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The sermon which we have in this and the following chapter is of a very different complexion from all those before. The prophet does indeed, by direction from God, change his voice. Most of what he had said hitherto was by way of reproof and threatening; but these two chapters are wholly taken up with precious promises of a return out of captivity, and that typical of the glorious things reserved for the church in the days of the Messiah. The prophet is told not only to preach this, but to write it, because it is intended for the comfort of the generation to come, Jer 30:1-3. It is here promised, I. That they should hereafter have a joyful restoration. 1. Though they were now in a great deal of pain and terror, Jer 30:4-7. 2. Though their oppressors were very strong, Jer 30:8-10. 3. Though a full end was made of other nations, and they were not restored, Jer 30:11. 4. Though all means of their deliverance seemed to fail and be cut off, Jer 30:12-14. 5. Though God himself had sent them into captivity, and justly, for their sins, Jer 30:15,16. 6. Though all about them looked upon their case as desperate, Jer 30:17. II. That after their joyful restoration they should have a happy settlement, that their city should be rebuilt (Jer 30:18), their numbers increased (Jer 30:19), their government established (Jer 30:21), God's covenant with them renewed (Jer 30:22), and their enemies destroyed and cut off, Jer 30:23,24.
1-9
Promises of Mercy (594 BC)
简体中文
怜悯的应许（主前 594 年）
¹ 耶和华的话临到耶利米说： ² 「耶和华以色列的神如此说：你将我对你说过的一切话都写在书上。 ³ 耶和华说：日子将到，我必使我的百姓以色列和犹大被掳的人归回；我必使他们回到我所赐给他们列祖之地，他们就必得为业。」 ⁴ 以下是耶和华论到以色列和犹大所说的话。 ⁵ 耶和华如此说：「我们听见战抖的声音，是惧怕，不是平安的声音。 ⁶ 你们且访问、观看，男人岂能生产呢？我怎么看见每个男人都用手掐腰，像产难的妇人，脸面都变青白了呢？ ⁷ 哀哉！那日为大，无可比拟；这是雅各遭难的时候；但他必被救出来。 ⁸ 万军之耶和华说：『到那日，我必从他颈项上折断他的轭，扭开他的绳索，外邦人不得再使他作他们的奴仆。 ⁹ 他们却要事奉耶和华他们的神，和我为他们所要兴起的王大卫。』」
此处：一、耶利米受命将神所对他说的话「写」下来——这或许是指此前所有的预言。他要写下来并公诸于世，盼望那些只听一次便未受益的人，在读的时候有暇从容细察，便更加留意。或者更恰当地说，这是指他们得释归回的应许——这些应许素常混杂在他其他的讲论中。他要收集、整理它们，神也必在其中加上许多同类的话。他要为将来的世代写下，使他们看见应验，借此坚定他们对预言的信心。他不可写在「信」上——如前一章给被掳之人的那封——而要写在「书」上，在档案库或国家的公共卷册中谨慎保存。但以理就是从这些书上明白被掳即将结束（但 9:2）。他要写在书上，不可写在散纸上：「『日子将到』——尽管相距尚远——『我必使以色列和犹大被掳的人归回』——十支派中的大批人，与那两支派的人一同。」（耶 30:3）。这预言也要被写下，好叫那时也可被诵读，从而显明应验何等精确地对应预言——这正是写预言的目的之一。其中暗示他们「为列祖的缘故」必蒙爱（罗 11:28）；因为「所以」神必领他们归回迦南，因为这是「他赐给他们列祖之地」，他们「必得为业」。
二、他受命写什么。所写的字句正是圣灵所教导的（耶 30:4）。这些就是神命令人写下的话；奉他名所写的应许，与他亲指所写的十诫同样是他的话。1. 他要写下百姓如今所处、并在迦勒底人每次攻击中可能仍将处的惊恐与惶恐的描述——这将大大彰显他们得释之奇与得释之乐（耶 30:5）：「我们听见战抖的声音」——惊惶的呼喊回应着危险的警号。假先知告诉他们必得「平安」，但「有的是惧怕，不是平安」（旁注如此读）。外有争战、内有惧怕，何足为奇。男丁——连战士——在国难之下也必全然被压垮、向灾祸屈服，看起来如同「产难的妇人」——她们的剧痛突然临到，且自知无法逃避（耶 30:6）。你从未听说男人会生产，然而此处你所见的不是偶尔一个胆怯之人，而是「每个男人都用手掐腰」——极度痛苦、挣扎，如同「产难的妇人」，当他们看见自己的城邑被焚、国土荒凉之时。但这痛苦之所以比作妇人产难，而非临终之痛，是因为它至终必以喜乐结束，而这痛苦如同产难妇人的痛苦，必被忘记。「脸面都变青白」——这字不仅指因突然惊恐而生的苍白，更指身体不好所产生的颜色——黄疸或绿病。先知预见这场灾祸便哀叹（耶 30:7）：「哀哉！那日为大」——审判之日，即「大而可畏的主的日子」（珥 2:31、犹 6），大得「无可比拟」。耶路撒冷末后的毁灭，我们的主也曾如此描述为无可比拟（太 24:21）。「这是雅各遭难的时候」——一段可悲之时，那时神宣告的子民必受苦超过其他百姓。整个被掳之时都是雅各遭难的时候；这样的时候，凡关心雅各福祉和雅各神之尊荣的人，都当大大哀悼。2. 他要写下神所赐的保证——这些苦难至终必得着喜乐的结局。（1）雅各的苦难必止息：「他必被救出来。」教会的苦难虽可能持续久长，却不会持续到永远。「拯救属于耶和华」，他必为他的教会行拯救。（2）扰害雅各的人必被禁、不能进一步害他，并要为所加的害受报（耶 30:8）。手中掌管一切权能的「万军之耶和华」亲自行这事：「『我必从他颈项上折断他的轭』——这轭久已沉重、久已磨伤你；『我必扭开你的绳索』，恢复你得自由、得安息；外邦人不得再伺候你、使你作奴仆；他们不得再借你的财物或劳力致富。」（3）那使怜悯得以完全的，是他们必重新得着宗教之自由行使（耶 30:9）。他们必脱离事奉仇敌之役——并非为使他们得以放任、随意而行，而是使他们「事奉耶和华他们的神，和我为他们所要兴起的王大卫」——使他们重新进入教会的国家二者既定的治理之下的秩序。「所以」他们被交于患难、「服事仇敌」，是因为他们没有照所当行的「以欢乐和喜乐的心事奉耶和华他们的神」（申 28:47）。但当「他们从患难中被救出来」的时候来到，神必借赐他们「事奉他的心」来预备他们、使他们合格，又借赐他们事奉他的机会使这事加倍甘甜。「所以」我们「从仇敌手中被救出来」，为要「事奉神」（路 1:74-75）。当我们借暂时的解救发现自己被引向、被扩张于事奉神之时，那样的解救于我们才是实在的怜悯。他们必事奉自己的神——既不再像古时背道之日那样倾向别神，也不再像近来被掳之日那样被迫事奉别神。他们必事奉「他们的王大卫」——就是神从大卫家陆续为他们设立的治理者（如所罗巴伯），或至少坐在「审判的宝座、大卫家的宝座」之上的人，如尼希米。但这话肯定还有更深的含义。亚兰文意译本如此读：「他们必顺从（或听从）弥赛亚（或基督），大卫之子他们的王。」犹太解经家也将此话应用在他身上。从被掳归回开始的那段经管，把他们引到弥赛亚面前。他被称为「他们的王大卫」，因为他是「大卫的子孙」（太 22:42），且他正合此名（太 20:31-32）。大卫在降卑和高升两方面都是他荣耀的预表。与大卫所立的王权之约，主要是论到他；那约的应许在他里面得着完全的应验。神把「他祖大卫的宝座」赐给他；「神为他们兴起了他」，将他「安置在锡安圣山上」。新约常记神「叫耶稣从死里复活」，把他兴起为王（徒 3:26、13:23-33）。请观察：[1] 那以神为神来事奉的人，也必须事奉「他们的王大卫」——必须将自己交托耶稣基督，受他治理。因为人人都当「尊敬子如同尊敬父一样」，并借他作中保进入对神的事奉和敬拜。[2] 那从属灵奴役中得释放的人，必须借献己于基督之事奉来显明他们确实如此得释。那从他得安息的人，必须负他的轭。
英文原文
Promises of Mercy (594 BC)
¹ The word that came to Jeremiah from the LORD, saying,
