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英文原文
In this chapter, I. God by the prophet puts the people in mind of the covenant he had made with their fathers, and how much he had insisted upon it, as the condition of the covenant, that they should be obedient to him, Jer 11:1-7. II. He charges it upon them that they, in succession to their fathers, and in confederacy among themselves, had obstinately refused to obey him, Jer 11:8-10. III. He threatens to punish them with utter ruin for their disobedience, especially for their idolatry (Jer 11:11,13), and tells them that their idols should not save them (Jer 11:12), that their prophets should not pray for them (Jer 11:14); he also justifies his proceedings herein, they having brought all this mischief upon themselves by their own folly and wilfulness, Jer 11:15-17. IV. Here is an account of a conspiracy formed against Jeremiah by his fellow-citizens, the men of Anathoth; God's discovery of it to him (Jer 11:18,19), his prayer against them (Jer 11:20), and a prediction of God's judgments upon them for it, Jer 11:21-23.
1-10
Charges against Judah (606 BC)
对犹大的指控（主前606年）
¹ 耶和华的话临到耶利米说： ² 「当听这约的话，告诉犹大人和耶路撒冷的居民。 ³ 你要对他们说：耶和华以色列的神如此说：不听从这约之话的人，必受咒诅—— ⁴ 这约是我将你们列祖从埃及地、从铁炉中领出来的那日所吩咐他们的，说：你们要听从我的话，照我所吩咐你们的一切去行。这样你们就作我的子民，我也作你们的神； ⁵ 好使我应验所起的誓，就是应许你们列祖给他们流奶与蜜之地，正如今日一样。」我就回答说：「耶和华啊，阿们。」 ⁶ 耶和华对我说：「你要在犹大各城和耶路撒冷街上宣告这一切话说：你们当听这约的话，遵行它。 ⁷ 因为我将你们列祖从埃及地领上来的那日，直到今日，我都是早早起来郑重警戒他们，说：你们当听从我的话。 ⁸ 他们却不听从，不侧耳而听，各人随从自己顽梗的恶心而行；所以我必使这约的一切话临到他们——就是我吩咐他们当行的，他们却不去行。」 ⁹ 耶和华对我说：「在犹大人和耶路撒冷居民中，有背叛的事被发现了。 ¹⁰ 他们转回他们列祖的罪孽，不肯听我的话；他们随从别神去事奉。以色列家和犹大家背了我与他们列祖所立的约。」
先知在此如同神名下的检察官，对犹太人故意违抗他们合法君王之命令的事，拟定了一纸起诉书。为着更严肃地处理这指控：
一、他出示自己受命拟定指控的委任状。他并不乐于控告自己同胞的儿女，但神吩咐他「告诉犹大人」（耶11:1-2）。原文是复数：「你们当说这话。」因为他对耶利米所说的，正是他交付一切仆人众先知的同一信息。他们所说，没有一人超过摩西在律法上所说的；所以他们当以此为参考，并指引百姓到那里：「『当听这约的话』；翻到你们的圣经，受其判断。」耶利米如今要在「犹大各城和耶路撒冷街上」如此宣告，使众人都能听见，因为众人都与此相关。先知所说一切责备和定罪的话，都建立在「这约的话」上，与之相符；所以「当听这些话」，借此明白你们起初与神处于怎样的地位；然后，把自己与圣约一比，便很快察觉如今你们与他处于怎样的地位。
二、他展开他们国家建立所根据、所持守特权的特许状。他们已忘了这约的内容，行事为人似乎以为那赐予是绝对的——他们可以随意而行，仍得神所应许的一切；又似乎以为维持礼仪上的遵守，便是神向他们所求的全部。所以他以最浅显的话向他们指出：神所坚持的，是「顺服」——这比献祭「更好」。他说：「『你们当听从我的话』」（耶11:4，又耶11:7）。「当认神为你们的主；把自己献上作他的臣民和仆人；留意他心意和旨意的一切宣告，并以无亏的良心遵从。『当遵行我的诫命』，不是只在某些事上，而是『照我所吩咐你们的一切』；尤其要尽道德的本分，不要只满足于礼仪上的本分；当听这约的话，并遵行。」1. 这是神初把他们组成一个民族时，他与他们之间最初的契约。这是他「将他们列祖领出埃及地」时——耶11:4、7——「所吩咐他们列祖的」。他从无意以别的条件把他们置于自己的引导和保护之下。这是他为他们行大事——把他们「从铁炉中」领出来——之后，向他们所要求的感恩之举。他救他们脱离埃及人的奴役——那是十足的为奴，为要领他们进入自己的事奉——那是十足的自由（路1:74-75）。2. 这不仅是当时摆在他们面前，更是以人所可能想见的最大迫切性压在他们身上的（耶11:7）。神不但命令，更在他们与他立约之时「郑重警戒他们列祖」。摩西再三谆谆教导，律上加律，例上加例。3. 这被立为他们与神之间关系的条件——这关系是他们的极大尊荣和特权：「『这样你们就作我的子民，我也作你们的神』；我必认你们为属我的，你们也可以呼求我为属你们的。」这暗示：他们若拒绝顺从，就再不能要求这关系的福分。4. 他们之所以得迦南地为业，也是根据这些条件：「『当听从我的话，好使我应验向你们列祖所起的誓——把流奶与蜜之地赐给他们』（耶11:5）。」神早已准备成就应许，但他们必须履行条件；若不履行，应许便归于无效，神按公义把他们逐出。他们既以善行被引进，也以恶行被逐出，并未受不公的对待。顺服是这租契所保留的租金，并附有不付租金即可收回之权。5. 这顺服不仅是蒙福的条件，更是在咒诅之刑罚下被要求的。这里首先提到这点（耶11:3），为要尽可能以主的可畏唤醒他们：「『不听从这约之话的人』——即使只是单独一个人——『必受咒诅』；何况是全民族集体背叛。圣约有咒诅，也有福分；摩西在他们面前所摆的，不仅有『生与福』，更有『死与祸』（申30:15）；所以对于不顺从的致命后果，他们已得了充分的警告。6. 为防止这约被遗忘，又因被遗忘便被看作过期失效，神屡屡呼召他们记念，又借他仆人众先知 continually 索要这笔租金，使他们不能以「从未被要求」作为不付的借口；「从他将他们领出埃及的那日直到今日」（那已近一千年），他一直以各种方式「在古时借众先知，多次多方」向他们声明顺服的必要。神记着我们享受恩典之法的时日有多久，这些法子有多有力——我们不但屡次被论到本分，更屡次被郑重警戒过。7. 这约是被人同意的（耶11:5）：「我就回答说：『耶和华啊，阿们。』」这是先知的话，或（1）表达他本人对圣约的同意，并渴望得着其福分。神应许顺从者得着迦南：「主啊，」他说，「我就照你的话接受；我必顺从；求你使我在应许之地得着分——迦南正是其影像。」或（2）表达他的善意和祝愿，愿他的百姓得着其福分：「『阿们』；主啊，愿他们仍在这美地上得蒙保守，不被逐出；求你向他们成就你的应许。」或（3）表达百姓对圣约的同意：「『那时我回答说』——代表百姓说——『阿们』。」这样领会，是指百姓所宣告的对圣约的同意——不仅对其中诫命同意，说「凡耶和华对我们所说的，我们必遵行，也必顺从」，也对刑罚同意——他们在以巴路山上对一切咒诅说「阿们」。我们既如此郑重地献身与神，就更有理由盼望这奉献是永久的；然而这里却没有成全此事。
