耶利米书 宋燕红牧师 2019年7月14日

泪迹斑斑的先知书——耶利米书综览 作者：耶利米，既是祭司又是先知。（以西结， 撒迦利亚） 1-10章： 时间：BC627-586年，52章将耶利米服事期延伸到 了562年，历经犹大五个王，65年时光。 独特内容: 70年被掳的预言 （25章，29章）； 新约 （31章），耶利米被逼迫（26、28、38章）， 耶路撒冷陷落前后BC597-562的历史大事迹。 （37-44,49-52章） 结构 前言：耶利米先知及其蒙召 （1章） 对犹大的预言 （2-45章） 对列国的预言 （46-51章） 后记：耶路撒冷的陷落及其百姓的命运 （52章） 1-10章： I. 神对犹大的爱 回应一：要体会神的爱 II．神揭露犹大离弃神的罪 回应二：要祈求圣灵光照我们的罪 III．神宣告犹大离弃神的后果 回应三：要清楚知道离弃神的后果 IV．神呼吁犹大悔改归向神 回应四：要不断更深归向神离弃自己各样的偶像。 作者：耶利米，既是祭司又是先知。（以西结，撒迦利亚） 时间：BC627-586年，52章将耶利米服事期延伸到了562年，历经犹大五个王，65年时光。

泪迹斑斑的先知书——耶利米书综览 主题：神对犹大的爱，神揭露犹大离弃神的罪，神宣告犹大离 弃神的后果，神呼吁犹大归向神，耶利米所受的逼迫，假先知 的危害。 信息概括：神因深爱犹大呼召耶利米作先知，使他在严酷的逼 迫中直面假先知的信息，竭力揭露犹大离弃神的罪，流泪宣告 犹大离弃神的后果，情词迫切地呼吁犹大悔改归向神。 大量使用比喻和象征 上周读经内容: 11-20章 出现七次蒙羞 15 约西亚的长子是约哈难，次子是约雅敬，三子是西底家，四子是沙龙。（代上3:15）

活出不至蒙羞的福乐人生——耶利米书11-20章 “耶和华如此说，倚靠人血肉的膀臂，心中离弃耶和华的，那人有祸了。因他必像沙漠的杜松，不见福乐来到，却要住旷野干旱之处，无人居住的碱地。倚靠耶和华，以耶和华为可靠的，那人有福了。他必像树栽于水旁，在河边扎根，炎热来到，并不惧怕，叶子仍必青翠，在干旱之年毫无挂虑，而且结果不止。 ” (耶17:5-8) 13耶和华—以色列的盼望啊， 凡离弃你的必致蒙羞。 耶和华说：离开我的， 他们的名字必写在土里， 因为他们离弃我这活水的泉源。 （17:13） 用两种植物比喻两类人：倚靠人血肉膀臂的和倚靠耶和华的 The person who trusts in man is here likened to a desert plant, a piece of desert scrub. These plants are small and spindly. They are dry, they have no fruit. All their effort must be put into getting the tiny bit of moisture that they are able to reach. They live on salty, barren, uninhabited land, where, even if they did grow in beauty, nobody would see them or enjoy them. They were made for a hard existence on the margins. There is nobody to tend them, few insects to pollinate them, or birds and animals to carry their seeds. They rely for survival solely on their own resources, and have become adapted to just relying on themselves.矮小灌木，不過學者認為聖經中的杜松可能是輪生歐石楠(Erica verticillata)，因這一種杜松在敘利亞和黎巴嫩都可以找到。杜松的葉小型，狹窄而硬，樹枝上長滿軟刺 If we trust in man, rather than God, we can end up like that. We put all our energy into survival, so we cannot spare any to give fruit. We cannot have those qualities in our lives that bless others. We become dry, with nothing to give. Our interactions with other people do not leave them blessed or strengthened or encouraged. We do not display the beauty and the holiness of Christ in our lives. What is more, when God moves close in times of blessing, we cannot benefit from it, we cannot enjoy it, we cannot receive the blessings that God wants to give us, because we have so adapted ourselves to living on our own resources that we cannot receive from him. We can sit here while others are being moved by God, experiencing his blessing, worshipping him for his holiness, and spend our time thinking about what we are going to do next, or what has happened in the week just gone and the blessing of God does not touch or move us in the slightest. It would not need to put all its effort into finding water, so it would be able to give fruit and to be of use. Such a tree does not rely just on itself for survival, but also on the people who tend it and ensure that the waters continue to flow. At a first reading, it might seem that the second part of verse 8, where it states that a man who trusts in the Lord ‘shall not see when heat cometh’, is a promise that by trusting in the Lord, we can avoid hard times. But it does not mean that. When it says ‘shall not see’, it has the sense and the meaning of ‘shall not feel’. In other words, these times of draught will still hit us, but they shall not cause us damage. Because the channels are still flowing we can still be strong and useful to others.——Bramwell Hayes  7次“蒙羞” （14:3;4,15:9, 17:13,18X2, 20:11）

