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英文原文
Still the prophet is attempting to awaken this secure and stubborn people to repentance, by the consideration of the judgments of God that were coming upon them. He is to tell them, I. By the sign of a girdle spoiled that their pride should be stained, Jer 13:1-11. II. By the sign of bottles filled with wine that their counsels should be blasted, Jer 13:12-14. III. In consideration hereof he is to call them to repent and humble themselves, Jer 13:15-21. IV. He is to convince them that it is for their obstinacy and incorrigibleness that the judgments of God are so prolonged and brought to extremity, Jer 13:22-27.
1-11
The Marred Girdle (606 BC)
败坏的腰带（主前606年）
¹ 耶和华对我如此说：「你去为自己买一条麻布带子束在腰上，不可放在水中。」 ² 我便照耶和华的话买了一条带子束在腰上。 ³ 耶和华的话第二次临到我说： ⁴ 「要拿着你所买、现今束在腰上的带子，起来往幼发拉底河去，将带子藏在那里的磐石穴中。」 ⁵ 我便照耶和华所吩咐我的去行，把带子藏在幼发拉底河旁。 ⁶ 过了多日，耶和华对我说：「你起来往幼发拉底河去，从我吩咐你藏在那里的带子里取出来。」 ⁷ 我就往幼发拉底河去，在所藏的地方刨开，把带子从那里取出来；见那带子已经败坏，毫无用处了。 ⁸ 耶和华的话临到我说： ⁹ 「耶和华如此说：我必照样败坏犹大的骄傲，和耶路撒冷的狂傲。 ¹⁰ 这恶民不肯听我的话，随从自己顽梗的心行事，追随事奉敬拜别神，就必像这带子一样，毫无用处。 ¹¹ 耶和华说：腰间怎样紧贴人，我也照样使以色列全家和犹大全家紧贴我，好使他们成为我的子民，成为我的名声、赞美和荣耀；他们却不肯听从。」
以下我们看到：一、一个记号，就是先知佩戴了一段时间的那条带子，因藏在幼发拉底河旁的磐石穴中而败坏。先知常用记号来教导人，好使愚顽不思想的百姓因此留意、相信，并受感动于眼前所展示的事。1. 他要先佩戴麻布带子一段时间（耶13:1-2）。有人认为他是穿在内衣之下，因为是麻布的，又说他要「紧贴腰间」（耶13:11）。但更可能是穿在外衣之上，因为这带子是为作「名声和赞美」之用，多半是一条精致的腰带，正如官员所佩戴、今日东方各国所通行的样式。他「不可放在水中」，要照原样佩戴，使带子更结实，不易腐烂——因为麻布因洗涤而损耗的，几乎与因穿着而损耗的相当。不沾水时，带子更为挺括，不易弯曲，然而他仍要设法佩戴。也许那是极细的麻布，久不洗涤也可耐用。先知像施洗约翰一样，并非穿细软衣服的人，因此人见他佩戴麻布带子就格外诧异，因为他平日大概用的是皮带。2. 佩戴这麻布带子一段时间之后，他要前去把它「藏在磐石穴中」（耶13:4），在水边；水位高时带子被浸湿，水退时又再干燥，如此就很快腐烂，比常常湿润或常常干燥更快。3. 过了许多日子，他要去寻找，必发现带子已全然败坏，化为破布，毫无用处（耶13:7）。自古以来，解释者中间一直有一个问题：这件事究竟是真实行了，能被百姓看见、留意，还是只在梦中或异象中发生，只限于先知本人心中？很难想象先知会被差遣作两趟这样漫长的旅程，前往幼发拉底河，每趟都要耗费他数周时间，而他又不能轻易离开本地。因此大多数人倾向于认为，至少这趟旅程只在异象中，正如以西结从迦勒底之掳被带到耶路撒冷（结8:3），又从那里被带回迦勒底（结11:24）一样；而且这记号的解释只赐给先知本人（耶13:8），并未向百姓说明，因为记号并未公开。但因当时耶路撒冷与巴比伦之间大概有相当便利的往来，幼发拉底河的某一段也不算太远，甚至被定为应许之地的极界（书1:4），所以我看不出有何不便，妨碍我们设想先知确实两度前往那里；因为经上明说「他照样行了，都是照耶和华所吩咐的」，并借此为他对神的顺服留下显著的凭据，要使顽梗不顺从的百姓羞愧：他旅程的劳苦恰可象征他们沉溺于偶像之罪所费的工夫，以及被掳之中悲惨的疲乏；而幼发拉底河既是巴比伦的河，巴比伦又是他们将被捆绑之地，这一情形在这记号中也十分贴切。
二、这记号所表明的事。先知甘愿付任何代价、受任何劳苦，好用耶和华的话感动这百姓。传道人当为灵魂的益处而倾注自己、被倾尽。我们在此看到这记号的解释（耶13:9-11）。
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以色列民在两方面曾像这带子一样归与神：（1）神已把他们纳入与他自己的圣约与相交之中：「腰间怎样紧贴人、环绕人，我也照样使以色列家和犹大家紧贴我。」他们是「亲近神的民」（诗148:14）；他们是他自己的、独特的子民，是有君尊的祭司，比别的国民更得以亲近他。神借所赐的律法、所差的先知、以及他护理中所施的恩惠，使他们紧贴自己。他要求他们按定例在他的院宇侍立，并借献祭屡次坚立与他所立的约。这样他们就被造成紧贴他的子民，以致人以为他们永不会被分隔。（2）他在此也定意要使自己得着荣耀。当他使他们「作他的子民」时，是要他们「作他的名声、赞美、荣耀」，正如带子是人的装饰，尤其是大祭司「以弗得的精巧带子」是「为荣耀为华美」的。当记取：神所收作自己子民的人，他定意要他们成为自己的赞美。[1] 他们的本分是借遵行他所设立的制度、并以他的荣耀为目标来尊崇他，从而修饰自己的信仰告白。[2] 他们的福气在于他以他们为荣、借他们得荣。当他们行事与他的子民相称时，他喜悦他们，并以自己与他们的关系为荣。他喜悦把「以色列的神」、甚至「作以色列的神」列为自己尊荣的名称之一（代上17:24）。我们若不作他的赞美，就徒然自称为他的子民。
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他们却因拜偶像及别的罪孽，使自己与他脱离，远离他，夺去所当给他的荣耀，把自己埋在土中——而且是异乡的土中——与列国混杂，结果败坏到「毫无用处」的地步：他们再不能如原所定意的那样，作神的「名声和赞美」，因为他们不肯听从——既不听从当尽的本分去行，也不听从当得的特权而加以珍视：「他们不肯听耶和华的话」，而这话本可使他们仍紧贴他。「他们随从自己心里的顽梗」，任凭幻想引导，在敬拜的事上尤其如此，不容自己拒绝任何想望的满足。他们不肯「紧贴神」，反倒「随从别神，事奉他们，敬拜他们」；他们迷恋幼发拉底那边列国的神祇，以致完全败坏，不能事奉自己的神，并如「这带子」——这条腐烂的带子一样，成为信仰的羞辱，而非装饰。这样一条带子竟败坏至此，这样一群百姓竟如此可悲地堕落，实在令人惋惜。
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神必借审判使他们与他分离，将他们掳去，抹去他们一切的美貌，毁坏他们一切的卓越，使他们如一条化为破布的华美带子，成为无用、可鄙的民。神必照样「败坏犹大的骄傲，和耶路撒冷的狂傲」。他必剥夺他们所夸口、所信赖的一切骄傲之物；这些不但要被玷污，更要如这麻布带子一样全然毁坏。当留意，他提到「犹大的骄傲」（乡间百姓以圣地为荣，以美地为荣），却说「耶路撒冷的狂傲」；那里有圣殿，有王宫，所以那城的居民比别城的居民更骄傲。神留意人骄傲的不同程度——有些人的骄傲，有些人的狂傲；他必败坏它，他必玷污它。骄傲必有所跌倒，因为神阻挡骄傲的人。他或败坏我们里面的骄傲（即借他的恩典使之治死，使我们为之羞愧，并像希西家那样为我们心中的骄傲——那狂傲——自卑，医治我们，无论那骄傲何等之大；这样败坏骄傲，正是造就灵魂；我们若因降卑的护理而内心自卑，便为有福），或败坏我们所引以为荣的那事本身。才干、恩赐、学识、权势、外在的特权，我们若因这些而骄傲，神按公义就可加以击打；甚至圣殿，当它成为耶路撒冷的骄傲时，也被败坏、沦为灰烬。神的尊荣在于「观看骄傲的人，使他降卑」（伯40:11-12）。
英文原文
The Marred Girdle (606 BC)
¹ Thus saith the LORD unto me, Go and get thee a linen girdle, and put it upon thy loins, and put it not in water.
