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英文原文
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.
1-6
Jeremiah's Solemn Address (608 BC)
耶利米的严肃宣告（主前608年）
¹ 犹大王约西亚的儿子约雅敬登基之初，耶和华的话临到说： ² 「耶和华如此说：你站在耶和华殿的院内，对犹大众城邑来在耶和华殿中敬拜的人，说我所吩咐你对他们说的一切话，一字不可删减； ³ 或者他们肯听从，各人转离自己的恶道，我就后悔，不将我因他们所行的恶、原本想要降与他们的灾祸。 ⁴ 你要对他们说：耶和华如此说：你们若不听从我，不遵行我在你们面前所设立的律法， ⁵ 不听从我差遣到你们那里去的仆人众先知的话——我就是早早起来差遣他们，你们却没有听从—— ⁶ 我就必使这殿如示罗，使这城在地上万国面前成为可咒诅的。」
我们在此看到耶利米所传的那篇讲章——这篇讲章引起了极大的反感，使他几乎丧命。这篇讲章被记录于此，仿佛是要向历代不偏不倚之人的判断力 appeal：耶利米传讲了这样一篇神的信息，是否当死？迫害他的人岂不是极恶又不讲理的人吗？
一、神指示他当在何处传这篇讲章，何时传，对怎样的听众传（耶26:2）。不要有人责备耶利米在地点和时间的选择上不够明智，也不要说他本可更隐秘地在角落里、在他可信的朋友中间传这信息，他不够谨慎便该受罚；因为是神吩咐他在「耶和华殿的院内」传讲——这地方正处于他那群死敌祭司们的特别管辖之下，他们必觉得自己受了特别的冒犯。看来他要在其中一个最庄严的节期传这信息，那时人们从犹大「各城邑」来到「耶和华的殿」敬拜。我们可以设想，这些敬拜者十分敬重他们的祭司，相信祭司对人的评价，又因祭司所毁谤的人而激愤，于是附从祭司、加强他们敌挡耶利米的手。但这些事都不可动摇他，也不可使他胆怯；他要在这一切危险面前传这篇讲章——这讲章若不能说服人，就必大大惹动人。又因先知或会受试探想要把事情缓和，向听者讲得比神向他讲的更温和，把冒犯人的说法换成更圆滑的说法，所以神特别嘱咐他「不可删减一字」，要把他所吩咐的一切事——不，是「一切话」——都讲出来。当记取：神的使节当严格遵守所受的指示，丝毫不可偏离，无论是为讨人喜悦，还是为救自己免害。他们「不可加添，也不可删减」（申4:2）。
二、神指示他当传什么，而这内容除了那些执意要在罪中继续前行的人之外，不会冒犯任何人。1. 他要向他们保证：他们若肯「为自己的罪悔改」，转离罪——即使他们正处于毁灭的危险之中，荒凉的审判已近在咫尺——这些审判也必被止住，神必不在他与他们的辩论中再进一步（耶26:3）。这正是神差遣他到他们中间所要成就的主要目的——要试试他们肯不肯从罪中回头，好叫神转回他的怒气，并收回所要临到他们的审判；这不仅是神愿意作的，更是他十分渴望作的，只要他能作而不损他公义和圣洁的尊荣。看神怎样「等候施恩」，等到我们合宜地具备了资格，等到我们适于他施恩——同时试用各种方法，要把我们带到那地步。2. 另一方面，他要向他们保证：他们若对神所给的一切呼召始终顽梗，执意不顺从，就必以他们的城和殿被毁为结局（耶26:4-6）。（1）神向他们所要求的，是他们当留意他借着成文的道和他的仆人对他们所说的话——他们当「遵行我在你们面前所设立的一切律法」，即摩西的律法和其中的律例典章，并当「听从我仆人众先知的话」，这些先知除了与他们所合乎摩西律法之事外，并不强加什么；摩西的律法是「在他们面前」作为试验诸灵的试金石；他们与假先知的区别正在于此——假先知引他们离开律法，真先知则引他们归向律法。这律法是神亲自在他们面前设立的；先知是他自己的仆人，是他直接差遣到他们那里去的，并且是带着极大的关切和殷勤差去的——「早早起来差遣他们」——免得他们来得太晚，等到偏见已占据上风、无法克服。他们至今对律法和先知都充耳不闻：「你们却没有听从。」神现在所盼望的，只是他们终于肯留意他所说的，并以他的话为准则——这是合理的要求。（2）他们若拒绝，所警告的是：这城和其中的圣殿，必如他们先辈的示罗和那里的会幕一样结局——示罗也是因同样拒绝遵行神的律法、不听从先知而遭弃——那时正值如今这预言时代的起头，刚刚在撒母耳时开始。难道还有比这更无可指摘的判语吗？「情况相同者当同样对待」，岂不是公义的通则吗？耶路撒冷若在罪上像示罗，为何在刑罚上不像示罗呢？还能指望别的吗？这并非他头一次按此意警告他们（见耶7:12-14）；当作为耶路撒冷之荣耀的圣殿被毁时，这城就「成为可咒诅的」；因为圣殿原是使它蒙福的。「盐若失了味，从此便无用」（太5:13）。它必「成为咒诅」，即成为咒诅的样式；人若要咒诅某城，必说：「愿神使它如耶路撒冷！」当记取：那些不肯服在神命令之下的人，便使自己服在神的咒诅之下。
英文原文
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.
