Chapter commentary
Jeremiah Chapter 18
1
Jer 18:1-23.
繁體中文
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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繁體中文
2. 下到——即從聖殿所在、耶利米履行先知職任附近的高地，下到低地，那裏有一個眾所周知（這是「那」字的力量）的窯匠的工場。
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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3. 轉輪——原文作「在兩塊石頭上」。窯匠的水平旋轉機由兩塊圓板組成，下面一塊較大，上面一塊較小；原為石製，後來改為木製。窯匠在上面那塊上將泥捏成他所喜悅的形狀。埃及的古物中有其圖像。這個《希伯來文》詞只在
Ex 1:16
中別處出現，但意義不同。
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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4. 破壞——即毀壞。「用泥」是正確的讀法，因兩個希伯來文字母相似而被誤抄為「如泥」（旁註），並受
耶 18:6
「如泥」的影響。
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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6. 這是為了反駁猶太人對其作為神選民之外在特權的依賴，以為神絕不可能棄絕他們。但窯匠不過是受造之人，尚且有權將做壞的器皿丟棄，另從地上興起別的泥土；何況神這位創造主，豈不更能棄絕那些對其蒙選不忠的百姓，並興起別人來代替他們嗎（參 Isa 45:9；64:8；Ro 9:20、21）？
令人注意的是，窯戶的一塊田竟成了用猶大出賣之價所買的那塊地（Mt 27:9、10：窯匠的器皿被摔碎，參 Ps 2:8、9；Re 2:27），正因它未能符合製造者的設計——這正是描繪神那將可棄絕之人交予毀滅之主權的生動圖像，這並非出於任性，而是祂公義審判的施行。馬太引用撒迦利亞的話（Zec 11:12、13），卻稱之為耶利米的，因為後者（Jer 18:1-19:15）正是前者在 Zec 11:12、13 中所摘錄內容的來源〔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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7. 何時——即在一瞬之間，當那國最不期待的時候。藉此他提醒猶大人，神曾何等奇妙地拯救他們脫離起初的卑下，也就是說：你們在同一天之內，先是萬民中最可憐的，隨後又成為最蒙恩的〔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. 他們的惡——與「我思想要行的惡」相對。
後悔——神在此俯就人的觀念。改變的不在神，而在規範神作為的境況：正如我們說陸地離我們遠去，其實是我們離陸地遠去
(Eze 18:21；33:11)。
神不變的原則是在一切境況下行最好的事；因此，祂若不顧及祂百姓身上道德的改變（他們的禱告等），便沒有照著自己不變的原則而行
(Jer 18:9, 10)。
這原則實際應用在猶太人的事上
(Jer 18:11；
見
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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11. 造災禍——暗指上文「窯匠」的比喻，即我耶和華如今如同窯匠，正在向你們塑造災禍；但你們若悔改，我有權能重新塑造對你們的對待方式。
歸回等——（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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12. 沒有盼望——你的威脅與勸戒都白費了
(Jer 2:25)。
我們的景況已絕望；我們已無望地被交給我們的罪與其刑罰。在本節及以下的話中，「我們要照自己的心意而行」，耶利米讓他們說出實情，而不是他們本想要提出的虛偽託詞。照樣
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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13.
(Jer 2:10, 11)。
即使在外邦人中，一個民族為外邦的神而捨棄自己的神，也是前所未聞的事——何況他們的神是假神。然而以色列竟為外邦的假神而離棄了真神。
以色列的處女——
(2Ki 19:21)。
以色列是神特別許配給自己的處女，這更增加了他們的罪咎。
可憎惡的事——
(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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14. 豈有人（住在附近的人）會離棄利巴嫩的雪（即利巴嫩清涼的融雪之水，他隨即加以解釋），那從田野的磐石（利巴嫩的詩意名稱，因它高聳於周圍的田野或相對平坦的地區之上）而來的嗎？沒有。然而以色列卻離棄近在咫尺的活泉耶和華，去隨從外邦破裂的池。
Jer 17:13; 2:13
與此處的英文譯本相符。MAURER 譯作：「利巴嫩的雪會從磐石停止（字面作『離棄』）澆灌我的田地（周圍全地特別屬於耶和華）嗎？」利巴嫩意為「白山」；因覆蓋其名為黑門、向巴勒斯坦東北延伸之部分的積雪而得名。
從遠處來的——即從遠方來的，指利巴嫩遙遠的高聳岩石。HENDERSON 譯作「被擠壓的水」，即在穿過岩石峽谷下行時被收縮在窄道中的水；照此理解，「流」更應作「流下」
(So 4:15)。