² So I got a girdle according to the word of the LORD, and put it on my loins.
³ And the word of the LORD came unto me the second time, saying,
⁴ Take the girdle that thou hast got, which is upon thy loins, and arise, go to Euphrates, and hide it there in a hole of the rock.
⁵ So I went, and hid it by Euphrates, as the LORD commanded me.
⁶ And it came to pass after many days, that the LORD said unto me, Arise, go to Euphrates, and take the girdle from thence, which I commanded thee to hide there.
⁷ Then I went to Euphrates, and digged, and took the girdle from the place where I had hid it: and, behold, the girdle was marred, it was profitable for nothing.
⁸ Then the word of the LORD came unto me, saying,
⁹ Thus saith the LORD, After this manner will I mar the pride of Judah, and the great pride of Jerusalem.
¹⁰ This evil people, which refuse to hear my words, which walk in the imagination of their heart, and walk after other gods, to serve them, and to worship them, shall even be as this girdle, which is good for nothing.
¹¹ For as the girdle cleaveth to the loins of a man, so have I caused to cleave unto me the whole house of Israel and the whole house of Judah, saith the LORD; that they might be unto me for a people, and for a name, and for a praise, and for a glory: but they would not hear.
Here is, I. A sign, the marring of a girdle, which the prophet had worn for some time, by hiding it in a hole of a rock near the river Euphrates. It was usual with the prophets to teach by signs, that a stupid unthinking people might be brought to consider, and believe, and be affected with what was thus set before them. 1. He was to wear a linen girdle for some time, Jer 13:1,2. Some think he wore it under his clothes, because it was linen, and it is said to cleave to his loins, Jer 13:11. It should rather seem to be worn upon his clothes, for it was worn for a name and a praise, and probably was a fine sash, such as officers wear and such as are commonly worn at this day in the eastern nations. He must not put it in water, but wear it as it was, that it might be the stronger, and less likely to rot: linen wastes almost as much with washing as with wearing. Being not wet, it was the more stiff and less apt to bend, yet he must make a shift to wear it. Probably it was very fine linen which will wear long without washing. The prophet, like John Baptist, was none of those that wore soft clothing, and therefore it would be the more strange to see him with a linen girdle on, who probably used to wear a leathern one. 2. After he had worn this linen girdle for some time, he must go, and hide it in a hole of a rock (Jer 13:4) by the water's side, where, when the water was high, it would be wet, and when it fell would grow dry again, and by that means would soon rot, sooner than if it were always wet or always dry. 3. After many days, he must look for it, and he should find it quite spoiled, gone all to rags and good for nothing, Jer 13:7. It has been of old a question among interpreters whether this was really done, so as to be seen and observed by the people, or only in a dream or vision, so as to go no further than the prophet's own mind. It seems hard to imagine that the prophet should be sent on two such long journeys as to the river Euphrates, each of which would take him up some week's time, when he could so ill be spared at home. For this reason most incline to think the journey, at least, was only in vision, like that of Ezekiel, from the captivity in Chaldea to Jerusalem (Eze 8:3) and thence back to Chaldea (Jer 11:24); and the explanation of this sign is given only to the prophet himself (Jer 13:8), not to the people, the sign not being public. But there being, it is probable, at that time, great conveniences of travelling between Jerusalem and Babylon, and some part of Euphrates being not so far off but that it was made the utmost border of the land of promise (Jos 1:4), I see no inconvenience in supposing the prophet to have made two journeys thither; for it is expressly said, He did as the Lord commanded him; and thus gave a signal proof of his obsequiousness to his God, to shame the stubbornness of a disobedient people: the toil of his journey would be very proper to signify both the pains they took to corrupt themselves with their idolatries and the sad fatigue of their captivity; and Euphrates being the river of Babylon, which was to be the place of their bondage, was a material circumstance in this sign.
II. The thing signified by this sign. The prophet was willing to be at any cost and pains to affect this people with the word of the Lord. Ministers must spend, and be spent, for the good of souls. We have the explanation of this sign, Jer 13:9-11.
1. The people of Israel had been to God as this girdle in two respects:—(1.) He had taken them into covenant and communion with himself: As the girdle cleaves very closely to the loins of a man and surrounds him, so have I caused to cleave to me the houses of Israel and Judah. They were a people near to God (Ps 148:14); they were his own, a peculiar people to him, a kingdom of priests that had access to him above other nations. He caused them to cleave to him by the law he gave them, the prophets he sent among them, and the favours which in his providence he showed them. He required their stated attendance in the courts of his house, and the frequent ratification of their covenant with him by sacrifices. Thus they were made so as to cleave to him that one would think they could never have been parted. (2.) He had herein designed his own honour. When he took them to be to him for a people, it was that they might be to him for a name, and for a praise, and for a glory, as a girdle is an ornament to a man, and particularly the curious girdle of the ephod was to the high-priest for glory and for beauty. Note, Those whom God takes to be to him for a people he intends to be to him for a praise. [1.] It is their duty to honour him, by observing his institutions and aiming therein at his glory, and thus adorning their profession. [2.] It is their happiness that he reckons himself honoured in them and by them. He is pleased with them, and glories in his relation to them, while they behave themselves as become his people. He was pleased to take it among the titles of his honour to be the God of Israel, even a God to Israel, 1Ch 17:24. In vain do we pretend to be to God for a people if we be not to him for a praise.