三、他指控他们背约——背约之严重，足以构成特许状之没收（耶11:8）。神借他的律法和先知再三说：「『听从我的话，照所吩咐的去行，就必安然无事』」；「他们却不听从」；他们既决意不将自己的灵魂服在神的诫命之下，连耳也不肯侧向这些诫命，反而尽可能躲得远远的，听不见呼召：「他们各人随从自己顽梗的恶心而行」，追随自己的发明；各人随自己的幻想和兴致去行，不论对错、不论合法不合法——无论在敬虔还是在日常交际上都是如此（见耶7:24）。那么，他们既然不肯顺从圣约的命令和条件，除了落在圣约的咒诅之下，还能期望什么呢？「所以我必使这约的一切话临到他们」——即其中所包含的一切威吓，因为「他们不照所吩咐的去行」。当记取：圣约的话不会落空。我们若不以顺从使自己配得其中的福分，就必因不顺从使自己落在其中的咒诅之下。他们背叛神、悖逆神之事之所以加重，是因为这是普遍的，甚至是「同心合谋」的（耶11:9-10）。耶利米自己也看见许多人公然不顺从神，但耶和华告诉他，事情比他所想的更严重：「在他们中间发现了背叛的事」——这是那察看黑暗隐密之事的眼所发现的。他们之间有一种反对神和宗教的联合，有一种危险的设计，要推翻神的治理，引进那些冒充者——那些假神。这表明他们在恶中是故意、蓄意的（他们背叛神，并非出于疏忽，而是存心放胆而行）；他们又巧妙机敏，用许多技巧和计谋推行他们反宗教的阴谋；他们彼此联合，正如叛逆者常作的，互相保证要在其中彼此支撑，同生共死；他们决意贯彻到底。可咒的叛逆！但愿我们今日没有同样的背叛！当留意：1. 这背叛是什么。他们图谋推翻神的启示，把它撇在一旁，劝人不要听、不要理会神的话。他们竭力贬损圣经的权威，贬低其价值；他们图谋「引诱人随从别神去事奉」——以它们为求问的先知，以它们为求恩的施恩者。人的理智要作他们的神，里面的亮光要作他们的神，无误的判官要作他们的神，圣徒和天使要作他们的神，这国或那国的神要作他们的神；这样，在各样的伪装之下，他们都同在「反对耶和华和他的受膏者」的同盟里。2. 谁参与背叛。人会以为带头的必是外邦人；但不是——（1）「耶路撒冷的居民」与「犹大人」同谋；城与乡在这事上一致，尽管在别的事上可能有分歧。（2）这一代的人似乎与前一代的人同谋，要使反宗教的战争代代相传：「他们转回他们列祖的罪孽」，起来接续他们，成了「作恶之人的种」，「罪人加增」（民32:14）。约西亚年间曾有一次改革，但他死后百姓又回到那时所弃绝的偶像之罪。（3）犹大和以色列——十支派国与二支派国，常常彼此拔剑相向，却仍「同心背叛神与他们列祖所立的约」——这约是与十二支派众首领立的。以色列家开始叛离，犹大家不久也加入这同盟。如今除了神采取严厉手段惩治叛逆者、粉碎这背叛之外，还能指望什么呢？因为从来没有人这样向神刚硬而得以亨通。滚这块石头的人，必见它反滚到自己身上。
英文原文
Charges against Judah (606 BC)
¹ The word that came to Jeremiah from the LORD, saying,
² Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem;
³ And say thou unto them, Thus saith the LORD God of Israel; Cursed be the man that obeyeth not the words of this covenant,
⁴ Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God:
⁵ That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day. Then answered I, and said, So be it, O LORD.
⁶ Then the LORD said unto me, Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them.
⁷ For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice.
⁸ Yet they obeyed not, nor inclined their ear, but walked every one in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
⁹ And the LORD said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem.
¹⁰ They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
The prophet here, as prosecutor in God's name, draws up an indictment against the Jews for wilful disobedience to the commands of their rightful Sovereign. For the more solemn management of this charge,
I. He produces the commission he had to draw up the charge against them. He did not take pleasure in accusing the children of his people, but God commanded him to speak it to the men of Judah, Jer 11:1,2. In the original it is plural: Speak you this. For what he said to Jeremiah was the same that he gave in charge to all his servants the prophets. They none of them said any other than what Moses, in the law, had said; to that therefore they must refer themselves, and direct the people: "Hear the words of this covenant; turn to your Bibles, be judged by them." Jeremiah must now proclaim this in the cities of Judah and the streets of Jerusalem, that all may hear, for all are concerned. All the words of reproof and conviction which the prophets spoke were grounded upon the words of the covenant, and agreed with that; and therefore "hear these words, and understand by them upon what terms you stood with God at first; and then, by comparing yourselves with the covenant, you will soon be aware upon what terms you now stand with him."
