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Jeremiah Capitolo 29
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The contest between Jeremiah and the false prophets was carried on before by preaching, here by writing; there we had sermon against sermon, here we have letter against letter, for some of the false prophets are now carried away into captivity in Babylon, while Jeremiah remains in his own country. Now here is, I. A letter which Jeremiah wrote to the captives in Babylon, against their prophets that they had there (Jer 29:1-3), in which letter, 1. He endeavours to reconcile them to their captivity, to be easy under it and to make the best of it, Jer 29:4-7. 2. He cautions them not to give any credit to their false prophets, who fed them with hopes of a speedy release, Jer 29:8,9. 3. He assures them that God would restore them in mercy to their own land again, at the end of 70 years, Jer 29:10-14. 4. He foretels the destruction of those who yet continued, and that they should be persecuted with one judgment after another, and sent at last into captivity, Jer 29:15-19. 5. He prophesies the destruction of two of their false prophets that they had in Babylon, that both soothed them up in their sins and set them bad examples (Jer 29:20-23), and this is the purport of Jeremiah's letter. II. Here is a letter which Shemaiah, a false prophet in Babylon, wrote to the priests at Jerusalem, to stir them up to persecute Jeremiah (Jer 29:24-29), and a denunciation of God's wrath against him for writing such a letter, Jer 29:30-32. Such struggles as these have there always been between the seed of the woman and the seed of the serpent.
1-7
Advice to the Captives in Babylon (596 BC)
简体中文
给巴比伦被掳者的劝勉（主前596年）
¹ 先知耶利米从耶路撒冷寄信与被掳的祭司、先知、众民、并生存的长老，就是尼布甲尼撒从耶路撒冷掳到巴比伦去的；这就是信内的话：
² （这是在耶哥尼雅王、王太后、太监、犹大和耶路撒冷的首领、木匠、铁匠，都从耶路撒冷出去之后；）
³ 他借沙番的儿子以利亚萨和希勒家的儿子基玛利雅的手送去的（犹大王西底家打发他们到巴比伦去见巴比伦王尼布甲尼撒），说：
⁴ 「万军之耶和华—以色列的 神，对一切被掳的人，就是我从耶路撒冷掳到巴比伦去的，如此说：
⁵ 你们要建造房屋居住，栽种田园，吃其中的果子；
⁶ 你们要娶妻生儿女，也为你们的儿子娶妻，将你们的女儿出嫁，使他们也生儿女；你们在那里要增多，不可减少。
⁷ 你们要为我使你们被掳到的那城求平安，为那城祷告耶和华；因为那城得平安，你们也随着得平安。」
这里告诉我们，
一、耶利米奉耶和华的名写信给在巴比伦的被掳者。耶哥尼雅已率同他的母后、他宫中的臣宰（此处称为「太监」），并「犹大和耶路撒冷的首领」中许多当时最有活动力的人，投降作了囚犯；「木匠和铁匠」既被索去，也被交出，使留下的人没有合宜的人手可加固城防或装备兵器。借着这样的卑躬，他们指望尼布甲尼撒息怒。「Satis est prostrasse leoni——狮子只要把对手击倒便已满足」；但这专横的征服者却因他们的让步而得寸进尺，正如便哈达对待亚哈那样（王上20:5-6）。他既不以此为足，在这些「从耶路撒冷出去」之后又来，再带去许多「长老、祭司、先知和百姓」（耶29:1），凡他所看为合适的、或他兵丁所能抓住的，都带到巴比伦去。这些被掳者的景况十分可悲，更因为他们如此与其余留居本地的弟兄分别出来，看来好像比一切住在耶路撒冷的人罪更大。耶利米因此写信给他们，为要安慰他们，向他们保证，他们既不必绝望得不着救济，也不必嫉妒那留下来的弟兄。注意，1. 写下来的 神的话，与他说出来的话一样，是「受 神感动而赐的」；这是传播 神旨知识给「他所分散的儿女」的合宜方法。2. 我们可以借着写信给我们远方的朋友——带着合时安慰和健全忠告的敬虔书信——来事奉 神、行善。我们不能向之说话的人，可以向之写信；写下来的能存留。耶利米这封信是借着西底家王差遣到尼布甲尼撒那里的使者送去的——大概是进贡、并向他重新表示顺服，或与他谈和；在这和谈中，被掳者也许希望能被包括在内（耶29:3）。耶利米选择借这样的使者送这信息，为要加以尊荣，因为这是从 神来的信息；或者因为当时到巴比伦没有固定的信件投递，只有这样的机会才可，这也使被掳者在巴比伦的景况更可悲，因他们难得从所留下的亲友那里听见消息——这对彼此分离的人，是某种苏醒和安慰。
二、我们在此被告知他写了什么。信的全文在此延续到耶29:24。在这几节里，
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他向他们保证，他是奉「万军之耶和华—以色列之 神」的名写的；是他授意了这信，耶利米不过是文书或代笔人。在他们被掳之中，听见 神是「万军之耶和华」——一切众军之主，因此能帮助他们、拯救他们；又是「以色列的 神」——仍与他的百姓立约的 神，虽然他向他们相争，他们的仇敌目前又比他们强；这必叫他们得安慰。这也是提醒他们，当谨防巴比伦拜偶像的一切试探，因为「以色列的 神」——他们所事奉的 神——是「万军之耶和华」。 神在这封信中向他们送话，必能在他们被掳中激励他们，因为这是他未丢弃他们、未撇弃他们、未废掉他们产业的凭据，虽然他向他们不悦、管教他们；因为主若喜悦杀他们，必不写信给他们。
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神借他承认自己在他们被掳一事上有分：「我曾使你们被掳去」（耶29:4），又说（耶29:7）若不是 神所安排的，巴比伦王的一切兵力也办不到；若非从上头所赐的权柄，他也对他们无能为力。 神既使他们被掳，他们便可确信，他既不亏待他们，也无害他们的意思。注意，想到我们的苦难是 神所分派的，能大大帮助我们与苦难和解，并使我们在其下忍耐。「我闭口不言，因这是你所行的」（诗39:9）。
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他吩咐他们只想安居；所以要下定决心，尽力善处（耶29:5-6）：「你们要建造房屋居住」，等等。这一切暗示，（1）他们不可只存速归之望，因为那会使他们仍不安居，因此不舒坦；他们不会专心营生，不得享安慰，反要常常疲累自己和激怒征服者，指望救济；他们最终的失望必使他们陷入绝望，使他们的境况比原来更惨。所以让他们在那里打算长久居留，并尽量适应。「建造」、「栽种」、「娶妻」、并给儿女婚配，如在本地自己家中一样。让他们以看见自己的家室建立、繁增为乐；因为他们虽要预计自己死在被掳中，他们的儿女也许能见到更好的日子。他们若活在敬畏 神之中，有什么能拦阻他们在巴比伦舒坦度日呢？他们有时不能不「记念锡安就哭泣」（诗137:1）。但不要让哭泣妨碍撒种；不要「像那些没有指望的人那样忧伤」（帖前4:13）；他们是有指望也有喜乐的。注意，在人生的一切境遇中，善用现有的、尽力作最好的安排，是我们的智慧和本分；不要因为得不到所愿的一切，就丢弃本来可以享有的安慰。我们对本乡有天然的爱慕；它奇异地吸引我们的心；但这吸引是「nescio qua dulcedine——我们不能说清楚其甜美的吸引」；所以若护理把我们迁到别国，我们当决意在那里安逸度日，在处境不能完全合我们心意之时，使心境合于处境。地若「是属耶和华的」（出9:29），那么 神的儿女无论到何处，都没有离开他父的地。「Patria est ubicunque bene est——我们过得好之处便是我们的本国。」若事情不如从前，我们不必为此烦躁，而当活在事情会比现在更好的盼望中。「Non si male nunc, et olim sic erit——虽现今受苦，将来未必如此。」（2）他们不可因被掳中难忍之苦的惧怕而心里不安。他们也许会这样想（如同在难中之人常常把事情往最坏处想）：建造房屋也是徒然，因他们的主人和主人不容他们建成后居住其中，也不容他们享受所栽种葡萄园的果子。「不要怕，」 神说；「你们若与他们和平相处，就必发现他们待你们以礼。」柔顺安静的人，亲手作工、只管自己事的人，常在外人和仇敌手中受到比自己预期好得多的待遇； 神使他的百姓「在掳掠他们的人面前蒙怜恤」（诗106:46），建造了房屋的人该在其中居住，原是理所当然。不，
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他指示他们求他们被掳之地的福祉（耶29:7），为它祷告，努力促进它。这禁止他们在作巴比伦王臣民之时，行任何扰乱公众平安之事。他虽是外邦人、拜偶像的、欺压人的、且是 神和他教会的仇敌，然而他既保护他们，他们就必须效忠于他，在他之下「敬虔端正地过安静平稳的生活」（提前2:2），不图谋脱去他的轭，而耐心等候 神在合宜之时为他们行事拯救。不，他们当为所居之地的平安向 神祷告，使他们得以让那地继续向他们施恩，并反证加给他们国家的那个名声——说他们「对君王和省分有害，并煽动叛乱」（拉4:15）是假的。蛇的智慧和鸽子的驯良都要求他们忠于所居的政权：「因为那地得平安，你们也随着得平安」；那地若陷入战争，他们必在灾祸的后果中受最大的份。照样，初代基督徒照其圣洁信仰的性情，为在上的权柄祷告，纵使那是逼迫人的政权。他们既当为被掳之地的平安祷告求福，我们这些在出生之地、自由之民、在良好政权之下的人，岂不更有理由为那地的福祉祷告，使「在那地的平安中」，我们和我们一家「可以得平安」。凡搭船的人都关心船的安全。
Originale inglese
