Chapter commentary
Jeremiah Chapter 18
1
Jer 18:1-23.
简体中文
English original
Jer 18:1-23.
GOD, AS THE SOLE SOVEREIGN, HAS AN ABSOLUTE RIGHT TO DEAL WITH NATIONS ACCORDING TO THEIR CONDUCT TOWARDS HIM; ILLUSTRATED IN A TANGIBLE FORM BY THE POTTER'S MOULDING OF VESSELS FROM CLAY.
2
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简体中文
2. 下到——即从圣殿所在的高地（耶利米就在附近履行先知之职）下到低处，那里有一位众所周知的（这就是"那"字的力量）窑匠的作坊。
English original
2. go down--namely, from the high ground on which the temple stood, near which Jeremiah exercised his prophetic office, to the low ground, where some well-known (this is the force of "the") potter had his workshop.
3
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简体中文
3. 轮——字面作"在两块石头上"。窑匠的卧式转盘由两块圆盘组成：下面一块较大，上面一块较小；原为石头所造，后来改为木造。窑匠在上面那块上把泥塑成各种形状。埃及古物中可见其形象。这希伯来文词仅在
出 1:16
中别处出现，但意义不同。
English original
3. wheels--literally, "on both stones." The potter's horizontal lathe consisted of two round plates, the lower one larger, the upper smaller; of stone originally, but afterwards of wood. On the upper the potter moulded the clay into what shapes he pleased. They are found represented in Egyptian remains. In
Ex 1:16
alone is the Hebrew word found elsewhere, but in a different sense.
4
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简体中文
4. 弄坏了——即毁坏了。"用泥"才是正确的读法，因两个希伯来字母相似，又因
Jer 18:6
"如泥"，而被误抄作"如泥"（旁注）。
English original
4. marred--spoiled. "Of clay" is the true reading, which was corrupted into "as clay" (Margin), through the similarity of the two Hebrew letters, and from
Jer 18:6,
"as the clay."
6
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简体中文
6. 此处驳斥犹太人倚仗自己作为神选民的外在特权，以为神绝不会弃绝他们。但窑匠不过是受造之物，尚且有权把弄坏的器皿丢弃，另取地上的泥另造，更何况神这位创造主，岂不能弃绝那些对祂的拣选不忠的百姓，另兴起别人代替他们吗（比较
Isa 45:9; 64:8； Ro 9:20, 21)。
奇妙的是，窑户的田竟是用犹大卖主的价钱所买的
(Mt 27:9, 10：
窑匠的器皿被打碎，比较
Ps 2:8, 9； Re 2:27)，
正因它未能达到制造者的设计；这正是描绘神的主权——将顽梗的人交于毁灭的恰当形象，这并非出于任性，而是祂公义审判的施行。马太将撒迦利亚的话
(Zec 11:12, 13)
引为耶利米的话，因为后者
(Jer 18:1-19:15)
是前者在
Zec 11:12, 13
中所概述的来源[HENGSTENBERG]。
English original
6. Refuting the Jews' reliance on their external privileges as God's elect people, as if God could never cast them off. But if the potter, a mere creature, has power to throw away a marred vessel and raise up other clay from the ground, a fortiori God, the Creator, can cast away the people who prove unfaithful to His election and can raise others in their stead (compare
Isa 45:9; 64:8; Ro 9:20, 21).
It is curious that the potter's field should have been the purchase made with the price of Judas' treachery
(Mt 27:9, 10:
a potter's vessel dashed to pieces, compare
Ps 2:8, 9; Re 2:27),
because of its failing to answer the maker's design, being the very image to depict God's sovereign power to give reprobates to destruction, not by caprice, but in the exercise of His righteous judgment. Matthew quotes Zechariah's words
(Zec 11:12, 13)
as Jeremiah's because the latter
(Jer 18:1-19:15)
was the source from which the former derived his summary in
Zec 11:12, 13
[HENGSTENBERG].
