This week, we shall continue the study of the book of Jeremiah in the Old Testament. Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Now that Johanan and his people were able to rescue the captives from Ishmael, why didn’t they stay in Mizpah or Jerusalem?
(2) Did they really have to enquire of the Lord as to what they should do next?
(3) Was Jeremiah pleased with their request? (v. 4) Why or why not?
(4) What kind of attitude did the people demonstrate in their inquiry of the Lord? How different was it from King Zedekiah’s? (vv. 5-6; see also 38:14ff)
(5) Why didn’t God answer them right away? Why did it take ten days? (v. 7)
(6) What might the people be discussing in terms of options and “pros and cons” during the ten days?
(7) What were the people afraid of after the killing of Gedaliah and the Babylonian guards at Mizpah even though the culprit, Ishmael had been driven away? (v. 11)
(8) What did God tell them to do? What promise did He give them? (v. 10)
(9) Why was God’s answer so different from the words of rebuke and punishment He gave before the destruction of Jerusalem? By what was God’s reply marked? (Vv. 10-12)
(10) God pointed out that their true desire was to go to Egypt (v. 14): why was this Egyptian option appealing to them? (v. 14)
(11) What was the warning God gave concerning this option? (vv. 15-17)
(12) What should they have learned from the destruction of Jerusalem? (v. 18)
(13) Why did Jeremiah say that it was a fatal mistake for them to send him to inquire of the Lord? (vv. 19-22)
(14) 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。
(1) 約哈難和眾領袖既把百姓從以實瑪利手中救回，為何不停留在米斯巴或耶路撒冷？
(2) 他們是否需要就此求問耶和華？是否多此一舉？
(3) 耶利米是否因他們的求問感到高興？(42:4) 為什麼？
(4) 這些求問的人表明他們是持著什麼態度？(42:5-6)這與先前的王，如西底家有何分別？(38:14ff)
(5) 為何神不立刻回答？為什麼要等待十天之久？(42:7)
(6) 民眾在這十天中可能思量到什麼選擇？
(7) 刺殺基大利和巴比倫兵士的以實瑪利已被驅走，為何民眾仍有懼怕的心？(42:11)
(8) 神的回答是什麼？祂也給他們什麼應許？(42:10)
(9) 為何神現在的回答與亡國前的回答這樣不同？讀到這番話，你有什麼感受？(42:10-12)
(10) 神卻指出他們的意欲是到埃及去的(42:14) ：為何埃及對他們是這樣的吸引？
(11) 神對這選擇提出了什麼警告？(42:15-17)
(12) 他們該從耶路撒冷的陷落學到什麼功課？(42:18)
(13) 為何耶利米說他們請他求問神是「自害/a fatal mistake」(24:19-22)
(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?
“‘If you stay in this land, I will build you up and not tear you down; I will plant you and not uproot you, for I have relented concerning the disaster I have inflicted on you.” (Jer. 42:10)
It is true that these days, we seem to preach more of God’s love and compassion than His holiness and righteousness, and it has bred a generation of Christians who seem to rely on their belief in “eternal security” and live lives that at times are worse than non-believers. This is also why we often hear from those who refuse to listen to our gospel, rightfully accusing some Christians as hypocrites.
However, it does not alter the fact that God is truly a God of love and compassion who does not delight in punishing even the wicked. Even before He ultimately brought total destruction on the house of Israel and Jerusalem, He has made this clear: “As surely as I live, declares the Sovereign Lord, I take no pleasure in the death of the wicked, but rather that they turn from their ways and live. Turn! Turn from your evil ways! Why will you die, people of Israel?” (Ezek. 33:11).
Now, with the destruction of Israel and Jerusalem being a reality, the Lord was quick to extend His love and mercy on the remnant who survived this punishment by encouraging them to stay in Jerusalem so that He might pour His love and compassion upon them. Listen to these words from the Lord to the remnant:
“If you stay in this land, I will build you up and not tear you down; I will plant you and not uproot you, for I have relented concerning the disaster I have inflicted on you. Do not be afraid of the king of Babylon, whom you now fear. Do not be afraid of him, declares the LORD, for I am with you and will save you and deliver you from his hands. I will show you compassion so that he will have compassion on you and restore you to your land.” (42:10-12)
Indeed, not only are these words marked by compassion, one can feel that these words are enveloped by love, God’s eternal love! (Jer. 31:3)
「你們若仍住在這地，我就建立你們，必不拆毀，栽植你們，並不拔出，因我為降與你們的災禍後悔了。」(耶42:10)
是的，今日教會的講台似乎是側重在傳講神的愛和憐憫，而少講神的聖潔和公義；也因如此，產生了不少信徒因信賴「一次得救、永遠得救」的信念，而沒有活出敬虔的生命。也因如此，我們常常聽到不信的人批評基督徒為「虛偽的」，亦成為他們不信耶穌的藉口。
雖然如此，這絕不改變神是愛和憐憫的事實；祂根本不樂於施行審判。所以，就是祂終於要審判以色列家，摧毀耶路撒冷之前，祂清楚的表明說：“我斷不喜悅惡人死亡，惟喜悅惡人轉離所行的道而活。以色列家阿，你們轉回、轉回罷。離開惡道，何必死亡呢？”( 結33:11)
現在，以色列家和耶路撒冷的滅亡既成事實，神立刻的向這些餘剩之民伸出愛憐的手，鼓勵他們留在耶路撒冷。請聽祂這段感人的說話：
“你們若仍住在這地，我就建立你們，必不拆毀，栽植你們，並不拔出，因我為降與你們的災禍後悔了。不要怕你們所怕的巴比倫王。耶和華說：不要怕他！因為我與你們同在，要拯救你們脫離他的手。”
這段話不但充滿著憐憫，也更使人感受到同情的愛—是父神永遠的愛！(耶31:3)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
(1) Why didn't Johanan and his people want to stay in Jerusalem but wish to go to Egypt instead?
(2) Why did they accuse of Jeremiah of lying? (v. 2)
(3) Whom did they say was behind Jeremiah’s lie? (v. 3) Why?