Advice to the Captives in Babylon (596 BC)
¹ Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;
² (After that Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, and the carpenters, and the smiths, were departed from Jerusalem;)
³ By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,
⁴ Thus saith the LORD of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon;
⁵ Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them;
⁶ Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished.
⁷ And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the LORD for it: for in the peace thereof shall ye have peace.
We are here told,
I. That Jeremiah wrote to the captives in Babylon, in the name of the Lord. Jeconiah had surrendered himself a prisoner, with the queen his mother, the chamberlains of his household, called here the eunuchs, and many of the princes of Judah and Jerusalem, who were at that time the most active men; the carpenters and smiths likewise, being demanded, were yielded up, that those who remained might not have any proper hands to fortify their city or furnish themselves with weapons of war. By this tame submission it was hoped that Nebuchadnezzar would be pacified. Satis est prostrasse leoni—It suffices the lion to have laid his antagonist prostrate; but the imperious conqueror grows upon their concessions, like Benhadad upon Ahab's, 1Ki 20:5,6. And, not content with this, when these had departed from Jerusalem he comes again, and fetches away many more of the elders, the priests, the prophets, and the people (Jer 29:1), such as he thought fit, or such as his soldiers could lay hands on, and carries them to Babylon. The case of these captives was very melancholy, the rather because they, being thus distinguished from the rest of their brethren who continued in their own land, looked as if they were greater sinners than all men who dwelt at Jerusalem. Jeremiah therefore writes a letter to them, to comfort them, assuring them that they had no reason either to despair of succour themselves or to envy their brethren that were left behind. Note, 1. The word of God written is as truly given by inspiration of God as his word spoken was; and this was the proper way of spreading the knowledge of God's will among his children scattered abroad. 2. We may serve God and do good by writing to our friends at a distance pious letters of seasonable comforts and wholesome counsels. Those whom we cannot speak to we may write to; that which is written remains. This letter of Jeremiah's was sent to the captives in Babylon by the hands of the ambassadors whom king Zedekiah sent to Nebuchadnezzar, probably to pay him his tribute and renew his submission to him, or to treat of peace with him, in which treaty the captives might perhaps hope that they should be included, Jer 29:3. By such messengers Jeremiah chose to send this message, to put an honour upon it, because it was a message from God, or perhaps because there was no settled way of sending letters to Babylon, but as such an occasion as this offered, and then it made the condition of the captives there the more melancholy, that they could rarely hear from their friends and relations they had left behind, which is some reviving and satisfaction to those that are separated from one another.
II. We are here told what he wrote. A copy of the letter at large follows here to Jer 29:24. In these verses,
1. He assures them that he wrote in the name of the Lord of hosts, the God of Israel, who indited the letter; Jeremiah was but the scribe or amanuensis. It would be comfortable to them, in their captivity, to hear that God is the Lord of hosts, of all hosts, and is therefore able to help and deliver them; and that he is the God of Israel still, a God in covenant with his people, though he contend with them, and their enemies for the present are too hard for them. This would likewise be an admonition to them to stand upon their guard against all temptations to the idolatry of Babylon, because the God of Israel, the God whom they served, is Lord of hosts. God's sending to them in this letter might be an encouragement to them in their captivity, as it was an evidence that he had not cast them off, had not abandoned them and disinherited them, though he was displeased with them and corrected them; for, if the Lord had been pleased to kill them, he would not have written to them.
2. God by him owns the hand he had in their captivity: I have caused you to be carried away, Jer 29:4 and again, Jer 29:7. All the force of the king of Babylon could not have done it if God had not ordered it; nor could he have any power against them but what was given him from above. If God caused them to be carried captives, they might be sure that he neither did them any wrong nor meant them any hurt. Note, It will help very much to reconcile us to our troubles, and to make us patient under them, to consider that they are what God has appointed us to. I opened not my mouth, because thou didst it.