但英文譯本的平行結構更佳：「那從磐石而來的」、「那從遠處來的」。
斷絕——呼應平行的「人豈能離棄」云云。MAURER 譯作「乾涸」或「枯竭」
(Isa 19:5)；
如此其意為：大自然會偏離其固定軌道嗎？「清涼的水」（參
Pr 25:25)
指常年不斷的溪流，由炎熱天氣下積雪部分融化而補給。
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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15. 因為——應作「然而」；違背事物的自然秩序。
忘記我——
(Jer 2:32)。
這暗示先前對神的認識，而外邦人並不認識祂；因此猶太人忘記神，是出於故意的頑梗。
他們使……絆跌——即假先知和拜偶像的祭司所做的。
古道——
(Jer 6:16)：
他們敬虔的先祖所行的路。此處所稱讚的並非不加分辨的古老，而是行走正道之先祖的榜樣。
他們——即猶太人。
修築——未妥善預備：指道路中央隆起的部分。CALVIN 譯作「未經踐踏」。他們沒有前代聖徒的先例可促使他們為自己設計新的敬拜。
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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16. 嗤笑——
(1Ki 9:8)。
作為輕蔑的記號。那本來只是結果的事，卻被歸於百姓的意圖，儘管與他們可能期盼的完全不同。他們的意圖被描繪為毀滅自己的國家，因為這乃是他們行事方式的必然結果。
搖……頭——譏誚地
(2Ki 19:21; Mt 27:39)。
「搖……頭」與「嗤笑」相對，「驚訝」與「荒涼」相對；因此MUNSTER等人寧可譯為「令人驚奇之物」
(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. 像東風*——直譯為「我必以東風（將一切吹散）驅散他們」：這是最猛烈的風
(Job 27:21; Ps 48:7; Isa 27:8)。
三十二份抄本讀作（沒有「像」）「以東風」。
我必以背……不以麵向他們——公義的報應：因為「他們以背向我，不以麵向」
(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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18.
（耶十一19）。
讓我們以假先知的罪名控告他、定他死罪；因為「（他預言這地將沒有祭司教導律法，瑪二7；沒有文士解釋其中的難處；也沒有先知啟示神的旨意），然而律法必不從祭司滅絕」等語；因為神使這些職分成為教會中永久的制度，而律法宣告它們永不斷絕
（利六18，十11；
參耶五12）
[GROTIUS]。
智慧人——與祭司並列的文士和長老。或許他們的意思是：儘管耶利米反對我們和我們的先知，我們這邊必有理（耶二十八15-16，二十九25-32，五31）；「因為律法必不滅絕」云云。我取 GROTIUS 的解釋。
以……舌頭——藉虛假的控告（詩五十七4，六十四3，十二4，五十19）。
「因為舌頭」（旁註），即因他說話反對我們。「以舌頭」，即讓我們殺了他，使他不再說話攻擊我們 [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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19. 求你留意*——與「我們不要理會」
(Jer 18:18)
形成對比。既然他們不理會我，主啊，求你理會我，讓我的話至少在你面前有其分量。
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. 在此處所列舉的細節上，耶利米是耶穌基督的預表
(Ps 109:4, 5; Joh 15:25)。
我的性命——我的生命；我
(Ps 35:7)。
我站在你面前……轉消你的怒氣——正如摩西
(Ps 106:23；
參
Eze 22:30)。
耶穌基督也是如此，祂是先前部分代求者的預表之本體
(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. 使他們的血流在刀劍的勢力之下*——直譯為「在刀劍的手中」。所以
Eze 35:5。
MAURER與JEROME譯為「將他們交在刀劍的權下」。但參
Ps 63:10，《邊註》；
Isa 53:12。
他在這禱告中沒有放縱個人的報復，好像是他自己的事；他乃是受聖靈感動而說話，停止代求，憑預言說話，因他知道他們是被棄絕、注定毀滅的；至於那些不是如此的人，他無疑不住地代求。我們不應從這特殊的事例中學效。
殺戮——或如
Jer 15:2，
「死於瘟疫」
[MAURER]。
人……少年人——HORSLEY區分前者為過了中年的已婚男子；後者為未婚青年中的精英。
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. 呼喊——因仇敵衝入而呼喊：願他們的房屋在災禍中不能庇護他們 [CALVIN]。
挖了……坑——
（耶十八20；詩五十七6，一一九85）。
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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23. 不要赦免——
（詩一零九9-10、14）。
塗抹——取自账簿的意象
（啟二十12）。
在你面前——偽君子以為只要逃脫刑罰，神就不在近處；但當祂刑罰之時，便說他們站在祂面前，因為他們再不能自欺以為能逃過祂的眼目（參詩九十8）。
如此待他們——施展你的大能對付他們 [MAURER]。
你發怒的時候——雖然祂似乎遲延，祂的時候至終必到
（傳八11-12；彼後三9-10）。
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).
Jer 18:1-23.
神作為獨一的主宰，對萬國有絕對的權柄，按他們對待祂的行為而施報；以窯匠用泥捏造器皿為有形的例證