II. He opens the charter upon which their state was founded and by which they held their privileges. They had forgotten the tenour of it, and lived as if they thought that the grant was absolute and that they might do what they pleased and yet have what God had promised, or as if they thought that the keeping up of the ceremonial observances was all that God required of them. He therefore shows them, with all possible plainness, that the thing God insisted upon was obedience, which was better than sacrifice. He said, Obey my voice, Jer 11:4 and again Jer 11:7. "Own God for your Master; give up yourselves to him as his subjects and servants; attend to all the declarations of his mind and will, and make conscience of complying with them. Do my commandments, not only in some things, but according to all which I command you; make conscience of moral duties especially, and rest not in those that are merely ritual; hear the words of the covenant, and do them." 1. This was the original contract between God and them, when he first formed them into a people. It was what he commanded their fathers when he first brought them forth out of the land of Egypt, Jer 11:4,7. He never intended to take them under his guidance and protection upon any other terms. This was what he required from them in gratitude for the great things he did for them when he brought them from the iron furnace. He redeemed them out of the service of the Egyptians, which was perfect slavery, that he might take them into his own service, which is perfect freedom, Lu 1:74,75. 2. This was not only laid before them then, but it was with the greatest importunity imaginable pressed upon them, Jer 11:7. God not only commanded it, but earnestly protested it to their fathers, when he brought them into covenant with himself. Moses inculcated it again and again, by precept upon precept and line upon line. 3. This was made the condition of the relation between them and God, which was so much their honour and privilege: "So shall you be my people and I will be your God; I will own you for mine, and you may call upon me as yours;" this intimates that, if they refused to obey, they could no longer claim the benefit of the relation. 4. It was upon these terms that the land of Canaan was given them for a possession: Obey my voice, that I may perform the oath sworn to your fathers, to give them a land flowing with milk and honey, Jer 11:5. God was ready to fulfil the promise, but then they must fulfil the condition; if not, the promise is void, and it is just with God to turn them out of possession. Being brought in upon their good behaviour, they had no wrong done them if they were turned out upon their ill behaviour. Obedience was the rent reserved by the lease, with a power to re-enter for non-payment. 5. This obedience was not only made a condition of the blessing, but was required under the penalty of a curse. This is mentioned first here (Jer 11:3), that they might, if possible, be awakened by the terrors of the Lord: Cursed be the man, though it were but a single person, that obeys not the words of this covenant, much more when it is the body of the nation that rebels. There are curses of the covenant as well as blessings: and Moses set before them not only life and good, but death and evil (De 30:15), so that they had fair warning given them of the fatal consequences of disobedience. 6. Lest this covenant should be forgotten, and, because out of mind, should be thought out of date, God had from time to time called to them to remember it, and by his servants the prophets had made a continual claim of this rent, so that they could not plead, in excuse of their non-payment, that it had never been demanded; from the day when he brought them out of Egypt to this day (and that was nearly 1000 years) he had been, in one way or other, at sundry times and in divers manners, protesting to them the necessity of obedience. God keeps an account how long we have enjoyed the means of grace and how powerful those means have been, how often we have been not only spoken to, but protested to, concerning our duty. 7. This covenant was consented to (Jer 11:5): Then answered I, and said, So be it, O Lord! These are the words of the prophet, expressing either, (1.) His own consent to the covenant for himself, and his desire to have the benefit of it. God promised Canaan to the obedient: "Lord," says he, "I take thee at thy word, I will be obedient; let me have my inheritance in the land of promise, of which Canaan is a type." Or, (2.) His good will, and good wish, that his people might have the benefit of it. "Amen; Lord, let them still be kept in possession of this good land, and not turned out of it; make good the promise to them." Or, (3.) His people's consent to the covenant: "Then answered I, in the name of the people, So be it." Taking it in this sense, it refers to the declared consent which the people gave to the covenant, not only to the precepts of it when they said, All that the Lord shall say unto us we will do and will be obedient, but to the penalties when they said Amen to all the curses upon Mount Ebal. The more solemnly we have engaged ourselves to God the more reason we have to hope that the engagement will be perpetual; and yet here it did not prove so.
III. He charges them with breach of covenant, such a breach as amounted to a forfeiture of their charter, Jer 11:8. God had said again and again, by his law and by his prophets, "Obey my voice, do as you are bidden, and all shall be well;" yet they obeyed not; and, because they were resolved not to submit their souls to God's commandments, they would not so much as incline their ears to them, but got as far as they could out of call: They walked every one in the imagination of their evil heart, followed their own inventions; every man did as his fancy and humour led him, right or wrong, lawful or unlawful, both in their devotions and in their conversations; see Jer 7:24. What then could they expect, but to fall under the curse of the covenant, since they would not comply with the commands and conditions of it? Therefore I will bring upon them all the words of this covenant, that is, all the threatenings contained in it, because they did not what they were commanded. Note, The words of the covenant shall not fall to the ground. If we do not by our obedience qualify ourselves for the blessings of it, we shall by our disobedience bring ourselves under the curses of it. That which aggravated their defection from God, and rebellion against him, was that it was general, and as it were by consent, Jer 11:9,10. Jeremiah himself saw that many lived in open disobedience to God, but the Lord told him that the matter was worse than he thought of: A conspiracy is found among them, by him whose eye is upon the hidden works of darkness. There is a combination against God and religion, a dangerous design formed to overthrow God's government and bring in the pretenders, the counterfeit deities. This intimates that they were wilful and deliberate in wickedness (they rebelled against God, not through incogitancy, but presumptuously, and with a high hand),—that they were subtle and ingenious in wickedness, and carried on their plot against religion with a great deal of art and contrivance,—that they were linked together in the design, and, as is usual among conspirators, engaged to stand by one another in it and to live and die together; they were resolved to go through with it. A cursed conspiracy! O that there were not the like in our day! Observe, 1. What the conspiracy was. They designed to overthrow divine revelation, and set that aside, and persuade people not to hear, not to heed, the words of God. They did all they could to derogate from the authority of the scriptures and to lessen the value of them; they designed to draw people after other gods to serve them, to consult them as their oracles and make court to them as their benefactors. Human reason shall be their god, a light within their god, an infallible judge their god, saints and angels their gods, the god of this or the other nation shall be theirs; thus, under several disguises, they are in the same confederacy against the Lord and against his anointed. 2. Who were in conspiracy. One would have expected find some foreigners ring-leaders in it; but no, (1.) The inhabitants of Jerusalem are in conspiracy with the men of Judah; city and country agree in this, however they may differ in other things. (2.) Those of this generation seem to be in conspiracy with those of the foregoing generation, to carry on the war from age to age against religion: They are turned back to the iniquities of their forefathers, and have risen up in their stead, a seed of evil-doers, and increase of sinful men, Nu 32:14. In Josiah's time there had been a reformation, but after this death the people returned to the idolatries which then they had renounced. (3.) Judah and Israel, the kingdom of the ten tribes and that of the two, that were often at daggers—drawing one with another, were yet in a conspiracy to break the covenant God had made with their fathers, even with the heads of all the twelve tribes. The house of Israel began the revolt, but the house of Judah soon came into the conspiracy. Now what else could be expected but that god should take severe methods, both for the chastising of the conspirators and the crushing of this conspiracy; for none ever hardened his heart thus against God and prospered? He that rolls this stone will find it return upon him.