(4) In what ways were these men “arrogant”? (v. 2)
(5) Why then did they inquire of the Lord in the first place and even call upon the Lord as the witness to their sincerity to obey? (42:5)
(6) In your opinion, were the remnant more wicked than Zedekiah and those who perished or were taken captive by the Babylonians? Why or why not?
(7) In their disobedience, what three groups of people did Johanan and his officers lead away to Egypt (vv. 4-7)
(8) Jeremiah was to bury (or hide) some large stones at the entrance to Pharaoh’s palace in Tahpanhes: to what would these stones bear witness? (v. 10)
(9) What does the triplet in v. 11 point to?
(10) What would happen to the gods and temples of Egypt? (vv. 12-13)
(11) Why were these gods and their temples specifically mentioned in this prophecy?
(12) In what way(s) did Nebuchadnezzar serve as God’s servant? (v. 10)
(13) What is the main message to you today and how may you apply it to your life?
請慢慢細心讀每天指定的經文至少兩遍，然後反復思考問題。
(1) 為何約哈難與百姓不願留在耶路撒冷，反要到埃及去？
(2) 為何他們竟因耶利米的回答而說他是「說謊言」？(43:2)
(3) 他們說是誰教唆耶利米的？為何這樣說？(43:3)
(4) 聖經說他們是「狂傲的人」，是什麼意思？(43:2)
(5) 既是如此，他們為何當初要求問神，甚至說「願耶和華在我們中間作真誠的見證」？(42:5)
(6) 你認為誰是可惡的？是這些百姓？還是西底家和被擄的人？為什麼？
(7) 既不聽神的話，約哈難帶著(或說勉強) 那三組人到埃及去？(43:4-7)
(8) 神要耶利米藏大石頭在法老宮門前的地上，是要作什麼的見證？(43:10)
(9) 神以什麼來強調埃及地在巴比倫王手中的遭遇？(43:11)
(10) 埃及的偶像和廟宇要遭遇到什麼？ (43:12-13)
(11) 為何特別要論到埃及的偶像和廟宇的遭遇？
(12) 這樣看來，尼布甲尼撒是怎樣作「神的僕人」？(43:10)
(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?
“Azariah son of Hoshaiah and Johanan son of Kareah and all the arrogant men said to Jeremiah, “You are lying! The Lord our God has not sent you to say, ‘You must not go to Egypt to settle there.’” (Jer. 43:2)
One has to admire the attitude of the remnant who appeared to have learned a lesson from the destruction of Jerusalem, and thus had decided to enquire of the Lord first about what their course of action should be. They also expressed their determination to do nothing except the will of God. What a breath of fresh air!
And the Lord’s initial reply was also very encouraging in that not only the substance of His response was one of mercy and love, but the tone of voice was full of compassion: “for I am grieved over the disaster I have inflicted upon you.”(42:10)
As it turned out, the remnant had learned nothing from their suffering, and they were only using God to affirm what they wanted to do, and that was fleeing to Egypt not out of faith in God, but out of trust in the power and protection of the Egyptians.
God saw through their phoniness and gave them some dire warnings (42:19-22). Oh, how much they had broken the heart of God.
May we learn to truly obey the will of God in our lives, and never try to use the will of God as pretence to have our way; and let’s not obey the will of God only when it is convenient to us or when His will happens to jive with ours.
「何沙雅的兒子亞撒利雅和加利亞的兒子約哈難，並一切狂傲的人，就對耶利米說：你說謊言！耶和華─我們的神並沒有差遣你來說：你們不可進入埃及，在那裡寄居。」(耶43:2)
先前讀到這餘剩之民竟然在決定是否要留在耶路撒冷時，決定先求問神，實在很被他們感動；看來，他們真的從耶路撒冷被毀的事上，學到了功課。他們甚至表明非完成神的旨意不可。實在是難得！
讀到神開始一段的回答，也是叫人感到鼓舞；祂的回答是充滿著愛憐，甚至說：“因我為降與你們的災禍後悔了”(42:10) 。
但事實上，這些餘民根本不用求問神的，因為神早已聲明不可使民回埃及去的(申17:16) 。他們的求問原來是希望利用神來達到逃往埃及的願望；這願望非出於相信神，乃出於要得埃及的保護、對埃及軍力的倚靠！神其實早已看出他們的虛假，故此給他們極嚴厲的警告(42:19-22) 。他們實在傷透了神的心。
願我們能真正的看重和遵從神在我們生命中的旨意，而不要利用「神的旨意」來作行自己道路的藉口；更不要單在不用多付代價、或合我們心意時，才遵行神的旨意。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
By the time of this message, the “remnant” had already settled across Egypt which would denote quite a few years after their initial arrival in Tahpanhes. The occasion, as suggested by some commentators, appeared to be a festival to celebrate the “Queen of Heaven” where many Jews also joined in together with their wives:
44:2-6—The Message (Part I—Past Sin and Judgment)
(1) What had the remnant witnessed with their eyes, i.e. beyond dispute? (vv. 2 & 6)
(2) What was the reason specifically given for the “great disaster” in v. 3?
(3) How did they add to their sin? (vv. 4-5)
44:7-10—The Message (Part II—Present Sin and Judgment)
(4) What had the remnant done to arouse God’s anger and stern warning to them? (vv. 7-8)
(5) What would be the result of their sin? (vv. 7-8)
(6) What was God’s verdict on them in both v. 9 and v. 10?
44:11-14—The Message (Part III—God’s Determined Judgment)
(7) What will the extent of His judgment be?
(8) How will they perish? Will there be any exception?
(9) What is this punishment likened to? (v. 13)
44:15-19—The Response of the People and Their Wives
(10) Why does the Bible point out that these men knew about what their wives were doing?
(11) This was a blatant acknowledgement and determination of idol worship, even though they knew Jeremiah spoke in the name of the Lord (v. 16):
a. What reason did they give for their blatant disobedience? (vv. 17-18)
b. Was what they said true or an excuse to sin? Why?
(12) Why would their wives also speak up? (v. 19) What did they mean?