I. 迎接与大使命相伴相随的“炎热”“干旱” II. 在“炎热”“干旱”中向神赤露敞开倚靠神 III.在“炎热”“干旱”中生命和服事结果不止 活出不至蒙羞的福乐人生——耶利米书11-20章 I. 迎接与大使命相伴相随的“炎热”“干旱” II. 在“炎热”“干旱”中向神赤露敞开倚靠神 III.在“炎热”“干旱”中生命和服事结果不止 用两种植物比喻两类人：倚靠人血肉膀臂的和倚靠耶和华的 神所交托我们的工作，作妻子，作丈夫，作公司老板，作员工，到同心完成使万民作主门徒的使命，都会遇到各种挑战。按神心意去做并不一定会迎来和煦的阳光，醉人的春风。 The person who trusts in man is here likened to a desert plant, a piece of desert scrub. These plants are small and spindly. They are dry, they have no fruit. All their effort must be put into getting the tiny bit of moisture that they are able to reach. They live on salty, barren, uninhabited land, where, even if they did grow in beauty, nobody would see them or enjoy them. They were made for a hard existence on the margins. There is nobody to tend them, few insects to pollinate them, or birds and animals to carry their seeds. They rely for survival solely on their own resources, and have become adapted to just relying on themselves.矮小灌木，不過學者認為聖經中的杜松可能是輪生歐石楠(Erica verticillata)，因這一種杜松在敘利亞和黎巴嫩都可以找到。杜松的葉小型，狹窄而硬，樹枝上長滿軟刺 If we trust in man, rather than God, we can end up like that. We put all our energy into survival, so we cannot spare any to give fruit. We cannot have those qualities in our lives that bless others. We become dry, with nothing to give. Our interactions with other people do not leave them blessed or strengthened or encouraged. We do not display the beauty and the holiness of Christ in our lives. What is more, when God moves close in times of blessing, we cannot benefit from it, we cannot enjoy it, we cannot receive the blessings that God wants to give us, because we have so adapted ourselves to living on our own resources that we cannot receive from him. We can sit here while others are being moved by God, experiencing his blessing, worshipping him for his holiness, and spend our time thinking about what we are going to do next, or what has happened in the week just gone and the blessing of God does not touch or move us in the slightest. It would not need to put all its effort into finding water, so it would be able to give fruit and to be of use. Such a tree does not rely just on itself for survival, but also on the people who tend it and ensure that the waters continue to flow. At a first reading, it might seem that the second part of verse 8, where it states that a man who trusts in the Lord ‘shall not see when heat cometh’, is a promise that by trusting in the Lord, we can avoid hard times. But it does not mean that. When it says ‘shall not see’, it has the sense and the meaning of ‘shall not feel’. In other words, these times of draught will still hit us, but they shall not cause us damage. Because the channels are still flowing we can still be strong and useful to others.——Bramwell Hayes 

迎接与大使命相伴相随的“炎热”“干旱” 神给耶利米的使命挑战人的罪性 “于是耶和华伸手按我的口，对我说，我已将当说的话传给你。看哪， 我今日立你在列邦列国之上，为要施行拔出，拆毁，毁坏，倾覆，又 要建立，栽植。” (耶1:9-10) “1耶和华的话临到耶利米说，2当听这约的话，告诉犹大人和耶路撒冷的 居民，3对他们说，耶和华以色列的神如此说，不听从这约之话的人必受 咒诅。4这约是我将你们列祖从埃及地领出来，脱离铁炉的那日所吩咐他 们的，说，你们要听从我的话，照我一切所吩咐的去行。这样，你们就作 我的子民，我也作你们的神。5我好坚定向你们列祖所起的誓，给他们流 奶与蜜之地，正如今日一样。我就回答说，耶和华阿，阿们。 “(耶11:1-5) 神用拔出、拆毁、毁坏、倾覆形象化地描述他要耶利米所宣讲的审判的信息，用建立和栽植描述救赎的信息。 全面宣告从申命记就已启示出来的真理：顺服蒙福，不顺服受咒诅。 宣告这样的真理是不容易的，宣告一半的真理就是谎言是容易的。比如宣告说顺服神是蒙福的，但不顺服神也没关系，因为有献祭制度，赎罪的羔羊可以替我赎罪，所以不顺服神也是没关系的，神的要求那么高，我们都是罪人，神不是都赐下献祭制度让羔羊代替我们的罪了吗?故意犯罪是没有赎罪祭的。 “我知道为了拿到银行贷款买房买车经营公司而提供不属实的信息是神不喜悦的，但我跟神说，主啊，我虽然知道这样做不对，但我做不到，所以我只好去做了，求您赦免我。” God then summarized the content of Jeremiah’s message (Jer. 1:10). It would be a message of both judgment and blessing to nations and kingdoms. Dyer, C. H. (1985). . In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1130). Wheaton, IL: Victor Books. Dyer, C. H. (1985). Jeremiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1130). Wheaton, IL: Victor Books.

迎接与大使命相伴相随的“炎热”“干旱” 神给耶利米的使命挑战人的罪性 “6耶和华对我说，你要在犹大城邑中和耶路撒冷街市上，宣告这一切话说， 你们当听从遵行这约的话。7因为我将你们列祖从埃及地领出来的那日，直 到今日，都是从早起来，切切告诫他们说，你们当听从我的话。8他们却不 听从，不侧耳而听，竟随从自己顽梗的恶心去行。所以我使这约中一切咒 诅的话临到他们身上。这约是我吩咐他们行的，他们却不去行。” (11:6-8) 耶利米不仅需要全面正确宣讲真理，宣告以色列的历史不断印证不顺服神必 受咒诅的真实，更要揭露百姓离弃神的罪，宣告百姓离弃神的恶果。 “18 耶稣进前来，对他们说：「天上地下所有的权柄都赐给我了。19 所以， 你们要去，使万民作我的门徒，奉父、子、圣灵的名给他们施洗。20 凡我所 吩咐你们的，都教训他们遵守，我就常与你们同在，直到世界的末了。」” （太28:18-20） 宣告以色列的历史不断印证不顺服受咒诅的真实。 两个方面的应用：牧师，会众 大使命，首先自己要作门徒

