This week, we shall conclude 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.
49:1-6—Message to Ammon
(1) See Note [1] below about the retaking of Gad’s territory by the Ammonites: the way the Lord speaks of the loss of Gad’s territory is rather unusual (v. 1):
a. Why would He ask, “Has Israel no sons (or heirs)?
b. Why would He use the name Molek (the god of the Ammonites) to speak of the Ammonites?
(2) In describing the future destruction of Ammon, who will be the peoples that drive them out or terrorize them? (vv. 2, 5)
(3) How does the Lord depict the demise of the nation (as represented by its capital Rabbah which is the capital of Jordan today) and its people? (vv. 2, 3, 5)
(4) What will happen to their worship of Molek? (v. 3)
(5) What were the sins of Ammon? (v. 4) Why does the Lord call them “unfaithful daughter Ammon”?(See Gen. 19:38)
(6) What will be the eventual future of the Ammonites? (v. 6) Why? (See 48:47; both Moab and Ammon are now part of Jordan)
49:7-22—Message to Edom (see Note [2] below)
(7) Why does the Lord mention about the wisdom of the Edomites for which they were (probably) known? (v. 7)
(8) In terms of geography, what was Edom known for? (vv. 8, 16)
(9) Were their wisdom and their remarkable strongholds (together with their allies) able to prevent them from destruction?
(10) How utter was their coming destruction? (vv. 9-11, 12b, 18)
(11) What were the reasons given for their punishment? (vv. 16, 12) What might v. 12a, “those who do not deserve to drink”, refer to?
(12) Who is the one orchestrating this disaster?(especially in vv. 14, 19-20)
(13) How different does this oracle end from that of Moab’s? (see today’s Meditative Article)
(14) What is the main message to you today and how may you apply it to your life?
Note 1: Gad was allotted the Trans-Jordan territory that belonged to the Ammonites, and it was not until the deportation of part of Israel by Tiglath-Pileser III of Assyria in 733 B.C. (2 Ki. 15:29) and the subsequent collapse of Israel that enabled the Ammonites to retake Gad’s territory. Historically Ammon’s relationship with Israel was unfriendly (Jdg. 11:4-33; 1 Sam. 11:1-11; 2 Sam. 10; 1 Ki. 4:13-19; 2 Ki. 24:2). Note in particular Amos’ rebuke of Ammon (Amos 1:13-15). Ammon eventually fell victim to the Arabs before the middle of the 6th century B.C. and ceased to exist as an independent nation (NICOT, 716).
Note 2: Edom was also a long-term adversary of Israel (see Num. 20:14-21; Jdg. 11:17; 2 Sam. 8:13-14; 1 Ki. 11:14-22; 2 Ki. 8:20-22; 14:22; 16:5-6; 2 Chr. 25:14), but Israel was forbidden to ill-treat them since they were their brothers (Deut. 2:4; 23:7-8: Gen. 36:1ff). “The threatened devastation of the land of Edom was brought about by the Chaldeans, as is clear from Mal. 1:3; but the annihilation of the people was commenced by the Maccabeans, and completed by the Romans, about the time of the Jewish War” (K&D, 412-3). Note also that Teman literally means “south”, Dedan likely refers to the Dedanites who may have settled in Edom and Bozrah was its capital city.
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。
49:1-6—給亞捫人的信息
(1) 請參下註[1]有關亞捫人重得迦得的歷史。這裡論到迦得失地是很特別的:
a. 為何神會問：“以色列沒有兒子麼”？(49:1)
b. 為何以「瑪勒」(即亞捫的神) 來論及亞捫人得地呢？
(2) 將來會是那些人恐嚇並趕出亞捫人？(49:2, 5)
(3) 神怎樣形容亞捫（以其首都拉巴作代表—拉巴仍是今天約但的首都）和其百姓要遭到的災殃？(49:2, 3, 5)
(4) 他們所敬拜的會遭到什麼結果？(49:3)
(5) 亞捫人犯了什麼罪？(49:4) 為何神稱他們為「背道的民」？(參創19:38)
(6) 亞捫人最終的結局是什麼？(49:6) 為什麼？(參48:47；摩押與亞捫今天同屬約但的一部份)
49:7-22—對以東的信息(參下註[2])
(7) 神為何特別提到以東的智慧？(49:7)
(8) 以地理(或說地勢) 而言，以東佔什麼優勢？(49:8, 16)
(9) 以東的智慧、地勢和鄰舍（即盟邦）能否保守他們不至滅亡呢？
(10) 他們面對的毀滅將是怎樣的徹底？(49:9-11, 12b, 18)
(11) 他們要被審判的原因是什麼？(49:16, 12) “原不該喝的”是指誰說的？
(12) 是誰策動這一切的災殃？(特別留意49:14, 19-20)
(13) 這審判信息的結尾與摩押的有什麼不同？(請參閱今天的靈修小篇)
(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[1] ：迦得是在以色列人進迦南時所得的泛約但河的地帶，原屬亞捫。亞捫人在亞述王提革拉毘列色把部份以色列人擄去後（即主前733年；見王下15:29）和及後以色列滅亡後，重得迦得之地。按歷史而言，亞捫一直與以色列為敵（士11:4-33；撒上 11:1-11；撒下10；王上 4:13-19；王下24:2）。請也參閱阿摩司對亞捫人的責備(摩1:13-15) 。在主前六世紀中期，亞捫人終為亞拉伯人消滅，不再有自己獨立的國家(NICOT, 716)
註[2] ：以東也是以色列長期的敵人（見民20:14-21；士11:17；撒下 8:13-14；王上 11:14-22； 王下8:20-22; 14:22; 16:5-6；代下 25:14），神曾禁止以色列憎惡以東，因他們是兄弟(申2:4; 23:7-8；創36:1ff) 。“瑪拉基書1:3清楚的指出，這裡預言以東的毀滅是由迦勒底人帶來的，但他們的滅絕卻是瑪迦比的時代才開始，至終在「猶太戰爭/Jewish War」時，被羅馬人完全消滅”(K&D,412-3) 。值得留意的是：「提幔」是南面的意思、底但相信是移居以東的遊牧民族、波拉斯是其首府。
“As Sodom and Gomorrah were overthrown, along with their neighboring towns, says the LORD, so no one will live there; no people will dwell in it. ” (Jer. 49:18)
As we have considered earlier, many of these neighbors of Israel who were their traditional enemies received a promise of restoration at the End-times, like Moab (48:47). Surprisingly, Edom (that is Esau), a brother to Israel (Gen. 36:1), who at one occasion received favor from God in that He forbade Israel to ill-treat them based on this relationship, received no promise of future restoration at all. Allow me to share with you Calvin’s remark in this respect:
“But it ought to be noticed, that no hope is given here to the Idumeans (i.e. Edomites) as to any remnant. When the Prophet spoke before of other nations, he gave them some consolation; but here he does not mitigate God’s vengeance: he dooms the Idumeans to final ruin, without giving them any hope; and for this reason, because God had for a long time borne with them, and they had most wickedly abused His forbearance. He had spared them from the time the children of Israel came up from Egypt; and when they denied a passage to them, the children of Israel made a long circuit with great inconvenience, that they might not touch their land. It was a singular favor shewn to them. And had they had the least drop of humanity in them, they must have acknowledged such a kindness; on the contrary, they had ever cruelly treated their own brethren, and never ceased to do so, though often warned. It is no wonder then that God should now give them up to ruin, and announce predictions full of despair. This ought to be carefully observed, so that we may learn not to make light of God’s patience when He bear long with us, but in due time to repent, lest He rises for judgment He should utterly destroy us” (Calvin, 96)
「耶和華說：必無人住在那裡，也無人在其中寄居，要像所多瑪、蛾摩拉，和鄰近的城邑傾覆的時候一樣。」(耶49:18)
我們剛讀過有關以色列歷史上的一些敵人，在神向他們發出審判的預言之餘，卻至終得到神憐憫的應許。摩押就是其中一例（48:47）。奇怪的是，以東（即以掃的後裔）是祂稱為以色列的弟兄(創36:1) ，並且神曾吩咐以色列不可憎惡他們的，卻在這些審判的預言之餘，得不到神憐憫的應許。加爾文就此作出以下的評語：
“我們需要留意到，以東餘剩的人是沒有得到盼望的。當先知論到其他國家時，他都給予安慰，但在此卻沒有減輕神的審判；他叫以東一直滅亡到底，沒有給予他們任何的盼望。原因是神容忍了他們一段甚長的時間，而他們可惡地侮辱了神的忍耐。在以色列人出埃及時，神已容讓以東不被騷擾，他們竟不容許以色列人過境，要他們在極困難的景況下繞道而行。其實以色列所求的，如果以東稍有良知，是能輕易做到的善舉。他卻是惡待他的弟兄；雖然神屢次的提出警告，他們仍繼續如此。無怪神現在讓他們滅亡到底，並對他們發出充滿絕望的信息。我們需要小心的留意這事例，好叫我們不至輕看神對我們長期的容忍。要快快的悔悟，免得祂起來審判我們，完全的消滅我們。” (Calvin, 96)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
49:23-27—Message to Damascus, Syria (see note [1] below)
(1) How did the bad news from Damascus impact the rest of the nation? (v. 23)
(2) What punishment will befall Damascus? (vv. 26-27)
(3) How does the Lord depict the horror of its destruction? (v. 24)
(4) Why does the Lord call it “the town in which I delight”? (v. 25)
(5) What sins did Damascus commit? (see Amos 1:3-5)
49:28-33—Message to Kedar and Hazor (see note [2] below)
(6) What kind of people were these nomadic tribes? (v.31)
(7) While no reason was given for God’s punishment, read Psalm 120:5-6 and see what the psalmist thought of them.
(8) What message does the Lord intend to send since it was rather unlikely that these desert people could hear this message at the time?
49:34-39—Message to Elam (see note [3] below)
(9) As world history indicates that Nebuchadnezzar clashed with Elam in 596/4 B.C., what might be the significance of pointing out the timing of this prophecy (which would point to 597 B.C.?
(10) What was Elam’s famous for? (v. 35)
(11) Was it enough to prevent Elam from destruction? Why or why not?
(12) How does the prophecy describe Elam’s destroyer? (v. 36)
(13) How harsh would the punishment be? (vv. 36-37)
(14) While no reason is given for God’s fierce anger, can you think of how the people in the land of Persia might have aroused God’s anger?
(15) Is there any hope for them in the future? (vv. 38-39)
(16) What is the main message to you today and how may you apply it to your life?
Note 1: Damascus was the capital city, while Hamath and Arpad were two smaller cities in central and northern Syria respectively. Historically, Syria was mainly at war with Israel, the Northern Kingdom (1 Ki. 20; 22; 2 Ki. 5; 9:14-15; 10:32-33; 12:17-18; 14:23-29; 16:5-9 etc.) In the days of Nebuchadnezzar, these Aramean troops were sent with others to punish Judah (2 Ki. 24:2). Their more specific sins against Israel were mentioned by Amos 1:3-5. “The prophecy is, however, so general in this statement, that we need not confine its fulfillment to the conquest of Syria by Nebuchadnezzar” (K&D, 415).
Note 2: Kedar and Hazor are believed to be Arab’s Bedouins with the former being descendants of Ismael, dwelling in tents, while the latter is definitely not referring to the biblical city north of Galilee but the more settled Arabians who lived in villages. Nebuchadnezzar attacked these nomads in 599/8 (NICOT, 726).
Note 3: Elam lay to the east of Babylon in the southwest of modern Iran. In ancient times, it was a significant nation in the politics of lower Mesopotamia. Ashurbanipal destroyed the capital Susa and Nebuchadnezzar defeated Elam in 596/4 B.C. and it was eventually absorbed into the Persian Empire after 539 B.C. (NICOT, 728-9) K&D opines that, “Elam is not considered in its historical relationship with Israel, but as the representative of the heathen world lying beyond…in order that through the judgment, it may be led to the knowledge of the true God, and share in His salvation” (K&D, 420).