7
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简体中文
7. 何时——顷刻之间，在全国最意想不到的时候。他借此提醒犹太人，神曾何等奇妙地把他们从原本的低微中解救出来，即：在一日之间，你们原是最可怜的，随即成为万民中最蒙恩的[CALVIN]。
English original
7. At what instant--in a moment, when the nation least expects it. Hereby he reminds the Jews how marvellously God had delivered them from their original degradation, that is, In one and the same day ye were the most wretched, and then the most favored of all people [CALVIN].
8
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8. 他们的恶——与"我所想要行的恶"相对。
后悔——神在此俯就人的观念。改变的不在神，而在那调节神作为的境遇：正如我们说陆地离我们远去，其实是我们离陆地而去
(Eze 18:21; 33:11)。
神那不变的原则是：在任何境遇下都行那所能行的最好；如果祂不顾祂百姓道德上的改变（他们的祷告等），祂就没有按自己不变的原则行事
(Jer 18:9, 10)。
这在犹太人的情形中实际应用
(Jer 18:11；
参
Jer 26:3； Jon 3:10)。
English original
8. their evil--in antithesis to, "the evil that I thought to do."
repent--God herein adapts Himself to human conceptions. The change is not in God, but in the circumstances which regulate God's dealings: just as we say the land recedes from us when we sail forth, whereas it is we who recede from the land
(Eze 18:21; 33:11).
God's unchangeable principle is to do the best that can be done under all circumstances; if then He did not take into account the moral change in His people (their prayers, &c.), He would not be acting according to His own unchanging principle
(Jer 18:9, 10).
This is applied practically to the Jews' case
(Jer 18:11;
see
Jer 26:3; Jon 3:10).
11
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简体中文
11. frame evil（造祸）——呼应上文"窑匠"的隐喻，即我耶和华如今如同窑匠，塑造祸患临到你们；但你们若悔改，我也有能力重新塑造我对待你们的方式。
return, &c.（回头吧，云云）——
(2Ki 17:13)。
English original
11. frame evil--alluding to the preceding image of "the potter," that is, I, Jehovah, am now as it were the potter framing evil against you; but in the event of your repenting, it is in My power to frame anew My course of dealing towards you.
return, &c.--
(2Ki 17:13).
12
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简体中文
12. no hope（没有盼望）——你的威吓和劝勉都是枉然
(Jer 2:25)。
我们的处境已无可救药；我们无可指望地被交给了我们的罪及其刑罚。在本句及以下几句中——"我们要随从自己心中的计谋"——耶利米让他们说出实情，而不是他们本来想要提出的虚伪借口。如
Isa 30:10, 11。
English original
12. no hope--Thy threats and exhortations are all thrown away
(Jer 2:25).
Our case is desperate; we are hopelessly abandoned to our sins and their penalty. In this and the following clauses, "We will walk after our own devices," Jeremiah makes them express the real state of the case, rather than the hypocritical subterfuges which they would have been inclined to put forth. So
Isa 30:10, 11.
13
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简体中文
13.
(Jer 2:10, 11)。
在外邦人中，一国离弃自己的神去随从外邦的神，也是前所未闻的事，尽管他们的神本是假神。然而以色列竟为外邦的假神离弃了真神。
virgin of Israel（以色列的处女）——
(2Ki 19:21)。
以色列是神特别许配给自己的处女，这更增添了他们的罪咎。
horrible thing（可憎的事）——
(Jer 5:30)。
English original
13.
(Jer 2:10, 11).
Even among the heathen it was a thing unheard of, that a nation should lay aside its gods for foreign gods, though their gods are false gods. But Israel forsook the true God for foreign false gods.
virgin of Israel--
(2Ki 19:21).
It enhances their guilt, that Israel was the virgin whom God had specially betrothed to Him.
horrible thing--
(Jer 5:30).