迎接与大使命相伴相随的“炎热”“干旱” 2. 神给耶利米的使命工作量巨大繁重 “你要在犹大城邑中和耶路撒冷街市上，宣告这一切的话……”(11:6) “你去站在平民的门口，就是犹大君王出入的门，又站在耶路撒冷的各 门口。对他们说…” (17:19) 神命令耶利米到窑匠的家（18章） 神命令耶利米买窑匠的瓦瓶带到欣嫩子谷（19章） 神命令耶利米从耶路撒冷往返幼发拉底河两趟（13:1-11） 耶利米经历的炎热干旱还体现在…. 以斯拉从巴比伦带领第二批百姓从巴比伦回归时走了四个月

迎接与大使命相伴相随的“炎热”“干旱” 2. 完成使命所需要的体力付出 “你要在犹大城邑中和耶路撒冷街市上，宣告这一切的话……”(11:6) “你去站在平民的门口，就是犹大君王出入的门，又站在耶路撒冷的各 门口。对他们说…” (17:19) 神命令耶利米到窑匠的家（18章） 神命令耶利米从耶路撒冷往返诱发拉底河两趟（13:1-11） “11 殷勤，不可懒惰；要心里火热，常常服事主。”（罗12:11） “事奉主的人连一根骨头都不可以是懒的。” ——于宏洁牧师 “宁愿烧尽，不愿锈死。” ——贾艾梅 以斯拉从巴比伦带领第二批百姓从巴比伦回归时走了四个月 700-800英里单程Two trips would have required more than fifteen hundred miles of travel by foot for Jeremiah. Huey, F. B. (1993). (Vol. 16, p. 144). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 144). Nashville: Broadman & Holman Publishers.

迎接与大使命相伴相随的“炎热”“干旱” 3. 完成使命需要的行为模式和生活方式的改变 以象征性的行动诠释所宣讲的信息 13:1-11 以斯拉从巴比伦带领第二批百姓从巴比伦回归时走了四个月 令人匪夷所思，令人反感的，被众人看为另类看为怪人。 18-19章一带而过，详细讲13:1-11. 祭司耶稣用麻布带子束腰 不下水洗，带子很容易脏。 葬了之后被放到幼发拉底河 1 耶和华对我如此说：「你去买一根麻布带子束腰，不可放在水中。」2 我就照着耶和华的话，买了一根带子束腰。3 耶和华的话第二次临到我说：4 「要拿着你所买的腰带，就是你腰上的带子，起来往幼发拉底河去，将腰带藏在那里的磐石穴中。」5 我就去，照着耶和华所吩咐我的，将腰带藏在幼发拉底河边。6 过了多日，耶和华对我说：「你起来往幼发拉底河去，将我吩咐你藏在那里的腰带取出来。」7 我就往幼发拉底河去，将腰带从我所藏的地方刨出来，见腰带已经变坏，毫无用了。 13:1-11 18-19章

迎接与大使命相伴相随的“炎热”“干旱” 3.完成使命需要行为模式和生活方式改变 13:1-11 系、埋、取麻布腰带 “8耶和华的话临到我说，9耶和华如此说，我必照样败坏犹大的骄傲和耶 路撒冷的大骄傲。10这恶民不肯听我的话，按自己顽梗的心而行，随从别 神，事奉敬拜，他们也必像这腰带变为无用。11耶和华说，腰带怎样紧贴 人腰，照样，我也使以色列全家和犹大全家紧贴我，好叫他们属我为子民， 使我得名声，得颂赞，得荣耀。他们却不肯听。 “（13:8-11） 16:1-4: 不娶妻不生儿养女 “3 因为论到在这地方所生的儿女，又论到在这国中生养他们的父母，耶和 华如此说：4 他们必死得甚苦，无人哀哭，必不得葬埋，必在地上像粪土， 必被刀剑和饥荒灭绝；他们的尸首必给空中的飞鸟和地上的野兽作食物。」 为了让犹大相信神藉耶利米所宣告的即将临到耶路撒冷的审判，使因为对罪麻木对神审判的信息也置若罔闻，继续吃喝快乐的犹大真能侧耳听耶利米宣告的审判的信息，神不让耶利米娶妻生子，

迎接与大使命相伴相随的“炎热”“干旱” 3.完成使命需要行为模式和生活方式改变 16:5-7:不进入丧事之家哀哭 5 耶和华如此说：「不要进入丧家，不要去哀哭，也不要为他们悲伤，因 我已将我的平安、慈爱、怜悯从这百姓夺去了。这是耶和华说的。6 连大 带小，都必在这地死亡，不得葬埋。人必不为他们哀哭，不用刀划身， 也不使头光秃。7 他们有丧事，人必不为他们擘饼，因死人安慰他们；他 们丧父丧母，人也不给他们一杯酒安慰他们。 16:8-9:不进入宴乐之家欢庆 8 你不可进入宴乐的家，与他们同坐吃喝。9 因为万军之耶和华—以色列 的　神如此说：你们还活着的日子在你们眼前，我必使欢喜和快乐的声 音，新郎和新妇的声音，从这地方止息了。 “我虽是自由的，无人辖管；然而我甘心作了众人的仆人，为要多得人。……23 凡我所行的，都是为福音的缘故，为要与人同得这福音的好处。”（林前9:19）