(13) In your opinion, were the remnant more wicked than their fathers? Why?
(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。
當這默示臨到耶利米時，這些餘剩的猶太人已遍住埃及不同的城市，相信已抵達埃及地有一段的時間。有些解經家認為這正是埃及人慶祝他們的「天后誕」的日子：
44:2-6—信息第一部份 — 以色列人過往的罪
(1) 這些餘民在這幾年親眼目睹的是什麼？(44:2, 6)
(2) 「這一切災禍」的起因是什麼？(44:3)
(3) 他們曾如何罪上加罪？(44:4-5)
44:7-10—信息第二部份 — 餘民的罪
(4) 餘民現在作了什麼來惹動神的怒氣？(44:7-8)
(5) 神宣告什麼審判？(44:7-8)
(6) 是什麼顯出他們罪加一等？(44:9-10)
44:11-14—信息第三部份 — 神定意的責罰
(7) 所宣告的審判與先前對耶路撒冷的審判有什麼相同之處？
(8) 有什麼不同的地方？
(9) 那個更厲害？何以見得？
44:15-19—餘民（包括他們的妻子）的回答
(10) 為何聖經特別指出這些人是知道妻子所行的？(44:15)
(11) 雖然他們知道耶利米是奉耶和華的名說話，他們仍堅決、無懼的要拜偶像(44:16)
a. 他們舉出什麼原因來支持他們的叛逆？(44:17-18)
b. 他們說得有理嗎？為什麼？
(12) 婦女為何也要說話？所說的是什麼意思？(44:19)
(13) 你認為他們比列祖的罪更甚嗎？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?
“We will certainly do everything we said we would: We will burn incense to the Queen of Heaven and will pour out drink offerings to her just as we and our ancestors, our kings and our officials did in the towns of Judah and in the streets of Jerusalem. At that time we had plenty of food and were well off and suffered no harm.” (Jer. 44:17)
I am totally amazed at how emboldened the remnant were in blatantly, openly and with absolute resolve rejecting the Lord and in worshipping the Queen of Heaven which scholars believe to be an Assyrian-Babylonian goddess, obviously very popular even in Egypt.
I am even more taken aback by the reason the remnant gave and that was they attributed their peace and prosperity to the worship of this goddess and blamed the Lord instead for their misfortune.
On the surface, their reasoning seemed to have merits in that, soon after the death of Josiah who had brought upon Judah an unusually long period of reform, disasters began to fall upon Judah. Perhaps, they even attributed the misfortune of Josiah as the result of his loyal worship of the Lord. The truth of the matter was, the people had at best gone along with the reform with their lips, but not their hearts, and we know that soon after Josiah’s death, under successive kings that followed, the people quickly reverted back to all kinds of idol worship, including the Queen of the Heaven in which basically the entire family participated with the children collecting the wood for fire, the mothers kneading the dough for the cakes which bore the image of the idol and even the fathers lighting the fire (Jer. 7:18). “The great disaster” that befell Judah and Jerusalem had been prophesied over and over by Jeremiah as God’s punishment for their sins (44:2-6) and that was really beyond dispute.
Frankly, no amount of punishment from the Lord could have turned their hearts away from idol-worship, because the bottom-line was that, in their own words, they “certainly” would not worship the Lord, meaning even if He is really the one true God.
You may wonder why? The reason really is an age-old one as Psalm 2:3 says of all who reject the Lord: “Let us break their (meaning the Lord’s and His Messiah’s) chains and throw off their shackles”. That means they consider being subject to the rule of the Lord as a loss of freedom, and His laws and decrees are too restrictive and perhaps even unreasonable.
Today people reject the Lord basically for the same reason, as some even consider submission to the God of the Bible as too demeaning and even a loss of human dignity. This is why, especially in North America, all other forms of religion and spirituality could be accepted in the public arena, except Christianity. They continue to attempt to throw off the chains and shackles of the teachings of the Scriptures. The world today is really no difference from the remnant of Israel.
「我們定要成就我們口中所出的一切話，向天后燒香、澆奠祭，按著我們與我們列祖、君王、首領在猶大的城邑中和耶路撒冷的街市上素常所行的一樣；因為那時我們吃飽飯、享福樂，並不見災禍。」(耶44:17)
相信你也和我一樣，讀到這些散居埃及的餘民，公然的抗拒耶和華的吩咐，聲稱定必敬拜這「天后」的偶像時，感到震驚！
當我繼續的讀到他們竟然歪曲事實，說是這「天后」使他們吃飽、享福，反而信耶和華才遭禍患時，實在使人難以置信！
在表面來看，他們的強辯也不是全無道理的：似乎猶大是在這策動極大改革的約西亞王死後才遭到較大的災害。或許，他們連約西亞的戰死也歸咎於他對神的敬畏。但事實上，百姓在約西亞這段極長的改革期間，對神是陽奉陰違的：口是親近神，心卻遠離祂。約西亞一死，後繼的君王立刻與百姓恢復所有偶像的敬拜，包括這全家人都參與的「天后」敬拜。耶利米就這敬拜曾說：“孩子撿柴，父親燒火，婦女摶麵做餅，獻給天后”(7:18) 。神清楚的、多次的把「這一切災禍」預告，表明是對他們的罪的審判(44:2-6) 。這是駁不倒的事實。
看到這頑梗的百姓是沒有任何審判能使他們回轉的，因為他們早已定意，不論誰才是真神，他們「必不聽從耶和華的話」(44:16) 。我們可能不大了解，為何他們會這樣？
其實，這是人自古以來的心態，就像詩篇2:3所指出：“世上的君王一齊起來，臣宰一同商議，要敵擋耶和華並他的受膏者，說：我們要掙開他們的捆綁，脫去他們的繩索” 。他們看神和祂的律法是剝奪了人的自由，太專制、太嚴謹、又太不合理。
今天世人拒絕神豈不是出於同一的理由？有人甚至以為對聖經真理的順從，簡直是侮辱了人的尊嚴、太不合時宜了。因此我們在西方社會所看到對宗教普通的現象是，大部份宗教都可接受或容忍，除了基督教。他們要盡一切的方法來掙開神的捆綁，脫去聖經真理的繩索。是的，今天的世人與以色列那時餘剩的人沒有多大的分別！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
44:20-28—Judgment Pronounced for Their Blatant Idol Worship
(1) How did the Lord refute their ridiculous claim in 44:17-18?
