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英語原文
As in the history of the Acts of the Apostles that of their preaching and that of their suffering are interwoven, so it is in the account we have of the prophet Jeremiah; witness this chapter, where we are told, I. How faithfully he preached, Jer 26:1-6. II. How spitefully he was persecuted for so doing by the priests and the prophets, Jer 26:7-11. III. How bravely he stood to his doctrine, in the face of his persecutors, Jer 26:12-15. IV. How wonderfully he was protected and delivered by the prudence of the princes and elders, Jer 26:16-19. Though Urijah, another prophet, was about the same time put to death by Jehoiakim (Jer 26:20-23), yet Jeremiah met with those that sheltered him, Jer 26:24.
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Jeremiah's Solemn Address (608 BC)
繁體中文
耶利米的鄭重勸誡（主前608年）
¹ 猶大王約西亞的兒子約雅敬登基的時候，有這話從耶和華那裏臨到，說：
² 耶和華如此說：你站在耶和華殿的院內，對猶大一切城邑來到耶和華殿中敬拜的人，傳講我所吩咐你的一切話，一字不可刪減。
³ 或者他們肯聽，各人回頭離開惡道，我好回心轉意，不把我因他們所行的惡、想要降與他們的災禍降給他們。
⁴ 你也要對他們說：耶和華如此說：你們若不聽從我，不遵行我在你們面前所設立的律法，
⁵ 不聽從我早起來差到你們那裏去的僕人眾先知的話——我差遣他們，你們卻沒有聽從——
⁶ 我就必使這殿如示羅，使這城成為地上萬國所咒詛的。
我們在此讀到耶利米所傳的那篇道——那篇道引起了如此大的反感，以致他幾乎因之喪命。這篇道在這裏被記錄下來，彷彿是向各時代公正的人的上訴，要看耶利米從神傳達這樣的信息是否該死，他的逼迫者是否不是十分邪惡蠻橫的人。
一、神指示他在何處傳這篇道、何時傳、向怎樣的聽眾傳，耶26:2。不要有人指責耶利米在選擇地點和時機上不夠審慎，也不要有人說他本可以更隱密地，在一個角落裏，在他所信得過的朋友中間傳達這信息，他活該因不夠謹慎而受苦；因為神吩咐他要在「耶和華殿的院內」傳講，那裏正在他那結了仇的祭司們特有的管轄範圍之內，他們也必因此格外感到被冒犯。看來，他必須在一個最隆重的節期傳這篇道，那時人從猶大「各城邑」來「到耶和華殿中敬拜」。我們可以設想，這些敬拜者對他們的祭司十分敬重，會相信祭司對人的評價，又會因祭司對人的毀謗而惱怒那些人，從而與祭司站在一邊，加強他們反對耶利米的手。但這一切都不能動搖他、嚇倒他；他必須在這一切危險面前傳講這篇道——這道若不能說服人，就必大大激怒人。又因為先知或許會受試探去粉飾這事，使之對聽者比神對他所說的更悅耳，將一個冒犯人的話換作一個更圓滑的，所以神特別囑咐他「一字不可刪減」，而要傳講他所吩咐他的一切事，不，是「一切話」。請注意，神的使者必須緊緊遵照所受的指示，絲毫不可偏離，無論是為了討好人，還是為了使自己免受傷害。他們「不可加添，也不可刪減」，申4:2。
二、神指示他當傳講甚麼，而這內容除了那些決心仍要在罪中行惡的人之外，不會冒犯任何人。1. 他必須向他們保證：他們若「肯悔改離開罪」，儘管毀滅迫在眉睫、荒涼的刑罰就在門前，這一切仍可被制止，神也不再向他們繼續爭訟，耶26:3。這正是神差遣先知到他們那裏的主要目的，要看他們是否肯離開罪惡，好叫神轉離他的怒氣，收回那威脅他們的刑罰——這是神不僅樂意、更是極其渴望要作的，只要能在不損他公義聖潔之尊榮的情況下作成。請看神是何等「等候施恩」，直等到我們合格，等到我們配得他施恩，並在此期間嘗試各樣方法，要使我們成為那樣的人。2. 另一方面，他必須向他們保證：他們若對神所給的一切呼召頑梗不化，執意不順從，這事必以他們的城與聖殿的毀滅為結局，耶26:4-6。（1）神所要他們作的，就是留心他對他們所說的話——無論是藉着成文的話語，還是藉着他的僕人——他們當「遵行我在你們面前所設立的一切律法」，就是摩西的律法和其中的典章誡命；又當「聽從我僕人眾先知的話」，先知向他們所勉勵的，無不與摩西的律法相符——這律法是「擺在他們面前」用以試驗諸靈的試金石；先知也藉此與那些假先知分別出來——假先知是將他們從律法引開，而不是引到律法那裏。律法是神自己擺在他們面前的。先知是他自己的僕人，是他親自差遣到他們那裏去的，並且是帶着極大的關懷與掛念差去的，「早起來差遣他們」，免得來得太遲，等到他們的偏見已佔了上風、成了不可克服。他們迄今對律法和先知都充耳不聞：「你們沒有聽從。」如今他所指望的，只是他們終於留意他所說的話，以他的話為準則——這要求是合理的。（2）若遭拒絕所宣告的刑罰是：這城和其中的聖殿，必落得他們前人——示羅和那裏的會幕——的同一下場，因為同樣的拒絕遵行神的律法、不聽從他的先知；那時正是如今這一輪預言事工剛在撒母耳身上開始之時。如今還能再有比這更無可非議的判決嗎？「案情相同的，理當同樣處理」（ut parium par sit ratio）——這豈不是公義的法則嗎？耶路撒冷若在罪上像示羅，為甚麼不能在刑罰上像示羅呢？還能指望別的嗎？這不是他第一次如此警告他們；見耶7:12-14。那作耶路撒冷榮耀的聖殿既被毀，那城也就因此「成了咒詛」；因為聖殿原是使那城蒙福的。「鹽若失了味，從此以後便無用了」。它要「成為咒詛」，就是說，要成為咒詛的範本；人若要咒詛一座城，必說：「願神使它像耶路撒冷一樣！」請注意，那些不肯順服神命令的人，便是使自己落在神的咒詛之下。
英語原文
Jeremiah's Solemn Address (608 BC)
¹ In the beginning of the reign of Jehoiakim the son of Josiah king of Judah came this word from the LORD, saying,
² Thus saith the LORD; Stand in the court of the LORD's house, and speak unto all the cities of Judah, which come to worship in the LORD's house, all the words that I command thee to speak unto them; diminish not a word:
³ If so be they will hearken, and turn every man from his evil way, that I may repent me of the evil, which I purpose to do unto them because of the evil of their doings.
