是否已得應驗？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?
“Also, seek the peace and prosperity of the city to which I have carried you into exile. Pray to the LORD for it, because if it prospers, you too will prosper.” (Jer. 29:7)
The letter delivered by Jeremiah to the elders of the exiles was most unusual. As captives in exile whose homeland was ransacked and completely destroyed, they could only harbor bitterness and hatred to their conquerors, and if they ever prayed for the Babylonians, they would only pray for their ill and not their good. The desire to overthrow the conquerors and to return to their homeland had to very intense. Yet, the Lord through Jeremiah urged them basically not only to accept their fate passively, but actively! One wonders why and how these people would even entertain such an idea which could amount to treason!
However, the contents of the letters are very powerful and convincing indeed:
- It points out clearly that the God of Israel is none other than the “Lord Almighty”—that is to say it was not an accident or the power of Babylon that carried them into exile. The Lord says, “I carried(you) into exile” (29:4).
- While God has promised to return them to Jerusalem, it would take another 70 years (29:10), i.e. two generations before it would happen, and it would happen not because of their revolt, but because, as God says, “I will come to you and fulfill my good promise” (29:10), meaning that there is nothing they could do or should do.
- Instead and for their own good, they should seek the peace and prosperity of the city, “because if it prospers, you too will prosper” (29:7).
I believe there is an important message to us as well today, as many of us have immigrated to a country or a city away from our homeland or hometown. On the surface it was either our choice or through circumstances beyond our control, but the truth of the matter is, it was not an accident. It’s part of God’s plan for us. As much as we may long for the return to our hinterland, as long as we live in our present place of abode, it is God’s desire that we should seek the peace and prosperity of the city. Not only that, we should “pray” for the city and the people of the city, and we know that we need to pray beyond the material prosperity of the city, but the spiritual well-being of the city!
「我所使你們被擄到的那城，你們要為那城求平安，為那城禱告耶和華；因為那城得平安，你們也隨著得平安。」(耶29:7)
耶利米寄給被擄的人的信實在是很特別。那些家園被毀、被擄到巴比倫的人，心中只會對巴比倫人心存忿恨與苦毒；就是為他們禱告，也只會求咒詛，不會為他們求福的。不但如此，心中必希望能打倒巴比倫，早日歸回故鄉。然而，神藉耶利米竟吩咐他們基本上要接受現實；不是消極地，乃是積極地更為那城的好處而努力。身為亡國奴，這樣做豈不如同賣國嗎！但耶利米信中的話卻是非常有力和有理的：
- 首先，他清楚的指出以色列的神是「萬軍的耶和華」，意思是說，一切所發生的絕非偶然，不是巴比倫人的本領以至他們被擄。神明說：“是我使他們……被擄”(29:4) ；
- 雖然神應許他們會被擄後歸回耶路撒冷，但卻要等70年(29:10) —即有兩代之久；而能歸回不是藉著他們的力量，乃是因「我要眷顧你們，向你們成就我的恩言」(29:10) 。意思是，他們不應、也不能作什麼；反而
- 為他們自己的益處，要甘心的落地生根，為那城求平安，“因為，那城得平安，你們也隨著得平安”(29:7) 。
我相信這信息對我們今天是重要的，特別我們當中有不少人是移民寄居在海外的。表面上，我們移民是自己的選擇，或是環境的使然；事實上，在神的手中是沒有偶然的事；都是神計劃萬有的一部份。我們雖然或也感到思鄉，但我們既已住在此地，神的心意乃是要我們求這地的平安；不但要對城市作出貢獻，更要為城市代求。所求當然不單是城市、國家的經濟與民生，更是城市屬靈的景況和城民的得救。
29:15-19—False Hope Raised by Prophets
(1) What is being implied in the letter concerning the exiles’ view about there still being a king (Zedekiah) in Judah and that not all the people had been taken captive? (v. 15)
(2) How then would they greet the positive news of the prophets among them? (v. 16)
(3) God’s word shattered their false hope (vv. 17-19).
a. God would pursue them not only by sword, but with famine and plague (v. 17): What is the difference between the former and the latter?
b. In likening them to rotten figs (have you even handled rotten fig?)
- What does the Lord use to describe their utter rejection by all the nations on earth in v. 18?
- How true has it been in history?
(4) What was the reason given for their plight? (v. 19)
29:20-23—Rebuke of False Prophets
(5) While we know nothing more about these two prophets, where were they at the time?