迎接与大使命相伴相随的“炎热”“干旱” 4. 完成使命会受到逼迫 被亚拿突家乡人设计谋害 “18耶和华指示我，我就知道。你将他们所行的给我指明。19我却像柔顺 的羊羔被牵到宰杀之地。我并不知道他们设计谋害我，说，我们把树连果 子都灭了吧。将他从活人之地剪除，使他的名不再被纪念。…21所以，耶 和华论到寻索你命的亚拿突人如此说，他们说，你不要奉耶和华的名说预 言，免得你死在我们手中。” (11:18-19,21) 被知己的朋友痛恨 “10 我听见了许多人的谗谤， 四围都是惊吓； 就是我知己的朋友也都窥探 我， 愿我跌倒，说： 告他吧，我们也要告他！ 或者他被引诱，我们就能 胜他，在他身上报仇。”（20:10） 从没做过任何在人际关系中引发张力和冲突的事

迎接与大使命相伴相随的“炎热”“干旱” 4.完成使命会受到逼迫 被亚拿突家乡人设计谋害 被知己的朋友痛恨 被全民咒骂逼迫 “我素来没有借贷与人，人也没有借贷与我，人人却都咒骂我。”(15:10) “他们就说，来吧。我们可以设计谋害耶利米。因为我们有祭司讲律法， 智慧人设谋略，先知说预言，都不能断绝。来吧。我们可以用舌头击打他， 不要理会他的一切话。” (18:18） 被圣殿总管巴施户珥责打 “1祭司音麦的儿子巴施户珥作耶和华殿的总管，听见耶利米预言这些事， 2他就打先知耶利米，用耶和华殿里便雅悯高门内的枷，将他枷在那里。3 次日，巴施户珥将耶利米开枷释放。” (20:1-3) 耶路撒冷旧城的城门之一，位置约在城的东北角 Benjamin, Gate of. One of the gates in Jerusalem’s old wall. The Gate of Benjamin was probably at the northeast corner, since the prophet Jeremiah passed through it on his way to Benjamin’s territory northeast of Jerusalem (Jer 37:12, 13). On at least one occasion King Zedekiah held court there (Jer 38:7). It was essentially opposite the west wall’s Corner Gate (Zec 14:10). When the walls of Jerusalem were rebuilt at the end of the exile, a new gate known as the Sheep Gate (Neh 3:1, 32) or possibly the Muster Gate (Neh 3:31) may have been at the same site. Some scholars think there were two Benjamin Gates, the other being an entrance to the temple. It seems more likely that the Benjamin Gate referred to in Jeremiah 20:2 was near the temple rather than part of the temple. See Jerusalem. Elwell, W. A., & Beitzel, B. J. (1988). . In Baker encyclopedia of the Bible (Vol. 1, pp. 280281). Grand Rapids, MI: Baker Book House. Elwell, W. A., & Beitzel, B. J. (1988). Benjamin, Gate Of. In Baker encyclopedia of the Bible (Vol. 1, pp. 280–281). Grand Rapids, MI: Baker Book House. Using his authority, Pashhur had Jeremiah beaten. He may have imposed the forty lashes required by Deut 25:3 (by later custom reduced to forty minus one). Then he had Jeremiah put in “stocks” (a word found only here and 29:26; 2 Chr 16:10 in the OT; from a root “to overthrow”; cf. Acts 16:24). It is uncertain whether the stocks were an instrument of bodily confinement and torture or a place of imprisonment (“in the dungeon,” LXX; “cell,” NJPS). If the latter, the victim would be confined to a small room that would force the body into a cramped position. If the stocks were an instrument of confinement and torture, the head, arms, and legs were bound in a way that prevented the victim from moving. Jeremiah’s place of punishment, the Upper Gate of Benjamin, was in a prominent location where all could view his pain and humiliation. There was a gate by the same name on the north side of the city wall facing the territory of Benjamin. However, in the context of 20:2 (“at the Lord’s temple”) it was a gate in the temple precincts. While Jeremiah was helpless in the stocks, his enemies must have hurled taunts at him, such as: “What word do you have from the Lord now?” “Weep for yourself, not for us” (cf. Luke 22:63–65; 23:35 Huey, F. B. (1993). (Vol. 16, p. 190). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 190). Nashville: Broadman & Holman Publishers.

迎接与大使命相伴相随的“炎热”“干旱” 1. 神给耶利米的使命挑战人的罪性 2. 神给耶利米的使命工作量巨大繁重 3.完成使命需要行为模式和生活方式改变 4. 完成使命会受到的逼迫 “20 你们若因犯罪受责打，能忍耐，有什么可夸的呢？但你们若因行善 受苦，能忍耐，这在神看是可喜爱的。” （彼前2:20） 因着罪的玷污，生活必定常有苦难，我们不能选择是否受苦，我们能选 择受什么样的苦。 离开溪水，在沙漠地的杜松遇到炎热和干旱就会大片大片地枯萎死亡。然而在在溪水旁的果树却越是遇到“炎热”、“干旱”越是将根深深地扎入溪水，这正是耶利米这个栽在溪水旁的蒙福的人所做的，也是我们要向耶利米学习的。