3. He bids them think of nothing but settling there; and therefore let them resolve to make the best of it (Jer 29:5,6): Build yourselves houses and dwell in them, etc. By all this it is intimated to them, (1.) That they must not feed themselves with hopes of a speedy return out of their captivity, for that would keep them still unsettled and consequently uneasy; they would apply themselves to no business, take no comfort, but be always tiring themselves and provoking their conquerors with the expectations of relief; and their disappointment at last would sink them into despair and make their condition much more miserable than otherwise it would be. Let them therefore reckon upon a continuance there, and accommodate themselves to it as well as they can. Let them build, and plant, and marry, and dispose of their children there as if they were at home in their own land. Let them take a pleasure in seeing their families built up and multiplied; for, though they must expect themselves to die in captivity, yet their children may live to see better days. If they live in the fear of God, what should hinder them but they may live comfortably in Babylon? They cannot but weep sometimes when they remember Zion. But let not weeping hinder sowing; let them not sorrow as those that have no hope, no joy; for they have both. Note, In all conditions of life it is our wisdom and duty to make the best of that which is, and not to throw away the comfort of what we may have because we have not all we would have. We have a natural affection for our native country; it strangely draws our minds; but it is with a nescio qua dulcedine—we can give no good account of the sweet attraction; and therefore, if providence remove us to some other country, we must resolve to live easy there, to bring our mind to our condition when our condition is not in every thing to our mind. If the earth be the Lord's, then, wherever a child of God goes, he does not go off his Father's ground. Patria est ubicunque bene est—That place is our country in which we are well off. If things be not as they have been, instead of fretting at that, we must live in hopes that they will be better than they are. Non si male nunc, et olim sic erit—Though we suffer now we shall not always. (2.) That they must not disquiet themselves with fears of intolerable hardships in their captivity. They might be ready to suggest (as persons in trouble are always apt to make the worst of things) that it would be in vain to build houses, for their lords and masters would not suffer them to dwell in them when they had built them, nor to eat the fruit of the vineyards they planted. "Never fear," says God; "if you live peaceably with them, you shall find them civil to you." Meek and quiet people, that work and mind their own business, have often found much better treatment, even with strangers and enemies, than they expected; and God has made his people to be pitied of those that carry them captives (Ps 106:46), and a pity it is but that those who have built houses should dwell in them. Nay,
4. He directs them to seek the good of the country where they were captives (Jer 29:7), to pray for it, to endeavour to promote it. This forbids them to attempt any thing against the public peace while they were subjects to the king of Babylon. Though he was a heathen, an idolater, an oppressor, and an enemy to God and his church, yet, while he gave them protection, they must pay him allegiance, and live quiet and peaceable lives under him, in all godliness and honesty, not plotting to shake off his yoke, but patiently leaving it to God in due time to work deliverance for them. Nay, they must pray to God for the peace of the places where they were, that they might oblige them to continue their kindness to them and disprove the character that had been given their nation, that they were hurtful to kings and provinces, and moved sedition, Ezr 4:15. Both the wisdom of the serpent and the innocency of the dove required them to be true to the government they lived under: For in the peace thereof you shall have peace; should the country be embroiled in war, they would have the greatest share in the calamitous effects of it. Thus the primitive Christians, according to the temper of their holy religion, prayed for the powers that were, though they were persecuting powers. And, if they were to pray for and seek the peace of the land of their captivity, much more reason have we to pray for the welfare of the land of our nativity, where we are a free people under a good government, that in the peace thereof we and ours may have peace. Every passenger is concerned in the safety of the ship.
8-14
Advice to the Captives in Babylon (596 BC)
简体中文
给被掳于巴比伦之人的劝告（公元前596年）
⁸ 万军之耶和华——以色列的神如此说：不要被你们中间的先知和占卜的诱惑，也不要听信你们所做的梦； ⁹ 因为他们托我的名向你们说假预言；我并没有差遣他们，这是耶和华说的。 ¹⁰ 耶和华如此说：为巴比伦的七十年满了以后，我必眷顾你们，向你们成就我的恩言，使你们仍回此地。 ¹¹ 耶和华说：我知道我向你们所怀的意念，是赐平安的意念，不是降灾祸的意念，要叫你们末后有指望。 ¹² 你们要呼求我，祷告我，我就应允你们。 ¹³ 你们寻求我，若专心寻求我，就必寻见。 ¹⁴ 耶和华说：我必被你们寻见；我也必使你们被掳的人归回，将你们从各国和我所赶你们到的各处招聚了来，又将你们带回我使你们被掳离开的地方。
为要使百姓在被掳中安静安稳，
I. 神使他们不再建立在那些假先知所立的虚假根基上（耶29:8,9）。那些先知告诉他们，他们被掳的时日将很短，所以他们不可想在巴比伦扎根，而要准备随时归回：『他们在这一点上『欺骗你们』，』神说；『他们向你们说假预言，虽然他们奉我的名说。但不要让他们欺骗你们，不要任自己被他们迷惑。』只要我们有真理的道可以用来试验诸灵，我们若受骗就是自己的过错；因为借这道我们可得着纠正。『不要听信你们所做的梦——就是你们自己引致所做的梦。』他所指的，或是百姓自己所喜悦、自己所塞满头脑的幻想和梦境（他们醒着的时候只思想、只谈论速速归回，所以睡眠中便梦见这事，又以此当作吉兆，借此坚定自己虚妄的指望），或是先知所做的、作为预言根据的梦。神告诉百姓：『那些是你们的梦』，因为是百姓所喜悦的，是他们所愿意、所盼望的梦。『你们引致它们被做』；因为你们听信它们，又鼓励先知以此类欺骗加于你们，要他们只预言『柔和的话』（赛30:10）。那是你们自己所点的梦。假先知之所以奉承百姓的罪，正是因为百姓喜欢受奉承，又对先知说柔和的话，使先知也对他们说柔和的话。
II. 他给他们一个美好的根基，可以建立他们的盼望。我们劝人拆毁那盖在沙土上的房子，是因为有一块磐石已经预备好让他们重新建造。神在此应许他们，虽然他们不会很快归回，却终必归回——『七十年满了以后』。由此可知，被掳的七十年不是从末次被掳算起，而是从首次被掳算起。注意，教会的拯救虽不在我们的时代来到，只要它在神的时候来到就够了，我们确知那是最好的时候。这里的应许是：神必在怜悯中眷顾他们；他虽然长久以来似乎对他们陌生，他必在他们中间显现，为他们出面，并抬举他们，正如尊贵之人探访下属所表示的那样。他必终结『他们的被掳』，并『转回』其中一切苦难。他们虽分散，有的在此国，有的在彼国，他必『从他所赶他们到的各处招聚他们』，为他们设立一个归回的标旗，使他们重新成为一个身体。他们虽相距甚远，却必被带回自己的本乡——『我所使你们被掳离开的地方』（耶29:14）。如今，1. 这必是神对他们应许的成就（耶29:10）：『我必向你们成就我的恩言。』不要让那些冒称奉神之名所传却落空的预言，损害那真正出于神之预言的声誉。那确实是神话语的，乃是『恩言』，所以必得应验，其中一字一笔也不能落空。『他既说了，岂能不作呢？』这将使他们从被掳中归回时甚感安慰——这归回将是神恩言之应许的果子。2. 这必是神对他们旨意的成就（耶29:11）：『我知道我向你们所怀的意念。』神一切的工作为他所知道，因为他一切的心意为他所知道（徒15:18），他的工作与他的心意完全相符；他是『随己意行做万事』的。我们常不明白自己的心思，也不认识自己的心；神却在自己里面毫无不确定。我们有时容易惧怕神对我们的旨意都是与我们为敌的；但关于自己的百姓，他知道并非如此——那是『赐平安而非降灾祸的意念』；那看似恶的，也是为善而设计。他一切的心意都朝向他们所盼望的结局，他必在所定之时赐下。他们所盼望的结局必到，虽然也许不在他们所期盼的时候来到。让他们忍耐等到果子成熟，那时他们就必得着。原文作：他必赐给他们『结局和指望』。（1.）他必使他们看见他们患难的『结局』——那安慰的终结；虽然持续长久，却不会持续到永远。『眷顾锡安的时候』，就是『所定的时候』，必来到。事情到了最坏，便开始好转；他必使他们看见他们拯救的荣耀成全；因为至于神，他的工作是完全的。那位在起初『完成天地』和其中『万象』的，也必向他的百姓成全两者一切的福分。当他开始以怜悯行事，他必『作成到底』。神做事从不半途而废。（2.）他必使他们看见那『指望』，就是他们所切望所等候的『结局』。他赐给他们的，不是他们恐惧中的指望，也不是他们幻想中的指望，而是他们信心中的指望——他所应许的、对他们最为有益的结局。3. 这必是应允他们向神的祷告和恳求（耶29:12-15）。（1.）神必激动他们祷告：『那时你们要呼求我，你们也要去祷告我。』注意，当神将要赐给他百姓所盼望的福分时，他便倾倒出祷告的灵，这是他正以怜悯临近他们的好兆头。那时——你们看见『所盼望的结局』临近之时——『那时你们要呼求我』。注意，应许赐下，不是要取代祷告，而是要激发并鼓励祷告；当拯救临近时，我们要借着祷告前去迎接。但以理明白那七十年将满，便以从未有的恳切『寻求耶和华』（但9:2,3）。（2.）那时他必激动自己前来拯救他们（诗80:2）：『我必应允你们』，并且『我必被你们寻见』。神既说了，我们便可信靠——『寻找，就寻见』。这里立下了一条总则（耶29:13）：『你们寻求我，若专心寻求我，就必寻见。』在寻求神时，我们必须搜寻他，作一番殷勤的搜索——寻找寻求他的指引，寻找信心和盼望的鼓励。我们必须持续寻求，在寻求上劳苦，如同搜寻的人；这事我们必须以『心』来行（即诚实正直），并以『全心』来行（即竭力恳切，祷告时『里面的一切』都倾倒而出）；凡这样『寻求神』的人，必『寻见』他，并必发现他是那厚厚赏赐者（来11:6）。他从未对这样的人说：『你们寻求我是徒然的。』
Originale inglese
Advice to the Captives in Babylon (596 BC)
⁸ For thus saith the LORD of hosts, the God of Israel; Let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams which ye cause to be dreamed.