7-15
Jeremiah Prosecuted for His Preaching; Jeremiah's Defence (608 BC)
耶利米因讲道被起诉；耶利米的申辩（公元前608年）
⁷ 耶利米在耶和华殿中说这些话，祭司、先知与众民都听见了。 ⁸ 耶利米说完了耶和华所吩咐他对众人说的一切话，祭司、先知与众民都来抓住他，说：你必要死。 ⁹ 你为何托耶和华的名预言说：『这殿必如示罗，这城必荒凉无人居住』呢？于是众民在耶和华殿中聚集到耶利米那里。 ¹⁰ 犹大的首领听见这些事，就从王宫上到耶和华的殿，坐在耶和华殿新门的入口处。 ¹¹ 祭司、先知对首领和众民说：『这人该死；因为他对这城说预言，正如你们亲耳所听见的。』 ¹² 耶利米就对众首领和众民说：『是耶和华差遣我预言攻击这殿和这城，说你们所听见的一切话。 ¹³ 现在要改正你们的行动作为，听从耶和华你们神的话；耶和华就必后悔，不将所说的灾祸降与你们。 ¹⁴ 至于我，看哪，我在你们手中；你们看何为善何为正，就怎样待我。 ¹⁵ 但你们要确实知道：你们若杀我，就必使无辜的血归到你们自己、和这城、并这城的居民身上；因为耶和华实在差遣我到你们这里来，将这一切话传到你们耳中。』
人原会指望，像耶26:1-6那样一篇又明确又实用、又合理又动情、又奉神之名的讲章，必能感动这百姓——尤其如今正是他们敬拜之时——使他们悔改归正；然而这篇讲章不但没有激起他们的良心，反倒激怒了他们的败坏——这从这篇讲章效果的记述中便可见。
I. 耶利米被指控犯了罪——因为他讲了这样一篇道，又像罪犯一样被捕。『祭司』、『假先知』和『众民』『听见他所说的话』（耶26:7）。看来他们有耐心听他讲完，他讲道之时并不搅扰他，也不打断他，直到他『说完了耶和华所吩咐他要说的一切话』（耶26:8）。在这一点上，他们比某些迫害神仆人的人对他更公道些；他们让他把一切要说的话都说完——也许怀着恶意，希望还能找出更糟糕的事来控告他；但既然找不到更糟的，那这事便足够作为起诉的根据：他说过『这殿必如示罗』（耶26:9）。请看他们在转述他的话上何等不公。他曾奉神的名说过：『你们若不听从我，我就必使这殿如示罗』；但他们却略去神在荒凉一事上的作为（『我必使之如此』），又略去他们自己在其中当负的责任——他们不听从神的话——却把他控告为『亵渎这圣地』。这正是加在我们主耶稣和司提反身上的罪名：他说『这殿必如示罗』。难怪大卫如此抱怨（诗56:5）：『他们终日颠倒我的话』；我们若被如此曲解——我们以及我们所说所做的——也不可引以为奇。控告既如此薄弱，所定的判决不公也就不足为怪：『你必要死。』他所说的与神接管圣殿之时所说的一致（王上9:6-8）：『你们若全然偏离不跟随我，这殿必被撇弃』；然而他却因说这话而被判死刑。他们如此热心，并非出于对圣殿尊荣的关切，而是因为他们定意不肯舍弃自己的罪——他们以『耶和华的殿』必保护他们这种虚妄自欺；所以无论对错，『你必要死』。祭司和先知这样的喧嚷煽动了暴民；『众民都聚集到耶利米那里』——一场民间的骚动，要把他撕碎；『聚集在他周围』（有人如此读）；他们蜂拥而来，有的喊这事，有的喊那事。起初在场的『众民』对他满腔愤恨（耶26:8），但他们的喧嚷吸引了更多人前来，不过只是要看究竟发生了何事。
