肆 耶利米是为神说话的得胜者—9~10节，二1~2： |
Ⅳ Jeremiah was an overcomer speaking for God—vv. 9-10; 2:1-2: |
一 在预表的时代，得胜者是申言者；所有真正的申言者都是得胜者。 |
Ａ In the age of typology, the overcomers were the prophets; all the genuine prophets were overcomers. |
二 神大体的子民荒凉了，就需要有些人兴起作神的得胜者，以维持神所设立的见证。 |
Ｂ When the majority of God’s people were desolate, there was the need for some to rise up to be God’s overcomers to maintain the testimony established by God. |
三 申言者先顾到神的谕言；根据他们所说神的谕言，他们多少也运用神的权柄，如在君王大卫和申言者拿单身上所看见的—撒下七1~17，十二1~5。 |
Ｃ The prophets took care of God’s oracle first, and based upon the oracle, they exercised, to some extent, God’s authority, as seen with David the king and Nathan the prophet—2 Sam. 7:1-17; 12:1-15. |
四 启示录二、三章里的得胜者就是申言者之预表的应验。 |
Ｄ The overcomers in Revelation 2 and 3 are the fulfillment of the typology of the prophets. |
五 耶利米是得胜者，作相反的见证： |
Ｅ As an overcomer, Jeremiah was an anti-testimony: |
１ 以色列人荒凉了，耶利米就蒙神呼召作相反的见证—耶二七1~15。 |
１ The children of Israel had become desolate, and Jeremiah was called by God to be an anti-testimony—Jer. 27:1-15. |
２ 神的子民不知道自己在神面前罪恶深重，神已命定要用巴比伦惩罚他们，使他们被掳到巴比伦—十五12~14。 |
２ God’s people did not realize that they were deep in sin before God and that God had already ordained that Babylon would be used to punish them, causing them to be captured to Babylon—15:12-14. |
３ 以色列人落在这种麻木的光景里，得胜者耶利米乃是相反的见证，他说耶和华所给他的话，和那些假申言者相反—二七16~二八17。 |
３ Because Israel had fallen into such a befuddled situation, Jeremiah, an overcomer, was an anti-testimony, speaking the word given to him by Jehovah and being contrary to the false prophets—27:16—28:17. |
晨兴喂养
耶一9~10 于是耶和华伸手触我的口；耶和华对我说，我已将我的话放在你口中。看哪，我今日立你在列邦列国之上，为要拔出并拆毁，毁坏并倾覆，建造并栽植。 神的召会荒凉，神的百姓大体失败，失去了地位，不能应付神的需要；但在这二千年来一再地、不间断地都有少数得胜者兴起来，作主忠信的见证人，一直维持神的见证。……历世历代得胜者的线从未间断（李文集一九五四年第一册—中文尚未出书）。 |
Jer. 1:9-10 Then Jehovah stretched out His hand and touched my mouth; and Jehovah said to me, Now I have put My words in your mouth. See, I have appointed you this day over the nations and over the kingdoms to pluck up and to break down, to destroy and to tear down, to build up and to plant. The church of God is desolate, and the majority of God’s people have failed, have lost their position, and are unable to meet God’s need. However, throughout the past two thousand years a small number of overcomers have always been raised up to be God’s faithful witnesses to maintain His testimony….Throughout the ages the line of the overcomers has never ceased. (CWWL, 1954, vol. 1, p. 437) |
信息选读
当众人说，平安了，无事了，我们可以抵抗巴比伦；耶利米却起来说，不平安，不能抵抗，你们要跟他们去（耶二七1~15）。……以利亚是作定罪的相反见证，耶利米则是作哀哭的相反见证。……以利亚站起来说，以色列人所事奉的不是耶和华，乃是巴力；这需要定罪。……〔但〕耶利米所作相反的见证是另外一种，他告诉以色列人，……神已经命定要把他们交给敌人了，他们却还相信神要拯救他们。所以耶利米为他们哀哭而不定罪。 当神的百姓荒凉时，我们需要起来作相反的见证，一面是指责、定罪他们，给他们看见，他们不是在清心事奉神，乃是体贴肉体，随从世界，为着自己的名，以巴力为中心。另一面是因着他们不认识神的光景而哀痛，他们明明失去神的同在，还说神与他们同在；已经失去了神的恩典，还以为神施恩给他们。 今天在神的子民中需要这样的得胜者。……路德马丁起来定罪罗马天主教是拜偶像的；这是以利亚一面所代表定罪的相反见证。还有人常常在神面前为着荒凉的召会以及无知的基督徒流泪，告诉他们，他们已经失去神的同在，没有神的恩典，却没有感觉，还以为仍蒙神的恩典；这是耶利米一面所代表哀哭的相反见证（李文集一九五四年第一册—中文尚未出书）。 耶利米和那些说假预言的申言者相反，……只有耶利米说神要管教他们，使他们被掳。他是哭泣的申言者（耶十四17，哀一16），为以色列人的麻木哭泣，为他们大祸临头还以为平安而哭泣。他一面哭泣，一面向他们申言，要叫他们厌恶罪恶、归向真神，使真实的平安临到。然而，以色列人听不进这真实的话，反而厌弃他并逼迫他（耶十五15，十一19，十八18~23，二十1~2、7~10）；甚至将他囚禁起来（三二1~5），就在他被囚期间，以色列人被掳了。 以利亚的见证是反偶像，耶利米的见证是反假平安。以利亚是刚强的人（参王下一10、12），耶利米是柔软的人。不要以为柔软的人就不能作相反的见证。……在以利亚的时候，要出来作反假神的见证，非要刚强的人不可。在耶利米的时候，以色列人是可怜的，快被牵去宰杀，却仍说平安无事，这时就需要一个柔软的人为他们哭泣。耶利米不能叫天降雨，但他的眼睛会“下雨”，他多多流泪，在哭泣里申言。这样的人能叫人柔软下来（李文集一九五四年第四册—中文尚未出书）。 参读：启示录生命读经，第十二篇。 |