2. They had by their idolatries and other iniquities loosed themselves from him, thrown themselves at a distance, robbed him of the honour they owed him, buried themselves in the earth, and foreign earth too, mingled among the nations, and were so spoiled and corrupted that they were good for nothing: they could no more be to God, as they were designed, for a name and a praise, for they would not hear either their duty to do it or their privilege to value it: They refused to hear the words of God, by which they might have been kept still cleaving closely to him. They walked in the imagination of their heart, wherever their fancy led them; and denied themselves no gratification they had a mind to, particularly in their worship. They would not cleave to God, but walked after other gods, to serve them, and to worship them; they doted upon the gods of the heathen nations that lay towards Euphrates, so that they were quite spoiled for the service of their own God, and were as this girdle, this rotten girdle, a disgrace to their profession and not an ornament. A thousand pities it was that such a girdle should be so spoiled, that such a people should so wretchedly degenerate.
3. God would by his judgments separate them from him, send them into captivity, deface all their beauty and ruin their excellency, so that they should be like a fine girdle gone to rags, a worthless, useless, despicable people. God will after this manner mar the pride of Judah, and the great pride of Jerusalem. He would strip them of all that which was the matter of their pride, of which they boasted and in which they trusted; it should not only be sullied and stained, but quite destroyed, like this linen girdle. Observe, He speaks of the pride of Judah (the country people were proud of their holy land, their good land), but of the great pride of Jerusalem; there the temple was, and the royal palace, and therefore those citizens were more proud than the inhabitants of other cities. God takes notice of the degrees of men's pride, the pride of some and the great pride of others; and he will mar it, he will stain it. Pride will have a fall, for God resists the proud. He will either mar the pride that is in us (that is, mortify it by his grace, make us ashamed of it, and, like Hezekiah, humble us for the pride of our hearts, the great pride, and cure us of it, great as it is; and this marring of the pride will be making of the soul; happy for us if the humbling providences our hearts be humbled) or else he will mar the thing we are proud of. Parts, gifts, learning, power, external privileges, if we are proud of these, it is just with God to blast them; even the temple, when it became Jerusalem's pride, was marred and laid in ashes. It is the honour of God to took upon every one that is proud and abase him.
12-21
The Bottles Filled with Wine; Punishment Predicted; A Call to Repentance (606 BC)
装满酒的瓶子；预言刑罚；悔改的呼召 (606 BC)
¹² 所以你要对他们说这话：以色列的神耶和华如此说：各皮袋都要盛满酒；他们必对你说：我们岂不确知各皮袋都要盛满酒吗？ ¹³ 你就对他们说：耶和华如此说：看哪，我必使这地的居民，就是坐在大卫宝座上的君王、祭司、先知，并耶路撒冷的一切居民，都沉醉。 ¹⁴ 耶和华说：我要使他们彼此相碰，连父亲与儿子也一同相碰；我必不顾惜、不怜悯、不发怜悯，定要将他们灭绝。 ¹⁵ 你们当听，当侧耳而听；不要骄傲；因为耶和华已经说了。 ¹⁶ 趁耶和华你们的神未使黑暗来到，趁你们的脚未在昏暗的山上绊跌之前，你们在他尚期望光之时，他竟将光变为死荫，使它成为幽暗——你们当将荣耀归给耶和华你们的神。 ¹⁷ 你们若不听这话，我的魂必因你们的骄傲，在隐密处哭泣；我的眼必痛哭流泪，因为耶和华的群羊被掳去了。 ¹⁸ 你要对君王和太后说：你们当自卑，坐下；因为你们的权势必降下，连你们荣耀的冠冕也必降下。 ¹⁹ 南方的城邑必被关闭，无人开启；犹大必全然被掳去，全然被掳掠一空。 ²⁰ 你们要举目观看从北方来的人；你所交托你的群羊、你美丽的群羊如今在哪里呢？ ²¹ 他刑罚你的时候，你有什么话可说呢？你曾教导他们作你的首领和辖管你的主；痛苦岂不像临产的妇人一样抓住你吗？
一、这里威胁要临到这百姓的，是一场足以使他们完全神志昏迷的审判。这厄运以比喻的方式宣告，为要更引人注目、更打动人心（耶13:12）：「以色列的神耶和华如此说：各皮袋都要盛满酒」；意思是，那些因罪成为「预备遭毁灭的器皿」的人，要被神的忿怒充满，如同瓶子盛满酒；正如每一个「预备得荣耀的怜悯器皿」都要被怜悯和荣耀充满一样，他们也要「满有耶和华的烈怒」（赛51:20）；他们要如瓶子般易碎；并像装了新酒旧皮袋一样破裂粉碎（太9:17）。或者：他们的头要如瓶子盛满酒一般被灌满；因为经文正是如此解释的（耶13:13），「他们都要沉醉」；参赛51:17。这很可能本是他们中间一句俗语，可有多种用法；但他们因不明白先知这话的含义而加以嗤笑：「『我们岂不确知各皮袋都要盛满酒吗？』这有什么稀奇？告诉我们一些我们先前不知道的事吧。」也许他们因此对先知动怒，是因为他们以为这话是在指责他们酗酒，而这话很可能部分正是此意。他们「喜爱葡萄饼」（何3:1）。他们的守望者「都贪恋酒」（赛56:12）。他们喜爱那些「为他们说酒之预言」的假先知（弥2:11）——那些叫他们尽情欢乐、保证他们绝不至于缺少能令其快乐的酒的人。「好吧，」先知说，「你们必将有『装满酒的皮袋』，却不是你们所渴望的那种酒。」他们怀疑这话里藏有什么预言他们凶险而非吉祥的隐秘含义；先知也承认确是如此。他的意思是，