(2) What did the Lord call their deeds? (v. 22)
(3) In pronouncing His severe judgment on the remnant (vv. 24-28)
a. By whose name did He swear? (v. 26)
b. How did He call Himself? (v. 26)
c. What does it mean by “that no one from Judah living anywhere in Egypt will ever again invoke my name or swear”?
d. How would He harm them? (vv. 27-28)
(4) What will be the sign of His punishment according to v.30?
(5) Would that be too late as a sign? Why or why not?
45:1-5—Message to Baruch—this harkens back to 36:1ff
(6) How did Baruch feel in being associated with Jeremiah, and especially being both his secretary and his spokesman at times? (v. 3)
(7) Should we blame him for having such feelings? Why or why not?
(8) How then should he have dealt with them?
(9) In God’s answer to him:
a. Why does He emphasize on what He has built and planted?
b. Why would the Lord say that his complaint amount to seeking great things for himself? Was this accusation too harsh? Why or why not?
c. What does the Lord promise him?
d. If you were Baruch, would you take comfort with these words? Why or why not?
(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。
44:20-28—神審判之言
(1) 神如何駁斥他們在44:17-18的妄言？
(2) 神如何稱他們和列祖所行的？(44:22)
(3) 至於對這餘民的大惡之審判(44:24-28)
a. 神指著什麼名字起誓？(44:26)
b. 祂這樣自稱的意思是什麼？
c. 「我的名不再被猶大一個人的口稱呼」是什麼審判？
d. 祂要降什麼災禍為審判？(44:27-28)
(4) 神要以什麼作這刑罰的豫兆？(44:29-30)
(5) 這樣作豫兆是否太遲？為什麼？
45:1-5—給巴錄的話(似與36:1ff的事情有關)
(6) 巴錄因給耶利米的信息作文書，更為代言人，帶來什麼後果和感受？(45:3)
(7) 我們可以因此責怪他嗎？為什麼？
(8) 巴錄該如何處理他的處境？
(9) 神的回答：
a. 為何神強調的說是「我所建立」、「我所栽植」的？
b. 為何神以他的埋怨是反映出他「為自己圖謀大事」？這責備是否過苛？為什麼？
c. 神給他什麼應許？(註：NIV譯第5節為“我必使你自己的生命得逃脫”)
d. 你以為巴錄因這段話得著安慰嗎？為什麼？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Should you then seek great things for yourself? Do not seek them. For I will bring disaster on all people, declares the LORD, but wherever you go I will let you escape with your life.” (Jer. 45:5)
We know that Baruch was the secretary of Jeremiah who dictated all the oracles of the Lord on to scrolls, and he also was asked at times to deliver the message as well (see chapter 36). His association with Jeremiah had naturally made him an object of ridicule and even persecution to the point he had to go into hiding (36:26), and he was eventually forced into exile with the remnant to Egypt (43:6).
However, we never get a sense that Baruch was seeking great things for himself, until the Lord rebuked him (45:5). One wonders what great things he was seeking!
Calvin mentions that some commentator think that Baruch was aspiring to be a prophet like Jeremiah, but he has refuted this speculation as “fiction” (Calvin, 565) Others think that because Baruch “was an educated man, qualified as a secretary, whose brother (51:59) was an officer of high rank under Zedekiah,” therefore, “He may have entertained hopes of some distinction in the nation” (NICOT, 684). Since the Bible has not given us a clear answer, it is perhaps not necessary to speculate except to acknowledge that even as faithful a servant like Baruch, he would loath sufferings, and in the course of serving the Lord, entertain thoughts of greatness for himself.
Therefore, it is important to pay attention to the reply of the Lord in confronting our own tendency to avoid suffering for the Lord and our desire for greatness. Essentially God draws Baruch attention to two important things:
(1) God is in the course of judging the world—a world that is very dear to Him, a world that He has personally built with hope and planted with love. Now because of its sin, He has no choice but to overthrow and to uproot it; and it includes not just the people of Judah but peoples “throughout the earth” (45:4), In other words, people are going to die, even though they deserve the punishment, but God grieves even as He punishes; and
(2) Baruch is chosen just like Jeremiah is chosen, to be the messenger of this message of punishment, and if they listen, they would be spared.
Given the severity and universality of the punishment, and the fact that he is a partner with Jeremiah as the messengers of this life-and-death message, there is absolutely no room for any consideration for one’s safety or well-being, let alone desire for one’s recognition by the world in terms of fame, success, honor or greatness!
What a most fitting reminder to all servants of the Lord.
