서론
無標題
英文原文
Jeremiah had faithfully delivered his message from God in the foregoing chapter, and the case was made so very plain by it that one would have thought there needed no more words about it; but we find it quite otherwise. Here is, I. The people's contempt of this message; they denied it to be the word of God (Jer 43:1-3) and then made no difficulty of going directly contrary to it. Into Egypt they went, and took Jeremiah himself along with them, Jer 43:4-7. II. God's pursuit of them with another message, foretelling the king of Babylon's pursuit of them into Egypt, Jer 43:8-13.
1-7
The People's Insolent Reply (588 BC)
百姓的傲慢回覆（主前 588 年）
¹ 耶利米向眾百姓說完了耶和華他們神的一切話，就是耶和華他們神差遣他去對他們說的一切話，
² 何沙雅的兒子亞撒利雅和加利亞的兒子約哈難，並一切狂傲的人，就對耶利米說：你說謊言！耶和華我們的神並沒有差遣你來說：你們不可進入埃及在那裏寄居。
³ 這是尼利亞的兒子巴錄挑唆你反對我們，要將我們交在迦勒底人手中，使我們被殺，或被擄到巴比倫去。
⁴ 於是加利亞的兒子約哈難和一切軍長，並眾百姓，不聽從耶和華的話住在猶大地。
⁵ 加利亞的兒子約哈難和一切軍長卻將所剩下的猶大人，就是從趕到他們到的各國回來，要在猶大地寄居的，
⁶ 連男帶女、孩童和眾公主，並護衛長尼布撒拉旦交給亞希甘的兒子基大利的一切人，以及先知耶利米和尼利亞的兒子巴錄，
⁷ 都帶入埃及地，到了答比匿；因為他們不聽從耶和華的話。
神對建造巴別的人所說的話，也可真實地用在耶利米如今所面對的這百姓身上：以後他們所要作的事就沒有不成就的了（創 11:6）。他們心向埃及，無論神自己如何反對，他們定意要去。耶利米使他們聽完了他要說的一切話，儘管他看見他們為此不安；這是主他們的神差他對他們說的，他們必須全數聽見。如今讓我們看看他們有何話說。
一. 他們否認這是從神而來的信息：約哈難和一切狂傲的人對耶利米說：你說謊言（Jer 43:2）。請在此看見：1. 他們不順服的原因——是驕傲；唯有驕傲才帶來與神與人的爭競。給先知冠以謊言之名的，正是狂傲的人。他們不能忍受自己的見解被反駁、自己的計劃被牽制——不，即便反駁和牽制來自神的智慧和神的旨意。法老曾說：耶和華是誰，使我聽從祂呢？（出 5:2）。人不肯謙卑的驕傲之心，是神在地獄這一邊所擁有的最膽大妄為的仇敵之一。2. 他們不順服的託辭。他們不肯承認這是神的話：耶和華並沒有差你來對我們說這話。他們要麼不相信所說的是出於神，要麼（我倒更傾向如此認為）雖然信了，卻不肯承認。光照在他們臉上甚是明亮，他們卻要麼閉眼不看，要麼不肯承認自己看見了。注意，人之所以否認聖經是神的話，是因為他們定意不肯遵行聖經的法則；如此，頑梗的不信便成了故意不順從的可悲託辭。神若曾藉天使對他們說話，或如在西奈山上那樣說話，他們也會說那是迷惑。他們豈不是以先知的身分向耶利米求問嗎？耶利米豈不是等候從神領受當對他們說的指示嗎？他所說的豈不帶著預言一切慣有的記號嗎？先知本人豈不是與他們同在一條船上嗎？他能有甚麼與他們不同的利益呢？他豈不是素來證明自己是真以色列人嗎？神豈不是證明他是真先知嗎？他的話豈曾有過一句落空？誠然，他們對耶利米倒是有些好看法，卻暗示（Jer 43:3）：是巴錄挑唆你反對我們。巴錄豈會圖謀將他們交在迦勒底人手中？這樣他有何益處？耶利米和他若真如他們所描繪的那樣偏袒迦勒底人，他們早就在尼布撒拉旦慇懃相邀時隨他到巴比倫去了，而不會留下來與這群被輕看、忘恩的餘民同受命運。但最好的服事也不能成為抵擋惡意和毀謗的籬笆。或者，巴錄果真如此居心不良，他們難道以為耶利米會被他影響到奉神的名作威福、掩護如此卑鄙的目的？注意，那些定意違抗事工之大目的的人，處心積慮要給事工抹黑。當人執意犯罪時，就把那些要挽回他們的人說成是為自己謀算的人，甚至是對鄰舍不懷好意的人。那些如此被詆毀的人有福了，因為他們的見證在天上，他們的記錄在高處。