⁹ For they prophesy falsely unto you in my name: I have not sent them, saith the LORD.
¹⁰ For thus saith the LORD, That after seventy years be accomplished at Babylon I will visit you, and perform my good word toward you, in causing you to return to this place.
¹¹ For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end.
¹² Then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you.
¹³ And ye shall seek me, and find me, when ye shall search for me with all your heart.
¹⁴ And I will be found of you, saith the LORD: and I will turn away your captivity, and I will gather you from all the nations, and from all the places whither I have driven you, saith the LORD; and I will bring you again into the place whence I caused you to be carried away captive.
To make the people quiet and easy in their captivity,
I. God takes them off from building upon the false foundation which their pretended prophets laid, Jer 29:8,9. They told them that their captivity should be short, and therefore that they must not think of taking root in Babylon, but be upon the wing to go back: "Now herein they deceive you," says God; "they prophesy a lie to you, though they prophesy in my name. But let them not deceive you, suffer not yourselves to be deluded by them." As long as we have the word of truth to try the spirits by it is our own fault if we be deceived; for by it we may be undeceived. Hearken not to your dreams, which you cause to be dreamed. He means either the dreams or fancies which the people pleased themselves with, and with which they filled their own heads (by thinking and speaking of nothing else but a speedy enlargement when they were awake they caused themselves to dream of it when they were asleep, and then took that for a good omen, and with it strengthened themselves in their vain expectations), or the dreams which the prophets dreamed and grounded their prophecies upon. God tells the people, They are your dreams, because they pleased them, were the dreams that they desired and wished for. They caused them to be dreamed; for they hearkened to them, and encouraged the prophets to put such deceits upon them, desiring them to prophesy nothing but smooth things, Isa 30:10. They were dreams of their own bespeaking. False prophets would not flatter people in their sins, but that they love to be flattered, and speak smoothly to their prophets that their prophets may speak smoothly to them.
II. He gives them a good foundation to build their hopes upon. We would not persuade people to pull down the house they have built upon the sand, but that there is a rock ready for them to rebuild upon. God here promises them that, though they should not return quickly, they should return at length, after seventy years be accomplished. By this it appears that the seventy years of the captivity are not to be reckoned from the last captivity, but the first. Note, Though the deliverance of the church do not come in our time, it is sufficient that it will come in God's time, and we are sure that that is the best time. The promise is that God will visit them in mercy; though he had long seemed to be strange to them, he will come among them, and appear for them, and put honour upon them, as great men do upon their inferiors by coming to visit them. He will put an end to their captivity, and turn away all the calamities of it. Though they are dispersed, some in one country and some in another, he will gather them from all the places whither they are driven, will set up a standard for them all to resort to, and incorporate them again in one body. And though they are at a great distance they shall be brought again to their own land, to the place whence they were carried captive, Jer 29:14. Now, 1. This shall be the performance of God's promise to them (Jer 29:10): I will perform my good word towards you. Let not the failing of those predictions which are delivered as from God lessen the reputation of those that really are from him. That which is indeed God's word is a good word, and therefore it will be made good, and not one iota or tittle of it shall fall to the ground. Hath he said, and shall he not do it? This will make their return out of captivity very comfortable, that it will be the performance of God's good word to them, the product of a gracious promise. 2. This shall be in pursuance of God's purposes concerning them (Jer 29:11): I know the thoughts that I think towards you. Known unto God are all his works, for known unto him are all his thoughts (Ac 15:18) and his works agree exactly with his thoughts; he does all according to the counsel of his will. We often do not know our own thoughts, nor know our own mind, but God is never at any uncertainty within himself. We are sometimes ready to fear that God's designs concerning us are all against us; but he knows the contrary concerning his own people, that they are thoughts of good and not of evil; even that which seems evil is designed for good. His thoughts are all working towards the expected end, which he will give in due time. The end they expect will come, though perhaps not when they expect it. Let them have patience till the fruit is ripe, and then they shall have it. He will give them an end, and expectation, so it is in the original. (1.) He will give them to see the end (the comfortable termination) of their trouble; though it last long, it shall not last always. The time to favour Zion, yea, the set time, will come. When things are at the worst they will begin to mend; and he will give them to see the glorious perfection of their deliverance; for, as for God, his work is perfect. He that in the beginning finished the heavens and the earth, and all the hosts of both, will finish all the blessings of both to his people. When he begins in ways of mercy he will make an end. God does nothing by halves. (2.) He will give them to see the expectation, that end which they desire and hope for, and have been long waiting for. He will give them, not the expectations of their fears, nor the expectations of their fancies, but the expectations of their faith, the end which he has promised and which will turn for the best to them. 3. This shall be in answer to their prayers and supplications to God, Jer 29:12-15. (1.) God will stir them up to pray: Then shall you call upon me, and you shall go, and pray unto me. Note, When God is about to give his people the expected good he pours out a spirit of prayer, and it is a good sign that he is coming towards them in mercy. Then, when you see the expected end approaching, then you shall call upon me. Note, Promises are given, not to supersede, but to quicken and encourage prayer: and when deliverance is coming we must by prayer go forth to meet it. When Daniel understood that the 70 years were near expiring, then he set his face with more fervency than ever to seek the Lord, Da 9:2,3. (2.) He will then stir up himself to come and save them (Ps 80:2): I will hearken unto you, and I will be found of you. God has said it, and we may depend upon it, Seek and you shall find. We have a general rule laid down (Jer 29:13): You shall find me when you shall search for me with all your heart. In seeking God we must search for him, accomplish a diligent search, search for directions in seeking him and encouragements to our faith and hope. We must continue seeking, and take pains in seeking, as those that search; and this we must do with our heart (that is, in sincerity and uprightness), and with our whole heart (that is, with vigour and fervency, putting forth all that is within us in prayer), and those who thus seek God shall find him, and shall find him their bountiful rewarder, Heb 11:6. He never said to such, Seek you me in vain.