14
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简体中文
14. 有谁（住在附近的人）肯离弃黎巴嫩的雪（即黎巴嫩融化雪水的清凉，他下面随即解释），就是从田野的磐石（黎巴嫩的诗体名，它高耸于周围田野或比较平坦的地之上）流出来的？没有。然而以色列竟离弃近在咫尺的活泉耶和华，去随从外邦破裂的池子。
Jer 17:13; 2:13
与这里的英文译本（English Version）一致。MAURER 译作："黎巴嫩的雪岂会从磐石停止（字面意为"离弃"）浇灌我的田野（周围全地特别称为耶和华的）？"黎巴嫩意为"白山"；因终年积雪而得名，那部分称为黑门，向巴勒斯坦东北延伸。
that come from another place（从别处来的）——从远处来，即从黎巴嫩遥远的高磐石而来。HENDERSON 译作"压缩的水"，即穿过岩石峡流下时被约束在狭窄河道中；按此观点"流下"也许更恰当（So 4:15）。但英文译本（English Version）的平行更好："从磐石来的"、"从别处来的"。
be forsaken（被离弃）——对应平行句"岂有人离弃"云云。MAURER 译作"枯干"或"断绝"
(Isa 19:5)；
这样意思就是：自然界岂会偏离其固定不变的常道？"凉水"（参
Pr 25:25）
指长流的溪水，是天热时雪部分融化所补给的。
English original
14. Is there any man (living near it) who would leave the snow of Lebanon (that is, the cool melted snow water of Lebanon, as he presently explains), which cometh from the rock of the field (a poetical name for Lebanon, which towers aloft above the surrounding field, or comparatively plain country)? None. Yet Israel forsakes Jehovah, the living fountain close at hand, for foreign broken cisterns.
Jer 17:13; 2:13,
accord with English Version here. MAURER translates, "Shall the snow of Lebanon cease from the rock to water (literally, 'forsake') My fields" (the whole land around being peculiarly Jehovah's)? Lebanon means the "white mountain"; so called from the perpetual snow which covers that part called Hermon, stretching northeast of Palestine.
that come from another place--that come from far, namely, from the distant lofty rocks of Lebanon. HENDERSON translates, "the compressed waters," namely, contracted within a narrow channel while descending through the gorges of the rocks; "flowing" may in this view be rather "flowing down"
(So 4:15).
But the parallelism in English Version is better, "which cometh from the rock," "that cometh from another place."
be forsaken--answering to the parallel, "Will a man leave," &c. MAURER translates, "dry up," or "fail"
(Isa 19:5);
the sense thus being, Will nature ever turn aside from its fixed course? The "cold waters" (compare
Pr 25:25)
refer to the perennial streams, fed from the partial melting of the snow in the hot weather.
15
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简体中文
15. Because（因为）——宁可译作"然而"；公然违背事物的自然秩序。
forgotten me（忘记了我）——
(Jer 2:32)。
这话暗示先前对神有认识，而外邦人却不认识祂；因此犹太人之忘记神，是出于故意的悖逆。
they have caused . . . to stumble（他们使……绊跌）——即假先知和拜偶像的祭司所做的。
ancient paths（古道）——
(Jer 6:16)：
他们敬虔的列祖所行的路。此处所称赞的，不是笼统的古老，而是行正路的列祖的榜样。
them（他们）——犹太人。
not cast up（没有修筑）——未妥为预备：指路中间高出的部分。加尔文（CALVIN）译作"未经践踏"。他们没有从前圣徒的先例可循，以致自己另创一种新的敬拜。
English original
15. Because--rather, "And yet"; in defiance of the natural order of things.
forgotten me--
(Jer 2:32).
This implies a previous knowledge of God, whereas He was unknown to the Gentiles; the Jews' forgetting of God, therefore, arose from determined perversity.
they have caused . . . to stumble--namely the false prophets and idolatrous priests have.
ancient paths--
(Jer 6:16):
the paths which their pious ancestors trod. Not antiquity indiscriminately, but the example of the fathers who trod the right way, is here commended.
them--the Jews.
not cast up--not duly prepared: referring to the raised center of the road. CALVIN translates, "not trodden." They had no precedent of former saints to induce them to devise for themselves a new worship.
