恩典国际圣经学院

第二十三课 -- 耶利米书第1-22章

Lesson 23 -- The Book of Jeremiah 1-22


Lesson 23 – The Book of Jeremiah

第23课—耶利米书

Introduction
介绍

Jeremiah lived during the reigns of Josiah, Jehoa-haz (Shallum), Jehoiakim, Jehoiachin and Zedekiah. He began in the 13th year of Josiah (627 BC) through the reign of Zedekiah (586 BC). In 586 BC, Jerusalem was sacked by the Babylonians under the reign of King Nebuchadnezzar.

耶利米生活在约西亚,约哈斯 (沙龙),约雅敬,约雅斤和西底家作王期间,约西亚在位13年(公元前627)时,耶利米开始了他的侍奉生涯,一直持续到西底家作王(前586年)。公元前586年,耶路撒冷被巴比伦王尼布甲尼撒所灭。

Jeremiah was of priestly descent, from the family of Hilkiah, who was one of the priests in Anathoth, which was about an hour’s walk outside of Jerusalem. Jeremiah’s call from God differed from that of the traditional priest, whose main duty was sacrifice and mediation for the people. Jeremiah was called to be a prophet (1:6) of God for the lower tribes of Israel, the southern kingdom of Judah. The vast majority of his ministry was to warn God’s people of the army that was going to march out against Jerusalem and level it for their unbelief.

耶利米是希勒家祭司家族的后代,他是亚拿突的祭司之一。亚拿突在耶路撒冷城外,步行大约一个小时的路程。耶利米从神来的呼召有别于传统的祭司,那些祭司的使命主要是作神与人之间的中介,并为人献祭。神呼召耶利米主要是让他作以色列少数支派南国犹大的祭司(1:6 我就说,主耶和华啊,我不知怎样说,因为我是年幼的。)。他的绝大多数侍奉都是在警告神子民的军队要出去迎战耶路撒冷,并要因为他们的不信而毁掉它。

Not only was Jeremiah’s message rejected by the people of Judah, but even Jeremiah’s own family disregarded his message and was rejecting God (12:6). Yet in spite of this very discouraging ministry that offered little comfort for Jeremiah, the prophet spoke fearlessly in the face of opposition until he was finally exiled to Egypt where he would die. Many believe that Jeremiah was stoned to death by his fellow Jews in Egypt, but the Bible is silent on how Jeremiah actually died.

耶利米的信息不仅被犹大人反对,连他的家人也不在乎,而且他们还反对神(12:6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)。然而,虽然这个令人沮丧的侍奉没有给耶利米带来什么安慰,他还是勇敢面对,没有惧怕地向他们宣讲神的话,直到最后被流放到埃及,死在那里。很多人相信耶利米是被他在埃及的本国犹太人用石头打死的,不过圣经对此没有记载。

Jeremiah lived through three main eras: Assyria Empire; Babylonian Empire; Judean captivity. Jeremiah’s ministry lasted for about forty years. His ministry overlapped with those of Zephaniah, Habakkuk, Daniel and Ezekiel.

耶利米的一生经历了3个时期:亚述帝国;巴比伦帝国和犹大被虏。耶利米的侍奉持续了大约40年,他的侍奉与西番亚、哈巴谷、但以理以及以西结的侍奉互相搭配。

Jeremiah is also known as the weeping prophet (Jer. 9:1-2). He uses a lot of pictures and metaphors to communicate his message. Jeremiah is often cited in the New Testament. The following is just one example…

耶利米也被称为流泪的先知(耶9:1-2: 1 但愿我的头为水,我的眼为泪的泉源,我好为我百姓(原文作民女。七节同)中被杀的人昼夜哭泣。2 惟愿我在旷野有行路人住宿之处,使我可以离开我的民出去。因他们都是行奸淫的,是行诡诈的一党。)他用了很多图画和比喻来传达他的信息,在新约中被多次引用,下面就是其中的一个例子:

Matthew 2:17- 18 Then what was said through the prophet Jeremiah was fulfilled: 18 “A voice is heard in Ramah, weeping and great mourning, Rachel weeping for her children and refusing to be comforted, because they are no more.”

太2:17-18 —-17 这就应了先知耶利米的话,说, 18 在拉玛听见号啕大哭的声音,是拉结哭他儿女,不肯受安慰,因为他们都不在了。

Jeremiah 31:15This is what the LORD says: “A voice is heard in Ramah, mourning and great weeping, Rachel weeping for her children and refusing to be comforted, because her children are no more.”

(耶31:15) 耶和华如此说,在拉玛听见号啕痛哭的声音,是拉结哭她儿女,不肯受安慰,因为他们都不在了。

Jeremiah is credited as the author of this book, even though the actual writing was probably done by his assistant, Baruch (36:1-2, 4, 8, 32).

耶利米的助手巴鲁克可能是执笔人,但这本书的作者仍然被认为是耶利米。 (36:1-2,4,8,32)

Jeremiah’s call to ministry
耶利米被呼召侍奉
  1. (1:4-5) When did God set Jeremiah apart for this public ministry?

    (耶1:4-5)—-4 耶利米说,耶和华的话临到我说,5 我未将你造在腹中,我已晓得你。你未出母胎,我已分别你为圣。我已派你作列国的先知。

    神什么时候将分别耶利米出来做这一公开侍奉的?

  2. (1:6) What was Jeremiah’s complaint?

    (耶1:6)我就说,主耶和华啊,我不知怎样说,因为我是年幼的。

    耶利米怎样回应神对他的呼召?

    (1:17-19) in spite of Jeremiah’s rebuke against the people of Judah, what could he be assured of by God?

    耶(1:17-19)—-17 所以你当束腰,起来将我所吩咐你的一切话告诉他们。不要因他们惊惶,免得我使你在他们面前惊惶。 18 看哪,我今日使你成为坚城,铁柱,铜墙,与全地和犹大的君王,首领,祭司,并地上的众民反对。 19 他们要攻击你,却不能胜你。因为我与你同在,要拯救你。这是耶和华说的。

    尽管耶利米因为指责犹大人而遭到反对和攻击,但他从神那里可以得到怎样的确据?