15-23
The Doom of the False Prophets (596 BC)
简体中文
假先知的厄运（主前596年）
¹⁵ 因为你们说：『耶和华在巴比伦为我们兴起了先知』； ¹⁶ 所以论那坐在大卫宝座上的王，并住在这城里的众民，以及未与你们一同被掳去的弟兄，你们要『知道』万军之耶和华如此说： ¹⁷ 万军之耶和华如此说：『看哪，我必使刀剑、饥荒、瘟疫临到他们，使他们像那坏透了、不能吃的无花果。 ¹⁸ 我必用刀剑、饥荒、瘟疫追赶他们，使他们在天下万国中，在我所赶他们到的各民中，成了令人惊骇、咒诅、嗤笑、羞辱的对象； ¹⁹ 这是耶和华说的；因为他们不听从我的话，就是我早差遣我仆人众先知到他们那里去所说的；他们却不肯听，这是耶和华说的。』 ²⁰ 所以你们一切被掳的、就是我从耶路撒冷打发到巴比伦去的，当听耶和华的话。 ²¹ 万军之耶和华以色列的神论到哥赖雅的儿子亚哈，并玛西雅的儿子西底家——这两位奉我名向你们说假预言的——如此说：『看哪，我必将他们交在巴比伦王尼布甲尼撒手中；他必在你们眼前击杀他们。 ²² 在巴比伦一切被掳的犹大人，必因他们取为咒诅的话，说：『愿耶和华使你像西底家和亚哈一样，被巴比伦王用火焚烧。』 ²³ 因为他们在以色列中行了愚妄的事，与邻舍的妻行淫，又奉我的名说谎言，是我没有吩咐他们的；我知道，我也作见证，这是耶和华说的。』
耶利米既已对被掳者中那些他知道敬虔、存好意的人大加鼓励，向他们保证神对他们存着极恩慈、极友善的意念，此处便转向那些轻看耶利米所传的劝勉和安慰、倚靠假先知谄媚之言的人。当耶利米这封信到了，他们必会说：『他为何如此忙于多事，自作主张地来劝我们？耶和华在巴比伦为我们兴起了先知』（耶29:15）。我们满意这些先知，可以倚靠他们，无需听耶路撒冷任何先知的话。请看这百姓无耻的邪恶；先知们说假预言时，自称是从神得着的；照样，百姓既邀请这些先知如此谄媚他们，也把它归在神头上，说是主为他们兴起了这些先知。其实我们可以确定，那些在罪中使人刚忍、以虚假无据的对神怜悯的盼望欺骗人的，绝不是神所兴起的先知。他们自己的先知告诉他们不再有人被掳，而被掳的人不久就要归回。对此，先知在此答复：1. 此处预言那些仍留在耶路撒冷的人必全然灭亡，与那些假先知所说的相反：『至于住在「城」中的「王」和「百姓」』——你们以为归回时他们必欢迎你们——你们错了；他们要接连遭受审判，『刀剑、饥荒、瘟疫』，要剪除大批的人；剩下可怜的余民要『被迁到天下万国』（耶29:16、18）。如此神要『使他们』，或更准确说是待他们如失了味的盐，既无用，便被丢在粪堆里，如同烂无花果。这是指着我们在耶24:1-10 已有的异象和其上的预言。对这些作为所给的理由，与屡次所给、并将在不悔改罪人永恒灭亡上证明神为义的相同（耶29:19）：『因为他们不听从我的话。我呼唤，他们却拒绝。』2. 他预言神对在巴比伦欺骗神百姓的假先知的审判。他呼召一切被掳的儿女——他们因这些先知是神所兴起的而夸口（耶29:20）：『站住，听你们所热中的先知的厄运。』此处提到两位先知，『亚哈』和『西底家』（耶29:21）。请看，（1）所控告他们的罪——不敬虔和不道德：他们『奉神的名说假预言』（耶29:21），又一次（耶29:23）他们『奉我的名说谎言』。说谎是恶的，向神的百姓说谎、诱使他们陷入虚假的盼望更恶，但把谎言归在真实的神头上最为恶劣。那些有脸面如此行的人，竟也容让自己去放纵那些卑劣的情欲——神以公义的审判『任凭』他们陷入其中，并不足为奇。他们在以色列中行了『愚妄』，因为『与邻舍的妻行淫』。淫乱在以色列中就是愚妄，在自称先知的人身上更是如此；他们借这样的恶事明明否定自己所宣称的。神从未差遣这样放荡的恶人去办他的事。他是『圣先知的神』，不是这种不洁之人的神。由此可见他们为何谄媚别人在罪中——因为他们不能责备人而不定罪自己。这些淫行他们懂得向世人眼前隐藏，以保住自己的名声；但『我知道，也作见证，这是主说的』。最隐秘的罪神都知道；他能看见以最厚的假冒为善外衣所遮盖的愚妄，将来必有一日，他要将这一切暗中的隐事都显明出来，各人必显出本相。（2）对他们所宣告的审判：『巴比伦王必在你们眼前击杀他们』；不，他要以惨死处决他们，『用火焚烧他们』（耶29:22）。我们可以推测，尼布甲尼撒如此严厉惩罚他们，并非因他们的不敬虔和不道德，而是因煽动叛乱，以及他们那些好乱之徒对公共和平的某些图谋，并挑唆百姓反叛。他们的恶那时要被揭露这么多，他们也要以如此可悲的方式了结余生，使他们的名在巴比伦被掳的人中成为咒诅（耶29:22）。当人要把最大的灾祸咒诅在自己所恨之人身上时，他们以为再没有比一句话所堆的更重的咒诅，就是说：『愿耶和华使你像西底家和亚哈一样。』如此他们因所夸口的先知而蒙羞，至终也确信自己听从他们的愚妄。神忠信的先知有时被控为扰乱那地的人，因此受刑被杀；但他们离世后其名却成为祝福，其记忆甘甜，不像这些假先知。罪犯伴随着臭名和耻辱，殉道者则伴随着荣耀和尊荣。
Originale inglese
The Doom of the False Prophets (596 BC)
¹⁵ Because ye have said, The LORD hath raised us up prophets in Babylon;
¹⁶ Know that thus saith the LORD of the king that sitteth upon the throne of David, and of all the people that dwelleth in this city, and of your brethren that are not gone forth with you into captivity;
¹⁷ Thus saith the LORD of hosts; Behold, I will send upon them the sword, the famine, and the pestilence, and will make them like vile figs, that cannot be eaten, they are so evil.
¹⁸ And I will persecute them with the sword, with the famine, and with the pestilence, and will deliver them to be removed to all the kingdoms of the earth, to be a curse, and an astonishment, and a hissing, and a reproach, among all the nations whither I have driven them:
¹⁹ Because they have not hearkened to my words, saith the LORD, which I sent unto them by my servants the prophets, rising up early and sending them; but ye would not hear, saith the LORD.
²⁰ Hear ye therefore the word of the LORD, all ye of the captivity, whom I have sent from Jerusalem to Babylon:
²¹ Thus saith the LORD of hosts, the God of Israel, of Ahab the son of Kolaiah, and of Zedekiah the son of Maaseiah, which prophesy a lie unto you in my name; Behold, I will deliver them into the hand of Nebuchadrezzar king of Babylon; and he shall slay them before your eyes;
²² And of them shall be taken up a curse by all the captivity of Judah which are in Babylon, saying, The LORD make thee like Zedekiah and like Ahab, whom the king of Babylon roasted in the fire;
²³ Because they have committed villany in Israel, and have committed adultery with their neighbours' wives, and have spoken lying words in my name, which I have not commanded them; even I know, and am a witness, saith the LORD.
