86. Return! Return!

Return, thou backsliding Israel, saith the Lord Turn, O backsliding children, saith the Lord Return, ye backsliding children, and I will heal your backslidings. Jeremiah 3:12,14,22

IT is a fearful thing that a believer should backslide.

• Such mercy has been shown to him.
• Such love has been enjoyed by him.
• Such prospects lie before him.
• Such comfort is sacrificed by his backsliding.

It is a wretched business for the man himself, since by it nothing is gained, and everything is endangered.
It is injurious to the whole church to which the backslider belongs.
It is mischievous to the outside world.
What is the immediate duty of the backslider? the immediate remedy for his backsliding?
One word sums it up, and it is God's word, "Return."
Let us earnestly note,—

I. WONDER AWAKENED BY THE CALL.

There would seem to be many reasons why the Lord should not invite the backslider to return. We will follow the guidance of the chapter, which will richly repay a careful exposition.

1. The usual jealousy of love. Note the terrible imagery of verse 1. A wanton adulteress is allowed to return to her husband.
2. The abundance of the sin: "Thou hast polluted the land" (verse 2). The very earth felt the leprosy of the idolatry.
3. The obstinate continuance in evil, notwithstanding chastisements (verse 3)."Thou refusedst to be ashamed."
4. The refusal of tender persuasion. "Wilt thou not?" etc. (verse 4).
5. The perversion of mercy. God did not reserve his anger forever, and they sinned the,more because of his long-suffering (verse 5).
6. The warnings which had been despised, Judah saw Israel doomed, and yet followed her evil ways (verses 6-11). It is a great increase of iniquity when we perceive the suffering which it causes others, and yet persevere in it ourselves.

Is it not marvelous that God should be so full of mercy as to bid such revolters return, and repeat the exhortation again and again?

II. MEMORIES AROUSED BY THE CALL.

Does it not remind you of other days?
1. When you first came to Jesus.
2. When you were happy with other believers.
3. When you could teach and warn others.
4. When you began to go aside, a little.
5. When you have sinned grievously through this backsliding.

Indulge these memories till they affect your heart.

III. REASONS URGED FOR OBEYING THE CALL.

l. It is God himself who utters it. Twice we read, saith the Lord."
2. Anger will be removed: "I will not cause mine anger to fall upon you" (verse 12).
3. Love continues: "I am married unto you" (verse 14).
4. Healing will be given: "I will heal your backslidings" (verse 22).

Each verse yields its own forcible argument,

IV. DIRECTIONS GIVEN TO MAKE OBEDIENCE TO THE CALL EASY.

1. "Only acknowledge thine iniquity" (verse 13). What a simple matter!
2. Lament the evil: "Weeping and supplications" (verse 21). Do you not mourn your sin even now?
3. Own the sad result."We lie down in our shame, etc. (verse ).
4. Trust in God for restoration: "Truly in the Lord our God is the salvation of Israel" (verse 23).
5. Heartily renew allegiance: "Behold, we come unto thee; for thou art the Lord our God" (verse 22).

These things, carefully and immediately attended to, will restore the fallen to their first estate."Return! Return!" saith the Lord.
Oh, that the Holy Ghost may lead them to it!

V. PROMISES MADE TO THOSE ANSWERING TO THE CALL.

Such shall obtain—
1. Special guidance: "I will bring you to Zion" (verse 14).
2. Suitable food: "Feed you with knowledge" (verse 15).
3. Spiritual insight (see verses 16 and 17).
4. Childlike spirit:"Thou shalt call me, My father (verse 19).

The whole subject needs pressing upon all believers, for we may have already backslidden more than we are aware.
Upon the conscious backslider the three-fold call should be pressed, "Return! Turn! Return!"

Turns of Expression

There is a play upon words, or rather upon senses, in the original,"Return, ye backsliding children;" more literally, "Turn, ye turned-away sons, and I will heal your turnings," as in Hosea 14:4.

God invites and does not drive; he here exchanges threats for promises. God will "heal;' not simply receive his children. God alone can heal their apostasies. Man repents of sin, but God cures it. It is our part to turn from evil, God's to destroy that evil. Sin is washed out, not by tears of penitence, but by the blood of Christ. The healing is of the apostasies themselves, not simply of their painful effects Christ saves from sin. — The Pulpit Commentary

I was weary of a cold heart towards Christ, and his sacrifice, and the work of his Spirit — of a cold heart in the pulpit, in secret prayer, and in study. For fifteen years previously I had felt my heart burning within, as if going to Emmaus with Jesus. On a day ever to be remembered by me, as I was going from Dolgelly to Machynlleth, and climbing up towards Cadair Idris, I considered it to be incumbent upon me to pray, however hard I felt my heart, and however worldly the frame of my spirit was. Having begun in the name of Jesus, I soon felt as it were the fetters loosening, and the old hardness of heart softening, and, as I thought, mountains of frost and snow dissolving, and melting within me. This engendered confidence in my soul in the promise of the Holy Ghost. I felt my mind relieved from some great bondage: tears flowed copiously, and I was constrained to cry out for the gracious visits of God, by restoring to my soul the joy of his salvation. — Christmas Evans

I am sometimes downright staggered at the exceeding riches of his grace. How Christ can go on pardoning day after day, and hour after hour; sometimes I feel almost afraid to ask, for shame. — A. L. Newton

Man-like is it to fall into sin,
Fiend-like is it to dwell therein,
Christ-like is it for sin to grieve,
God-like is it all sin to leave.
— Longfellow

Yet sovereign mercy calls, "Return!"
Dear Lord, and may I come?
My vile ingratitude I mourn —
O take the wanderer home!
— Steele

Charles Hadden Spurgeon

86．回來吧！回來吧！

「背道的以色列啊，回來吧！這是耶和華說的。背道的兒女啊，轉回吧！這是耶和華說的。背道的兒女啊，回來吧！我要醫治你們的背道。」——耶利米書 3:12 ( 12你去向北方宣告說：耶和華說：背道的以色列啊，回來吧！我必不怒目看你們；因為我是慈愛的，我必不永遠存怒。這是耶和華說的。)、14(14耶和華說：背道的兒女啊，回來吧！因為我作你們的丈夫，並且我必將你們從一城取一人，從一族取兩人，帶到錫安。)、22 (22你們這背道的兒女啊，回來吧！我要醫治你們背道的病。看哪，我們來到你這裏，因你是耶和華－我們的神。)

信徒若然退後，是一件極其可怕的事。

• 他曾蒙如此大的憐憫；
• 他曾享受如此深的愛；
• 他面前原有如此榮耀的盼望；
• 然而他因退後，犧牲了這一切的安慰。

對那人自己而言，退後乃是極其悲慘的事——因為毫無所得，卻使一切都陷於危險。
這也傷害了他所屬的整個教會；
並且對外面的世界造成極壞的影響。
那麼，退後者當下的責任是什麼？醫治退後的即刻良方是什麼？
一句話就總結了，而且這是神的話：「回來！」
讓我們懇切地留意——

一、這呼召所喚起的驚奇

看來，主本有許多理由不該邀請退後者回轉。我們將依照本章的脈絡來思想；仔細查考，必大有收穫。

1. 愛的嫉妒本應如此請注意第 1 節可怕的圖像：一個放蕩行淫的婦人，竟仍被容許回到丈夫那裡。
2. 罪惡的廣泛與嚴重「你用淫行玷污了全地」（第 2 節）。偶像崇拜的痲瘋，連大地都感受得到。
3. 在管教之下仍固執行惡（第 3 節）：「你不知羞恥。」
4. 拒絕溫柔的勸勉「你豈不……？」（第 4 節）
5. 濫用憐憫神不永遠存怒，他們卻因神的長久忍耐而更加犯罪（第 5 節）。
6. 輕視嚴肅的警告猶大看見以色列因罪受審，卻仍隨從她的惡行（第 6–11 節）。當我們明知自己的罪給他人帶來痛苦，卻仍執意行之，罪就更為加重。

在如此情形之下，神仍滿有憐憫，一再呼召這些背叛者回轉，豈不令人驚奇嗎？

二、這呼召所喚醒的回憶

它是否使你想起從前的日子？

1. 你初次來到耶穌面前的時候；
2. 你與眾聖徒同享喜樂的時候；
3. 你曾教導並勸戒別人的時候；
4. 你開始一點一點偏離正路的時候；
5. 你因退後而犯下嚴重罪行的時候。

讓這些回憶在你心中反覆思想，直到它們觸動你的心。

三、順服這呼召的理由

1. 發出呼召的是神自己：我們兩次讀到：「這是耶和華說的。」
2. 怒氣將被除去：「我必不將我的怒氣向你們發作」（第 12 節  12你去向北方宣告說：耶和華說：背道的以色列啊，回來吧！我必不怒目看你們；因為我是慈愛的，我必不永遠存怒。這是耶和華說的。）。
3. 愛仍然存在：「因為我是你們的丈夫」（第 14 節 14耶和華說：背道的兒女啊，回來吧！因為我作你們的丈夫，並且我必將你們從一城取一人，從一族取兩人，帶到錫安。）。
4. 必得醫治：「我要醫治你們的背道」（第 22 節 22你們這背道的兒女啊，回來吧！我要醫治你們背道的病。看哪，我們來到你這裏，因你是耶和華－我們的神。）。

每一節經文都提供了強而有力的理由。

四、使順服這呼召變得容易的指引

1. 「只要承認你的罪孽」（第 13 節 13只要承認你的罪孽，就是你違背耶和華－你的神，在各青翠樹下向別神東奔西跑，沒有聽從我的話。這是耶和華說的。）何等簡單！
2. 為罪哀哭「哭泣懇求」（第 21 節 21在淨光的高處聽見人聲，就是以色列人哭泣懇求之聲，乃因他們走彎曲之道，忘記耶和華－他們的神。）。你此刻不正為自己的罪憂傷嗎？
3. 承認悲慘的結果「我們躺臥在羞愧之中……」（第 25 節 25我們在羞恥中躺臥吧！願慚愧將我們遮蓋；因為從立國（原文是幼年）以來，我們和我們的列祖常常得罪耶和華－我們的神，沒有聽從耶和華－我們神的話。）
4. 信靠神得著恢復「誠然，在耶和華我們的神那裡，才有以色列的救恩」（第 23 節 23仰望從小山或從大山的喧嚷中得幫助，真是枉然的。以色列得救，誠然在乎耶和華－我們的神。 ）。
5. 全心更新效忠「看哪，我們來到你這裡，因你是耶和華我們的神」（第 22 節 22你們這背道的兒女啊，回來吧！我要醫治你們背道的病。看哪，我們來到你這裏，因你是耶和華－我們的神。
   ）。

若能仔細而立刻實行這些事，跌倒的人必得恢復，如同起初一樣。「回來！回來！」耶和華如此說。
但願聖靈親自引導他們回轉！

五、應答此呼召之人的應許

他們將得著——

1. 特別的引導「我要領你們到錫安」（第 14 節 14耶和華說：背道的兒女啊，回來吧！因為我作你們的丈夫，並且我必將你們從一城取一人，從一族取兩人，帶到錫安。 ）。
2. 合宜的供應「用知識和智慧牧養你們」（第 15 節 15我也必將合我心的牧者賜給你們。他們必以知識和智慧牧養你們。」）。
3. 屬靈的洞察力（見第 16–17 節 16耶和華說：「你們在國中生養眾多；當那些日子，人必不再提說耶和華的約櫃，不追想，不記念，不覺缺少，也不再製造。 17那時，人必稱耶路撒冷為耶和華的寶座；萬國必到耶路撒冷，在耶和華立名的地方聚集。他們必不再隨從自己頑梗的惡心行事。）
4. 兒女般的心「你必稱我為父」（第 19 節 19我說：我怎樣將你安置在兒女之中，賜給你美地，就是萬國中肥美的產業。我又說：你們必稱我為父，也不再轉去不跟從我。）。