「你為自己圖謀大事麼？不要圖謀！我必使災禍臨到凡有血氣的。但你無論往哪裡去，我必使你以自己的命為掠物。這是耶和華說的。」(耶45:5)
我們知道巴錄是耶利米的文書，代他抄錄神給他的默示，甚至曾作他的代言人把神的信息讀出來(見第36章) 。他與耶利米的關係自然也成為王、官長和祭司的眼中釘和迫害的對象，以至要躲藏起來(36:26)，後期更被迫與餘民下到埃及去(43:6) 。
但是我們從未察覺到巴錄心中是為自己圖謀大事，直到神這樣的責備他(45:5) 。故此，我們會感到有點詫異。
加爾文告訴我們，有些解經者以為巴錄善慕能像耶利米一樣作先知；但加爾文認為這是毫無根據的(Calvin, 565) 。也有人認為巴錄是“有學問的人，能當文書；而他的兄弟是西底家王室的高官(51:59) ，故此希望能在朝中當高官”(NICOT, 684) 。不過，既然聖經沒有清楚的交代，或許我們不用揣測。然而有一點是清楚的，就是忠心如巴錄，他也是人，是想逃避苦難，也在事主的過程中，曾有圖謀尊大的意念的。
故此，我們在有巴錄這欲逃避苦難和暗圖尊大的心態時，該思想神對巴錄所說的話：
(1) 神正在審判這世界：這世界是神自己所建立、所栽植的(45:4) ，故此也是祂所寶貴的。現在因為世人的罪，祂在沒有選擇餘地之下要拆毀、要拔出—這不單是指猶大，更是指「全地」(45:4) 。這就是說世人要滅亡。雖然他們是罪有應得，但是神是有祂的哀傷的；
(2) 像耶利米一樣，巴錄是被神揀選的僕人，作為這審判信息的使者；以色列人的悔改是神所希望的。
這信息的重要、這時刻的緊迫，加上巴錄是傳這生死攸關信息的使者，他豈能顧及自己生命的安危？豈能希望得到世界的認同、尊貴和尊大呢！
是的，神對巴錄的責備，也是對我們今日的提醒。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Chapters 46-51 consist entirely of oracles directed at the nations, beginning with Egypt (see the quote in today’s Meditative Article to gain further understanding about biblical prophecies against the nations of the world)
(1) Why does the Lord give oracles concerning even the nations of the world? Why should He care?
(2) To whom is the message directed: Israel or the nations?
(3) If it is the nations:
a. How would they learn about it?
b. Why should they care or listen to it, then and now?
46:2-12—Defeat of Egypt at Carchemish Foretold
(4) How does the Lord describe the outcome of the battle? (v. 5)
(5) Why then did He call them to prepare for battle? (vv. 3-4)
(6) How is the pride of Egypt portrayed in vv. 6-9?
(7) Who decides the outcome of the battle and why? (v. 10)
(8) What does the call to go to Gilead (famous for its healing balm in Israel) signify? (v. 11)
(9) Will it be of any use? Why?(v. 12)
46:13-26—Invasion of Nebuchadnezzar of Egypt Itself Foretold
(10) Egypt was a huge empire that had many vassals: what will these people who used to submit to and fight for Egypt say at the time of invasion by the Babylonians? (vv. 16-17)
(11) While Nebuchadnezzar is the invader, who is the true King behind it? (v. 18 — note Tabor and Carmel are both towering mountains that overlook their respective surrounding regions)
(12) In describing Egypt’s defeat:
a. What will happen to its capital city, Memphis? (v. 19)
b. As beautiful and strong as Egypt was, what would she become? (vv. 20, 21 & 22)
c. How does God describe her enemy? (vv. 20, 23)
(13) What is the implied reason for her punishment? (v. 25)
(14) On what note does this pronouncement of judgment for Egypt end? (v.26) Why? (See Isa. 19:24)
46:27-28—Appendix to the Message of Judgment of Egypt
(15) What is this appendix about?
(16) Why?
(17) 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。
第46-51章主要是向列國發出的預言，先以埃及為始（請參閱今天靈修小篇）
(1) 為何神要向列國發出預言？
(2) 這些信息是給以色列還是列國聽的？
(3) 若是給列國聽：
a. 他們何以得悉？
b. 他們(昔日和今天)為何會理會？
46:2-12—預言埃及在迦基米施的戰敗
(4) 神如何論到這戰役的戰果？(46:5)
(5) 既是如此，何以仍叫他們作打仗的預備？(46:3-4)
(6) 神如何形容埃及的自傲？(46:6-9)
(7) 但是誰決定戰爭的勝敗？(46:10)
(8) 呼籲埃及到以色列的基列取乳香是什麼意思？(46:11)
(9) 有用嗎？為什麼？(46:12)
46:13-26—預言尼布甲尼撒攻擊埃及本土
(10) 當尼布甲尼撒攻擊埃及時，埃及以前征服的人會怎樣說？(46:16-17)
(11) 來征服埃及的是布甲尼撒王，但誰才是真正的君王？(46:18 — 註：他泊和迦密山分別是該處能俯視低處的地區和海岸，一目了然)
(12) 在形容埃及的敗亡時：
a. 其首都挪弗(Memphis) 將遭遇什麼？(46:19)
b. 這美麗和強大的埃及將變成怎樣？(46:20-22)
c. 神如何形容其敵人？(46:20, 23)
(13) 神要如何處理埃及的偶像？為什麼？(46:25)
(14) 這段可怕的信息以什麼作結束？(46:26) 為什麼？（可參賽19:24)
46:27-28—對埃及預言的附錄
(15) 這附錄的信息是什麼？
(16) 為何在此附加？
(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?
“This is the word of the LORD that came to Jeremiah the prophet concerning the nations:” (Jer. 46:1)
“The authenticity of the material in this section has been debated at length. Nineteenth- and early twentieth-century critical scholars were prepared to reject much of it and place it considerably later than Jeremiah. Such a position is no longer possible with the discovery of a good deal of historical evidence about the late seventh and sixth centuries B.C. Each oracle has to be considered separately. It would be strange, in any case, if Jeremiah had remained silent about the nations. There is no good reason for not accepting many of the utterances as coming from Jeremiah himself. At the same time there may be sayings of anonymous origin which were preserved by those who collected Jeremiah’s words. Even so there seems little reason to date any of the material later than the couple of decades after the fall of Jerusalem in 587 B.C.
Prophecies against the nations were one aspect of the prophetic ministry. Isaiah, Jeremiah, Ezekiel, Amos, Nahum, and Obadiah all have considerable sections devoted to the theme, while other prophets generally mention the nations. Such prophecies indicate Israel's view that Yahweh was not merely the God of Israel but was Lord over all the nations of the world, whose destiny lay in God's hands. The theme is important in the overall theology of the OT.” (NICOT, 686-7)
K&D also points out that Jeremiah’s prophecies against the nations are more specific than Amos’ and other prophets’ in that they deal with the punishment of these nations by Nebuchadnezzar as God’s servant, but it is significant to note too that:
- These prophecies begin with Egypt and end with Babylon, the two great powers of the world at the time;
- The prophecies against Egypt, Moab, Ammon and Elam all conclude with the promise of their restoration at the end of the days, “i.e. in the Messianic future”; and
- At God’s appointed time, “Babylon shall succumb to the sentence of ruin passed on it; and for Israel, with the deliverance from Babylon, there will arise a state of prosperity in which all nations will afterward participate” (K&D, 367) — a most glorious hope that is already fulfilled in us, Gentile believers of Christ, and ultimately finds its consummation at the second coming of our Lord Jesus Christ.