⁴ And thou shalt say unto them, Thus saith the LORD; If ye will not hearken to me, to walk in my law, which I have set before you,
⁵ To hearken to the words of my servants the prophets, whom I sent unto you, both rising up early, and sending them, but ye have not hearkened;
⁶ Then will I make this house like Shiloh, and will make this city a curse to all the nations of the earth.
We have here the sermon that Jeremiah preached, which gave such offence that he was in danger of losing his life for it. It is here left upon record, as it were, by way of appeal to the judgment of impartial men in all ages, whether Jeremiah was worthy to die for delivering such a message as this from God, and whether his persecutors were not very wicked and unreasonable men.
I. God directed him where to preach this sermon, and when, and to what auditory, Jer 26:2. Let not any censure Jeremiah as indiscreet in the choice of place and time, nor say that he might have delivered his message more privately, in a corner, among his friends that he could confide in, and that he deserved to smart for not acting more cautiously; for God gave him orders to preach in the court of the Lord's house, which was within the peculiar jurisdiction of his sworn enemies the priests, and who would therefore take themselves to be in a particular manner affronted. He must preach this, as it should seem, at the time of one of the most solemn festivals, when persons had come from all the cities of Judah to worship in the Lord's house. These worshippers, we may suppose, had a great veneration for their priests, would credit the character they gave of men, and be exasperated against those whom they defamed, and would, consequently, side with them and strengthen their hands against Jeremiah. But none of these things must move him or daunt him; in the face of all this danger he must preach this sermon, which, if it were not convincing, would be very provoking. And because the prophet might be in some temptation to palliate the matter, and make it better to his hearers than God had made it to him, to exchange an offensive expression for one more plausible, therefore God charges him particularly not to diminish a word, but to speak all the things, nay, all the words, that he had commanded him. Note, God's ambassadors must keep closely to their instructions, and not in the least vary from them, either to please men or to save themselves from harm. They must neither add nor diminish, De 4:2.
II. God directed him what to preach, and it is that which could not give offence to any but such as were resolved to go on still in their trespasses. 1. He must assure them that if they would repent of their sins, and turn from them, though they were in imminent danger of ruin and desolating judgments were just at the door, yet a stop should be put to them, and God would proceed no further in his controversy with them, Jer 26:3. This was the main thing God intended in sending him to them, to try if they would return from their sins, that so God might turn from his anger and turn away the judgments that threatened them, which he was not only willing, but very desirous to do, as soon as he could do it without prejudice to the honour of his justice and holiness. See how God waits to be gracious, waits till we are duly qualified, till we are fit for him to be gracious to, and in the mean time tries a variety of methods to bring us to be so. 2. He must, on the other hand, assure them that if they continued obstinate to all the calls God gave them, and would persist in their disobedience, it would certainly end in the ruin of their city and temple, Jer 26:4-6. (1.) That which God required of them was that they should be observant of what he had said to them, both by the written word and by his ministers, that they should walk in all his law which he set before them, the law of Moses and the ordinances and commandments of it, and that they should hearken to the words of his servants the prophets, who pressed nothing upon them but what was agreeable to the law of Moses, which was set before them as a touchstone to try the spirits by; and by this they were distinguished from the false prophets, who drew them from the law, instead of drawing them to it. The law was what God himself set before them. The prophets were his own servants, and were immediately sent by him to them, and sent with a great deal of care and concern, rising early to send them, lest they should come too late, when their prejudices had got possession and become invincible. They had hitherto been deaf both to the law and to the prophets: You have not hearkened. All he expects now is that at length they should heed what he said, and make his word their rule—a reasonable demand. (2.) That which is threatened in case of refusal is that this city, and the temple in it, shall fare as their predecessors did, Shiloh and the tabernacle there, for a like refusal to walk in God's law and hearken to his prophets, then when the present dispensation of prophecy just began in Samuel. Now could a sentence be expressed more unexceptionably? Is it not a rule of justice ut parium par sit ratio—that those whose cases are the same be dealt with alike? If Jerusalem be like Shiloh in respect of sin, why should it not be like Shiloh in respect of punishment? Can any other be expected? This was not the first time he had given them warning to this effect; see Jer 7:12-14. When the temple, which was the glory of Jerusalem, was destroyed, the city was thereby made a curse; for the temple was that which made it a blessing. If the salt lose that savour, it is thenceforth good for nothing. It shall be a curse, that is, it shall be the pattern of a curse; if a man would curse any city, he would say, God make it like Jerusalem! Note, Those that will not be subject to the commands of God make themselves subject to the curse of God.