二. 他們不顧一切定意要往埃及去。他們決意不照神所吩咐的住在猶大地（Jer 43:4），反倒要同心前往，並把一切在他們權下的人都帶往埃及。那些從被趕到的各國回來，要在猶大地寄居的人——出於對那地真誠的愛——他們不肯任其自由，卻強迫他們一同往埃及去（Jer 43:5），連男帶女、孩童（Jer 43:6）——走漫長的路途到一個陌生的國家、一個拜偶像的國家、一個從來未曾善待以色列的國家去；然而他們定意要去，竟捨棄自己的土地，自絕於神的保護。人的愚妄正在於不知足，又往往因竭力謀求更好而自取滅亡；而大人物的驕傲正在於強迫手下的人跟從他們，縱然那明明違背他們的本分和利益。這些狂傲的人甚至強迫先知耶利米和他的書記巴錄一同往埃及去；他們把他們當作囚犯帶走，部分是為懲罰他們（他們所能加的最大懲罰莫過於違背人的良心來強迫他——那些對人的靈魂、甚至對好人的靈魂說俯伏讓我們過去的人，行的是最壞的暴政），部分是為自己和自己所走的路添些體面。先知們雖是被強迫的，他們卻要叫世人以為他們是自願同去；若連先知自己都如此行，誰還能責備他們違背了神的話呢？他們到了答比匿——埃及的一座名城（因一位同名的王后而得名，王上 11:19），與訓（賽 30:4）是同一地方；此時它是都城，因為法老的宮在那裏（Jer 43:9）。這些狂傲的人除了王城和宮廷附近，別處都不屑安居——他們竟如此不記念約瑟的智慧：約瑟情願讓他的弟兄們住在歌珊。他們若有以色列人的心志，必情願住在猶大的曠野，也不願住在埃及最華麗繁華的城中。
英文原文
The People's Insolent Reply (588 BC)
¹ And it came to pass, that when Jeremiah had made an end of speaking unto all the people all the words of the LORD their God, for which the LORD their God had sent him to them, even all these words,
² Then spake Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the proud men, saying unto Jeremiah, Thou speakest falsely: the LORD our God hath not sent thee to say, Go not into Egypt to sojourn there:
³ But Baruch the son of Neriah setteth thee on against us, for to deliver us into the hand of the Chaldeans, that they might put us to death, and carry us away captives into Babylon.
⁴ So Johanan the son of Kareah, and all the captains of the forces, and all the people, obeyed not the voice of the LORD, to dwell in the land of Judah.
⁵ But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that were returned from all nations, whither they had been driven, to dwell in the land of Judah;
⁶ Even men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the prophet, and Baruch the son of Neriah.
⁷ So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus came they even to Tahpanhes.
What God said to the builders of Babel may be truly said of this people that Jeremiah is now dealing with: Now nothing will be restrained from them which they have imagined to do, Ge 11:6. They have a fancy for Egypt, and to Egypt they will go, whatever God himself says to the contrary. Jeremiah made them hear all he had to say, though he saw them uneasy at it; it was what the Lord their God had sent him to speak to them, and they shall have it all. And now let us see what they have to say to it.