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。
49:23-27—對大馬色(亞蘭) 的信息（參下註[1]）
(1) 大馬色的凶訊怎樣影響整個國家？(49:23)
(2) 大馬色要遭到什麼審判？(49:26-27)
(3) 神怎樣形容他所遭的災殃的可怕？(49:24)
(4) 為何神稱大馬色為“我所喜樂的城” ？(49:25)
(5) 大馬色犯了什麼罪？(參摩1:3-5)
49:28-33—對基達和夏瑣的信息 (參下註[2])
(6) 這兩個遊牧民族當時的狀況是怎樣的？(49:31)
(7) 為何要遭到神的審判？(可參詩120:5-6)
(8) 神傳講這信息的目的是什麼？(你認為這兩個民族會收到這信息嗎？)
49:34-39 — 對以攔的信息(參下註[3])
(9) 世界歷史告訴我們尼布甲尼撒是在主前596/4年期間與以攔爭戰的，與這裡指出這預言的日子(即主前597年) 有什麼重要性？
(10) 以攔以什麼著稱的？(49:35)
(11) 以攔這這為首的權力能作他們的拯救嗎？為什麼？
(12) 這裡怎樣形容那毀滅以攔的？(49:36)
(13) 這審判是怎樣的嚴厲？(49:36-37)
(14) 這裡沒有指出以攔的罪，但按你對波斯歷史的認識，會是什麼引至神的怒氣？
(15) 他們最後的結局是怎樣的？(49:38-39)
(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[1]：大馬色是亞蘭（即今天的敘利亞）的首都，哈馬和亞珥拔是敘利亞中部和北部的城市。亞蘭主要是與北國以色列為敵（王上20; 22；王下5; 9:14-15; 10:32-33; 12:17-18; 14:23-29; 16:5-9等）。尼布甲尼撒曾派亞蘭軍來懲罰猶大(王下24:2) 。阿摩司1:3-5就論到他們對以色列所犯的罪。“這裡(指耶利米書) 所預言的是很廣泛，故此其應驗的歷史事實不應限於尼布甲尼撒征服敘利亞之役”(K&D, 415) 。
註[2]：基達和夏瑣相信是亞拉伯的遊牧民族。前者是以實瑪利的後裔，居住帳棚內；後者則聚居於鄉鎮的亞拉伯人，與加利利以北的夏瑣無關。尼布甲尼撒在主前599/8年間攻打這兩民族(NICOT, 726) 。
註[3]：以攔在巴比倫之東，屬今天伊朗之西南。是古時米所多大米南部的重要國家。亞述王Ashurbanipal毀滅其首都書珊城，而尼布甲尼撒亦在主前596/4年間打敗以攔。最後，在主前539年被併入波斯帝國(NICOT, 728-9) 。解經家K&D認為這裡的預言：“並非看以攔與以色列歷史過去的關係，乃以他為世界不敬畏耶和華的列國的代表……藉著神的審判而引到對真神的認識，並在祂的救恩上有份”(K&D, 420) 。
“Why has the city of renown not been abandoned, the town in which I delight?” (Jer. 49:25)
Because of a lack of historical data, the fulfillment of the prophecy by Jeremiah concerning Syria is difficult to prove historically, although it is more than likely that Nebuchadnezzar also harshly dealt with Damascus when he defeated Pharaoh (who had previously conquered Syria as a far as the Euphrates) at Carchemish. Keil and Delitzsch comments that, “The prophecy is, however, so general in its statement, that we need not confine its fulfillment to be conquest by Nebuchadnezzar” (K&D, 415). This comment proves to be very prophetic, especially in the present time as Syria in under siege by rebels and ISIS. Half of its population has already been displaced, with several hundred thousand risked their lives in fleeing to Europe, and millions are now living in shelters along its borders with Turkey, Iraq and Joran etc.
Here is an excerpt of a report filed by a CBC correspondent on October 25, 2015:
“Just 40 kilometers from Lattakia’s peaceful bay is one of the country’s frontlines, on the edge of Idlib province where the Syrian army is losing ground to ISIS advances. The sun stays high above us as we drive east towards the front, where the beauty of the sea gives way to smashed villages and burned cars. Every kilometer of this territory is a battlefield; every village has changed hands several times between rebel fighters and the government army.
Most residents have already fled their homes. Their abandoned houses and overgrown gardens are military positions. We stop in a place just south of Jisr al-Shughour. It’s the last Syrian army post. Two rusting tanks and a pick-up lie behind this frontline, along with uniformed men, still fighting to win this war. On the surrounding hilltops just 300 meters away, invisible to the naked eye, are ISIS fighters. The wheat fields hide the bodies of both Syrian soldiers and rebels. White flies swarm around us, feasting on the decaying, unburied bodies. Mortars have set fire to the hillside undergrowth. There are constant gun battles and suicide attacks… Bashar al-Assad's government won’t admit it officially, but his army officers talk of 56,000 military dead since the civil war began four years ago.”
I suggest that you re-read Jeremiah 49:23-27 in light of the above report.
「我所喜樂可稱讚的城，為何被撇棄了呢？」(耶49:25)
現有的世界歷史沒有提供足夠資料有關亞蘭(即今天的敘利亞) 的終局，故此我們不能用歷史來證實耶利米對大馬色的預言；不過，一般相信，當尼布甲尼撒在迦基米施擊敗法老尼哥時，這曾受法老統治的敘利亞是同時遭殃的。解經者Keil & Delitzsch就這樣說：“這裡(指耶利米書) 的預言是很概括的，故此其應驗的歷史事實不應限於尼布甲尼撒征服敘利亞之役”(K&D, 415) 。這句評語本身也是具預言性的，因為擺在我們眼前的，正是耶利米預言所說的景況。在內戰加上穆斯林極端份子(ISIS) 的侵擾下，半數的敘利亞人口已離開國家，成為難民，逃到鄰邦或歐洲去，餘下的正在峰火中受苦。以下是加拿大CBC記者在2015年10月25日的報導：
“離開平靜的Lattakia海灣40公哩就是戰事的前線之一，在Idlib省的邊緣，也是敘利亞軍正抵擋不住ISIS而節節敗退的地方。當我們朝東開車駛往前線時，正是紅日當頭。沿途看到的美麗海景已變成毀壞的城鎮和燒毀了的車輛。每一公哩都成為戰場，每一城鎮已被叛黨和政府軍交替的佔領。
大部份居民已逃離家園。遺下的房屋和沒有修剪的花園都成為軍事據點。我們停在Jisr al-Shughour市的南面。這是敘利亞軍最後的據點。兩部生銹的坦克車和一小型貨車與武裝兵士部署在那裡，繼續戰鬥，希望得勝。三百咪外的山頭，肉眼看不到的正是ISIS的戰士。禾場中藏著敘利亞軍和叛軍的屍體。這些沒有埋葬的屍體就成為白蠅群的佳肴。炮彈引起山邊草原繼續的燃燒。相方繼續彼此交火，更有自殺式的攻擊……敘利亞政府雖然不公開承認，但軍官領袖就告訴我們已有5萬6千個軍人在這四年內戰中喪生” 。
讀到這裡，不妨翻到耶利米書49:23-27看看神的預言是怎樣不受時間的阻隔向我們作見證。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
Chapters 50-51 are two long chapters concerning Babylon, and it is helpful to read when the message was given (51:59-64) before we consider this long poetic message in smaller chunks. It is also important to note that while the message is about the coming destruction of Israel in the hands of the united army of the rising Medes (51:11), the language also points to a future time also for the restoration of Israel (50:4-5, 20)
(1) How should this message be delivered and why? (51:59-64)
(2) The destruction of Babylon is foretold (vv. 1-3)
a. In this opening “salvo”, why would God tell Jeremiah to “hold nothing back”?