11-17
Deplorable Condition of Judah (606 BC)
犹大可悲的光景（公元前606年）
¹¹ 所以耶和华如此说：看哪，我必使灾祸临到他们，是他们不能逃脱的；他们必向我呼求，我却不听。 ¹² 那时犹大的城邑和耶路撒冷的居民必去哀求他们献祭给的那些神，但在他们遭难的时候，这些神丝毫不能拯救他们。 ¹³ 犹大啊，你的神和你城邑的数目一样多；你为耶路撒冷的街道数目同样设立了祭坛，向那可耻之物——巴力——烧香。 ¹⁴ 所以你不要为这百姓祈祷，不要为他们呼求祷告；因为他们遭遇患难向我呼求的时候，我必不听。 ¹⁵ 我所亲爱的既行了可憎之事，与许多偶像行淫，与我殿有什么相干呢？祭肉既从你那里过去，你行恶时还可喜乐吗？ ¹⁶ 耶和华从前称呼你的名为：青橄榄树，又华美又结好果子；如今他在轰然大响中，点火在其上，枝子也折断了。 ¹⁷ 原来栽植你的万军之耶和华，因以色列家和犹大家向你所行的恶——就是去烧香给巴力，惹我发怒——已经宣告要降祸与你了。
这一段包含如此多神的忿怒，原该紧接在前一段——包含如此多神百姓之罪——之后。当神在他们中间看见如此多的恶，我们不可奇怪接着便是：『所以我要使灾祸临到他们』（耶11:11）——以刑罚之恶报应罪恶之恶；且无可救药，无可挽救：判令已经发出，判决必被执行。
I. 他们不能自救，必在神的审判之下显得无力抵挡：这是他们『不能逃脱』或『不能从其中出来』的灾祸，无论如何逃避也逃不掉。注意，那些不肯顺服神治理的人，必不能逃脱他的忿怒。无从逃离他的公义，无从逃开他的鉴察。祸患追赶罪人，使他们陷入网罗，无法自拔。
II. 他们的神不帮助他们；他的护理毫不偏袒他们：『虽然他们必向我呼求，我却不听。』他们在受苦之中必寻求他们从前轻慢的神，向他呼求——这位神他们从前不屑于与他说话。但他们怎能指望得着应允呢？因为他已明明告诉我们，那『转耳不听律法』的——他们正是如此行，因为他们『不肯听从』（耶11:8）——连他的祷告也必成为可憎，正如耶和华的话如今对他们成了羞辱。
III. 他们的偶像不帮助他们（耶11:12）。他们『必去哀求他们献祭给的那些神』，提醒他们自己所用以尊荣它们的昂贵事奉，指望它们如今为他们解救，但都是徒然。他们必被送到『他们所事奉的神』那里（士10:14，申32:37,38），又有何益处？『这些神丝毫不能拯救』——对他们的拯救毫无贡献，也不给他们任何指望；它们不能给他们丝毫的安慰、解救，或减轻他们的苦难。惟独神才是患难中可倚靠的朋友，『在患难之时随时的有力帮助』。偶像不能救自己；又怎能救敬拜它的人呢？那些以世界和肉体为偶像的人，在患难之日求告它们，也必徒然。偶像若真能为它们的敬拜者行任何实在的善事，必为这百姓行了——他们为要拥戴偶像，已经离弃了真神，又照他们『城邑的数目』加增了它们（耶11:13）；不，在耶路撒冷中，照他们『街道的数目』加增。他们怀疑偶像的能力是否足够，也怀疑它们帮助的意愿，便必须多设；又必须把它们分散在每个角落，恐怕自己有需要时找不到它们。在『耶路撒冷』——神所选立为他名之所在——耶路撒冷的街上，公开地在每一条街上，他们都为『那可耻之物』——那『羞辱』，就是巴力——设立了祭坛；这本是他们当引以为耻的，他们却借它辱没主，并把羞辱带给自己。但如今他们在患难之中，他们众多的神、众多的祭坛，于他们毫无益处。注意，那些不以犯罪为恶、不觉羞愧的人，必因指望罪的果子落空而羞愧。
IV. 耶利米的祷告也不帮助他们（耶11:14）。神从前对他所说的话（耶7:16），这里他再说一次：『你不要为这百姓祈祷。』这话与其说是给先知的命令，不如说是给百姓的警告——他们将得不到朋友代祷的益处。神不鼓励先知为他们祷告，不激动祷告的灵，反加以压抑；他要把祷告的心放在他们里面——不是为全会众的身体，而是为其中余剩的人——为他们永远的救恩祷告，不为他们脱离将来临的暂时审判祷告；至于为他们所作的其他祷告，必不被听。那些被断绝于祷告益处之外的人，实在处境悲惨。『他们呼求的时候我必不听，所以你不要为他们祷告。』注意，那些已经远自弃于神的恩惠之外，以致他不愿听他们祷告的人，不能指望别人代祷使他们得益。
V. 他们的宗教信仰宣告也于他们无益（耶11:15）。他们原是神的『所亲爱的』，他的配偶，他借分别为圣之约与他们结盟；甚至不信的犹太人也被称为『因列祖的缘故是蒙爱的』（罗11:28）。他们既是这样，就在『神的家中』有一席之地；他们得以进入他殿的院宇敬拜；他们有分于神的坛；他们吃平安祭的肉——此处称为『圣肉』，神因之得尊荣，他们因之得安慰。这正是他们所夸口、所仰赖的。属神所亲爱的、在他殿的保护之下的人，会有什么灾祸临到呢？甚至当他们『行恶』之时，仍以此为『喜乐』，并以此大肆张扬。他们的恶临到之时（旁注如此读），患难临到之时，他们就以这事为喜乐，以这事为倚靠；但他们的倚靠必欺骗他们，因为神已经弃绝了它，他们自己也已丧失了他们所极力夸口的特权。他们『与许多行了可憎的事』，犯了属灵的淫乱，敬拜了许多偶像；所以，1. 神的殿不能给他们保护；那屡次行淫、又变得如此放肆、无可救药的淫妇，理当被休弃，被赶出门外：『我所亲爱的与我殿有什么相干呢？她是殿中的污点，所以殿也不再作她的避难所。』2. 神的坛不能给他们满足，他们也不能指望从中得安慰：『圣肉既从你那里过去』，就是说，圣殿一旦成为废墟，你的献祭必很快终止；那时你所夸口的圣肉在哪里呢？当圣肉从我们过去之时，圣洁的心仍能作我们的安慰；当外表的恩典手段失去之时，里面的恩典之原则能补足其缺。但我们若在圣肉离开的同时，也失去了圣灵，那就有祸了。
VI. 神从前向他们所施的恩惠也不能使他们得益（耶11:16,17）。他们回想这些，在他们受苦时不能给他们安慰；神记念这些，也不能成为解救他们的理由。1. 神为他们行了大事，这是真的；那百姓是日头之下任何百姓所不及的宠儿；他们是天上的娇子。神曾『称呼以色列的名为青橄榄树』，也使他们如此——他从不胡乱称呼；他曾『栽植』他们（耶11:17），把他们塑造为一个民族，并赐给他们一切能使他们成为多结果子、繁茂之民的优势——他们的律法如此之善，他们的地如此之美。人都会以为，如此栽种、浇灌、培育的百姓，必如橄榄树那样常青——在敬虔和兴盛两方面都是（诗52:8）。神称他们为『又华美又结好果子』，既好作食物，又悦人眼目；既对神和人可爱，又对神和人有用——橄榄的青绿和肥美正是为此受尊荣（士9:9）。2. 他们向神行了恶事，这同样是真的。他所栽植的青橄榄——好橄榄——他们却退化为『野橄榄』（罗11:17）。『以色列家』和『犹大家』都『行了恶』，都『烧香给巴利惹神发怒』——在他们与至高神之间，设立了所应许的弥赛亚之外的中保；不，更设立别神与真实永活的神相争，因为他们有『众多的神』，也有『众多的主』。3. 他们行事如此恶劣，就不能指望别的——尽管神已向他们行了善、为他们设计了善，神如今必要向他们施行他所『宣告要降与他们的』恶。那栽种这棵青橄榄树、指望它结果子的主，既见它荒芜不结果、长成野橄榄，便『点火在其上』，要把它当作枯木焚烧；因为它不结果子，便是『死了又死，连根被拔起』（犹12），它被『砍下来丢在火里』——白占地土之树最该去的地方（太3:10）。它的『枝子』，就是那些『高大的枝子』（原文如此），被折断了；首领和祭司都被剪除。由此可见，他们向神所行的恶，『惹他发怒』，实在是『向自己』所行的恶；他们『伤害自己的灵魂』；神不在他们的手中，他们却是毁灭自己。见耶7:19。注意，凡得罪神的罪，都是得罪自己的罪；迟早必如此显明。
英文原文
Deplorable Condition of Judah (606 BC)
¹¹ Therefore thus saith the LORD, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.
¹² Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble.
¹³ For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
¹⁴ Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble.
¹⁵ What hath my beloved to do in mine house, seeing she hath wrought lewdness with many, and the holy flesh is passed from thee? when thou doest evil, then thou rejoicest.
¹⁶ The LORD called thy name, A green olive tree, fair, and of goodly fruit: with the noise of a great tumult he hath kindled fire upon it, and the branches of it are broken.
¹⁷ For the LORD of hosts, that planted thee, hath pronounced evil against thee, for the evil of the house of Israel and of the house of Judah, which they have done against themselves to provoke me to anger in offering incense unto Baal.