I. They deny it to be a message from God: Johanan, and all the proud men, said to Jeremiah, Thou speakest falsely, Jer 43:2. See here, 1. What was the cause of their disobedience—it was pride; only by that comes contention both with God and man. They were proud men that gave the lie to the prophet. They could not bear the contradiction of their sentiments and the control of their designs, no, not by the divine wisdom, by the divine will itself. Pharaoh said, Who is the Lord, that I should obey him? Ex 5:2. The proud unhumbled heart of man is one of the most daring enemies God has on this side hell. 2. What was the colour for their disobedience. They would not acknowledge it to be the word of God: The Lord hath not sent thee on this errand to us. Either they were not convinced that what was said came from God or (which I rather think) though they were convinced of it they would not own it. The light shone strongly in their face, but they either shut their eyes against it or would not confess that they saw it. Note, The reason why men deny the scriptures to be the word of God is because they are resolved not to conform to scripture-rules, and so an obstinate infidelity is made the sorry subterfuge of a wilful disobedience. If God had spoken to them by an angel, or as he did from Mount Sinai, they would have said that it was a delusion. Had they not consulted Jeremiah as a prophet? Had he not waited to receive instructions from God what to say to them? Had not what he said all the usual marks of prophecy upon it? Was not the prophet himself embarked in the same bottom with them? What interests could he have separate from theirs? Had he not always approved himself an Israelite indeed? And had not God proved him a prophet indeed? Had any of his words ever fallen to the ground? Why, truly, they had some good thoughts of Jeremiah, but they suggest (Jer 43:3), Baruch sets thee on against us. A likely thing, that Baruch should be in a plot to deliver them into the hands of the Chaldeans; and what would he get by that? If Jeremiah and he had been so well affected to the Chaldeans as they would represent them, they would have gone away at first with Nebuzaradan, when he courted them, to Babylon, and not have staid to take their lot with this despised ungrateful remnant. But the best services are no fences against malice and slander. Or, if Baruch had been so ill disposed, could they think Jeremiah would be so influenced by him as to make God's name an authority to patronise so villainous a purpose? Note, Those that are resolved to contradict the great ends of the ministry are industrious to bring a bad name upon it. When men will persist in sin they represent those that would turn them from it as designing men for themselves, nay, as ill-designing men against their neighbours. It is well for persons who are thus misrepresented that their witness is in heaven and their record on high.
II. They determine to go to Egypt notwithstanding. They resolve not to dwell in the land of Judah, as God had ordered them (Jer 43:4), but to go themselves with one consent and to take all that they had under their power along with them to Egypt. Those that came from all the nations whither they had been driven, to dwell in the land of Judah, out of a sincere affection to that land, they would not leave to their liberty, but forced them to go with them into Egypt (Jer 43:5), men, women, and children (Jer 43:6), a long journey into a strange country, an idolatrous country, a country that had never been kind of faithful to Israel; yet thither they would go, though they deserted their own land and threw themselves out of God's protection. It is the folly of men that they know not when they are well off, and often ruin themselves by endeavouring to better themselves; and it is the pride of great men to force those they have under their power to follow them, though ever so much against their duty and interest. These proud men compelled even Jeremiah the prophet and Baruch his scribe to go along with them to Egypt; they carried them away as prisoners, partly to punish them (and a greater punishment they could not inflict upon them than to force them against their consciences; theirs is the worst of tyranny who say to men's souls, even to good men's souls, Bow down, that we may go over), partly to put some reputation upon themselves and their own way. Though the prophets were under a force, they would make the world believe that they were voluntary in going along with them; and who could have blamed them for acting contrary to the word of the Lord if the prophets themselves had acted so? They came to Tahpanhes, a famous city of Egypt (so called from a queen of that name, 1Ki 11:19), the same with Hanes (Isa 30:4); it was now the metropolis, for Pharaoh's house was there, Jer 43:9. No place could serve these proud men to settle in but the royal city and near the court, so little mindful were they of Joseph's wisdom, who would have his brethren settle in Goshen. If they had had the spirit of Israelites, they would have chosen rather to dwell in the wilderness of Judah than in the most pompous populous cities of Egypt.