² Thus speaketh the LORD God of Israel, saying, Write thee all the words that I have spoken unto thee in a book.
³ For, lo, the days come, saith the LORD, that I will bring again the captivity of my people Israel and Judah, saith the LORD: and I will cause them to return to the land that I gave to their fathers, and they shall possess it.
⁴ And these are the words that the LORD spake concerning Israel and concerning Judah.
⁵ For thus saith the LORD; We have heard a voice of trembling, of fear, and not of peace.
⁶ Ask ye now, and see whether a man doth travail with child? wherefore do I see every man with his hands on his loins, as a woman in travail, and all faces are turned into paleness?
⁷ Alas! for that day is great, so that none is like it: it is even the time of Jacob's trouble; but he shall be saved out of it.
⁸ For it shall come to pass in that day, saith the LORD of hosts, that I will break his yoke from off thy neck, and will burst thy bonds, and strangers shall no more serve themselves of him:
⁹ But they shall serve the LORD their God, and David their king, whom I will raise up unto them.
Here, I. Jeremiah is directed to write what God had spoken to him, which perhaps refers to all the foregoing prophecies. He must write them and publish them, in hopes that those who had not profited by what he said upon once hearing it might take more notice of it when in reading it they had leisure for a more considerate review. Or, rather, it refers to the promises of their enlargement, which had been often mixed with his other discourses. He must collect them and put them together, and God will now add unto them many like words. He must write them for the generations to come, who should see them accomplished, and thereby have their faith in the prophecy confirmed. He must write them not in a letter, as that in the chapter before to the captives, but in a book, to be carefully preserved in the archives, or among the public rolls or registers of the state. Daniel understood by these books when the captivity was about coming to an end, Da 9:2. He must write them in a book, not in loose papers: "For the days come, and are yet at a great distance, when I will bring again the captivity of Israel and Judah, great numbers of the ten tribes, with those of the two," Jer 30:3. And this prophecy must be written, that it may be read then also, that so it may appear how exactly the accomplishment answers the prediction, which is one end of the writing of prophecies. It is intimated that they shall be beloved for their fathers' sake (Ro 11:28); for therefore God will bring them again to Canaan, because it was the land that he gave to their fathers, which therefore they shall possess.
II. He is directed what to write. The very words are such as the Holy Ghost teaches, Jer 30:4. These are the words which God ordered to be written; and those promises which are written by his order are as truly his word as the ten commandments which were written with his finger. 1. He must write a description of the fright and consternation which the people were now in, and were likely to be still in upon every attack that the Chaldeans made upon them, which will much magnify both the wonder and the welcomeness of their deliverance (Jer 30:5): We have heard a voice of trembling—the shrieks of terror echoing to the alarms of danger. The false prophets told them that they should have peace, but there is fear and not peace, so the margin reads it. No marvel that when without are fightings within are fears. The men, even the men of war, shall be quite overwhelmed with the calamities of their nation, shall sink under them, and yield to them, and shall look like women in labour, whose pains come upon them in great extremity and they know that they cannot escape them, Jer 30:6. You never heard of a man travailing with child, and yet here you find not here and there a timorous man, but every man with his hands on his loins, in the utmost anguish and agony, as women in travail, when they see their cities burnt and their countries laid waste. But this pain is compared to that of a woman in travail, not to that of a death-bed, because it shall end in joy at last, and the pain, like that of a travailing woman, shall be forgotten. All faces shall