這整個主題，當向所有信徒切切勸勉，因為我們或許已經退後，卻自己尚未察覺。
對於自覺退後的人，當一再強調這三重的呼聲：「回來！轉回！回來！」

詞語的轉折

原文中有一種語意的雙關：「回來吧，背道的兒女；」更直譯為：「轉回吧，轉離的兒子，我要醫治你們的轉離。」正如何西阿書 14:4 (4我必醫治他們背道的病，甘心愛他們；因為我的怒氣向他們轉消。)所說。

神是邀請，而非強迫；在此，祂以應許取代了威嚇。神不只是「接納」，祂要「醫治」。唯有神能醫治人的背道。人悔改罪，但神除去罪。我們的責任是離棄罪惡，神的工作是毀滅罪惡。罪不是靠悔恨的眼淚洗淨，而是靠基督的寶血。所醫治的，是背道本身，而不只是它所帶來的痛苦後果。基督不僅赦罪，祂是拯救人脫離罪。
——《講壇註釋》

「我厭倦了自己對基督、對祂的犧牲、對聖靈工作的冷淡——在講台上冷淡，在暗中的禱告裡冷淡，在研讀中冷淡。在此前十五年間，我的心常常火熱，如同與耶穌同行往以馬忤斯。在那一天——我永遠難忘——當我從多爾蓋利前往馬亨萊斯，攀登卡德爾伊德里斯山時，我認為無論心多麼剛硬、靈多麼世俗，都必須禱告。當我奉耶穌的名開始時，很快就覺得捆綁似乎鬆開了，那老舊的剛硬之心開始柔軟，彷彿心中冰霜雪山正在溶解、消融。
這使我對聖靈的應許充滿信心；我的心靈從某種極大的捆鎖中得了釋放。眼淚滂沱而下，我不由自主地呼求神，
求祂再度將救恩之樂恢復在我心中。」—— 聖誕．以文斯（Christmas Evans）

「我有時實在被祂那測不透的豐盛恩典震撼。基督怎能日復一日、時復一時地赦免？有時我甚至羞愧得不敢開口求。」—— A. L. 牛頓

「陷入罪中，是人的本性；
住在罪中，是魔鬼的性情；
為罪憂傷，是基督的樣式；
離棄一切罪，是神的作為。」
—— 朗費羅

「然而，至高的憐憫仍呼喊：『回來吧！』
親愛的主啊，我可否歸回？
我為自己的忘恩負義哀哭——
求你把流浪者接回家中！」
—— 斯蒂爾

—— 查爾斯．哈登．司布真（Charles Haddon Spurgeon）

87. Interrogation and Exclamination

But I said, How shall I put thee among the children, and give thee a pleasant land, a goodly heritage of the hosts of nations? and I said, Thou shalt call me, My father; and shalt not turn away from me. Jeremiah 3:19
MAN thinks lightly of sin; but not so the Lord.
Man thinks lightly of grace; but not so the Lord.
Man trifles where God wonders.
Man forgets where God considers.
The text may be viewed as written with a note of interrogation (?) or a note of exclamation (!).
Let us treat it somewhat in that blended fashion.

I. HERE IS A DIFFICULT QUESTION.

Many knotty questions are involved in it.

1. As to the holy Lord."How shall I put thee among the children?" How, in consistency with justice and purity, shall the Holy One place in his family persons of such character? They have forgotten, despised, forsaken, rejected, and insulted their God and can he treat them as if they had loved and obeyed?

2. As to the unholy person."How shall I put thee among the children?" Shalt thou be adopted after being—

• A rebel so set on mischief, willfully disobeying?

• A sinner so open, so presumptuous, so obstinate?

• A desperado so profligate, profane, and persecuting?

• A criminal "condemned already" by thine unbelief?.

Such persons do obtain mercy, but how is it done?
3. As to the family. "How shall I put thee among the children?"

• What will the children say? "A fine brother, certainly?

• What will the world say? Will not observers exclaim, "See what characters are received into the household of God!" May it not even seem like trifling with iniquity? May not the wicked hope for impunity in their sinning?

• What can I myself say to justify such a course? How shall I make this appear to be the act of the Judge of all the earth?

4. As to the inheritance: "and give thee a pleasant land, a goodly heritage?" Is not this too good for such?

• Shalt thou have peace and happiness below?
• Shalt thou have all that my favored children enjoy?
• Shalt thou be admitted into heaven?

It is a question which none but the Lord would ever have thought of.
He himself asked it long ago, as if to let us see that it was no small matter which he proposed.
He himself answered the question, or it had been unanswerable.

II. HERE IS A WONDERFUL ANSWER.

l. It is from God himself, and is therefore a perfect answer.
2. It is in the divine style: "Thou shalt" and "thou shalt not." Omnipotence speaks, and grace reveals its unconditional character.
3. It is concerning a divine work. God himself puts sinners among his children, and none beside can do it.

• The Lord infuses a new spirit — a filial spirit.
• This spirit expresses itself by a new call: "My Father."
• This creates new bonds: "and shalt not turn away from me."

4 It is effectual for its purpose.

• Those who heartily cry"My Father" may safely be put among the children.

• Those who do not turn away from their father must be children.

Servants go, but sons abide.
Thus the wisdom of our gracious God, by regeneration and adoption, answers the difficult question.

III. HERE, WITHOUT QUESTION, IS A MATCHLESS PRIVILEGE.

We are put among the children.
1. We are indeed made children of God, and joint-heirs with Christ.
2. We are as much loved as the children.
3. We are treated as the children.

• We are forgiven as a father forgives his children.
• We are clothed, fed, and housed as children.
• We are taught, ruled, and chastened as children.
• We are honored and enriched as children.

4. We are placed under filial obligations:
To love, honor, obey, and serve our Father.
This should be regarded as a high honor, and not as a burden.
Let us admire the grace which puts us into the family.
Let us enjoy the privileges which this secures to us.
Let us act as loving children should do.

Extracts

God seems, as it were, to be at a stand. "How shall I act so as to save these sinners, and yet not wrong myself?" This should greatly humble us for our sins. As if a child should do much evil, and bring himself into grievous troubles, so that if his tender father would help him he must be put to abundance of difficulties, and is fain to beat his brains, and laboriously study how he shall contrive to save his poor, foolish child from utter undoing. Now, if the child has any ingenuousness in him, he will not think, "My father's anxiety is no great matter, so long as I am delivered"; but he will cry,"Alas, this will break my heart! What troubles have I brought my father into! I cannot bear to think of it!" It should be thus with us in reference to our God, who in this text speaketh after the manner of men. — Jeremiah Burroughs.

In the second century, Celsus, a celebrated adversary of Christianity, distorting our Lord's words, complained, "Jesus Christ came into the world to make the most horrible and dreadful society; for he calls sinners, and not the righteous; so that the body he came to assemble is a body of profligates, separated from good people, among whom they before were mixed. He has rejected all the good, and collected all the bad." "True," said Origen, in reply, "our Jesus came to call sinners — but to repentance. He assembled the wicked — but to convert them into new men, or rather to change them into angels. We come to him covetous, he makes us liberal; lascivious, he makes us chaste; violent, he makes us meek; impious, he makes us religious."

Regeneration is not a change of the old nature, but an introduction of a new nature. Not "Ishmael changed," but "Isaac born? is the son of the promise.
Whom God adopts, he anoints; whom he makes sons, he makes saints. — Watson.

One of my parishioners at East Hampton, converted after having lived, through three or four revivals, to the age of fifty, and having given up hope, used to exclaim for several weeks after his change,"Is it I? Am I the same man who used to think it so hard to be converted, and my case so hopeless? Is it I? Is it I? Oh, wonderful!" — Dr. Lyman Beecher
Charles Hadden Spurgeon

87．疑問與驚歎

「我說：我怎樣將你列在兒女之中，賜給你美地，就是萬國中肥美的產業呢？我又說：你必稱我為父，也不再轉去不跟從我。」——耶利米書 3:19 (19我說：我怎樣將你安置在兒女之中，賜給你美地，就是萬國中肥美的產業。我又說：你們必稱我為父，也不再轉去不跟從我。)
人輕看罪；主卻不然。
人輕看恩典；主卻不然。
人兒戲之處，神卻驚歎。
人忘記之處，神卻深思。
這節經文，可以看作是帶著**疑問號（？）來寫的，也可以看作是帶著驚歎號（！）**來寫的。
讓我們用這種交織的方式來思想它。

一、這裡有一個艱難的問題

其中包含了許多極其棘手的問題。

1．關於聖潔的主

「我怎樣將你列在兒女之中？」在不違背公義與聖潔的前提下，至聖者怎能把這樣的人接納進祂的家中？他們忘記神、藐視神、離棄神、拒絕神、羞辱神，祂怎能待他們如同愛祂、順服祂的人？

2．關於不聖潔的人

「我怎樣將你列在兒女之中？」
你曾是——
一個蓄意作惡、悖逆不服的反叛者；
一個明目張膽、放肆、頑梗的罪人；
一個放蕩、褻瀆、逼迫人的亡命之徒；
一個因不信而「已經被定罪」的罪犯。
這樣的人竟然得著憐憫——但這是如何成就的？

3．關於這個家

「我怎樣將你列在兒女之中？」
其他兒女會怎麼說？
「這真是一位好弟兄嗎？」
世人又會怎麼說？
旁觀者豈不會喊著說：
「看看神的家中都接納了些什麼樣的人！」
這會不會顯得是在縱容罪惡？
會不會使惡人以為犯罪可以不受懲罰？
我自己又該如何為此辯護？
我怎樣使這看來仍是全地審判者所行的公義之舉？

4．關於產業

「並賜給你美地，就是肥美的產業？」這對這樣的人來說，是否太好了一點？

• 你也能在今生享有平安與喜樂嗎？
• 你也能得著我所愛的兒女一切的福分嗎？
• 你也能被接納進入天堂嗎？
  

這是一個若非出於神，誰也不會想到的問題。
神早已親自提出這問題，彷彿要讓我們知道：祂所要成就的，絕非小事。
這問題若非祂自己回答，便永遠無法回答。

二、這裡有一個奇妙的答案

1．這答案出於神自己，因此是完全的答案。
2．這答案具有神性的語氣：「你必……」「你必不……」全能在說話，恩典顯明它無條件的本質。
3．這答案關乎神自己的工作。是神把罪人放在兒女之中，除此以外，無人能行。

• 主把一個新的靈放在人的裡面——就是兒子的靈。
• 這靈藉著新的稱呼表達出來：「我的父。」
• 這又建立了新的關係：「你也不再轉去不跟從我。」
  

4．這答案確實達成其目的。

• 凡真心呼喊「我的父」的人，都可以安全地被列在兒女之中。
• 凡不離棄父親的，必定是兒子。
  

僕人會離去，兒子卻長久住在家中。
如此，藉著重生與收納為子，我們慈愛之神的智慧，回答了這個艱難的問題。

三、毫無疑問，這是無比的特權

我們被列在兒女之中。
1．我們真成了神的兒女，並與基督同作後嗣。
2．我們被愛，如同祂所愛的兒女。
3．我們被對待，如同兒女。

• 我們像父親赦免兒女一樣蒙赦免；
• 我們像兒女一樣被穿戴、餵養、供應居所；
• 我們像兒女一樣被教導、治理、管教；
• 我們像兒女一樣被尊榮、被豐富。
  

4．我們也承擔兒女的責任：
愛父、敬父、順服父、事奉父。
這應當被看作極高的尊榮，而不是沉重的負擔。
讓我們讚歎那把我們帶進家中的恩典；
讓我們享受這身份所帶來的一切特權；
讓我們活出愛子該有的樣式。