1. 他们要像醉酒的人一样迷糊。醉酒的人被比作装满酒的瓶子或酒桶，十分恰当；因为酒一进去，机智、智慧、美德，以及一切有用之物，都出去了。神在此威吓（耶13:13），他们都要「沉醉」；他们在计谋中要充满混乱，在一切言语上都要结巴，在一切行动上都要踉跄；他们不知道自己说什么、做什么，更不知道自己当说什么、当做什么。他们要对一切享受感到反胃，如同醉汉呕吐一般吐出来（伯20:15）。他们要陷入沉睡，完全无力自救，并像饮尽理智的人一样，任凭周围的人怜悯或藐视。这情形不是他们中间少数人的遭遇（若有人清醒，本可帮助其余的人），而是「连坐在大卫宝座上的君王」——本该像他们祖宗大卫那样「有神使者的智慧」——也要如此神志不清。他们的祭司和先知——假先知，那些自称引导他们的——也同样放纵自己的私欲，因此理当像其他任何人一样失去理智。不，「这地和耶路撒冷的一切居民」都同样深陷其中。神所要毁灭的人，必先使他昏聩。
2. 他们既迷糊，就要彼此相撞。主怒之酒的杯不仅使他们陷入昏睡——以致无力自救或相救——更使他们完全癫狂，以致伤害自己和彼此（耶13:14）：「我要使人与他的弟兄相碰。」不仅他们醉酒的愚行，连他们醉酒的争斗，都加速他们的毁灭。醉酒的人常常好斗，因此有「祸患与忧愁」（箴23:29-30）；所以他们的罪就是他们的刑罚；此处正是如此。神使「邪灵」进入家庭和邻里之间（如士9:23），使他们彼此猜忌、恶意相向；以致「父亲和儿子」「一同」争吵，几乎要把彼此撕碎，这使他们都成了共同敌人的轻易猎物。这判令既已发出，神说：「我不顾惜、不怜悯、不发怜悯，定要将他们灭绝」；因为他们自己也「不顾惜、不怜悯、不发怜悯，定要彼此毁灭」；参哈2:15-16。
二、这里给出善意的劝诫，若肯听从，便可避免这场荒凉。简而言之，就是「在大能的神手下自卑」。他们若肯「倾听侧耳」，这就是神对他们说的话：「不要骄傲」（耶13:15）。这正是神与他们相争的罪之一（耶13:9）；他们若治死并离弃这罪，神便放下他的争辩。「不要骄傲」；神借先知向你们说话时，不要以为自己太高贵，不配受教；不要轻蔑，不要顽梗，不要叫你们的心抗拒这道，也不要轻视传这道给你们的人。神在护理中向你们出来（也借这些护理他说话），他威吓时不要自恃安稳，击打时不要暴躁不耐，因为二者都出于骄傲。说话的是大能的神，他的权柄不容置疑，他的能力无可抗拒；所以当顺服他的话，「不要骄傲」，像你们素来所行的那样。他们不可骄傲，因为，
1. 他们当尊崇神，并设法荣耀他：「当将荣耀归给耶和华你们的神」，而不是归给你们的偶像，不是归给别神。「借认罪归荣耀给他」，在他面前承认自己有罪，并接受你罪孽的刑罚（耶13:16）。「借真诚的悔改与改革归荣耀给他。」当我们开始「将荣耀归给耶和华我们的神」，以他的尊荣为我们首要目的，并为此而寻求之时，那时、也惟独那时，我们才开始照所当行的、为有益的目的而活。「要快快如此行，趁悔改的宽容期仍赐给你们；『在他未使黑暗来到之前』，趁你们还看见逃避之路。」请注意：不愿悔改归荣耀给神的人，黑暗必成为他们的分。当那些被第四碗之火热所灼的人「不悔改将荣耀归给神」时，下一碗便使他们满了「黑暗」（启16:9-10）。这里所威吓之黑暗的加重在于：（1）他们试图逃脱的尝试反而加速其毁灭：「他们的脚要绊跌」——当他们竭力在「昏暗的山上」赶路之时——便要跌倒，且不能再起来。请注意：自以为能跑过神审判的人，必发现道路无法通行；他们尽力赶路也无济于事，追赶他们的审判必追上他们；他们的路又暗又滑（诗35:6）。所以在尚未到那地步之前，我们的智慧就是归荣耀给他，如此与他和好，投奔他的怜悯，便无需再逃避他的公义。（2）他们对更佳境况的盼望必落空：「你们期望光」，期望安慰与解救之时，他却「将光变为死荫」——极其凄惨可畏——并使它成为「幽暗」，如埃及的黑暗一般——当法老仍硬着心时——那是可以摸得着的黑暗。不悔改之罪人的指望，在他们死后想要得着满足之时，便归于灭没。
2. 他们当自卑，并自取羞辱；君王和太后的特权不能使他们免于此（耶13:18）：「你要对君王和太后说」，他们虽如此尊大，却必须借着真诚的悔改「自卑」，如此既将荣耀归给神，又为臣民树立好榜样。请注意：在世上被高举于他人之上的人，必须在神面前自卑，他高于至高者，君王和太后都要向他交账。他们要「自卑」，并「坐下」——坐下思考将要来临的事——坐在尘土中，为自己哀痛。让他们自卑吧，因为神否则必用有效的手段使他们降卑：「你们的权势必降下」——你们所自恃、所倚靠的尊荣与权势——「连你们荣耀的冠冕也必降下」：当你们被掳走时，你们的权势和它一切徽章还在哪里呢？感谢神，有一荣耀的冠冕，是自卑的人所要承受的，必永不「降下」。
三、这劝勉借着他们若仍骄傲不自卑的几个论证得以加强。 1. 这将是先知说不出的伤痛（耶13:17）：「你们若不听这话」，不肯顺服这道，仍顽梗悖逆，「不仅我的眼，连我的魂也必在隐密处哭泣。」请注意：百姓拒绝听神话语的顽梗，必使那些知道主之可畏和灵魂之宝贵、远远不愿见罪人死亡反而为之战兢的可怜传道人心碎。他为此的忧伤毫无虚假（「我的魂哭泣」），也无矫揉造作，因为他情愿「在隐密处哭泣」，除了那全是眼目的神之外无人看见。他不仅将自己的眼泪与公开的讲道相和，也与私下的祷告相和。不，想到他们的光景，他会变得忧郁，成为一个完全遁世的人。这事使他忧伤：（1）看见他们的罪不蒙悔改：「我的魂必因你们的骄傲哭泣」——你们的傲慢、顽梗、虚妄的自信。请注意：别人的罪应当成为我们忧伤的缘由。我们必须为我们所不能挽回的事哀恸，并因我们不能挽回它而更加为之哀恸。（2）看见他们的灾祸无可救药：「我的眼必痛痛流泪」，不是因为我的亲属、朋友、邻舍遭难，而是「因为耶和华的群羊」，他的百姓、他草场的羊，「被掳去了」。神的尊荣受亏损、他国的利益被削弱的事，总是最当使我们忧伤的。
2. 这将使他们自己无可避免地灭亡（耶13:19-21）。（1）这地必荒凉：「南方的城邑必被关闭。」犹大的城邑位于迦南地南部；这些城必被敌人紧紧围困，以致无人出入，或被居民弃置，以致无人进出。有人认为这是指埃及的城邑，因埃及在犹大以南；他们在那里指望得着援助之地必使他们失望，他们也找不到通往那里的路。（2）居民必被驱赶往异国，在那里为奴：「犹大必被掳去。」已有人被掳走，他们希望这或许就应验了预言，余民仍可留下；然而不然：「它必全然被掳去。」神要与他们彻底了结：「它必全然被掳去。」西底家治下最后一次被掳时正是如此，因为他们不悔改。（3）要行这事的敌人已近在咫尺（耶13:20）：「你们要举目观看。」我看见他们正在行军，你们若肯也必「看见那些从北方来的人」，从迦勒底之地而来；看他们进军何等迅速，气势何等凶猛。先知因此转向君王，或更准确地说（因代词是阴性），转向城或国。[1] 「如今你要怎样对待受你托付、你本该保护的人？『你所交托你的群羊、你美丽的群羊如今在哪里呢？』你如今能带它们往何处藏身？它们怎能逃脱这些贪婪的狼？」官长当看自己为牧人，受其治理的人为他们的群羊——他们受托照管，并要为此交账；他们当以之为自己「美丽的群羊」而喜爱，并在公众危险之时为他们的安全设想。忽视儿女、任其因缺乏良好教育而灭亡的家主，以及疏忽群羊的牧者，都当想自己听见神如此问他们：「你所交托你牧养的群羊、那美丽的群羊如今在哪里呢？」它已饿死；它已暴露在野兽之前。当大牧者显现之时，你要为他们交怎样的账呢？[2] 「面对神公义的作为，你还有什么可抗辩的？『他刑罚你的时候，你有什么话可说呢？』（耶13:21）你无话可说，只能说『神在你所遭的一切事上都是公义的。』」那些以逍遥法外自欺的人，他们要说什么呢？当他们发现自己受了欺骗，神刑罚他们之时，有何等的羞愧要遮盖他们的脸！[3] 「你们如今怎样看自己的愚妄——竟给迦勒底人如此辖制你们的权力，因你们向他们求助，并与他们结盟？这样，『你曾教导他们辖管你，作你的首领』。」希西家开了头，把他的宝库指给巴比伦王的使者看，以此引诱他来抢掠。那些本有可信靠的神、却讨好外国联盟并倚靠他们的人，不过是为自己制造刑杖，教导邻舍如何作他们的主人。[4] 「你们将如何担当已到门前的灾难？『痛苦岂不像临产的妇人一样抓住你吗？』」无法逃避、不能延缓的痛苦；并在这些方面比产妇的痛苦更甚——这些痛苦事先未料到，又没有男婴要出生——其喜乐后来可使之被遗忘。
英文原文
The Bottles Filled with Wine; Punishment Predicted; A Call to Repentance (606 BC)
¹² Therefore thou shalt speak unto them this word; Thus saith the LORD God of Israel, Every bottle shall be filled with wine: and they shall say unto thee, Do we not certainly know that every bottle shall be filled with wine?