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Jeremiah Prosecuted for His Preaching; Jeremiah's Defence (608 BC)
繁體中文
耶利米因傳道被起訴；耶利米的申辯（主前 608 年）
⁷ 耶利米在耶和華殿中說的這些話，祭司、先知和眾百姓都聽見了。
⁸ 耶利米說完了耶和華所吩咐他對眾百姓說的一切話，祭司、先知和眾百姓就來抓住他，說：你必要死。
⁹ 你為何託耶和華的名預言說：這殿必如示羅，這城必荒廢無人居住呢？於是眾百姓在耶和華的殿中聚集，要對付耶利米。
¹⁰ 猶大的首領聽見這事，就從王宮上到耶和華的殿，坐在耶和華殿新門的入口處。
¹¹ 祭司和先知對首領和眾百姓說：這人該死；因為他預言攻擊這城，正如你們親耳所聽見的。
¹² 耶利米就對眾首領和眾百姓說：是耶和華差遣我預言攻擊這殿和這城，就是你們所聽見的一切話。
¹³ 所以現在要改正你們的行為作為，聽從耶和華你們神的話，耶和華就必後悔，不把所說要降與你們的災禍降與你們。
¹⁴ 至於我，看哪，我在你們手中；你們看何為善何為正，就怎樣待我吧。
¹⁵ 但你們要確實知道：你們若殺我，就必使無辜的血歸到你們自己，和這城，並這城的居民身上；因為耶和華實在差遣我到你們這裏來，將這一切話傳到你們耳中。
人原會盼望，像 Jer 26:1-6 這樣一篇如此清楚實用、如此合理動人、奉神的名傳講的講章，必能感動甚至這百姓——尤其是他們正在守敬拜之時聽見——必能勸服他們悔改歸正；然而，這篇講章非但沒有喚醒他們的良心，反倒激怒了他們的敗壞，正如這段關於其效果的記載所顯示的。
一. 耶利米被指控犯了罪——因為他傳了這樣一篇講章——並被當作罪犯拘捕。祭司和假先知以及百姓聽見他說的這些話（Jer 26:7）。看來他們有耐心聽他說完，沒有在他講道時攪擾他，也沒有給他任何妨礙，直到他說完了耶和華所吩咐他說的一切話（Jer 26:8）。在這方面他們比某些逼迫神僕人的人公道得多；他們讓他把一切要說的都說了，或許還存著惡意，盼望能找到更嚴重的把柄來控告他；然而既無更嚴重的，就以這話作為控告的根據：他說，這殿必如示羅（Jer 26:9）。請看他們如何不公正地曲解他的話。他曾奉神的名說：你們若不聽從我，我就必使這殿如示羅；但他們略去了神在荒涼中的作為（我必使之如此），也略去了他們自己因不聽從神的話而招致的責任，卻控告他褻瀆了這聖地——這罪名也曾加在我們的主耶穌和司提反身上：他說，*這殿必如示羅。*難怪他如大衛那樣抱怨（詩 56:5）：*他們天天扭曲我的話；*我們若自己和自己的言行被人如此曲解，也不當以為奇。既然控告如此站不住腳，所判的刑罰不公也就不足為奇了：你必要死。他所說的，與神接管聖殿時所說的相符（王上 9:6-8）：你們若偏離我跟從別神，這殿就必被棄絕；然而他竟因此被判死刑。他們如此熱心，並非出於對聖殿的尊敬，而是因為他們定意不肯放棄自己的罪——他們在其中自欺，以為耶和華的殿會保護他們；因此，不論對錯，你必要死。祭司和先知的這番喧嚷煽動了暴民，眾百姓就聚集對付耶利米——聚成民間暴動，要將他撕碎，或如有人所讀，圍著他；他們蜂擁而來，有人喊這個，有人喊那個。在場的百姓起初就與他為敵（Jer 26:8），但他們的喧嚷引來更多人，不過是為了看個究竟。
二. 他被帶到最高法庭受審。在此：1. 猶大的首領作他的審判官（Jer 26:10）。那些坐在審判寶座上——大衛家的寶座——以色列長老們的人，聽見聖殿中的騷動，就從王宮——他們通常在朝廷附近坐堂之處——上到耶和華的殿，調查此事，確保沒有不規矩的事。他們坐在耶和華殿新門的入口處，開庭審理——彷彿奉特別委託的巡迴法庭。2. 祭司和先知是起訴人和控告者，對他窮凶極惡。他們向首領和眾百姓——向法庭和陪審團——申訴：這人豈不該死嗎（Jer 26:11）？敗壞的祭司和假冒的先知素來是耶和華先知最苦毒的仇敵；他們有自己的目的要服事，認為這樣的講道會妨礙他們。當耶利米在王的宮中預言王室傾覆時（Jer 22:1 及以下），朝廷雖然十分敗壞，卻忍耐了他，我們也沒有看見他們因此逼迫他；但當他進入耶和華的殿，觸及祭司們的既得利益，反駁假先知的謊言和諂媚時，他就被判該死了。因為先知說假預言，祭司藉他們把持權柄（Jer 5:31）。請注意，當耶利米在首領面前被起訴時，控告的重點是他論到那城的話，因為他們以為首領會最關心這事。但關於他所說的話，他們卻向百姓 appeal：你們親耳聽見他所說的了；讓這作為證據吧。
三. 耶利米在首領和百姓面前為自己申辯。他不否認那些話，也不加以削減；他所說的，他必堅持，縱然要付上性命為代價；他承認自己確曾預言攻擊這殿和這城，但：1. 他聲明自己這樣作是奉了正當的權柄——不是出於惡意或煽動，不是出於對國家的惡意，也不是對教會或國家政權的不忠，而是：是耶和華差遣我如此預言。他如此開始申辯（Jer 26:12），也如此結束，因為這是他決心堅持的、足以保護他的根據（Jer 26:15）：耶和華實在差遣我到你們這裏來，傳這一切話。傳道人只要緊緊遵從從天上所領受的指示，就不必懼怕從地獄或地上而來的反對。他辯稱自己不過是個使者，只要忠實傳遞信息，就不當承擔責難；而且他是從主而來的使者，他們和他一樣要向主交帳，因此他可以要求尊重。他若只說神所吩咐的話，就在神的保護之下，他們對使者的任何冒犯，差遣他的那位君王必追究。2. 他向他們表明自己這樣作是出於好意，而若他們不善用這勸戒，責任在他們。這話不是不可更改的判決，而是清楚的警告；他們若接受警告，就能阻止判決的執行（Jer 26:13）。有人在我還有機會避免危險時警告我，我豈可視為冒犯，而不更當向他致謝——視為他所能給我的最大恩情？「我誠然」（耶利米說）*「預言了攻擊這城的話；但你們如今若改正自己的行為作為，所宣告的毀滅就必被阻止，而這正是我警告你們的目的。」那些抱怨傳道人講地獄和刑罰的人很不公平——傳道人如此講，不過是為使他們遠離那痛苦之地，引他們到天國和救恩。3. 因此他警告他們：若執意對付他，便處於危險之中（Jer 26:14）：「至於我，*我的下場如何並不要緊；*看哪，我在你們手中；*你們知道我沒有能力、也沒有勢力可以與你們對抗，保全自己的性命並非我最關心的事：*你們看為正的就怎樣待我吧；*我若被牽到宰殺之地，就必如羊羔一般。*注意，神的僕人在講道時火熱，在受苦時卻當鎮定，並順服在上掌權的——縱然是逼迫人的權柄。*至於他們自己，他告訴他們：若殺他，便是自取危險：你們必使無辜的血歸到你們自己身上（Jer 26:15）。他們或許以為殺了先知就能挫敗預言，卻必被可悲地欺騙；那只會增加他們的罪咎、加重他們的毀滅。他們自己的良心不能不告訴他們：耶利米若是（也確實是）神所差來傳遞這信息的，他們把他當作罪犯對待，便是冒了最大的危險。那些逼迫神僕人的人，自己所受的傷害比他們加於僕人身上的更大。
英語原文
Jeremiah Prosecuted for His Preaching; Jeremiah's Defence (608 BC)
⁷ So the priests and the prophets and all the people heard Jeremiah speaking these words in the house of the LORD.