be turned into paleness. The word signifies not only such paleness as arises from a sudden fright, but that which is the effect of a bad habit of body, the jaundice, or the green sickness. The prophet laments the calamity upon the foresight of it (Jer 30:7): Alas! for that day is great, a day of judgment, which is called the great day, the great and terrible day of the Lord (Joe 2:31, Jude 1:6), great, so that there has been none like it. The last destruction of Jerusalem is thus spoken of by our Saviour as unparalleled, Mt 24:21. It is even the time of Jacob's trouble, a sad time, when God's professing people shall be in distress above other people. The whole time of the captivity was a time of Jacob's trouble; and such times ought to be greatly lamented by all that are concerned for the welfare of Jacob and the honour of the God of Jacob. 2. He must write the assurances which God had given that a happy end should at length be put to these calamities. (1.) Jacob's troubles shall cease: He shall be saved out of them. Though the afflictions of the church may last long, they shall not last always. Salvation belongs to the Lord, and shall be wrought for his church. (2.) Jacob's troublers shall be disabled from doing him any further mischief, and shall be reckoned with for the mischief they have done him, Jer 30:8. The Lord of hosts, who has all power in his hand, undertakes to do it: "I will break his yoke from off thy neck, which has long lain so heavy, and has so sorely galled thee. I will burst thy bonds and restore thee to liberty and ease, and thou shalt no more be at the beck and command of strangers, shalt no more serve them, nor shall they any more serve themselves of thee; they shall no more enrich themselves either by thy possessions or by thy labours." And, (3.) That which crowns and completes the mercy is that they shall be restored to the free exercise of their religion again, Jer 30:9. They shall be delivered from serving their enemies, not that they may live at large and do what they please, but that they may serve the Lord their God and David their king, that they may come again into order, under the established government both in church and state. Therefore they were brought into trouble and made to serve their enemies because they had not served the Lord their God as they ought to have done, with joyfulness and gladness of heart, De 28:47. But, when the time shall come that they should be saved out of their trouble, God will prepare and qualify them for it by giving them a heart to serve him, and will make it doubly comfortable by giving them opportunity to serve him. Therefore we are delivered out of the hands of our enemies, that we may serve God, Lu 1:74,75. And then deliverances out of temporal calamities are mercies indeed to us when by them we find ourselves engaged to and enlarged in the service of God. They shall serve their own God, and neither be inclined, as they had been of old in the day of their apostasy, nor compelled, as they had been of late in the day of their captivity, to serve other gods. They shall serve David their king, such governors as God should from time to time set over them, of the line of David (as Zerubbabel), or at least sitting on the thrones of judgment, the thrones of the house of David, as Nehemiah. But certainly this has a further meaning. The Chaldee paraphrase reads it, They shall obey (or hearken to) the Messiah (or Christ), the Son of David, their king. To him the Jewish interpreters apply it. That dispensation which commenced at their return out of captivity brought them to the Messiah. He is called David their King because he was the Son of David (Mt 22:42) and he answered to the name, Mt 20:31,32. David was an illustrious type of him both in his humiliation and in his exaltation. The covenant of royalty made with David had principal reference to him, and in him the promises of that covenant had their full accomplishment. God gave him the throne of his father David; he raised him up unto them, set him upon the holy hill of Zion. God is often in the New Testament said to have raised up Jesus, raised him up as a King, Ac 3:26,13:23,33. Observe, [1.] Those that serve the Lord as their God must also serve David their King, must give up themselves to Jesus Christ, to be ruled by him. For all men must honour the Son as they honour the Father, and come into the service and worship of God by him as Mediator. [2.] Those that are delivered out of spiritual bondage must make it appear that they are so by giving up themselves to the service of Christ. Those to whom he gives rest must take his yoke upon them.
