서론
無標題
英文原文
The prophecy of this chapter bears date some time before those prophecies in the chapters next foregoing, for they are not placed in the exact order of time in which they were delivered. This is dated in the first year of Nebuchadrezzar, that remarkable year when the sword of the Lord began to be drawn and furbished. Here is, I. A review of the prophecies that had been delivered to Judah and Jerusalem for many years past, by Jeremiah himself and other prophets, with the little regard given to them and the little success of them, Jer 25:1-7. II. A very express threatening of the destruction of Judah and Jerusalem, by the king of Babylon, for their contempt of God, and their continuance in sin (Jer 25:8-11), to which is annexed a promise of their deliverance out of their captivity in Babylon, after 70 years, Jer 25:12-14. III. A prediction of the devastation of divers other nations about, by Nebuchadrezzar, represented by a "cup of fury" put into their hands (Jer 25:15-28), by a sword sent among them (Jer 25:29-33), and a desolation made among the shepherds and their flocks and pastures (Jer 25:34-38); so that we have here judgment beginning at the house of God, but not ending there.
1-7
God's Remonstrances with the People (607 BC)
神對百姓的責備（主前607年）
¹ 猶大王約西亞的兒子約雅敬第四年，就是巴比倫王尼布甲尼撒的元年，耶和華論猶大眾民的話臨到耶利米。
² 先知耶利米將這話對猶大眾民和耶路撒冷的一切居民說：
³ 「從猶大王亞們的兒子約西亞第十三年，直到今日，這二十三年之久，耶和華的話常臨到我；我也清早起來對你們說話，你們卻不聽從。
⁴ 耶和華也清早起來差遣他一切的僕人眾先知到你們這裏來；只是你們沒有聽從，也沒有側耳而聽。
⁵ 他們說：『你們各人當回頭，離開惡道和所作的惡事，住在耶和華從前賜給你們和你們列祖的地，直到永永遠遠。
⁶ 也不可隨從別神，事奉敬拜它們；又不可用手所作的惹我發怒；這樣，我就不加害與你們。』
⁷ 「然而你們沒有聽從我。這是耶和華說的，以致你們親手所作的，惹我發怒，自招災禍。」
我們在此看見神論猶大眾民的信息（耶25:1），是耶利米奉他的名對猶大眾民傳講的（耶25:2）。注意，凡關乎萬人的事，當為萬人所共知。神的話既然關乎萬民——特別是福音的話——便當普遍向所有人宣揚，並當盡量個別地對每一個人講論。耶利米曾被差往王的家中（耶22:1），他也鼓起勇氣向他們傳達這信息，大概是在他們全都上耶路撒冷守一個嚴肅節期之時；那時他把他們聚在一起，可望那時他們若有甚麼時候是肯聽勸戒、受教誨的，便是此時了。
這預言標註的日期是約雅敬第四年、尼布甲尼撒元年。約雅敬第三年末，尼布甲尼撒才開始獨自為王（此前曾與父親共同執政一段時日），如但1:1所記。但約雅敬的第四年，在尼布甲尼撒的第一年完成之前便已開始。如今當這位活躍、膽大、好戰的君王開始要作世界之主的時候，神藉着他的先知宣告，他是自己的僕人，又暗示自己要派他辦何事，免得他那令列國可畏的日益壯大，被視為對神在世界治理中的權能與護理的任何貶抑。尼布甲尼撒雖然在爭取普世王權（我應說是普世暴政）上似乎大有指望，神卻要藉着他成就自己的旨意；在這旨意的執行中，世界要看見神容許並安排一件似乎如此貶抑他的主權與美善的事，其中有何意義。
如今在這信息中，我們可以看出神為領百姓悔改曾下了何等的苦功，此處正是以此提醒他們，作為加重他們罪咎、並為神對他們所行的辯護。
一、耶利米這一方面，在他們中間作了二十三年之久恆常不斷的傳道人；他是從約西亞第十三年開始的——約西亞作王三十一年，所以他在約西亞治下約傳了十八、九年，其後又在約哈斯年間，如今又是約雅敬作王的四年。注意，我們享受恩典的途徑有多久，神都記賬，不論我們記與不記；我們享受得越久，若沒有善用，我們的賬便越重。這三年（這二十三年）我來這無花果樹前找果子。這一切時日之中：1. 神按着需要，恆常不斷地差遣信息給他們：「從那時直到今日，耶和華的話常臨到我，是為你們用的。」雖然他們早已在摩西的書上得了這警告的要旨，卻因沒有好好留意應用，神便差遣信息來加以强調、使之更具體，好使他們無可推諉。這樣，神的靈便如對古時的世界一般與他們相爭（創6:3）。2. 耶利米在傳遞這些信息上又忠心又殷勤。關於這事，他不但可以向神和自己的良心呼籲，也可向他們呼籲：我對你們說話，是清早起來說的。他已向他們傳明神全部的旨意；他為盡自己的職分，曾費了極大的心思和勞苦，務求用最有可能贏得他們、感動他們的方式來履行。人無論急切圖謀何事，便會清早起來去作。這話暗示他心中滿了關於此事的思想，他的心又如此專注於行善，以致連睡眠也被打斷，要清早起來盤算當取何法最能對他們有益。他清早起來，一則不願浪費光陰，二則要把握並善用最合宜的時機來感動他們——那時他們若有清醒端莊之時，便是此時。基督也是清早到聖殿教訓人，百姓也一樣清早來聽他（路21:38）。清早的講論自有其長處。早晨你必聽我的聲音。
二、在他之外，神又差遣了別的先知，肩負同樣的使命（耶25:4）。在寫作先知中，彌迦、那鴻、哈巴谷在他之前不久，西番雅則與他同時。但除了這些之外，還有許多別的、神的僕人眾先知，傳講喚醒人心的講章，卻從未付梓。此處更說神自己清早起來差遣他們，暗示他的心也何等放在這事上：這百姓轉回而存活，不再偏行而死亡（結33:11）。
三、凡差去給他們的信息，都是切中要害，大意也相仿（耶25:5-6）。1. 他們都指出百姓的過失，就是他們的惡道和所作的惡事。奉神差遣的人中，沒有一個是諂媚他們、彷彿他們中間並無偏差的。2. 他們都特別責備他們拜偶像的罪，視之為特別惹動神怒的罪——隨從別神，事奉敬拜它們，那些神不過是他們自己手所作的。3. 他們都呼召他們為罪悔改、改革自己的生活。這是每一篇信息的主旨：你們各人當回頭，離開自己的惡道。注意，個人具體的悔改歸正，當作為國家得拯救的不可或缺之條件而被堅持：各人必須離開自己的惡道。街道若不潔淨，除非各人打掃自家門前，否則總不會乾淨。4. 他們都向他們保證，他們若如此行，便必延長他們的安靖。他們所享受的福分必得以延續：「你們要住在這地，安然居住，平靜居住，住在這美地上——這是耶和華賜給你們和你們列祖的。除了罪之外，沒有甚麼能使你們從這地被趕出；你們若從罪中轉回，罪便不能。」他們所懼怕的審判必得以避免：*不要惹我發怒，我便不加害與你們。*注意，我們若不因罪的惡惹動神，便斷不會受他懲罰的惡。神與我們是公平相待的：從不無故責罰他的兒女，也不使我們憂愁，除非我們得罪了他。
四、然而這一切都歸徒然。他們沒有因此受感，去走那惟一正確的途徑以轉消神的怒氣。耶利米是一位極其熱切、動人的傳道人，他們卻不聽從他（耶25:3）。別的先知也忠心地對待他們，他們卻既不聽從他們，也不側耳而聽（耶25:4）。他們特別被告知、在萬罪中特別惹動神怒、使他們落在神公義之下的那罪，他們竟存意堅持不放：*你們親手所作的，惹我發怒，自招災禍。*注意，凡惹動神的，至終必證明是對自己的傷害，我們必須自負其責。以色列啊，你自取敗壞。
英文原文
God's Remonstrances with the People (607 BC)
¹ The word that came to Jeremiah concerning all the people of Judah in the fourth year of Jehoiakim the son of Josiah king of Judah, that was the first year of Nebuchadrezzar king of Babylon;
² The which Jeremiah the prophet spake unto all the people of Judah, and to all the inhabitants of Jerusalem, saying,
³ From the thirteenth year of Josiah the son of Amon king of Judah, even unto this day, that is the three and twentieth year, the word of the LORD hath come unto me, and I have spoken unto you, rising early and speaking; but ye have not hearkened.