The Depravity of Judah and the destruction from the North – Chapters Two – Six
犹大堕落,北部被虏——第2-6章

(2:1-3) Jeremiah was to remind the people of Judah of their original relationship with God. It was like that of a husband and wife, who deeply loved each other and how God helped his bride through the tough days of wilderness travels. But now things had radically changed!

(耶2:1-3)—-1 耶和华的话临到我说, 2 你去向耶路撒冷人的耳中喊叫说,耶和华如此说,你幼年 的恩爱,婚姻的爱情,你怎样在旷野,在未曾耕种之地跟随 我,我都记得。 3 那时以色列归耶和华为圣,作为土产初熟的果子。凡吞吃 它的必算为有罪,灾祸必临到他们。这是耶和华说的。

耶利米要提醒犹大人,让他们回想当初与神的关系,那种像夫妻之间深深相爱的关系,让他们想起神是如何帮助他的新娘度过旷野漂流的艰难时光。然而,现在的情形已经完全不同!

  1. (耶2:8) 祭司都不说,耶和华在哪里呢。传讲律法的都不认识我。官长违背我。先知藉巴力说预言,随从无益的神。

    让以色列人偏离正路的罪魁祸首是谁?

  2. (2:9) Do you remember the two-sided contract God made with Israel on Mount Sinai (Exodus 19-20)?

    (耶2:9) 耶和华说,我因此必与你们争辩,也必与你们的子孙争辩。

    你记得神在西奈山与以色列人立的双向约定是什么吗?

    (出19-20)(2:18,19) Israel had problems as a nation and instead of running to God for refuge and strength as they once did in the past, they now looked to Egypt and Assyria to solve their problems, which was even more evidence that they had divorced themselves from God.

    (耶2:18-19)—-18 现今你为何在埃及路上要喝西曷的水呢。你为何在亚述路上要喝大河的水呢。 19 你自己的恶必惩治你。你背道的事必责备你。由此可知可见,你离弃耶和华你的神,不存敬畏我的心,乃为恶事,为苦事。这是主万军之耶和华说的。

    整个以色列国都出现了问题,他们没有像以前一样去求神的保护和力量,而是去找埃及和亚述来帮他们解决问题,这更证明他们离弃了与神之间的婚约。

  3. (2:27-28) Again, God uses family names to keep the picture of bride and bridegroom on his people’s minds. What do you think he has in mind when he says, “They say to wood, ‘You are my father,’ “and to stone, ‘You gave me birth’”?

    (耶2:27-28)—-27 他们向木头说,你是我的父。向石头说,你是生我的。他们以背向我,不以面向我。及至遭遇患难的时候却说,起来拯救我们。28 你为自己作的神在哪里呢。你遭遇患难的时候,叫他们起来拯救你吧。犹大阿,你神的数目与你城的数目相等。

    神再次使用家庭称呼让他的子民想起这幅新娘与新郎的图画。你认为神在说这句话时,“ 他们向木头说,你是我的父。向石头说,你是生我的。”,心里在想什么?

  4. (2:33; 3:1-3) Why do you suppose God depicts Israel’s unfaithfulness as prostitution?

    (耶2:33)—-你怎么修饰你的道路要求爱情呢。就是恶劣的妇人你也叫她们行你的路。

    (耶3:1-3)—-1 有话说,人若休妻,妻离他而去,作了别人的妻,前夫岂能再收回她来。若收回她来,那地岂不是大大玷污了麽。但你和许多亲爱的行邪淫,还可以归向我。这是耶和华说的。2 你向净光的高处举目观看,你在何处没有淫行呢。你坐在道旁等候,好像阿拉伯人在旷野埋伏一样,并且你的淫行邪恶玷污了全地。3 因此甘霖停止,春(原文作晚)雨不降。你还是有娼妓之脸,不顾羞耻。

    你认为神为什么要把以色列的不忠实比作行淫?

  5. (3:8) when did God give Israel (northern tribes) a certificate of divorce?

    (耶3:8) 背道的以色列行淫,我为这缘故给她休书休她。我看见她奸诈的妹妹犹大,还不惧怕,也去行淫。

    神什么时候给以色列人(北部支派)发了一张离婚证?

  6. What effect did God want the divorce with the north to have on the south (Judah)?

    通过解除与北部之间的婚约,神希望这对南国(犹大)产生怎样的影响?

  7. (3:12) In spite of Judah’s faithlessness to God, what was God offering them?

    (耶3:12) 你去向北方宣告说,耶和华说,背道的以色列阿,回来吧。我必不怒目看你们。因为我是慈爱的,我必不永远存怒。这是耶和华说的。

    尽管犹大对神不忠,但神仍然在向他们提供什么?

    1 John 1:8-10If we claim to be without sin, we deceive ourselves and the truth is not in us. If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness. If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives.

    (约一1:8-10)—-8 我们若说自己无罪,便是自欺,真里不在我们心里了。 9 我们若认自己的罪,神是信实的,是公义的,必要赦免我们的罪,洗净我们一切的不义。 10 我们若说自己没有犯过罪,便是以神为说谎的。他的道也不在我们心里了。

    (3:15) if faithless Israel returned to the Lord, what would the Lord in turn do for them?

    (耶3:15) 我也必将合我心的牧者赐给你们。他们必以知识和智慧牧养你们。

    如果不信的以色列人向神回转,神会反过来为他们做什么?

  8. (4:4) why would God’s prophet tell them to “Circumcise” themselves to the LORD?

    (耶4:4) 犹大人和耶路撒冷的居民哪,你们当自行割礼,归耶和华,将心里的污秽除掉。恐怕我的忿怒因你们的恶行发作,如火着起,甚至无人能以熄灭。

    神的先知为什么要他们向神行“割礼”?