10-17
Promises of Mercy (594 BC)
简体中文
怜悯的应许（公元前594年）
¹⁰ 故此耶和华说：我的仆人雅各啊，不要惧怕；以色列啊，不要惊惶；因我要从远方拯救你，从被掳到的地拯救你的后裔；雅各必回来，得享平静安逸，无人使他害怕。 ¹¹ 因我与你同在，要拯救你，这是耶和华说的；也要将我所分散你到的列国灭绝净尽，却不将你灭绝净尽；倒要从宽惩治你，万不能不以你为无罪。 ¹² 耶和华如此说：你的损伤无法医治，你的伤痕极其严重。 ¹³ 无人为你伸冤，使你得缠裹；你没有医治的良药。 ¹⁴ 你所亲爱的都忘记你，不来探问你；因为我用仇敌的击打击打你，用残忍者的惩罚惩罚你，都因你的罪孽甚大、罪恶增多。 ¹⁵ 你为何因你的损伤哀呼呢？你的痛苦无法医治；因你的罪孽甚大、罪恶增多，我才将这些事行在你身上。 ¹⁶ 故此，凡吞吃你的必被吞吃；你的敌人尽都必被掳去；抢夺你的必成为掠物，一切抢掠你的我必使他们成为掠物。 ¹⁷ 耶和华说：我必使你痊愈，医治你的伤痕，都因人称呼你为被赶散的，说：这是锡安，无人来寻问的。
在这些经文里，正如在前面的经文里一样，犹太人被掳中的可悲情形被陈明出来，但同时有许多宝贵的应许赐给他们：到了时候他们必得解救，神必为他们成就荣耀的拯救。
I. 神自己曾与他们为敌：他『使他们分散』（耶30:11）；他『将这些事行在他们身上』（耶30:15）。他们一切的灾难都来自他手中；无论工具是谁，他乃是主要行动者。这就使他们的处境极其悲惨——神，甚至他们自己的神，论到他们说要拔除、要毁坏。如今，1. 他的本意是父亲的惩治，不是别的（耶30:11）：『我必从宽惩治你』，或作『按判断』，即有分寸地——不超过你所应得的，也不超过你所能承受的。神对他百姓所行的，都是惩治的方式，而那惩治总是有节制的，且总是出于爱：『我万不能不以你为无罪，不把你全然放过不受罚，正如你因与我的关系而以为我会那样做的。』注意，敬虔的信仰告白，无论多么似是，都不能保证我们犯罪不受罚。神是不偏待人的；他在何处发现罪，就在何处显明他的恨恶，并且在他最亲近的人身上恨恶得最甚。神在此因『他们的罪孽甚大』、『罪恶增多』而管教他的百姓（耶30:14,15）。我们的忧伤何时增多、加增？我们必须承认这是因为我们的罪增多、加增了。罪在我们里面增长，所以患难也就追上我们。但是，2. 神本意为父亲式惩治的事，他们和别人却解释为敌对行为；他们看神『用仇敌的击打』、用『残忍者的惩罚』击打了他们（耶30:14），好像他存心要毁灭他们，既未减轻惩治，也未为他们保留怜悯。看起来神确实如此严厉地对待他们，好像他转过来作他们的仇敌，与他们争战（赛63:10）。约伯抱怨神待他残忍，『使他的伤口增多』。当患难重大且长久时，我们必须格外谨慎看顾自己的心，不可对神和他的护理怀抱如此严苛的想法。他的惩治是慈悲者的惩治，并非残忍者的惩治，无论表面如何。
II. 他们的朋友离弃他们，对他们冷淡。他们兴盛时奉承他们的，如今在他们的患难中无人理他们（耶30:13）。家族衰败时常是如此：那些曾依附他们的，如今疏远他们。在两种情形下我们都需要朋友的帮助：—1. 我们若被控告、被诬告、被毁谤，我们指望朋友为我们辩护，在我们不便为自己说话时为我们说好话；但这里『无人为你伸冤』，无人起来为你辩护，无人向你的欺压者代求；所以神必『为他们伸冤』，因为无人扶助那曾为天上宠儿的百姓，这实在令他诧异（赛63:5）。2. 我们若生病、伤痛、受伤，我们指望朋友来看顾、给我们建议、与我们同情，并在必要时帮助我们敷上医治的良药；但这里无人作这事，无人包扎你的伤口，借劝勉和安慰对你的情形作适当的应用；不但如此（耶30:14），『你所亲爱的都忘记了你』；眼不见，心不念；他们非但不来寻你，反离弃你。世上信仰和真实敬虔的情形常常如此：那些因教育、信仰宣告和有指望的开端，人本以为会成为信仰的朋友和热爱者、庇护者和护卫者的人，竟离弃它、忘记它，不肯为它辩护一言，也不肯作一事医治它的伤痕。请观察：『你所亲爱的忘记了你，因为我击打你。』神若与一国为敌，谁能为他们效力？谁能为他们效力而有益于他们？见伯30:11。如今，因此他们的处境看似绝望、无可挽救（耶30:12）：『你的损伤无法医治，你的伤痕极其严重』，并且（耶30:15）『你的痛苦无法医治』。犹太人在被掳中的处境，是人力无法补救的；他们在那里如同一个满了『枯干骸骨』的山谷，除了全能者之外，无人能使之复活。谁能想象一个如此减损、如此贫穷的民族，竟能重新归回本乡、重新建立？他们灾难的加重因素如此之多，以致他们的忧伤不容任何减轻；他们似乎已在其中变硬，他们的心灵不肯受安慰，直到神圣的安慰显为强大——过于强大，甚至那淹没他们的忧伤洪涛也无法压制。『你的痛苦无法医治，因为你的罪』不但未悔改、未离弃，反『增多了』。注意，无法医治的忧伤，源自无法医治的私欲。在这可悲的处境中，他们被人藐视（耶30:17）：『他们称呼你为被赶散的』，被众人所弃、被交于灭亡；他们说：『这是锡安，无人来寻问的。』他们看见圣城和圣殿建造之处，便称之为被弃的；如今尽成废墟，无人到访，无人居住，再无人如从前那样『问通往锡安之路』；『无人来寻问』。他们看见从前住在锡安、如今却被掳的百姓（我们读到『锡安住在巴比伦之女中间』——亚2:7），便称他们为被弃的：这些属于锡安的人，惯于多谈锡安、追忆时为之哭泣；但『无人来寻问』他们，或探问他们。注意，锡安被她周围的人所离弃、所藐视，这往往是她的分。
III. 尽管如此，神到了时候必为他们成就拯救和救赎。虽然再没有别的方法——不，正因为再没有别的方法——能医治他们的伤，他的方法却能，也必将能。1. 虽然他似乎与他们相距遥远，他仍向他们保证他与他们同在——他那有大能又有恩惠的同在：『我必拯救你』（耶30:10）；『我与你同在，要拯救你』（耶30:11）。他们在患难中时，他与他们同在，拯救他们免于沉沦其中；拯救的时候一到，他便与他们同在，抓住头一个机会把他们从患难中救出来。2. 他们虽远在异乡——远离自己的本乡——『在被掳到的地极远之处』，拯救也必寻见他们，必从那里把他们领出来——把他们和他们的『后裔』领出来，因为他们也必在外邦中被认识，与外邦有别，使他们可以『归回』（耶30:10）。3. 他们如今虽满心恐惧、时常惊惶，时候将到，他们必『得享平静安逸』——安稳自在——『无人使他们害怕』（耶30:10）。4. 他们虽被分散到列国中，那些列国必将归于灭亡，他们却必脱离那灭亡而得保全（耶30:11）：『虽然我使我所分散你到的列国全然灭绝，你或在其中也有被吞没的危险，我却必不将你全然灭绝。』按着应许，这些列国的平安中他们必『得平安』（耶29:7），而这些列国灭亡时他们也必逃脱灭亡。神的教会有时可能被降得极低，但他『必不将她全然灭绝』（耶5:10,18）。5. 神虽因他们的罪——他们众多的过犯和重大的罪恶——公义地管教他们，他却必以怜悯归回；甚至他们的罪也不能阻挡他们的拯救，当神的时候来到。6. 他们的敌人虽强盛，神必使他们降卑，折断他们的势力（耶30:16）：『凡吞吃你的必被吞吃』；这样锡安的案件必得伸冤，并向全世界显明为公义的案件。这样，锡安的拯救必借着她压迫者的毁灭而成全；她的仇敌必为他们待她的一切伤害得着报应；因为『在地上有施行判断的神』，有『属乎复仇的神』。『他们每一个人都』无一例外地『必被掳去』；日子将到，那时『如今抢夺你的必成为掠物』。『掳掠人的必被掳掠』（启13:10）。这也可以用来约束今日的征服者，使他们善待俘虏，因为轮子必转动；日子将到，他们也要作俘虏，所以现在他们要照自己将来所愿受的对待去对待别人。7. 伤口虽看似无法医治，神必使之痊愈（耶30:17）：『我必使你痊愈。』无论病症多么危险，只要神动手医治，病人便是安全的。
IV. 综观全事，他们被警戒不可过分惧怕和忧伤，因为这些宝贵的应许足以使两者都沉默。1. 在面对未来可能威胁他们的更多患难时，他们不可像没有盼望的人那样战兢（耶30:10）：『我的仆人雅各啊，不要惧怕；不要惊惶。』注意，神的仆人无论面前有何等艰难和危险，都不可放纵不安的惧怕。2. 他们对于现今所处的患难，不可像没有盼望的人那样忧伤（耶30:15）：『你为何因你的损伤哀呼呢？』你的肉体信赖已经落空，受造之物是无用的医生，但『我必医治你的伤痕』；所以『你为何哀号呢？』你为何如此烦躁抱怨？这是『因你的罪』（耶30:14,15），所以你不要埋怨，反应当悔改。『人为何为自己的罪受罚而抱怨呢？』结局至终必定美好，所以『在盼望中喜乐』吧。
英文原文
Promises of Mercy (594 BC)
¹⁰ Therefore fear thou not, O my servant Jacob, saith the LORD; neither be dismayed, O Israel: for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and shall be in rest, and be quiet, and none shall make him afraid.