⁸ Now it came to pass, when Jeremiah had made an end of speaking all that the LORD had commanded him to speak unto all the people, that the priests and the prophets and all the people took him, saying, Thou shalt surely die.
⁹ Why hast thou prophesied in the name of the LORD, saying, This house shall be like Shiloh, and this city shall be desolate without an inhabitant? And all the people were gathered against Jeremiah in the house of the LORD.
¹⁰ When the princes of Judah heard these things, then they came up from the king's house unto the house of the LORD, and sat down in the entry of the new gate of the LORD's house.
¹¹ Then spake the priests and the prophets unto the princes and to all the people, saying, This man is worthy to die; for he hath prophesied against this city, as ye have heard with your ears.
¹² Then spake Jeremiah unto all the princes and to all the people, saying, The LORD sent me to prophesy against this house and against this city all the words that ye have heard.
¹³ Therefore now amend your ways and your doings, and obey the voice of the LORD your God; and the LORD will repent him of the evil that he hath pronounced against you.
¹⁴ As for me, behold, I am in your hand: do with me as seemeth good and meet unto you.
¹⁵ But know ye for certain, that if ye put me to death, ye shall surely bring innocent blood upon yourselves, and upon this city, and upon the inhabitants thereof: for of a truth the LORD hath sent me unto you to speak all these words in your ears.
One would have hoped that such a sermon as that in the Jer 26:1-6, so plain and practical, so rational and pathetic, and delivered in God's name, would work upon even this people, especially meeting them now at their devotions, and would prevail with them to repent and reform; but, instead of awakening their convictions, it did but exasperate their corruptions, as appears by this account of the effect of it.
I. Jeremiah is charged with it as a crime that he had preached such a sermon, and is apprehended for it as a criminal. The priests, and false prophets, and people, heard him speak these words, Jer 26:7. They had patience, it seems, to hear him out, did not disturb him when he was preaching, nor give him any interruption till he had made an end of speaking all that the Lord commanded him to speak, Jer 26:8. So far they dealt more fairly with him than some of the persecutors of God's ministers have done; they let him say all he had to say, and yet perhaps with a bad design, in hopes to have something worse yet to lay to his charge; but, having no worse, this shall suffice to ground an indictment upon: He hath said, This house shall be like Shiloh, Jer 26:9. See how unfair they are in representing his words. He had said, in God's name, If you will not hearken to me, then will I make this house like Shiloh; but they leave out God's hand in the desolation (I will make it so) and their own hand in it in not hearkening to the voice of God, and charge it upon him that he blasphemed this holy place, the crime charged both on our Lord Jesus and on Stephen: He said, This house shall be like Shiloh. Well might he complain, as David does (Ps 56:5), Every day they wrest my words; and we must not think it strange if we, and what we say and do, be thus misrepresented. When the accusation was so weakly grounded, no marvel that the sentence passed upon it was unjust: Thou shalt surely die. What he had said agreed with what God had said when he took possession of the temple (1Ki 9:6-8), If you shall at all turn from following after me, then this house shall be abandoned; and yet he is condemned to die for saying it. It is not out of any concern for the honour of the temple that they appear thus warm, but because they are resolved not to part with their sins, in which they flatter themselves with a conceit that the temple of the Lord will protect them; therefore, right or wrong, Thou shalt surely die. This outcry of the priests and prophets raised the mob, and all the people were gathered together against Jeremiah in a popular tumult, ready to pull him to pieces, were gathered about him (so some read it); they flocked together, some crying one thing and some another. The people that were at first present were hot against him (Jer 26:8), but their clamours drew more together, only to see what the matter was.