(6) Apart from prophesying falsely in God’s name, what outrageous things had they done? (v. 23)
(7) What would be their fate? (v. 22)
29:24-32—Rebuke of Shemaiah, another False Prophet
(8) While we know nothing more about Shemaiah, he was obviously an influential prophet whose words had persuaded the people to trust in his lies (v. 31).
a. To whom did he send a message? (v. 25)
b. What did he challenge Zephaniah to do? (Zephaniah was likely the officer in charge of the administration of the temple.)
c. Why was he particularly upset with Jeremiah? (v. 28)
(9) What would be the fate of Shemaiah? (v. 32)
(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。
這書信繼續的論到：
29:15-19 — 假先知所傳的假盼望
(1) 這裡暗示被擄的民因仍有王立在耶路撒冷，並還有餘民，他們對被擄產生什麼幻想？(29:15)
(2) 既是這樣，他們會接受假先知所傳的信息嗎？(29:16)
(3) 現在神藉耶利米所傳的完全使這幻想破滅(29:17-19) ：
a. 除以刀劍外，還用什麼來追趕他們？與用刀劍有何分別？(29:17)
b. 用壞透的無花果作喻時（你曾接觸過壞透的無花果沒有？）:
i. 神用什麼詞句來形容他們如何被各國對待？(29:18)
ii. 這在歷史中怎樣應驗到如今？
(4) 原因何在？(29:19)
29:20-23—對假先知的責備
(5) 我們對這兩位先知所知不多：他們住在什麼地方？
(6) 他們除假借神的名說預言外，還犯了什麼大惡？(29:23)
(7) 他們所得的是什麼審判？(29:22)
29:24-32—對假先知示瑪雅的責備
(8) 我們對示瑪雅一無所知，不過似乎他甚具影響力，使民眾聽信他（29:31）
a. 他用自己的名寄信給誰？(29:25)
b. 他向西番雅施什麼壓力？(西番雅相信是掌管聖殿的行政的)
c. 為何他如此惱恨耶利米？(29:28)
(9) 示瑪雅要面對什麼審判？(29:32)
(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 will pursue them with the sword, famine and plague and will make them abhorrent to all the kingdoms of the earth, a curse and an object of horror, of scorn and reproach, among all the nations where I drive them.” (Jer. 29:18)
The vivid description given here of the fate of Israel, the people of God, has certainly come true in history to these days, and it is also true that it is not accidental but has been foretold over and over by God because of their sins against Him (29:19). However, this is no justification for any anti-Semitic feeling or attitude.
- For one, this judgment is of God, and it is not up to us to exercise what solely belongs to God.
- We are no better than Israel; it is purely God’s grace that salvation has been bestowed upon us.
- The Apostle Paul makes it clear that God has not totally rejected His people, Israel, of whom he is one (Romans 11:1); and one day, “until the full number of Gentiles has come in. And so all Israel will be saved...” (Rom. 11:25-26).
It is true that the overwhelming majority of Jews still reject Jesus Christ as their Messiah, and if I understand the words of our Lord correctly, the severe tribulation foretold in Matthew 24:15ff still awaits the Jews shortly before the second coming of our Lord; but it is all the more the imperative that we pray for the early conversion of as many of them as possible, so that they may be spared that tribulation that is “unequalled from the beginning of the world until now—and never to be equaled again” (Matt. 24:21).
「我必用刀劍、饑荒、瘟疫追趕他們，使他們在天下萬國拋來拋去，在我所趕他們到的各國中，令人咒詛、驚駭、嗤笑、羞辱。」(耶29:18)
耶利米這裡論到神的子民以色列人的命運是十分悲慘的，在世界歷史中，至今仍是一個事實。同樣，這些絕非是偶然的事，乃是神藉著先知們多次多方的重複地發出的警告，因他們得罪神、不聽神的話之故(29:19) 。但是，這絕對不能成為反猶太人、憎惡他們的藉口：
- 首先，這是神對他們的審判，不是任何人或種族能私下代神施行的；
- 再者，我們外邦人絕不比猶太人好；救恩今天臨到我們，全是恩典而已；
- 而且使徒保羅清楚的告訴我們，神並沒有棄絕祂的百姓—他說：「因為我也是以色列人」(羅11:1) ；況且，有一日，「等到外邦人的數目添滿了，於是以色列全家都要得救」(羅11:25-56) 。
對，現在絕大部份的猶太人仍是拒絕基督耶穌為他們的彌賽亞救主，而若我對主耶穌的話沒有領會錯誤的話—他們將要在主耶穌再來之前遭受極可怕的大災難(馬太福音24:15ff) 。這驅使我們更關心他們，為他們代禱，以至更多猶太人歸主，不用遭受那“從世界的起頭直到如今，沒有這樣的災難，後來也必沒有”的災難 ( 太24:21) 。
Chapters 30-33 are a collection that has been called, “The Book of Consolation”. While Jeremiah has spoken earlier of future hope, it is here that this hope of future restoration is given in detail. The exact time and situation under which this message of hope is delivered (chapters 30-31 in the form of a poem, chapters 32-33 in prose) is highly debatable:
30:1-3—Superscription
(1) What is the importance of committing these verbal inspirations by the Lord to writing? Consider the following especially:
a. When God’s words were largely rejected by the people at the time
b. When the people would eventually return to God’s Promised Land
(2) Judging from the announcement in this introduction or prologue, what would you expect to hear from the poem and prose that follow?