b. Where will the destroyer of Babylon come from?
c. How utter will Babylon’s destruction be?
d. Why does the Lord zero in on the god of Babylon in this opening declaration? (Note: Bell and Marduk are not different deities of the Babylonians, but merely different names for the chief deity they worshipped)
(3) For the sake of Israel? (vv. 4-7)
a. What impact would the destruction of Babylon have on the God’s people? (vv. 4-5) why?
b. How vivid was the pastoral imagery concerning the plight of God’s people in those days?
c. What was the reason for their demise spoken through the mouths of their enemies? (v. 7)
(4) The destruction of Babylon is elaborated (vv. 8-16)
a. What kind of enemies will Babylon face? (vv. 9-10)
b. What reasons are given for her punishment? (vv. 11, 15b)
c. What kind of punishment will befall Babylon? (vv. 12-16)
d. How would Nebuchadnezzar take this message should he somehow hear of it (at the peak of his power)?
(5) A message of hope for Israel (vv. 17-20)
a. Who does the Lord use to punish His people? (v. 17)
b. Why then would these “servants” of the Lord be punished? (v. 18; see 40:10)
c. How will Israel be restored? (vv. 19-20)
d. Do you think it has been totally fulfilled at the return of God’s people at the destruction of Babylon in the hands of the Median-Persia Empire? (Ezr. 1) Why or why not?
(6) 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50-51章都是針對巴比倫而說的預言。如果先讀預言宣講的日子(51:59-64) ，會對明白預言有幫助。這段預言雖然論到神激動瑪代作毀滅者(51:11)，但部份內容更是遙指神將來復興以色列的日子(50:4-5, 20) 。
(1) 這信息是要在什麼時候和地方宣讀的？為什麼？(51:59-64)
(2) 預言巴比倫的受懲罰(50:1-3)
a. 在發出這「第一炮」時，為何神特別吩咐先知「不可隱瞞」？
b. 毀壞者從何而來？
c. 這毀滅要到什麼程度？
d. 為何神一開始就提到巴比倫的神？(彼勒和米羅達是同一神的兩個名稱，是巴比倫人敬拜的主要神靈)
(3) 全為以色列之故？(50:4-7)
a. 巴比倫的毀滅對以色列會帶來什麼影響？(50:4-5) 為什麼？
b. 神以牧羊的比喻如何論到以色列的苦況？
c. 連他們的敵人也知道他們遭難的原因是什麼呢？(50:7)
(4) 詳述巴比倫的審判(50:8-16)
a. 巴比倫要面對什麼敵人？(50:9-10)
b. 他們受審判的原因是什麼？(50:11, 15b)
c. 他們要面對什麼審判？(50:12-16)
d. 在這頂盛的時期聽到這信息，尼布甲尼撒會有什麼反應？
(5) 以色列復興的信息(50:17-20)
a. 神先後要用誰來審判祂的子民？(50:17)
b. 神為何又要懲治祂所用的「僕人」？(50:18; 40:10 etc.)
c. 以色列怎樣得到復興(restored)? (50:19-20)
d. 你認為這樣的復興是指那個時候？是古列出命准許以色列人回歸？還是主的再來？為什麼？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Israel is a scattered flock that lions have chased away. The first to devour them was the king of Assyria; the last to crush their bones was Nebuchadnezzar king of Babylon.” (Jer. 50:17)
It is amazing to read the prophecy against Babylon given at the prime of Nebuchadnezzar’s military power (the 4th year of Zedekiah was the year 594/3 B.C.). One wonders why would he even bother to hear such a message, and why would the exiles believe such a prophecy! However, to prove that these are not empty words, the Lord draws their attention to what just happened to the Assyrians, and essentially asks us to learn from history. Allow me to share with your Calvin’s insight in this respect:
“We must bear in mind the time - for the meaning of this passage depends on history. The Assyrians were stronger than the Chaldeans when they harassed the kingdom of Israel: for we know that in the time of Hezekiah the king of Babylon sent to him to seek his favor, and to allure him to a confederacy. While then the monarchy of Assyria was formidable, the Assyrians were very hostile to the Israelites and also to the Jews: what followed? Nineveh was overthrown, and Babylon succeeded in its place; and so they who had ruled were constrained to bear the yoke, and thus Babylon made the Assyrians captive to itself. God now refers to this judgment, which was known to all. The Assyrians themselves did not indeed think that the God of Israel was the avenger of his people, but yet it was so. Hence God here declares that He had already given a manifest proof of the solicitude which He had for the welfare of His people: as then He had punished Assyria, so He declares that He would take vengeance on the Babylonians. And thus, by an example, He confirms what might have appeared incredible. For who could have thought that that monarchy could so suddenly fall? And yet it happened beyond what any could have anticipated. God here repeats what had taken place, that the faithful might feel assured that the judgment which the Assyrians had experienced, awaited the Babylonians This is the plain meaning of the Prophet.” (Calvin, 152)
「以色列是打散的羊，是被獅子趕出的。首先是亞述王將他吞滅，末後是巴比倫王尼布甲尼撒將他的骨頭折斷。」(耶50:17)
耶利米得到有關巴比倫滅亡的預言時，正是西底家王第四年，即主前594/3年期間；這也是尼布甲尼撒頂盛的時代。既是這樣，尼布甲尼撒會理會這信息嗎？被擄的猶太大又如何能相信這預言呢？為要使他們能知道這些並非虛言，神就要他們留意亞述已遭受的命運，意思是叫他們從歷史學到功課。容許我與你們分享加爾文就此所說的話：
“我們要留意那時間—因為這段話是以歷史為根據的。當亞述攻擊以色列的時候，他比迦勒底人強盛；因為我們讀到巴比倫王是怎樣希望得希西家的幫助，與他結盟(對抗亞述) 。亞述的王國不但強盛，更是對以色列和猶大充滿敵意。但結果呢？尼尼微傾倒了，巴比倫取而代之。那統治者已成軛下囚。巴比倫就把亞述人擄去。神現在就論到這眾人皆知的審判。亞述人自己不曉得這是以色列人的神為百姓報仇之舉；但正卻是如此。故此，神在此指出祂看顧祂百姓的明證，也指出正如祂怎樣懲罰亞述，祂現在宣告對巴比倫的報仇。故此，祂以事例來證明似乎不可能發生的事。誰能想到世界的霸權能突然覆沒！但這正是我們料不到的事實。神在此重申已發生的事來勉勵忠信者，叫他們知道亞述所遭的審判，正等待臨到巴比倫身上。這是先知信息的原委。” (Calvin, 152)
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
50:21- 32—Punishing the Rebellious Babylonians—the two famous Babylonian cities are chosen likely because of their meaning: with “Merathaim” meaning “to rebel” and “Pekod” meaning “to punish”
(1) In pronouncing His punishment on the Babylonians, the Lord charges them with opposing and defiling Him (vv. 24, 29); in what way(s) had the Babylonians done so? (v. 28)
(2) Since this is a “vengeance for His temple” destroyed by the Babylonians (v. 28), what do the opening of the granaries and the slaughtering of all their young bulls appear to signify? (vv. 26-27)
(3) In addition to the above, in commanding this army from afar (v.26), what order does the Lord charge them with? (vv. 21, 29)
(4) Why does the Lord contrast the powerful strength of Babylon with the utter destruction she will face? (vv. 22- 24 & 30-32)
(5) Will this destruction be a gradual one? (v. 24)
50:33-34—Redeeming His People
(6) The people of God are obviously being punished for their sin, what then does the calling of Himself “their Redeemer” and “the Lord Almighty” signify?