II. He is arraigned and indicted for it before the highest court of judicature they had. Here, 1. The princes of Judah were his judges, Jer 26:10. Those that filled the thrones of judgment, the thrones of the house of David, the elders of Israel, they, hearing of this tumult in the temple, came up from the king's house, where they usually sat near the court, to the house of the Lord, to enquire into this matter, and to see that nothing was done disorderly. They sat down in the entry of the new gate of the Lord's house, and held a court, as it were, by a special commission of Oyer and Terminer. 2. The priests and prophets were his prosecutors and accusers, and were violently set against him. They appealed to the princes, and to all the people, to the court and the jury, whether this man were not worthy to die, Jer 26:11. The corrupt priests and counterfeit prophets have always been the most bitter enemies of the prophets of the Lord; they had ends of their own to serve, which they thought such preaching as this would be an obstruction to. When Jeremiah prophesied in the house of the king concerning the fall of the royal family (Jer 22:1, etc.), the court, though very corrupt, bore it patiently, and we do not find that they persecuted him for it; but when he comes into the house of the Lord, and touches the copyhold of the priests, and contradicts the lies and flatteries of the false prophets, then he is adjudged worthy to die. For the prophets prophesied falsely, and the priests bore rule by their means, Jer 5:31. Observe, When Jeremiah is indicted before the princes the stress of his accusation is laid upon what he said concerning the city, because they thought the princes would be most concerned about that. But concerning the words spoken they appeal to the people, "You have heard what he hath said; let it be given in evidence."
III. Jeremiah makes his defence before the princes and the people. He does not go about to deny the words, nor to diminish aught from them; what he has said he will stand to, though it cost him his life; he owns that he had prophesied against this house and this city, but, 1. He asserts that he did this by good authority, not maliciously nor seditiously, not out of any ill-will to his country nor any disaffection to the government in church or state, but, The Lord sent me to prophesy thus: so he begins his apology (Jer 26:12), and so he concludes it, for this is that which he resolves to abide by as sufficient to bear him out (Jer 26:15): Of a truth the Lord hath sent me unto you, to speak all these words. As long as ministers keep closely to the instructions they have from heaven they need not fear the opposition they may meet with from hell or earth. He pleads that he is but a messenger, and, if he faithfully deliver his message, he must bear no blame; but he is a messenger from the Lord, to whom they were accountable as well as he, and therefore might demand regard. If he speak but what God appointed him to speak, he is under the divine protection, and whatever affront they offer to the ambassador will be resented by the Prince that sent him. 2. He shows them that he did it with a good design, and that it was their fault if they did not make a good use of it. It was said, not by way of fatal sentence, but of fair warning; if they would take the warning, they might prevent the execution of the sentence, Jer 26:13. Shall I take it ill of a man that tells me of my danger, while I have an opportunity of avoiding it, and not rather return him thanks for it, as the greatest kindness he could do me? "I have indeed (says Jeremiah) prophesied against this city; but, if you will now amend your ways and your doings, the threatened ruin shall be prevented, which was the thing I aimed at in giving you the warning." Those are very unjust who complain of ministers for preaching hell and damnation, when it is only to keep them from that place of torment and to bring them to heaven and salvation. 3. He therefore warns them of their danger if they proceed against him (Jer 26:14): "As for me, the matter is not great what become of me; behold, I am in your hand; you know I am; I neither have any power, nor can make any interest, to oppose you, nor is it so much my concern to save my own life: do with me as seems meet unto you; if I be led to the slaughter, it shall be as a lamb." Note, It becomes God's ministers, that are warm in preaching, to be calm in suffering and to behave submissively to the powers that are over them, though they be persecuting powers. But, for themselves, he tells them that it is at their peril if they put him to death: You shall surely bring innocent blood upon yourselves, Jer 26:15. They might think that killing the prophet would help to defeat the prophecy, but they would prove wretchedly deceived; it would but add to their guilt and aggravate their ruin. Their own consciences could not but tell them that, if Jeremiah was (as certainly he was) sent of God to bring them this message, it was at their utmost peril if they treated him for it as a malefactor. Those that persecute God's ministers hurt not them so much as themselves.