This paragraph, which contains so much of God's wrath, might very well be expected to follow upon that which goes next before, which contained so much of his people's sin. When God found so much evil among them we cannot think it strange if it follows, Therefore I will bring evil upon them (Jer 11:11), the evil of punishment for the evil of sin; and there is no remedy, no relief: the decree has gone forth and the sentence will be executed.
I. They cannot help themselves, but will be found too weak to contest with God's judgments: it is evil which they shall not be able to escape, or to go forth out of, by any evasion whatsoever. Note, Those that will not submit to God's government shall not be able to escape his wrath. There is no fleeing from his justice, no avoiding his cognizance. Evil pursues sinners and entangles them in snares out of which they cannot extricate themselves.
II. Their God will not help them; his providence shall no way favour them: Though they shall cry unto me, I will not hearken to them. In their affliction they will seek the God whom before they slighted, and cry to him whom before they would not vouchsafe to speak to. But how can they expect to speed? For he has plainly told us that he that turns away his ears from hearing the law, as they did, for they inclined not their ear (Jer 11:8), even his prayer shall be an abomination to him, as the word of the Lord was now to them a reproach.
III. Their idols shall not help them, Jer 11:12. They shall go, and cry to the gods to whom they now offer incense, and put them in mind of the costly services wherewith they had honoured them, expecting they should now have relief from them, but in vain. They shall be sent to the gods whom they served (Jdg 10:14, De 32:37,38), and what the better? They shall not save them at all, shall do nothing towards their salvation, nor give them any prospect of it; they shall not afford them the least comfort, nor relief, nor mitigation of their trouble. It is God only that is a friend at need, a present powerful help in time of trouble. The idols cannot help themselves; how then should they help their worshippers? Those that make idols of the world and the flesh will in vain have recourse to them in a day of distress. If the idols could have done any real kindness to their worshippers, they would have done it for this people, who had renounced the true God to embrace them, had multiplied them according to the number of their cities (Jer 11:13), nay, in Jerusalem, according to the number of their streets. Suspecting both their sufficiency and their readiness to help them, they must have many, lest a few would not serve; they must have them dispersed in every corner, lest they should be out of the way when they had occasion for them. In Jerusalem, the city which God had chosen to put his name there, publicly in the streets of Jerusalem, in every street, they had altars to that shameful thing, that shame, even to Baal, which they ought to have been ashamed of, with which they did reproach the Lord and bring confusion upon themselves. But now in their distress their many gods, and many altars, should stand them in stead. Note, Those that will not be ashamed of their commission of sin as a wicked thing will be ashamed of their expectations from sin as a fruitless thing.
IV. Jeremiah's prayers shall not help them, Jer 11:14. What God had said to him before (Jer 7:16) he here says again, Pray not thou for this people. This is not designed for a command to the prophet, so much as for a threatening to the people, that they should have no benefit by the prayers of their friends for them. God would give no encouragement to the prophets to pray for them, would not stir up the spirit of prayer, but cast a damp upon it, would put it into their hearts to pray, not for the body of the people, but for the remnant among them, to pray for their eternal salvation, not for their deliverance from the temporal judgments that were coming upon them; and what other prayers were put up for them should not be heard. Those are in a sad case indeed that are cut off from the benefit of prayer. "I will not hear them when they cry, and therefore to not thou pray for them." Note, Those that have so far thrown themselves out of God's favour that he will not hear their prayers cannot expect benefit by the prayers of others for them.