摘錄

「神似乎站在兩難之中：『我怎樣行，既能拯救這些罪人，又不損害我自己的公義？』這思想應當大大使我們為自己的罪謙卑。好像一個孩子行了許多惡事，陷入極大的困境；他慈愛的父親若要幫助他，卻必須面對無數難題，不得不絞盡腦汁，辛苦思索，如何才能救這愚昧的孩子免於徹底毀滅。若這孩子心中尚有一點真誠，他就不會說：『只要我得救，父親多操心也無妨。』他反而會哭喊說：『唉！這會使我心碎！我竟給父親帶來這麼多痛苦！我實在承受不起！』我們對待神，也當如此；因為在本節經文中，神是照人的方式說話。」
—— 耶利米．伯羅斯（Jeremiah Burroughs）

「在第二世紀，基督教一位著名的反對者凱爾蘇斯（Celsus），曲解主的話，抱怨說：『耶穌基督來到世上，是要建立一個最可怕、最敗壞的團體；因為祂呼召罪人，而不是義人。因此，祂所聚集的群體，乃是一群惡人，
從原本與好人混雜之中被分別出來。祂棄絕了一切好人，只收集壞人。』俄利根回答說：『不錯，我們的耶穌確實呼召罪人——但為的是要他們悔改；祂確實聚集惡人——但為的是要把他們改變成新人，甚至可以說，變成天使。我們到祂面前時是貪婪的，祂使我們成為慷慨的；是放縱情慾的，祂使我們成為聖潔的；是暴躁兇狠的，祂使我們成為溫柔的；是褻瀆不敬的，祂使我們成為敬虔的。』」

重生不是舊性情的改良，而是新性情的誕生。不是「以實瑪利被改變」，而是「以撒被生出來」——他是應許的兒子。
「神所收納為子的，祂必膏立；神所立為兒子的，祂也立為聖徒。」—— 華森（Watson）

「我在東漢普頓的一位會友，經歷過三、四次復興運動，卻直到五十歲才悔改，早已對自己絕望。他得救後好幾個星期，常常驚呼：『是我嗎？真是我嗎？就是那個曾覺得悔改如此艱難、認為自己毫無盼望的人嗎？是我嗎？是我嗎？哦，何等奇妙！』」—— 萊曼．比徹博士（Dr. Lyman Beecher）
—— 查爾斯．哈登．司布真（Charles Haddon Spurgeon）

88. Decided Ungodliness

They have refused to return. Jeremiah 5:3
THERE is about all men the primary evil of sin.
This is greatly increased by a refusal to return to their allegiance.
This is intensified by the rejection of pressing invitations.

I. WHO HAVE REFUSED TO RETURN?

1. Those who have said as much. With unusual honesty or presumption, they have made public declaration that they will never quit their sinful ways.
2. Those who have made a promise to repent, but have not performed it.
3. Those who have offered other things instead of practical return to God:— ceremonies, religiousness, morality, and the like.
4. Those who have only returned in appearance. Formalists, mere professors, and hypocrites offer the counterfeit for the genuine; and thus in a veiled manner really refuse to repent.
5. Those who have only returned in part. Hugging some sins while hanging others is a wretched method of continuing rebellion while feigning submission.

II. WHAT THIS REFUSAL UNVEILS.

l. An intense love of sin. Suppose the prodigal had refused to leave the famine-stricken country, it would have proved his insane attachment to those with whom he had spent his substance.
2. A want of love to the great Father, who bids them return.
3. A disbelief of God: they neither believe in what he has revealed concerning the evil consequences of their sin, nor in what he promises as to the benefit of returning from it.
4. A despising of God: they reject his counsel, his command, and even himself.
5. A resolve to continue in evil. This is their proud ultimatum, "they have refused to return?"
6. A trifling with serious concerns. They are too busy, too fond of gaiety, etc. There is time enough yet. There is no need to be so earnest. No doubt things will come right. Thus, they treat God's command as a light matter.

III. WHAT DEEPENS THE SIN OF THIS REFUSAL?

l. When correction brings no repentance.
2. When conscience is violated, and the Spirit of God is resisted. Repentance is seen to be right, but yet refused: duty is known but declined.
3. When repentance is known to be the happiest course, and yet it is obstinately neglected against the plainest reasons.
4. When this obstinacy is long-continued and is persevered in against convictions and inward promptings.
5. When vile reasons are at the bottom: such as secret sins, which the sinner dares not confess or quit; or the fear of man, which makes the mind cowardly.

IV. WHAT IS THE REAL REASON OF THIS REFUSAL?

l. It may be ignorance, but that can be only in part, for it is plainly a man's duty to return to his Lord. No mystery surrounds this simple precept,— "Return."
2. It may be self-conceit: perhaps they dream that they are already in the right road.
3. It is at times sheer recklessness. The man refuses to consider his own best interests. He resolves to be a trifler; death and hell and heaven are to him as toys to sport with.
4. It is a dislike of holiness. That lies at the bottom of it: men cannot endure humility, self-denial, and obedience to God.
5. It is a preference for the present above the eternal future.

Oh, do not refuse the reasonable request to return when God tenderly invites you to come to himself! Is it not right? Is it not wise?
Life or death hangs on your choice! Why will you die?
Let a sweet consent be given. Say, "I will arise, and go unto my Father." You will never regret obedience to such a suggestion.
What is the riotous living of the far country compared with the joy of your Father's house?
From the cross the Lord Jesus calls on you to return. Hasten home!

Morsels

The door of heaven shuts from below, not from above. "Your iniquities have separated," saith the Lord.- Williams, of Wern

Lord Byron, a short time before death, was heard to say, "Shall I sue for mercy?" After a long pause, he added, "Come, come, no weakness; let's be a man to the last!"

The reason why a wicked man doth not turn unto God is not because he cannot (though he cannot), but because he will not. He cannot say at the day of judgment, "Lord, thou knowest I did my best to be holy, but I could not." The man that had not on a wedding-garment could not say, "Lord, I was not able to get one." But he was "speechless" — W. Fenner

Charles Hadden Spurgeon

88．決意的不敬虔

「他們不肯回轉。」——耶利米書 5:3 (3耶和華啊，你的眼目不是看顧誠實嗎？你擊打他們，他們卻不傷慟；你毀滅他們，他們仍不受懲治。他們使臉剛硬過於磐石，不肯回頭。)

在人類身上，最根本的罪惡就是罪本身；
而當人拒絕回到本來當盡的忠誠時，這罪惡就更加深重；
再加上對迫切呼召的拒絕，罪便被推到更可怕的地步。

一、是誰拒絕回轉？

1. 那些明言拒絕的人。他們或出於異常的坦白，或出於狂妄，自公開宣告自己永不離開罪惡的道路。
2. 那些曾應許悔改卻未履行的人。口頭的承諾未曾化為實際的回轉。
3. 那些用別的東西取代實際歸向神的人。例如儀式、宗教熱心、道德行為等等，卻沒有真正回到神面前。
4. 那些只在外表上回轉的人。形式主義者、徒有其名的信徒、假冒為善的人，用假貨代替真實；如此，他們其實是在掩飾之下拒絕悔改。
5. 那些只部分回轉的人。一面緊抱某些罪不放，一面棄絕其他罪；這種做法不過是假裝順服，實則繼續悖逆，是極其可憐的。

二、這樣的拒絕揭露了什麼？

1. 對罪的強烈愛戀。假若浪子拒絕離開饑荒之地，便顯明他對那些耗盡他產業的人有何等瘋狂的依戀。
2. 對慈愛父親的缺乏愛心。那位呼喚他們回來的天父，未得他們的心。
3. 對神的不信。他們既不信神對罪惡後果的啟示，也不信神對悔改所應許的益處。
4. 對神的輕視。他們拒絕神的勸告、命令，甚至拒絕神自己。
5. 繼續行惡的決心。這就是他們驕傲的最終宣言：「他們不肯回轉。」
6. 把嚴肅的事當作兒戲。他們說自己太忙、太愛享樂；時間還多，不必那麼認真；事情終會好轉。於是，神的命令被他們視為微不足道。

三、是什麼使這拒絕的罪更加深重？

1. 管教臨到卻仍不悔改。
2. 踐踏良心，抗拒聖靈。明知悔改是對的，卻仍然拒絕；知道責任所在，卻故意推辭。
3. 明知悔改是最幸福的道路，卻仍固執忽視。即使最清楚的理由擺在眼前，仍不肯順服。
4. 這種頑梗長期持續，並且在內心的責備與催促之下仍然堅持。
5. 背後有卑劣的動機。例如不敢承認或捨棄的隱密罪；或因懼怕人而變得怯懦。

四、拒絕回轉的真正原因是什麼？

1. 或許部分出於無知，但這只能算一部分，因為「回轉」乃是人明明白白的責任；這個簡單的命令毫無奧秘可言。
2. 或許是自以為是。他們可能幻想自己早已走在正路上。
3. 有時是純粹的魯莽與輕率。人拒絕思考自己真正的益處；他決意成為一個戲謔人生的人，把死亡、地獄與天堂都當作玩具。
4. 歸根究柢，是厭惡聖潔。人不能忍受謙卑、克己與順服神。
5. 偏愛今生勝過永恆。

噢，當神溫柔地邀請你歸向祂時，不要拒絕這合情合理的請求！這不是正當的嗎？這不是智慧的嗎？
生與死，全繫於你的抉擇！你為何要自取滅亡呢？
只要甘心同意吧，說：「我要起來，到我父親那裡去。」你永遠不會後悔順服這樣的呼召。
遠方放蕩的生活，怎能與父家中的喜樂相比呢？
主耶穌從十字架上呼喚你回來——快快歸家吧！

片語（Morsels）

天國的門是從下面關上的，不是從上面關上的。主說：「你們的罪孽使你們與我隔絕。」——威廉斯（Wern）

拜倫勳爵在臨終前不久，曾聽見他說：「我要不要求憐憫呢？」停了一會兒，又說：「來吧，來吧，別軟弱；讓我們作個人直到最後！」

惡人不歸向神，並不是因為他不能（雖然他確實不能），而是因為他不願意。到審判之日，他不能說：「主啊，你知道我已盡力追求聖潔，只是我做不到。」 那沒有穿禮服的人，也不能說：「主啊，我沒有能力得著一件。」 所以他是「無言可答的」。——W．芬納

查爾斯．海登．司布真（Charles Haddon Spurgeon）

89. Rest as a Test

Ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. Jeremiah 6:16
IT is the distinguishing feature of the good old way that in it we find rest for our souls. This is one of the tokens by which we may discern the false from the true.

• Rest was the promise of the Savior."I will give you rest."
• Rest is the point in which the law failed. Moses could not lead the people into Canaan, neither can the works of the law conduct us into the rest of God.
• Rest has been enjoyed by believers, and it is now enjoyed by them.
• Rest is never found apart from the gospel, and faith in Jesus.
• Rest comes not from wealth, health, honor, or any other earthly thing.

I. IN "THE GOOD WAY" WE FIND REST IF WE WALK THEREIN.

We walk by faith in the gospel way, and are rested.

1. The way of pardon by an atonement gives rest to the conscience.
2. The way of believing the Word as a little child gives rest to the understanding.
3. The way of trusting our affairs with God gives rest to the mind.
4. The way of obedience to divine commands gives rest to the soul.
5. The way of communion with Christ gives rest to the heart.

It is no little matter which can rest the desires, the fears, the regrets, the questionings, of our manhood; but gospel doctrines, promises, and precepts, and the gospel spirit accomplish this.

II. REST FOUND BY WALKING IN "THE GOOD WAY" IS GOOD FOR THE SOUL.

Some forms of rest rust and injure the soul; but this does not.

1. It brings satisfaction, but not self-satisfaction.
2. It brings a sense of safety, but does not lead to presumptuous sin.
3. It creates content, but also excites desires for progress.
4. It removes legal fears, but supplies superior motives for holiness.