    (4:6) “the north” - that is, the Babylonians. Babylon is not north of Judah, but invading armies from the east never attacked from across the desert to the east of Judah. They would always sweep up the Tigris and Euphrates R. valley (locate on map) and come down the “Fertile Crecent” and attack from the north.

    (耶4:6)应当向锡安竖立大旗。要逃避, 不要迟延,因我必使灾祸与大毁灭从北方来到。

    “北方”指巴比伦人。巴比伦并不在犹大北面,从东面入侵的军队从来没有穿过沙漠从犹大东面攻击他们。他们都是在横扫底格里斯河谷和幼发拉底河谷(如图)后,下到这片“新月沃土”,从北面来攻击犹大。

    译者注:新月沃土或称肥沃月弯(英语:Fertile Crescent),是指西亚、北非地区两河流域及附近一连串肥沃的土地,包括累范特、美索不达米亚和古埃及,位于今日的以色列、西岸、黎巴嫩、约旦部分地区、叙利亚,以及伊拉克和土耳其的东南部、埃及东北部。由于在地图上好像一弯新月,所以美国芝加哥大学的考古学家詹姆士·布雷斯特德(James Henry Breasted)把这一大片肥美的土地称为“新月沃土”。 新月沃土上的三条主要河流约旦河、幼发拉底河和底格里斯河的流域合共约40至50万平方公里,现时有人口4至5千万。这片土地西起地中海东岸,并包含叙利亚沙漠、阿拉伯半岛(Jazirah)及美索不达米亚平原,东至波斯湾。

    (4:10) False prophets were telling the people of Judah that there was going to be peace and the people were being deceived by these words. Jeremiah is complaining that God isn’t doing everything possible to prevent this deception. However, Jeremiah, would later understand that these false prophets weren’t sent by God and they will be punished for their deceit.

    (耶4:10)我说,哀哉。主耶和华阿,你真是大大地欺哄这百姓和耶路撒冷,说,你们必得平安。其实刀剑害及性命了。

    假先知对犹大人说会有和平,那些人被这样的话蒙骗了。耶利米抱怨神没有尽全力阻止这一骗局,但耶利米后来也明白,这些假先知不是神差派的,他们要因为自己的欺骗而受到惩罚。

  9. (4:30) How does God portray the relationship between Israel and the nation of Babylon in this picture?

    (耶4:30) 你凄凉的时候要怎样行呢。你虽穿上朱红衣服,佩戴黄金装饰,用颜料修饰眼目,这样标致是枉然的。恋爱你的藐视你,并且寻索你的性命。

    神在这幅图中怎样描绘以色列与巴比伦国之间的关系?

    Jeremiah Chapter Seven

    耶利米书 第7章

  10. (7:3) Even after all these threats of punishment, what is God still willing to do for Israel so long as they repent of their sin?

    (耶7:3)万军之耶和华以色列的神如此说,你们改正行动作为,我就使你们在这地方仍然居住。

    神虽然这样威胁要惩罚他们,但只要他们悔改自己的罪,神仍然愿意为他们做什么?

  11. (7:6) Verse 6 sets forth the condition that they had to meet in order for God to see that their repentance was in deed genuine. What change did God want to see in the lives of the Israelites?

    (耶7:6) 不欺压寄居的和孤儿寡妇。在这地方不流无辜人的血,也不随从别神陷害自己。

    第6节提出了一个悔改的标准,他们必须要达到这一要求,才能让神看到他们的悔改是真诚的。神期望在以色列人的生命中看到怎样的改变?

  12. (7:9-11) In what way had they turned God’s house into a “den of robbers”?

    (耶7:9—11)—-9 你们偷盗,杀害,奸淫,起假誓,向巴力烧香,并随从素不认识的别神, 10 且来到这称为我名下的殿,在我面前敬拜。又说,我们可以自由了。你们这样的举动是要行那些可憎的事么。 11 这称为我名下的殿在你们眼中岂可看为贼窝么。我都看见了。这是耶和华说的。

    他们是怎样把神的家变成“贼窝”的?

  13. How had the people of Jesus’ day turned his Father’s house into a den of robbers?

    耶稣时代的人是怎样把他父神的家变成贼窝的?

    (7:12) Shiloh was a place where God had made himself frequently known to the Israelites, especially during the days of the prophet Samuel. Shiloh was located 30 miles north of Jerusalem in Israel’s hill country. It was completely destroyed by the Philistines in approximately 1050 B.C.

    (耶7:12) 你们且往示罗去,就是我先前立为我名的居所,察看我因这百姓以色列的罪恶向那地所行的如何。

    示罗是神不断向以色列人显现的地方,尤其在先知撒母耳时期。示罗位于耶路撒冷以北30英里处以色列的多山地区,在大约公元前1050年被腓力士人彻底毁灭。

    (7:18) The Queen of Heaven was a reference to a false god of sexual love and fertility. Nearly every pagan society had such a false god and now Israel had adopted one as well. Ishtar is what the Assyrians and Babylonians called their goddess, who was also called Ashtoreth and Astarte by other pagan cultures. She was thought to be the wife of the false god Baal, who was also called Molech. Fertility gods were very popular in most pagan cultures. The Greek god of fertility was Aphrodite. Because there was such a huge emphasis on bearing children, Israel was also led into fertility worship, as the women knead dough for the Queen of Heaven.