V. The profession they make of religion shall stand them in no stead, Jer 11:15. They were originally God's beloved, his spouse, he was married to them by the covenant of peculiarity; even the unbelieving Jews are said to be beloved for the fathers' sake, Ro 11:28. As such they had a place in God's house; they were admitted to worship in the courts of his temple; they partook of God's altar; they ate of the flesh of their peace-offerings here called the holy flesh, which God had the honour of and they had the comfort of. This they gloried in, and trusted to. What harm could come to those who were God's beloved, who were under the protection of his house? Even when they did evil yet they rejoiced and gloried in this, made a mighty noise of this. And when their evil was (so the margin reads it), when trouble came upon them, they rejoiced in this, and made this their confidence; but their confidence would deceive them, for God has rejected it, they themselves having forfeited the privileges they so much boasted of. They have wrought lewdness with many, have been guilty of spiritual whoredom, have worshipped many idols; and therefore, 1. God's temple will yield them no protection; it is fit that the adulteress, especially when she has so often repeated her whoredoms and has grown so impudent in them and irreclaimable, should be put away, and turned out of doors: "What has my beloved to do in my house? She is a scandal to it, and therefore it shall no longer be a shelter to her." 2. God's altar will yield them no satisfaction, nor can they expect any comfort from that: "The holy flesh has passed from thee, that is, an end will soon be put to thy sacrifices, when the temple shall be laid in ruins; and where then will the holy flesh be, that thou art so proud of?" A holy heart will be a comfort to us when the holy flesh has passed from us; an inward principle of grace will make up the want of the outward means of grace. But woe unto us if the departure of the holy flesh be accompanied with the departure of the Holy Spirit.
VI. God's former favours to them shall stand them in no stead, Jer 11:16,17. Their remembrance of them shall be no comfort to them under their troubles, and God's remembrance of them shall be no argument for their relief. 1. It is true God had done great things for them; that people had been favourites above any people under the sun; they had been the darlings of heaven. God had called Israel's name a green olive-tree, and had made them so, for he miscalls nothing; he had planted them (Jer 11:17), had formed them into a people, with all the advantages they could have to make them a fruitful and flourishing people, so good was their law and so good was their land. One would think no other than that a people so planted, so watered, so cultivated, should be, as the olive-tree is, ever green, in respect both of piety and prosperity, Ps 52:8. God called them fair and of goodly fruit, both good for food and pleasant to the eye, both amiable and serviceable to God and man, for which the greenness and fatness of the olive both are honoured, Jdg 9:9. 2. It is as true that they have done evil things against God. He had planted them a green olive, a good olive, but they had degenerated into a wild olive, Ro 11:17. Both the house of Israel and the house of Judah had done evil, had provoked God to anger in burning incense unto Baal, setting up other mediators between them and the supreme God besides the promised Messiah; nay, setting up other gods in competition with the true and living God, for they had gods many, as well as lords many. 3. When they have conducted themselves so ill they can expect no other than that, notwithstanding what good he has done to them and designed for them, he should now bring upon them the evil he has pronounced against them. He that planted this green olive-tree, and expected fruit from it, finding it barren and grown wild, has kindled fire upon it, to burn it as it stands; for, being without fruit, it is twice dead, plucked up by the roots (Jude 1:12), it is cut down and cast into the fire, the fittest place for trees that cumber the ground, Mt 3:10. The branches of it, the high and lofty boughs (so the word signifies), are broken are broken down, both princes and priests cut off. And thus it proves that the evil done against God, to provoke him to anger, is really done against themselves; they wrong their own souls; God is out of their reach, but they ruin themselves. See Jer 7:19. Note, Every sin against God is a sin against ourselves, and so it will be found sooner or later.