Jeremiah, having given great encouragement to those among the captives whom he knew to be serious and well-affected, assuring them that God had very kind and favourable intentions concerning them, here turns to those among them who slighted the counsels and comforts that Jeremiah ministered to them and depended upon what the false prophets flattered them with. When this letter came from Jeremiah they would be ready to say, "Why should he make himself so busy, and take upon him to advise us? The Lord has raised us up prophets in Babylon, Jer 29:15. We are satisfied with those prophets, and can depend upon them, and have no occasion to hear from any prophets in Jerusalem." See the impudent wickedness of this people; as the prophets, when they prophesied lies, said that they had them from God, so the people, when they invited those prophets thus to flatter them, fathered it upon God, and said that it was the Lord that raised them up those prophets. Whereas we may be sure that those who harden people in their sins, and deceive them with false and groundless hopes of God's mercy, are no prophets of God's raising up. These prophets of their own told them that no more should be carried captive, but that those who were in captivity should shortly return. Now, in answer to this, 1. The prophet here foretells the utter destruction of those who remained still at Jerusalem, notwithstanding what those false prophets said to the contrary: "As for the king and people that dwell in the city, who, you think, will be ready to bid you welcome when you return, you are deceived; they shall be followed with one judgment after another, sword, famine, and pestilence, which shall cut off multitudes; and the poor and miserable remains shall be removed into all kingdoms of the earth," Jer 29:16,18. And thus God will make them, or rather deal with them accordingly, as the salt that has lost its savour, which, being good for nothing, is cast to the dunghill, and so are rotten figs. This refers to the vision and the prophecy upon it which we had Jer 24:1-10 And the reason given for these proceedings against them is the same that has often been given and will justify God in the eternal ruin of impenitent sinners (Jer 29:19): Because they have not hearkened to my words. I called, but they refused. 2. He foretells the judgment of God upon the false prophets in Babylon, who deceived the people of God there. He calls upon all the children of the captivity, who boasted of them as prophets of God's raising up (Jer 29:20): "Stand still, and hear the doom of the prophets you are so fond of." The two prophets are named here, Ahab and Zedekiah, Jer 29:21. Observe, (1.) The crimes charged upon them—impiety and immorality: They prophesied lies in God's name (Jer 29:21), and again (Jer 29:23), They have spoken lying words in my name. Lying was bad, lying to the people of God to delude them into a false hope was worse, but fathering their lies upon the God of truth was worst of all. And no marvel if those that had the face to do that could allow themselves in the gratification of those vile affections to which God, in a way of righteous judgment, gave them up. They have done villainy in Israel, for they have committed adultery with their neighbours' wives. Adultery is villainy in Israel, and in such as pretend to be prophets, who by such wickednesses manifestly disprove their own pretensions. God never sent such profligate wretches on his errands. He is the Lord God of the holy prophets, not of such impure ones. Here it appears why they flattered others in their sins—because they could not reprove them without condemning themselves. These lewd practices of theirs they knew how to conceal from the eye of the world, that they might preserve their credit; but I know it and am a witness, saith the Lord. The most secret sins are known to God; he can see the villainy that is covered with the thickest cloak of hypocrisy, and there is a day coming when he will bring to light all these hidden works of darkness and every man will appear in his own colours. (2.) The judgments threatened against them: The king of Babylon shall slay them before your eyes; nay, he shall put them to a miserable death, roast them in the fire, Jer 29:22. We may suppose that it was not for their impiety and immorality that Nebuchadnezzar punished them thus severely, but for sedition, and some attempts of their turbulent spirits upon the public peace, and stirring up the people to revolt and rebel. So much of their wickedness shall then be detected, and in such a wretched manner they shall end their days, that their names shall be a curse among the captives in Babylon, Jer 29:22. When men would imprecate the greatest evil upon one they hated they would think they could not load them with a heavier curse, in fewer words, than to say, The Lord make thee like Zedekiah and like Ahab. Thus were they made ashamed of the prophets they had been proud of, and convinced at last of their folly in hearkening to them. God's faithful prophets were sometimes charged with being the troublers of the land, and as such were tortured and slain; but their names were a blessing when they were gone and their memory sweet, not as these false prophets. As malefactors are attended with infamy and disgrace, so martyrs with glory and honour.
