贰 “耶和华啊，你存到永远，你的宝座，存到万代”—哀五19： |
Ⅱ “You, O Jehovah, abide forever; / Your throne is from generation to generation”—Lam. 5:19: |
一 在十九节，耶利米改变他的立场和角度，从自己转向耶和华，指向神永远的所是和祂不变的行政。 |
Ａ In verse 19 Jeremiah, changing his position and angle from himself to God, refers to God’s eternal being and unchanging government. |
二 耶路撒冷被倾覆，圣殿被烧毁，神的百姓被迁徙，但耶和华这位宇宙之主仍旧施行祂的行政。 |
Ｂ Jerusalem was overthrown, the temple was burned down, and God’s people were carried away, but Jehovah, the Lord of the universe, remains to exercise His administration. |
三 “耶和华啊，你存到永远”，这话指明神是永远的，并且在祂没有改变—19节： |
Ｃ The phrase 'You, O Jehovah, abide forever' indicates that God is eternal and that there is no change in Him—v. 19: |
１ 神不能改变，不因任何环境和情况而有任何改变—诗九十2，罗十六25~26。 |
１ God remains immutable, not subject to any change due to any kind of environments and circumstances—Psa. 90:2; Rom. 16:25-26. |
２ 在人的范围里，改变随处发生，但神永远的所是并没有改变；祂永远是一样的。 |
２ In the human realm changes take place in every way, but there is no change with God’s eternal being; He remains forever the same. |
３ 亚伯拉罕“呼求耶和华永远之神的名”—创二一33： |
３ Abraham “called on the name of Jehovah, the Eternal God”—Gen. 21:33: |
ａ 在希伯来原文里，“永远之神”是“伊勒俄拉姆”（El Olam）；伊勒，意，大能者；俄拉姆，意，永远的或永远，原文字根意，隐藏、遮藏。 |
ａ In Hebrew the Eternal God is El Olam; El means “the Mighty One,” and Olam means “eternal” or “eternity” and comes from a Hebrew root meaning “to conceal” or “to hide.” |
ｂ “伊勒俄拉姆”这神圣的称呼，含示永远的生命—参约一1、4。 |
ｂ The divine title El Olam implies eternal life—cf. John 1:1, 4. |
ｃ 亚伯拉罕借着呼求耶和华这永远的大能者，就经历神是永活、隐密、奥秘的一位，祂就是永远的生命。 |
ｃ By calling on Jehovah, the Eternal Mighty One, Abraham experienced God as the ever-living, secret, mysterious One, who is the eternal life. |
四 “你的宝座，存到万代”，这话是指向神永远不变的行政—哀五19，诗四五6，九三2，启四2~3： |
Ｄ The phrase Your throne is from generation to generation refers to God’s eternal and unchanging government—Lam. 5:19; Psa. 45:6; 93:2; Rev. 4:2-3: |
１ 神的宝座无始无终；祂的宝座存到万代。 |
１ God’s throne has no beginning or end; His throne exists from generation to generation. |
２ 在耶利米哀歌末了耶利米所写关于神永远的所是和祂永远不变的行政，的确是神圣的： |
２ Jeremiah’s writing at the end of Lamentations concerning God’s eternal being and unchanging government surely is divine: |
ａ 耶利米关于神永远的所是和祂的宝座这话，乃是有力的标记，说出他写哀歌时摸着神的经纶。 |
ａ Jeremiah’s word about God’s eternal being and His throne is a strong sign that in writing Lamentations Jeremiah touched God’s economy. |
ｂ 他从自己属人的感觉里出来，摸着神的身位和神的宝座，并进到神的神性里。 |
ｂ He came out of his human feelings, touched God’s person and God’s throne, and entered into God’s divinity. |
五 在新耶路撒冷里，神要在祂的身位和行政上完全得着揭示：祂的身位是永远的王，祂的行政是祂那永远、不能震动的国；这二者乃是神在对付祂子民的事上不可摇动的根基—来十二28，启二二3。 |
Ｅ In the New Jerusalem God will be fully unveiled in His person as the eternal King and in His government as His eternal, unshakable kingdom, both of which are the unshakable foundation of His dealing with His people—Heb. 12:28; Rev. 22:3. |
晨兴喂养
哀五19 耶和华啊，你存到永远，你的宝座，存到万代。 诗四五6 神啊，你的宝座是永永远远的；你国的权杖是正直的权杖。 虽然耶利米非常属人，但他也是属神的人。他知道仅仅属人，无法解决以色列人的问题。所以，在第五首哀歌的末了，在哀歌五章十九至二十二节，他转向耶和华。……“耶和华啊，你存到永远”〔19〕，这话指向神永远的所是，指明祂没有改变。在人的范围里，改变随处发生。特别是以色列人的光景中，许多事都改变了。但神永远的所是并没有改变；祂永远是一样的。 神的宝座无始无终；祂的宝座存到万代〔19〕。这里耶利米所写关于神永远的所是和祂永远不变的行政，的确是神圣的。 在第三首哀歌里，耶利米说到神的慈爱、怜恤和信实〔三22~23〕；在第五首哀歌末了，他诉诸神永远的所是和祂永远的宝座，就是祂不变的行政。你比较珍赏哪一个？你认为哪一个更高—神的慈爱、怜恤和信实，还是神永远的所是和永远的宝座？神永远的所是和宝座，高于祂的慈爱、怜恤和信实（耶利米哀歌生命读经，一六、一八页）。 |