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 1.将自己的内心向神赤露敞开 11:18-20; 12:1-4; 15:10-21; 17:14–18; 18:18–23; 20:7–18 “18 耶和华指示我，我就知道； 你将他们所行的给我指明。19我却像柔顺的羊羔被牵到宰杀之地； 我并不知道他们设计谋害我， 说：我们把树连果子都灭了吧！ 将他从活人之地剪除， 使他的名不再被纪念。20按公义判断、察验人肺腑心肠的万军之耶和华啊， 我却要见你在他们身上报仇， 因我将我的案件向你禀明了。” （11:18-20） 痛苦、震惊、愤怒 The Lord made Jeremiah aware of a plot against his life. The discovery made Jeremiah feel like a lamb being led to the slaughter (cf. Isa 53:7 Huey, F. B. (1993). (Vol. 16, p. 137). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 137). Nashville: Broadman & Holman Publishers. His appeals to surrender to Babylon had already made him a traitor in the eyes of his people (see 11:21; 12:6)

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 1.将自己的内心向神赤露敞开 11:18-20; 12:1-4; 15:10-21; 17:14–18; 18:18–23; 20:7–18 “1耶和华阿，我与你争辩的时候，你显为义。但有一件，我还要与你理论， 恶人的道路为何亨通呢？大行诡诈的为何得安逸呢？2你栽培了他们，他 们也扎了根，长大，而且结果。他们的口是与你相近，心却与你远离。3 耶和华阿，你晓得我，看见我，察验我向你是怎样的心。求你将他们拉出 来，好像将宰的羊，叫他们等候杀戮的日子。4这地悲哀，通国的青草枯 干，要到几时呢？因其上居民的恶行，牲畜和飞鸟都灭绝了。他们曾说， 他看不见我们的结局。 “ (12:1-4) God had judged the nation because of the sins of the wicked, but the righteous also suffered in this judgment. In 12:4 Jeremiah was not contradicting what he had just said about the prosperity of the wicked (v. 1). The thought is probably that even in times of difficulty the wicked seemed to come through better than the righteous. God had sent a drought to judge the nation (cf. 14:1–6; Lev. 26:19–20; Deut. 28:22–24) so that the land was parched and the grass was withered. Yet the people refused to acknowledge God’s hand of judgment. They believed that God was indifferent to their sin as they claimed that He would not see what happens to them (cf. Pss. 73:11; 94:7). Dyer, C. H. (1985). . In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1145). Wheaton, IL: Victor Books. Dyer, C. H. (1985). Jeremiah. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 1, p. 1145). Wheaton, IL: Victor Book

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 1.将自己的内心向神赤露敞开 11:18-20; 12:1-4; 15:10-21; 17:14–18; 18:18–23; 20:7–18 “10我的母亲哪，我有祸了。因你生我作为遍地相争相竞的人。我素来没 有借贷与人，人也没有借贷与我，人人却都咒骂我。…… 15耶和华阿，你是知道的。求你记念我，眷顾我，向逼迫我的人为我报仇。 不要向他们忍怒取我的命，要知道我为你的缘故受了凌辱。16耶和华万军 之神阿，我得着你的言语就当食物吃了。你的言语是我心中的欢喜快乐， 因我是称为你名下的人。17我没有坐在宴乐人的会中，也没有欢乐。我因 你的感动（感动原文作手）独自静坐，因你使我满心愤恨。18我的痛苦为 何长久不止呢？我的伤痕为何无法医治，不能痊愈呢？难道你待我有诡诈， 像流干的河道吗？ “ (15:10,15-18) 这段耶利米向神赤露敞开中所表达的对神的误解是最深的，言语也是最激烈的，情绪也是最痛苦的。六处抱怨中唯一在这段抱怨之后神让耶利米悔改。 对神有什么误解？“像流干的河道吗？” For a prophet his “confessions,” or “laments,” were harsh words directed toward God; but God’s mercy and patience allowed Jeremiah to speak his mind as did Moses, Job, and the psalmist (the lament psalms). Huey, F. B. (1993). (Vol. 16, p. 159). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 159). Nashville: Broadman & Holman Publishers.

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 1.将自己的内心向神赤露敞开 11:18-20; 12:1-4; 15:10-21; 17:14–18; 18:18–23; 20:7–18 20:7-18 被称为耶利米的“客西马尼园”祷告 对因自己忠心宣讲神的信息却遭人凌辱而忧伤痛苦(20:7-10) 对神与自己同在必使逼迫自己的人抱愧蒙羞充满信心(20:11-12) 引述诗篇向拯救穷乏人的神献向赞美(20:13) 因自己所受的大苦绝望地咒诅自己的出生（20:14-18） This last of Jeremiah’s confessions or complaints in vv. 7–18 is very bitter and has sometimes been called his Gethsemane (cf. 11:18–12:6; 15:10–21; 17:14–18; 18:18–23). The placement of the confession immediately after Jeremiah’s punishment suggests that the events of 20:1–6 may have served as the background that led to this outburst. This complaint serves as a reminder that even a faithful servant of the Lord can become discouraged. Huey, F. B. (1993). (Vol. 16, p. 192). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 192). Nashville: Broadman & Holman Publishers.

