서론
無標題
英文原文
The prophecy we have in this chapter concerns Baruch only, yet is intended for the support and encouragement of all the Lord's people that serve him faithfully and keep closely to him in difficult trying times. It is placed here after the story of the destruction of Jerusalem and the dispersion of the Jews, but was delivered long before, in the fourth year of Jehoiakim, as was the prophecy in the next chapter, and probably those that follow. We here find, I. How Baruch was terrified when he was brought into trouble for writing and reading Jeremiah's roll, Jer 45:1-3. II. How his fears were checked with a reproof for his great expectations and silenced with a promise of special preservation, Jer 45:4,5. Though Baruch was only Jeremiah's scribe, yet this notice is taken of his frights, and this provision made for his comfort; for God despises not any of his servants, but graciously concerns himself for the meanest and weakest, for Baruch the scribe as well as for Jeremiah the prophet.
1-5
Jeremiah's Address to Baruch (607 BC)
耶利米對巴錄的勸誡（主前607年）
¹ 猶大王約西亞的兒子約雅敬第四年，尼利亞的兒子巴錄將耶利米先知口中所說的話寫在書上。耶利米先知對巴錄說：
² 「巴錄啊，耶和華—以色列的神如此對你說：
³ 你曾說：哀哉！耶和華將憂愁加在我的痛苦上；我因歎息而困乏，得不著安息。」
⁴ 你要這樣告訴他：耶和華如此說：看哪，我所建立的，我必拆毀；我所栽植的，我必拔出；這遍地我都要如此行。
⁵ 你為自己圖謀大事嗎？不要圖謀了。看哪，我必使災禍臨到一切有血氣的，這是耶和華說的；但無論你往哪裏去，我必使你得自己的性命為掠物。
關於巴錄如何抄寫耶利米的預言並宣讀它們，我們已在耶36:1-32讀到過；又讀到他如何因此受王的威脅，拘捕他的令狀已經發出，他被迫藏匿；又讀到他如何在神的保護之下險險逃脫。本章本應緊接在那段記敘之後，只因這是關乎一個私人的事，所以被放在本書的末了，正如保羅寫給腓利門的信被置於他其他書信之後。請注意，
一、可憐的巴錄當被王的使者搜捕、不得不藏頭縮尾之時所處的驚惶，以及神對這事的留意。他呼喊說：「哀哉！」耶45:3。他是個剛踏入世的青年；他向神的事心存善意，又願意服事神和神的先知；但一到受苦之時，便渴望能免則免。他既是個有才學的人、又是個文士，本來很有得着提拔的指望，如今卻被趕入死角，面臨下監甚至更糟的危險，這對他是個極大的挫折。他當眾宣讀那書卷時，本指望藉此得着名聲，被人看重、得着任用；但當他發現這事不但沒有如此，反倒使他受人輕蔑、身敗名裂之時，他便呼喊說：「我完了；我必落在追兵手中，被囚禁、被處死或被放逐：「耶和華將憂愁加在我的痛苦上」，一災未平一災又起。我寫了、又宣讀了我本國傾覆的預言，已經叫我憂愁；如今又因這緣故被當作罪犯對待，這使我痛苦；換了別人也許不以為意，但就我而言，我實在忍受不了；這擔子太重了。「我因歎息而困乏」（或作「我因歎息而發昏」；這簡直要我的命），「得不著安息」，在自己心裏毫無滿足。我不能如我所當、所願的那樣鎮定自己來承受，我也沒有任何得解救、得安慰的指望。」巴錄是個好人，但我們不得不說，這是他的軟弱。請注意，1. 宗教上的初學者，如同新兵一樣，容易因他們在事奉神之初常遇見的那些小艱難而灰心。他們不過是「與步行的人同跑」，就「疲乏」了；他們在「艱難之日」剛露曙光之時便「發昏」，這證明「他的力量微小」（箴24:10），他的信心軟弱，他不過是個嬰孩——每逢受了點傷、受了點驚便哭。2. 神一些最好、最親愛的聖徒與僕人，當看見風暴將至時，也曾驚惶，易於把事情往最壞處想，又用憂鬱的想像使自己不安，超過了實際所當有的。3. 神留意他百姓的煩躁與不滿，又因此不悅。巴錄本該歡喜，因為他被算為配在這樣美好的事業中、與這樣美好的同伴一同受苦；但他不但不如此，反倒為之煩躁，抱怨自己的命運，不，還遷怒於他的神，好像神苦待了他；他所說的話是出於急躁與怒氣，神卻因此不悅——正如摩西當其靈被激動之時，「用嘴說了冒失的話」，為此付了沉重代價。「你曾說」如此如此，這話說得不好。神記錄我們所說的話，連我們急促中所說的也是如此。
二、神因他這樣說話而給他的責備。耶利米看見他如此激動，心裏不安，不知當對他說甚麼才好。他不願責備他，卻又覺得他該受責備；他願意安慰他，卻又不知從何着手；但神告訴他「當對他說甚麼」，耶45:4。耶利米不能確定這些抱怨與懼怕的根由，但神看見了。它們是從他的敗壞裏出來的。為了不叫這創傷被草草醫治，他探查傷口，向他指出：他對今世的期望提得太高，對今世所存的指望過大，這才是他身處的患難與苦楚之所以對他如此難堪、如此難耐的原因。請注意，世人的冷眼若不像今日那樣攪擾我們，除非我們愚昧地以它的笑容自慰，又過分地討求貪戀它。我們對今世美好事物過分的貪戀，使我們對它邪惡的事物失去耐性。如今神向他指出：在這個時候尤其如此，他渴望或指望得着這世上的豐富財富與尊榮，是他的過失與愚昧。因為，1. 船正在下沉。毀滅正臨到猶太民族，是徹底而普遍的毀滅：「「我所建立的」——作為我自己的居所——「我必拆毀；我所栽植的」——作為我自己的葡萄園——「我必拔出；這遍地我都要如此行」，就是猶太的教會與國家；而「你」如今「為自己圖謀大事嗎？」你指望如今富足尊榮、顯赫一時嗎？不。2. 「你如今為自己的艙房塗脂抹粉，實屬荒謬。當眾人都被降卑之時，你豈能指望被高舉？當周圍的人都空乏之時，你豈能指望豐足？」求自己的益處過於公眾的福祉，尤其是在公眾危難之時為自己圖謀大事，極不符合以色列人的身分。我們可將這話應用於今世、以及我們在其中的地位：神在他的護理中正拆毀拔出；一切都不確定、都要過去；我們不能指望在這裏有常存的城。那麼，在這一切都微小、一切都無常的地方，我們卻為自己「圖謀大事」，是何等的愚昧！
三、神給他的鼓勵，使他能盼望：他雖不能偉大，卻必安全：「「我必使災禍臨到一切有血氣的」——臨到萬國的人和各階層各等級的人——「但無論你往哪裏去，我必使你得自己的性命（原文作「靈魂」）為掠物」。你必須預備被從一處趕到另一處，並且無論到哪裏都身處危險之中，但你必逃脫——雖然往往十分勉強；你必得着性命，但那性命如同掠物，是費了極大艱難與危險才得着的；你必「像從火裏抽出來的一根柴」那樣得救。」請注意，性命的保全與延續是極大的憐憫，我們當視之為此，因為這延長了我們在這世上榮耀神、為更好的去處預備自己的機會；在某些時候——尤其是當死亡的箭密集飛舞之時——性命是特別的恩惠，是我們當大大感謝的；而我們既有性命，便不可因失去了所盼望的大事而抱怨。「生命不勝於飲食嗎？」
英文原文
Jeremiah's Address to Baruch (607 BC)
¹ The word that Jeremiah the prophet spake unto Baruch the son of Neriah, when he had written these words in a book at the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,
² Thus saith the LORD, the God of Israel, unto thee, O Baruch;
³ Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I fainted in my sighing, and I find no rest.