It is actually beneficial to a man to walk in the good way, for as a saved believer his possession of salvation:

• Supplies him with an answer to the bribes of Satan; for what can Satan offer which could be preferable to assured salvation?.
• Sets him free from personal anxiety, and thus enables him to serve the Lord without distraction, since he is himself saved.
• Engenders intense love to his Savior for his completed work.
• Excites him to holy imitation of his heavenly Father, who is so gracious as to afford rest to the weary.

III. REST OF THIS KIND SHOULD BE ENJOYED NOW.

It is so enjoyed by many of us, and it is a grievous error when it is not the case with all real Christians.

1. You should be in the way, know that you are there, and try to keep to the very middle of the road. Truly believe in Jesus, and perfect rest must come. "Therefore, being justified by faith, we have peace with God" (Rom. 5:1).
2. You should have no doubt that the way is good, and that it is the way of the Lord. This is the assurance of understanding.
3. You should lay aside all anxious care because "he careth for you."
4. You should feel an intense satisfaction in Jesus. You will do so unless you live at a distance from him, and so miss his presence and smile. A present Christ is a well of delight.
5. You should indulge the largest anticipations concerning your future blessedness, both in time and in eternity.

We challenge Romanists, sacramentarians, selfusticiaries, and the like, to say that they have any rest. Rome does not promise it even to her own votaries, either in this world or in the world to come; but goes on saying her masses for the repose of the souls of her own departed cardinals, who evidently are not at rest. If her most eminent divines go to purgatory, where do the common people got.

We invite all the laboring and laden to come and try the Lord Jesus, and see if he does not rest them at once, and forever.
We bear our own willing testimony to the sweetness, safety, perpetuity, and truthfulness of the rest of faith.

Way-Marks

It is called "the good way." It is not the easy way: the idle and the foolish ask for that, but it is not worth seeking for, since it leads poverty and perdition. Neither is it the popular way, for few there be that find it. But it is the good way, made by a good God, in infinite goodness to his creatures; paved by our good Lord Jesus, with pains and labors immeasurable; and revealed by the good Spirit to those whose eternal good he seeks. It is the way of holiness, of peace, of safety, and it leads to heaven. Is it not good? It has been traversed by the best of men since time began, and the unclean do not pass over it. It is good at its commencement, for at its entrance men are born again; it is good in its continuation, for they are righteous who hold on their way; and it is good in its termination, for it leads to perfection, to bliss, to God himself.

In this good old way you shall find rest if you have never enjoyed it before; traveling you shall rest, as certain birds are said to rest upon the wing. Joy shall be upon your head, peace shall prepare the place of your feet. It is wisdom's dominion, and concerning her we read, "Her ways are ways of pleasantness, and all her paths are peace." Rest for the conscience comes to those who enter God's way of salvation; rest of heart arises out of their love to him who is the Way; rest of brain from their acceptance of his teaching; rest of desire from their satisfaction with his person-in a word, the soul rests in all its powers and faculties. Nor does it alone rest in the present; the future is guaranteed beyond all fear. — C. H.S.

Here there is a well-beaten track under our feet. Let us keep it. It may not be quite the shortest way; it may not take us through all the grandeur and sublimity which bolder pedestrians might see: we may miss a picturesque waterfall, a remarkable glacier, a charming view: but the track will bring us safe to our quarters for the night. — Dr. Dale

Dr. Judson once sent for a poor Christian convert, who was about to engage in something which he feared would not be for her spiritual good. "Look here," he said, snatching a ruler from the table, and tracing a not very straight line upon the floor;"here is where you have been walking You have made a crooked track, to be sure-out of the path half the time; but then you have kept near it, and not taken to new roads; and you have, to a certain extent, grown in grace. And now here you stand. You know where this path leads. You know what is before you: some struggles, some sorrows, and finally, eternal life, and a crown of glory. But to the left branches off another very pleasant road, and along the air floats, rather temptingly, a pretty bubble. You do not mean to leave the path you have walked in fifteen years; you only want to step aside, and catch the bubble, and think you will come back again; but you never will." The solemn warning was not given in vain.
Charles Hadden Spurgeon

89．以安息為試驗

「你們當站在路上察看，訪問古道，哪是善道，便行在其間；這樣，你們心裡必得安息。」——耶利米書 6:16 (16耶和華如此說：你們當站在路上察看，訪問古道，哪是善道，便行在其間；這樣，你們心裏必得安息。他們卻說：我們不行在其間。)
「古老善道」最顯著的特徵，就是人在其中能得著心靈的安息。這正是我們分辨真假之道的重要記號之一。

• 安息是救主的應許：「我就使你們得安息。」
• 安息正是律法所不能帶來的。摩西不能領百姓進入迦南；照樣，律法的行為也不能引我們進入神的安息。
• 安息歷來為信徒所享受，如今仍然如此。
• 離了福音與對耶穌的信心，決不能得著安息。
• 安息不是從財富、健康、名譽，或任何地上的事物而來。

一、在「善道」中行走，便得安息

我們憑信心行在福音的道路上，就得著安息。

1. 藉著贖罪而得赦免的道路，使良心得安息。
2. 像小孩子一樣信靠神話語的道路，使悟性得安息。
3. 把一切事交託給神的道路，使心思得安息。
4. 順服神命令的道路，使靈魂得安息。
5. 與基督相交的道路，使內心得安息。

能使我們成年人的慾望、恐懼、悔恨與疑問都得安息，絕非小事；然而，福音的教義、應許、誡命，以及福音的靈，正成就了這一切。

二、在「善道」中所得的安息，對靈魂是有益的

有些形式的安息會使靈魂生鏽、受損；但這種安息卻不然。

1. 它帶來滿足，卻不是自滿。
2. 它帶來安全感，卻不引人放縱犯罪。
3. 它使人知足，卻同時激發人追求長進。
4. 它除去律法式的恐懼，卻提供更高尚的成聖動機。

行在善道上，對人實在有益；因為作為一個得救的信徒，他對救恩的確據：

• 使他能抵擋撒但的賄賂——撒但還能拿出什麼，比確知得救更可取的呢？
• 使他脫離個人的憂慮，因此能專心事奉主，因為他自己已得拯救。
• 激發他對救主完成救贖之工的熱切之愛。
• 促使他聖潔地效法天父，因父竟如此恩慈，賜下疲乏者安息。

三、這樣的安息應當現在就享有

許多信徒如今已享有這安息；若真正的基督徒未能如此，乃是極大的錯誤。

1. 你應當確實行在這條路上，知道自己在其中，並努力走在正道中央。真實信靠耶穌，完全的安息必然臨到。
   「我們既因信稱義，就藉著我們的主耶穌基督得與神相和。」（羅 5:1）
2. 你應當毫不懷疑這條路是善的，是主的道路。這是悟性的確據。
3. 你應當卸下所有焦慮的重擔，因為「他顧念你」。
4. 你應當在耶穌裡有深切的滿足。若你與祂疏遠，失去祂的同在與笑臉，便無法如此；但同在的基督乃是喜樂的泉源。
5. 你應當對將來的福分有最大的盼望——無論在今生或永恆裡。

我們向羅馬教徒、聖禮主義者、自義之徒等等挑戰，請他們說一說：他們可曾有過安息？羅馬教會甚至不向自己的追隨者應許安息，無論今生或來世；她仍為自己已死的樞機主教誦念彌撒，求其靈魂得安息，顯然他們並未安息。若她最傑出的神學家尚需進入煉獄，那平民百姓又將往何處去呢？

我們邀請一切勞苦擔重擔的人，來試試主耶穌，看祂是否立刻、並且永遠，使你們得安息。
我們也甘心見證：信心之安息的甘甜、安全、長存與真實。

路標（Way-Marks）

這條路被稱為**「善道」。它不是最容易的路——懶惰與愚昧的人尋求那條路，但那不值得尋找，因為它通向貧乏與滅亡。它也不是最受歡迎的路，因為找著的人少**。但它是善的道路：由良善的神，出於無限的慈愛，為祂的受造物所開闢； 由我們良善的主耶穌，以無法估量的痛苦與勞碌鋪成；並由良善的聖靈向那些祂尋求永恆益處的人啟示。 它是聖潔之路、平安之路、安全之路，並且通向天堂。這樣的路，豈不善嗎？自古以來，最優秀的人都走過這條路；污穢的人不能行在其上。它的起點是善的——人在入口處重生；它的過程是善的——持守此道的人行義；它的終點也是善的——引人進入完全、進入福樂、進入神自己。

在這條古老的善道中，若你從未享受過安息，你將在其中得著安息；你一面行走，一面歇息，如同有些鳥在飛行中仍能安息。喜樂在你頭上，平安預備你腳下的路。這是智慧的國度；論到智慧，經上說：「她的道是安樂；她的路全是平安。」 良心的安息，來自進入神救恩之道；心的安息，出於對「道路」——基督——的愛；頭腦的安息，來自對祂教導的接受；慾望的安息，來自對祂位格的滿足。總而言之，靈魂在一切能力與官能上都得著安息。而且不僅今生如此，將來也有毫無懼怕的保障。——C. H. S.

「這裡在我們腳下，有一條踏實的舊路；讓我們持守它。它未必是最近的路；也未必帶我們看見所有壯麗奇觀：
我們或許錯過瀑布、冰河、或迷人的景色；但這條路，必定安全地引我們到夜間的安歇之所。」——戴爾博士（Dr. Dale）

賈德遜博士曾請一位貧窮的女信徒來，她正打算做一件他擔心對她靈命無益的事他從桌上拿起一把尺，在地上畫了一條並不筆直的線，說：「你看，這是你走過的路。你確實走得彎彎曲曲，常常偏離正道；但你始終靠近這條路，沒有走上新路，而且你在恩典中多少有所長進。如今你站在這裡。你知道這條路通向哪裡：前面有一些爭戰、一些憂傷，最後是永生與榮耀的冠冕。但在左邊，分岔出一條看來很愉快的路，空中漂浮著一個十分誘人的泡泡。你並不打算離開你已走了十五年的正路；你只是想稍微走開一步，抓住那個泡泡，以為還能回來——但你永遠不會再回來。」這嚴肅的警告，並非徒然。

查爾斯．海登．司布真（Charles Haddon Spurgeon）

90. The Ethopian

Can the Ethiopian change his skin? Jeremiah 13:23
JREMIAH had spoken to these people, and they would not hear; he had wept over them, and they would not consider. Even God's judgments had failed to move them, and he came to the conclusion that they were incorrigible, and could no more improve than a black man could become white.
Jeremiah's figure was most probably suggested to him by the Ethiopians in the king's court, one of whom attended more to him than his countrymen ever did (Jer. 38:7-13). Persons of color were no doubt more notable among an exclusive people like the Jews than they would be among us.
I. THE QUESTION AND ITS ANSWER. "Can the Ethiopian change his skin?"
The expected reply is, "He cannot do so."
The outward impossibility is the Ethiopians changing the color of his own skin: a physical experiment never yet accomplished.
The inward impossibility is a change of heart and character by one "accustomed to do evil."
Can he — will he — change himself? Never.
The difficulty in the sinner's case lies—
1. In the thoroughness of the operation. The Ethiopian can wash, or paint; but he cannot change that which is part and parcel of himself. A sinner cannot change his own nature.
2. In the fact that the will is itself diseased by sin. The man cannot do good, for he has no mind to it, no wish that way. In man's will lies the essence of the difficulty: he cannot means that he does not will to have it done. He is morally unable.
3. In the strength of habit. Use is second nature. Practice in transgression has forged chains, and bound the man to evil.
4. In the pleasure of sin, which fascinates and enslaves the mind.
5. In the appetite for sin, which gathers intensity from indulgence. Drunkenness, lechery, covetousness, etc., are a growing force.
6. In the blindness of the understanding, which prevents men from seeing the evil of their ways, or noting their danger. Conscience is drugged into a deep sleep, out of which the man cannot arouse himself.
7. In the growing hardness of the heart, which becomes more stolid and unbelieving every day, till nothing affects it.
8. In the evident fact that outward means prove ineffectual: like "sope" and "nitre" on a negro, they fail to touch the living blackness.
For all these reasons we answer the question in the negative: sinners can no more renew themselves than Ethiopians can change their skins.
Why then preach to them?
It is Christ's command, and we are bound to obey. Their inability does not hinder our ministry, for power goes with the word.
Why tell them that it is their duty to repent?
Because it is so: moral inability is no excuse: the law is not to be lowered because man has grown too evil to keep it.
Why tell them of this moral inability?
To drive them to self-despair, and make them look to Christ.
II. ANOTHER QUESTION AND ANSWER. Can the Ethiopian's skin be changed? Or, can the sinner be made anew?