¹¹ For I am with thee, saith the LORD, to save thee: though I make a full end of all nations whither I have scattered thee, yet will I not make a full end of thee: but I will correct thee in measure, and will not leave thee altogether unpunished.
¹² For thus saith the LORD, Thy bruise is incurable, and thy wound is grievous.
¹³ There is none to plead thy cause, that thou mayest be bound up: thou hast no healing medicines.
¹⁴ All thy lovers have forgotten thee; they seek thee not; for I have wounded thee with the wound of an enemy, with the chastisement of a cruel one, for the multitude of thine iniquity; because thy sins were increased.
¹⁵ Why criest thou for thine affliction? thy sorrow is incurable for the multitude of thine iniquity: because thy sins were increased, I have done these things unto thee.
¹⁶ Therefore all they that devour thee shall be devoured; and all thine adversaries, every one of them, shall go into captivity; and they that spoil thee shall be a spoil, and all that prey upon thee will I give for a prey.
¹⁷ For I will restore health unto thee, and I will heal thee of thy wounds, saith the LORD; because they called thee an Outcast, saying, This is Zion, whom no man seeketh after.
In these verses, as in those foregoing, the deplorable case of the Jews in captivity is set forth, but many precious promises are given them that in due time they should be relieved and a glorious salvation wrought for them.
I. God himself appeared against them: he scattered them (Jer 30:11); he did all these things unto them, Jer 30:15. All their calamities came from his hands; whoever were the instruments, he was the principal agent. And this made their case very sad that God, even their own God, spoke concerning them, to pull down and to destroy. Now, 1. This was intended by him as a fatherly chastisement, and no other (Jer 30:11): "I will correct thee in measure, or according to judgment, with discretion, no more than thou deservest, nay, no more than thou canst well bear." What God does against his people is in a way of correction, and that correction is always moderated and always proceeds from love: "I will not leave thee altogether unpunished, as thou art ready to think I should, because of thy relation to me." Note, A profession of religion, though ever so plausible, will be far from securing to us impunity in sin. God is no respecter of persons, but will show his hatred of sin wherever he finds it, and that he hates it most in those that are nearest to him. God here corrects his people for the multitude of their iniquity, and because their sins were increased, Jer 30:14,15. Are our sorrows multiplied at any time and do they increase? We must acknowledge that it is because our sins have been multiplied and they have increased. Iniquities grow in us, and therefore troubles grow upon us. But, 2. What God intended as a fatherly chastisement they and others interpreted as an act of hostility; they looked upon him as having wounded them with the wound of an enemy and with the chastisement of a cruel one (Jer 30:14), as if he had designed their ruin, and neither mitigated the correction nor had any mercy in reserve for them. It did indeed seem as if God had dealt thus severely with them, as if he had turned to be their enemy and had fought against them, Isa 63:10. Job complains that God had become cruel to him and multiplied his wounds. When troubles are great and long we have need carefully to watch over our own hearts, that we entertain not such hard thoughts as these of God and his providence. His are the chastisements of a merciful one, not of a cruel one, whatever they may appear.
II. Their friends forsook them, and were shy of them. None of those who had courted them in their prosperity would take notice of them now in their distress, Jer 30:13. It is commonly thus when families go to decay; those hang off from them that had been their hangers-on. In two cases we are glad of the assistance of our friends and need their service:—1. If we be impeached, accused, or reproached, we expect that our friends should appear in vindication of us, should speak a good word for us when we cannot put on a face to speak for ourselves; but here there is none to plead thy cause, none to stand up in thy defence, none to intercede for thee with thy oppressors; therefore God will plead their cause, for he might well wonder there was none to uphold a people that had been so much the favourites of Heaven, Isa 63:5. 2. If we be sick, or sore, or wounded, we expect our friends should attend us, advise us, sympathize with us, and, if occasion be, lend a hand for the applying of healing medicines; but here there is none to do that, none to bind up thy wounds, and by counsels and comforts to make proper applications to thy case; nay (Jer 30:14), All thy lovers have forgotten thee; out of sight out of mind; instead of seeking thee, they forsake thee. Such as this has often been the case of religion and serious godliness in the world; those that from their education, profession, and hopeful beginnings, one might have expected to be its friends and lovers, its patrons and protectors, desert it, forget it, and have nothing to say in its defence, nor will do any thing towards the healing of its wounds. Observe, Thy lovers have forgotten thee, for I have wounded thee. When God is against a people who will be for them? Who can be for them so as to do them any kindness? See Job 30:11. Now, upon this account, their case seemed desperate and past relief (Jer 30:12): Thy bruise is incurable, thy wound grievous, and (Jer 30:15) thy sorrow is incurable. The condition of the Jews in captivity was such as no human power could redress the grievances of; there they were like a valley full of dead and dry bones, which nothing less than Omnipotence can put life into. Who could imagine that a people so diminished, so impoverished, should ever be restored to their own land and re-established there? So many were the aggravations of their calamity that their sorrow would not admit of any alleviation, but they seemed to be hardened in it, and their souls refused to be comforted, till divine consolations proved strong ones, too strong to be borne down even by the floods of grief that overwhelmed them. Thy sorrow is incurable because thy sins, instead of being repented of and forsaken, were increased. Note, Incurable griefs are owing to incurable lusts. Now in this deplorable condition they are looked upon with disdain (Jer 30:17): They called thee an outcast, abandoned by all, abandoned to ruin; they said, This is Zion, whom no man seeks after. When they looked on the place where the city and temple had been built they called that an outcast; now all was in ruins, there was no resort to it, no residence in it, none asked the way to Zion, as formerly; no man seeks after it. When they looked on the people that formerly dwelt in Zion, but were now in captivity (and we read of Zion dwelling with the daughter of Babylon, Zec 2:7), they called them outcasts; these are those who belong to Zion, and are wont to talk much of it and weep at the remembrance of it, but no man seeks after them, or enquires concerning them. Note, It is often the lot of Zion to be deserted and despised by those about her.