⁴ And the LORD hath sent unto you all his servants the prophets, rising early and sending them; but ye have not hearkened, nor inclined your ear to hear.
⁵ They said, Turn ye again now every one from his evil way, and from the evil of your doings, and dwell in the land that the LORD hath given unto you and to your fathers for ever and ever:
⁶ And go not after other gods to serve them, and to worship them, and provoke me not to anger with the works of your hands; and I will do you no hurt.
⁷ Yet ye have not hearkened unto me, saith the LORD; that ye might provoke me to anger with the works of your hands to your own hurt.
We have here a message from God concerning all the people of Judah (Jer 25:1), which Jeremiah delivered, in his name, unto all the people of Judah, Jer 25:2. Note, That which is of universal concern ought to be of universal cognizance. It is fit that the word which concerns all the people, as the word of God does, the word of the gospel particularly, should be divulged to all in general, and, as far as may be, addressed to each in particular. Jeremiah had been sent to the house of the king (Jer 22:1), and he took courage to deliver his message to them, probably when they had all come up to Jerusalem to worship at one of the solemn feasts; then he had them together, and it was to be hoped then, if ever, they would be well disposed to hear counsel and receive instruction.
This prophecy is dated in the fourth year of Jehoiakim and the first of Nebuchadrezzar. It was in the latter end of Jehoiakim's third year that Nebuchadrezzar began to reign by himself alone (having reigned some time before in conjunction with his father), as appears, Da 1:1. But Jehoiakim's fourth year was begun before Nebuchadrezzar's first was completed. Now that that active, daring, martial prince began to set up for the world's master, God, by his prophet, gives notice that he is his servant, and intimates what work he intends to employ him in, that his growing greatness, which was so formidable to the nations, might not be construed as any reflection upon the power and providence of God in the government of the world. Nebuchadrezzar should not bid so fair for universal monarchy (I should have said universal tyranny) but that God had purposes of his own to serve by him, in the execution of which the world shall see the meaning of God's permitting and ordering a thing that seemed such a reflection on his sovereignty and goodness.
Now in this message we may observe the great pains that had been taken with the people to bring them to repentance, which they are here put in mind of, as an aggravation of their sin and a justification of God in his proceedings against them.
I. Jeremiah, for his part, had been a constant preacher among them twenty-three years; he began in the thirteenth year of Josiah, who reigned thirty-one years, so that he prophesied about eighteen or nineteen years in his reign, then in the reign of Jehoahaz, and now four years of Jehoiakim's reign. Note, God keeps an account, whether we do or no, how long we have enjoyed the means of grace; and the longer we have enjoyed them the heavier will our account be if we have not improved them. These three years (these three and twenty years) have I come seeking fruit on this fig-tree. All this while, 1. God had been constant in sending messages to them, as there was occasion for them: "From that time to this very day the word of the Lord has come into me, for your use." Though they had the substance of the warning sent them already in the books of Moses, yet, because those were not duly regarded and applied, God sent to enforce them and make them more particular, that they might be without excuse. Thus God's Spirit was striving with them, as with the old world, Ge 6:3. 2. Jeremiah had been faithful and industrious in delivering those messages. He could appeal to themselves, as well as to God and his own conscience, concerning this: I have spoken to you, rising early and speaking. He had declared to them the whole counsel of God; he had taken a great deal of care and pains to discharge his thrust in such a manner as might be most likely to win and work upon them. What men are solicitous about and intent upon they rise up early to prosecute. It intimates that his head was so full of thoughts about it, and his heart so intent upon doing good, that it broke his sleep, and made him get up betimes to project which way he might take that would be most likely to do them good. He rose early, both because he would lose no time and because he would lay hold on and improve the best time to work upon them, when, if ever, they were sober and sedate. Christ came early in the morning to preach in the temple, and the people as early to hear him, Lu 21:38. Morning lectures have their advantages. My voice shalt thou hear in the morning.
II. Besides him, God had sent them other prophets, on the same errand, Jer 25:4. Of the writing prophets Micah, Nahum, and Habakkuk, were a little before him, and Zephaniah contemporary with him. But, besides those, there were many other of God's servants the prophets who preached awakening sermons, which were never published. And here God himself is said to rise early and send them, intimating how much his heart also was upon it, that this people should turn and live, and not go on and die, Eze 33:11.
III. All the messages sent them were to the purpose, and much to the same purport, Jer 25:5,6. 1. They all told them of their faults, their evil way, and the evil of their doings. Those were not of God's sending who flattered them as if there were nothing amiss among them. 2. They all reproved them particularly for their idolatry, as a sin that was in a special manner provoking to God, their going after other gods, to serve them and to worship them, gods that were the work of their own hands. 3. They all called on them to repent of their sins and to reform their lives. This was the burden of every song, Turn you now every one from his evil way. Note, Personal and particular reformation must be insisted on as necessary to a national deliverance: every one must turn from his own evil way. The street will not be clean unless every one sweep before his own door. 4. They all assured them that, if they did so, it would certainly be the lengthening out of their tranquillity. The mercies they enjoyed should be continued to them: "You shall dwell in the land, dwell at ease, dwell in peace, in this good land, which the Lord has given you and your fathers. Nothing but sin will turn you out of it, and that shall not if you turn from it." The judgments they feared should be prevented: Provoke me not, and I will do you no hurt. Note, We should never receive from God the evil punishment if we did not provoke him by the evil of sin. God deals fairly with us, never corrects his children without cause, nor causes grief to us unless we give offence to him.
IV. Yet all was to no purpose. They were not wrought upon to take the right and only method to turn away the wrath of God. Jeremiah was a very lively affectionate preacher, yet they hearkened not to him, Jer 25:3. The other prophets dealt faithfully with them, but neither did they hearken to them, nor incline their ear, Jer 25:4. That very particular sin which they were told, of all others, was most offensive to God, and made them obnoxious to his justice, they wilfully persisted in: You provoke me with the works of your hands to your own hurt. Note, What is a provocation to God will prove, in the end, hurt to ourselves, and we must bear the blame of it. O Israel! thou hast destroyed thyself.
