二 “耶和华啊，你存到永远，你的宝座，存到万代”—哀五19： |
B "You, O Jehovah, abide forever; / Your throne is from generation to generation"—Lam. 5:19: |
１ 神永远的所是和祂的宝座，高于祂的慈爱、怜恤和信实—三22~23。 |
１ God's eternal being and His throne are higher than His lovingkindness, compassions, and faithfulness—3:22-23. |
２ 神的慈爱和怜恤可能变动，但神的身位和祂的行政永不变动。 |
２ God's lovingkindness and compassions can fluctuate, but God's person and His government remain unchanging forever. |
３ 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（来十二28，启二二3）；这二者乃是神在对付祂子民的事上不可摇动的根基。 |
３ 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 (Heb. 12:28; Rev. 22:3), both of which are the unshakable foundation of His dealing with His people. |
晨兴喂养
哀三22~23 我们不至消灭，是出于耶和华的慈爱，因祂的怜恤不至断绝；每早晨这些都是新的；你的信实，极其广大。 五19 耶和华啊，你存到永远，你的宝座，存到万代。 我信〔哀歌三章二十二至二十三节的〕话是耶利米在早晨接触主，回想他百姓一切的困苦时临到他的。耶利米在回想这些困苦时，必定为以色列人的罪恶懊悔。这时耶和华的话临到他说，无论祂怎样惩罚以色列，祂并没有完全消灭他们。耶利米和其他许多人还存留下来。这是神的慈爱。耶利米领悟他和所有其他还与他一同存留下来的人，都在神的怜恤之下，就赞美说，“因祂的怜恤不至断绝。”（22下）以色列人失败了，但神的怜恤不至断绝。祂的怜恤保守了以色列余民。 耶利米继续提到耶和华的怜恤，说，“每早晨这些都是新的。”（23上）这指明耶利米每早晨都接触主这怜恤者。借着他与主的接触，他得着了关于祂的慈爱、怜恤与信实的这话。 神的怜恤不至断绝，因为祂是信实者。神的信实〔23下〕是指祂的话。……神向以色列的列祖说了话，祂也信实的遵守祂的话（耶利米哀歌生命读经，九至一○页）。 |
Lam. 3:22-23 It is Jehovah’s lovingkindness that we are not consumed, for His compassions do not fail; they are new every morning; great is Your faithfulness. 5:19 You, O Jehovah, abide forever; Your throne is from generation to generation. I believe that this word [in Lamentations 3:22 and 23] came to Jeremiah as he was contacting the Lord in the morning, reviewing all the afflictions of his people. While Jeremiah was reviewing these afflictions, he must have regretted the sinfulness of Israel. At this juncture the word of Jehovah came to him, that no matter how much He had punished Israel, He had not utterly consumed them. Jeremiah and many others remained. This was God’s lovingkindness. Realizing that he and all the others who remained with him were under God’s compassions, Jeremiah praised, saying, “For His compassions do not fail” (v. 22b). The people of Israel had failed, but God’s compassions did not fail. His compassions had preserved the remnant of Israel. Jeremiah went on to say, “They are new every morning” (v. 23a). This indicates that Jeremiah contacted the Lord as the compassionate One every morning. It was through his contact with the Lord that he received this word regarding His lovingkindness, compassions, and faithfulness. God’s compassions do not fail, because He is the faithful One. The faithfulness of God [v. 23b] refers to His word…God had spoken to Israel’s forefathers, and He was faithful to keep His word. (Life-study of Lamentations, 2nd ed., pp. 6-7) |
信息选读
当以色列全家接受主的救恩时，是谁先回转？是以色列还是主？……〔撒迦利亚十二章〕启示，那率先发起并回转的是主，不是以色列。耶路撒冷被敌基督围困时，主耶稣要转向以色列人，向他们显现。然后他们要仰望祂，就是他们所扎的一 位，并要悔改（10）。这就是说，他们看见主时，就要转向祂，并得着祂对他们全家的救恩。 耶利米问耶和华两个问题，借此结束他的写作：“或是你已经全然弃绝我们，向我们大发烈怒？”〔哀五22〕耶和华没有全然弃绝以色列，也没有向他们大发烈怒。但他们需要等候祂，直到复兴的时候，那时祂要复兴以色列人，使他们在祂的身位里，并在祂永远的国里，享受祂向他们先祖所应许的。 在第三首哀歌里，耶利米说到神的慈爱、怜恤和信实；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。……神永远的所是和宝座，高于祂的慈爱、怜恤和信实。 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）。……神的慈爱和怜恤可能变动，但神的身位和祂的行政永不变动。 耶利米不是用神的慈爱、怜恤和信实结束〔耶利米哀歌〕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，说出耶利米写耶利米哀歌时摸着神的经纶。……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）（耶利米哀歌生命读经，一七至一九页）。 参读：耶利米哀歌生命读经，第三篇；耶利米书生命读经，第十一篇。 |
When the household of Israel receives the Lord’s salvation, who will turn first, Israel or the Lord?…[Zechariah 12] reveals that it is the Lord, not Israel, who will take the initiative and turn. When Jerusalem is besieged by Antichrist, the Lord Jesus will turn to the children of Israel and appear to them. They will then look upon Him, the One whom they have pierced, and repent (v. 10). This means that when they see the Lord, they will turn to Him and receive His household salvation. Jeremiah concluded his writing by asking two questions of Jehovah: “Have You utterly rejected us? / Are You exceedingly angry with us?” [Lam. 5:22]. Jehovah had not utterly rejected Israel, nor was He exceedingly angry with them. But they needed to wait on Him until the time of restoration, when He will restore the children of Israel to be in His person and in His eternal kingdom to enjoy what He had promised to their forefathers. In the third lamentation Jeremiah spoke of God’s loving-kindness, 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…God’s eternal being and throne are higher than His lovingkindness, compassions, and faithfulness. 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)…God’s lovingkindness and compassions can change, but God’s person and His government remain unchanging forever. 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…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). (Life-study of Lamentations, 2nd ed., pp. 14-15) Further Reading: Life-study of Lamentations, msg. 3; Life-study of Jeremiah, msg. 11 |