30:4-11—Not to Despair
(3) Cries of fear and terror (vv. 4-7)—What will descend upon the people?
a. What is being used to depict the horror, the fear and the terror? (v. 6)
b. What does it point to?
c. Will there be a way out? (v. 7)
(4) David their king (vv. 8-9)—Where salvation will come from:
a. What will happen that will cause their yoke and bonds to be broken? (v. 9)
b. Who is that king? (see Hos. 3:5; Ezek. 34:23-24; 37:24-25; Isa. 9:6-7)
(5) Discipline in due measure (vv. 10-11)—But, what must happen first:
a. How does the Lord address Jacob?
b. What will happen to the nations where they are scattered? (v. 11)
c. As horrific as their plight is, how should they look at it? (v. 11)
30:12-17—Healing of an Incurable Wound
The harsh reality vividly depicted:
(6) How deep is their wound inflicted by the Lord? (v. 12)
(7) Why is it beyond cure? (vv. 13-14)
(8) Who is the one who has inflicted it and why? (vv. 14-15)
But this is not the final word:
(9) How will the fortune of their enemies and theirs be reversed? (v. 16)
(10) Since their wound is incurable and their injury beyond healing (v. 12), how then could their health be restored and their wounds be healed? (v. 17)
30:18-22—Restoration of Jacob (see Note below)
(11) What will happen to their places, i.e. their tents and dwellings, their city and their palace? (v. 18)
(12) What will their lives be marked by? (v. 19)
(13) What will happen to their number? (v. 19)
(14) What will happen to their shame? (v. 19)
(15) What will happen to their family and community? (v. 20)
(16) What will happen to their oppressors? (v. 20)
(17) What will it mean to the people that their leader is one of their own? (v. 21)
(18) What will be common between the leader and the people? (vv. 21-22)
(19) Should the hearers of Jeremiah find hope in this message? Why or why not?
(20) Are you encouraged by this Messianic hope? (NICOT, 562)
(21) What is the main message to you today and how may you apply it to your life?
Note:
30:23-24 is reminiscent of 23:19-20 but it is incorporated here as an introduction to the next chapter.
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30-33章被稱為「安慰之書」。雖然耶利米的審判信息也加插了一些帶盼望的話，這幾章是極詳細的論到將來以色列的盼望。不過，這一大段盼望的信息是在那時傳講的就不詳。第30-31章是詩歌的體材；第32-33章是散文的體材。
30:1-3—前言
(1) 神特別吩咐耶利米要寫下這一切的話：
a. 在這些百姓一直拒絕耶利米的信息之際有什麼重要性？
b. 對他們有一日被擄歸回有什麼重要性？
(2) 從這「前言」，你會估計以下的詩歌和散文會論到什麼嗎？
30:4-11—不要絕望
(3) 戰抖不安的聲音(30:4-7)
a. 神用什麼來形容他們可怕的遭遇？(30: 6)
b. 這種的形容要指出什麼？
c. 是否絕對沒有出路呢？(30:7)
(4) 大衛作王(30:8-9) —拯救的源頭
a. 是什麼會使他們的軛和繩索折斷？(30:9)
b. 這王是誰？（見何3:5; 結34:23-24; 37:24-25；賽9:6-7）
(5) 從寬的懲治（30:10-11）
a. 神在此如何稱呼雅各？
b. 在拯救他們之餘，神將怎樣處理列國？
c. 然而，這懲治能避免嗎？
30:12-17—創傷得癒
(6) 神怎樣形容他們的創傷？(30:12)
(7) 為何說這創傷似是無法醫治的呢？(30:13-14)
(8) 是誰使他們受創傷的？原因何在？
(9) 至終，他們與仇敵的命運如何的倒轉過來？(30:16)
(10) 為何這無法醫治的創傷卻終得醫治？(30:17)
30:18-22(參下註) —雅各的復興
(11) 他們的住處、城邑將會怎樣？(30:18)
(12) 他們的生命會變成怎樣？(30:19)
(13) 他們的人口會怎樣？(30:19)
(14) 他們的羞辱要變成什麼？(30:19)
(15) 他們的家庭與社區會怎樣？(30:20)
(16) 欺壓他們的會怎樣？(30:20)