¹³ Then shalt thou say unto them, Thus saith the LORD, Behold, I will fill all the inhabitants of this land, even the kings that sit upon David's throne, and the priests, and the prophets, and all the inhabitants of Jerusalem, with drunkenness.
¹⁴ And I will dash them one against another, even the fathers and the sons together, saith the LORD: I will not pity, nor spare, nor have mercy, but destroy them.
¹⁵ Hear ye, and give ear; be not proud: for the LORD hath spoken.
¹⁶ Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness.
¹⁷ But if ye will not hear it, my soul shall weep in secret places for your pride; and mine eye shall weep sore, and run down with tears, because the LORD's flock is carried away captive.
¹⁸ Say unto the king and to the queen, Humble yourselves, sit down: for your principalities shall come down, even the crown of your glory.
¹⁹ The cities of the south shall be shut up, and none shall open them: Judah shall be carried away captive all of it, it shall be wholly carried away captive.
²⁰ Lift up your eyes, and behold them that come from the north: where is the flock that was given thee, thy beautiful flock?
²¹ What wilt thou say when he shall punish thee? for thou hast taught them to be captains, and as chief over thee: shall not sorrows take thee, as a woman in travail?
Here is, I. A judgment threatened against this people that would quite intoxicate them. This doom is pronounced against them in a figure, to make it the more taken notice of and the more affecting (Jer 13:12): Thus saith the Lord God of Israel, every bottle shall be filled with wine; that is, those that by their sins have made themselves vessels of wrath fitted to destruction shall be filled with the wrath of God as a bottle is with wine; and, as every vessel of mercy prepared for glory shall be filled with mercy and glory, so they shall be full of the fury of the Lord (Isa 51:20); and they shall be brittle as bottles; and, like old bottles into which new wine is put, they shall burst and be broken to pieces, Mt 9:17. Or, They shall have their heads as full of wine as bottle are; for so it is explained, Jer 13:13, They shall be filled with drunkenness; compare Isa 51:17. It is probable that this was a common proverb among them, applied in various ways; but they, not being aware of the prophet's meaning in it, ridiculed him for it: "Do we not certainly know that every bottle shall be filled with wine? What strange thing is there in that? Tell us something that we did not know before." Perhaps they were thus touchy with the prophet because they apprehended this to be a reflection upon them for their drunkenness, and probably it was in part so intended. They loved flagons of wine, Ho 3:1. Their watchmen were all for wine, Isa 56:12. They loved their false prophets that prophesied to them of wine (Mic 2:11), that bade them be merry, for that they should never want their bottle to make them so. "Well," says the prophet, "you shall have your bottles full of wine, but not such wine as you desire." They suspected that he had some mystical meaning in it which prophesied no good concerning them, but evil; and he owns that so he had. What he meant was this,
1. That they should be a giddy as men in drink. A drunken man is fitly compared to a bottle or cask full of wine; for, when the wine is in, the wit, and wisdom, and virtue, and all that is good for any thing, are out. Now God threatens (Jer 13:13) that shall they shall all be filled with drunkenness; they shall be full of confusion in their counsels, shall falter in all their talk and stagger in all their motions; they shall not know what they say or do, much less what they should say or do. They shall be sick of all their enjoyments and throw them up as drunken men do, Job 20:15. They shall fall into a slumber, and be utterly unable to help themselves, and, like men that have drunk away their reason, shall lie at the mercy and expose themselves to the contempt of all about them. And this shall be the condition not of some among them (if any had been sober, they might have helped the rest), but even the kings that sit upon the throne of David, that should have been like their father David, who was wise as an angel of God, shall be thus intoxicated. Their priests and prophets too, their false prophets, that pretended to guide them, were as indulgent of their lusts, and therefore were justly as much deprived of their senses, as any other. Nay, all the inhabitants, both of the land and of Jerusalem were as far gone as they. Whom God will destroy he infatuates.
2. That, being giddy, they should run upon one another. The cup of the wine of the Lord's fury shall throw them not only into a lethargy, so that they shall not be able to help themselves or one another, but into a perfect frenzy, so that they shall do mischief to themselves and one another (Jer 13:14): I will dash a man against his brother. Not only their drunken follies, but their drunken frays, shall help to ruin them. Drunken men are often quarrelsome, and upon that account they have woe and sorrow (Pr 23:29,30); so their sin is their punishment; it was so here. God sent an evil spirit into families and neighbourhoods (as Jdg 9:23), which made them jealous of, and spiteful towards, one another; so that the fathers and sons went together by the ears, and were ready to pull one another to pieces, which made them all an easy prey to the common enemy. This decree against them having gone forth, God says, I will not pity, nor spare, nor have mercy, but destroy them; for they will not pity, nor spare, nor have mercy, but destroy one another; see Hab 2:15,16.