8-14
Desolation Predicted (607 BC)
預告荒涼（主前 607 年）
⁸ 所以萬軍之耶和華如此說：因為你們沒有聽從我的話，
⁹ 看哪，我必差遣人去召北方的眾族——這是耶和華說的——並我的僕人巴比倫王尼布甲尼撒，帶他們來攻擊這地和這地的居民，並四圍一切的國民；我要將他們盡行滅絕，使他們成為令人驚駭、嗤笑和永遠的荒場。
¹⁰ 我又要從他們中間除掉歡喜的聲音和快樂的聲音、新郎的聲音和新婦的聲音、推磨的聲音和燈的亮光。
¹¹ 這全地必然荒涼，令人驚駭；這些國民要服事巴比倫王七十年。
¹² 七十年滿了以後，我必刑罰巴比倫王和那國——這是耶和華說的——並迦勒底人之地，因他們的罪孽，使那地永遠荒涼。
¹³ 我必使我所宣告攻擊那地的一切話，就是耶利米向列國所預言的、記在這書上的一切話，都臨到那地。
¹⁴ 因為有多國和大君王必也使他們作奴僕服事自己；我必照他們的行為和他們手所作的報應他們。
此處是根據前面控罪所下的判決：「因為你們沒有聽從我的話，我必另作安排。」（Jer 25:8）。注意，當人不肯留意神口中的審判時，可以預期要感受祂手中的審判——既然不肯聽道，就要聽杖；因為罪人若不被從罪中拉出來，就必在罪中滅亡。神的烈怒無可挽回地臨到那些不肯悔改而犯罪的人身上。使人滅亡的，與其說是他們的偏離，不如說是他們的不歸回。
一. 猶大地因巴比倫王大軍而有的毀滅，在此被判定（Jer 25:9）。神差遣祂的僕人眾先知到他們那裏，他們不留心，因此神必召來祂的僕人巴比倫王——他們不能如嘲弄、輕看、逼迫祂的僕人眾先知那樣待他。注意，那不肯接受神憐憫之使者的人，神的怒氣之使者必被差去攻擊他們。神或這樣或那樣，總要人留意祂，要使人知道祂是耶和華。尼布甲尼撒雖不認識真神——以色列的神，更是祂的仇敵，後來還與祂爭競——卻在他攻擊以色列國的行動中作了神的僕人，成就了祂的旨意，被祂使用，成為祂手中管教祂百姓的器皿。他實在是在事奉神的計劃，卻以為是在事奉自己的目的。因此神在此公義地自稱為萬軍之耶和華（Jer 25:8），因為這正是祂主權的一個明證——不僅對這地的居民，更對地上的軍隊，祂隨己意使用。祂統帥他們全軍。最有權勢、最專制的君王也是祂的僕人。尼布甲尼撒作祂怒氣的器皿，與居魯士作祂憐憫的器皿同樣是真僕人。猶大地既定意要成為荒場，神在此點齊祂那要使之荒涼的大軍，將他們招聚，取了北方的眾族——如有需要——作統帥率領他們，帶他們來攻擊這地，賜他們勝利——不僅對猶大和耶路撒冷，更對四圍一切的國民，好叫人不能倚靠他們為盟友或助手來對抗那威脅性的大軍。猶大和鄰近各國的徹底毀滅在此被描述（Jer 25:9-11）。它將是全面的：全地必然荒涼——不僅荒涼，更成了荒涼本身；城鄉都要被毀，其中一切的財富都要成為掠物。它將是持久的，甚至永遠的荒場；他們要在廢墟中如此之久，久待之後仍毫無救援的指望，以致人人都稱之為永遠的。這荒涼要毀壞他們在鄰舍中的聲譽；它要將他們的尊榮埋於塵土，使他們成為令人驚駭和嗤笑——人人都為他們驚奇，以公正的恥辱將他們從行動的舞台上趕下，因為他們離棄了本可作他們保護的神，而投靠了必將他們毀滅的冒牌者。這荒涼也要毀壞他們彼此之間的一切安慰；它要終結他們一切的歡樂：我要從他們中間除掉歡喜的聲音——把他們的琴掛在柳樹上，使他們無心歌唱。我要從他們中間除掉歡喜的聲音——他們既無緣由也無心情歡喜。他們不肯聽神話語的聲音，因此歡喜的聲音不再在他們中間被聽見。他們要被奪去糧食：推磨的聲音不再聽見；因為仇敵既奪了他們的存糧，推磨的聲音自然低微（傳 12:4）。一切營業也要終止；不再看見燈的亮光，因為沒有值得點燈去作的工作。最後，他們要失去自由：這些國民要服事巴比倫王七十年。確定被擄持續的時期大有幫助——不僅為印證預言，當事情果然照預言成就時（這是任何人的智慧都不能預見的），也為在災難中安慰神的百姓、鼓勵信心和禱告。但以理自己是先知，也留意了這一點（但 9:2）。神自己也留意了這一點（代下 36:22）；因此祂激發了居魯士的心，好叫耶利米口中所說的話得以成就。從創世以來，神一切的工作都為祂所知，這一點由此顯明：當祂看為合適時，祂將其中一些啟示給祂的僕人眾先知，又藉他們啟示給祂的教會。
二. 巴比倫最終的毀滅也在此被預言——正如以賽亞從前早已預言的（Jer 25:12-14）。毀滅者自己也要被毀滅，那杖在管教的工作作完之後要被扔入火中。這要在七十年滿了之後成就；因為巴比倫的毀滅要為俘虜的釋放開路。這七十年從何時起算，是個大疑問；有人從約雅敬第四年——即尼布甲尼撒元年——的被擄算起，有人從八年後約雅斤的被擄算起。我較傾向前者，因為那時這些國家開始服事巴比倫王，也因為神通常從最早的時間開始計算憐憫應許的成就——正如計算在埃及四百年的奴役時所顯示的。若如此，則七十年中有十八、九年，在西底家十一年耶路撒冷和聖殿徹底被毀之前已經過去。無論如何，當恩待錫安的時候——所定的時候——來到，巴比倫王必被追討，他一切暴行的帳都要算清；那時那國要因他們的罪孽受罰，正如別國因自己的罪受罰一樣。那地那時要成為永遠的荒場——正如他們使別國成為荒場一樣；因為審判全地的主必施行公義、報應冤屈——祂是列國的王，也是聖徒的王。願驕傲的征服者和壓迫者在使用他們的權力和成功時有所節制，因為終有一日要輪到他們自己受苦；他們傾覆的日子必來到。在這場由米底亞人和波斯人所成就的巴比倫毀滅中，要參考：1. 神所說過的話：我必使我所宣告攻擊那地的一切話臨到那地；因為巴比倫的一切財富和尊榮都要為神聖預言的真實而獻祭，它的一切權勢都要被粉碎——寧可如此，也不讓神話語的一點一畫落空。那位預言迦勒底人毀滅列國的耶利米，也預言了迦勒底人自己的毀滅；這必臨到他們身上（Jer 25:13）。正是關於這件事，神說：我僕人的話必然成立，我使者的謀算必然成就（賽 44:26）。2. 他們所行過的事（Jer 25:14）：我必照他們的行為報應他們——他們甚至在被用來成就神旨意時，也以這些行為違背了神的律法。他們使許多國家服事他們，以最大的傲慢踐踏他們；但如今他們的罪孽既已滿盈，有多國和大君王——與波斯王居魯士結盟並來協助他的——也要使自己作他們的主，要奪取他們的國，以他們的掠物致富，並以他們為踏腳石登上天下霸主的寶座。他們要使他們作僕人和兵丁。擄掠人的必被擄掠。
英文原文
Desolation Predicted (607 BC)
⁸ Therefore thus saith the LORD of hosts; Because ye have not heard my words,
⁹ Behold, I will send and take all the families of the north, saith the LORD, and Nebuchadrezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and a hissing, and perpetual desolations.
¹⁰ Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle.
¹¹ And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years.
¹² And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the LORD, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations.
¹³ And I will bring upon that land all my words which I have pronounced against it, even all that is written in this book, which Jeremiah hath prophesied against all the nations.
¹⁴ For many nations and great kings shall serve themselves of them also: and I will recompense them according to their deeds, and according to the works of their own hands.
Here is the sentence grounded upon the foregoing charge: "Because you have not heard my words, I must take another course with you," Jer 25:8. Note, When men will not regard the judgments of God's mouth they may expect to feel the judgments of his hands, to hear the rod, since they would not hear the word; for the sinner must either be parted from his sin or perish in it. Wrath comes without remedy against those only that sin without repentance. It is not so much men's turning aside that ruins them as their not returning.