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 2. 敞开心灵顺服神的回应 伸冤与安慰 “21所以，耶和华论到寻索你命的亚拿突人如此说，他们说，你不要奉耶 和华的名说预言，免得你死在我们手中。22所以万军之耶和华如此说，看 哪，我必刑罚他们。他们的少年人必被刀剑杀死，他们的儿女必因饥荒灭 亡，23并且没有余剩的人留给他们。因为在追讨之年，我必使灾祸临到亚 拿突。 ” (11:21-23) 责备与提醒 “5耶和华说，你若与步行的人同跑，尚且觉累，怎能与马赛跑呢？你在平 安之地，虽然安稳，在约旦河边的丛林要怎样行呢？6因为连你弟兄和你 父家都用奸诈待你。他们也在你后边大声喊叫，虽向你说好话，你也不要 信他们。 “(12:5-6)

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 2. 敞开心灵顺服神的回应 劝勉与应许 “19耶和华如此说，你若归回，我就将你再带来，使你站在我面前。你若 将宝贵的和下贱的分别出来，你就可以当作我的口。他们必归向你，你却 不可归向他们。20我必使你向这百姓成为坚固的铜墙。他们必攻击你，却 不能胜你。因我与你同在，要拯救你，搭救你。这是耶和华说的。21我必 搭救你脱离恶人的手，救赎你脱离强暴人的手。 ” (15:19-21) 沉默： 对因自己忠心宣讲神的信息却遭人凌辱而忧伤痛苦(20:7-10) 对神与自己同在必使逼迫自己的人抱愧蒙羞充满信心(20:11-12) 引述诗篇向拯救穷乏人的神献向赞美(20:13) 因自己所受的大苦绝望地咒诅自己的出生（20:14-18） 之后神没有给耶利米答复 耶利米与神之间的关系是真实的、敞开的、炙热的、充满甜酸苦辣的真情实感。 Now the same word was being directed to him. Jeremiah could not be God’s prophet by mouthing “worthless” words. If he would speak words worthy of a prophet, he could once again serve the Lord. Huey, F. B. (1993). (Vol. 16, p. 163). Nashville: Broadman & Holman Publishers. Huey, F. B. (1993). Jeremiah, Lamentations (Vol. 16, p. 163). Nashville: Broadman & Holman Publishers. 1. What God here requires of him as the condition of the further favours he designed him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful:—[1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked (Eze. 13:22), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God’s favour was offered to them, “Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it.” Men’s hearts and lives must come up to God’s law and comply with that, for God’s law will never come down to them nor comply with them. 2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Ps. 23:3. The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: “Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an Henry, M. (1994). (p. 1258). Peabody: Hendrickson. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1258). Peabody: Hendrickson.

II. 在“炎热”“干旱”中向神赤露敞开倚靠神 将自己内心赤露敞开在神面前求神怜悯拯救 敞开心灵顺服神的回应 “人心仿佛被从天地四方袭来的风暴吹动而漂泊在波涛汹涌之大海的小船，从这边被因即将发生的混乱导致的惧怕和担忧的风击打，从那边被因当下的邪恶所导致的痛苦忧伤的风搅动。这边吹来一阵盼望和快乐的微风，那边刮来满载祝福的安全喜乐狂风。这些不同的风都教导我们将心灵完全敞开的功课，摇动我们以使我们将心底的一切诚挚地倾倒而出。在恐惧中被击打之人所说出的发自心底的真话和在喜悦之巅翱翔之人所说出的真话绝对不会相同。当一个悲伤的人欢笑或一个欢乐的人哀哭之时，就是他们显明自己表里不一之时，他们的内心没有打开，所以喜怒哀乐都被关锁在心门里面。”——马丁路德 耶利米与神之间的关系是真实的、敞开的、炙热的、充满甜酸苦辣的真情实感。 1. What God here requires of him as the condition of the further favours he designed him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful:—[1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked (Eze. 13:22), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God’s favour was offered to them, “Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it.” Men’s hearts and lives must come up to God’s law and comply with that, for God’s law will never come down to them nor comply with them. 2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Ps. 23:3. The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: “Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an Henry, M. (1994). (p. 1258). Peabody: Hendrickson. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1258). Peabody: Hendrickson.

III. 在“炎热”“干旱”中生命和服事结果不止 “倚靠耶和华，以耶和华为可靠的，那人有福了。他必像树栽于水旁，在 河边扎根，炎热来到，并不惧怕，叶子仍必青翠，在干旱之年毫无挂虑， 而且结果不止。 ”（耶17:7-8） 胜过惧怕、挂虑的天性 生命结果子 工作结果子

III. 在“炎热”“干旱”中生命和服事结果不止 胜过惧怕挂虑活出勇敢无畏 顺服神从窑匠那里买了瓦瓶带百姓和祭司中的长老去欣嫩子谷宣告信息： “6 耶和华说：因此，日子将到，这地方不再称为陀斐特和欣嫩子谷，反倒 称为杀戮谷。7 我必在这地方使犹大和耶路撒冷的计谋落空，也必使他们 在仇敌面前倒于刀下，并寻索其命的人手下。他们的尸首，我必给空中的 飞鸟和地上的野兽作食物。8 我必使这城令人惊骇嗤笑；凡经过的人，必 因这城所遭的灾惊骇嗤笑。9 我必使他们在围困窘迫之中，就是仇敌和寻 索其命的人窘迫他们的时候，各人吃自己儿女的肉和朋友的肉。』 10 「你要在同去的人眼前打碎那瓶，11 对他们说：『万军之耶和华如此说： 我要照样打碎这民和这城，正如人打碎窑匠的瓦器，以致不能再囫囵。并 且人要在陀斐特葬埋尸首，甚至无处可葬。” （19:6-11） “6 我就说：主耶和华啊，我不知怎样说，因为我是年幼的。7 耶和华对我说：”（1:6） 耶利米把他的祷告呈现在了我们面前。 如果他没有胜过他本能的惧怕，他不会宣讲审判的信息。他一字不改。 截取一部分经文看看。他知道宣告这个信息会遭逼迫，因为他宣告这个信息所以被关押鞭打。不能再囫囵：摔得粉碎并能再修补复原。