II. Here is good counsel given, which, if taken, would prevent this desolation. It is, in short, to humble themselves under the mighty hand of God. If they will hearken and give ear, this is that which God has to say to them, Be not proud, Jer 13:15. This was one of the sins for which God had a controversy with them (Jer 13:9); let them mortify and forsake this sin, and God will let fall his controversy. "Be not proud.; when God speaks to you by his prophets do not think yourselves too good to be taught; be not scornful, be not wilful, let not your hearts rise against the word, nor slight the messengers that bring it to you. When God is coming forth against you in his providence (and by them he speaks) be not secure when he threatens, be not impatient when he strikes, for pride is at the bottom of both." It is the great God that has spoken, whose authority is incontestable, whose power is irresistible; therefore bow to what he says, and be not proud, as you have been. They must not be proud, for,
1. They must advance God, and study how to do him honour: "Give glory to the Lord your God, and not to your idols, not to other gods. Give him glory by confessing your sins, owning yourselves guilty before him, and accepting the punishment of your iniquity, Jer 13:16. Give him glory by a sincere repentance and reformation." Then and not till then, we begin to live as we should, and to some good purpose, when we begin to give glory to the Lord our God, to make his honour our chief end and to seek it accordingly. "Do this quickly, while your space to repent is continued to you; before he cause darkness, before you will see no way of escaping." Note, Darkness will be the portion of those that will not repent to give glory to God. When those that by the fourth vial were scorched with heat repented not, to give glory to God, the next vial filled them with darkness, Re 16:9,10. The aggravation of the darkness here threatened is, (1.) That their attempts to escape shall hasten their ruin: Their feet shall stumble when they are making all the haste they can over the dark mountains, and they shall fall, and be unable to get up again. Note, Those that think to out-run the judgments of God will find their road impassable; let them make the best of their way, they can make nothing of it, the judgments that pursue them will overtake them; their way is dark and slippery, Ps 35:6. And therefore, before it comes to that extremity, it is our wisdom to give glory to him, and so make our peace with him, to fly to his mercy, and then there will be no occasion to fly from his justice. (2.) That their hopes of a better state of things will be disappointed: While you look for light, for comfort and relief, he will turn it into the shadow of death, which is very dismal and terrible, and make it gross darkness, like that of Egypt, when Pharaoh continued to harden his heart, which was darkness that might be felt. The expectation of impenitent sinners perishes when they die and think to have it satisfied.
2. They must abase themselves, and take shame to themselves; the prerogative of the king and queen will not exempt them from this (Jer 13:18): "Say to the king and queen, that, great as they are, they must humble themselves by true repentance, and so give both glory to God and a good example to their subjects." Note, Those that are exalted above others in the world must humble themselves before God, who is higher than the highest, and to whom kings and queens are accountable. They must humble themselves, and sit down—sit down, and consider what is coming—sit down in the dust, and lament themselves. Let them humble themselves, for God will otherwise take an effectual course to humble them: "Your principalities shall come down, the honour and power on which you value yourselves and in which you confide, even the crown of your glory, your goodly or glorious crown: when you are led away captives, where will your principality and all the badges of it be then?" Blessed be God there is a crown of glory, which those shall inherit who do humble themselves, that shall never come down.
III. This counsel is enforced by some arguments if they continue proud and unhumbled.
1. It will be the prophet's unspeakable grief (Jer 13:17): "If you will not hear it, will not submit to the word, but continue refractory, not only my eye, but my soul shall weep in secret places." Note, The obstinacy of people, in refusing to hear the word of God, will be heart-breaking to the poor ministers, who know something of the terrors of the Lord and the worth of souls, and are so far from desiring that they tremble at the thoughts of the death of sinners. His grief for it was undissembled (his soul wept) and void of affectation, for he chose to weep in secret places, where no eye saw him but his who is all eye. He would mingle his tears not only with his public preaching, but with his private devotions. Nay, thoughts of their case would make him melancholy, and he would become a perfect recluse. It would grieve him, (1.) To see their sins unrepented of: "My soul shall weep for your pride, your haughtiness, and stubbornness, and vain confidence." Note, The sins of others should be matter of sorrow to us. We must mourn for that which we cannot mend, and mourn the more for it because we cannot mend it. (2.) To see their calamity past redress and remedy: "My eyes shall weep sorely, not so much because my relations, friends, and neighbours are in distress, but because the Lord's flock, his people and the sheep of his pasture, are carried away captive." That should always grieve us most by which God's honour suffers and the interest of his kingdom is weakened.
2. It will be their own inevitable ruin, Jer 13:19-21. (1.) The land shall be laid waste: The cities of the south shall be shut up. The cities of Judah lay in the southern part of the land of Canaan; these shall be straitly besieged by the enemy, so that there shall be no going in or out, or they shall be deserted by the inhabitants, that there shall be none to go in and out. Some understand it of the cities of Egypt, which was south from Judah; the places there whence they expected succours shall fail them, and they shall find no access to them. (2.) The inhabitants shall be hurried away into a foreign country, there to live in slavery: Judah shall be carried away captive. Some were already carried off, which they hoped might serve to answer the prediction, and that the residue should still be left; but no: It shall be carried away all of it. God will make a full end with them: It shall be wholly carried away. So it was in the last captivity under Zedekiah, because they repented not. (3.) The enemy was now at hand that should do this (Jer 13:20): "Lift up your eyes. I see upon their march, and you may if you will behold, those that come from the north, from the land of the Chaldeans; see how fast they advance, how fierce they appear." Upon this he addresses himself to the king, or rather (because the pronouns are feminine) to the city or state. [1.] "What will you do now with the people who are committed to your charge, and whom you ought to protect? Where is the flock that was given thee, thy beautiful flock? Whither canst thou take them now for shelter? How can they escape these ravening wolves?" Magistrates must look upon themselves as shepherds, and those that are under their charge as their flock, which they are entrusted with the care of and must give an account of; they must take delight in them as their beautiful flock, and consider what to do for their safety in times of public danger. Masters of families, who neglect their children and suffer them to perish for want of a good education, and ministers who neglect their people, should think they hear God putting this question to them: Where is the flock that was given thee to feed, that beauteous flock? It is starved; it is left exposed to the beasts of prey. What account wilt thou give of them when the chief shepherd shall appear? [2.] "What have you to object against the equity of God's proceedings? What will thou say when he shall visit upon thee the former days? Jer 13:21. Thou canst say nothing, but that God is just in all that is brought upon thee." Those that flatter themselves with hopes of impunity, what will they say? What confusion will cover their faces when they shall find themselves deceived and that God punishes them! [3.] "What thoughts will you now have of your own folly, in giving the Chaldeans such power over you, by seeking to them for assistance, and joining in league with them? Thus thou hast taught them against thyself to be captains and to become the head." Hezekiah began when he showed his treasures to the ambassadors of the king of Babylon, tempting him thereby to come and plunder him. Those who, having a God to trust to, court foreign alliances and confide in them, do but make rods for themselves and teach their neighbours how to become their masters. [4.] "How will you bear the trouble that is at the door? Shall not sorrows take thee as a woman in travail? Sorrows which thou canst not escape nor put off, extremity of sorrows; and in these respects more grievous than those of a woman in travail that they were not expected before, and that there is no manchild to be born, the joy of which shall make them afterwards to be forgotten."