    (耶7:18) 孩子捡柴,父亲烧火,妇女抟面作饼,献给天后,又向别神浇奠祭,惹我发怒。

    天后指的是掌管性爱和生殖的假神,几乎每个异教社会都有这样的假神,现在以色列也接收过来了。伊什塔尔是亚述人和巴比伦人对这个假神的称呼,其他异教文化也把她称为亚斯他录(Ashtoreth)或者也叫阿施塔特(Astarte)。她被认为是假神巴力的妻子,巴力也被称为摩洛。掌管土地丰饶和人口生育的假神在异教文化里很普遍,希腊的生育女神叫阿芙罗蒂德。由于过于强调生育,以色列也卷入了这种生育的崇拜,正如那些妇女所做的—她们在为天后和面做饼。

    (7:30-34) Topheth may have come from the Hebrew word for fire place, which would have been used for their child sacrifices to the pagan god Molek. Later, the valley became the city’s garbage dump; there the corpses of criminals were discarded and the city trash was burned. Its perpetual fires caused it to become a symbol for future judgment in hell. Read the following words spoken by Jesus…

    (耶7:30-34)—-30 耶和华说,犹大人行我眼中看为恶的事,将可憎之物设立在称为我名下的殿中,污秽这殿。 31 他们在欣嫩子谷建筑陀斐特的邱坛,好在火中焚烧自己的儿女。这并不是我所吩咐的,也不是我心所起的意。 32 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。因为要在陀斐特葬埋尸首,甚至无处可葬。 33 并且这百姓的尸首必给空中的飞鸟和地上的野兽作食物,并无人哄赶。 34 那时,我必使犹大城邑中和耶路撒冷街上,欢喜和快乐的声音,新郎和新妇的声音,都止息了,因为地必成为荒场。

    陀斐特可能来自希伯来语中的壁炉,用来向异教的假神摩洛献孩童祭。后来,这个山谷变成了城市的垃圾场,罪犯的尸体和城市的垃圾在这里燃烧,其中永不熄灭的火焰使它成了将来地狱审判的象征。读以下经文:

    Matthew 5:22But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca, ' is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell. γεεννανGehenna is the word used for hell in that verse

    (太5:22)只是我告诉你们,凡向弟兄动怒的,难免受审判。(有古卷在凡字下添无缘无故的五字)凡骂弟兄是拉加的,难免公会的审断。凡骂弟兄是魔利的,难免地狱的火。

    这节经文中用来描述地狱的词是哥和那(地狱)(Gehenna)。

    Jeremiah Chapter Eight – Nine

    耶利米书第 8-9章

    (8:1-3) Babylon will come in and not just be satisfied with defeating them in battle, but will also dig up their dead, and expose them on the streets like dung so has to absolutely humiliate. Jeremiah says that they will be exposed to the elements of the sun, moon, and stars, the very things they once worshiped instead of God.

    (耶8:1-3)—-1 耶和华说,到那时,人必将犹大王的骸骨和他首领的骸骨,祭司的骸骨,先知的骸骨,并耶路撒冷居民的骸骨,都从坟墓中取出来, 2 抛散在日头,月亮,和天上众星之下,就是他们从前所喜爱,所事奉,所随从,所求问,所敬拜的。这些骸骨不再收殓,不再葬埋,必在地面上成为粪土。 3 并且这恶族所剩下的民在我所赶他们到的各处,宁可拣死不拣生。这是万军之耶和华说的。

    巴比伦要掌权,而且他们不会只满足于把他们(犹大)在战争中击败,还要将他们的尸体刨出来,如粪便一样扔到街上,那是绝对的羞辱。耶利米说他们要暴露在日月星辰之下,就是他们曾经不愿意拜神而选择要去拜的那些东西之下。

  14. Why does God prophesy these dreadful events before they take place?

    神为什么要在这些可怕的事情发生之前先把它们预言出来?

  15. (8:8) what were the scribes doing when it says they were mishandling God’s Word? (read verse 11)

    (耶8:8)你们怎么说,我们有智慧,耶和华的律法在我们这里。看哪,文士的假笔舞弄虚假。

    这里说文士在舞弄虚假,他们在怎样对待神的话? (读11节:他们轻轻忽忽地医治我百姓的损伤,说,平安了。平安了。其实没有平安。)

    (9:23) compare these words with the words of the apostle Paul…

    (耶9:23) 耶和华如此说,智慧人不要因他的智慧夸口,勇士不要因他的勇力夸口,财主部要因他的财物夸口。 对比这些话与使徒保罗的话:

    1 Corinthians 1:27-31But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. 28 He chose the lowly things of this world and the despised things–and the things that are not–to nullify the things that are, 29 so that no one may boast before him. 30 It is because of him that you are in Christ Jesus, who has become for us wisdom from God–that is, our righteousness, holiness and redemption. 31 Therefore, as it is written: “Let him who boasts boast in the Lord.”

    (林前1:27-31)—-27 神却拣选了世上愚拙的,叫有智慧的羞愧。又拣选了世上软弱的,叫那强壮的羞愧。 28 神也拣选了世上卑贱的,被人厌恶的,以及那无有的,为要废掉那有的。 29 使一切有血气的,在神面前一个也不能自夸。 30 但你们得在基督耶稣里,是本乎神,神又使他成为我们的智慧,公义,圣洁,救赎。 31 如经上所记,夸口的当指着主夸口。

  16. (9:25) What does it mean to be circumcised “only in the flesh”?

    (耶9:25) 耶和华说,看哪,日子将到,我要刑罚一切受过割礼,心却未受割礼的,— “只在身体上”受割礼是什么意思?

Jeremiah Chapter Ten

耶利米书 第10章

God —— verses —— Idols

对比神 —— 与 —— 偶像

  1. (10:11) why do you think Jeremiah wrote this one verse in his book in Aramaic instead of the normal Hebrew that was written in the O.T.? (Other Aramaic portions of Scripture include Ezra 4:8-6:18; 7:12-26; Daniel 2:4-7:28) What do you think he wanted the other nations who spoke Aramaic to understand?

    (耶10:11)你们要对他们如此说: “不是那创造天地的神,必从地上从天下被除灭。”

    你认为耶利米为什么要把这节经文用亚兰文写在他的书里,而没有用旧约通常使用的文字希伯来文写?(其它亚兰文的经节还包括以斯拉4:8-6:18;7:12-26;但以理2:4-7:28)。你认为他希望那些说亚兰话的人明白什么事情?

    (10:23-25) Notice how Jeremiah prays for judgment upon the nations that God was using to Judge Judah. Sin is still sin, even though Babylon was unknowingly fulfilling God’s purposes. Rape, murder, and destroying the temple and desecrating the sacred objects therein were still punishable by God and they would have to give answer for such behavior.