I. The ruin of the land of Judah by the king of Babylon's armies is here decreed, Jer 25:9. God sent to them his servants the prophets, and they were not heeded, and therefore God will send for his servant the king of Babylon, whom they cannot mock, and despise, and persecute, as they did his servants the prophets. Note, The messengers of God's wrath will be sent against those that would not receive the messengers of his mercy. One way or other God will be heeded, and will make men know that he is the Lord. Nebuchadrezzar, though a stranger to the true God, the God of Israel, nay, an enemy to him and afterwards a rival with him, was yet, in the descent he made upon his country. God's servant, accomplished his purpose, was employed by him, and was an instrument in his hand for the correction of his people. He was really serving God's designs when he thought he was serving his own ends. Justly therefore does God here call himself The Lord of hosts (Jer 25:8), for here is an instance of his sovereign dominion, not only over the inhabitants, but over the armies of this earth, of which he makes what use he pleases. He has them all at his command. The most potent and absolute monarchs are his servants. Nebuchadrezzar, who is an instrument of his wrath, is as truly his servant as Cyrus, who is an instrument of his mercy. The land of Judah being to be made desolate, God here musters his army that is to make it so, gathers it together, takes all the families of the north, if there be occasion for them, leads them on as their commander-in-chief, brings them against this land, gives them success, not only against Judah and Jerusalem, but against all the nations round about, that there might be no dependence upon them as allies or assistants against that threatening force. The utter destruction of this and all the neighbouring lands is here described, Jer 25:9-11. It shall be total: The whole land shall be a desolation, not only desolate, but a desolation itself; both city and country shall be laid waste, and all the wealth of both be made a prey of. It shall be lasting, even perpetual desolations; they shall continue so long in ruins, and after long waiting there shall appear so little prospect of relief, that every one shall call it perpetual. This desolation shall be the ruin of their credit among their neighbours; it shall bury their honour in the dust, shall make them an astonishment and a hissing; every one will be amazed at them, and hiss them off the stage of action with just disgrace for deserting a God who would have been their protection for impostors who would certainly be their destruction. It will likewise be the ruin of all their comfort among themselves; it shall be a final period of all their joy: I will take from them the voice of mirth, hang their harps on the willow-trees, and put them out of tune for songs. I will take from them the voice of mirth; they shall neither have cause for it nor hearts for it. They would not hear the voice of God's word and therefore the voice of mirth shall no more be heard among them. They shall be deprived of food: The sound of the mill-stones shall not be heard; for, when the enemy has seized their stores, the sound of the grinding must needs be low, Ec 12:4. An end shall be put to all business; there shall not be seen the light of a candle, for there shall be no work to be done worth candle-light. And, lastly, they shall be deprived of their liberty: Those nations shall serve the king of Babylon seventy years. The fixing of time during which the captivity should last would be of great use, not only for the confirmation of the prophecy, when the event (which in this particular could by no human sagacity be foreseen) should exactly answer the prediction, but for the comfort of the people of God in their calamity and the encouragement of faith and prayer. Daniel, who was himself a prophet, had an eye to it, Da 9:2. Nay, God himself had an eye to it (2Ch 36:22); for therefore he stirred up the spirit of Cyrus, that the word spoken by the mouth of Jeremiah might be accomplished. Known unto God are all his works from the beginning of the world, which appears by this, that, when he has thought fit, some of them have been made known to his servants the prophets and by them to his church.
II. The ruin of Babylon, at last, is here likewise foretold, as it had been, long before, by Isaiah, Jer 25:12-14. The destroyers must themselves be destroyed, and the rod thrown into the fire, when the correcting work is done with it. This shall be done when seventy years are accomplished; for the destruction of Babylon must make way for the deliverance of the captives. It is a great doubt when these seventy years commence; some date them from the captivity in the fourth year of Jehoiakim and first of Nebuchadrezzar, others from the captivity of Jehoiachin eight years after. I rather incline to the former, because then these nations began to serve the king of Babylon, and because usually God has taken the earliest time from which to reckon the accomplishment of a promise of mercy, as will appear in computing the 400 years' servitude in Egypt. And, if so, eighteen or nineteen years of the seventy had run out before Jerusalem and the temple were quite destroyed in the eleventh year of Zedekiah. However that be, when the time, the set time, to favour Zion, has come, the king of Babylon must be visited, and all the instances of his tyranny reckoned for; then that nation shall be punished for their iniquity, as the other nations have been punished for theirs. That land must then be a perpetual desolation, such as they had made other lands; for the Judge of all the earth will both do right and avenge wrong, as King of nations and King of saints. Let proud conquerors and oppressors be moderate in the use of their power and success, for it will come at last to their own turn to suffer; their day will come to fall. In this destruction of Babylon, which was to be brought about by the Medes and Persians, reference shall be had, 1. To what God had said: I will bring upon that land all my words; for all the wealth and honour of Babylon shall be sacrificed to the truth of the divine predictions, and all its power broken, rather than one iota or tittle of God's word shall fall to the ground. The same Jeremiah that prophesied the destruction of other nations by the Chaldeans foretold also the destruction of the Chaldeans themselves; and this must be brought upon them, Jer 25:13. It is with reference to this very event that God says, I will confirm the word of my servant, and perform the counsel of my messengers, Isa 44:26. 