18-23
Conspiracy against Jeremiah; Destruction of the Men of Anathoth (606 BC)
阴谋攻击耶利米；亚拿突人遭灭（主前606年）
**¹⁸» 耶和华指示我，我就知道了；你将他们所行的指给我看。』 **¹⁹» 我却像柔顺的羊羔被牵到宰杀之地；我并不知道他们设计谋害我，说：『我们把树连果子都灭了吧，将他从活人之地剪除，使他的名不再被记念。』』 **²⁰» 按公义判断、察验人肺腑心肠的万军之耶和华啊，我却要见你在他们身上报仇，因我将我的案件向你禀明了。』 **²¹» 所以耶和华论到寻索你命的亚拿突人如此说：他们说：『你不要奉耶和华的名说预言，免得你死在我们手中。』』 **²²» 所以万军之耶和华如此说：看哪，我必刑罚他们；他们的少年人必死于刀剑；他们的儿女必死于饥荒；』 **²³» 必没有余剩的人留给他们；因为我必使灾祸临到亚拿突人，就是他们受罚的年。』
先知耶利米在他的著作中关于自己的记载甚多，远多于以赛亚所记，因他所处的时代极其动荡。此处（据推测）是他苦难的开始，而这苦难源自他本城亚拿突——一座祭司之城，却是一座满怀恶意的城。请注意，
一、他们密谋害他（耶11:19）。他们『设计谋害他』，一同筹划如何以最似合理、最有效的方式置他于死地。恶意在计谋上巧妙，在追逼上勤奋。他们论到耶利米说：『我们把树连果子都灭了吧』——这是一句谚语，意思是：我们要把他连根带枝全然毁灭。『我们既要毁灭父亲，也要毁灭全家』（如拿伯因叛逆被处死时，他的儿子也与他一同被杀）；或更当解作『先知和预言都要毁灭；杀死前者，挫败后者。我们要把他从活人之地剪除』，当作假先知，使他蒙羞受辱，『使他的名不再被人记念』。我们要败坏他的名声，从而损毁他预言的信用。』这便是他们的阴谋；1.这阴谋残忍；但逼迫神先知的人向来如此。他们所追猎的，正是『宝贵的性命』，而他们所追猎的性命极其宝贵。但（2）这阴谋被挫败了。他们以为要结束他的日子，他却比多数仇敌活得更久；他们以为要抹杀他的名声，他的名声却存到今日，并要蒙福直到时间末了。
二、神将此害他的阴谋告诉他。他自己毫不知情，因他们掩盖得极为巧妙；他到亚拿突去，对他们毫无恶意，因此也不惧他们加害，『像羊羔或牛犊』被牵到田野如同往常，『却被牵到宰杀之地』——可怜的耶利米如此作梦也没想到他所恨恶的同城居民对他所怀的设计。他的朋友不能、仇敌不肯给他任何危险的警告，好让他为自身安全设防，如保罗的外甥把埋伏等候他的犹太人之情报告诉他。耶利米与死亡之间只差一步；但那时『耶和华指示他』，借异梦或异象，或心中的感动，使他可以自救，如以色列王借以利沙的通告而自救一般（王下6:10）。如此他便『知道了』。神『将他们所行的指给他看』；他们的计谋一经发现，便被挫败。神若不让他知道自己的危险，无理之人便会借此攻击他预言的信誉，说那预言本国灭亡的人竟不能预见自身的危险并躲避。请看神如何看顾他的先知：他『不容人欺压他们』；仇敌的一切暴怒都不能在他们作完见证之前把他们除掉。神知晓他和他百姓仇敌的一切暗中设计，并在他喜悦之时使人知晓。『空中的飞鸟必传扬声音。』
三、他因此向神呼诉（耶11:20）。他仰望神为『按公义判断的万军之耶和华』。当我们被人不公对待时，这是我们的安慰——我们有一位神可以投靠，他必为受害的无辜者申冤，并向加害者显现。神的公义对恶人是可畏，对义人是安慰。他仰望他为『察验人肺腑心肠』的神，完全看见人里面是什么，他的心思和意念如何。他知晓耶利米心中的诚实，知道他并非他们所描绘的那种人。他也知晓他们心中的恶，无论掩饰得多么巧妙。如今，1.耶利米求神向他们施行审判：『让我见你在他们身上报仇』，即在你所喜悦的方式中，在我与他们之间行公义。有人以为这祷告中多少有人性的软弱；至少基督借训诲和榜样教导了我们另一功课——为逼迫我们的人祷告。另有人以为这是出于纯洁的热心，为神的荣耀，并出于敬虔和先知性的义愤，因那些按职分是祭司、是主的仆人的人，竟如此穷凶极恶地攻击一个对他们无害、只因事奉神而惹他们的人。这祈求也是一个预言：他必见神在他们身上报仇。2.他将自己的案件完全交托于神的审判：『因我将我的案件向你禀明了』；我已把案件交托给你，既不愿、也不望别人介入。请注意：我们受冤屈时，有神可交托我们的案件，这是我们的安慰；将案件交托给他，并决意顺服他最终的判决，向他署名而不向他定规，这是我们的本分。
四、对他逼迫者的判决——『亚拿突人』。他在耶路撒冷的法庭上诉也是徒然，在那里不能得着公义：那里的祭司必站在亚拿突的祭司一边，与其说会制止他们，不如说会附和他们；但神要『因此』亲自受理此案，而我们确知『他的审判是按真理的』。此处有，1.宣告他们的罪状，据此下判（耶11:21）。他们寻索先知的命，因他们禁止他奉耶和华的名说预言，否则便要治死他；他们决意要么使他闭口，要么杀他。他所给他们的冒犯，在于他奉耶和华的名说预言，却没有从他所隶属之城的官长那里得着许可，又没有说他们向来所期望的顺耳话。他们禁止他说预言，实际上便是寻索他的命，因这是要挫败他一生的目标和事业，并夺去其中的安慰。对神忠心的仆人而言，口被堵住如同气息被截断一样痛苦。尤其当他们议定：若他说预言——他虽受禁却必仍说——他就要『死在他们手中』；他们要作控告者、审判者、执行者，集一切于一身。常言道：『先知不能在耶路撒冷之外丧命』，因为大议会设在那里；但亚拿突人对耶利米怀恨如此之深，竟要亲自下手害他。先知在本乡不但得不着尊荣，也得不着恩待。2.因此罪而加于他们的判决（耶11:22、23）。神说：『我必刑罚他们』；让我独自对付他们。『我必追讨这事在他们身上』，原文如此。神要查问并清算。神四样大灾中的两样足以毁灭他们的城：『刀剑』要吞灭他们的『少年人』，虽他们是少年祭司，而非战士（他们的身分不能作他们的保护），『饥荒』要毁灭留在家中的儿女——『儿子和女儿』，这比死于刀剑更惨（哀4:9）。毁灭必是彻底的（耶11:23）：『必没有余剩的人留给他们』，没有可作下一代种子的人。他们寻索耶利米的命，因此必死；他们要毁灭他『连根带枝』，使『他的名不再被记念』，因此『必没有余剩的人留给他们』；在此事上主是公义的。如此『灾祸临到他们，就是他们受罚的年』，这灾祸已足，是按他们所该得的报应。那时耶利米必『见他所愿见的落在仇敌身上』。请注意：若有良善的先知和百姓反对他们而祷告，他们的光景便悲惨了。
英文原文
Conspiracy against Jeremiah; Destruction of the Men of Anathoth (606 BC)
¹⁸ And the LORD hath given me knowledge of it, and I know it: then thou showedst me their doings.
¹⁹ But I was like a lamb or an ox that is brought to the slaughter; and I knew not that they had devised devices against me, saying, Let us destroy the tree with the fruit thereof, and let us cut him off from the land of the living, that his name may be no more remembered.
²⁰ But, O LORD of hosts, that judgest righteously, that triest the reins and the heart, let me see thy vengeance on them: for unto thee have I revealed my cause.
²¹ Therefore thus saith the LORD of the men of Anathoth, that seek thy life, saying, Prophesy not in the name of the LORD, that thou die not by our hand:
²² Therefore thus saith the LORD of hosts, Behold, I will punish them: the young men shall die by the sword; their sons and their daughters shall die by famine:
²³ And there shall be no remnant of them: for I will bring evil upon the men of Anathoth, even the year of their visitation.