22-27
Punishment Predicted; Causes of Jerusalem's Ruin (606 BC)
灾祸的预言；耶路撒冷败亡的原因（主前606年）
**²²» 你若心里说：『这些事为何临到我呢？』因你罪孽甚大，你的衣襟被掀起，你的脚跟被露暴。』 **²³» 古实人岂能改变皮肤呢？豹岂能改变斑点呢？若能，你们这习惯行恶的便能行善了。』 **²⁴» 所以我必使他们像旷野的风吹散的碎秸一样四散。』 **²⁵» 耶和华说：这是你的分，是你所当得的量器；因为你忘记了我，倚靠虚假。』 **²⁶» 所以我必掀起你的衣襟，蒙在你脸上，好显出你的羞耻。』 **²⁷» 你在田野的山上，行发出嘶鸣的淫欲、邪荡淫乱的可憎之事，我都看见了。耶路撒冷啊，你有祸了！你还不肯洁净吗？要到几时呢？』
此处有，一、如前所宣告的灭亡威吓：犹太人必被掳，陷于乞丐和奴仆的一切苦难中，衣服被剥夺，因缺少外衣遮盖而『衣襟被掀起』，因缺少鞋而『脚跟被露暴』（耶13:22）。他们对待战俘向来如此，将他们赤身赤足驱入掳掠之中（赛20:4）。他们既被带到异国，必在那里被分散，『如同旷野的风吹散的碎秸』，无人顾念将之再收聚（耶13:24）。碎秸若逃过火，也必被风吹去。一件审判若作不成工，另一件必接着作——对那些因罪使自己如碎秸的人更是如此。他们必被剥夺一切装饰，暴露于羞耻，如被游街的淫妇（耶13:26）。他们曾炫耀自己的骄傲，神却要『显出他们的羞耻』；以致那曾迷恋他们的，如今以他们为耻。
二、百姓对这败亡之因的探问（耶13:22）。你『心里说』（神知道如何对人心中所说的话给以恰当回答，即使他们没有说出来；『耶稣知道他们的心意，就回答……他们』，太9:4）：『这些事为何临到我呢？』这问题被设想进入心中：1.作为罪人与神争执、拒绝受教的发问。他们看不见自己作了什么能公正惹动神如此发怒的事。他们不敢明说；但心里却如此指控神不义，仿佛他『加在他们身上的超过了所当的』。他们寻找灾祸的缘由，其实他们若非故意瞎眼，便不难看见。或，2.作为罪人归向神的发问。若何时心中起了一个悔改的念头（说：『我作了什么呢？』耶8:6；我为何受苦？神为何与我争讼？），神便留意，并乐意借他的灵加深这感悟，使罪既被发现，便可被悔改。
三、对这探问的回答。神说话时必得称为义，也必使我们不得不称他为义，所以他将罪人的罪摆在他们面前。他们问：『这些事为何临到我们呢？』让他们知道，一切都是自取。
1.是因他们的罪孽重大（耶13:22）。神并不因小过失而趁机对付他们；不，他如今所罚的罪，乃是头等的罪——其本性极其可憎，且大大加重——『因你罪孽的多』（可如此读），各种罪都有，且屡次重犯。有人以为众多小罪比少数大罪更危险；两者都可以说：『谁能知道自己的错失呢？』
2.是因他们在罪中顽梗，长久习惯于罪，已少有指望可从罪中挽回（耶13:23）：『古实人岂能改变皮肤呢？』——生来是黑的；『豹岂能改变斑点呢？』——斑点与皮肤交织。沾染的污垢可以洗去，但我们不能改变一根头发的天然颜色（太5:36），更不用说皮肤；照样，挽回和改革这些百姓，在道德上是不可能的。（1）他们长久『习惯行恶』。他们被教以行恶；他们在罪中长大受教；他们曾服事罪如学徒，一生以此为业。这已成为他们一贯的习惯，几乎成了第二天性。（2）因此他们的先知对能否使他们行善几乎绝望。这正是他们所要达到的目标；他们劝他们止恶学善，却不能奏效。他们如此长久惯于行恶，以致悔改、改正、开始行善，几乎成为不可能。请注意：在罪中的习惯是归正的极大阻碍。根深蒂固的病通常被认为是不治之症。长久习惯于罪的人已摆脱了惧怕和羞耻的约束；他们的良心已被烙惯；罪的习惯已成定势；它主张既得的权利；神将那些长久拒绝将自己交托他恩典的人交给他们心里的私欲，这是公义的。罪是灵魂的黑，是它的丑；罪是它的斑，是它的变色；罪对我们是天然的，我们是在罪中成形的，所以凭自己的力量不能摆脱。但有一种全能的恩典能改变古实人的皮肤，那恩典不会缺少给那些在深感需要之时恳切寻求、忠心使用的人。
3.是因他们背弃真理之神、倚靠虚假虚无（耶13:25）：『这是你的分』，被驱散流离；『这是你所当得的量器』，按绳按量分给你的刑罚；这便是你在今世苦难中当得的份；当期望它，不要妄想逃脱：这是『因为你忘记了我』——我曾赐给你的恩惠、你所当尽的责任；你对这些毫无感觉、毫不记念。忘记神是一切罪的根源，正如趁早记念造我们的主，是圣洁生活蒙福而有盼望的开端。『你既忘记了我，就倚靠虚假』——偶像，倚靠埃及和亚述的血肉之臂，倚靠诡诈之心的自欺。凡离弃神而去信靠的，都必发现那是『折断的苇杆』，是『破裂的池子』。
4.是因他们的偶像崇拜，他们的属灵淫乱——那在一切罪中最惹动『忌邪的神』之怒的罪。他们要暴露于可耻的灾祸（耶13:26），因为他们行了可耻的罪，却在其中不知羞耻（耶13:27）：『我看见了你的淫行』（你对别神不正常的贪恋，你为满足它迫不及待，甚至为之『发出嘶鸣』），『并你邪荡淫乱的猖獗』——你在其中的无耻和不知饱足，『在田野的山上』、在邱坛上热切地敬拜偶像。正是为此，有祸宣告给你，『耶路撒冷啊！』不，祸不止一个。
四、此处有在末了就全部之事向他们发出的恳切劝戒。虽然断定要他们行善几乎不可能（耶13:23），然而一日活着便一日有盼望，所以他仍与他们理论，要领他们悔改（耶13:27）。1.他针对事情本身与他们理论：『你还不肯洁净吗？』请注意：被罪玷污的人当以悔改、信心和全面的改革得洁净，这是头等大事。罪人之所以不得洁净，是因为他们不肯得洁净；在此他们行事极其不合理：『你还不肯洁净吗？』你至终必被劝『自洗、自洁』，为自己明智吧。2.针对洁净的时候：『要到几时呢？』请注意：神愿意罪人悔改归正，并以他们未到回头之时为久，这是他奇妙恩典的明证；但罪人将这绝对必需之事一拖再拖——若不在某时作成，必永远灭亡——这是他们奇妙愚拙的明证。他们并非说他们永不洁净，只是说『现在不』；他们要推到更方便之时，却不能告诉我们究竟要到几时。
英文原文
Punishment Predicted; Causes of Jerusalem's Ruin (606 BC)
²² And if thou say in thine heart, Wherefore come these things upon me? For the greatness of thine iniquity are thy skirts discovered, and thy heels made bare.
²³ Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil.
²⁴ Therefore will I scatter them as the stubble that passeth away by the wind of the wilderness.
²⁵ This is thy lot, the portion of thy measures from me, saith the LORD; because thou hast forgotten me, and trusted in falsehood.