16-24
Jeremiah's Acquittal; Jeremiah's Deliverance (608 BC)
繁體中文
耶利米獲判無罪；耶利米蒙拯救（608 BC）
¹⁶ 首領和眾百姓就對祭司和先知說：這人不該死，因為他是奉耶和華—我們神的名向我們說話。
¹⁷ 國中的長老就有幾個人起來，對聚集的眾民說：
¹⁸ 當猶大王希西家的日子，有摩利沙人彌迦對猶大眾人說預言，說：萬軍之耶和華如此說：錫安必被耕種像一塊田，耶路撒冷必變為亂堆，這殿的山必像叢林的高處。
¹⁹ 猶大王希西家和猶大眾人豈是把他治死呢？他豈不是敬畏耶和華、懇求耶和華施恩嗎？耶和華就後悔，不把自己所說的災禍降與他們。若這樣行，我們豈不是自招大禍臨到自己性命嗎？
²⁰ 又有一個人奉耶和華的名說預言，是基列耶琳人示瑪雅的兒子烏利亞；他照耶利米的一切話，向這城和這地說預言。
²¹ 約雅敬王和他的勇士、一切首領聽見了他的話，王就想要把他治死。烏利亞聽見就懼怕，逃往埃及去。
²² 約雅敬王便打發人往埃及去，就是亞革波的兒子以利拿單，和同著他的幾個人往埃及去。
²³ 他們就從埃及將烏利亞帶出來，送到約雅敬王那裏；王用刀殺了他，把他的屍首拋在平民的墳墓中。
²⁴ 然而沙番的兒子亞希甘保護耶利米，不交在百姓的手中治死他。
此處有：I. 耶利米被宣告無罪，免於所控之罪。他確實說了起訴書中所指控的那些話，但這些話不被視為煽動或叛國、心懷惡意或帶有任何不良影響，因此朝野一致認定他無罪。祭司和先知不顧他為自己所作的合理辯護，繼續要求判他有罪；但首領和全體百姓都明確表示「這人不該死」（Jer 26:16）；因為（他們說）「他是奉耶和華—我們神的名向我們說話」。他們肯承認他確實是奉耶和華的名向他們說話，而那耶和華就是他們的神嗎？那麼他們為何不改正自己的行動作為，遵行他所指示的辦法來挽救國家呢？若他們說，他的預言「是從天上來的」，就可以公正地問：「那你們為何不信他呢？」（Mt 21:25）。當知，那些對福音傳講的屬天來源信服到足以保護它免遭他人惡意攻擊的人，卻不肯自己降服於其能力和影響之下，實在可惜。
II. 引用先例來為他們宣告耶利米無罪辯護。「國中的長老」中的一些人——或是前文所述的首領，或是百姓中較有見識的人——站起來，提醒會眾回想一個從前的案例，正如我們判案時常作的；因為前人的智慧是我們的指引。所引的案例是彌迦的事。我們在十二小先知書中仍存有他預言的書卷。1. 耶利米向這城和聖殿說預言，這被認為很奇怪嗎？在他之前彌迦也曾如此行，甚至是在改革之君希西家作王的日子（Jer 26:18）。彌迦與耶利米如今所說的內容相同，公開宣告：「錫安必被耕種像一塊田」——一切建築都必被毀，使之無一阻礙、可以如田一般被耕種；「耶路撒冷必變為亂堆」，殿所建造的「這殿的山」必「像叢林的高處」——長滿荊棘蒺藜。那位先知不但說了，而且寫下，留作記錄；我們可在彌迦書找到（Mic 3:12）。由此可見，一個人可以像彌迦那樣作耶和華的真先知，卻可以預言錫安和耶路撒冷的毀滅。當我們以神的靈和神的國要離開那些安逸的罪人來威脅他們，以燈臺的挪移來警告衰退的教會時，我們所說的不過是從前說過許多次的話，也是我們有神話語授權可以說的話。2. 首領認為應當為耶利米的作為辯護嗎？這正是希西家在類似情形中所作的。希西家和猶大眾人（即百姓的代表、議會中的平民），他們控告先知彌迦了嗎？他們彈劾他，或立法封他的口、將他處死了嗎？不；相反，他們聽從了他所給的警告。希西家，那位聲名顯赫、令人懷念的君王，為他的繼任者樹立了好榜樣，因為他「敬畏耶和華」（Jer 26:19），如同挪亞「因著信，既蒙神指示他未見的事，就動了敬畏的心」。彌迦的講道驅使他跪下；他「懇求耶和華」轉離所宣告的審判、與他們和好，他發現如此行並非徒然，因為「耶和華就後悔」，以憐憫待他們；他差遣一位天使擊潰了那威脅要「耕種錫安如田」的亞述軍隊。希西家從講道中得了益處，那麼他當然不會傷害講道的人。這些長老總結說，如果他們為了滿足祭司和先知的糾纏而處死耶利米，將對國家造成危險的後果：「若這樣行，我們豈不是自招大禍臨到自己性命嗎？」當知，以自己所犯之罪必然給自己帶來的損害、以及對自己靈魂不可挽回的傷害這一考量，來約束自己不去犯罪，是好的。
III. 此處有一個例子，是另一位先知因像耶利米那樣說預言而被約雅敬處死（Jer 26:20等）。有人認為這是控告方提出的，作為有利於控告的案例——一個近代案例，其中說耶利米所說的話被定為叛國罪。也有人認為這是為耶利米辯護的長老們所引述的，為要說明如此他們就會「自招大禍臨到自己性命」，因為這是罪上加罪。當今的王約雅敬已經殺了一位先知；不要因再殺一位而填滿罪惡的量。保護彌迦的希西家興盛了；但殺了烏利亞的約雅敬興盛了嗎？不；他們都看見了相反的結果。正如好榜樣和其好後果應當鼓勵我們行善，惡人的榜樣和他們的壞後果也應當阻止我們作惡。但一些好的解經家認為這段記述出自撰寫本書的史家——耶利米本人或巴錄——他為了使耶利米藉首領們而得的拯救更顯奇妙，便記下了大約同期發生的這件事；因為兩者都在約雅敬年間，而這事是在「他作王年初」（Jer 26:1）。請留意，1. 烏利亞的預言。是「向這城和這地」說的，「照耶利米的一切話」。耶和華的先知們在他們的見證上是一致的，本該以為藉著這麼多見證人的口，這道必受重視。2. 因此而對他的控告（Jer 26:21）。約雅敬和他的臣僕對他怒不可遏，「想要把他治死」；在這惡謀中，王本人是最主要的。3. 他因此潛逃：「他聽見」王已經成了他的仇敵、尋索他的性命，「就懼怕，逃往埃及去」。這確實是他的過犯，是信心軟弱的結果，後果也與此相符。他不信神，不信他保護和扶持他的能力；他過於受那「人所怕的」「陷入網羅」的恐懼所轄制。這看起來好像他不敢堅持自己所說的話，或是以他的主人為恥。他逃「往埃及」尤其不合宜，這實際上等於放棄了以色列地，使自己完全無法再有用。當知，有許多人有許多恩典，卻缺少勇氣；他們很誠實，同時也很膽怯。4. 他終究仍被處決。約雅敬的惡意，按理說本可以滿足於放逐他，把他趕出國境也該夠了；但「完全人」的「恨」卻是「流人血的」（Pr 29:10）。他要追索的是性命——那寶貴的性命——別的都不能滿足他。他的報復如此不可化解，以至於他差派一隊士兵前往數百里外的埃及，以武力將他帶回。只在埃及殺了他不足以滿足他；他必須以血腥的場面餵養自己的眼睛。他們「將烏利亞送到約雅敬」那裏，王「用刀殺了他」——也許是親手殺的。然而這仍不能滿足他那無饜足的惡意，他還要將這好人的屍體加以羞辱，不准許他得到對傑出人物遺體通常公正地給予的尊重，卻將他拋在「平民的墳墓中」，彷彿他不是耶和華的先知一般；如此「掃羅的盾牌被鄙視地丟棄，如同他未曾受膏抹油一般」。約雅敬如此行，是想要同時毀壞他在百姓中的聲望，使他的預言不被理會，並恐嚇別人不再如此說預言；卻是枉然；耶利米仍說同樣的話。無法與神的話抗爭。希律以為他已經達到目的，砍了施洗約翰的頭，但不久之後聽見耶穌基督的事，便驚惶地說：「這是施洗的約翰」，這才發現自己受了騙。
IV. 此處是耶利米的拯救。雖然烏利亞不久前才被處死，逼迫者嚐了聖徒的血就往往更加渴慕（如希律，Ac 12:2,3），神卻奇妙地保護了耶利米——他並沒有像烏利亞那樣逃跑，而是堅守陣地。普通的傳道人為著自身的保全，可以使用普通的、只要是合法的手段；但那些受特別保護的人則不然。神為耶利米興起了一位朋友，他的手與他同在；他以友好的方式握他的手，鼓勵他、幫助他、為他出頭。那就是「沙番的兒子亞希甘」——約西亞時代的一位國家大臣；我們在列王紀下讀到他（2Ki 22:12）。有人認為基大利就是這位亞希甘的兒子。看來他在首領中很有影響力，他便使用這影響力維護耶利米，阻止祭司和先知對他進一步的謀害——他們本想把他交在「百姓的手中」，不是那些（Jer 26:16）判他無罪的百姓，而是那些粗野狂妄的暴民，他們可以用惡毒的挑唆勸服暴民不但喊叫「釘他十字架！釘他十字架！」，還要在民眾暴亂中「用石頭打死他」；因為也許約雅敬因殺烏利亞而受良心責備，他們已經不再指望利用他作為惡意的工具了。當知，神在願意的時候，能興起大人物來庇護好人；他掌握著所有人的心，這也激勵我們在盡責的路上信靠他。
英語原文
Jeremiah's Acquittal; Jeremiah's Deliverance (608 BC)
¹⁶ Then said the princes and all the people unto the priests and to the prophets; This man is not worthy to die: for he hath spoken to us in the name of the LORD our God.
¹⁷ Then rose up certain of the elders of the land, and spake to all the assembly of the people, saying,
¹⁸ Micah the Morasthite prophesied in the days of Hezekiah king of Judah, and spake to all the people of Judah, saying, Thus saith the LORD of hosts; Zion shall be plowed like a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of a forest.
¹⁹ Did Hezekiah king of Judah and all Judah put him at all to death? did he not fear the LORD, and besought the LORD, and the LORD repented him of the evil which he had pronounced against them? Thus might we procure great evil against our souls.
²⁰ And there was also a man that prophesied in the name of the LORD, Urijah the son of Shemaiah of Kirjath-jearim, who prophesied against this city and against this land according to all the words of Jeremiah:
²¹ And when Jehoiakim the king, with all his mighty men, and all the princes, heard his words, the king sought to put him to death: but when Urijah heard it, he was afraid, and fled, and went into Egypt;
²² And Jehoiakim the king sent men into Egypt, namely, Elnathan the son of Achbor, and certain men with him into Egypt.
²³ And they fetched forth Urijah out of Egypt, and brought him unto Jehoiakim the king; who slew him with the sword, and cast his dead body into the graves of the common people.
²⁴ Nevertheless the hand of Ahikam the son of Shaphan was with Jeremiah, that they should not give him into the hand of the people to put him to death.
Here is, I. The acquitting of Jeremiah from the charge exhibited against him. He had indeed spoken the words as they were laid in the indictment, but they are not looked upon to be seditious or treasonable, ill-intended or of any bad tendency, and therefore the court and country agree to find him not guilty. The priests and prophets, notwithstanding his rational plea for himself, continued to demand judgment against him; but the princes, and all the people, are clear in it that this man is not worthy to die (Jer 26:16); for (say they) he hath spoken to us, not of himself, but in the name of the Lord our God. And are they willing to own that he did indeed speak to them in the name of the Lord and that that Lord is their God? Why then did they not amend their ways and doings, and take the method he prescribed to prevent the ruin of their country? If they say, His prophecy is from heaven, it may justly be asked, Why did you not then believe him? Mt 21:25. Note, It is a pity that those who are so far convinced of the divine original of gospel preaching as to protect it from the malice of others do not submit to the power and influence of it themselves.
II. A precedent quoted to justify them in acquitting Jeremiah. Some of the elders of the land, either the princes before mentioned or the more intelligent men of the people, stood up, and put the assembly in mind of a former case, as is usual with us in giving judgment; for the wisdom of our predecessors is a direction to us. The case referred to is that of Micah. We have extant the book of his prophecy among the minor prophets. 1. Was it thought strange that Jeremiah prophesied against this city and the temple? Micah did so before him, even in the reign of Hezekiah, that reign of reformation, Jer 26:18. Micah said it as publicly as Jeremiah had now spoken to the same purport, Zion shall be ploughed like a field, the building shall be all destroyed, so that nothing shall hinder but it may be ploughed; Jerusalem shall become heaps of ruins, and the mountain of the house on which the temple is built shall be as the high places of the forest, overrun with briers and thorns. That prophet not only spoke this, but wrote it, and left it on record; we find it, Mic 3:12. By this it appears that a man may be, as Micah was, a true prophet of the Lord, and yet may prophesy the destruction of Zion and Jerusalem. When we threaten secure sinners with the taking away of the Spirit of God and the kingdom of God from them, and declining churches with the removal of the candlestick, we say no more than what has been said many a time, and what we have warrant from the word of God to say. 2. Was it thought fit by the princes to justify Jeremiah in what he had done? It was what Hezekiah did before them in a like case. Did Hezekiah, and the people of Judah (that is, the representatives of the people, the commons in parliament), did they complain of Micah the prophet? Did they impeach him, or make an act to silence him and put him to death? No; on the contrary, they took the warning he gave them. Hezekiah, that renowned prince, of blessed memory, set a good example before his successors, for he feared the Lord (Jer 26:19), as Noah, who, being warned of God of things not seen as yet, was moved with fear. Micah's preaching drove him to his knees; he besought the Lord to turn away the judgment threatened and to be reconciled to them, and he found it was not in vain to do so, for the Lord repented him of the evil and returned in mercy to them; he sent an angel, who routed the army of the Assyrians, that threatened to plough Zion like a field. Hezekiah got good by the preaching, and then you may be sure he would do no harm to the preacher. These elders conclude that it would be of dangerous consequence to the state if they should gratify the importunity of the priests and prophets in putting Jeremiah to death: Thus might we procure great evil against our souls. Note, It is good to deter ourselves from sin with the consideration of the mischief we shall certainly do to ourselves by it and the irreparable damage it will be to our own souls.