(7) What is the purpose of His redeeming work? (v. 34)
50:35-46—The Destruction and Agony of Babylon
(8) In this poetic rendering of Babylonian destruction (vv. 35-37), whom and what is the sword of the Lord against?
(9) What is the reason given? (v. 38)
(10) How utter and lasting will this destruction be? (vv. 39-40)
(11) Vv. 41-43 essentially contains the same prophecy against Judah in 6:22-24 (except with minor changes) and now is being applied to Babylon: what might be the message behind such a repetition?
(12) Vv. 44-46 also is essentially a repetition of the prophecy against Edom in 49:19-21. Note the substitutions and changes, and see what the message behind it might be.
(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。
50:21-32—神審判叛逆的巴比倫 — 神以巴比倫的兩個城市為例，作為攻擊的對象。「米拉大翁」是叛逆之意；「比割」是審判的意思。
(1) 神特別論到巴比倫的兩個罪，就是與神爭競(50:24) 和向祂發狂傲[或譯玷污了神] (50:29) ：這是什麼意思？（見50:28）
(2) 這審判既是為神的殿(被巴比倫毀壞) 而報仇(50:28) ，這與殺盡他一切牛犢和滅盡他一切的倉廩(50:26-27) 可有關係？
(3) 除以上之外，神尚吩咐這些軍旅怎樣攻擊巴比倫？(50:21, 29)
(4) 神如何把巴比倫要得的審判與他龎大的勢力相比？(50:22-24, 30-32)
(5) 這些審判是否逐漸的臨到？(50:24)
50:33-34—以色列得救贖
(6) 以色列和猶大既是罪有應得，何以神在此稱自己為「救贖主」和「萬君之耶和華」？
(7) 祂救贖至終的目的是什麼？(50:34)
50:35-46—巴比倫的毀滅
(8) 在50:35-37這幾節的詩句中，神的刀劍要臨到那些人和物？
(9) 原因何在？(50:38)
(10) 這些毀滅有多厲害和多久？(50:39-40)
(11) 50:41-43的信息重複6:22-24的話語
a. 對象有什麼分別？
b. 這樣的重複有什麼特別意思？
(12) 50:44-46又差不多重複49: 19-21：
a. 對象有什麼分別？
b. 語句上的差別有什麼用意？
(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?
“Listen to the fugitives and refugees from Babylon declaring in Zion how the Lord our God has taken vengeance, vengeance for his temple.” (Jer. 50:28)
It is interesting to note that in their invasion and destruction of Judah and Jerusalem, Nebuchadnezzar and his commander Nebuzaradan appeared to understand and had acknowledged to Jeremiah that, “The Lord your God decreed this disaster for this place. And now the Lord has brought it about; He has done just as He said He would. All this happened because you people sinned against the Lord and did not obey Him” (Jer. 40:2-3). As I said previously, it is not too farfetched to attribute such a recognition to their prior knowledge of Jeremiah’s prophecies and the influence of Daniel and his three friends who had, by then, arisen to power within the court of Babylon.
However, such an acknowledgement had not deterred Nebuchadnezzar from destroying the temple of the Lord and the carrying away of the vessels of the temple and putting them into the temple of their own god (Dan. 1:2; 5:2) Therefore, the punishment announced by the Lord through Jeremiah deals specifically with this sin pointing to (1) their rebellion as the name “Merathaim” indicates (50:21), (2) their arrogance (50:31), (3) their opposition of the Lord (50:24) and (4) their defilement of the Lord, the Holy One of Israel (50:29). As a result, their impending complete destruction is God’s “vengeance for His temple” (50:28).
It is such an important warning to those who might acknowledge the providence of God and even the Bible as His Word and yet have not submitted to Him as their personal Lord and Savior. Their fate will be the same as the Babylonians’.
「有從巴比倫之地逃避出來的人，在錫安揚聲報告耶和華─我們的神報仇，就是為他的殿報仇。」(耶50:28)
當巴比倫人攻陷猶大和耶路撒冷時，他們的軍長尼布撒尼旦竟對耶利米說：“耶和華─你的神曾說要降這禍與此地。耶和華使這禍臨到，照祂所說的行了；因為你們得罪耶和華，沒有聽從祂的話，所以這事臨到你們”(40:2-3) 。這句話相信也代表了尼布甲尼撒的意思。為何他們會有這樣的領會呢？相信一方面是他們一早聽見了耶利米一直所說的預言，加上到了那時，但以理和他的三個朋友在巴比倫國中已有相當的地位。
但這個領會卻沒有叫尼布甲尼撒對耶和華產生敬畏的心，他反而把聖殿焚燒，更拿去聖殿的器皿，放在自己偶像的殿中（見但1:2; 5:2）。就因如此，神藉耶利米所宣告的審判正針對這罪：藉著「米拉大翁」城的名意指出他們的背叛(50:21) 、也指出巴比倫的狂傲(50:31) 、與神的爭競(50:24) 和污穢了以色列的聖者(50:29原文可譯作defilement of the Holy One of Israel/NIV) 。故此，神稱這將臨的審判是“為祂的殿報仇”(50:28) 。
這也正是今天對那些一方面承認神的主權，甚至相信聖經是神話語的人，卻沒有悔改、對祂降服、接受祂作自己的主和救主的人的警告。巴比倫的終局也要成為他們的終局。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The repetition of the same message of destructions serves to reinforce the certainty of the fate of Babylon:
51:1-14—A Call to Battle
(1) Who will be the ones stirred and called by God to do His bidding to destroy Babylon? (vv. 1-2; 11)
(2) What is their charge and how utter is the destruction? (vv. 3-4, 11-12; 13-14)
(3) Can Babylon be healed? Why or why not? (vv. 8-9)
(4) What reasons are given for this punishment? (vv. 5, 11)
51:15-19—God versus Idols
(5) In what ways has God demonstrated who He is and His unmatched power? (vv. 15-16)
(6) In comparison, what are idols? (vv. 17-18)
(7) How is God unlike idols? (v. 19)
(8) Why is this message inserted into this prophecy against Babylon?