III. For all this God will work deliverance and salvation for them in due time. Though no other hand, nay, because no other hand, can cure their wound, his will, and shall. 1. Though he seemed to stand at a distance from them, yet he assures them of his presence with them, his powerful and gracious presence: I will save thee, Jer 30:10. I am with thee, to save thee, Jer 30:11. When they are in their troubles he is with them, to save them from sinking under them; when the time has come for their deliverance he is with them, to be ready upon the first opportunity, to save them out of their trouble. 2. Though they were at a distance, remote from their own land, afar off in the land of their captivity, yet there shall salvation find them out, thence shall it fetch them, them and their seed, for they also shall be known among the Gentiles, and distinguished from them, that they may return, Jer 30:10. 3. Though they were now full of fears, and continually alarmed, yet the time shall come when they shall be in rest and quiet, safe and easy, and none shall make them afraid, Jer 30:10. 4. Though the nations into which they were dispersed should be brought to ruin, yet they should be preserved from that ruin (Jer 30:11): Though I make a full end of the nations whither I have scattered thee, and there might be danger of thy being lost among them, yet I will not make a full end of thee. It was promised that in the peace of these nations they should have peace (Jer 29:7), and yet in the destruction of these nations they should escape destruction. God's church may sometimes be brought very low, but he will not make a full end of it, Jer 5:10,18. 5. Though God correct them, and justly, for their sins, their manifold transgressions and mighty sins, yet he will return in mercy to them, and even their sin shall not prevent their deliverance when God's time shall come. 6. Though their adversaries were mighty, God will bring them down, and break their power (Jer 30:16): All that devour thee shall be devoured, and thus Zion's cause will be pleaded and will be made to appear to all the world a righteous cause. Thus Zion's deliverance will be brought about by the destruction of her oppressors; and thus her enemies will be recompensed for all the injury they have done her; for there is a God that judges in the earth, a God to whom vengeance belongs. "They shall every one of them, without exception, go into captivity, and the day will come when those that now spoil thee shall be a spoil." Those that lead into captivity shall go into captivity, Re 13:10. This might serve to oblige the present conquerors to use their captives well, because the wheel would turn round, and the day would come when they also should be captives, and let them do now as they would then be done by. 7. Though the wound seem incurable, God will make a cure of it (Jer 30:17): I will restore health unto thee. Be the disease ever so dangerous, the patient is safe if God undertakes the cure.
IV. Upon the whole matter, they are cautioned against inordinate fear and grief, for in these precious promises there is enough to silence both. 1. They must not tremble as those that have no hope in the apprehension of future further trouble that might threaten them (Jer 30:10): Fear thou not, O my servant Jacob! neither be dismayed. Note, Those that are God's servants must not give way to disquieting fears, whatever difficulties and dangers may be before them. 2. They must not sorrow as those that have no hope for the troubles which at present they lie under, Jer 30:15. "Why criest thou for thy affliction? It is true thy carnal confidences fail thee, creatures are physicians of no value, but I will heal thy wound, and therefore, Why criest thou? Why dost thou fret and complain thus? It is for thy sin (Jer 30:14,15), and therefore, instead of repining, thou shouldest be repenting. Wherefore should a man complain for the punishment of his sins? The issue will be good at last, and therefore rejoice in hope."
18-24
Promises of Mercy (594 BC)
简体中文
怜悯的应许（主前594年）
¹⁸ 耶和华如此说：『看哪，我必使雅各帐棚被掳的人归回，也必怜悯他的住处；城邑必建在原处（自己的旧堆上），宫殿也必照旧存留。 ¹⁹ 必有感谢和欢乐的声音从他们中间发出；我必使他们增多，不致减少；我必使他们尊大，不致微小。 ²⁰ 他们的儿女必如往日；他们的会众必在我面前立定；我必刑罚一切欺压他们的人。 ²¹ 他们的君王必出于他们自己；他们的掌权者必从他们中间出来；我必使他亲近我，他也必亲近我；因为谁立志亲近我呢？这是耶和华说的。 ²² 你们必作我的子民，我也要作你们的神。』 ²³ 看哪，耶和华的暴风在忿怒中发出，是继续不断的暴风；必带着痛苦落在恶人头上。 ²⁴ 耶和华的猛烈怒气必不转回，直到他行了这事，直到他成就心中的旨意；到末后的日子你们必明白这事。』
此处我们进一步得着神为他们所存留之恩典的暗示，就是他们在苦难日子过去之后所要得的。应许如下：