24-32
The Malice of Shemaiah; The Doom of Shemaiah (596 BC)
简体中文
示玛雅的恶意；示玛雅的厄运（公元前596年）
²⁴ "你也要对尼希兰人示玛雅说：
²⁵ 万军之耶和华以色列的神如此说：你曾用自己的名寄信给耶路撒冷的众百姓和祭司玛西雅的儿子西番雅，并众祭司，说：
²⁶ 『耶和华已经立你为祭司，接替耶何耶大祭司，使你管理耶和华的殿，为每一个狂妄自称为先知的人，把他下在监里，用木狗拘锁他。
²⁷ 现在你为何没有责备亚拿突人耶利米——他向你们自称为先知呢？
²⁸ 因为他竟寄信给我们，在巴比伦说：被掳的事必长久；你们要建造房屋住在其中，栽种田园吃其中的果子。』"
²⁹ 祭司西番雅就把这信念给先知耶利米听。
³⁰ 于是耶和华的话临到耶利米说：
³¹ "你当寄信给一切被掳的人说：『耶和华论到尼希兰人示玛雅如此说：因为示玛雅向你们说预言，我并没有差遣他，他使你们倚靠谎言；
³² 所以耶和华如此说：看哪，我必刑罚尼希兰人示玛雅和他的后裔；他必没有一人存活在这百姓中间，也不得见我所要赐给我百姓的福乐；因为他使百姓悖逆耶和华。』"这是耶和华说的。
我们已经细读了耶利米写给在巴比伦被掳之人的信的内容，他们理当大大感谢神和他，承认收到了这信，并将它珍藏起来。但若他们中间的假先知因此发怒，我们也不足为奇；因为这信揭穿了他们的真相。如今这里告诉我们其中一位的事：
一、 他如何对耶利米显露恶意。这个好事之徒被称为"尼希兰人示玛雅"——"作梦的"（旁注如此读），因为他一切预言都自称是在梦中从神领受的。他得到了耶利米写给被掳之人的信的副本，或听人念过，或有人把内容告诉了他，他极其恼怒；他就要执笔回应它，是的，他一定要。但怎样回应呢？他并不是写信给耶利米为自己的职分辩护，也没有提出任何合理的论证来支持他关于被掳之人即将归回的预言；他写信给众祭司——那些假先知的忠实保护人——煽动他们逼迫耶利米。他用自已的名写信，甚至假装没有征得百姓的同意；他仿佛要作全人类的独裁者，向耶路撒冷的众祭司和其余百姓发送通函（看情形如此），大概借着带来耶利米之信的同一班信差。但这信主要寄给西番雅——他或是玛西雅的亲生子，或是第二十四班祭司中的人，那一班以玛西雅为父为首。他不是大祭司，而是大祭司的副手或代理，或在殿中担任其他相当重要的职位，如巴西雅（耶20:1）。也许他是那一特别委员会的主席——那委员会是特别指派来审理那些自称是先知的人（当时这样的人极多），并对他们作出裁决的。
如今：1. 他提醒西番雅和其他祭司记念他们职位的本分（耶29:26）："耶和华已经立你为祭司，接替耶何耶大祭司。"有人认为他所指的是那位著名的耶何耶大——约阿施时代那位大改革家；盖塔克先生说，他要暗示这位西番雅在心志和热心上正如耶何耶大那样的人，并像他一样是为神的荣耀和教会的益处而兴起的；所以从他身上有指望他起来对付耶利米。这样（他说），没有什么作为如此不义或不敬，是恶人和假先知不仅不肯尝试的，甚至还要用某种似是虔诚、为神荣耀发热心的堂皇借口来粉饰的（赛66:6；约16:2）。或者更可能的是，这指的是另一位耶何耶大——他在此职位上的直接前任，这人也许在被掳的祭司中被带到了巴比伦（耶29:1）。西番雅比他所预期的更早被提升到这有权有势的职位，示玛雅要使他以为这是护理提升了他，使他可以逼迫神的先知，以为他是"为现今这样的时机"才得到这治理之位，若不如此使用权柄——或者说滥用权柄——就是不义、不知恩。那些能以自己有权作恶来为作恶辩护的人，他们的心是何等败坏刚硬。这些祭司的本分是审理"每一个狂妄自称为先知的人"。神忠心的先知在此被描绘为"自封的先知"、僭越圣职的人、平僭越位的闯入者，又像癫狂的人——被某种鬼魔所附，而非受神灵感动的——或像失心疯、狂乱的人。这样，假先知的特征被强加在真先知身上；如果这真是他们的特征，他们就该像癫狂的人那样被捆绑，像骗子那样受刑，所以他断定耶利米也该如此对待。他并不吩咐他们审查耶利米能否拿出任何蒙召的证据，能否证明自己不是癫狂的；不，那是已经定了的事，一旦他有了恶名，自然要被追赶。2. 他把耶利米写给被掳之人的信告诉他们（耶29:28）："他寄信给我们，在巴比伦说"——带着先知的权柄——"『被掳的事必长久』，所以当决心好好安排。"这事有什么害处，竟要被当作罪状来控告他？假先知从前曾说被掳之事永不会来到（耶14:3）；耶利米曾说它必来到，而事态已经证明他是对的，这就使他们不得不信如今说被掳必长久的那一位，而不信那些说必短暂、却曾有一次被发现是说谎之人。3. 他要求对他们作出判决，假定他是"癫狂的"，是"自封为先知的"。他指望他们下令把他"下在监里"、"用木狗拘锁他"（耶29:26），这样刑罚他，并以羞辱使百姓对他产生成见，败坏他的名声，从而拦阻人在耶路撒冷信从他的预言；他盼望若能得着这一点，巴比伦的被掳之人也就不会受他影响。不但如此，他竟敢责备西番雅的疏忽（耶29:27）："你为何没有责备、约束亚拿突人耶利米呢？"请看这些假先知已经变得何等傲慢专横——他们虽在被掳之中，却要向那些不仅自由、而且掌权的祭司发号施令。那些自称比邻舍更有知识的人，往往就是这样自以为是。
此处有一个值得注意的例子，显明罪人之心的刚硬，这足以使我们所有人都惧怕"免得我们任何时候心里刚硬"。因为我们在这里看见：（一）这些罪人纵有最清楚的证据也不肯折服。神已经印证了他借耶利米口中所说的话；这话已经"抓住"了他们（亚1:6）；然而因为他不向他们说他们所渴望的顺耳之言，他们就决意看他为未正式蒙召作先知的。没有比那不肯看的人更瞎的了。（二）他们虽受最严厉的刑罚也不肯悔改归正。他们如今正是因"讥诮耶和华的使者"、"虐待他的先知"而被送到悲惨的奴役之中。这正是神如今与他们争论的罪；然而"他们在急难的时候，越发得罪耶和华"（代下28:22）。他们正是这罪在被掳之中也明显干犯，这表明患难本身并不能治好人的罪，除非神的恩典与之一同作工，反而要激起它本要治死的那些败坏；所罗门的话确实如此（箴27:22）："你虽用杵将愚妄人与粗麦一同捣碎，他的愚妄还是不能离开他。"
二、 耶利米如何得知这事（耶29:29）："西番雅把这信念给耶利米听。"他并不打算照示玛雅所要的那样去行，看情形他倒是尊重耶利米的（因为我们看见他奉差遣向"先知"耶利米传话，耶21:1，37:3），所以保护了他。那仍在权位上的人，比那如今作俘虏的人更敬畏神和他的审判。不但如此，他把信的内容告诉耶利米，使他知道自己在被掳之人中间也有仇敌。请留意：让朋友知道他们的仇敌，这是善待朋友。
三、 示玛雅因写这信而受了什么判决。神给了他答复，因为耶利米把他的案件交托给神：这答复不是差人送给他，而是送给"那些被掳的人"——他们鼓励他、支持他，仿佛他是神所兴起的先知（耶29:31-32）。让他们知道：
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示玛雅愚弄了他们。他用神的名向他们应许平安，神却并没有差遣他；他伪造了一份委任状，仿造了天上的大印，使百姓"倚靠谎言"，并以传讲虚假的安慰夺去了他们真实的安慰。不但如此，他不仅愚弄了他们，更糟的是他使他们成了叛徒——他"教导百姓悖逆耶和华"，正如哈拿尼雅所行的（耶28:16）。如果背叛的人要受报应，那么那些以教训和榜样教导人背叛的人，更要受报应。
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他的结局"必显出他是愚顽人"（如耶17:11的说法）；他的名和家族必断绝，被埋没于遗忘之中；他必没有后裔留下来延续他的名；他的家谱要终止于他："他必没有一人存活在这百姓中间"；他和从他而出的人也都"不得见我所要赐给我百姓的福乐"。请留意：那些不愿等候神的时候来得他赐给他教会的福分的人，不配分享这些福分。示玛雅因耶利米劝被掳之人在巴比伦留意建立家室、使他们增多而不减少而发怒，所以他公正地被记为在那地无子。那些轻忽神话语之福分的人，理当失去其中的益处。见摩7:16-17。
Originale inglese
The Malice of Shemaiah; The Doom of Shemaiah (596 BC)
²⁴ Thus shalt thou also speak to Shemaiah the Nehelamite, saying,
²⁵ Thus speaketh the LORD of hosts, the God of Israel, saying, Because thou hast sent letters in thy name unto all the people that are at Jerusalem, and to Zephaniah the son of Maaseiah the priest, and to all the priests, saying,
²⁶ The LORD hath made thee priest in the stead of Jehoiada the priest, that ye should be officers in the house of the LORD, for every man that is mad, and maketh himself a prophet, that thou shouldest put him in prison, and in the stocks.
²⁷ Now therefore why hast thou not reproved Jeremiah of Anathoth, which maketh himself a prophet to you?
²⁸ For therefore he sent unto us in Babylon, saying, This captivity is long: build ye houses, and dwell in them; and plant gardens, and eat the fruit of them.
²⁹ And Zephaniah the priest read this letter in the ears of Jeremiah the prophet.
³⁰ Then came the word of the LORD unto Jeremiah, saying,
³¹ Send to all them of the captivity, saying, Thus saith the LORD concerning Shemaiah the Nehelamite; Because that Shemaiah hath prophesied unto you, and I sent him not, and he caused you to trust in a lie:
³² Therefore thus saith the LORD; Behold, I will punish Shemaiah the Nehelamite, and his seed: he shall not have a man to dwell among this people; neither shall he behold the good that I will do for my people, saith the LORD; because he hath taught rebellion against the LORD.