8-13
Jeremiah's Prophecies in Egypt (588 BC)
耶利米在埃及所发的预言（主前588年）
⁸ 那時，耶和華的話在答比匿臨到耶利米，說：
⁹ 「你在眼前帶著幾塊大石頭，藏在答比匿法老宮門口的磚窯灰中。
¹⁰ 對他們說：萬軍之耶和華－以色列的神如此說：看哪，我必召我的僕人巴比倫王尼布甲尼撒來，將我的寶座安在我所藏的這些石頭上；他必在這些石頭上張開他的華蓋。
¹¹ 他來的時候，必擊打埃及地；定當死的，交與刀劍；定當擄的，交與被擄；定當殺的，交與死亡。
¹² 我必在埃及神的廟宇中點火；他必焚燒那些神廟，將其中的偶像擄去；他必披上埃及地，如同牧人披上外衣一樣；他必從那裡平平安安地出來。
¹³ 他必打碎埃及地伯示麥的柱像，用火焚燒埃及神的廟宇。」
這裡，正如在下一章一樣，我們看見耶利米在埃及發預言。耶利米如今在答比匿，因為他的主子們在那裡；他在那裡被拜偶像的埃及人和詭詐的以色列人所環繞；但在那裡：1. 他領受了「耶和華的話」，這話「臨到他」。神無論他的百姓在哪裡，都能以恩典的探訪尋見他們；僕人雖被捆綁，神的道卻不被捆綁。預言的靈並不局限於以色列地。耶利米進埃及不是出於自願，而是出於勉強，神卻沒有收回他素常的恩寵。2. 他從主所領受的，就傳給百姓。我們無論在哪裡都當努力行善，因為那是我們在這世上的本分。如今我們看見耶利米在埃及時受託傳遞的兩個信息。我們可以推想他在埃及盡力為同胞效力，至少在他們所能接受的範圍內，履行先知的尋常職責，為他們禱告、教導他們、安慰他們；但他的信息中只有兩個直接從神領受的被記錄下來，一個在本章，論到埃及本身並預言其毀滅，另一個在下一章，論到在埃及的猶太人。神從前已告訴他們，他們若進埃及，所怕的刀劍必追趕他們；這裡他進一步告訴他們，他們格外懼怕的尼布甲尼撒的刀劍，必追趕他們。
一、這是藉著記號預言的。耶利米要拿「幾塊大石頭」，如作根基的石頭，藏在「磚窯」的灰中，就是「法老宮門口」或通往法老宮的「大路」旁（耶43:9），是王宮附近一個顯眼的地方。埃及以磚窯聞名，以色列人在那裡為奴就是明證，埃及人強迫他們做磚（出5:7），這事如今或許被記起來追討他們。埃及傾覆的根基正是在那些磚窯裡、在那「灰中」奠定的。這事他不可在埃及人眼前行（他們不認識耶利米的身分），卻要在「猶大人眼前」行——他正是奉差遣到他們那裡去的——他既不能阻止他們進埃及，就要使他們因進去而悔改。
二、這是明明用言語預言的，怎樣明也怎樣說：1. 那位王，就是當時的巴比倫王尼布甲尼撒，正是那曾用於毀滅耶路撒冷的同一位，必親自來攻擊埃及地，甚至必奪取這王城為己有，因為他要把寶座設在安放「這些石頭」的那個地方（耶43:10）。這微小的情形被特別預言，為的是當它應驗時，他們可被提醒想起預言，並因信服神預知之廣大和確切而得堅固——連最微小、最偶然的事在神眼前都是顯明的。神稱尼布甲尼撒為他的僕人，因為他在這事上執行了神的旨意，成就了他的計畫，是推行他計畫的工具。請注意，世上的君王都是神的僕人，他要怎樣使用就怎樣使用；連那些不認識他、不求他榮耀的人，也是他護理所用的工具。2. 他必擊殺許多埃及人，使他們全都任他宰割（耶43:11）：「他必擊打埃及地」；雖然它向來是好戰的國家，卻無人能抵擋他；他要殺誰就殺誰，要怎樣殺就怎樣殺——或用瘟疫（這裡以「死亡」表示，如耶15:2），把他們關在受感染的地方；或用戰爭或刑罰的刀劍，不論在冷血或熱血中。他要存留誰的命就存留誰的命，帶去「被擄」。猶太人進埃及，把迦勒底人引了去，這樣對接待他們的人回報得太差了。那些應許要保護以色列免受巴比倫王之害的人，反倒使自己暴露在他的手下。3. 他必毀滅埃及的偶像，包括他們神的廟宇和偶像（耶43:12）：「他必焚燒埃及神的廟宇」，但那必是神所點的火；神忿怒的火落在其上，然後他焚燒其中一些，又擄去另一些（賽46:1）。「伯示麥」或「太陽之殿」如此得名，是因那裡有一座為太陽建造的廟宇，敬拜太陽的人定時在那裡大聚會。那裡的雕像或立像他必「打碎」（耶43:13），又把其中貴重的材料擄去。這暗示他必使一切都荒涼，連廟宇和偶像也不能逃脫得勝軍隊的怒火。巴比倫王本人是個大拜偶像者，又是拜偶像的庇護人；他也有為尊敬太陽而設的廟宇和偶像，正如埃及人一樣；他卻被用以毀滅埃及的偶像。神有時就是這樣以一個惡人或惡國作為懲罰、作為另一個的災禍。4. 他必據有埃及地為己有，無人能為它申辯或為它報仇（耶43:12）：「他必以埃及地豐富的掠物為裝飾」，既以之為美飾，又以之為鎧甲。他以之為妝飾和盔甲披在自己身上；這掠物雖然豐富沉重，他既善戰又迅捷，相較之下，穿上它如同「牧人披上外衣」那樣輕易、那樣迅速——牧人早晨出去放羊時隨手披上外衣。他既已滿載許多別國的財富——他征伐的果實——就不把埃及地的掠物放在眼裡，如同不看牧人的外衣一樣。他取了所要的之後（正如便哈達所威脅的，王上20:6），「就平平安安地從那裡出來」，無人干擾，也不因怕被追趕而急速逃遁，因為埃及地已被有效地降服了。巴比倫王毀滅埃及這事在結29:19、30:10也有預言。巴比倫離埃及甚遠，埃及的毀滅卻是從那裡而來；因為神能使那從遠處來的審判直擊要害。
英文原文
Jeremiah's Prophecies in Egypt (588 BC)
⁸ Then came the word of the LORD unto Jeremiah in Tahpanhes, saying,