²⁶ Therefore will I discover thy skirts upon thy face, that thy shame may appear.
²⁷ I have seen thine adulteries, and thy neighings, the lewdness of thy whoredom, and thine abominations on the hills in the fields. Woe unto thee, O Jerusalem! wilt thou not be made clean? when shall it once be?
Here is, I. Ruin threatened as before, that the Jews shall go into captivity, and fall under all the miseries of beggary and bondage, shall be stripped of their clothes, their skirts discovered for want of upper garments to cover them, and their heels made bare for want of shoes, Jer 13:22. Thus they used to deal with prisoners taken in war, when they drove them into captivity, naked and barefoot, Isa 20:4. Being thus carried off into a strange country, they shall be scattered there, as the stubble that is blown away by the wind of the wilderness, and nobody is concerned to bring it together again, Jer 13:24. If the stubble escape the fire, it shall be carried away by the wind. If one judgment do not do the work, another shall, with those that by sin have made themselves as stubble. They shall be stripped of all their ornaments and exposed to shame, as harlots that are carted, Jer 13:26. They made their pride appear, but God will make their shame appear; so that those who have doted on them shall be ashamed of them.
II. An enquiry made by the people into the cause of this ruin, Jer 13:22. Thou wilt say in thy heart (and God knows how to give a proper answer to what men say in their hearts, though they do not speak it out; Jesus, knowing their thoughts, replied to them, Mt 9:4), Wherefore came these things upon me? The question is supposed to come into the heart, 1. Of a sinner quarrelling with God and refusing to receive correction. They could not see that they had done any thing which might justly provoke God to be thus angry with them. They durst not speak it out; but in their hearts they thus charged God with unrighteousness, if he had laid upon them more than was meet. They seek for the cause of their calamities, when, if they had not been willfully blind, they might easily have seen it. Or, 2. Of a sinner returning to God. If there come but a penitent thought into the heart at any time (saying, What have I done? Jer 8:6, wherefore am I in affliction? why doth God contend with me?) God takes notice of it, and is ready by his Spirit to impress the conviction, that, sin being discovered, it may be repented of.
III. An answer to this enquiry. God will be justified when he speaks and will oblige us to justify him, and therefore will set the sin of sinners in order before them. Do they ask, Wherefore come these things upon us? Let them know it is all owing to themselves.
1. It is for the greatness of their iniquities, Jer 13:22. God does not take advantage against them for small faults; no, the sins for which he now punishes them are of the first rate, very heinous in their own nature and highly aggravated—for the multitude of thy iniquity (so it may be read), sins of every kind and often repeated and relapsed into. Some think we are more in danger from the multitude of our smaller sins than from the heinousness of our greater sins; of both we may say, Who can understand his errors?
2. It is for their obstinacy in sin, their being so long accustomed to it that there was little hope left of their being reclaimed from it (Jer 13:23): Can the Ethiopian change his skin, that is by nature black, or the leopard his spots, that are even woven into the skin? Dirt contracted may be washed off, but we cannot alter the natural colour of a hair (Mt 5:36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. (1.) They had been long accustomed to do evil. They were taught to do evil; they had been educated and brought up in sin; they had served an apprenticeship to it, and had all their days made a trade of it. It was so much their constant practice that it had become a second nature to them. (2.) Their prophets therefore despaired of ever bring them to do good. This was what they aimed at; they persuaded them to cease to do evil and learn to do well, but could not prevail. They had so long been used to do evil that it was next to impossible for them to repent, and amend, and begin to do good. Note, Custom in sin is a very great hindrance to conversion from sin. The disease that is inveterate is generally thought incurable. Those that have been long accustomed to sin have shaken off the restraint of fear and shame; their consciences are seared; the habits of sin are confirmed; it pleads prescription; and it is just with God to give those up to their own hearts' lusts that have long refused to give themselves up to his grace. Sin is the blackness of the soul, the deformity of it; it is its spot, the discolouring of it; it is natural to us, we were shapen in it, so that we cannot get clear of it by any power of our own. But there is an almighty grace that is able to change the Ethiopian's skin, and that grace shall not be wanting to those who in a sense of their need of it seek it earnestly and improve it faithfully.
3. It is for their treacherous departures from the God of truth and dependence on lying vanities (Jer 13:25): "This is thy lot, to be scattered and driven away; this is the portion of thy measures from me, the punishment assigned thee as by line and measure; this shall be thy share of the miseries of this world; expect it, and think not to escape it: it is because thou hast forgotten me, the favours I have bestowed upon thee and the obligations thou art under to me; thou hast no sense, no remembrance, of these." Forgetfulness of God is at the bottom of all sin, as the remembrance of our Creator betimes is the happy and hopeful beginning of a holy life. "Having forgotten me, thou hast trusted in falsehood, in idols, in an arm of flesh in Egypt and Assyria, in the self-flatteries of a deceitful heart." Whatever those trust to that forsake God, they will find it a broken reed, a broken cistern.
4. It is for their idolatry, their spiritual whoredom, that sin which is of all sins most provoking to the jealous God. They are exposed to a shameful calamity (Jer 13:26) because they have been guilty of a shameful iniquity and yet are shameless in it (Jer 13:27): "I have seen thy adulteries (thy inordinate fancy for strange gods, which thou hast been impatient for the gratification of, and hast even neighed after it), even the lewdness of thy whoredoms, thy impudence and insatiableness in them, thy eager worshipping of idols on the hills in the fields, upon the high places. This is that for which a woe is denounced against thee, O Jerusalem! nay, and many woes."
IV. Here is an affectionate expostulation with them, in the close, upon the whole matter. Though it was adjudged next to impossible for them to be brought to do good (Jer 13:23), yet while there is life there is hope, and therefore still he reasons with them to bring them to repentance, Jer 13:27. 1. He reasons with them concerning the thing itself: Wilt thou not be made clean? Note, It is the great concern of those who are polluted by sin to be made clean by repentance, and faith, and a universal reformation. The reason why sinners are not made clean is because they will not be made clean; and herein they act most unreasonably: "Wilt thou not be made clean? Surely thou will at length be persuaded to wash thee, and make thee clean, and so be wise for thyself." 2. Concerning the time of it: When shall it once be? Note, It is an instance of the wonderful grace of God that he desires the repentance and conversion of sinners, and thinks the time long till they are brought to relent; but it is an instance of the wonderful folly of sinners that they put that off from time to time which is of such absolute necessity that, if it be not done some time, they are certainly undone for ever. They do not say that they will never be cleansed, but not yet; they will defer it to a more convenient season, but cannot tell us when it shall once be.
先知仍竭力要唤醒这群安逸顽梗的百姓悔改,方法是让他们思想即将临到他们的神的审判。他要告诉他们:一、借着腰带的预兆被毁坏,表明他们的骄傲将受玷污(耶13:1-11)。二、借着盛满酒的酒瓶的预兆,表明他们的谋算将被挫败(耶13:12-14)。三、基于上述缘故,他要呼吁他们悔改、自卑(耶13:15-21)。四、他要使他们确信,正因他们的顽梗与无可救药,神的审判才如此拖延并推向极处(耶13:22-27)。