We have perused the contents of Jeremiah's letter to the captives in Babylon, who had reason, with a great deal of thanks to God and him, to acknowledge the receipt of it, and lay it up among their treasures. But we cannot wonder if the false prophets they had among them were enraged at it; for it gave them their true character. Now here we are told concerning one of them,
I. How he manifested his malice against Jeremiah. This busy fellow is called Shemaiah the Nehelamite, the dreamer (so the margin reads it), because all his prophecies he pretended to have received from God in a dream. He had got a copy of Jeremiah's letter to the captives, or had heard it read, or information was given to him concerning it, and it nettled him exceedingly; and he will take pen in hand, and answer it, yea, that he will. But how? He does not write to Jeremiah in justification of his own mission, nor offer any rational arguments for the support of his prophecies concerning the speedy return of the captives; but he writes to the priests, those faithful patrons of the false prophets, and instigates them to persecute Jeremiah. He writes in his own name, not so much as pretending to have the people's consent to it; but, as if he must be dictator to all mankind, he sends a circular letter (as it should seem) among the priests at Jerusalem and the rest of the people, probably by the same messengers that brought the letter from Jeremiah. But it is chiefly directed to Zephaniah, who was either the immediate son of Maaseiah, or of the 24th course of the priests, of which Maaseiah was the father and head. He was not the high priest, but sagan or suffragan to the high priest, or in some other considerable post of command in the temple, as Pashur, Jer 20:1. Perhaps he was chairman of that committee of priests that was appointed in a particular manner to take cognizance of those that pretended to be prophets, of which there were very many at this time, and to give judgment concerning them. Now, 1. He puts him and the other priests in mind of the duty of their place (Jer 29:26): The Lord hath made thee priest instead of Jehoiada the priest. Some think that he refers to the famous Jehoiada, that great reformer in the days of Joash; and (says Mr. Gataker) he would insinuate that this Zephaniah is for spirit and zeal such another as he, and raised up, as he was, for the glory of God and the good of the church; and therefore it was expected from him that he should proceed against Jeremiah. Thus (says he) there is no act so injurious or impious, but that wicked wretches and false prophets will not only attempt it, but colour it also with some specious pretence of piety and zeal for God's glory, Isa 66:6, Joh 16:2. Or, rather, it was some other Jehoiada, his immediate predecessor in this office, who perhaps was carried to Babylon among the priests, Jer 29:1. Zephaniah is advanced, sooner than he expected, to this place of trust and power, and Shemaiah would have him think that Providence had preferred him that he might persecute God's prophets, that he had come to this government for such a time as this, and that he was unjust and ungrateful if he did not thus improve his power, or, rather, abuse it. Their hearts are wretchedly hardened who can justify the doing of mischief by their having a power to do it. These priests' business was to examine every man that is mad and makes himself a prophet. God's faithful prophets are here represented as prophets of their own making, usurpers of the office, and lay-intruders, as men that were mad, actuated by some demon, and not divinely inspired, or as distracted men and men in a frenzy. Thus the characters of the false prophets are thrown upon the true ones; and, if this had been indeed their character, they would have deserved to be bound as madmen and punished as pretenders, and therefore he concludes that Jeremiah must be so treated. He does not bid them examine whether Jeremiah could produce any proofs of his mission and could make it to appear that he was not mad. No; that is taken for granted, and, when once he has had a bad name given him, he must be run down of course. 2. He informs them of the letter which Jeremiah had written to the captives (Jer 29:28): He sent unto us in Babylon, with the authority of a prophet, saying, This captivity is long, and therefore resolve to make the best of it. And what harm was there in this, that it should be objected to him as a crime? The false prophets had formerly said that the captivity would never come, Jer 14:3. Jeremiah had said that it would come, and the event had already proved him in the right, which obliged them to give credit to him who now said that it would be long, rather than to those who said that it would be short, but had once before been found liars. 3. He demands judgment against him, taking it for granted that he is mad, and makes himself a prophet. He expects that they will order him to be put in prison and in the stocks (Jer 29:26), that they will thus punish him, and by putting him to disgrace possess the people with prejudices against him, ruin his reputation, and so prevent the giving of any credit to his prophecies at Jerusalem, hoping that, if they could gain that point, the captives in Babylon would not be influenced by him. Nay, he takes upon him to chide Zephaniah for his neglect (Jer 29:27): Why hast thou not rebuked and restrained Jeremiah of Anathoth? See how insolent and imperious these false prophets had grown, that, though they were in captivity, they would give law to the priests who were not only at liberty, but in power. It is common for those that pretend to more knowledge than their neighbours to be thus assuming. Now here is a remarkable instance of the hardness of the hearts of sinners, and it is enough to make us all fear lest our hearts be at any time hardened. For here we find, (1.) That these sinners would not be convinced by the clearest evidence. God had confirmed his word in the mouth of Jeremiah; it had taken hold of them (Zec 1:6); and yet, because he does not prophesy to them the smooth things they desired, they are resolved to look upon him as not duly called to the office of a prophet. None so blind as those that will not see. (2.) That they would not be reclaimed and reformed by the most severe chastisement. They were now sent into a miserable thraldom for mocking the messengers of the Lord and misusing his prophets. This was the sin for which God now contended with them; and yet in their distress they trespass yet more against the Lord, 2Ch 28:22. This very sin they are notoriously guilty of in their captivity, which shows that afflictions will not of themselves cure men of their sins, unless the grace of God work with them, but will rather exasperate the corruptions they are intended to mortify; so true is that of Solomon (Pr 27:22), Though thou shouldst bray a fool in a mortar, yet will not his foolishness depart from him.
II. How Jeremiah came to the knowledge of this (Jer 29:29): Zephaniah read this letter in the ears of Jeremiah. He did not design to do as Shemaiah would have him, but, as it should seem, had a respect for Jeremiah (for we find him employed in messages to him as a prophet, Jer 21:1,37:3), and therefore protected him. He that continued in his dignity and power stood more in awe of God and his judgments than he that was now a captive. Nay, he made Jeremiah acquainted with the contents of the letter, that he might see what enemies he had even among the captives. Note, It is kindness to our friends to let them know their foes.
III. What was the sentence passed upon Shemaiah for writing this letter. God sent him an answer, for to him Jeremiah committed his cause: it was ordered to be sent not to him, but to those of the captivity, who encouraged and countenanced him as if he had been a prophet of God's raising up, Jer 29:31,32. Let them know, 1. That Shemaiah had made fools of them. He promised them peace in God's name, but God did not send him; he forged a commission, and counterfeited the broad seal of Heaven to it, and made the people to trust in a lie, and by preaching false comfort to them deprived them of true comfort. Nay, he had not only made fools of them, but, which was worse, he had made traitors of them; he had taught rebellion against the Lord, as Hananiah had done, Jer 28:16. And, if vengeance shall be taken on those that rebel, much more on those that teach rebellion by their doctrine and example. 2. That at his end he shall also be a fool (as the expression is, Jer 17:11); his name and family shall be extinct and shall be buried in oblivion; he shall leave no issue behind him to bear up his name; his pedigree shall end in him: He shall not have a man to dwell among this people; and neither he nor any that come from him shall behold the good that I will do for my people. Note, Those are unworthy to share in God's favours to his church that are not willing to stay his time for them. Shemaiah was angry at Jeremiah's advice to the captives to see to the building up of their families in Babylon, that they might be increased and not diminished, and therefore justly is he written childless there. Those that slight the blessings of God's word deserve to lose the benefit of them. See Am 7:16,17.
耶利米与假先知之间的争辩，从前是借着讲道进行的，此处则借着文字展开；那里是这篇道对那篇道，这里是这封信对那封信，因为有些假先知如今已被掳到巴比伦，而耶利米仍留在本国。本章内容：一、耶利米写给被掳到巴比伦之人的信，反对他们在那里所有的先知（耶 29:1-3），信中：1. 他设法使他们安心接受被掳的处境，在其中有平和的心，并善处其中（耶 29:4-7）。2. 他警戒他们不要信从那些以速速归回为盼望来喂养他们的假先知（耶 29:8-9）。3. 他向他们保证，七十年期满，神必在怜悯中领他们归回故土（耶 29:10-14）。4. 他预言那些仍留下的人必将灭亡，必接连受审判追赶，最终被掳去（耶 29:15-19）。5. 他预言他们在巴比伦所有两个假先知的灭亡——这两人在罪中阿谀他们，又作了坏榜样（耶 29:20-23）；这就是耶利米书信的要旨。二、在巴比伦的假先知示玛雅写信给耶路撒冷的祭司，煽动他们逼迫耶利米（耶 29:24-29），以及神因他写这封信而宣告要向他发作的忿怒（耶 29:30-32）。女人后裔与蛇的后裔之间，向来都有这样的争战。