「論到關乎埃及王法老尼哥的軍隊：這軍隊安營在伯拉河邊的迦基米施，是巴比倫王尼布甲尼撒在猶大王約西亞的兒子約雅敬第四年所打敗的。」(耶46:1)
“這段信息的內容(即耶第46) 是19世紀和20世紀初期的解經家激烈爭辯的；許多學者認為並非出自耶利米，而看它為較後期的著作。但現在已不容爭議了，因為我們有不少主前七世紀末和六世紀的出土文物作為歷史的證據。我們是需要把每一個默示個別的處理。其實，如果耶利米沒有針對列國來說預言才怪。我們根本沒有理由不接受這些信息是屬耶利米的。同樣，縱使相信是有一些逸名的信息被編入耶利米記中，我們也絕無根據認為書中的信息有些是在耶路撒冷陷落(主前587年) 數十年後的著作。
對列國的預言(確) 是說預言差事的一部份。以賽亞、耶利米、以西結、阿摩司、那鴻和俄巴底亞也用了不少篇幅來論到這主題；其他的先知多少也有論到列國的。這些預言反映出以色列看(其實該說是聖經看；譯者按)耶和華不單是以色列的神，更是世界所有邦國的神；他們的命運全在神的手。這是整本舊約聖經重要的主題”(NICOT, 686-7)
解經家Keil & Delitszch指出，耶利米對列國的預言是比阿摩司等先知更集中，是專論到尼布甲尼撒被神用為僕人來審判列國的。K&D特別指出：
- 這些預言是以埃及為始、以巴比倫為終。這兩國是當時世界的霸權（足以作列國的代表）；
- 那些對埃及、摩押、亞捫、和以東的預言都是以「末後」蒙恩作結束，是指到“將來彌賽亞的日子” ；
在神指定的「那日子」，“巴比倫要面對毀壞的審判，而以色列則從巴比倫被拯救出來，得享豐盛；與列國一同分享的”(K&D, 367) 。這榮耀的信息今日已應驗在我們這些外邦的信徒身上；且在彌賽亞救主—主耶穌基督的再來時得到更完全的應驗！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
47:1-7—The Destruction of Philistines —historical data are lacking in pinpointing the exact time of the attack by Pharaoh on Gaza referred to by Jeremiah:
(1) Why were the Philistines along the Palestinian coast included in Jeremiah’s prophecy? What was their historical relationship with Israel? (See Note 1 below)
(2) What metaphor does the Lord employ to describe the might of the army from the North, the Babylonians? (v. 2)
(3) How was the horror of their destruction depicted? (vv. 2-3)
(4) Tyre and Sidon were Phoenician cities to their north that were also destroyed by the Babylonians, and the message is that the Philistines should not even think of helping them as they themselves would be totally destroyed: what were three common signs of mourning mentioned in v.5? (see 16:6; 41:5)
(5) Who was the one behind this destruction? (vv. 6-7)
48:1-25—Destruction of Moab (I)
(6) Why was Moab, which was to the east of the Dead Sea, included in Jeremiah’s prophecy? What was its historical relationship with Israel? (see Note 2 below)
(7) While the location of some of the names of the cities mentioned (in vv. 1-10) may not be known today, it appears that they are mentioned roughly from north to south to depict the unstoppable advance of Nebuchadnezzar:
a. What appeared to be the state of Moab before her destruction? (vv. 1-2)
b. How was the horror of its destruction depicted in vv. 3-6?
c. What were some of her sins mentioned in v. 7? (Chemosh was the god of the Moabites, likely related to astral deities)
d. What will be the extent and degree of the destruction? (vv. 8-9; see Jdg. 9:45 about the meaning of putting on salt)
e. What does v. 10 seek to portray?
(8) The mourning for Moab (vv. 11-17)
a. How blessed was Moab before this destruction? (v. 11)
b. How will her fortune changed? (vv. 12, 17)
c. What was the one sin that was reiterated about her? (v. 13)
d. What will happen to their proud warriors? (v. 14)
e. How imminent is this destruction? (vv. 16)
f. Who is behind this destruction? (v. 15)
(9) No towns are spared (vv. 18-25): in a poetic way, some of the fortified cities are cited to depict the inevitable destruction;
a. What is said of Dibon, 13 miles east of the Dead Sea? (v. 18)
b. What is said of Aroer, southeast of Dibon? (v. 19)
c. What is said of the Arnon, south of Aroer? (v. 19)
d. What is emphasized concerning the destruction? (vv. 21-24)
e. What does it mean by her horn cut off, her arm broken? (see Note 2)
(10) What is the main message to you today and how may you apply it to your life?
Note1: The Philistines were sea people who came into Palestine in the 12th and 11th centuries B.C. from Caphtor (or Crete) their original home (Amos 9:7). The Philistines had long been enemies of Israel even since the time of their settlement in the Promised Land. Some of the well-known conflicts between them include that of Samson in the time of the Judges (Jdg. 13-16) and David and Goliath (1 Sam. 17). Their five major cities often mentioned in the Bible were Gaza, Ashdod, Ashkelon, Gath and Ekron (see Jos. 13:3 for example). The prophecy was fulfilled in 604/3 B.C. when Nebuchadnezzar overran Ashkelon after a siege.