16
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简体中文
16. hissing（嗤笑）——
(1Ki 9:8)。
表示轻蔑。本来只是结局的事，被归诸百姓的意图，尽管与他们所盼望的完全不同。他们的意图被描绘为毁灭本国，因为那是他们行事的必然结果。
wag . . . head（摇头）——嘲弄
(2Ki 19:21; Mt 27:39)。
"摇头"对应"嗤笑"，"惊奇"则对应"荒凉"；因此 MUNSTER 等人译作"令人惊奇的对象"
(Jer 19:8)。
English original
16. hissing--
(1Ki 9:8).
In sign of contempt. That which was to be only the event is ascribed to the purpose of the people, although altogether different from what they would have been likely to hope for. Their purpose is represented as being the destruction of their country, because it was the inevitable result of their course of acting.
wag . . . head--in mockery
(2Ki 19:21; Mt 27:39).
As "wag . . . head" answers to "hissing," so "astonished" answers to "desolate," for which, therefore, MUNSTER and others rather translate, "an object of wonder"
(Jer 19:8).
17
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17. as with an east wind（如东风）——字面意为"我必用东风（将一切吹散）分散他们"：一种极强的风
(Job 27:21; Ps 48:7; Isa 27:8)。
三十二份抄本作（无"如"字）"用东风"。
I will show them the back . . . not . . . face（我必以背……不以面……待他们）——正是公义的报应：因为他们"以背向我，不以面向我"
(Jer 2:27)。
English original
17. as with an east wind--literally, "I will scatter them, as an east wind (scatters all before it)": a most violent wind
(Job 27:21; Ps 48:7; Isa 27:8).
Thirty-two manuscripts read (without as), "with an east wind."
I will show them the back . . . not . . . face--just retribution: as "they turned their back unto Me . . . not their face"
(Jer 2:27).
18
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简体中文
18.
(Jer 11:19)。
我们要以假先知之罪控告他，置他于死地；"因为（他预言这地将没有祭司教导律法
Mal 2:7；
没有文士解明其中的难处；没有先知启示神的旨意），律法总不至于从祭司……断绝"云云；因为神已将这等职分设立为教会中永久的制度，且律法宣告这些职分总不断绝
(Le 6:18; 10:11；
参
Jer 5:12)
[GROTIUS]。
the wise（智慧人）——与祭司同列的文士和长老。也许他们想说：尽管耶利米的话反对我们和我们的先知
(Jer 28:15, 16; 29:25, 32; 5:31)，
我们这方仍有理；"因为律法总不至于……断绝"云云。我宁愿采用 [GROTIUS] 的解释。
with . . . tongue（以……舌头）——即以虚构的控告
(Ps 57:4; 64:3; 12:4; 50:19)。
"因为他的舌头"（旁注），即因为他说话攻击我们。"在舌头上"，即我们杀他，使他不再出言攻击我们 [CASTALIO]。
English original
18.
(Jer 11:19).
Let us bring a capital charge against him, as a false prophet; "for (whereas he foretells that this land shall be left without priests to teach the law,
Mal 2:7;
without scribes to explain its difficulties; and without prophets to reveal God's will), the law shall not perish from the prophet," &c.; since God has made these a lasting institution in His church, and the law declares they shall never perish
(Le 6:18; 10:11;
compare
Jer 5:12)
[GROTIUS].
the wise--scribes and elders joined to the priests. Perhaps they mean to say, we must have right on our side, in spite of Jeremiah's words against us and our prophets
(Jer 28:15, 16; 29:25, 32; 5:31);
"for the law shall not perish," &c. I prefer GROTIUS' explanation.
with . . . tongue--by a false accusation
(Ps 57:4; 64:3; 12:4; 50:19).
"For the tongue" (Margin), that is, for his speaking against us. "In the tongue," that is, let us kill him, that he may speak no more against us [CASTALIO].
19
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简体中文
19. Give heed（求你顾念）——与"让我们不顾"相对
(Jer 18:18)。
他们既不顾念我，求你耶和华顾念我，使我的话至少在你面前有分量。
English original
19. Give heed--contrasted with, "let us not give heed"
(Jer 18:18).
As they give no heed to me, do Thou, O Lord, give heed to me, and let my words at least have their weight with Thee.