    (耶10:23-25)—-23 耶和华阿,我晓得人的道路不由自己,行路的人也不能定自己的脚步。 24 耶和华阿,求你从宽惩治我,不要在你的怒中惩治我,恐怕使我归于无有。 25 愿你将忿怒倾在不认识你的列国中,和不求告你名的各族上。因为他们吞了雅各,不但吞了,而且灭绝,把他的住处变为荒场。

    留意耶利米是怎样祈求神审判那些神用来刑罚犹大的那些国家的? 尽管巴比伦不知道它在完成神的计划,它所犯的罪仍然是罪。奸淫,谋杀,毁坏圣殿,亵渎圣物,这些都仍然要得到神的惩罚,他们必须要为这样的行为付出代价。

  2. How can we apply these words to ourselves, “Discipline me, LORD, but only in due measure – not in your anger, or you will reduce me to nothing”?

    我们怎样把这些话应用在自己身上?

    “ 耶和华阿,求你从宽惩治我,不要在你的怒中惩治我,恐怕使我归于无有。”

Jeremiah chapter Eleven through Thirteen

耶利米书 第11—13章

(11:12,13) as for how many false gods the Israelites relied on is tough to determine. However, there were lots of towns, even as there were lots of false gods worshipped by their heathen neighbors – the Canaanites. They had an estimated 2,000-3,000 false gods that they worshipped. Had Israel adopted all of them, it certainly would have matched the number of towns they inhabited.

(耶11:12,13)—-12 那时,犹大城邑的人和耶路撒冷的居民要去哀求他们烧香所供奉的神。只是遭难的时候,这些神毫不拯救他们。13 犹大阿,你神的数目与你城的数目相等。你为那可耻的巴力所筑烧香的坛也与耶路撒冷街道的数目相等。

以色列人究竟投靠了多少假神,数量很难确定,但是周围有很多城市,城市的数量和那些异教邻居所拜的假神数量甚至一样多,大约是2000-3000个。以色列人如果全部接收了那些假神,那它的数量就与他们住过的城市的数量相等。

  1. (11:14) How bad had their idolatry become? What didn’t God want Jeremiah to do for them any longer?

    (耶11:14)所以你不要为这百姓祈祷,不要为他们呼求祷告。因为他们遭难向我哀求的时候,我必不应允。

    他们拜偶像的行径已经恶劣到何种地步?神不想再让耶利米为他们做什么事了?

  2. (11:18-19) Compare these words with Jesus words in the gospel of Luke…

    (耶11:18-19)—-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。

    对比这些话与耶稣在路加福音说的话:

    Luke 13:34"Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.”

    (路13:34) 耶路撒冷阿,耶路撒冷阿,你常杀害先知,又用石头打死那奉差遣到你这里来的人。我多次愿意聚集你的儿女,好像母鸡把小鸡聚集在翅膀底下,只是你们不愿意。

  3. (12:1) Is it ok to complain about life, as though God were not just with the unbelieving world?

    (耶12:1) 耶和华啊,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。

    我们可以抱怨生活、觉得神对这个不信的世界似乎不太公平吗?

    Habakkuk became angry at the Lord when Babylon experienced success against Judah; Asaph couldn’t understand the prosperity of the wicked in the Psalms; Job certainly had questions for the justice of God. And now Jeremiah offers a few complaints about the justice of God as well. Whether these complaints are acceptable by God or not, is difficult to tell from the text…, however, in each case all of them understood God’s justice after it was carried out on the godless, so perhaps the lesson for us is to always trust the will of God, even when we it isn’t making much sense to our small minds.

    哈巴谷对神感到生气,因为巴比伦在与犹大争战时得胜了;在诗篇中亚萨不理解恶人为什么会昌盛;约伯对神的公义存有疑问,现在又是耶利米在抱怨神的公义了。这些抱怨是否被神接纳,从经文中很难看出—,然而,当神在不信他的人身上施行公义后,他们每个人都认识到了神的公义。所以,或许我们在这里要学习的功课就是,永远信任神的心意,即使在我们的头脑不能理解它的时候也要信任他。

  4. (12:14-17) What lesson is there to be applied to all the nations of the earth?

    (耶12:14-17)—-14 耶和华如此说,一切恶邻,就是占据我使百姓以色列所承受产业的,我要将他们拔出本地,又要将犹大家从他们中间拔出来。 15 我拔出他们以后,我必转过来怜悯他们,把他们再带回来,各归本业,各归故土。 16 他们若殷勤学习我百姓的道,指着我的名起誓,说,我指着永生的耶和华起誓,正如他们从前教我百姓指着巴力起誓,他们就必建立在我百姓中间。 17 他们若是不听,我必拔出那国,拔出而且毁灭。这是耶和华说的。 可以应用到地上所有国家的一个教训是什么?

Jeremiah commanded to buy and wear a linen belt

要求耶利米买腰带系

(13:1-11) In the Old Testament God frequently used object lessons to emphasize what he was teaching his people. Object lessons would imprint on the minds of God’s people what he was saying to them because God wanted to make sure that they understood the gravity or the severity of the situation that they were in. Linen was the material that was used to make much of the wardrobe that the priests wore (Ezekiel 44:17-18). However, linen was susceptible to becoming worn and rotten. So it was that Israel, who was once God’s chosen and precious people, had become subject to rot and decay and this was the symbolism behind the Linen cloth.

(耶13:1-11)—-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,起来往伯拉河去,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,将腰带藏在伯拉河边。 6 过了多日,耶和华对我说,你起来往伯拉河去,将我吩咐你藏在那里的腰带取出来。 7 我就往伯拉河去,将腰带从我所藏的地方刨出来,见腰带已经变坏,毫无用了。 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。

在旧约时代,神经常使用一些物件来强调他要人领受的教训。物件可以帮助神的子民把神说的话深印在头脑中,因为神想确实地让他们明白,他们所处的环境很严峻,很危险。

麻布是祭司做袍子使用的材料(结44:17-18),但麻布很容易破损。这是为了说明,以色列曾经是神的宝贵选民,但它会变得腐烂和朽坏,这就是背后所蕴含的象征意义。

(13:12-14) Jeremiah quoted a familiar proverb in Israel, “Every wineskin should be filled with wine.” Instead of the wineskins being filled with wine, God filled the people with the wine so that in their drunken stupor, they will go around town having no idea about the imminent judgment that was soon to come upon them. Again, another visual aid to reinforce God’s judgment.