• This is a very different affair, and in it lies the door of hope for men.
• Assuredly the Lord can make a black man white.
• The greatest sinner can be transformed into a saint.
• The grounds for so believing are many.

Here are a few of them—
1. All things are possible with God (Matt. 19:26).
2. The Holy Spirit has special power over the human heart.
3. The Lord Jesus has determined to work this wonder, and for this purpose he came into this world, and died, and rose again. "He shall save his people from their sins" (Matt. 1:21). —
4. Many such jet-black sinners have been totally changed: among ourselves there are such and in all places such may be found.
5. The gospel is prepared with that end. It does more than change the skin; for it affects the head, the heart, the understanding, the conscience, the motives, the desires, the hopes, the fears; and through these, the whole conduct, so that those who were accustomed to do evil become expert in doing good.
6. God has made his church long for such transformations, and prayer has been offered that they may now be wrought. Will not the Lord hear us?

Herein lies hope for the most inveterate sinner.

• Not in the bath of baptism;
• Nor in the scalding tears of remorse;
• Nor in the medicine of vows and pledges;
• But in his word of power, who doeth great wonders of grace.

Chips

Dirt contracted may be washed off, but we cannot alter the natural color of a hair (Matt. 5:36), much less of the skin; and so impossible is it, morally impossible, to reclaim and reform these people. — Matthew Henry

If it were possible for those who have been for ages in hell to return to the earth (and not to be regenerated), I firmly believe that, notwithstanding all they have suffered for sin, they would still love it, and return to the practice of it. — John Ryland

The Christian sects in Syria appear to consider a true case of Druze conversion to Christianity as out of the question. "The wolf's whelps;' they say, "are not tamed." The conversion of many sinners appears equally impossible, and yet how many such triumphs of grace are recorded as that which John Newton described in himself: "I was a wild beast on the coast of Africa once, but the Lord Jesus caught me, and tamed me, and now people come to see me as they would go to look at the lions in the Tower."

O endless misery!
I labor still, but still in vain,
The stains of sin I see
Are woaded all, or dy'd in grain.
There's not a blot will stir a jot,
For all that I can do.
There is no hope in fuller's sope,
Though I add nitre too.
I many ways have tried,
Have often soak'd it in cold fears;
And when a time I spied,
Pour'd upon it scalding tears:
Have rins'd and rubb'd, and scrap'd and scrubb'd
And turn'd it up and down;
Yet can I not wash out one spot;
It's rather fouler grown.
Can there no help be had?
Lord, thou art holy, thou art pure:
Mine heart is not so bad,
So foul, but thou canst cleanse it, sure
Speak, Blessed Lord, wilt thou afford
Me means to make it clean?
I know thou wilt: thy blood was spilt.
Should it run still in vain?
— Christopher Harvey, in "Schola Cordis"
Charles Hadden Spurgeon

90．古實人（The Ethiopian）

「古實人豈能改變皮膚呢？」——耶利米書 13:23 (23古實人豈能改變皮膚呢？豹豈能改變斑點呢？若能，你們這習慣行惡的便能行善了。)
耶利米曾向這些人說話，他們卻不聽；他曾為他們流淚，他們卻不理會。甚至連神的審判也不能使他們醒悟；於是他得出結論：他們是無可救藥的，正如黑人不可能變成白人一樣，他們也不可能自我改善。
耶利米的這個比喻，很可能是因王宮中出現的古實人而得來的靈感；其中有一位對耶利米的關注，遠超過他的本國同胞（參耶 38:7–13 7在王宮的太監古實人以伯‧米勒，聽見他們將耶利米下了牢獄（那時王坐在便雅憫門口）， 8以伯‧米勒就從王宮裏出來，對王說： 9「主－我的王啊，這些人向先知耶利米一味地行惡，將他下在牢獄中；他在那裏必因飢餓而死，因為城中再沒有糧食。」 10王就吩咐古實人以伯‧米勒說：「你從這裏帶領三十人，趁着先知耶利米未死以前，將他從牢獄中提上來。」 11於是以伯‧米勒帶領這些人同去，進入王宮，到庫房以下，從那裏取了些碎布和破爛的衣服，用繩子縋下牢獄去到耶利米那裏。 12古實人以伯‧米勒對耶利米說：「你用這些碎布和破爛的衣服放在繩子上，墊你的胳肢窩。」耶利米就照樣行了。 13這樣，他們用繩子將耶利米從牢獄裏拉上來。耶利米仍在護衛兵的院中。）。在猶太人這樣一個封閉的民族中，有色人種自然比在我們中間更引人注目。

一、問題與答案

「古實人豈能改變他的皮膚呢？」
預期的回答是：「不能。」
外在的不可能性，在於古實人改變自己膚色——這是一個從未成功過的身體實驗。
內在的不可能性，在於一個「習慣行惡的人」改變他的心與品格。
他能嗎？他願嗎？永遠不能。
罪人困境的難處在於——

• 改變的徹底性。
  古實人可以洗、可以塗抹，卻不能改變那屬於他本質的一部分；同樣，罪人不能改變自己的天性。
• 意志本身已被罪所敗壞。
  人不能行善，因為他無此心志、無此渴望。問題的核心在於人的意志——「不能」實際上意味著「不願」。這是一種道德上的不能。
• 習慣的力量。
  習慣成為第二天性；長久犯罪的操練，鍛造了鎖鏈，把人捆綁在罪惡之中。
• 罪中之樂。
  罪的快感迷惑並奴役人的心思。
• 罪的胃口。
  因放縱而不斷增強；酗酒、淫亂、貪婪等等，都是愈來愈強的勢力。
• 悟性的昏暗。
  人看不見自己道路的邪惡，也察覺不到危險；良心被麻醉，陷入沉睡，人無法自喚醒。
• 心的剛硬日益加深。
  一天比一天遲鈍、不信，直到任何事都無法感動它。
• 外在手段的明顯無效。
  就像用「肥皂」和「硝石」去洗黑人一樣，完全觸及不到活生生的黑色本質。

基於以上一切理由，我們對這問題的回答只能是否定的：
罪人更新自己，和古實人改變皮膚一樣不可能。
那麼，為何還要向他們傳道？
因這是基督的命令，我們必須順服；他們的無能並不妨礙我們的事奉，因為能力與神的道同在。
為何還要告訴他們必須悔改？
因為這本來就是他們的責任；道德上的無能不能成為藉口。律法不能因人敗壞到無法遵行，就被降低標準。
為何要告訴他們這種道德的無能？
為了使他們對自己絕望，從而轉眼仰望基督。

二、另一個問題與答案

古實人的皮膚能被改變嗎？罪人能被更新嗎？

• 這是完全不同的問題，而希望之門正是在此向人敞開。
• 毫無疑問，主能使黑人變白。
• 最敗壞的罪人，也能被改變成聖徒。
• 我們有充分的理由如此相信，例如——

1. 在神凡事都能（太 19:26 26耶穌看着他們，說：「在人這是不能的，在神凡事都能。」）。
2. 聖靈對人心具有特殊的大能。
3. 主耶穌已立志要成就這奇事；為此祂降世、受死、復活。「祂要將自己的百姓從罪惡裡救出來。」（太 1:21 21她將要生一個兒子，你要給他起名叫耶穌，因他要將自己的百姓從罪惡裏救出來。」）
4. 許多極其黑暗的罪人已完全改變。在我們中間就有，四處皆可找到這樣的例子。
5. 福音正是為此而預備的。它所作的，不只是改變外表；它影響頭腦、內心、悟性、良心、動機、慾望、盼望與懼怕，並藉此改變整個行為，使那習慣行惡的人，反而成為行善的能手。
6. 神使祂的教會渴望這樣的更新，並為此禱告。主豈不垂聽嗎？

這裡正是最頑固罪人的盼望所在——

• 不是在洗禮的水中；
• 不是在悔恨的熱淚中；
• 不是在誓言與保證的藥方中；
• 而是在那施行奇妙恩典之大能話語中。

片語（Chips）

外來的污垢可以洗去，但頭髮的自然顏色不能改變（太 5:36  36又不可指着你的頭起誓，因為你不能使一根頭髮變黑變白了。），更不用說皮膚；同樣，在道德上，要挽回並改革這些人，是不可能的。——馬太．亨利

若那些在地獄中已歷經多年的人可以回到世上（卻不被重生），我深信，無論他們為罪受過多少痛苦，他們仍會愛罪，仍會回到罪中去。——約翰．萊蘭

敘利亞的基督教派普遍認為，德魯茲人真正歸信基督教是不可能的；他們說：「狼的幼崽是馴服不了的。」
許多罪人的悔改看來同樣不可能；然而，恩典的勝利卻屢屢發生，正如約翰．牛頓論到自己所說：
「我曾是非洲海岸的一頭野獸，但主耶穌抓住我，馴服了我；如今人們來看我，就像去倫敦塔看獅子一樣。」

噢，無盡的悲慘！
我仍勞苦，卻終歸徒然，
罪污在眼前，深染如丹；
任我如何，斑點不動分毫，
我所能為，毫無功效。
滿槽肥皂，硝石再添，
也洗不淨一點污斑；
我試過多方，
常浸在冰冷的恐懼中；
一有機會，
又傾下滾燙的淚水。
沖洗、搓揉、刮擦、刷洗，
翻來覆去，竭盡全力；
卻洗不掉一點污跡，
反倒更加骯髒不堪。
難道真無拯救之方？
主啊，你聖潔，你純全；
我的心縱然敗壞污穢，
你必能將它潔淨完全。
說吧，蒙福之主，你可願
賜我使心潔淨之恩？
我知道你必如此——
你流的寶血，
豈會白流？
——克里斯多福．哈維，《心靈學院》（Schola Cordis）
查爾斯．海登．司布真（Charles Haddon Spurgeon）

91. Individual Repentance

Return ye now every one from his evil way, and make your ways and your doings good. Jeremiah 18:11
THIS is the voice of mercy, anxious about each individual.
Justice might slay the sinner in his sin; but mercy would slay the sin, and spare the sinner.
Yet it is the voice of holiness, opposed to each man's special evil way; and claiming of each man an acceptable life. The Lord Jesus has not come to be the Minister of sin, but the Destroyer of it.
Let us hear each one for himself on this occasion, for have we not every one some evil way of his own?
It is Jehovah's voice, and concerning its message we enquire:

I. WHAT? "Return."

This includes three things.

1. Stop! Stand still! Go not a foot further in your evil way.
2. Turn round! Face towards God, holiness, heaven, etc.
3.Hasten back! Practically move in the right way, and continue in that good course which is the reverse of your present one.

II. WHEN? "Return ye now."

1. Every step makes so much more to retrace.
2. Every step makes it more difficult to return.
3. Further wandering will be wanton and willful; a presumptuous rejection of the warning which is now so earnestly given.
4. Never again may you have an opportunity to return.