The prophet Jeremiah has much in his writings concerning himself, much more than Isaiah had, the times he lived in being very troublesome. Here we have (as it should seem) the beginning of his sorrows, which arose from the people of his own city, Anathoth, a priest's city, and yet a malignant one. Observe here,
I. Their plot against him, Jer 11:19. They devised devices against him, laid their heads together to contrive how they might be in the most plausible and effectual manner the death of him. Malice is ingenious in its devices, as well as industrious in its prosecutions. They said concerning Jeremiah, Let us destroy the tree with the fruit thereof—a proverbial expression, meaning, "Let us utterly destroy him root and branch. Let us destroy both the father and the family" (as, when Naboth was put to death for treason, his sons were put to death with him), or rather "both the prophet and the prophecy; let us kill the one and defeat the other. Let us cut him off from the land of the living, as a false prophet, and load him with ignominy and disgrace, that his name may be no more remembered with respect. Let us sink his reputation, and so spoil the credit of his predictions." This was their plot; and 1. It was a cruel one; but so cruel have the persecutors of God's prophets been. They hunt for no less than the precious life, and very precious the lives are that they hunt for. But, (2.) It was a baffled one. They thought to put an end to his days, but he survived most of his enemies; they thought to blast his memory, but it lives to this day, and will be blessed while time lasts.
II. The information which God gave him of this conspiracy against him. He knew nothing of it himself, so artfully had they concealed it; he came to Anathoth, meaning no harm to them and therefore fearing no harm from them, like a lamb or an ox, that thinks he is driven as usual to the field, when he is brought to the slaughter; so little did poor Jeremiah dream of the design his citizens that hated him had upon him. None of his friends could, and none of his enemies would, give him any notice of his danger, that he might shift for his own safety, as Paul's sister's son gave him intelligence of the Jews that were lying in wait for him. There is but a step between Jeremiah and death; but then the Lord gave him knowledge of it, by dream or vision, or impression upon his spirit, that he might save himself, as the king of Israel did upon the notice Elisha gave him, 2Ki 6:10. Thus he came to know it. God showed him their doings; and such were their devices that the discovering of them was the defeating of them. If God had not let him know his own danger, it would have been improved by unreasonable men against the reputation of his predictions, that he who foretold the ruin of his country could not foresee his own peril and avoid it. See what care God takes of his prophets: He suffers no man to do them wrong; all the rage of their enemies cannot prevail to take them off till they have finished their testimony. God knows all the secret designs of his and his people's enemies, and can, when he pleases, make them know. A bird of the air shall carry the voice.
III. His appeal to God hereupon, Jer 11:20. His eye is to God as the Lord of hosts, that judges righteously. It is a matter of comfort to us, when men deal unjustly with us, that we have a God to go to who does and will plead the cause of injured innocency and appear against the injurious. God's justice, which is a terror to the wicked, is a comfort to the godly. His eye is towards him as the God that tries the reins and the heart, that perfectly sees what is in man, what are his thoughts and intents. He knew the integrity that was in Jeremiah's heart, and that he was not the man they represented him to be. He knew the wickedness that was in their hearts, though ever so cunningly concealed and disguised. Now, 1. Jeremiah prays judgment against them: "Let me see thy vengeance on them, that is, do justice between me and them in such a way as thou pleasest." Some think there was something of human frailty in this prayer; at least Christ has taught us another lesson, both by precept and by pattern, which is to pray for our persecutors. Others think it comes from a pure zeal for the glory of God and a pious and prophetic indignation against men that were by profession priests, the Lord's ministers, and yet were so desperately wicked as to fly out against one that did them no harm, merely for the service he did to God. This petition was a prediction that he should see God's vengeance on them. 2. He refers his cause entirely to the judgment of God: "Unto thee have I revealed my cause; to thee I have committed it, not desiring nor expecting to interest any other in it." Note, It is our comfort, when we are wronged, that we have a God to commit our cause to, and our duty to commit it to him, with a resolution to acquiesce in his definitive sentence, to subscribe, and not prescribe, to him.
IV. Judgment given against his persecutors, the men of Anathoth. It was to no purpose for him to appeal to the courts at Jerusalem, he could not have justice done him there: the priests there would stand by the priests at Anathoth, and rather second them than discountenance them; but God will therefore take cognizance of the cause himself, and we are sure that his judgment is according to truth. Here is, 1. Their crime recited, on which the sentence is grounded, Jer 11:21. They sought the prophet's life, for they forbad him to prophesy upon pain of death; they were resolved either to silence him or to slay him. The provocation he gave them was his prophesying in the name of the Lord without license from those that were the governors of the city which he was a member of, and not prophesying such smooth things as they always bespoke. Their forbidding him to prophesy was in effect seeking his life, for it was seeking to defeat the end and business of his life and to rob him of the comfort of it. It is as bad to God's faithful ministers to have their mouth stopped as to have their breath stopped. But especially when it was resolved that if he did prophesy, as certainly he would notwithstanding their inhibition, he should die by their hand; they would be accusers, judges, executioners, and all. It used to be said that a prophet could not perish but at Jerusalem, for there the great council sat; but so bitter were the men of Anathoth against Jeremiah that they would undertake to be the death of him themselves. A prophet then shall find not only no honour, but no favour, in his own country. 2. The sentence passed upon them for this crime, Jer 11:22,23. God says, I will punish them; let me alone to deal with them. I will visit this upon them; so the word is. God will enquire into it and reckon for it. Two of God's four sore judgments shall serve to ruin their town:—The sword shall devour their young men, though they were young priests, not men of war (their character shall not be their protection), and famine shall destroy the children, sons and daughters, that tarry at home, which is a more grievous death than that by the sword, La 4:9. The destruction shall be final (Jer 11:23): There shall be no remnant of them left, none to be the seed of another generation. They sought Jeremiah's life, and therefore they shall die; they would destroy him root and branch, that his name might be no more remembered, and therefore there shall be no remnant of them; and herein the Lord is righteous. Thus evil is brought upon them, even the year of their visitation, and that is evil enough, a recompence according to their deserts. Then shall Jeremiah see his desire upon his enemies. Note, Their condition is sad who have the prayers of good ministers and good people against them.
本章内容:一、神借先知提醒百姓记念祂与他们列祖所立的约,并说明祂曾何等强调顺服祂为这约的条件(耶11:1-7)。二、神指控他们承接其列祖、又彼此结党,顽固地不肯顺从(耶11:8-10)。三、神警告要因他们的悖逆、尤其是拜偶像的罪,以彻底的毁灭刑罚他们(耶11:11,13),并告诉他们他们的偶像不能拯救他们(耶11:12),他们的先知也不能为他们祈求(耶11:14);神又为自己如此行事辩明,因他们是因自己的愚妄与顽梗,把这一切灾祸招致己身(耶11:15-17)。四、记下耶利米的同乡亚拿突人谋害他的阴谋;神将此事指示他(耶11:18,19),他针对他们所作的祷告(耶11:20),以及神为此刑罚他们的预言(耶11:21-23)。