III. Here is an instance of another prophet that was put to death by Jehoiakim for prophesying as Jeremiah had done, Jer 26:20, etc. Some make this to be urged by the prosecutors, as a case that favoured the prosecution, a modern case, in which speaking such words as Jeremiah had spoken was adjudged treason. Others think that the elders, who were advocates for Jeremiah, alleged this to show that thus they might procure great evil against their souls, for it would be adding sin to sin. Jehoiakim, the present king, had slain one prophet already; let them not fill up the measure by slaying another. Hezekiah, who protected Micah, prospered; but did Jehoiakim prosper who slew Urijah? No; they all saw the contrary. As good examples, and the good consequences of them, should encourage us in that which is good, so the examples of bad men, and the bad consequences of them, should deter us from that which is evil. But some good interpreters take this narrative from the historian that penned the book, Jeremiah himself, or Baruch, who, to make Jeremiah's deliverance by means of the princes the more wonderful, takes notice of this that happened about the same time; for both were in the reign of Jehoiakim, and this in the beginning of his reign, Jer 26:1. Observe, 1. Urijah's prophecy. It was against this city, and this land, according to all the words of Jeremiah. The prophets of the Lord agreed in their testimony, and one would have thought that out of the mouth of so many witnesses the word would be regarded. 2. The prosecution of him for it, Jer 26:21. Jehoiakim and his courtiers were exasperated against him, and sought to put him to death; in this wicked design the king himself was principally concerned. 3. His absconding thereupon: When he heard that the king had become his enemy, and sought his life, he was afraid, and fled, and went in to Egypt. This was certainly his fault, and an effect of the weakness of his faith, and it sped accordingly. He distrusted God, and his power to protect him and bear him out; he was too much under the power of that fear of man which brings a snare. It looked as if he durst not stand to what he had said or was ashamed of his Master. It was especially unbecoming him to flee into Egypt, and so in effect to abandon the land of Israel and to throw himself quite out of the way of being useful. Note, There are many that have much grace, but they have little courage, that are very honest, but withal very timorous. 4. His execution notwithstanding. Jehoiakim's malice, one would think, might have contented itself with his banishment, and it might suffice to have driven him out of the country; but those are bloodthirsty that hate the upright, Pr 29:10. It was the life, that precious life, that he hunted after, and nothing else would satisfy him. So implacable is his revenge that he sends a party of soldiers into Egypt, some hundreds of miles, and they bring him back by force of arms. It would not sufficiently gratify him to have him slain in Egypt, but he must feed his eyes with the bloody spectacle. They brought him to Jehoiakim, and he slew him with the sword, for aught I know with his own hands. Yet neither did this satisfy his insatiable malice, but he loads the dead body of the good man with infamy, would not allow it the decent respects usually and justly paid to the remains of men of distinction, but cast it into the graves of the common people, as if he had not been a prophet of the Lord; thus was the shield of Saul vilely cast away, as though he had not been anointed with oil. Thus Jehoiakim hoped both to ruin his reputation with the people, that no heed might be given to his predictions, and to deter others from prophesying in like manner; but in vain; Jeremiah says the same. There is no contending with the word of God. Herod thought he had gained his point when he had cut off John Baptist's head, but found himself deceived when, soon after, he heard of Jesus Christ, and said, in a fright, This is John the Baptist.
IV. Here is Jeremiah's deliverance. Though Urijah was lately put to death, and persecutors, when they have tasted the blood of saints, are apt to thirst after more (as Herod, Ac 12:2,3), yet God wonderfully preserved Jeremiah, though he did not flee, as Urijah did, but stood his ground. Ordinary ministers may use ordinary means, provided they be lawful ones, for their own preservation; but those that had an extraordinary protection. God raised up a friend for Jeremiah, whose hand was with him; he took him by the hand in a friendly way, encouraged him, assisted him, appeared for him. It was Ahikam the son of Shaphan, one that was a minister of state in Josiah's time; we read of him, 2Ki 22:12. Some think Gedaliah was the son of this Ahikam. He had a great interest, it should seem, among the princes, and he used it in favour of Jeremiah, to prevent the further designs of the priests and prophets against him, who would have had him turned over into the hand of the people, not those people (Jer 26:16) that had adjudged him innocent, but the rude and insolent mob, whom they could persuade by their cursed insinuations not only to cry, Crucify him, crucify him, but to stone him to death in a popular tumult; for perhaps Jehoiakim had been so reproached by his own conscience for slaying Urijah that they despaired of making him the tool of their malice. Note, God can, when he pleases, raise up great men to patronize good men; and it is an encouragement to us to trust him in the way of duty that he has all men's hearts in his hands.
正如在《使徒行傳》的歷史中，使徒們傳道與受苦的記述是交織在一起的，在我們所看到關於先知耶利米的記述中也是如此；本章即為明證。我們在此被告知：一、他如何忠心地傳講（耶 26:1-6）。二、他因此如何遭祭司與先知惡毒地逼迫（耶 26:7-11）。三、他如何在逼迫者面前勇敢地堅守自己的教訓（耶 26:12-15）。四、他如何奇妙地蒙眾首領與長老的明智所保護和拯救（耶 26:16-19）。雖然另一位先知烏利亞在大約同一時候被約雅敬處死（耶 26:20-23），耶利米卻遇到了收留庇護他的人（耶 26:24）。