• There is nothing certain about life save its uncertainty.
• Joy is being lost by this procrastination; you are missing present peace of mind.
• God is robbed of your service, and you cannot make up the loss.
• Man is being injured by your example.

Every reason pleads for now, but for delay there is no excuse.

III. WHO? "Return ye now every one."

The personality of the call to each hearer of it is necessary, for—

1. Each man has his own peculiar way of sin.
2. Each man is apt to think of his neighbor's sin more than his own.
3. Each man needs a special effectual call ere he will turn.
4. Each man is now lovingly invited to return.

IV. FROM WHAT? "From his evil way."
"We have turned every one to his own way" (Isa. 53:6). This way of your own you are to return from,—

• Your own personal sin.
• Your constitutional sin.
• Your most frequent sin.

To many it will be important to be able to discover this favorite sin.

1. It is that into which you are most easily led.
2. It is that which has already been most indulged by you.
3. It is that about which you are most irritated if you are rebuked concerning it. Darling sins must not be touched, or their fond friends grow angry.
4. It is that for which you give up other sins; a covetous person will not be extravagant, a hypocrite will deny himself, etc.
5. It is that with which you are most loth to part.
6. It is that on which you spend most money, energy, etc.

From such a darling sin each man must turn.

V. TO WHAT? "Make your ways and doings good."

Negative religion is not enough, there must be positive goodness.

1. Your general habits or ways must be made good as a whole.
2. Your ways in reference to yourself.
3. Your doings towards both God and man.

Personal examination of the utmost importance.
Practical repentance an absolute necessity.
Yet how difficult is the way back. To descend into sin is easy, but to retrace your steps, this is the work, this is the labor.
Only by faith in the Lord Jesus can it be accomplished, a look at his cross breeds more repentance than anything in the world besides.
To those who believe in Jesus, he will send the Holy Spirit to lead them in the way everlasting.

Explanatory

There are two things proper to a man that returneth: first, to go a way clean contrary to the way he went before; secondly, to tread out and obliterate his former steps .... First, I say, he must go a way clean contrary to his former way. Many men think that the way to hell is but a little out of the way to heaven, so that a man in a small time, with small ado, may pass out of the one into the other; but they are much deceived: for as sin is more than a stepping aside, v/z., a plain, a direct going away from God; so is repentance, or the forsaking of sin, more than a little coasting out of one way into another. Crossings will not serve; there is no way, from the road of sin to the place we seek, but to go quite back again the way we came. The way of pleasure in sin must be changed for sorrow for the same. He that hath superstitiously worshipped false gods must now as devoutly serve the true; the tongue that hath uttered swearings, and spoken blasphemies, must as plentifully sound forth the name of God in prayer and thanksgiving; the covetous man must become liberal; the oppressor of the poor as charitable in relieving them; the calumniator of his brother a tender guarder of his credit; in fine, he that hated his brother before must now love him as tenderly as himself. — Joseph Mede

"Now," thou resolvest, "I will hereafter look to it better than I have done before." Alas, this will for hereafter is no will! First: because it is only to shuffle off the willing of the present. The heart is unwilling to obey, and therefore it puts off the commandment to the future, not for any desire that it hath to do it hereafter, but only because it is unwilling to do it for the present; like a man that is unwilling to lend. "I'll lend you hereafter," says he, only because he would shuffle off lending at all. Secondly: this will for hereafter is no will, because it goes without God's will. God's will is now; thine is hereafter. "He that will not when he may, when he would he shall have 'Nay.'" Take heed lest when thou wouldst fain be pardoned, and criest,"Lord, open to me," thou dost find thyself too late. — William Fenner

A missionary in India, addressing the natives on the question of sin, asked, "What say your own shasters?—
'I a sinner, you a sinner, sinners every one;
Sinless — none are found who dwell beneath the sun.'"
(1) He that leaves not all sin; (2) He that leaves sin only outwardly; (3) He that leaves sin because he cannot commit it; (4) He that leaves sin out of sinister respects; (5) He that leaves one sin for another; (6) He that leaves sin but for a time; (7) He that leaves sin, but does not endeavor to subdue it; (8) He that so turns from sin as not to turn to God — has not had complete repentance. — Clarkson

Many would kill the adder, and spare the viper; as in Hudibras, they—
"Compound for sins they are inclined to,
By damning those they have no mind to."
Charles Hadden Spurgeon

91．個別的悔改（Individual Repentance）

「現在你們各人當回頭，離開惡道，改正你們的行動作為。」——耶利米書 18:11 (11現在你要對猶大人和耶路撒冷的居民說：『耶和華如此說：我造出災禍攻擊你們，定意刑罰你們。你們各人當回頭離開所行的惡道，改正你們的行動作為。』)
這是憐憫的聲音，關切每一個個人。
公義本可以在罪中擊殺罪人；但憐憫卻要殺死罪，保全罪人。
然而，這同時也是聖潔的聲音——反對每一個人特有的惡道，並向每一個人要求蒙悅納的生活。
主耶穌來，並不是作罪的執事，而是作罪的毀滅者。因此，讓我們在這次呼召中，各人為自己而聽；因為我們豈不是人人都有一條屬於自己的惡道嗎？
這是耶和華的聲音，關於祂的信息，我們要查問：

一、是什麼？——「回頭」

這包含三件事：

1. 停下來！ 站住！不要再往你的惡道多走一步。
2. 轉身！ 轉向神、聖潔、天堂等等。
3. 快快回來！ 實際地走在正路上，並持續行在與你現在道路完全相反的善道中。

二、何時？——「現在回頭」

1. 每多走一步，回頭的路就更長。
2. 每多走一步，回轉就更加困難。
3. 繼續偏行，將成為任意而故意的悖逆，是對此刻懇切警告的公然拒絕。
4. 你未必再有一次回頭的機會。

• 人生唯一確定的事，就是它的不確定。
• 拖延正在奪走你的喜樂，你錯失了當下心靈的平安。
• 神失去了你該獻上的服事，而這損失你無法彌補。
• 人也因你的榜樣而受傷。

所有理由都呼籲「現在」；拖延卻毫無藉口。

三、是誰？——「現在你們各人」

這個呼召必須是對每一個聽見的人而發，因為——

1. 每個人都有自己獨特的罪路。
2. 每個人都更容易注意鄰舍的罪，而非自己的。
3. 每個人都需要一個特別、有效的呼召，才肯回轉。
4. 每個人此刻都被慈愛地邀請回頭。

四、從哪裡回頭？——「離開他的惡道」

「我們都如羊走迷，各人偏行己路。」（賽 53:6）你要回轉離開的，就是你自己的那條路——

• 你個人的罪；
• 你性情上的罪；
• 你最常犯的罪。

對許多人而言，辨認這個「心頭的罪」極其重要。它通常具有以下特徵：

1. 你最容易陷入的罪；
2. 你最常縱容的罪；
3. 當人責備時，你最惱怒的那個罪。心愛的罪不可碰，一碰它的朋友就發怒。
4. 你為它而放棄其他罪的那個罪。貪婪的人或許不奢侈；假冒為善的人也可能表面克己。
5. 你最捨不得放手的罪；
6. 你在其上花費最多金錢、精力與心思的罪。

每個人都必須從這樣的「愛寵之罪」中回轉。

五、轉向什麼？——「使你們的行動作為變為良善」

消極的宗教是不夠的，必須有積極的良善。

1. 你整體的生活習慣（道路）必須成為良善；
2. 你對自己所行的道路必須良善；
3. 你對神與對人所行的事都必須良善。

嚴肅的自我省察極其重要。
實際的悔改是絕對必要的。
然而，回頭之路何其艱難！下滑進入罪中是容易的；但回頭重走來路——這才是工夫，這才是勞苦。
唯有藉著信靠主耶穌，這事才能成就。注視祂的十字架，比世上一切事物都更能生出悔改。
凡信耶穌的人，祂必差遣聖靈，引導他們行在永生的道路上。

補充說明（Explanatory）

真正回頭的人有兩件當有之事：第一，要走一條與先前完全相反的路；第二，要踏滅並抹去從前的腳印。
我先說第一點：他必須走一條與先前完全相反的路。許多人以為，通往地獄的路，只是稍微偏離通往天堂的路；所以稍費力氣，就能從一條轉到另一條。這是極大的錯誤。因為罪不只是偏一步，而是明確、直接地背離神；同樣，悔改——離棄罪——也不只是稍微轉彎。斜行是沒有用的；從罪之路到我們所尋求之地，唯一的路就是完全回頭，沿原路走回來。罪中之樂，必須改為對罪的憂傷；曾迷信敬拜假神的，如今要同樣虔誠地事奉真神；
曾發誓、褻瀆的舌頭，如今要多多頌讚神、禱告感恩；貪婪的人要成為慷慨的；欺壓貧窮的，要成為施予幫助的；毀謗弟兄的，要成為守護其名譽的；總之，從前恨弟兄的，如今要像愛自己一樣地愛他。——約瑟夫．米德（Joseph Mede）

「現在，」你立志說，「我以後一定會比從前更留心。」唉，這種「以後的意志」，其實不是意志！第一，因為它只是把現在該有的順服推遲；心不願意順服，所以把命令推到將來，並非真想將來去做，只是不願現在去做——就像不願借錢的人說：「以後再借給你。」第二，這種「以後的意志」不是意志，因為它與神的旨意不合。
神的旨意是「現在」；你的卻是「將來」。「能行的時候不肯行，想行的時候就被拒絕。」當你渴望赦免，呼喊「主啊，給我開門」時，務要謹慎，免得發現自己已經太遲了。——威廉．芬納（William Fenner）

一位在印度的宣教士，向當地人談論罪時問道：「你們自己的經書怎麼說呢？」「我是一個罪人，你也是罪人，人人都是罪人；日光之下，沒有一個無罪的人。」
以下這些人，都沒有完全的悔改：(1)不離棄一切罪的；(2)只在外表離棄罪的；(3)因不能再犯罪而離棄罪的；(4)出於卑劣動機而離棄罪的；(5)以一種罪取代另一種罪的；(6)只暫時離棄罪的；(7)離棄罪，卻不努力治死罪的；(8)只轉離罪，卻沒有轉向神的。——克拉克森（Clarkson）

許多人願意打死蝮蛇，卻留下毒蛇；正如《胡迪布拉斯》所諷刺的那樣——
「他們與自己喜愛的罪妥協，
卻咒罵那些他們不想犯的罪。」
查爾斯．海登．司布真（Charles Haddon Spurgeon）

92. Prayer Encouraged

Call unto me, and I will answer thee, and shew thee great and might things, which thou knowest not. Jeremiah 33:3
THIS is a prison word: let those who are spiritually in prison prize it.
This was the second time the Lord had spoken to the prophet while in the dungeon. God leaves not his people because of their being in ill odour with the world, nor even when they are put into prison. Nay, rather, he doubles his visits when they are in double trouble.
The first prison-word was a trial of Jeremiah's faith by obedience: he was to redeem the field at Anathoth; and this he did.
This second word tested his faith by prayer, and we doubt not that he endured the test, for in after days he saw great and mighty things, even as the Lord had promised.
The text belongs to every afflicted servant of God.
It encourages him in a threefold manner:
I. TO CONTINUE IN PRAYER. "Call unto me!"

1. Pray, though you have prayed. See previous chapter at 16th verse and onward.
2. Pray concerning your present trouble. In Jeremiah 32:24, the prophet mentions "the mounts" which were raised against Jerusalem, and in verse 4 of this chapter the Lord answers on that very point.
3. Pray, though you are still in prison after prayer. If deliverance tarries, make your prayers the more importunate.
4. Pray, for the word of the Lord comes to you with this command.
5. Pray, for the Holy Spirit prompts you, and helps you.