Note 2: Moab was traditionally an enemy of Israel and hostility between the two nations went back to the days of the Exodus. The end of Moab as an independent nation seems to have come in 582 B.C. when Nebuchadnezzar, no doubt because of a rebellion, marched against Moab and Ammon (NICOT, 701). It is worth-noting that Ruth, the wife of Boaz, the forefather of David and our Lord Jesus Christ (in His earthly genealogy) was a Moabite (Matt. 1:5; Ruth 1)
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。
47:1-7—對非利士人的預言 — 世界歷史未能給我們提供對法老攻擊迦薩之役的準確日期。
(1) 為何這巴勒斯坦沿岸的非利士人要成為審判預言的對象？他們在歷史上與以色列人的關係是怎樣的？(可參下註—)
(2) 神用什麼來喻北面入侵的巴比倫軍隊？(47:2)
(3) 神如何形容毀壞的可怕？(47:2-3)
(4) 推羅西頓屬非利士以北的腓尼基堅城，亦為巴比倫所征服。神在此警告非利士人，不要救助他們，因為他們是自身難保的：這樣就生動的以那三個古時表示哀悼的徵記來形容非利士人的遭遇？(47:5; 亦參16:6; 41:5 — 註：57:5NIV譯作：迦薩剃頭、亞實基倫無言、平原餘下的用刀劃身)
(5) 這樣的毀壞是誰策動的？(47:6-7)
48:1-25—對摩押的預言(一)
(6) 為何這處於死海東西的摩押要成為審判預言的對象？他們在歷史上與以色列人的關係是怎樣的？(可參下註二)
(7) 這裡所論到部份的城市，今天已是不能考究的；不過大致是從北至南的排列，顯示尼布甲尼撒是銳不可擋的：
a. 摩押在未敗亡前是個怎樣的地方？(48:1-2)
b. 這裡怎樣形容摩押的毀壞？(48:3-6)
c. 48:7提到摩押一些什麼罪？(基抹是摩押人敬拜的神，相信是與星象有關)
d. 48:10要表明的是什麼？
(8) 為摩押哀悼(48:11-17)
a. 在此之前，摩押是如何蒙福的？(47:11)
b. 她的命運要怎樣改變？(48:12, 17)
c. 48:13重複的論到她什麼的罪？
d. 這裡如何論到她的勇士？(48:14)
e. 48:16刻畫出這毀壞的那一方面？
f. 是誰策動這毀壞？(48:15)
(9) 無一城幸免(48:18-25) —這裡是藉詩歌的體材來論到摩押的堅城一一被毀壞。這裡如何論到：
a. 死海以東的底本？(48:18)
b. 底本東南面的亞羅珥？(48:19)
c. 在形容這毀壞時所強調的是什麼？(48:21-24)
d. 「角砍」、「臂斷」是什麼意思？（參下註二）
(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?
註一：非利士人是航海的民族，於主前十一、十二世紀從迦斐託（即希臘的古塞特島）遷移到巴勒斯坦沿岸（參摩9:7）。自以色列人進迦南之時，成為他們長期的敵人。以色列人與他們爭戰，其中舉世著名的事蹟包括士師時代的參孫(士13-16) 和大衛與歌利亞的故事(撒上17) 。聖經常常提及組成非利士聯合王國的五個主要城市，就是以革倫、迦薩、亞實突、迦特和亞實基倫（參書13:3）。這段預言主要在主前604/3年應驗了。
註二：摩押是以色列傳統的敵人，兩者的恩仇始於以色列出埃及的時代。摩押在主前582年正式結束其獨立國家的主權；當時尼布甲尼撒因摩押和亞捫的背叛而揮軍攻陷二國（NICOT, 701）。值得留意的是，主耶穌在地的家譜包括了摩押女子路得（見太1:5；得1）
“‘Alas, sword of the Lord, how long till you rest? Return to your sheath; cease and be still.’ But how can it rest when the Lord has commanded it, when He has ordered it to attack Ashkelon and the coast?” (Jer. 47:6-7)
The nations that are the targets of Jeremiah’s prophecies are nations that have been constant enemies of Israel during most of the history of the nation. Many have treated Israel cruelly and unjustly, and in so doing, they also relied on their own gods and treated not only Israel but the God of Israel with contempt. Philistine is one of these nations.
The conflict between Israel and Philistines can be traced back to the time of the conquest led by Joshua as he led God’s people into the Promised Land, followed by constant conflicts between the two in the time of the Judges, the most famous of which was the one with Samson (Jdg. 13-16). The Philistines continued to attack Israel in the time of the Kings, and met with a great defeat in the hands of the young David who slaughtered their champion, Goliath (1 Sam. 17). The Philistines continued to harass both the Northern and Southern Kingdoms and many of these conflicts are mentioned in 2 Kings and 2 Chronicles.
John Calvin insightfully points out that there is no doubt that these prophecies against the enemies of Israel are “intended to testify…His love towards the Israelites, for He undertook their cause and avenged the wrongs done to them. We hence perceive why God had predicted the ruins of the Philistines, even that the Israelites might know His paternal love toward them, as He set Himself against their enemies; and thus He gave them a reason for patience, because it behoved them to wait until God fulfilled this prophecy” (Calvin 609),
「耶和華的刀劍哪，你到幾時才止息呢？你要入鞘，安靖不動。耶和華既吩咐你攻擊亞實基倫和海邊之地，他已經派定你，焉能止息呢？」(耶47:6-7)
那些被耶利米的預言所論到的列國，都是在舊約歷史上以色列的敵人。不少是極殘酷和不公地對待以色列，也同時誇耀自己的神靈，藐視以色列的神。非利士人就是其中的一例。
以色列人與非利士人的衝突溯源於約書亞領以色列人進入迦南的日子。他們的衝突到士師時期更白熱化；其中著名的事件包括了參孫與非利士人的交戰（士13-16）。在以色列的列王時代，這些衝突沒有減少；大衛與歌利亞的故事就更刻劃了兩國對峙的關係(撒上17) 。列王紀下和歷代志下繼續記載南北兩國與非利士人的衝突。
加爾文論到這些對列國的預言，說，這些預言“用意是要證明……神對以色列人的愛，因為祂要為他們的原故報復列國對他們所作的。因此我們明白為何神要預言非利士的滅亡，是因神要以色列人知道父神對他們的愛，以至以列國為祂自己的敵人。這些預言叫以色列人(在苦難中) 能忍耐，知道他們需要等待，直到神應驗這預言。”(Calvin, 609)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
48:26-47—Destruction of Moab (II)
(1) Avenging Moab’s sin against Israel (vv. 26-30)
a. How did Moab treat Israel in her misfortune? (v. 27; see also Zeph. 2:8)
b. What will be her punishment? (v. 26)
c. What imagery is used of her devastation? (v. 28)
d. What other sins are exposed of Moab? (vv. 29-30; see also Isa. 16: 6; Amos 2:1)
e. How might this also depict the sins of the world today?