一、城邑和圣殿必被重建（耶30:18）。『雅各的帐棚』和他的『住处』都受到『被掳』的影响，因为居民被掳去时，它们尽成废墟；但他们归回之后，居所必被修葺，从废墟中重新立起，在其中神要『怜悯他们的住处』——那些原是他公义之记号的地方。那时耶路撒冷『城邑必建在原处』，建在自己的山上，虽然如今它不过是一堆废墟。那地点是无可指摘的，所以它要重建在原来的根基上。那能使『城邑变为乱堆』（赛25:2）的，也能随意使『乱堆再变为城邑』。『宫殿』（即圣殿，神的宫殿）『必照旧存留』；它要照着旧样式建造；神的事奉要在那里持续不断，照从前那样有人敬拜。
二、圣筵必重新举行（耶30:19）：从城邑、圣殿和雅各一切的居所中，『必有感谢和欢乐的声音发出』。他们要以喜乐的表达去赴圣殿的事奉，也以同样的喜乐从那里回来。请注意：『感谢』的声音与『欢乐』的声音相同；因为我们喜乐的事，也当成为我们赞美的事。『有喜乐的吗？让他唱诗篇。』使我们振奋的，也当使我们感恩。『以乐意事奉耶和华。』
三、百姓必增多、兴旺、成为可观的：『他们不致减少，不致微小』，反要成为众多而辉煌的，在列国中显赫；『因为我必使他们增多，也必使他们尊大』。教会得着许多将要得救的人加入，这是教会的尊荣。这要使他们在邻舍中略有分量。任凭一国被减损藐视到何地步，神都能使之增多、使之尊大。他们要恢复先前的尊荣：『他们的儿女必如往日』，在街上玩耍（亚8:5）；他们要照从前那样承受父母的产业和尊荣；『他们的会众』在民事和圣事上都要『在我面前立定』。在长老的会中必有忠信的官长不断接续，以建立它；在圣徒的会中也必有忠信的敬拜者。一代过去，另一代兴起，如此『会众便在神面前立定』。
四、他们必蒙福得着善政（耶30:21）：他们的『君王』和审判官『必出于他们自己』，出于他们本国，他们不再被外邦人和仇敌管辖；他们的『掌权者必从他们中间出来』，是与他们同受被掳之苦的人；这是指着我们的『掌权者』、『我们的王大卫』（耶30:9）基督而言；他是出于我们的，『凡事与他的弟兄相同』。『我必使他亲近』；这可理解为，1. 论百姓，雅各和以色列：『我必使「他们」亲近我』，在圣殿事奉中如从前一样，来与我立约，作『我的子民』（耶30:22），在相交中『亲近我』；『因为谁立志』，与之立约，将自己置于约束之中，来『亲近我呢？』如此行的人何其少！若非神特别的恩典『使他们亲近』，无人能行。请注意：我们每逢在 any 圣礼中亲近神，都必须立定心志去行；心当为尽本分而预备，在其中运用，并紧紧持守。心是神所看重、所要求的首要之务；但心是诡诈的，若不费大心力去约束它，去『用绳索捆住这祭牲』，它便会偏移。或，2. 可论掌权者；因为所说的是单数之人：他们的『掌权者』必按合宜的呼召就任，必『亲近』神，在一切场合求问他。神『要使他亲近』他，因为若非如此，谁肯立志照顾如此软弱的百姓，让这荒凉在他们手中复原呢？但当神有工作要做，纵有许多挫折，他必兴起工具去作。但这话更远地指向基督，指向他为中保。请注意：（1）基督作中保的正当工作和职分，便是『亲近、靠近』神，不是单为自己，乃是为我们，奉我们的名、作我们的代替，作我们认信的大祭司。祭司被称为亲近神的人（利10:3，21:17）。『摩西挨近』（出20:21）。（2）父神确实『使』耶稣基督如此『亲近、靠近』他作中保。他命定并设立他如此行；他为这事分别为圣、印上印记、膏抹他、悦纳他，并宣告自己在他里面喜悦。（3）耶稣基督既被父所使如此就近他作中保，便『立志』去行，即他把自己捆绑、义务于其上，『为他的心承担』（有人如此读），为他的灵魂承担，使在时候满足时它『成为赎罪祭』。他出于自愿的承担——顺服父的旨意、怜悯堕落的人类——把他约束住，随后他自己的尊荣使他忠于其事。这也暗示他在其中是诚心决断、自由喜乐的，毫不在乎路上的艰难（赛63:3-5）。（4）耶稣基督在这一切中实在奇妙。我们当以钦佩之心问：『这是谁，竟如此「立志」承担这样的事工？』
五、他们必再次被纳入与神所立的约，就是与他们列祖所立的约（耶30:22）：『你们必作我的子民』；正是神在我们里面所行的善工，使我们『归他作子民，作他名下的子民』（徒15:14）。『我也要作你们的神。』他对我们的善意，就是约的这一部分的概要。
六、他们的仇敌必被清算、被降卑（耶30:20）：『我必刑罚』一切『欺压他们的人』，使众人显然看见『难碰神的受膏者』（诗105:15）是危险的。耶30:23、24 属于这一段：『耶和华的暴风必带着痛苦落在恶人头上。』这两节我们从前已有（耶23:19、20）；『那里』是对以色列中假冒为善之恶人宣告神的忿怒；『这里』是对欺压以色列的恶人。用词完全吻合，与以赛亚书（赛51:22、23）所说相同：『我必从你手中接过那发颤的杯，递给苦待你的人。』神对恶人的忿怒在此被描述为：1. 极其可畏，如暴风一般，突然而不可抵御。2. 极其沉重。它『必带着痛苦落在他们头上』；他们受的伤害和所受的惊吓一样多。3. 它要追讨他们。暴风通常转瞬即逝，但这要『继续不断』。4. 它要成就所差来的目的：『耶和华的怒气必不转回，直到他行了这事。』他忿怒的旨意和慈爱的旨意一样，都要完全成就；他『要成就心中的旨意』。5. 那些如今不肯把这放在心上的，到时候也无法把这事从心中抛开：『到末后的日子你们必明白这事』，那时要防止已太迟。
英文原文
Promises of Mercy (594 BC)
¹⁸ Thus saith the LORD; Behold, I will bring again the captivity of Jacob's tents, and have mercy on his dwelling-places; and the city shall be builded upon her own heap, and the palace shall remain after the manner thereof.
¹⁹ And out of them shall proceed thanksgiving and the voice of them that make merry: and I will multiply them, and they shall not be few; I will also glorify them, and they shall not be small.
²⁰ Their children also shall be as aforetime, and their congregation shall be established before me, and I will punish all that oppress them.
²¹ And their nobles shall be of themselves, and their governor shall proceed from the midst of them; and I will cause him to draw near, and he shall approach unto me: for who is this that engaged his heart to approach unto me? saith the LORD.
²² And ye shall be my people, and I will be your God.
²³ Behold, the whirlwind of the LORD goeth forth with fury, a continuing whirlwind: it shall fall with pain upon the head of the wicked.
²⁴ The fierce anger of the LORD shall not return, until he have done it, and until he have performed the intents of his heart: in the latter days ye shall consider it.
We have here further intimations of the favour God had in reserve for them after the days of their calamity were over. It is promised,
I. That the city and temple should be rebuilt, Jer 30:18. Jacob's tents, and his dwelling places, felt the effects of the captivity, for they lay in ruins when the inhabitants were carried away captives; but, when they have returned, the habitations shall be repaired, and raised up out of their ruins, and therein God will have mercy upon their dwelling places, that had been monuments of his justice. Then the city of Jerusalem shall be built upon her own heap, her own hill, though now it be no better than a ruinous heap. The situation was unexceptionable, and therefore it shall be rebuilt upon the same spot of ground. He that can make of a city a heap (Isa 25:2) can when he pleases make of a heap a city again. The palace (the temple, God's palace) shall remain after the manner thereof; it shall be built after the old model; and the service of God shall be constantly kept up there and attended as formerly.