2. Two what they had done (Jer 25:14): I will recompense them according to their deeds, by which they transgressed the law of God, even then when they were made to serve his purposes. They had made many nations to serve them, and trampled upon them with the greatest insolence imaginable; but not that the measure of their iniquity is full many nations and great kings, that are in alliance with and come in to the assistance of Cyrus king of Persia, shall serve themselves of them also, shall make themselves masters of their country, enrich themselves with their spoils, and make them the footstool by which to mount the throne of universal monarchy. They shall make use of them for servants and soldiers. He that leads into captivity shall go into captivity.
15-29
The Cup of Wrath; General Desolation (607 BC)
忿怒之杯；普世的荒涼（607 BC）
¹⁵ 以色列的神—耶和華對我如此說：你從我手中接這杯忿怒的酒，使我所差遣你去的各國都喝。
¹⁶ 他們喝了就東倒西歪，並發狂亂，因為我使刀劍臨到他們中間。
¹⁷ 我就從耶和華的手中接了這杯，給耶和華所差遣我去的各國都喝，
¹⁸ 就是耶路撒冷和猶大的城邑，並耶路撒冷的君王與首領，使這城邑荒涼，令人驚駭、被嗤笑、被咒詛，正如今日一樣。
¹⁹ 又有埃及王法老和他的臣僕、他的首領，和他的眾民；
²⁰ 並一切雜族的人民，和烏斯地的諸王，與非利士地的諸王，亞實基倫、迦薩、以革倫，和亞實突剩下的人；
²¹ 以東、摩押、亞捫人；
²² 推羅的諸王、西頓的諸王，和海的對面沿海一帶的諸王；
²³ 底但、提瑪、布斯，和一切剃周圍頭髮的；
²⁴ 亞拉伯的諸王，和住曠野雜族人民的諸王；
²⁵ 心利的諸王、以攔的諸王、米底亞的諸王；
²⁶ 北方遠近的諸王，一個一個地，以及地面上天下的一切王國；示沙克的王也要在他們之後喝。
²⁷ 你要對他們說：萬軍之耶和華—以色列的神如此說：你們要喝，且要喝醉，且要嘔吐，且要跌倒，不得再起來，都因我使刀劍臨到你們中間。
²⁸ 他們若不肯從你手中接這杯來喝，你就要對他們說：萬軍之耶和華如此說：你們一定要喝！
²⁹ 我既從稱為我名下的城起首施行災禍，你們能全然免罰嗎？你們必不能免罰；因為我必命刀劍臨到地上一切的居民。這是萬軍之耶和華說的。
在輪流傳杯、眾人都必須喝的比喻下，此處表徵了那如今正臨到世上那部分的普世荒涼——剛開始作王掌權的尼布甲尼撒是其中的器皿，而這荒涼最終必反噬他自己的國家。異象中的杯在應驗時要成為刀劍：如此解釋（Jer 25:16）。這是「我所使臨到他們中間的刀劍」——戰爭的刀劍，必無可抗拒地強大、無可化解地殘酷。
I. 關於這審判的環境，請留意，
1. 這毀滅的刀劍從何而來——「從神的手中」。這是「耶和華的刀」（Jer 47:6），「在天上喝醉」（Isa 34:5）。惡人被用作他的刀劍（Ps 17:13）。這是「他忿怒的酒杯」。是神公義的怒氣差遣了這審判。列國因罪惹動了他，他們必落在他的震怒的記號之下。這些被比作某種使人神志不清的飲料，他們必被迫喝下，正如從前被判刑的罪犯有時被強迫飲毒而處死。惡人被說為「喝全能者的忿怒」（Job 21:20, Re 14:10）。他們在這世上所分的患難被描繪為攙雜的紅酒杯的渣滓（Ps 75:8）。見Ps 11:6。神在這世上的忿怒不過如一杯，與在來世那洶湧的洪流相比。
2. 藉誰的手送達他們——藉耶利米的手，作為「立在列國之上」的審判官（Jer 1:10），向他們宣告判決；又藉尼布甲尼撒的手作為行刑者。那麼這位貧窮的先知比那位強大的君王顯出何等更大的身分——若我們看他們與神的關係，儘管在世人眼中恰恰相反！耶利米要「從神的手中接這杯」，並強迫列國「都喝」。他所預告的災禍，無一不是神所指定他預告的；而以屬天權威所預告的，必以屬天的大能應驗。
3. 臨到誰——臨到以色列所認識、與之有聯繫的一切國家。耶利米接了杯，使「各國都喝」，意思是他論到這裏所提到的各國預言，他們都必在這即將來臨的大荒涼中有份。「耶路撒冷和猶大的城邑」排在首位（Jer 25:18）；因為「審判要從神的家起首」（1Pe 4:17），從聖所起首（Eze 9:6）。尼布甲尼撒在這次征伐中是否主要盯著耶路撒冷和猶大，並不清楚；也許是的；因為它與此處所提各國中任何一個一樣可觀。然而神主要盯著他們。而這段預言已經開始應驗了；這由那句憂鬱的括號（「正如今日一樣」）所表示，因為在約雅敬第四年，情形已經非常糟糕，根基都已經亂了。「埃及王法老」其次，因為猶太人信靠那壓傷的蘆葦（Jer 25:19）；他們的餘民逃往埃及，在那裏耶利米特別預告了那國的毀滅（Jer 43:10,11）。一切與迦南接壤的別國，也都要與耶路撒冷在這苦杯、這令人戰慄之杯上對飲。「雜族的人民」，即亞拉伯人（有人如此解），或各國的流寇、靠搶劫為生的人（另有人如此解）；「烏斯地的諸王」，與以東人的地相連。非利士人曾苦害以色列，如今他們的城邑和他們的眾主成了這強大征服者的獵物。以東、摩押、亞捫、推羅、西頓，都是眾所周知與以色列接壤的地方；「海的對面」或「海旁」的「諸島」，被認為是腓尼基和敘利亞位於地中海沿岸的那些部分。底但和其他所提到的國家（Jer 25:23,24）似乎位於以土買和亞拉伯曠野的邊境。以攔人即波斯人，與米底亞人並列——此時被視為無足輕重，但後來卻能向巴比倫報復，為自己和一切鄰國雪恥。「北方的諸王」——靠近巴比倫的，以及其他距離較遠的，都必被尼布甲尼撒得勝的刀劍所擒獲、劫掠。不但如此，他要以如此驚人的猛烈和成功推進他的勝利，使當時所知天下的一切王國都成為他野心的祭物。如此，亞歷山大被說為征服了「天下」，羅馬帝國被稱為「天下」（Lu 2:1）。或者這可被理解為宣讀「天下一切王國」的厄運：或遲或早，他們都必感受戰爭的可怕後果。世界一直是、也將是一個大角鬥場，正當人的私慾在他們的肢體中爭戰之時（Jam 4:1）。但是，為了讓征服者看見被征服者的命運也將臨到自己，結語說：「示沙克的王也要在他們之後喝」——就是巴比倫王自己，他給鄰國帶來這一切麻煩和苦難，終必自食其果。示沙克所指即巴比倫，從Jer 51:41可以看出；但這是同一城市的另一個名字，還是同一王國中另一個城市的名字，則不確定。巴比倫的傾覆早已預告（Jer 25:12,13）。在此預言它是這麼多國家傾覆的元兇之後，在此重複是十分恰當的。
4. 結果如何。刀劍在這一切王國中所造成的荒涼，以過度飲酒的後果來描繪（Jer 25:16）：「他們喝了就東倒西歪，並發狂亂。」「他們且要喝醉，且要嘔吐，且要跌倒，不得再起來」（Jer 25:27）。如今這可以用來：（1）使我們厭惡醉酒的罪——醉酒的後果被用來描繪一種極其悲慘可憐的光景。醉酒暫時奪去人的理性，使人發狂。它也奪去人僅次於理性的最寶貴的福分——健康；它使人生病，危害骨骼和性命。醉酒的人常「跌倒，不得再起來」；這是自招懲罰的罪。那些任憑自己隨時醉酒、尤其是因屢次犯罪而被酒或烈酒所敗壞的人，何等悲慘！（2）使我們畏懼戰爭的審判。當神差遣刀劍臨到一國，授權它使之荒涼時，這國很快就像醉酒的人一樣——充滿戰爭警報的混亂，陷入慌亂；其謀士「發狂」、手足無措，所採取的一切措施、所作的一切行動都東倒西歪；因持續的苦惱而心裏作嘔，「吐出」他們貪婪「吞下」的財富（Job 20:15），在敵人面前「跌倒」，並且像「死醉的人」一樣不能再起來、不能作甚麼救自己（Hab 2:16）。
5. 其無可置疑的確定性，並附帶理由（Jer 25:28,29）。他們必「不肯從你手中接這杯來喝」——不但他們不願意這審判臨到，也不願相信這審判會臨到；他們不信耶利米這樣一個卑微之人所作的預告。但他要告訴他們，這是「萬軍之耶和華的話」，他已說了；他們要與全能者抗爭是徒然的：「你們一定要喝！」他要給他們這個理由：這是察訪的時候，是算帳的日子，而耶路撒冷已經被傳喚了：「我從稱為我名下的城起首施行災禍」——它與我的關係不能使它免受刑罰，「你們能全然免罰嗎？」不；「這些事既行在有汁水的樹上，那枯乾的樹將來怎麼樣呢？」那些身上有些善的人尚且因身上的惡而受嚴懲，那些身上有更壞的惡、卻毫無善的人，能指望逃脫嗎？倘若耶路撒冷因從列國學了拜偶像而受罰，那麼他們所拜偶像的老師——列國，豈不更要受罰嗎？毫無疑問他們必受罰：「我必命刀劍臨到地上一切的居民」，因為他們也助長了耶路撒冷居民的敗壞。
II. 關於這整件事，我們可以觀察到：1. 地上有一位審判的神，地上一切國家都要向他負責，並且必受他審判的裁決。2. 神能輕易傾覆最偉大的國家——人數最多、勢力最強，以及那些最自恃安全的。3. 那些一直困擾和傷害神百姓的人，終必為此受追討。這些國家中有許多曾輪番攪擾以色列，如今毀滅臨到他們。救贖之年必來到，「為錫安爭辯的報應之年」也必來到。4. 「耶和華話語的默示」終必成為他審判的重擔。以賽亞早己對這些國家中的大多數發了預言（賽Jer 13:1-27等），如今這一切預言終必完全應驗。5. 那些野心於權勢和統治的人，通常成為地上的攪擾者和那一代人的禍患。尼布甲尼撒以自己的勢力為傲，毫無是非之心。這些人是翻轉世界的人，卻又指望被人欽佩崇拜。亞歷山大以為自己是一位偉大的君王，別人卻認為他不過是一個大海盜。6. 世上最大的排場和權勢都不能長久持續。在尼布甲尼撒更大的勢力面前，連君王自己也要屈服、成為俘虜。
英文原文
The Cup of Wrath; General Desolation (607 BC)
¹⁵ For thus saith the LORD God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it.
¹⁶ And they shall drink, and be moved, and be mad, because of the sword that I will send among them.
¹⁷ Then took I the cup at the LORD's hand, and made all the nations to drink, unto whom the LORD had sent me:
¹⁸ To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, a hissing, and a curse; as it is this day;
¹⁹ Pharaoh king of Egypt, and his servants, and his princes, and all his people;
²⁰ And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod,
²¹ Edom, and Moab, and the children of Ammon,
²² And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea,
²³ Dedan, and Tema, and Buz, and all that are in the utmost corners,
²⁴ And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert,
²⁵ And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes,
²⁶ And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them.
²⁷ Therefore thou shalt say unto them, Thus saith the LORD of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you.
²⁸ And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the LORD of hosts; Ye shall certainly drink.
²⁹ For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the LORD of hosts.
Under the similitude of a cup going round, which all the company must drink of, is here represented the universal desolation that was now coming upon that part of the world which Nebuchadrezzar, who just now began to reign and act, was to be the instrument of, and which should at length recoil upon his own country. The cup in the vision is to be a sword in the accomplishment of it: so it is explained, Jer 25:16. It is the sword that I will send among them, the sword of war, that should be irresistibly strong and implacably cruel.