(2) Lament over Moab (vv. 31-39)
a. Who is the one who wails over Moab? (vv. 31-32; see Isa. 15:5; 16:11)
b. Why? Did they not deserve the punishment?
c. What will happen to their prosperities? (vv. 32-34)
d. What will happen to their religion? (v. 35)
e. How will the Moabites mourn for themselves? (vv. 37-38)
f. How does the Lord describe His mourning for Moab? (v. 36)
g. How does the Lord sum up their mourning in v. 39?
(3) In Wrath there is mercy (vv. 40-47)—The punishment of Moab is now described even in a more horrific way
a. What does the imagery of an eagle depict? (v. 40)
b. What does the imagery of a woman in labor depict? (v. 41)
c. Why does the Lord accuse them of defiling Him? (v. 42)
d. How do vv. 43-45 depict the inescapability of the disaster? (note: v. 44 elaborates what is said in v. 43)
e. How does v. 46 fulfill the curse by Balaam on Moab because the Moabites once seduced the men of Israel to sexual immorality? (Num. 24:17)
(4) What will be the final fate of Moab which is modern-day Jordan? (v. 47)
(5) 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。
48:26-47—對摩押的預言（二）
(1) 為以色列報仇(48:26-30)
a. 在以色列人被神審判時，摩押如何對待他們？(48:27；參番2:8)
b. 摩押因而要被神如何對待？(48:26)
c. 神用什麼來喻摩押的遭遇？(48:28)
d. 摩押的罪孽還包括什麼？（48:29-30；亦見賽16:6; 摩2:1）
e. 這些是否合用於形容今日世人的罪？
(2) 為摩押哀悼(48:31-39)
a. 是誰在為摩押哀哭？(48:31-32；亦參賽15:5; 16:11)
b. 為什麼？摩押豈非罪有應得嗎？
c. 神如何形容摩押可哀之處？(48:32-34)
d. 但神絕不憐憫的是什麼？(48:35)
e. 神怎樣形容祂為摩押的哀鳴？(48:36)
f. 摩押人自己又如何？(48:37-38)
g. 神為什麼以三個「何等」作這哀鳴的結束？(48:39)
(3) 忿怒中的憐憫(48:40-47) — 摩押的審判更可怕的描述
a. 大鷹的比喻用意何在？(48:40)
b. 臨產婦人的比喻用意何在？(48:41)
c. 神在此指出摩押的什麼罪？(48:42)
d. 神在48:43-45以那三方面形容摩押人逃不了的審判？
e. 48:46的審判並非偶然的：參民數記24:17及25:1看看其歷史的背景。(註：當時摩押女子引誘以色列人犯姦淫)
(4) 摩押（即今天的約但）至終會怎樣？(48:47)
(5) 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?
“Was not Israel the object of your ridicule? Was she caught among thieves, that you shake your head in scorn whenever you speak of her?” (Jer. 48:27)
Of the nations who are the subjects of Jeremiah’s prophecies of destruction in the hands of Nebuchadnezzar, Moab was a nation whose sins included the mocking and ridiculing of God’s people when they were punished by God (48:27), as a result, they would also face the same mocking and become “an object of ridicule” as well (48:26).
Indeed God has set apart those who belong to Him for Himself (Ps. 4:3) Because we belong to Him, even we are going through His chastisement because of our sins, we remain the apple of His eye and He would not let anyone touch us (Ps. 17:8; Zech. 2:8). That is how precious we are to Him, our Heavenly Father. Allow me then to share with you the prayer of John Calvin as he reflects upon these prophecies against the enemies of God’s people:
“Grant, Almighty God, that as Thou hast testified that Thou wilt be a Father to us, and hast given us a pledge of Thy adoption, Thine only-begotten Son. O grant, that we, trusting in thy promise, may never doubt, even when Thou severely chastisest us, but that Thou wilt at length be merciful to us, and that we may thus never cease to flee to Thy mercy, and thus submit to Thee, and suffer ourselves to be corrected; and may, in the meantime, this hope sustain us, and alleviate all our sorrows, that in all our miseries we shall yet ever glorify Thy name, through the same, Thy Son our Lord, Amen.” (Calvin, 607)
「摩押啊，你不曾嗤笑以色列麼？他豈是在賊中查出來的呢？你每逢提到他便搖頭。」(耶48:27)
在那些被神審判的預言所針對的列國中，摩押的罪是包括在以色列遭審判受難時，竟落井下石，嗤笑他們，漠視以色列的審判是出於得罪了耶和華；故此，神也要審判摩押，同樣要使他們成為「被人嗤笑」的(48:26) 。
是的，神是把屬祂的人「分別歸自己」的(詩4:3) 。故此，我們歸祂的人，就是因己罪而遭管教，我們仍是祂「眼中的瞳人」，沒有人能摸的(詩17:8; 亞2:8) 。我們對祂就是這樣寶貴，因為祂是我們的天父。容許我與你們分享加爾文就此所作的禱告：
“全能的神，祢既藉祢獨生愛子，證明祢是我們的天父，我們是祢的兒女，求祢幫助我們相信祢的應許，永不懷疑，就是在祢嚴厲管教我們的當兒；讓我們相信祢至終是憐憫我們的，好叫我們永不停止逃到祢的恩慈、向祢順服、並願接受管教。在這期間，更願這盼望堅固我們、除去我們的憂傷；就是在我們的困苦中，也能榮耀祢的名。靠賴祢的兒子，我們的主。阿們。”(Calvin, 607)