(耶13:12-14)—-12 所以你要对他们说,耶和华以色列的神如此说,各坛都要盛满了酒。他们必对你说,我们岂不确知各坛都要盛满了酒呢。 13 你就要对他们说,耶和华如此说,我必使这地的一切居民,就是坐大卫宝座的君王和祭司,与先知,并耶路撒冷的一切居民,都酩酊大醉。 14 耶和华说,我要使他们彼此相碰,就是父与子彼此相碰。我必不可怜,不顾惜,不怜悯,以致灭绝他们。

耶利米引用了以色列人很熟悉的一句话:“每个酒坛都要盛满酒。”酒坛没有盛满酒,神却让这些人的肚子里盛满了酒,让他们醉意汹汹,在街上乱转,却不知道审判很快就要临到。这个视觉形象是要帮助人更清楚地认识到,神要审判他们。

(14:14-16) Notice that there is punishment both for the speaker of lies and those who believe the false teachings that are taught them; the same will hold true and be applied to the world today – false teachers who preach lies will be judged for their false teachings, but those who believe the lies will perish alongside of them. Read the following…

(耶14:14-16)—-14 耶和华对我说,那些先知托我的名说假预言,我并没有打发他们,没有吩咐他们,也没有对他们说话。他们向你们预言的,乃是虚假的异象和占卜,并虚无的事,以及本心的诡诈。 15 所以耶和华如此说,论到托我名说预言的那些先知,我并没有打发他们。他们还说这地不能有刀剑饥荒,其实那些先知必被刀剑饥荒灭绝。 16 听他们说预言的百姓必因饥荒刀剑抛在耶路撒冷的街道上,无人葬埋。他们连妻子带儿女,都是如此。我必将他们的恶倒在他们身上(或作我必使他们罪恶的报应临到他们身上)。 注意,说谎的人和相信假教导的人都要受到惩罚,在今天的世界也一样——说谎言的假教师要受到惩罚,那些顺从假教导的人也要和他们一起灭亡。读以下经文:

2 Thessalonians 2:9,10The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, and in every sort of evil that deceives those who are perishing. They perish because they refused to love the truth and so be saved.

(帖后2:9-10)—-9 这不法的人来,是照撒但的运动,行各样的异能神迹,和一切虚假的奇事, 10 并且在那沉沦的人身上,行各样出于不义的诡诈。因为他们不领受真理的心,使他们得救。

Jeremiah Chapter Seventeen

耶利米书 第17章

Deuteronomy 30:15-18See, I set before you today life and prosperity, death and destruction. For I command you today to love the LORD your God, to walk in his ways, and to keep his commands, decrees and laws; then you will live and increase, and the LORD your God will bless you in the land you are entering to possess. But if your heart turns away and you are not obedient, and if you are drawn away to bow down to other gods and worship them, I declare to you this day that you will certainly be destroyed.

(申30:15-18 )—-15 看哪,我今日将生与福,死与祸,陈明在你面前。 16 吩咐你爱耶和华你的神,遵行他的道,谨守他的诫命,律例,典章,使你可以存活,人数增多,耶和华你神就必在你所要进去得为业的地上赐福与你。 17 倘若你心里偏离,不肯听从,却被勾引去敬拜事奉别神, 18 我今日明明告诉你们,你们必要灭亡。在你过约旦河,进去得为业的地上,你的日子必不长久。

Those words from God were spoken through Moses to the Israelites nearly 1,000 years prior to the time of Jeremiah. And they are once again reiterated by the Prophet Jeremiah to the people of Judah. Compare the following…

这些话是神借着摩西在耶利米之前1000多年说给以色列人的话,现在又借着先知耶利米的口向犹大人重申。对比以下经文:

(17:9,10) Sin is a terminal disease that leads to death – eternal death. And when Jeremiah states that it is beyond cure, he reminds us that there’s nothing we can do personally to reverse this curse that has been placed on us because of sin. And even though we can’t understand how vile the heart is, our God searches it thoroughly and knows it much better than we. God judges both our actions and the motives of our actions. And it is for this reason that we need a completely new heart, one which God can write his laws upon and expect obedience from us. Read the following…

(耶17:9,10)—-9 人心比万物都诡诈,坏到极处,谁能识透呢。 10 我耶和华是鉴察人心,试验人肺腑的,要照各人所行的和他作事的结果报应他。

罪是导致死亡—永远灭亡的致命疾病,耶利米说那是不治之症。他是在提醒我们,我们自己没有任何办法扭转这一诅咒,这是罪的必然结果。尽管我们不明白人心有多邪恶,但我们的神完全能监察,他比我们自己还更了解我们。神监察我们的行为和我们行为背后的动机,为此,我们需要一个全新的心,一个能把神的律法写在上面,并且能期待去遵守那些律法的新心。读以下经文:

Ezekiel 11:19I will give them an undivided heart and put a new spirit in them; I will remove from them their heart of stone and give them a heart of flesh.

(结11:19) 我要使他们有合一的心,也要将新灵放在他们里面, 又从他们肉体中除掉石心,赐给他们肉心,

Jeremiah 31:33"This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people.

(耶31:33) 耶和华说,那些日子以后,我与以色列家所立 的约乃是这样,我要将我的律法放在他们里面,写在 他们心上。我要作他们的神,他们要作我的子民。

John 3:5,6Jesus answered, “I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit. Flesh gives birth to flesh, but the Spirit gives birth to spirit.