III. 在“炎热”“干旱”中生命和服事结果不止 胜过惧怕挂虑活出勇敢无畏 “14耶利米从陀斐特就是耶和华差他去说预言的地方回来，站在耶和华殿 的院中，对众人说，15万军之耶和华以色列的神如此说，我必使我所说的 一切灾祸临到这城和属城的一切城邑，因为他们硬着颈项不听我的话。” （19:14-15） 被圣殿总管巴施户珥关押责打（20:1-2） “1祭司音麦的儿子巴施户珥作耶和华殿的总管，听见耶利米预言这些事， 2他就打先知耶利米，用耶和华殿里便雅悯高门内的枷，将他枷在那里。”

III. 在“炎热”“干旱”中生命和服事结果不止 胜过惧怕挂虑活出勇敢无畏 被释放后不顾个人安危继续宣告神的审判 “3次日，巴施户珥将耶利米开枷释放。于是耶利米对他说，耶和华不是叫 你的名为巴施户珥，乃是叫你玛歌珥米撒毕（就是四面惊吓的意思）。4 因耶和华如此说，我必使你自觉惊吓，你也必使众朋友惊吓。他们必倒在 仇敌的刀下，你也必亲眼看见。我必将犹大人全交在巴比伦王的手中，他 要将他们掳到巴比伦去，也要用刀将他们杀戮。5并且我要将这城中的一 切货财和劳碌得来的，并一切珍宝，以及犹大君王所有的宝物，都交在他 们仇敌的手中。仇敌要当作掠物带到巴比伦去。6你这巴施户珥和一切住 在你家中的人都必被掳去。你和你的众朋友，就是你向他们说假预言的， 都必到巴比伦去，要死在那里，葬在那里。 “ (20:1-6) 宣告对巴施户珥的审判和对犹大的审判。

III. 在“炎热”“干旱”中生命和服事结果不止 2. 生命结果子 胜过苦毒、自怜、焦虑……活出了爱、怜悯、忍耐、平安…… “15你们当听，当侧耳而听。不要骄傲，因为耶和华已经说了。16耶和华 你们的神未使黑暗来到，你们的脚未在昏暗山上绊跌之先，当将荣耀归给 他。免得你们盼望光明，他使光明变为死荫，成为幽暗。17你们若不听这 话，我必因你们的骄傲在暗地哭泣。我眼必痛哭流泪，因为耶和华的群众 被掳去了。 “ (13:15-17) “…愿我眼泪汪汪，昼夜不息，因为我百姓（原文作民的处女）受了裂口破 坏的大伤。 “ (14:17) 65年忠心服事（627-562BC），耶路撒冷陷落之后又服事悖逆的犹大人25 年。 “1耶利米锁在耶路撒冷和犹大被掳到巴比伦的人中，护卫长尼布撒拉旦将他从拉玛释放以后，耶和华的话临到耶利米。2护卫长将耶利米叫来，对他说，耶和华你的神曾说要降这祸与此地。3耶和华使这祸临到，照他所说的行了。因为你们得罪耶和华，没有听从他的话，所以这事临到你们。4现在我解开你手上的链子，你若看与我同往巴比伦去好，就可以去，我必厚待你。你若看与我同往巴比伦去不好，就不必去。看哪，全地在你面前，你以为哪里美好，哪里合宜，只管上哪里去吧。”（42:1-4)

III. 在“炎热”“干旱”中生命和服事结果不止 3. 工作结果子 完成了神所交托的使命，忠心宣讲了神赐下的每篇信息。 神使用耶利米的信息挽回了余民的心。 神不是鼠目寸光地看成果，是以永恒的角度看成果。 4. 我们也要倚靠神胜过各种软弱生命服事都结果子 “ 要收的庄稼多，做工的人少。所以，你们当求庄稼的主打发工人出 去收他的庄稼。”（路10:2） “所以，我亲爱的弟兄们，你们务要坚固，不可摇动，常常竭力多做 主工；因为知道，你们的劳苦在主里面不是徒然的。”（林前15:58） “圣灵所结的果子，就是仁爱，喜乐，和平，忍耐，恩慈，良善，信实， 温柔，节制。…” （加5:22-23） 耶利米与神之间的关系是真实的、敞开的、炙热的、充满甜酸苦辣的真情实感。 1. What God here requires of him as the condition of the further favours he designed him. Jeremiah had done and suffered much for God, yet God is no debtor to him, but he is still upon his good behaviour. God will own him. But, (1.) He must recover his temper, and be reconciled to his work, and friends with it again, and not quarrel with it any more as he had done. He must return, must shake off these distrustful discontented thoughts and passions, and not give way to them, must regain the peaceable possession and enjoyment of himself, and resolve to be easy. Note, When we have stepped aside into any disagreeable frame or way our care must be to return and compose ourselves into a right temper of mind again; and then we may expect God will help us, if thus we endeavour to help ourselves. (2.) He must resolve to be faithful in his work, for he could not expect the divine protection any longer than he did approve himself so. Though there was no cause at all to charge Jeremiah with unfaithfulness, and God knew his heart to be sincere, yet God saw fit to give him this caution. Those that do their duty must not take it ill to be told their duty. In two things he must be faithful:—[1.] He must distinguish between some and others of those he preached to: Thou must take forth the precious from the vile. The righteous are the precious be they ever so mean and poor; the wicked are the vile be they ever so rich and great. In our congregations these are mixed, wheat and chaff in the same floor; we cannot distinguish them by name, but we must by character, and must give to each a portion, speaking comfort to precious saints and terror to vile sinners, neither making the heart of the righteous sad nor strengthening the hands of the wicked (Eze. 13:22), but rightly dividing the word of truth. Ministers must take those whom they see to be precious into their bosoms, and not sit alone as Jeremiah did, but keep up conversation with those they may do good to and get good by. [2.] He must closely adhere to his instructions, and not in the least vary from them: Let them return to thee, but return not thou to them, that is, he must do the utmost he can, in his preaching, to bring people up to the mind of God; he must tell them they must, at their peril, comply with that. Those that had flown off from him, that did not like the terms upon which God’s favour was offered to them, “Let them return to thee, and, upon second thoughts, come up to the terms and strike the bargain; but do not thou return to them, do not compliment them, nor comply with them, nor think to make the matter easier to them than the word of God has made it.” Men’s hearts and lives must come up to God’s law and comply with that, for God’s law will never come down to them nor comply with them. 2. What God here promises to him upon the performance of these conditions. If he approve himself well, (1.) God will tranquilize his mind and pacify the present tumult of his spirits: If thou return, I will bring thee again, will restore thy soul, as Ps. 23:3. The best and strongest saints, if at any time they have gone aside out of the right way, and are determined to return, need the grace of God to bring them again. (2.) God will employ him in his service as a prophet, whose work, even in those bad times, had comfort and honour enough in it to be its own wages: “Thou shalt stand before me, to receive instructions from me, as a servant from his master; and thou shalt be as my mouth to deliver my messages to the people, as an Henry, M. (1994). (p. 1258). Peabody: Hendrickson. Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1258). Peabody: Hendrickson.