I. As to the circumstances of this judgment, observe,
1. Whence this destroying sword should come—from the hand of God. It is the sword of the Lord (Jer 47:6), bathed in heaven, Isa 34:5. Wicked men are made use of as his sword, Ps 17:13. It is the wine-cup of his fury. It is the just anger of God that sends this judgment. The nations have provoked him by their sins, and they must fall under the tokens of his wrath. These are compared to some intoxicating liquor, which they shall be forced to drink of, as, formerly, condemned malefactors were sometimes executed by being compelled to drink poison. The wicked are said to drink the wrath of the Almighty, Job 21:20, Re 14:10. Their share of troubles in his world is represented by the dregs of a cup of red wine full of mixture, Ps 75:8. See Ps 11:6. The wrath of God in this world is but as a cup, in comparison of the full streams of it in the other world.
2. By whose hand it should be sent to them—by the hand of Jeremiah as the judge set over the nations (Jer 1:10), to pass his sentence upon them, and by the hand of Nebuchadrezzar as the executioner. What a much greater figure then does the poor prophet make than what the potent prince makes, if we look upon their relation to God, though in the eye of the world it was the reverse of it! Jeremiah must take the cup at God's hand, and compel the nations to drink it. He foretels no hurt to them but what God appoints him to foretel; and what is foretold by a divine authority will certainly be fulfilled by a divine power.
3. On whom it should be sent—on all the nations within the verge of Israel's acquaintance and the lines of their communication. Jeremiah took the cup, and made all the nations to drink of it, that is, he prophesied concerning each of the nations here mentioned that they should share in this great desolation that was coming. Jerusalem and the cities of Judah are put first (Jer 25:18); for judgment begins at the house of God (1Pe 4:17), at the sanctuary, Eze 9:6. Whether Nebuchadrezzar had his eye principally upon Jerusalem and Judah in this expedition or no does not appear; probably he had; for it was as considerable as any of the nations here mentioned. However God had his eye principally to them. And this part of the prophecy was already begun to be accomplished; this is denoted by that melancholy parenthesis (as it is this day), for in the fourth year of Jehoiakim things had come into a very bad posture, and all the foundations were out of course. Pharaoh king of Egypt comes next, because the Jews trusted to that broken reed (Jer 25:19); the remains of them fled to Egypt, and there Jeremiah particularly foretold the destruction of that country, Jer 43:10,11. All the other nations that bordered upon Canaan must pledge Jerusalem in this bitter cup, this cup of trembling. The mingled people, the Arabians (so some), some rovers of divers nations that lived by rapine (so others); the kings of the land of Uz, joined to the country of the Edomites. The Philistines had been vexatious to Israel, but now their cities and their lords become a prey to this mighty conqueror. Edom, Moab, Ammon, Tyre, and Zidon, are places well known to border upon Israel; the Isles beyond, or beside, the sea, are supposed to be those parts of Phœnicia and Syria that lay upon the coast of the Mediterranean Sea. Dedan and the other countries mentioned (Jer 25:23,24) seem to have lain upon the confines of Idumea and Arabia the desert. Those of Elam are the Persians, with whom the Medes are joined, now looked upon as inconsiderable and yet afterwards able to make reprisals upon Babylon for themselves and all their neighbours. The kings of the north, that lay nearer to Babylon, and others that lay at some distance, will be sure to be seized on and made a prey of by the victorious sword of Nebuchadrezzar. Nay, he shall push on his victories with such incredible fury and success that all the kingdoms of the world that were then and there known should become sacrifices to his ambition. Thus Alexander is said to have conquered the world, and the Roman empire is called the world, Lu 2:1. Or it may be taken as reading the doom of all the kingdoms of the earth; one time or other, they shall feel the dreadful effects of war. The world has been, and will be, a great cockpit, while men's lusts war as they do in their members, Jam 4:1. But, that the conquerors may see their fate with the conquered, it concludes, The king of Sheshach shall drink after them, that is, the king of Babylon himself, who has given his neighbours all this trouble and vexation, shall at length have it return upon his own head. That by Sheshach is meant Babylon is plain from Jer 51:41; but whether it was another name of the same city or the name of another city of the same kingdom is uncertain. Babylon's ruin was foretold, Jer 25:12,13. Upon this prophecy of its being the author of the ruin of so many nations it is very fitly repeated here again.
4. What should be the effect of it. The desolations which the sword should make in all these kingdoms are represented by the consequences of excessive drinking (Jer 25:16): They shall drink, and be moved, and be mad. They shall be drunken, and spue, and fall and rise no more, Jer 25:27. Now this may serve, (1.) To make us loathe the sin of drunkenness, that the consequences of it are made use of to set forth a most woeful and miserable condition. Drunkenness deprives men, for the present, of the use of their reason, makes them mad. It takes from them likewise that which, next to reason, is the most valuable blessing, and that is health; it makes them sick, and endangers the bones and the life. Men in drink often fall and rise no more; it is a sin that is its own punishment. How wretchedly are those intoxicated and besotted that suffer themselves at any time to be intoxicated, especially to be by the frequent commission of the sin besotted with wine or strong drink! (2.) To make us dread the judgments of war. When God sends the sword upon a nation, with warrant to make it desolate, it soon becomes like a drunken man, filled with confusion at the alarms of war, put into a hurry; its counsellors mad, and at their wits' end, staggering in all the measures they take, all the motions they make, sick at heart with continual vexation, vomiting up the riches they have greedily swallowed down (Job 20:15), falling down before the enemy, and as unable to get up again, or do any thing to help themselves, as a man dead drunk is, Hab 2:16.
5. The undoubted certainty of it, with the reason given for it, Jer 25:28,29. They will refuse to take the cup at thy hand; not only they will be loth that the judgment should come, but they will be loth to believe that ever it will come; they will not give credit to the prediction of so despicable a man as Jeremiah. But he must tell them that it is the word of the Lord of hosts, he hath said it; and it is in vain for them to struggle with Omnipotence: You shall certainly drink. And he must give them this reason, It is a time of visitation, it is a reckoning day, and Jerusalem has been called to an account already: I begin to bring evil on the city that is called by my name; its relation to me will not exempt it from punishment, and should you be utterly unpunished? No; If this be done in the green tree, what shall be done in the dry? If those who have some good in them smart so severely for the evil that is found in them, can those expect to escape who have worse evils, and no good, found among them? If Jerusalem be punished for learning idolatry of the nations, shall not the nations be punished, of whom they learned it? No doubt they shall: I will call for a sword upon all the inhabitants of the earth, for they have helped to debauch the inhabitants of Jerusalem.
II. Upon this whole matter we may observe, 1. That there is a God that judges in the earth, to whom all the nations of the earth are accountable, and by whose judgment they must abide. 2. That God can easily bring to ruin the greatest nations, the most numerous and powerful, and such as have been most secure. 3. That those who have been vexatious and mischievous to the people of God will be reckoned with for it at last. Many of these nations had in their turns given disturbance to Israel, but now comes destruction on them. The year of the redeemer will come, even the year of recompenses for the controversy of Zion. 4. That the burden of the word of the Lord will at last become the burden of his judgments. Isaiah had prophesied long since against most of these nations (Jer 13:1-27, etc.) and now at length all his prophecies will have their complete fulfilling. 5. That those who are ambitious of power and dominion commonly become the troublers of the earth and the plagues of their generation. Nebuchadrezzar was so proud of his might that he had no sense of right. These are the men that turn the world upside down, and yet expect to be admired and adored. Alexander thought himself a great prince when others thought him no better than a great pirate. 6. That the greatest pomp and power in this world are of very uncertain continuance. Before Nebuchadrezzar's greater force kings themselves must yield and become captives.