(约3:5,6)—-5 耶稣说,我实实在在的告诉你,人若不是从水和圣灵生的,就不能进神的国。 6 从肉身生的,就是肉身。从灵生的,就是灵。

Through Baptism Jesus gives us a completely new heart, by washing away our sins and giving to us the gift of the Holy Spirit, and the gift of faith.

通过洗礼,耶稣把一颗全新的心赐给我们,洗净我们的罪,把圣灵和信心的礼物赐给我们。

Jeremiah Chapter Eighteen

耶利米书 第18章

(18:1-6) At any time, God could reverse his course of action for Israel. He was willing to “relent” or change for the sake of his people and so he uses yet another picture for Judah to see. Even as a potter forms the clay into a beautiful vessel, so it is that God could form them into a beautiful people as well.

(耶18:1-6)—-1 耶和华的话临到耶利米说, 2 你起来,下到窑匠的家里去,我在那里要使你听我的话。 3 我就下到窑匠的家里去,正遇他转轮作器皿。 4 窑匠用泥作的器皿,在他手中作坏了,他又用这泥另作别的器皿。窑匠看怎样好,就怎样作。 5 耶和华的话就临到我说, 6 耶和华说,以色列家阿,我待你们,岂不能照这窑匠弄泥麽。以色列家阿,泥在窑匠的手中怎样,你们在我的手中也怎样。

神随时可以改变他为以色列人设定的道路,为了他的子民,他乐意施“仁慈”,做出改变。所以,他使用了另一幅图画让犹大看,一个窑匠正把泥土做成漂亮的瓷器。同样,神也可以把他们做成美丽的人。

  1. (18:13) Why does God call his people “Virgin Israel”?

    (耶18:13)所以,耶和华如此说,你们且往各国访问,有谁听见这样的事。以色列民(原文作处女)行了一件极可憎恶的事。

    神为什么要把他的子民称为“处女以色列”?

  2. (18:18) compare these words of the people of Jeremiah’s day with the words of Paul as he warns Timothy about the visible Christian church…

    (耶18:18)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。

    对比耶利米时代的人说的这些话,与保罗警告提摩太有关有形基督教会时说的话。

    2 Timothy 4:3,4For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. 4 They will turn their ears away from the truth and turn aside to myths.

    (提后4:3,4)—-3 因为时候要到,人必厌烦纯正的道理。耳朵发痒,就随从自己的情欲,增添好些师傅。4 并且掩耳不听真道,偏向荒渺的言语。

    Jeremiah Chapter Nineteen – The Valley of Slaughter

    耶利米书 第19章:杀戮谷

    (19:1-6) Sacrificing one’s children has got to rank up there with some of the worst societal sins in the history of mankind. However, consider why they were doing this terrible deed. It wasn’t because God commanded it from them, but because they had fallen into the sins of idolatry of their heathen neighbors and the result of that was that God had left them spiritually. Child-sacrifice was just one of many ways that the heathens tried to put their conscience at rest. It was considered the ultimate sacrifice to the god of Baal.

    (耶19:1-6)—-1 耶和华如此说,你去买窑匠的瓦瓶,又带百姓中的长老和祭司中的长老, 2 出去到欣嫩子谷,哈珥西(就是瓦片的意思)的门口那里,宣告我所吩咐你的话, 3 说,犹大君王和耶路撒冷的居民哪,当听耶和华的话。万军之耶和华以色列的神如此说,我必使灾祸临到这地方,凡听见的人都必耳呜。 4 因为他们和他们列祖,并犹大君王离弃我,将这地方看为平常,在这里向素不认识的别神烧香,又使这地方满了无辜人的血, 5 又建筑巴力的邱坛,好在火中焚烧自己的儿子,作为燔祭献给巴力。这不是我所吩咐的,不是我所提说的,也不是我心所起的意。 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。

    把孩子作为祭物献祭的行为在人类历史上已经被列为最糟糕的社会性罪恶。不过,应该考虑一下他们为何能做出如此可怕的举动。那不是因为神命令他们那样做,而是因为他们已经陷入异教邻居拜偶像的罪里。其结果是,神已经在属灵方面离弃了他们。献孩童祭只是异教徒试图平息自己良心的方式之一,被认为是献给巴力的最高祭物。

  3. (19:9) How desperate would the people of Judah become when the enemies would pursue them and punish them?

    (耶19:9) 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。 当敌人围困他们、惩罚他们时,犹大人有多绝望?

    Lamentations 2:20"Look, O LORD, and consider: Whom have you ever treated like this? Should women eat their offspring, the children they have cared for?”

    (哀2:20) 耶和华阿,求你观看。见你向谁这样行。妇人 岂可吃自己所生育手里所摇弄的婴孩么。祭司和先知岂 可在主的圣所中被杀戮么。

    Lamentations 4:9-11Those killed by the sword are better off than those who die of famine; racked with hunger, they waste away for lack of food from the field. 10With their own hands compassionate women have cooked their own children, who became their food when my people were destroyed. 11 The LORD has given full vent to his wrath; he has poured out his fierce anger. He kindled a fire in Zion that consumed her foundations.

    (哀4:9-11)—-9 饿死的不如被刀杀的,因为这是缺了田间的土产,就身体衰弱,渐渐消灭。 10 慈悲的妇人,当我众民被毁灭的时候,亲手煮自己的儿女作为食物。 11 耶和华发怒成就他所定的,倒出他的烈怒。在锡安使火着起,烧毁锡安的根基。

Jeremiah Chapter Twenty

耶利米书 第20章

  1. (20:1-6) Why would a priest, who held an official position in the temple of God, have Jeremiah beaten and imprisoned?

    (耶20:1-6)—-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。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。

    一个在神的圣殿拥有正式职位的祭司为什么会打耶利米,还将他囚禁起来?

  2. What was Jeremiah’s response to Pashur, the priest?

    耶利米是怎样回应祭司巴施户珥的?

  3. (20:7) Why had Jeremiah felt betrayed by God?