II. 他为此被传讯、被起诉，交到他们最高的法庭审理。这里，1. 『犹大的首领』是他的审判官（耶26:10）。那些坐在『大卫家的审判宝座』上、以色列长老所坐的审判之位的，听见圣殿中有此骚动，便『从王宫上到耶和华的殿』——他们通常在王宫附近开庭——为要查问这事，并使一切不至于失序。他们『坐在耶和华殿新门的入口处』开庭，仿佛奉特别委任审理此案。2. 『祭司和先知』是他的原告和控告者，对他极力攻击。他们向『首领』和『众民』申诉——向法庭和陪审团——这人岂不该死吗（耶26:11）。败坏的祭司和假冒的先知向来是主之先知最凶恶的仇敌；他们有自己的私图，以为这样的讲道必成为阻碍。当耶利米在王宫中说预言，论到王室将倾覆（耶22:1等），朝廷虽极其败坏，却仍容忍他，我们未见他们为此逼迫他；但当他来到『耶和华的殿』中，触动了祭司的既得利益，又反驳假先知的谎言和奉承之时，他便被判定『该死』了。因为先知『说假预言』，祭司『借他们掌权』（耶5:31）。请观察，当耶利米在首领面前被起诉时，控告的重点被放在他论到那城所说的话上，因为他们以为首领对此最为关切。至于所说的话，他们却诉诸百姓：『你们亲耳听见他所说的；以此为证。』
III. 耶利米在首领和百姓面前为自己申辩。他不否认这些话，也不削弱其中任何一点；他所说的，他必坚持，即便付上性命；他承认自己曾预言攻击『这殿』和『这城』；但是，1. 他声明他是凭着良好的权柄而行——并非出于恶意或煽动，并非出于对国家的恶意，或对教会或国家政权的不忠，而是『耶和华差遣我如此说预言』——他的申辩便如此开场（耶26:12），也如此作结，因为这是他决意坚守的、足以使他得脱的根据（耶26:15）：『耶和华实在差遣我到你们这里来，将这一切话传到你们耳中。』只要仆人紧紧遵从天上所受的教诲，便不必惧怕从地狱或地上来的抵挡。他申明自己不过是个使者，若忠心传达信息，便不该承担罪责；他是主所差的使者，他们也和他一样要向主负责，因此他理当受人敬重。他若只传神所吩咐他传的，他便在神的保护之下，他们对使者所行的任何冒犯，必被差他的君王所追讨。2. 他向他们表明，他这样行是出于善意；若他们不善用，便是他们的过错。这话不是致命的判决，而是公正的警告；他们若留意这警告，便可免判决的执行（耶26:13）。一个人趁我尚有逃避机会之时，把我的危险告诉我，我岂可视为冒犯？岂不当向他致谢，视之为他所能给我的最大善举？耶利米说：『我实在预言「攻击这城」；但「你们现在若改正你们的行动作为」，所警告的毁灭便可避免——这就是我警告你们所要达到的目的。』那些因传道人讲地狱和刑罚而抱怨的人，是极不公道的；因为传道人讲这些，不过是为使他们远离那痛苦之地，引他们到天堂和救恩。3. 因此他警告他们，他们若执意对付他，便有危险（耶26:14）：『至于我，我遭遇何事并不紧要；看哪，我在你们手中；你们知道我是；我既无力抵抗，也无法影响你们来反对你们，保全性命对我也不算首要；你们看为正的，便怎样待我吧；我若被牵到宰杀之地，必如羔羊一般。』注意，神的仆人讲道之时当火热，受苦之时当冷静，对在上掌权者——即便是逼迫他们的权柄——也当存顺服的心。至于他们自己，他告诉他们，他们若杀他，便是冒险：『你们必使无辜的血归到你们自己身上』（耶26:15）。他们也许以为杀了先知便能挫败预言，却必大失所望；那不过是加重他们的罪、加重他们的毁灭。他们自己的良心也不能不告诉他们：耶利米若是（他诚然是）神所差来传这信息的，他们若因此把他当罪犯对待，便是冒极大的危险。逼迫神仆人的人，所伤害的不是他们，而是自己。
英文原文
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)
耶利米获释；耶利米蒙拯救（主前608年）
¹⁶ 首领和众百姓就对祭司和先知说：『这人是不该死的；因为他是奉耶和华我们神的名向我们说话。』 ¹⁷ 国中的长老中有几个人起来，对聚集的众民说： ¹⁸ 『当犹大王希西家的日子，摩利沙人弥迦对犹大众人预言说：「万军之耶和华如此说：锡安必被耕种像一块田，耶路撒冷必变为乱堆，这殿的山必像丛林的荒山。」」 ¹⁹ 犹大王希西家和犹大众人岂是把他治死么？他岂不是敬畏耶和华，恳求耶和华的恩，耶和华就后悔不降所说的灾祸么？我们若这样行，倒是为自己招大祸。』 ²⁰ 『又有一人奉耶和华的名说预言，是基列耶琳人示玛雅的儿子乌利亚；他照耶利米的一切话，向这城和这地说预言。 ²¹ 君王约雅敬和他的众勇士、众首领听见他的话，王就想要杀他；乌利亚听见就惧怕，逃往埃及； ²² 约雅敬王便差人往埃及去，就是亚革博的儿子以利拿单和同行的人； ²³ 他们从埃及带出乌利亚来，带到约雅敬王面前；王用刀杀了他，把他的尸首抛在平民的坟墓里。』 ²⁴ 然而沙番的儿子亚希甘的手与耶利米同在，使他不致交在百姓手中被治死。