We need this precept because of our backwardness, forgetfulness, want of spirituality, and tendency to unbelief
This precept is sent to us because of the Lord's wisdom, love, and condescending thoughtfulness for our welfare.

II. TO EXPECT ANSWERS TO PRAYER. "I will answer thee, and shew thee."

Usually the promise is to "hear" us: but when we are in trouble the promise is special: "I will answer thee."
The Lord will answer us because:

1. He has appointed prayer, and made arrangements for its presentation and acceptance. He could not have meant it to be a mere farce: that were to treat us as fools.
2. He prompts, encourages, and quickens prayer; and surely he would never mock us by exciting desires which he never meant to gratify. Such a thought well nigh blasphemes the Holy Ghost, who indites prayer in the heart.
3. His nature is such that he must hear his children.
4. He has given his promise in the text; and it is often repeated elsewhere: he cannot lie or deny himself.
5. He has already answered many of his people, and ourselves also.

We know that the only limit to the prevalence of prayer is our heavenly Father's wise and loving will; which, to his loving children, is really no limit whatever. Let us ask in faith, and look up in hope.

III. TO EXPECT GREAT THINGS AS ANSWERS TO PRAYER. "I will shew thee great and mighty things)"
Read the previous chapter from verse 18, and learn from it that we are to look for things—

1. Great in counsel: full of wisdom and significance.
2. Mighty in work: revealing might, and mightily effectual.
3. New things to ourselves, fresh in our experience, and therefore surpris-
ing. We may expect the unexpected.
4. Divine things: "I will shew thee." These are enumerated in the verses
which follow the text, even to the end of the chapter; such as these—

• Health and cure (verse 6).
• Liberation from captivity (verse 7).
• Forgiveness of iniquity (verse 8).

See how prayer increases the knowledge of those who know best.
See how saints may advance in experience by calling unto God.
See how sufferers may win unexpected deliverances.
See how workers may achieve surprising marvels.
See how seekers may find more than they dare expect,

Further Encouragements

Many years ago, the late Duchess of Gordon called on good Harrington Evans, and said, "I have just five minutes, but I could not leave town without calling to say 'good-bye'!" "Five minutes," said Mr. Evans, with that solemn and impressive manner by which he was distinguished; "five minutes! Then pray! Pray! Pray! Good morning." "I felt so struck with these words," said the Duchess to a friend, "that I could not forget them; and, as I thought on them, I was led to study prayer, as a means of grace as well as an act of worship, and ever after my chief work in the Lord's service became the promotion of prayer-meetings."

A young engineer was being examined, and this question was put to him: "Suppose you have a steam-pump constructed for a ship, under your own supervision, and know that everything is in perfect order, yet, when you throw out the hose, it will not draw; what should you think?" "I should think, sir, there must be a defect somewhere." "But such a conclusion is not admissible; for the supposition is that everything is perfect, and yet that the pump will not work." "Then, sir," replied the student,"I should look over the side of the ship to see if the river had run dry." Even so it would appear that if true prayer is not answered the nature of God must have changed.

God's praying people get to know much more of his mind than others; like as John, by weeping, got the book opened; and Daniel, by prayer, had the king's secret revealed unto him in a night vision. "Bene orasse, est bene studuisse;' said Luther; who, as he had much communion with God by prayer, so holy truths were daily more and more made known unto him, he knew not how or which way, as himself said. — Trapp

Sir Walter Raleigh one day asking a favor from Queen Elizabeth, the latter said to him, "Raleigh, when will you leave off begging?" To which he answered, "When your Majesty leaves off giving." Ask great things of God. Expect great things from God. Let his past goodness make us "instant in prayer." — New Cyclopaedia of Illustrative Anecdote

Thomas Brooks, alluding to the old classical myth of Daedalus, who, being imprisoned in the island of Crete, made wings for himself, by which he escaped to Italy, says, "Christians must do as Daedalus, who, when he could not escape by a way upon earth went by a way of heaven." Holy prayers are the wings of the soul's deliverance.

The dungeon of the Mamertine, where a probable tradition declares that Paul was for a while confined, is entered through a round hole in the floor of another dungeon above. The uppermost apartment is dark enough, but the lower one is darkness itself, so that the apostle's imprisonment was of the severest kind. We noticed, however, a strange fact — in the hard floor there is a beautiful fountain of clear crystal water, which doubtless was as fresh in Paul's day as it is now; of course the Papists believe the fountain to be miraculous; we who are not so credulous of traditions rather see in it a symbol full of instruction: there never was a dungeon for God's servants which was without its well of consolation. — C. H. S.
Charles Hadden Spurgeon

92．禱告的鼓勵

「你求告我，我就應允你，並將你所不知道、又大又難的事指示你。」——耶利米書 33:3
這是一句監牢中的話語：
凡在靈裡如同被囚的人，都當寶貴這一句話。
這是主第二次在地牢中向先知說話。神並不因祂的百姓在世人眼中失勢，甚至被囚禁，就離棄他們；不，反倒在他們加倍受苦時，加倍臨近他們。
第一次在監中的話，是藉著順服來試驗耶利米的信心：他被吩咐去買亞拿突的那塊地，而他確實照做了。
第二次的話，則是藉著禱告來試驗他的信心；我們毫不懷疑他通過了這個考驗，因為在後來的日子裡，他確實看見了又大又難的事，正如耶和華所應許的。
這節經文屬於每一位受苦的神僕。
它在三方面鼓勵他：

一、鼓勵我們持續禱告

「你求告我！」

1. 即使你已經禱告過，仍要再禱告。參看前一章第16節以後的內容。
2. 為你眼前的困境禱告。在耶利米書 32:24 （ 24看哪，敵人已經來到，築壘要攻取這城；城也因刀劍、饑荒、瘟疫交在攻城的迦勒底人手中。你所說的話都成就了，你也看見了。），先知提到攻城的土壘；而在本章第4節，神正是回應那一件事。
3. 即使禱告後仍在監牢中，也要禱告。若拯救遲延，就讓你的禱告更加迫切。
4. 要禱告，因為這是主的命令。
5. 要禱告，因為聖靈催促你，也幫助你。

我們之所以需要這樣的命令，是因為我們的遲鈍、健忘、屬靈的冷淡，以及對不信的傾向。
這命令臨到我們，乃出於主的智慧、慈愛，與對我們福祉的俯就關懷。

二、鼓勵我們期待禱告得著回應

「我必應允你，並指示你。」通常神只應許「垂聽」我們；但當我們在患難中，祂給出更特別的應許：「我必應允你。」主必應允我們，因為——

1. 祂設立了禱告，並為其呈上與蒙悅納預備了一切。祂不可能把禱告設計成一場空戲，否則就是把我們當作愚昧人。
2. 祂親自激發、鼓勵、催促禱告。祂絕不會喚醒一個永不打算滿足的渴望；那樣的想法幾乎是在褻瀆那位在心中感動禱告的聖靈。
3. 祂的本性使祂必聽兒女的呼求。
4. 祂已在經文中應許，而且在別處屢次重申。祂不能說謊，也不能背乎自己。
5. 祂已經回應了許多聖徒，也回應過我們自己。

我們知道，禱告得勝的唯一限制，是天父智慧而慈愛的旨意；而對祂所愛的兒女而言，這其實並不是限制。
讓我們憑信心祈求，帶著盼望仰望。

三、鼓勵我們期待又大又難的回應

「我要指示你又大又難的事。」請讀前一章第18節以後的經文，並學習期待——

• **在謀略上是大的：**充滿智慧與深意。
• **在作為上是有能力的：**顯明大能，並大有果效。
• **對我們而言是新的：**是前所未有的經歷，因此令人驚訝——我們可以期待出乎意料的事。
• 是屬神的事：「我要指示你。」

這些事在本章後面的經文中一一列出，直到章末，例如——

• 醫治與復原（第6節 6看哪，我要使這城得以痊癒安舒，使城中的人得醫治，又將豐盛的平安和誠實顯明與他們。）
• 被擄得釋放（第7節 7我也要使猶大被擄的和以色列被擄的歸回，並建立他們和起初一樣。）
• 罪孽得赦免（第8節 8我要除淨他們的一切罪，就是向我所犯的罪；又要赦免他們的一切罪，就是干犯我、違背我的罪。）

看看禱告如何加深最成熟之人的認識；
看看聖徒如何藉著求告神，在經歷上不斷長進；
看看受苦的人如何得著意外的拯救；
看看作工的人如何成就奇妙的作為；
看看尋求的人如何得著超過所敢期望的恩典。

進一步的鼓勵

（以下保留原文故事精神，略作忠實翻譯）
多年以前，戈登公爵夫人探望哈靈頓．伊文斯先生，說：「我只有五分鐘，但我不能不來向你道別。」
伊文斯先生以他一貫莊嚴而深刻的口吻回答：「五分鐘？那就——禱告！禱告！禱告！早安。」
公爵夫人後來說，這句話深深震撼了她，使她開始研究禱告，把禱告視為恩典的管道；從此，她一生最重要的服事，就是推動禱告會。

有一位年輕的工程師正在接受考試，考官問他：「假設你在自己的監督之下，為一艘船建造了一台蒸汽抽水機，你知道一切都完全正常；然而，當你把水管拋入水中時，它卻無法吸水——你會怎麼想？」學生回答說：「先生，我會認為一定是哪裡出了毛病。」考官說：「但這樣的結論是不被允許的；因為假設本身就是——一切都完美無缺，然而抽水機卻無法運作。」學生回答說：「那麼，先生，我會探頭到船舷外，看是不是河水已經乾涸了。」照樣看來，若是真實的禱告沒有蒙應允，那就只能意味著——神的本性已經改變了。

屬神、常常禱告的人，比別人更認識神的心意；正如約翰因著流淚，書卷就被打開；但以理因著禱告，在夜間的異象中得知了君王的奧秘。路德曾說：「善於禱告，就是善於研讀。」（Bene orasse, est bene studuisse.）
他因著與神有豐富的禱告交通，許多聖潔的真理便一天天向他顯明；至於是如何、是藉著什麼途徑，他自己也說不上來。——特拉普（Trapp）

有一天，華特・雷利爵士（Sir Walter Raleigh）向伊麗莎白女王請求一項恩惠，女王對他說：「雷利，你什麼時候才肯停止乞求？」他回答說：「當陛下停止賜予的時候。」向神求大事；也期待神行大事。
讓祂過去的恩典，使我們在禱告上「恆切不懈」。——《新插圖逸事百科全書》

湯瑪斯・布魯克斯（Thomas Brooks）提到古典神話中的代達羅斯（Daedalus）：他被囚禁在克里特島上，無法從地上逃離，便為自己製作了翅膀，飛往義大利。布魯克斯說：「基督徒也必須像代達羅斯一樣；當他不能從地上的道路逃脫時，就走天上的道路。」聖潔的禱告，就是靈魂得釋放的翅膀。

馬梅爾丁監獄（Mamertine Prison）的地牢——按一個頗具可信度的傳統，保羅曾在其中被囚一段時間——是從上層牢房地板的一個圓洞進入的。上層牢房已經夠昏暗了，而下層則是徹底的黑暗；使徒所受的監禁，確實極其嚴酷。

然而，我們注意到一個奇特的事實——在那堅硬的地板中，竟有一股清澈如水晶的美麗泉源；毫無疑問，在保羅的時代，它與今日同樣新鮮。天主教徒自然認為這泉水是神蹟；而我們這些對傳統不那麼輕信的人，則寧願在其中看見一個充滿教訓的象徵：從來沒有一個神僕的地牢，是沒有安慰之井的。

查爾斯．海登．司布真（Charles Haddon Spurgeon）

93. Sacred Memories

Let Jerusalem come into your mind. Jeremiah 51:50
THE captives in Babylon are charged to remember Jerusalem,—

• Because the temple of their God was there;
• To keep them from settling down in Babylon;
• To make them long for the holy city; and
• To keep them prepared to return to it.