51:20-26—Babylon—God’s Gold Cup and War Club
(9) 50:7 refers Babylon as God’s gold cup: how had Babylon been used as such by God?
(10) Here, Babylon is likened to God’s war club: how had Babylon been used as such by God? (vv. 20-22)
(11) What is the difference and similarity of these two imageries?
(12) Why does the Lord also call Babylon the “destroying mountain”?
(13) What is the fate of this mountain? (vv. 25-26)
51:27-33—Resuming the Call to Battle
(14) Who are the ones being summoned to battle? (Vv. 27-28; note that Ararat, Minni and Ashkenaz are Armenians who were subsequently conquered by the Medes and later on by the Persians and drafted into their army.)
(15) How is the invasion of the Median-Persian army depicted [which actually took place in 538 B.C.]? (vv. 29-33)
(16) 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。
這章是繼續對巴比倫審判的話。重複之處在乎肯定他必要得的報應。
51:1-14—神策動列邦來攻擊巴比倫
(1) 神要激動那些軍旅來毀滅巴比倫？(51:1-2; 11)
(2) 他們得的命令是什麼？要行的毀壞有多厲害？(51:3-4, 11-12; 13-14)
(3) 巴比倫能得醫治嗎？為什麼？(51:8-9)
(4) 巴比倫得審判的原因是什麼？(51:5, 11)
51:15-19—偶像不能與神相比
(5) 神怎樣指出祂是誰和祂無比的大能？(51:15-16)
(6) 相比之下，偶像是什麼？(51:17-18)
(7) 相比之下，神是誰？(51:19)
(8) 為何在此加插了這段話？
51:20-26—巴比倫是神的金杯與斧子
(9) 51:7說：巴比倫是神的金杯。這是什麼意思？
(10) 51:20-22又說：他是神的斧子。這是指著什麼說的？
(11) 這兩個比喻相同和分別之處是什麼？
(12) 51:25又以什麼來比喻巴比倫？意思是什麼？
(13) 這「山」的終局是什麼？(51:25-26)
51:27-33—號召爭戰
(14) 神呼召誰來爭戰？(51:27-28。亞拉臘、米尼和亞實基拿是亞美尼亞人；他們及後都被瑪代波斯所征服，成為他們軍旅的一部份)
(15) 這裡怎樣形容瑪代波斯的軍旅帶給巴比倫毀滅的可怕？(51:29-33) 這些都在主前538年成為事實！
(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?
“He who is the Portion of Jacob is not like these, for He is the Maker of all things, including the people of his inheritance — the Lord Almighty is His name.” (Jer. 51:19)
Amidst this lengthy prophecy against Babylon, we suddenly find an insertion about the unmatched power of the Lord and a putting down of the idols (51:15-19). Since this message was to be carried to the exiles and to be read in Babylon (51:59ff), it appears that the hearers, both the Jewish exiles and the Babylonians, need to be reminded of who the author of this oracle is—none other than the Creator God, the Maker of the heavens and the earth.
To the Babylonians, they are told of their futility of their trust in themselves and their idols, if they continue to do so, they are “senseless and without knowledge” (50:17).
To the Jewish exiles, they are encouraged not to lose hope in spite of their current situation, and they are not to judge Babylon according to their splendor which dazzled the eyes of the world. He asks them to raise their sight above the world and to behold the incomprehensive power of God. But most of all, they are to remember that God is not just the “Maker of all things”, but is the “Portion of Jacob” (51:19) who has not completely forsaken them in spite of their guilt (51:5). Of course, the same message has already been given in 10:6-16, but its repetition at this time is important, so that they would know for certain that just as the prophecy of their exile to Babylon has now been fulfilled, the prophecy of the destruction of Babylon and their future restoration would also be fulfilled.
「雅各的分不像這些，因他是造作萬有的主；以色列也是他產業的支派。萬軍之耶和華是他的名。」(耶51:19)
在這段冗長對巴比倫審判的預言中，我們突然讀到一段小小的插曲，把神無比的能力與無氣息的偶像相比(51:15-19) 。這段信息要被帶到被擄的人當中，在巴比倫念出(51:59ff) ，藉著這小插曲來提醒聽者—包括被擄的和巴比倫人—誰是這些審判預言的作者：正是造萬有的主，創造天地的神。
這小段也用來提醒巴比倫人，他們信靠自己和偶像是徒然的；如果繼續如此，就成了“畜類，毫無知識”(50:17) 。
這小段同時是用來鼓勵被擄的猶太人：面對現況不要絕望，不要單憑外表，用世人的眼光來看巴比倫的光輝；祂要他們舉目看看神創造的權能。更重要的是，不要忘記神不只是「造萬有的主」，以色列更是祂的產業(51:19) —祂並沒有完全的丟棄他們(51:5) 。其實，在10:6-16已說過同一信息，不過在此時重複更為重要：因為正如被擄的預言已應驗在他們眼前，巴比倫要得審判的預言也必應驗。
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
51:34-35—The Cry for Vengeance by Jerusalem
(1) Do you think Jerusalem (as the representative of the people of God) could demand revenge from the Lord? Why or why not?
(2) What would you expect as the answer from the Lord?
51:36-53—God’s Answer to His people
(3) What is the Lord’s answer in essence? (vv. 36-40)
(4) Given these words of punishment (vv. 36-44), what would you expect to see if you are to visit Babylon today? (see today’s Meditative Article)
(5) What advice is given to the exiles residing in Babylon? (vv. 45-47)
(6) Why would the destruction of Babylon cause even heaven and earth to shout for joy? (vv. 48-53; you may want to read Rev. 18 as well)
51:54-58—Final Words Concerning Babylon
(7) Since such a world power could be brought to extinction within only 70 years (25:12) and such an awesome city could be brought to utter desolation, what important lessons can we learn from Babylon?