20
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20. 这里所提的各项细节上，耶利米是耶稣基督的预表
(Ps 109:4, 5; Joh 15:25)。
my soul（我的性命）——即我的生命；我
(Ps 35:7)。
I stood before thee . . . to turn away thy wrath（我站在你面前……为要转消你的怒气）——如摩西
(Ps 106:23；
参
Eze 22:30)。
耶稣基督也是如此，他是从前那些局部代求者的本体
(Isa 59:16)。
English original
20. In the particulars here specified, Jeremiah was a type of Jesus Christ
(Ps 109:4, 5; Joh 15:25).
my soul--my life; me
(Ps 35:7).
I stood before thee . . . to turn away thy wrath--so Moses
(Ps 106:23;
compare
Eze 22:30).
So Jesus Christ, the antitype of previous partial intercessors
(Isa 59:16).
21
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21. pour out their blood by the force of the sword（用刀剑的势力流他们的血）——字面意为"借刀剑的手"。所以
Eze 35:5。
[MAURER]同 [JEROME]译作"把他们交在刀剑的权下"。但参
Ps 63:10，
旁注；
Isa 53:12。
他在这个祷告里并非纵容个人报复，好像争辩的是他自己的事；他乃是在圣灵的默示之下说话，停止代求，凭预言说话，知道他们已被定受灭亡，如被弃绝的人；至于那些不是这样的人，他无疑不住地代求。我们不可从此事引为例证，这是特例。
put to death（被杀）——或如
Jer 15:2，
"死于*瘟疫" [MAURER]。
men . . . young men（人……少年人）——[HORSLEY]区分前者为过中年的已婚人；后者为未婚青年的精华。
English original
21. pour out their blood by the force of the sword--literally, "by the hands of the sword." So
Eze 35:5.
MAURER with JEROME translates, "deliver them over to the power of the sword." But compare
Ps 63:10,
Margin;
Isa 53:12.
In this prayer he does not indulge in personal revenge, as if it were his own cause that was at stake; but he speaks under the dictation of the Spirit, ceasing to intercede, and speaking prophetically, knowing they were doomed to destruction as reprobates; for those not so, he doubtless ceased not to intercede. We are not to draw an example from this, which is a special case.
put to death--or, as in
Jer 15:2,
"perish by the death plague" [MAURER].
men . . . young men--HORSLEY distinguishes the former as married men past middle age; the latter, the flower of unmarried youth.
22
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22. cry（哀号）——因仇敌闯入：愿他们的房屋在他们遭难时不能作他们的庇护 [CALVIN]。
digged . . . pit（挖了……坑）——
(Jer 18:20; Ps 57:6; 119:85)。
English original
22. cry--by reason of the enemy bursting in: let their houses be no shelter to them in their calamities [CALVIN].
digged . . . pit--
(Jer 18:20; Ps 57:6; 119:85).
23
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简体中文
23. forgive not（不要赦免）——
(Ps 109:9, 10, 14)。
blot out（涂抹）——取自账簿的意象
(Re 20:12)。
before thee（在你面前）——伪善者以为只要逃过刑罚，神就不在近处；但当他刑罚时，他们就说是站在他面前，因为他们再不能自欺以为能逃过他的眼目
(参
Ps 90:8)。
deal thus（如此待他们）——即向他们彰显你的能力 [MAURER]。
time of thine anger（你怒气的时机）——他似乎迟延，但他的时机终必来到
(Ec 8:11, 12; 2Pe 3:9, 10)。
English original
23. forgive not--
(Ps 109:9, 10, 14).
blot out--image from an account-book
(Re 20:12).
before thee--Hypocrites suppose God is not near, so long as they escape punishment; but when He punishes, they are said to stand before Him, because they can no longer flatter themselves they can escape His eye (compare
Ps 90:8).
deal thus--exert Thy power against them [MAURER].
time of thine anger--Though He seems to tarry, His time shall come at last
(Ec 8:11, 12; 2Pe 3:9, 10).
耶 18:1-23。
神作为唯一的主宰，对万国有绝对的权利，按他们对待祂的行为而待之；以窑匠用泥塑造器皿为实例，以可见的形式说明此理。