There are equally good reasons for our remembering the New Jerusalem.
We are too apt to forget our spiritual citizenship, and hence we will meditate on our text under two aspects.

I. THERE IS A JERUSALEM HERE BELOW WHICH SHOULD COME INTO OUR MIND.

The church of the living God is our holy city, the city of the Great King, and we should have it in mind,—

1. To unite with its citizens. We should join with them in open profession of faith in Christ, in Christian love and mutual help, in holy service, worship, communion, etc.
2. To pray for its prosperity. Whenever it is well with us in prayer, we should let the cause of God be on our mind. Our window, like that of Daniel, should be opened towards Jerusalem.
3. To labor for its,advancement. We should remember it in the allotment of our money, the use of our time, the employment of our talents, the exercise of our influence, etc.
4. To prefer its privileges above earthly gain. We ought to consider these privileges in our choice of our residence, occupation, etc. With many professors this is a very small matter.
5. To act consistently with her holy character. We must not dishonor the place of our citizenship. God's people must not degrade his name and cause by living in sin.
6. To lament its declensions and transgressions. Remember how our Lord wept over Jerusalem, and Paul wept over enemies in the churches (Luke 19:41; Phil. 3:18).

Oh, that all Christians took a deeper interest in the church of God!
It were well if into all our joys and sorrows the cause of God were interwoven like a thread of gold. He is a poor patriot who forgets his country, and he is no Christian who does not bear the church upon his heart

II. THERE IS A JERUSALEM ABOVE WHICH SHOULD COME IN OUR MIND.

1. Let the believer's thoughts often go thither, for Jesus is there, our departed brethren are there, our own home is there, and thither our hopes and desires should always tend. It should be upon our minds—

• In our earthly enjoyments, lest we grow worldly.
• In our daily trials, lest we grow despondent.
• In our associations, lest we idolize present friendships.
• In our bereavements, lest we grieve inordinately.
• In old age, that we may be on the watch for the home-going.
• In death, that visions of glory may brighten our last hours.
• In all seasons, that our conversation may be in heaven.

2. Let the unconverted permit such thoughts to come into their mind, for they may well enquire of themselves thus,—

• What if I never enter heaven?
• Shall I never meet my godly relatives again?
• Where then must I go?
• Can I hope that my present life will lead me to heaven?
• Why am I not taking the right path?
• Unbelievers perish: why am I one of them? Do I wish to perish?
• How can I hope to enter heaven if I do not so much as think about it or the Lord who reigns in it?

Such thoughts will come to our minds if we will let them.
Shall we not open the door of our minds at once, and let the heavenly visitors enter and abide?

Reminders

The undying love of the Jews for their Fatherland, and their ineradicable desire to return to it, are displayed in an affecting manner on the day of atonement, which is still observed by them with great solemnity. The services of the day close with the beseeching shout, "when next year comes, may we all be in Jerusalem!" We could almost make this prayer our own as we think of the "Jerusalem above."

I have been endeavoring to establish amongst us what are called''Aaron and Hur Societies," i.e., little collections of four or five or more persons, who meet before service on Sabbath morning, to spend an hour in prayer for a blessing on the minister and the ordinances. They began on New Year's Day, and we seemed to have an immediate answer, for the meeting was unusually solemn, and we have reason to hope that the word was not preached in vain. — Dr. Payson

My soul shall pray for Zion still,
While life or breath remains;
There my best friends, my kindred dwell;
There God my Savior reigns.
— Watts

The church of God should come into our minds as spontaneously as the recollection of our wife or mother. When we look at a map of any country, we should think of how the cause of God prospers in that region. If we make a profit in business, one of our first thoughts should be — "now I can do something more for the work of the Lord." When the newspaper is read, it should be in relation to the progress of the kingdom of God. This one thing should tinge all other things with its own color, and draw all other thoughts into its net. The cause of Christ should be an all-absorbing maelstrom, into which all our thoughts and pursuits should be drawn. A man of one idea sees the universe by the light of it, and he who loves the church of God with all his heart will do the same. How can we say,"Lord, remember me? to Christ in heaven, if we do not remember his church on earth?

It may be a sin to long for death, but I am sure it is no sin to long for heaven. — Matthew Henry

Blessed are the homesick, for they shall come at last to the Father's house. — Heinrich Stillings

John Eliot was once on a visit to a merchant, and finding him in his counting house, where he saw books of business on the table, and all his books of devotion on the shelf, he said to him,"Sir, here is earth on the table, and heaven on the shelf. Pray don't think so much of the table as altogether to forget the shelf."

"Here I sit the whole day with the visage of the church ever before me, and the passage 'Why hast thou made all the sons of men in vain?' How horrible a form of God's anger is that abominable kingdom of the Roman Antichrist! I abhor my own hardness of heart that I am not dissolved in tears, and that I do not weep fountains of tears for the slain sons of my people. But is there no one to arise, and cleave to God, and make himself a wall for the house of Israel in this last day of his wrath? God have mercy on us! Wherefore, be thou meanwhile instant as a minister of the Word, and fortify the walls and towers of Jerusalem till they shall assail thee." — From a Letter to Melancthon, written by Luther, at the Castle of the Wartburg
Charles Hadden Spurgeon

93．神聖的記念（Sacred Memories）

「你們要想念耶路撒冷。」——耶利米書 51:50 (50你們躲避刀劍的要快走，不要站住！要在遠方記念耶和華，心中追想耶路撒冷。)
在巴比倫被擄的人被吩咐要記念耶路撒冷——

• 因為他們神的殿在那裡；
• 為了防止他們在巴比倫安居下來；
• 為了使他們渴慕那聖城；
• 也為了使他們常作好歸回的準備。

同樣地，我們也有充分的理由去記念那新耶路撒冷。
我們太容易忘記自己屬靈的國籍，因此，我們要從兩個方面來思想這段經文。

一、在地上有一座耶路撒冷，應當常在我們心中

永生神的教會就是我們的聖城，是大君王的城；我們應當將她放在心上——

1. 為要與其中的居民聯合。我們應當與他們一同公開承認對基督的信仰，在基督徒的愛與彼此扶持中聯合，在聖潔的事奉、敬拜、交通中同心。
2. 為要為她的興盛禱告。每當我們在禱告中得著好處時，都應當把神的事工放在心上；我們的窗戶，也當像但以理一樣，向著耶路撒冷敞開。
3. 為要為她的擴展勞力。在金錢的分配、時間的運用、才幹的施展、影響力的行使上，都當記念教會。
4. 為要把她的特權置於地上利益之上。在選擇居所、職業等事上，我們都應當將這些屬靈特權納入考量；可惜對許多自稱信徒的人來說，這幾乎微不足道。
5. 為要活出與她聖潔性質相稱的生活。我們不可羞辱自己所屬的國度；神的子民不可藉著活在罪中，使神的名與祂的事工蒙羞。
6. 為要為她的衰退與過犯哀哭。記得我們的主曾為耶路撒冷哭泣；保羅也為教會中的仇敵流淚（路 19:41 41耶穌快到耶路撒冷，看見城，就為它哀哭， ；腓 3:18 18因為有許多人行事是基督十字架的仇敵。我屢次告訴你們，現在又流淚地告訴你們： ）。

哦，願所有基督徒都能更深切地關心神的教會！
若能將神的事業如金線一般，織入我們一切的喜樂與憂傷之中，實在是美事。
忘記自己國家的人，是可憐的愛國者；而不把教會放在心上的人，也不能稱為基督徒。

二、在天上有一座耶路撒冷，也應當常在我們心中

1. 信徒應當常常把思想轉向那裡。
   因為耶穌在那裡；我們已離世的弟兄姊妹在那裡；我們真正的家在那裡；我們的盼望與渴慕也當指向那裡。這天上的耶路撒冷，應當出現在我們的心中——

• 在地上的享受中，免得我們屬世；
• 在每日的試煉中，免得我們灰心；
• 在人際交往中，免得我們偶像化現今的情誼；
• 在喪親之時，免得我們過度憂傷；
• 在年老之際，使我們儆醒等候歸家；
• 在臨終之時，使榮耀的異象照亮最後的時刻；
• 在一切時候，使我們的生活為人都在天上。

2. 未歸信的人，也當容許這樣的思想進入心中。
   因為他們實在該這樣問自己——

• 如果我永遠不能進入天堂，會如何？
• 我是否再也見不到敬虔的親人？
• 那麼，我將往哪裡去？
• 我現在的生活，真的能引我進入天堂嗎？
• 我為何不走正確的道路？
• 不信的人滅亡——我為何成了其中之一？我真願意滅亡嗎？
• 若我連天堂、連那裡掌權的主都不去思想，又怎能盼望進去呢？
  

只要我們肯，這樣的思想就會進入我們心中。
我們豈不該立刻打開心門，讓這些屬天的訪客進來，並且居住其中嗎？

提醒（Reminders）

猶太人對祖國那不死的愛，以及那無法根除的歸回渴望，在贖罪日表現得格外動人；直到今日，他們仍以極大的莊嚴守這節期。當天的儀式以懇切的呼聲作結：「明年今日，願我們都在耶路撒冷！」當我們思想「天上的耶路撒冷」時，幾乎也能把這禱告當作自己的。

我一直努力在我們中間建立所謂的「亞倫與戶珥團契」，也就是由四、五人或更多人組成的小組，在主日早晨聚會前先聚集一小時，為講員與聖工的蒙福禱告。這些聚會始於新年第一天，似乎立刻就得到了回應——那次聚會異常莊嚴，我們也有理由盼望神的話語沒有白白傳講。——派森博士（Dr. Payson）

我心仍要為錫安祈求，
只要生命氣息尚存；
我最親愛的朋友、親族都在那裡；
那裡有神，我的救主掌權。
—— 華滋（Isaac Watts）

神的教會，應當像我們想起妻子或母親一樣，自然而然地浮現在心中。當我們看見地圖時，應當想到神的事工在那地如何興旺；當我們在生意上獲利時，第一個念頭應當是：「如今我可以為主的工多做一些了。」當我們閱讀報紙時，也當從神國度進展的角度來看。這一件事，應當為一切事物染上同一色彩，將所有思想吸納其中。基督的事業，應當成為一個全然吸納一切的漩渦，把我們所有的思想與追求都捲入其中。只有一個中心思想的人，能藉此看見整個宇宙；全心愛神教會的人，也是如此。若我們不記念地上的教會，又怎能對天上的基督說：「主啊，求你記念我」呢？

渴望死亡或許是罪；但我確信，渴望天堂並不是罪。—— 馬太．亨利（Matthew Henry）

有福的是那些思鄉的人，因為他們終必回到父的家。—— 海因里希．施提林（Heinrich Stillings）

約翰．艾略特曾拜訪一位商人，看見他坐在帳房中，桌上擺滿生意帳冊，而所有靈修書籍卻放在架上，便對他說：「先生，桌上是地，架上是天；請別因太專注於桌子，而完全忘了架子。」

「我整日坐在這裡，眼前總浮現教會的景況，腦中反覆響著這句話：『你為何使世人徒然受造？』羅馬敵基督那可憎的國度，是神忿怒何等可怕的形態！我厭惡自己心硬如石，不能融化成淚海，為我百姓被殺的兒女痛哭。然而，難道沒有一個人肯起來，專心倚靠神，在祂忿怒的末日，成為以色列家的牆垣嗎？神啊，憐憫我們！因此，你務要殷勤作神話語的執事，堅固耶路撒冷的城牆與堡壘，直到仇敵前來攻擊你。」
—— 路德於瓦特堡城堡致墨蘭頓書信

查爾斯．哈登．斯布真（Charles Haddon Spurgeon）