Lam. 5:19 You, O Jehovah, abide forever; Your throne is from generation to generation. Psa. 45:6 Your throne, O God, is forever and ever; the scepter of uprightness is the scepter of Your kingdom. Although Jeremiah was very human, he was also a man of God. He knew that the problems of the children of Israel could not be solved by merely being human. Therefore, at the end of the fifth lamentation, in Lamentations 5:19 through 22, he turned to Jehovah….The phrase You, O Jehovah, abide forever [v. 19] refers to God’s eternal being, and it indicates that there is no change with Him. In the human realm, changes take place in every way. In particular, many things changed in the situation of the children of Israel. But there was no change with God’s eternal being. He remains forever the same. God’s throne has no beginning or end; His throne exists from generation to generation [v. 19]. Jeremiah’s writing here concerning God’s eternal being and His eternal and unchanging government surely is divine. In the third lamentation Jeremiah spoke of God’s lovingkindness, compassions, and faithfulness, and at the end of the fifth lamentation he appealed to God’s eternal being and His eternal throne, His unchanging government. Which do you appreciate more and which do you consider higher—God’s lovingkindness, compassions, and faithfulness or God’s eternal being and eternal throne? God’s eternal being and throne are higher than His lovingkindness, compassions, and faithfulness. (Life-study of Lamentations, pp. 13-15) |
信息选读
照着新约，神的救恩是在于祂的爱（约三16）、祂的恩（弗二8）和祂的义（罗一17）。神的爱和恩可能变动，但神的义不能变动，因为祂的义与祂的行政有关（诗八九14）。爱和恩都与神的心有关。神的心可能变动，但祂仍然是义的。神的义不能变动，因为祂必须始终是义的。 耶利米不是用神的慈爱、怜恤和信实结束这卷书，乃是用神永远的所是和祂的宝座来结束。这是有力的标记，说出耶利米写哀歌时摸着神的经纶。虽然他的哀歌太在他属人的感觉、味道、爱和同情里，但末了他从他的属人里出来，进到神的神性里。在五章十九节那里，他摸着神的身位和神的宝座。 在新耶路撒冷里，神要在祂的身位和行政上完全得着揭示，这二者乃是神在对付我们的事上不可摇动的根基。那时，我们要看见神自己这永远的王，和祂那永远、不能震动的国（来十二28）。 耶和华这神圣的称谓，意思乃是“我是”。祂是那昔是今是以后永是的一位（启四8下）。耶路撒冷了结了，圣殿了结了，以色列地也了结了，但耶和华绝不会了结。……当耶利米的立场和角度从自己转向耶和华时，他就领悟，虽然一切都可能失去，耶和华却存到永远。……凡物都不永存，一切都要了结，这事实显明耶和华存到永远的真理。……天地会结束，但祂绝不会结束。祂是独一的源头，万代都出于祂。 我珍赏〔哀歌五章十八至十九节〕里的对比，因它给我们看见什么存留，什么不存留。……至终，每个“教”都要来到尽头，耶和华却要存到永远（耶利米哀歌生命读经，一八至一九、二二页）。 参读：耶利米哀歌生命读经，第二至四篇；恢复基督在召会中作一切，第六章。 |
According to the New Testament, God’s salvation is a matter of His love (John 3:16), His grace (Eph. 2:8), and His righteousness (Rom. 1:17). God’s love and grace may change, but God’s righteousness cannot change, because His righteousness is related to His government (Psa. 89:14). Both love and grace are related to God’s heart. God’s heart may change, yet He would still be righteous. God’s righteousness cannot change, because He must always be righteous. Jeremiah ended Lamentations not with God’s lovingkindness, compassions, and faithfulness but with God’s eternal being and His throne. This is a strong sign that in writing Lamentations Jeremiah touched God’s economy. Although his lamentations were too much in his human feeling, taste, love, and sympathy, at the end he came out of his being human and entered into God’s divinity. There, in 5:19, he touched God’s person and God’s throne. In the New Jerusalem, God will be fully unveiled in His person and in His government, both of which are the unshakable foundation of His dealing with us. At that time, we will see God Himself as the eternal King with His eternal, unshakable kingdom (Heb. 12:28). The divine title Jehovah means “I am.” He is the One who was, who is, and who will be forever (Rev. 4:8b). Jerusalem was finished, the temple was finished, and the land of Israel was finished, but Jehovah will never be finished. When Jeremiah’s position and angle were changed from himself to Jehovah, he realized that although everything may be lost, Jehovah remains forever….The fact that nothing remains and that everything is finished manifests the truth that Jehovah remains forever….Heaven and earth may end, but He will never end. He is the unique source, and all the generations come out of Him. I appreciate the contrast in [Lamentations 5:18 and 19], for it shows us what remains and what does not remain….Eventually, every “ism” will come to an end, yet Jehovah will remain forever. (Life-study of Lamentations, pp. 15, 18) Further Reading: Life-study of Lamentations, msgs. 2-4; CWWL, 1978, vol. 3, “The Recovery of Christ as Everything in the Church,” ch. 6 |