⁴ Thus shalt thou say unto him, The LORD saith thus; Behold, that which I have built will I break down, and that which I have planted I will pluck up, even this whole land.
⁵ And seekest thou great things for thyself? seek them not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give unto thee for a prey in all places whither thou goest.
How Baruch was employed in writing Jeremiah's prophecies, and reading them, we had an account Jer 36:1-32, and how he was threatened for it by the king, warrants being out for him and he forced to abscond, and how narrowly he escaped under a divine protection, to which story this chapter should have been subjoined, but that, having reference to a private person, it is here thrown into the latter end of the book, as St. Paul's epistle to Philemon is put after his other epistles. Observe,
I. The consternation that poor Baruch was in when he was sought for by the king's messengers and obliged to hide his head, and the notice which God took of it. He cried out, Woe is me now! Jer 45:3. He was a young man setting out in the world; he was well affected to the things of God, and was willing to serve God and his prophet; but, when it came to suffering, he was desirous to be excused. Being an ingenious man, and a scholar, he stood fair for preferment, and now to be driven into a corner, and in danger of a prison, or worse, was a great disappointment to him. When he read the roll publicly he hoped to gain reputation by it, that it would make him to be taken notice of and employed; but when he found that, instead of that, it exposed him to contempt, and brought him into disgrace, he cried out, "I am undone; I shall fall into the pursuers' hands, and be imprisoned, and put to death, or banished: The Lord has added grief to my sorrow, has loaded me with one trouble after another. After the grief of writing and reading the prophecies of my country's ruin, I have the sorrow of being treated as a criminal; for so doing; and, though another might make nothing of this, yet for my part I cannot bear it; it is a burden too heavy for me. I fainted in my sighing (or I am faint with my sighing; it just kills me) and I find no rest, no satisfaction in my own mind. I cannot compose myself as I should and would to bear it, not have I any prospect of relief or comfort." Baruch was a good man, but, we must say, this was his infirmity. Note, 1. Young beginners in religion, like fresh-water soldiers, are apt to be discouraged with the little difficulties which they commonly meet with at first in the service of God. They do but run with the footmen, and it wearies them; they faint upon the very dawning of the day of adversity, and it is an evidence that their strength is small (Pr 24:10), that their faith is weak, and that they are yet but babes, who cry for every hurt and every fright. 2. Some of the best and dearest of God's saints and servants, when they have seen storms rising, have been in frights, and apt to make the worst of things, and to disquiet themselves with melancholy apprehensions more than there was cause for. 3. God takes notice of the frets and discontents of his people and is displeased with them. Baruch should have rejoiced that he was counted worthy to suffer in such a good cause and with such good company, but, instead of that, he is vexed at it, and blames his lot, nay, and reflects upon his God, as if he had dealt hardly with him; what he said was spoken in a heat and passion, but God was offended, as he was with Moses, who paid dearly for it, when, his spirit being provoked, he spoke unadvisedly with his lips. Thou didst say so and so, and it was not well said. God keeps account what we say, even when we speak in haste.