I. 迎接与大使命相伴相随的“炎热”“干旱” II. 在“炎热”“干旱”中向神赤露敞开倚靠神 III.在“炎热”“干旱”中生命和服事结果不止 活出不至蒙羞的福乐人生——耶利米书11-20章 I. 迎接与大使命相伴相随的“炎热”“干旱” II. 在“炎热”“干旱”中向神赤露敞开倚靠神 III.在“炎热”“干旱”中生命和服事结果不止 迎接与大使命相伴相随的“炎热”“干旱” 神给耶利米使命本身挑战人的罪性 完成使命所需要的体力付出 完成使命所需要的行为模式和生活方式 完成使命过程中所受到的逼迫 II. 在“炎热”“干旱”中向神赤露敞开倚靠神 将自己的内心向神赤露敞开: 痛苦、困惑、恐惧、无助 敞开心灵顺服神的回应 III. 在“炎热”“干旱”中生命和服事结果不止 胜过惧怕挂虑活出勇敢无畏 生命结果子 工作结果子

活出不至蒙羞的福乐人生——耶利米书11-20章 “耶和华如此说，倚靠人血肉的膀臂，心中离弃耶和华的，那人有祸了。因他必像沙漠的杜松，不见福乐来到，却要住旷野干旱之处，无人居住的碱地。倚靠耶和华，以耶和华为可靠的，那人有福了。他必像树栽于水旁，在河边扎根，炎热来到，并不惧怕，叶子仍必青翠，在干旱之年毫无挂虑，而且结果不止。 ” (耶17:5-8) 用两种植物比喻两类人：倚靠人血肉膀臂的和倚靠耶和华的 The person who trusts in man is here likened to a desert plant, a piece of desert scrub. These plants are small and spindly. They are dry, they have no fruit. All their effort must be put into getting the tiny bit of moisture that they are able to reach. They live on salty, barren, uninhabited land, where, even if they did grow in beauty, nobody would see them or enjoy them. They were made for a hard existence on the margins. There is nobody to tend them, few insects to pollinate them, or birds and animals to carry their seeds. They rely for survival solely on their own resources, and have become adapted to just relying on themselves.矮小灌木，不過學者認為聖經中的杜松可能是輪生歐石楠(Erica verticillata)，因這一種杜松在敘利亞和黎巴嫩都可以找到。杜松的葉小型，狹窄而硬，樹枝上長滿軟刺 If we trust in man, rather than God, we can end up like that. We put all our energy into survival, so we cannot spare any to give fruit. We cannot have those qualities in our lives that bless others. We become dry, with nothing to give. Our interactions with other people do not leave them blessed or strengthened or encouraged. We do not display the beauty and the holiness of Christ in our lives. What is more, when God moves close in times of blessing, we cannot benefit from it, we cannot enjoy it, we cannot receive the blessings that God wants to give us, because we have so adapted ourselves to living on our own resources that we cannot receive from him. We can sit here while others are being moved by God, experiencing his blessing, worshipping him for his holiness, and spend our time thinking about what we are going to do next, or what has happened in the week just gone and the blessing of God does not touch or move us in the slightest. It would not need to put all its effort into finding water, so it would be able to give fruit and to be of use. Such a tree does not rely just on itself for survival, but also on the people who tend it and ensure that the waters continue to flow. At a first reading, it might seem that the second part of verse 8, where it states that a man who trusts in the Lord ‘shall not see when heat cometh’, is a promise that by trusting in the Lord, we can avoid hard times. But it does not mean that. When it says ‘shall not see’, it has the sense and the meaning of ‘shall not feel’. In other words, these times of draught will still hit us, but they shall not cause us damage. Because the channels are still flowing we can still be strong and useful to others.——Bramwell Hayes  7次“蒙羞” （14:3;4,15:9, 17:13,18X2, 20:11）

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