II. That the sacred feasts should again be solemnized (Jer 30:19): Out of the city, and the temple, and all the dwelling-places of Jacob, shall proceed thanksgiving and the voice of those that make merry. They shall go with expressions of joy to the temple service, and with the like shall return from it. Observe, The voice of thanksgiving is the same with the voice of those that make merry; for whatever is the matter of our joy should be the matter of our praise. Is any merry? Let him sing psalms. What makes us cheerful should make us thankful. Serve the Lord with gladness.
III. That the people should be multiplied, and increased, and made considerable: They shall not be few, they shall not be small, but shall become numerous and illustrious, and make a figure among the nations; for I will multiply them and I will glorify them. It is for the honour of the church to have many added to it that shall be saved. This would make them be of some weight among their neighbours. Let a people be ever so much diminished and despised, God can multiply and glorify them. They shall be restored to their former honour: Their children shall be as aforetime, playing in the streets (Zec 8:5); they shall inherit their parents' estates and honours as formerly; and their congregation shall, both in civil and sacred things, be established before me. There shall be a constant succession of faithful magistrates in the congregation of the elders, to establish that, and of faithful worshippers in the congregation of the saints. As one generation passes away another shall be raised up, and so the congregation shall be established before God.
IV. That they shall be blessed with a good government (Jer 30:21): Their nobles and judges shall be of themselves, of their own nation, and they shall no longer be ruled by strangers and enemies; their governor shall proceed from the midst of them, shall be one that has been a sharer with them in the afflictions of their captive state; and this has reference to Christ our governor, David our King (Jer 30:9); he is of ourselves, in all things made like unto his brethren. And I will cause him to draw near; this may be understood either, 1. Of the people, Jacob and Israel: "I will cause them to draw near to me in the temple service, as formerly, to come in to covenant with me, as my people (Jer 30:22), to approach to me in communion; for who hath engaged his heart, made a covenant with it, and brought it into bonds, to approach unto me?" How few are there that do so! None can do it but by the special grace of God causing them to draw near. Note, Whenever we approach to God in any holy ordinance we must engage our hearts to do it; the heart must be prepared for the duty, employed in it, and kept closely to it. The heart is the main thing that God looks at and requires; but it is deceitful, and will start aside of a great deal of care and pains be not taken to engage it, to bind this sacrifice with cords. Or, 2. It may be understood of the governor; for it is a single person that is spoken of: Their governor shall be duly called to his office, shall draw near to God to consult him upon all occasions. God will cause him to approach to him, for, otherwise, who would engage to take care of so weak a people, and let this ruin come under their hand? But when God has work to do, though attended with many discouragements, he will raise up instruments to do it. But it looks further, to Christ, to him as Mediator. Note, (1.) The proper work and office of Christ, as Mediator, is to draw near and approach unto God, not for himself only, but for us, and in our name and stead, as the high priest of our profession. The priests are said to draw nigh to God, Le 10:3,21:17. Moses drew near, Ex 20:21. (2.) God the Father did cause Jesus Christ thus to draw near and approach to him as Mediator. He commanded and appointed him to do it; he sanctified and sealed him, anointed him for this purpose, accepted him, and declared himself well pleased in him. (3.) Jesus Christ, being caused by the Father to approach unto him as Mediator, did engage his heart to do it, that is, he bound and obliged himself to it, undertook for his heart (so some read it), for his soul, that, in the fullness of time, it should be made an offering for sin. His own voluntary undertaking, in compliance with his Father's will and in compassion to fallen man, engaged him, and then his own honour kept him to it. It also intimates that he was hearty and resolute, free and cheerful, in it, and made nothing of the difficulties that lay in his way, Isa 63:3-5. (4.) Jesus Christ was, in all this, truly wonderful. We may well ask, with admiration, Who is this that thus engages his heart to such an undertaking?
V. That they shall be taken again into covenant with God, according to the covenant made with their fathers (Jer 30:22): You shall be my people; and it is God's good work in us that makes us to him a people, a people for his name, Ac 15:14. I will be your God. It is his good-will to us that is the summary of that part of the covenant.
VI. That their enemies shall be reckoned with and brought down (Jer 30:20): I will punish all those that oppress them, so that it shall appear to all a dangerous thing to touch God's anointed, Ps 105:15. The Jer 30:23,24 come under this head: The whirlwind of the Lord shall fall with pain upon the head of the wicked. These two verses we had before (Jer 23:19,20); there they were a denunciation of God's wrath against the wicked hypocrites in Israel; here against the wicked oppressors of Israel. The expressions, exactly agreeing, speak the same with that (Isa 51:22,23), I will take the cup of trembling out of thy hand and put it into the hand of those that afflict thee. The wrath of God against the wicked is here represented to be. 1. Very terrible, like a whirlwind, surprising and irresistible. 2. Very grievous. It shall fall with pain upon their heads; they shall be as much hurt as frightened. 3. It shall pursue them. Whirlwinds are usually short, but this shall be a continuing whirlwind. 4. It shall accomplish that for which it is sent: The anger of the Lord shall not return till he have done it. The purposes of his wrath, as well as the purposes of his love, will all be fulfilled; he will perform the intents of his heart. 5. Those that will not lay this to heart now will then be unable to put off the thoughts of it: In the latter days you shall consider it, when it will be too late to prevent it.
本章和下一章的这篇信息，与之前所有的信息性质截然不同。先知奉神的指示改换了他的语气。他迄今为止所说的大部分是责备与警告；但这两章全都是关于从被掳中归回的宝贵应许，而这归回也是弥赛亚日子为教会所保留之荣耀之事的预表。先知受命不仅要传讲这事，还要把它写下来，因为这是为要安慰将来的世代（耶 30:1-3）。此处应许：一、他们此后必得欢乐的复兴。1. 尽管他们如今在极大的痛苦与惊恐之中（耶 30:4-7）。2. 尽管欺压他们的人势力极强（耶 30:8-10）。3. 尽管别国被全然终结，并未得着复兴（耶 30:11）。4. 尽管他们得拯救的一切途径似乎都失败、被切断（耶 30:12-14）。5. 尽管是神自己因他们的罪而公义地将他们交于被掳（耶 30:15-16）。6. 尽管周围的人都看他们的情形为绝望（耶 30:17）。二、他们欢乐复兴之后，必得幸福的安居——城必重建（耶 30:18），人数必增多（耶 30:19），政权必建立（耶 30:21），神与他们的约必更新（耶 30:22），他们的仇敌必被毁灭剪除（耶 30:23-24）。