II. The reproof that God gave him for talking at this rate. Jeremiah was troubled to see him in such an agitation, and knew not well what to say to him. He was loth to chide him, and yet thought he deserved it, was willing to comfort him, and yet knew not which way to go about it; but God tells him what he shall say to him, Jer 45:4. Jeremiah could not be certain what was at the bottom of these complaints and fear, but God sees it. They came from his corruptions. That the hurt might therefore not be healed slightly, he searches the wound, and shows him that he had raised his expectations too high in this world and had promised himself too much from it, and that made the distress and trouble he was in so very grievous to him and so hard to be borne. Note, The frowns of the world would not disquiet us as they do if we did not foolishly flatter ourselves with the hopes of its smiles and court and covet them too much. It is our over-fondness for the good things of this present time that makes us impatient under its evil things. Now God shows him that it was his fault and folly, at this time of day especially, either to desire or to look for an abundance of the wealth and honour of this world. For, 1. The ship was sinking. Ruin was coming upon the Jewish nation, an utter and universal ruin: "That which I have built, to be a house for myself, I am breaking down, and that which I have planted, to be a vineyard for myself, I am plucking up, even this whole land, the Jewish church and state; and dost thou now seek great things for thyself? Dost thou expect to be rich and honourable and to make a figure now? No." 2. "It is absurd for thee to be now painting thy own cabin. Canst thou expect to be high when all are brought low, to be full when all about thee are empty?" To seek ourselves more than the public welfare, especially to seek great things to ourselves when the public is in danger, is very unbecoming Israelites. We may apply it to this world, and our state in it; God in his providence is breaking down and pulling up; every thing is uncertain and perishing; we cannot expect any continuing city here. What folly is it then to seek great things for ourselves here, where every thing is little and nothing certain!
III. The encouragement that God gave him to hope that though he should not be great, yet he should be safe: "I will bring evil upon all flesh, all nations of men, all orders and degrees of men, but thy life will I give to thee for a prey" (thy soul, so the word is) "in all places whither thou goest. Thou must expect to be hurried from place to place, and, wherever thou goest, to be in danger, but thou shalt escape, though often very narrowly, shalt have thy life, but it shall be as a prey, which is got with much difficulty and danger; thou shalt be saved as by fire." Note, The preservation and continuance of life are very great mercies, and we are bound to account them such, as they are the prolonging of our opportunity to glorify God in this world and to get ready for a better; and at some times, especially when the arrows of death fly thickly about us, life is a signal favour, and what we ought to be very thankful for, and while we have it must not complain though we be disappointed of the great things we expected. Is not the life more than meat?
我們在本章所讀的預言，單單論及巴錄，卻是為要扶持並鼓勵所有在艱難試煉的時日裏忠心事奉他、緊緊跟隨他的耶和華眾民。這段預言在此處被置於耶路撒冷傾覆與猶太人分散的記敘之後，但其實早在約雅敬第四年就已傳出，正如下一章的預言一樣，隨後的預言大概也都是在那時宣告的。我們在此看見：一、巴錄因抄寫並宣讀耶利米的書卷而遭逢患難時所受的驚嚇，耶45:1-3。二、他的懼怕如何因責備他心存遠大企圖而被止息，又如何因一項特別蒙保全的應許而歸於平靜，耶45:4,5。巴錄雖不過是耶利米的文士，他所受的驚擾卻仍被記念，也為他的安慰作了安排；因為神不輕看祂任何一位僕人，卻滿有恩典地顧念最卑微、最軟弱的人——既顧念先知耶利米，也顧念文士巴錄。