(8) 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。
51:34-35—耶路撒冷的冤情
(1) 你認為耶路撒冷有資格向神伸冤嗎？為什麼？
(2) 你以為神會怎樣回答耶路撒冷？
51:36-53—神回答祂的子民
(3) 神在51:36-40的回答實質上是什麼？
(4) 按神在51:36-44對巴比倫所說審判的話，今天你如果到訪巴比倫，你會看到什麼？(可參今天靈修小篇)
(5) 神對被擄到巴比倫的人有什麼吩咐？(51:45-47)
(6) 為何巴比倫的滅亡會叫天地歡呼？(51:48-53；可參閱啟18)
51:54-58—對巴比倫最後的話
(7) 這如此強大的世界霸權竟在短短七十年內完全被毀滅(25:12) 、其極堅穩的城也會成為廢墟：我們可以從巴比倫身上學到什麼功課？
(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?
“Babylon will be a heap of ruins, a haunt of jackals, an object of horror and scorn, a place where no one lives.” (Jer. 51:37)
The fulfillment of the prophecy against Babylon is one of the most amazing affirmations of the truth of the Word of God. Allow me to share with you the process of its fulfillment as related by Keil and Delitzsch:
“The fulfilment of the historical side of this prophecy began with the capture of Babylon by the united forces Medes and Persians under the leadership of Cyrus, and with the dissolution of the Chaldean empire, brought about through that event. By this means, too, the people Israel were delivered from the Babylonish captivity, while Cyrus gave them permission to return to their native land and rebuild the temple of the Lord in Jerusalem; 2 Chr. 36:24f., Ezr. 1:1ff. But Babylon was not destroyed when thus taken, and according to Herodotus iii.159, even the wall so the city remained uninjured, while according to a notice of Berosus in Josephus, contra Ap. i. 19, Cyrus is said to have given orders for the pulling down of the outer wall. Cyrus appointed Babylon, after Susa and Ecbatana, the third city in the kingdom, and the winter residence of the Persian kings (according to Xenophon, Cyrop. viii. 6. 22)…Alexander the Great had intended not merely to rebuild the sanctuary of Belus, but also to make the city the capital of his empire; but he was prevented by his early death from carrying out this plan. The decay of Babylon properly began when Seleucus Nicator built Seleucia, on the Tigris…And Strabo (born 60 B.C.) says that, even in his time, the city was a complete wilderness…This decay was accelerated under the rule of the Parthians, so that, within a short time, only a small space within the walls was inhabited, while the rest was used as fields (Diodorus Siculus, ii. 9; Curtius, v. 4, 27). According to the statements of Jerome and Theodoret, there were still living at Babylon, centuries afterwards, a pretty considerable number of Jews; but Jerome (ad Jer. 51) was informed by a Persian monk that these ruins stood in the midst of a hunting district of the Persian kings. The notices of later writers, especially of modern travelers, have been collected by Ritter, Erdkunde, xi. S. 865f.; and the latest investigations among the ruins are described in his Expedition scient. en Mesopotamie, i. pp. 135-254 (Paris, 863). John the evangelist has taken the ideal elements of this prophecy into his apocalyptic description of the great city of Babylon (Rev. 16ff.), whose fall is not to begin till the kingdom of God is completed in glory through the return of our Lord.” (K&D, 455-6)
We know that Saddam Hussein wanted to rebuild the ruins of Babylon, but he is no more now, and Babylon remains nothing but ruins!
「巴比倫必成為亂堆，為野狗的住處，令人驚駭、嗤笑，並且無人居住。」(耶51:37)
有關巴比倫預言的應驗是聖經確是神話語的明證之一。容許我與你們分享解經家Keil & Delitzsch就此所說的：
“這預言部份歷史上的應驗是在瑪代波斯在古列王領導下的聯軍攻取巴比倫開始的，這就引至迦勒底帝國的滅亡，也引至以色列人因古列的准許，得從巴比倫被釋歸回耶路撒冷，並重建聖殿(參歷代志下36:24ff和以斯拉記1:1ff) 。不過按Herodotus (歷史家) iii.159所言，巴比倫城沒有完全被毀，仍然完整無缺。不過，根據約瑟夫(猶太歷史家)contra Ap. i. 19所載，古列曾下命把其外牆拆毀，但後來把巴比倫城列為國中第三大城，也是波斯王的冬宮(見Xenophon, Cyrop. viii. 6. 22) ……(到了希臘時代) 亞歷山大帝欲重修巴比倫，使它成為國都，卻因他早死而未能實行。巴比倫城的衰敗該是在西流斯在底格里斯河建成自己的城都開始的……到了主前60年，（作家）Strabo就說在他的時代，這城已成曠野……它的衰敗因Parthians的統治而加劇，在短短的時間內，城內已無人居住，城外也成為荒野(Diodorus Siculus, ii. 9; Curtius, v. 4. 27) 。據柔羅米等之言，幾個世紀之後，仍有不少猶太人在那裡居住，但一位波斯修士就告訴耶柔米，那裡其實已成廢墟，是波斯王搜擸的地方(ad Jerem 51) 。及後的作家，特別是近代的旅遊者(對巴比倫)的記述都被Ritter, Erdkunde, xi. S. 865f. 收集，而最新對這廢墟的考究記錄在Expedition scient. en Mesopotamie, i. pp. 135-254 (Paris, 863) 。” (K&D, 455-6)
我們也知道伊拉克王侯賽因曾極力想重建巴比倫的廢墟，不過，他已成為過去，而巴比倫仍是廢墟一個！
Read slowly and reflectively the assigned passage twice at least and consider the questions below each day.
The recording of the oracles that Jeremiah received from the Lord ends with chapter 51, and chapter 52 acts like an appendix that closes out not only the Book of Jeremiah but also supplements the historical information in 2 Kings.
52:1-27—The Fall of Jerusalem and Deportation
(1) This particular section is almost an exact repetition of the account given by 2 Kings 25: 1-21, except that (i) it adds that Zedekiah died in the prison of Babylon (52:11); (ii) the exiles also included some of the poorest people and craftsmen (52:15); (iii) there is a more detailed account of the vessels taken from temple and added description to the decoration of the pillars (52:19, 23) and (iv) seven instead of five royal advisers were taken away as well.
a. Given the detailed prophecies given to Zedekiah in which Jeremiah urged him to surrender (38:17-23), what might be the significance of repeating the fall of Jerusalem and the fate of Zedekiah as a conclusion to this book of prophecy?
b. What other functions do you think this repetition serve?