⁹ Take great stones in thine hand, and hide them in the clay in the brick-kiln, which is at the entry of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;
¹⁰ And say unto them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadrezzar the king of Babylon, my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.
¹¹ And when he cometh, he shall smite the land of Egypt, and deliver such as are for death to death; and such as are for captivity to captivity; and such as are for the sword to the sword.
¹² And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a shepherd putteth on his garment; and he shall go forth from thence in peace.
¹³ He shall break also the images of Beth-shemesh, that is in the land of Egypt; and the houses of the gods of the Egyptians shall he burn with fire.
We have here, as also in the next chapter, Jeremiah prophesying in Egypt. Jeremiah was now in Tahpanhes, for there his lords and masters were; he was there among idolatrous Egyptians and treacherous Israelites; but there, 1. He received the word of the Lord; it came to him. God can find his people, with the visits of his grace, wherever they are; and, when his ministers are bound, yet the word of the Lord is not bound. The spirit of prophecy was not confined to the land of Israel. When Jeremiah went into Egypt, not out of choice, but by constraint, God withdrew not his wonted favour from him. 2. What he received of the Lord he delivered to the people. Wherever we are we must endeavour to do good, for that is our business in this world. Now we find two messages which Jeremiah was appointed and entrusted to deliver when he was in Egypt. We may suppose that he rendered what services he could to his countrymen in Egypt, at least as far as they would be acceptable, in performing the ordinary duties of a prophet, praying for them and instructing and comforting them; but only two messages of his, which he had received immediately from God, are recorded, one in this chapter, relating to Egypt itself and foretelling its destruction, the other in the next chapter, relating to the Jews in Egypt. God had told them before that if they went into Egypt the sword they feared should follow them; here he tells them further that the sword of Nebuchadnezzar, which they were in a particular manner afraid of, should follow them.