30-38
General Desolation; Jeremiah's Faithful Preaching (607 BC)
普遍的荒涼；耶利米的忠心傳道（607 BC）
³⁰ 所以你要向他們預言這一切的話，對他們說：耶和華必從高處咆哮，從他的聖所發聲；他必大聲咆哮攻擊自己的居所；他必向地上一切居民吶喊，像踹葡萄的人一樣。
³¹ 喧嚷的聲音要傳到地的盡頭；因為耶和華與列國爭辯，他必審判凡有血氣的；他必將惡人交在刀劍之下。這是耶和華說的。
³² 萬軍之耶和華如此說：看哪，必有災禍從這國到那國發出，並有大暴風從地極颳起。
³³ 到那日，從地的這邊到地的那邊，必有耶和華所殺戮的；他們不得哀哭，不得收殮，不得葬埋；他們必在地面上成為糞土。
³⁴ 牧人哪，你們當哀號、呼喊；羊群的首領啊，你們要在灰中打滾；因為你們被殺戮分散的日子已經滿足；你們必墜落，如同美器一樣。
³⁵ 牧人無路可逃，羊群的首領也無處躲避。
³⁶ 必聽見牧人哀號的聲音和羊群首領呼喊的聲音；因為耶和華使他們的草場變為荒場。
³⁷ 因耶和華猛烈的怒氣，平安的居所被砍伐。
³⁸ 他像獅子離開了洞穴；因為他們的地因壓迫者的猛烈，又因他猛烈的怒氣，成為荒涼。
在這幾節經文中，我們進一步看到巴比倫王率領軍隊將在耶路撒冷周圍一切國家和民族中造成那些可怖荒涼的描述。在耶路撒冷，神建立了他的聖殿；那裏有他的聖言和條例，鄰近的列國本該留意並可從中受益；他們本當到那裏尋求認識神和他們的本分，那麼他們就有理由因靠近耶路撒冷而稱頌神；但他們非但沒有如此，反而抓住一切機會或腐化或攪擾那聖城，當神因耶路撒冷學了太多「列國的道」而與它算賬時，他也因列國學了太少耶路撒冷的道而與他們算賬。
他們很快就會知道尼布甲尼撒要向他們發動戰爭；但先知在此受命告訴他們，是神自己在向他們發動戰爭——一位無可對抗的神。1. 此處宣告了這戰爭（Jer 25:30）：「耶和華必從高處咆哮」；不是「從錫安山和耶路撒冷」（如Joe 3:16, Am 1:2），而是從「天上」，從他「在那裏的聖所」；因為如今耶路撒冷也是他所咆哮反對的地方之一。「他必大聲咆哮攻擊自己的居所」——攻擊地上的居所，從天上的居所發聲。他長久以來沉默，似乎不理會列國的邪惡；這無知的時代神「並不監察」；但如今「他必向地上一切居民吶喊」，如同進攻者在戰場上所發出的——對他們而言那是恐懼的吶喊，但在天上卻是喜樂的吶喊，如同「踹葡萄的人」一樣；因為當神在人間與他國度驕傲的仇敵算賬時，天上「有極大的群眾聲音說：哈利路亞」（Re 19:1）。他「如獅子咆哮」（Am 3:4,8），如獅子「離開了洞穴」（Jer 25:38），出去尋找獵物，對之咆哮，好更容易地抓住它。2. 此處發布了宣戰書，說明神為何宣告這戰爭的原因和理由（Jer 25:31）：「耶和華與列國爭辯」；他有正當的理由與他們相爭，並要以此方式與他們理論。他對他們的控訴一言以蔽之，就是他們的邪惡，他們對他的藐視，以及他對他們的權柄和恩惠。「他必將惡人交在刀劍之下。」他們惹動神的憤怒，這一切毀滅由此而來；這「是因耶和華猛烈的怒氣」（Jer 25:37,38），「壓迫者的猛烈」——或（更可讀作）「壓迫之刀的猛烈」（因那詞是陰性的）——「是因他猛烈的怒氣」；我們確知他發怒從不無緣無故；但「誰曉得他怒氣的權能？」3. 此處發出並接受了警報：「喧嚷的聲音要傳到地的盡頭」，咆哮如此響亮，傳得如此之遠（Jer 25:31）。警報不是藉著角聲或鼓聲發出，而是藉著「旋風、大旋風、暴風或風暴」，這要「從地的邊境、從遙遠的地極颳起」（Jer 25:32）。迦勒底軍隊如同在北方興起的颶風，卻以難以置信的猛烈和迅速從那裏推進，將面前的一切都壓倒。它如同神從其中回答約伯的旋風，極其可畏（Job 37:1, 38:1）。當神的憤怒如此從天上如獅子咆哮，地上必有尖叫回應也就不足為奇；因為當神如此發怒說話，誰能不戰兢？見Ho 11:10。如今牧人必「哀號、呼喊」——君王、首領和地上一切大人物，「羊群的首領」。他們向來最勇敢最安穩，如今他們的心必失去勇氣；他們「要在灰中打滾」（Jer 25:34）。見到自己完全無力抵抗仇敵，又見到自己所管理、所關懷的國家不可避免地傾覆，他們必放縱自己於悲哀之中。必有「牧人哀號的聲音」和「羊群首領呼喊的聲音」（Jer 25:36）。那些使大人物如此恐懼、使他們陷入如此慌亂的，確實是極大的災難。「耶和華使他們的草場變為荒場」，那牧放羊群、又供養自己的草場；那荒場使他們如此哀號。也許延續獅子咆哮的比喻，它暗指牧人聽見獅子咆哮朝著他們的羊群而來時的極大驚恐，又發現自己「無路可逃」（Jer 25:35），而「羊群的首領也無處躲避」。仇敵將如此眾多、如此凶猛、如此殷勤，他們軍隊的範圍如此廣大，以至於不可能不落入他們手中。當知，我們既不能以直面對抗神的審判，也不能逃跑躲避。這正是牧人「哀號呼喊」的原因。4. 此處描述了這戰爭的進展（Jer 25:32）：「看哪，必有災禍從這國到那國發出」；如同杯盤輪流傳遞，每一國都必有份，並從別國的災禍中受警誡而悔改歸正。不但如此，彷彿這是最後普世審判的一個小小預表，它要「從地的這邊到地的那邊」（Jer 25:33）。報仇之日在他心中，如今「他的手必搜出他一切的仇敵」，無論他們在哪裏（Ps 21:8）。當知，鄰舍的房子著火時，正是為自己的房子擔憂的時候。當一國成為戰場，每一個鄰國都當聽見、懼怕，並與神和好。5. 此處預告了這戰爭淒慘的後果：「你們被殺戮分散的日子已經滿足」，即已完全來到（Jer 25:34）——在神的旨意中所定的時刻，為要殺戮一些人、驅散其餘的人，使列國徹底荒涼。必有無數人倒在無情的迦勒底人刀下，以至於「耶和華所殺戮的」隨處可見：他們是奉他的命被殺，被獻為他的公義之祭。為罪被殺的就是「耶和華所殺戮的」。為使殺戮的痛苦更為徹底，「他們不得哀哭」，因為悲哀的事如此普遍。不但如此，他們「不得收殮，不得葬埋」，因為沒有朋友留下來埋葬他們，而仇敵也沒有如此的人道去做；於是他們「在地面上成為糞土」——如此卑賤可憎；若糞土能肥沃土地使之結實，照樣這些躺臥作為神公義記念的可怖景象，或許能成為喚醒地上居民「學習公義」的途徑，那就好了。這戰爭的結果將是作為戰場之「全地的荒涼」（Jer 25:38），一地接著一地。但此處有兩個表達似乎使這情形格外令人哀憐。（1）「你們必墜落，如同美器一樣」（Jer 25:34）。他們中最令人羨慕的人——那些最自視甚高、也最被人看重的人，那些被視為「貴重的器皿」的——必倒在刀下。你們必如威尼斯玻璃杯或瓷器一般墜落，頃刻間碎成片。即使嬌嫩柔弱的人也必同受共通的災難；刀劍吞噬此人也吞噬那人。（2）連「平安的居所都被砍伐」。那些向來安寧、不受攪擾的，你們在其中長久安居的居所，如今不再如此，而被戰爭「砍伐」。或者，那些向來安靜、不攪擾任何鄰舍的人，那些生活安逸、不向任何人挑釁的人，連他們也不能逃脫。這是戰爭可怕的影響之一：即使那些最無辜、最不冒犯人的人也要受苦。願頌讚歸給神，在上有為一切平安之子預備的「平安的居所」，是火與刀劍所不能及的。
英文原文
General Desolation; Jeremiah's Faithful Preaching (607 BC)
³⁰ Therefore prophesy thou against them all these words, and say unto them, The LORD shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth.
³¹ A noise shall come even to the ends of the earth; for the LORD hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the LORD.
³² Thus saith the LORD of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth.
³³ And the slain of the LORD shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground.
³⁴ Howl, ye shepherds, and cry; and wallow yourselves in the ashes, ye principal of the flock: for the days of your slaughter and of your dispersions are accomplished; and ye shall fall like a pleasant vessel.