此处有，一、耶利米从所控之罪上得释放。他确实如控状所言说了那些话，但那些话不被视为煽动或叛国，没有恶意或不良倾向，所以朝野一致判他无罪。祭司和先知虽听了他为自己所作合理的申辩，仍继续要求判他有罪；但首领和众百姓都清楚认定『这人是不该死的』（耶26:16）；因为（他们说）『他是奉耶和华我们神的名向我们说话』。他们既承认他确是『奉耶和华的名』向他们说话，又承认那位耶和华是他们的神，那他们为何不改过他们的行为作为，采取他所指出的方法以避免国家的灭亡呢？他们若说他的预言『是从天上来的』，就可以公正地问：『你们那时为何不信他？』（太21:25）。请注意：有些人对福音讲道之神圣来源已被说服到足以保护它免受别人恶意的地步，自己却不顺服其大能和影响，这是可叹的。
二、引一前例以为他们释放耶利米之依据。国中的几位长老——无论是上文所提的首领，还是百姓中较有见识的人——站起来，提醒会众一个先例，正如我们判案时常作的；因为前人的智慧是我们的指引。所引的案子是弥迦的事。我们在小先知书中有他的预言书存世。1. 耶利米向这城和圣殿说预言，是奇事么？弥迦在他以先也如此行，就在希西家那一改革之年（耶26:18）。弥迦如耶利米现在所说的同样公开宣告：『锡安必被耕种像一块田』——建造必全被毁，使它无阻于被耕种；『耶路撒冷必变为乱堆』，建殿的『这殿的山必像丛林的荒山』，长满荆棘蒺藜。那先知不仅说了这话，也写下存记；我们见于弥3:12。由此可见，人可以如弥迦一样作主真正的先知，却预言锡安和耶路撒冷的毁灭。我们以除去神的灵和神的国威吓安逸的罪人，以挪去灯台警告衰落的教会，我们所说的不过是屡次已说的话，也是我们有神的话为根据可说的。2. 首领要为耶利米所行之事辩护，是合宜的么？这正是希西家在他们之前在类似情形下所作的。希西家和犹大众人（即百姓的代表、国会中的平民）岂向弥迦先知发怨言么？他们岂控告他，或立法禁止他、将他治死？不；正相反，他们接受他所给的警告。希西家那位名望素著、可记念的君王，为他的后继者立下好榜样，因为他『敬畏耶和华』（耶26:19），如挪亚一样——挪亚『既蒙神指示他未见之事，就动了敬畏的心』。弥迦的讲道驱他跪下；他『恳求耶和华』转离所威吓的审判、与他们和好，他发现如此行并非徒然，因为『耶和华后悔』不降灾祸，以怜悯归回；他差遣一位使者击溃那威吓要『耕种锡安如田』的亚述大军。希西家从讲道得益，那么他必不加害于讲道者，你尽可确信。这些长老结论说：他们若满足祭司和先知的固执要求处死耶利米，对国家必造成危险后果：『我们若这样行，倒是为自己招大祸。』请注意：以我们因罪必定对自己造成的伤害、以及它对自己灵魂无可弥补的损害来约束自己不去犯罪，是好的。
三、此处记有另一位先知因如耶利米那样说预言而被约雅敬处死的实例（耶26:20 等）。有人认为这是控告方所提出的，作为一个有利于控告的案例——一个近代案例，在此案例中说耶利米所说那样的话被判为叛国。另有人认为，为耶利米辩护的长老们引这事表明『这样他们便为自己招大祸』，因为那是罪上加罪。今王约雅敬已经杀了一位先知；不要让他们再杀一位以填满罪债。保护弥迦的希西家兴旺；但杀乌利亚的约雅敬兴旺吗？不；众人都看见相反的结局。好榜样及其好后果当激励我们行善，照样坏人的榜样及其恶果当阻吓我们作恶。