I. This is foretold by a sign. Jeremiah must take great stones, such as are used for foundations, and lay them in the clay of the furnace, or brick-kiln, which is in the open way, or beside the way that leads to Pharaoh's house (Jer 43:9), some remarkable place in view of the royal palace. Egypt was famous for brick-kilns, witness the slavery of the Israelites there, whom they forced to make bricks (Ex 5:7), which perhaps was now remembered against them. The foundation of Egypt's desolation was laid in those brick-kilns, in that clay. This he must do, not in the sight of the Egyptians (they knew not Jeremiah's character), but in the sight of the men of Judah to whom he was sent, that, since he could not prevent their going into Egypt, he might bring them to repent of their going.
II. It is foretold in express words, as express as can be, 1. That the king, the present king of Babylon, Nebuchadnezzar, the very same that had been employed in the destruction of Jerusalem, should come in person against the land of Egypt, should make himself master even of this royal city, by the same token that he should set his throne in that very place where these stones were laid, Jer 43:10. This minute circumstance is particularly foretold, that, when it was accomplished, they might be put in mind of the prophecy and confirmed in their belief of the extent and certainly of the divine prescience, to which the smallest and most contingent events are evident. God calls Nebuchadnezzar his servant, because herein he executed God's will, accomplished his purposes, and was instrumental to carry on his designs. Note, The world's princes are God's servants and he makes what use he pleases of them, and even those that know him not, nor aim at his honour, are the tools which his providence makes use of. 2. That he should destroy many of the Egyptians, and have them all at his mercy (Jer 43:11): He shall smite the land of Egypt; and, though it has been always a warlike nation, yet none shall be able to make head against him, but whom he will he shall slay, and by what sort of death he will, whether pestilence (for that is here meant by death, as Jer 15:2) by shutting them up in places infected, or by the sword of war or justice, in cold blood or hot. And whom he will he shall save alive and carry into captivity. The Jews, by going into Egypt, brought the Chaldeans thither, and so did but ill repay those that entertained them. Those who promised to protect Israel from the king of Babylon exposed themselves to him. 3. That he shall destroy the idols of Egypt, both the temples and the images of their gods (Jer 43:12): He shall burn, the houses of the gods of Egypt, but it shall be with a fire of God's kindling; the fire of God's wrath fastens upon them, and then he burns some of them and carries others captive, Isa 46:1. Beth-shemesh, or the house of the sun, was so called from a temple there built to the sun, where at certain times there was a general meeting of the worshippers of the sun. The statues or standing images there he shall break in pieces (Jer 43:13) and carry away the rich materials of them. It intimates that he should lay all waste when even the temple and the images should not escape the fury of the victorious army. The king of Babylon was himself a great idolater and a patron of idolatry; he had his temples and images in honour of the sun as well as the Egyptians; and yet he is employed to destroy the idols of Egypt. Thus God sometimes makes one wicked man, or wicked nation, a scourge and plague to another. 4. That he shall make himself master of the land of Egypt, and none shall be able to plead its cause or avenge its quarrel (Jer 43:12): He shall array himself with the rich spoils of the land of Egypt, both beautify and fortify himself with them. He shall array himself with them as ornaments and as armour; and this, though it shall be a rich and heavy booty, being expert in war, and expeditious, he shall slip on with as much ease and in as little time, in comparison, as a shepherd slips on his garment, when he goes to turn out his sheep in a morning. And being loaded with the wealth of many other nations, the fruits of his conquests, he shall make no more of the spoils of the land of Egypt than of a shepherd's coat. And when he has taken what he pleases (as Benhadad threatened to do, 1Ki 20:6) he shall go forth in peace, without any molestation given him, or any precipitation for fear of it, so effectually reduced shall the land of Egypt be. This destruction of Egypt by the king of Babylon is foretold, Eze 29:19,30:10. Babylon lay at a great distance from Egypt, and yet thence the destruction of Egypt comes; for God can make those judgments strike home which are far-fetched.
耶利米在前章已忠心地傳達了從神而來的信息，並且事情已被說得如此清楚，人本會以為不必再為此多說什麼；但我們卻發現事實完全不同。本章內容為：一、百姓對這信息的藐視；他們否認這是神的話（耶 43:1-3），隨後便毫不為難地直接違背而行。他們下到埃及去，並且連耶利米本人也一同帶去（耶 43:4-7）。二、神對他們的追討，以另一個信息追趕他們，預告巴比倫王必追趕他們進入埃及（耶 43:8-13）。