52:28-30—The Total Number of Deportation
(2) The number given at each deportation was indeed very low, especially when compared to the information given in 2 Kings (e.g. 2 Ki. 24:14, 16). Perhaps, Jeremiah is counting only a specific type of people, but we do not know. In any case, what might be the purpose of giving us such a small number of exiles, totaling 4,6000 when Ezra reports that at the end of the promised 70 years of exile, some 42,360 returned to Jerusalem, exclusive of male and female servants (Ezr. 2:64)?
52:31-34—The Release of Jehoiachin
(3) What might be the purpose of ending the Book of Jeremiah with the release of Jehoiachin?
(4) As we conclude the study of the Book of Jeremiah, can you pause to consider and list three major lessons that this Book has impressed upon you?
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51章的信息成為耶利米從神得來的默示的記錄的結束；第52章則以補充列王紀下的歷史來作全書的結束。
52:1-27—耶路撒冷的陷落
(1) 這一段其實是遂字重複列王紀下 25:1-21，除了補充(i) 西底家是死在監裡(52:11) ；(ii)被擄的也包括最窮的人(52:15); (iii) 較詳細的記述被拿走的聖殿器皿和柱子 (52:19, 23) 和(iv)被擄中那常見王面的其實有七人(52:25) ：
a. 鑒於耶利米先前曾作預言警告西底家，勸他要投降(38:17-23) ，這裡重複列王紀下有關西底家的遭遇有什麼重要之處？
b. 這樣的重複記述，還有什麼用意？
52:28-30—被擄的人數
(2) 這裡記載被擄的人數明顯偏低（特別與王下24:14, 16相比）。或許耶利米只算某一類人在內而已。無論如何，這裡的4,600人的總數與在古列王元年歸回的42,360(拉2:64) 已有很大差別：你認為耶利米書從某個我們不明白的角度來計算極低的人數，可能要表明的信息是什麼？
52:31-34—約雅斤的被釋
(3) 補充記述約雅斤的被釋作為全書的結束，用意何在？
(4) 在讀完整本耶利米書時，請停下思想，並寫下這書對你三個最主要的信息是什麼。
(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?
“Day by day the king of Babylon gave Jehoiachin a regular allowance as long as he lived, till the day of his death.” (Jer. 52:34)
The words of Jeremiah that span 51 long chapters are full of horrific words of destruction and death, but they are also intermingled with words of hope, not only for the people of God, but even for some of their enemies.
While some of the messages of hope point to the return of the exile from Babylon at the appointed seventy years (29:10); the ultimate message of hope points to a future time when the restoration is not only physical in terms of land and prosperity, but a total repentance to and reconciliation with the God of Israel where their guilt will be completely forgiven, and they will worship Him whole-heartedly (24:7; 31:33; 32:39). This, obviously, refers to redemptive work of our Lord Jesus Christ which shall find its full consummation at His second coming.
This two-fold theme of the Book of Jeremiah appears to be reinforced in the last chapter as it concludes with a recount of the historical events of the fall of Jerusalem already given in 2 Kings 25:1-21 plus an additional account of the final years of Jehoiachin (52:31-34). One might wonder why the Book of Jeremiah ends like this, and why such a lengthy repetition would be necessary.
A good part of the repetition pf 2 Kings 25 deals with the fate of Zedekiah, and such a repetition is fitting in that it serves to confirm the fulfillment of the warning given by Jeremiah to King Zedekiah in asking him to surrender to Nebuchadnezzar (38:17-23). As he failed to listen, he met with the exact fate of death and destruction foretold by Jeremiah.
On the other hand, Jehoiachin had a very different ending. Although he was equally a wicked king who did what was evil in the eyes of the Lord (2 Ki. 24:9), yet he surrendered to Nebuchadnezzar (2 Ki. 24:12). This signified his submission to the will of the Lord and, after 37 years of imprisonment in Babylon (in 561 B.C.), he was not only released but was treated royally by the son of Nebuchadnezzar, Evil-Merodach until the day he died (52:34).
While the execution of Zedekiah speaks volume of the fate of those who would not submit to the will of God, the fate of Jehoiachin speaks not only of the blessing of those who would submit to the will of God, but also serves as “the first signs of the fulfillment of Jeremiah’s promise (or rather God’s promise) of a day of restoration.” (NICOT, 748)
「巴比倫王賜他所需用的食物，日日賜他一分，終身是這樣，直到他死的日子。」(耶52:34)
耶利米用了51章的篇幅來記錄他從神得來的預言，其中多是極可怕的審判預言，但也加上了神的憐憫，帶著盼望的預言—不但是單論及神的百 姓，也論及他們歷史上長期的敵人。
部份的帶著盼望的預言包括了以色列人會在被擄70年後，由巴比倫回歸(29:10) ；但至終的信息是關乎他們得到不止是土地和國家的復興，更是因悔改而帶來罪的赦免和全心全意的歸向神、與神和好(24:7; 31:33; 32:39) 。這是指著耶穌基督為他們和世人贖罪的救恩，在祂的再來之時，得到完全的應驗。
耶利米書最後的一章就把這個審判與憐憫雙重的信息，藉著重複記載耶路撒冷的失陷(參王下25:1-21) ，再加上約雅斤晚年的事蹟(52:31-34) 而表達出來，作為全書的總結。
其實列王紀下第25章已非常詳細的記載西底家王的命運，但在這書的總結時再重述是合宜的，因為藉此證實了耶利米勸他投降所預言的話(38:17-23) ，因著西底家拒絕聽從，而得到完全的應驗了。不但如此，這裡更指出他是死在巴比倫的獄中(52:11) 。
另一方面，約雅斤的命運卻不同。雖然他同樣是行耶和華眼中看為惡事的王(王下24:9) ，但他卻願向尼布甲尼撒投降(王下24:12) ；這就顯出他對神旨意的順服，故此經過37年的囚禁，在主前561年，不但得到釋放，更受到尼布甲尼撒兒子以未米羅達的厚待，得被以王的身份看待，直到死的日子(52:34) 。
故此，藉著西底家的遭遇，聖經指出凡不順服神旨意的人要得的審判，也藉著約雅斤的結局給我們看見凡順服神旨意的人要得的憐憫和盼望。