When the people said that all was peaceful and well and that they could resist Babylon, Jeremiah rose up and said that all was not peaceful and that they would not be able to resist (Jer. 27:1-15)….Elijah was a condemning anti-testimony; Jeremiah was a weeping anti-testimony….Elijah told the Israelites that they were serving Baal, not Jehovah; this matter needs condemnation….However, the anti-testimony of Jeremiah was different….He told them that…they would be handed over to the enemy, but they believed that God would save them. Therefore, Jeremiah wept for them and did not condemn. When God’s people are desolate, we need to rise up to be an anti-testimony. On the one hand, we should rebuke and condemn them to show that they are not serving God with a pure heart but are caring for the flesh and following the world for the sake of their own name, taking Baal as their center. On the other hand, we should mourn for their condition of not knowing God, for they have clearly lost God’s presence although they say that God is with them, and they have lost God’s grace although they think that God is being gracious to them. Today we need such overcomers among God’s people….Martin Luther rose up to condemn the Catholic Church as idolatrous; this is the aspect of the condemning anti-testimony represented by Elijah. There are also those who weep before God for the desolate church and the ignorant Christians, telling them that they have already lost God’s presence and do not have God’s grace, although these Christians have no feeling and still think that they are graced by God. This is the aspect of the weeping anti-testimony represented by Jeremiah. (CWWL, 1954, vol. 1, pp. 432-433) Jeremiah was contrary to the prophets who spoke false prophecies: …Only Jeremiah said that God would discipline them and cause them to be captured. He was a weeping prophet (Jer. 14:17; Lam. 1:16), who wept over Israel’s stupor, weeping because they thought they had peace when great calamity was about to come upon them. While weeping, he prophesied so that they might detest sin and return to the true God in order to have true peace. However, the children of Israel did not listen to his words; instead, they abhorred and persecuted him (Jer. 15:15; 11:19; 18:18-23; 20:1-2, 7-10) and even imprisoned him (32:1-5). During his imprisonment the Israelites were taken captive. Elijah’s testimony was against idols, whereas Jeremiah’s testimony was against false peace. Elijah was a strong person (cf. 2 Kings 1:10, 12), whereas Jeremiah was a soft person. We should not think that a soft person cannot be an anti-testimony….At the time of Elijah one had to be strong in order to be an anti-testimony against false gods. At the time of Jeremiah, however, the Israelites were pitiful; they were about to be led to slaughter, yet they still said that all was well. At such a time, there was the need for a soft person to weep for them. Jeremiah could not cause the heavens to rain, but “rain” came from his eyes. He shed many tears and prophesied in tears. Such a person is able to soften others. (CWWL, 1954, vol. 4, p. 551) Further Reading: CWWL, 1954, vol. 1, pp. 428-437; CWWL, 1954, vol. 4, pp. 550-551; Life-study of Revelation, msg. 12; CWWL, 1975-1976, vol. 3, pp. 21-24 |