(17) 掌權的會從他們中間而出是什麼意思？(30:21)
(18) 民與領袖將會有什麼共同處？(30:21-22)
(19) 既是這些，聽耶利米信息的人會因而產生盼望嗎？為什麼？
(20) 你讀到這裡時，心中有否因這彌賽亞的信息生出盼望與鼓勵嗎？為什麼？
(21) 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：30:23-24 似是23:19-20的重複，應屬下一章的引言。
‘Write in a book all the words I have spoken to you. The days are coming,’ declares the Lord, ‘when I will bring my people Israel and Judah back from captivity and restore them to the land I gave their ancestors to possess,’ says the Lord.” (Jer. 30:2b-3)
Although we do not have a clear idea when these words of the future restoration of Jacob were declared by the Lord through Jeremiah, it is a section (from chapter 30 to chapter 33) that is most detailed in its focus on the glorious hope of Israel. It is logical to assume that the message was delivered after at least some of the people had already been taken into exile, and that means it was delivered during the reign of Zedekiah. However, it is obvious that this glorious hope extends beyond the return from Babylon after the prophesied seventy years fulfilled in time of Cyrus (see Ezr. 1), because only 40,000+ of the people in exile returned and from subsequent accounts in both Ezra and Nehemiah, the people had not turned to the Lord with all their hearts, and many of the promises in these four chapters of hope have yet to be fulfilled. Rightfully, scholars like J.A. Thompson remark that these are pointing to the Messianic hope to be fulfilled when Israel is reigned by “David their king” (30:9)—the Messiah/Savior, the Lord Jesus Christ.
While it is true that much of this Messianic hope has been fulfilled in our age, as we, Gentile believers have taken on the role of “spiritual Israel”, I tend to agree with those commentators who see a double fulfillment in these prophecies. They will come true literally upon the return of Christ, where God will make the nations His inheritance (e.g. Psalm 2:8), and He will reign over Israel so that they will be God’s people and He will be their God (30:22), just as God intended and promised in the beginning (Lev. 26:12).
Therefore, it is really meaningful if you can re-read today’s message, putting yourself in the shoes of the people of Israel, reading it as if you were going through the period of tribulation before the return of the Messiah Christ (Matt. 24:15-31).
「你將我對你說過的一切話都寫在書上。耶和華說：日子將到，我要使我的百姓以色列和猶大被擄的人歸回；我也要使他們回到我所賜給他們列祖之地，他們就得這地為業。這是耶和華說的。」(耶30:2-3)
雖然，我們不時得聽這些關於復興雅各的預言，是耶利米那時候宣講的，但這段是耶利米對以色列復興榮耀的盼望最詳盡的記載。最合理的估計，這些預言應是在西底家在位的時代，大部份猶太人已被擄到巴比倫時發出的。不過，明顯地，這些榮耀的盼望是要超越七十年後，因古列王的聖旨使猶太人從被擄之地歸回，預言得應驗的那事件(見以斯拉記1) 。當時只得僅僅超過四萬多人響應回歸，而且按以斯拉和尼希米的記載，以色列人當時沒有全心的歸向耶和華。故此，這裡四章的預言，至今多未應驗。我同意解經者如J.A. Thompson所言，這裡主要有關「彌賽亞盼望」的預言，是當他們的王大衛(30:9) —即基督耶穌統治他們時才完全的應驗。
當然，這些有關「彌賽亞盼望」的預言很多已經在新約時代應驗了；而我們這些外邦信徒，就成了「屬靈的以色列」。我同意那些解經者看這些預言是有雙重層面的。一方面是藉著外邦人的信主得以在靈意上成就了，但也會按字面的，當主耶穌再來的時候，祂要統管列國(如詩2:8所言) ，也要統治以色列，再次使他們作祂的子民、祂也要作他們的神（耶30:22），完成神從起初已有的心意(利26:12) 。
故此，如果你有時間，不妨再讀這段經文一次；不過要把自己代入以色列人的景況中—就是在主再來之前，大災難的時刻—看看這段盼望是何等的寶貴！