    (耶20:7) 耶和华阿,你曾劝导我,我也听了你的劝导。你比我有力量,且胜了我。我终日成为笑话,人人都戏弄我。 耶利米为什么感觉神背叛了他?

  4. (20:8-9) What difficult position did Jeremiah find himself in?

    (耶20:8-9)—-8 我每逢讲论的时候,就发出哀声,我喊叫说,有强暴和毁灭。因为耶和华的话终日成了我的凌辱,讥刺。 9 我若说,我不再提耶和华,也不再奉他的名讲论,我便心里觉得似乎有烧着的火闭塞在我骨中,我就含忍不住,不能自禁。 耶利米发现自己处在怎样的困境中?

  5. (20:13,14) what other Old Testament prophet cursed the day of his birth?

    (耶20:13,14)—-13 你们要向耶和华唱歌。赞美耶和华。因他救了穷人的性命脱离恶人的手。 14 愿我生的那日受咒诅。愿我母亲产我的那日不蒙福。

    还有哪些旧约先知咒诅过自己的生日?

  6. (20:18) Have you ever felt the loneliness of Jeremiah and wondered why you are even here? How do you console yourself when you feel displaced in this world?

    (耶20:18) 我为何出胎见劳碌愁苦,使我的年日因羞愧消灭呢。

    你有没有经历过耶利米的那种孤单,心里甚至自问为什么要活在这个世上?当你在这个世界感觉流离失所时,你该怎样安慰自己?

    Jesus comforts us by reminding us of our importance to God as he knows the finest details of our life. Read the following…

    耶稣安慰我们的方式是,他提醒我们神怎样看重我们,因为他了解我们生活中的每一个细枝末节。读以下经文:

    Luke 12:6-8are not five sparrows sold for two pennies? Yet not one of them is forgotten by God. 7 Indeed, the very hairs of your head are all numbered. Don’t be afraid; you are worth more than many sparrows. 8 “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God.

    (路12:6-8)—-6 五个麻雀,不是卖二分银子麽。但在神面前,一个也不忘记。 7 就是你们的头发也都被数过了。不要惧怕,你们比许多麻雀还贵重。 8 我又告诉你们,凡在人面前认我的,人子在神的使者面前也必认他。

    Jeremiah Chapter Twenty One through Twenty Two

    耶利米书 第21—22章

    (21:1,2) King Zedekiah was now forced to admit what he continued to deny about Jeremiah and that is that he was a man of God who had the words of God in his mouth. This is typical of human nature and God had seen this too long in the lives of his people that when they get in trouble they call out for help. However, we still see God giving them an opportunity to put their faith in him as he once again sets “life” and “death” before them.

    (耶21:1,2)—-1 耶和华的话临到耶利米。那时,西底家王打发玛基雅的儿子巴施户珥,和玛西雅的儿子祭司西番雅,去见耶利米,说, 2 请你为我们求问耶和华。因为巴比伦王尼布甲尼撒来攻击我们,或者耶和华照他一切奇妙的作为待我们,使巴比伦王离开我们上去。

    西底家王曾经一直否认耶利米是神人,现在被迫承认耶利米说的话是从神而来。这就是人的本性,神在他的子民中已经见的太多——人只有在遇到麻烦时,才去求告神。然而,我们还看到,神仍然在向他们提供信靠他的机会,因为他又一次把“生”和“死”摆在他们面前,让他们选择。

  7. (21:8-10) If they wanted to live, what did they need to do?

    (耶21:8-10)—-8 你要对这百姓说,耶和华如此说,看哪,我将生命的路和死亡的路摆在你们面前。 9 住在这城里的必遭刀剑,饥荒,瘟疫而死。但出去归降围困你们迦勒底人的必得存活,要以自己的命为掠物。 10 耶和华说,我向这城变脸,降祸不降福。这城必交在巴比伦王的手中,他必用火焚烧。

    如果他们想选择生,就需要做什么?

  8. (22:13) What does it ultimately mean when the Bible states, “Woe to him who builds his palace with unrighteousness?”

    (耶22:13) 那行不义盖房,行不公造楼,白白使用人的手工不给工价的有祸了。

    圣经说“那行不义盖房的人有祸了”,这句话最终要表达的意思是什么?

  9. (22:30) How do we reconcile these prophetic words of Jeremiah with the fact that God promised King David that one would sit on his throne forever?

    (耶22:30) 耶和华如此说,要写明这人算为无子,是平生不得亨通的。因为他后裔中再无一人得亨通,能坐在大卫的宝座上治理犹大。

    我们怎样解释耶利米这些预言性的话语,使之与神给 大卫王的应许一致——他曾应许大卫王,将来有一位 要在他的宝座上永远作王?

    Isaiah 53:2 He grew up before him like a tender shoot, and like a root out of dry ground. He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him.

    (赛53:2) 他在耶和华面前生长如嫩芽,像根出于乾地。 他无佳形美容,我们看见他的时候,也无美貌使我们 羡慕他。

    Remember the prophecy of Isaiah. A shoot will come forth from a root out of dry ground. The stump is a picture of David’s kingdom that vanished due to its wickedness. But one from David’s line would come out of that stump and redeem the world – the Lord Jesus Christ. Read the following…

    记住以赛亚的预言——一个嫩枝将要从旱地一个干枯的树桩上长出来。这个树桩就是大卫王国的形象,因其罪恶而消亡。但从大卫家族中要出现一个人,从那个树桩上长出来,拯救世界,他就是主耶稣。读以下经文:

    Matthew 1:1,17 “A record of the genealogy of Jesus Christ the son of David, the son of Abraham:Thus there were fourteen generations in all from Abraham to David, fourteen from David to the exile to Babylon, and fourteen from the exile to the Christ.”

    (太1:1,17)

    1 亚伯拉罕的后裔,大卫的子孙,耶稣基督的家谱。(后裔子孙原文都作儿子下同)

    17 这样,从亚伯拉罕到大卫,共有十四代。从大卫到迁至巴比伦的时候,也有十四代。从迁至巴比伦的时候到基督,又有十四代。