但有几位好的解经家认为，这段叙述出自写本书的史家——耶利米本人或巴录——的手笔；他为了使耶利米借首领之手获救更显奇妙，便提及大约同时所发生的这事；因为两件事都发生在约雅敬年间，而此事发生在他『登基的时候』（耶26:1）。请看，1. 乌利亚的预言。那预言是『照耶利米的一切话，向这城和这地说』。主的先知在他们的见证上一致，人本应凭这么多见证人的口看重这话。2. 为此对他所提起的控告（耶26:21）。约雅敬和他的廷臣向他发怒，『想要杀他』；在这恶谋中王自己最积极。3. 他因此潜逃：『他听见』王已成为他的仇敌、寻索他的命，『就惧怕，逃往埃及』。这当然是他的过失，是他信心软弱的结果，其结局也与此相符。他不信神，不信他能保护他、扶持他；他过分受『那带来网罗的』『惧怕人』所辖制。这看起来仿佛他不敢坚持自己所说的，或以他的主为耻。尤其不宜的是他逃『入埃及』，如此实际上弃绝了以色列地，完全脱离了能被使用的途径。请注意：有许多人恩典多，勇气却少；他们很诚实，却也很胆怯。4. 然而他仍被处死。约雅敬的恶意，按理他的放逐本应满足，把乌利亚逐出国境或许已足；但『恨恶完全人的，自己心愿杀害他』（箴29:10）。他所追索的是性命，是那宝贵的性命，别的都不足以满足他。他的报复如此不可解，竟差遣一队士兵远赴埃及，有数百里之遥，他们借武力把他带回来。仅把他杀在埃及，还不足以满足他；他要以那血腥的景象饱其眼目。他们『把乌利亚带到约雅敬面前』，王『用刀杀了他』——也许是亲手所杀。然而这仍不能满足他无穷的恶意，他还要把这好人的尸首加上臭名，不许人给予它通常当给、也合理当给显赫之人遗体的尊重，却把它抛在『平民的坟墓里』，仿佛他不是主的先知；如此『扫罗的盾牌被污秽抛弃，如同不曾抹油一般』。约雅敬如此盼望既败坏他在百姓中的名声，使他的预言不再受人重视，又威吓别人同样说预言；却归于徒然；耶利米仍说同样的话。无人能与神的话相争。希律以为斩了施洗约翰的头便算得胜，但不久听见耶稣基督的事，便惊慌说：『这是施洗约翰。』
四、此处有耶利米的拯救。虽然乌利亚最近被处死，逼迫者尝了圣徒的血便易更加渴慕（如希律，徒12:2、3），神却奇妙地保守了耶利米，他并未如乌利亚那样逃走，而是坚守阵地。普通的传道人可以使用普通的、只要是合法的方法来保全自己；但那些人有非凡的保护。神为耶利米兴起了一位朋友，其手与他同在；他以友善的手拉住他、鼓励他、帮助他、为他出面。那是『沙番的儿子亚希甘』，他是在约西亚时的一位国务大臣；我们见于王下22:12。有人认为基大利就是这位亚希甘的儿子。看来他在首领中很有影响力，他便用这影响力偏袒耶利米，阻止祭司和先知进一步谋害他；他们原想把他交在『百姓手中』——不是耶26:16 那些判他无罪的百姓，而是粗鲁放肆的暴民；他们能借可咒的暗示说服暴民不但喊『钉他十字架，钉他十字架』，更要在民乱中用石头打他死；因为或许约雅敬因杀乌利亚已被自己的良心所责备，他们已不指望使他成为他们恶意的工具。请注意：神能在其所愿之时兴起大人物庇护善人；这鼓励我们在尽本分的路上信靠他，因万人的心都在他手中。
英文原文
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《使徒行传》的记载中,使徒的讲道与受苦交织在一起,我们手中关于先知耶利米的记述也是如此;本章便是一例。这里告诉我们:一、他如何忠心地传讲(耶26:1-6)。二、他因此如何遭到祭司和先知恶毒的逼迫(耶26:7-11)。三、他如何在逼迫他的人面前勇敢地坚持自己的教训(耶26:12-15)。四、他如何因首领和长老的明智而奇妙地蒙保护、得解救(耶26:16-19)。虽然另一位先知乌利亚大约在同时被约雅敬所杀(耶26:20-23),耶利米却仍遇到收容庇护他的人(耶26:24)。