³⁵ And the shepherds shall have no way to flee, nor the principal of the flock to escape.
³⁶ A voice of the cry of the shepherds, and a howling of the principal of the flock, shall be heard: for the LORD hath spoiled their pasture.
³⁷ And the peaceable habitations are cut down because of the fierce anger of the LORD.
³⁸ He hath forsaken his covert, as the lion: for their land is desolate because of the fierceness of the oppressor, and because of his fierce anger.
We have, in these verses, a further description of those terrible desolations which the king of Babylon with his armies should make in all the countries and nations round about Jerusalem. In Jerusalem God had erected his temple; there were his oracles and ordinances, which the neighbouring nations should have attended to and might have received benefit by; thither they should have applied for the knowledge of God and their duty, and then they might have had reason to bless God for their neighbourhood to Jerusalem; but they, instead of that, taking all opportunities either to debauch or to disturb that holy city, when God came to reckon with Jerusalem because it learned so much of the way of the nations, he reckoned with the nations because they learned so little of the way of Jerusalem.
They will soon be aware of Nebuchadrezzar's making war upon them; but the prophet is here directed to tell them that it is God himself that makes war upon them, a God with whom there is no contending. 1. The war is here proclaimed (Jer 25:30): The Lord shall roar from on high; not from Mount Zion and Jerusalem (as Joe 3:16, Am 1:2), but from heaven, from his holy habitation there; for now Jerusalem is one of the places against which he roars. He shall mightily roar upon his habitation on earth from that above. He has been long silent, and seemed not to take notice of the wickedness of the nations; the times of this ignorance God winked at; but now he shall give a shout, as the assailants in battle do, against all the inhabitants of the earth, to whom it shall be a shout of terror, and yet a shout of joy in heaven, as theirs that tread the grapes; for, when God is reckoning with the proud enemies of his kingdom among men, there is a great voice of much people heard in heaven, saying, Hallelujah, Re 19:1. He roars as a lion (Am 3:4,8), as a lion that has forsaken his covert (Jer 25:38), and is going abroad to seek his prey, upon which he roars, that he may the more easily seize it. 2. The manifesto is here published, showing the causes and reasons why God proclaims this war (Jer 25:31): The Lord has a controversy with the nations; he has just cause to contend with them, and he will take this way of pleading with them. His quarrel with them is, in one word, for their wickedness, their contempt of him, and his authority over them and kindness to them. He will give those that are wicked to the sword. They have provoked God to anger, and thence comes all this destruction; it is because of the fierce anger of the Lord (Jer 25:37,38), the fierceness of the oppressor, or (as it might better be read) the fierceness of the oppressing sword (for the word is feminine) is because of his fierce anger; and we are sure that he is never angry without cause; but who knows the power of his anger? 3. The alarm is here given and taken: A noise will come even to the ends of the earth, so loud shall it roar, so far shall it reach, Jer 25:31. The alarm is not given by sound of trumpet, or beat of drum, but by a whirlwind, a great whirlwind, storm, or tempest, which shall be raised up from the coasts, the remote coasts of the earth, Jer 25:32. The Chaldean army shall be like a hurricane raised in the north, but thence carried on with incredible fierceness and swiftness, bearing down all before it. It is like the whirlwind out of which God answered Job, which was exceedingly terrible, Job 37:1,38:1. And, when the wrath of God thus roars like a lion from heaven, no marvel if it be echoed with shrieks from earth; for who can choose but tremble when God thus speaks in displeasure? See Ho 11:10. Now the shepherds shall howl and cry, the kings, and princes, and the great ones of the earth, the principal of the flock. They used to be the most courageous and secure, but now their hearts shall fail them; they shall wallow themselves in the ashes, Jer 25:34. Seeing themselves utterly unable to make head against the enemy, and seeing their country, which they have the charge of and a concern for, inevitably ruined, they shall abandon themselves to sorrow. There shall be a voice of the cry of the shepherds, and a howling of the principal of the flock shall be heard, Jer 25:36. Those are great calamities indeed that strike such a terror upon the great men, and put them into this consternation. The Lord hath spoiled their pasture, in which they fed their flock, and out of which they fed themselves; the spoiling of that makes them cry-out thus. Perhaps, carrying on the metaphor of a lion roaring, it alludes to the great fright that shepherds are in when they hear a roaring lion coming towards their flocks, and find they have no way to flee (Jer 25:35) for their own safety, neither can the principal of their flock escape. The enemy will be so numerous, so furious, so sedulous, and the extent of their armies so vast, that it will be impossible to avoid falling into their hands. Note, As we cannot out-face, so we cannot out-run, the judgments of God. This is that for which the shepherds howl and cry. 4. The progress of this war is here described (Jer 25:32): Behold, evil shall go forth from nation to nation; as the cup goes round, every nation shall have its share and take warning by the calamities of another to repent and reform. Nay, as if this ere to be a little representation of the last and general judgment, it shall reach from one end of the earth even unto the other end of the earth, Jer 25:33. The day of vengeance is in his heart, and now his hand shall find out all his enemies, wherever they are, Ps 21:8. Note, When our neighbour's house is on fire it is time to be concerned for our own. When one nation is a seat of war every neighbouring nation should hear, and fear, and make its peace with God. 5. The dismal consequences of this war are here foretold: The days of slaughter and dispersions are accomplished, that is, they are fully come (Jer 25:34), the time fixed in the divine counsel for the slaughter of some and the dispersion of the rest, which will make the nations completely desolate. Multitudes shall fall by the sword of the merciless Chaldeans, so that the slain of the Lord shall be every where found: they are slain by commission from him, and are sacrificed to his justice. The slain for sin are the slain of the Lord. To complete the misery of their slaughter, they shall not be lamented in particular, so general shall the matter of lamentation be. Nay, they shall not be gathered up, nor buried, for they shall have no friends left to bury them, and the enemies shall not have so much humanity in them as to do it; and then they shall be as dung upon the earth, so vile and noisome: and it is well if, as dung manures the earth and makes it fruitful, so these horrid spectacles, which lie as monuments of divine justice, might be a means to awaken the inhabitants of the earth to learn righteousness. The effect of this war will be the desolation of the whole land that is the seat of it (Jer 25:38), one land after another. But here are two expressions more that seem to make the case in a particular manner piteous. (1.) You shall fall like a pleasant vessel, Jer 25:34. The most desirable persons among them, who most valued themselves and were most valued, who were looked upon as vessels of honour, shall fall by the sword. You shall fall as a Venice glass or a China dish, which is soon broken all to pieces. Even the tender and delicate shall share in the common calamity; the sword devours one as well as another. (2.) Even the peaceable habitations are cut down. Those that used to be quiet, and not molested, the habitations in which you have long dwelt in peace, shall now be no longer such, but cut down by the war. Or, Those who used to be quiet, and not molesting any of their neighbours, those who lived in peace, easily, and gave no provocation to any, even those shall not escape. This is one of the direful effects of war, that even those who were most harmless and inoffensive suffer hard things. Blessed be God, there is a peaceable habitation above for all the sons of peace, which is out of the reach of fire and sword.
本章的預言在日期上早於前面幾章的預言，因為這些預言並非按它們傳講時的準確時間順序排列。本章定於尼布甲尼撒元年，就是耶和華的刀開始拔出、磨亮的那個值得記念的年頭。本章內容為：一、回顧多年來傳給猶大和耶路撒冷的預言——包括耶利米本人和其他先知所傳的——以及人們對這些預言的輕忽和它們微小的果效（耶 25:1-7）。二、一個非常明確的威嚇：因着他們藐視神、仍舊停留在罪中，巴比倫王必毀滅猶大與耶路撒冷（耶 25:8-11），並附有七十年後他們必從巴比倫被擄中得釋放的應許（耶 25:12-14）。三、預言尼布甲尼撒必蹂躪周圍其他各國，這被描繪為遞在他們手中的「忿怒之杯」（耶 25:15-28）、在他們中間所差的刀劍（耶 25:29-33），以及臨到牧人與其羊群、牧場的荒涼（耶 25:34-38）；這樣，我們在此看到審判從神的家起首，卻不止於此。