The Kernel of the Book of Jeremiah
读经：耶二13，十七9，十三23，二三5～6，三三16，三一33～34
壹 耶利米书的核仁包括三件事─神要从我们得着什么、我们在堕落光景中的所是以及基督之于我们的所是；要看见这三件事，我们需要“打破”耶利米书的外壳，专注于里面的核仁，这核仁乃是整本圣经的完整教训。
I. The kernel of the book of Jeremiah includes three matters— what God wants from us, what we are in our fallen condition, and what Christ is to us; in order to see these three things, we need to "crack" the shell of Jeremiah and concentrate on the kernel inside, which is the complete teaching of the entire Bible.
贰 神要从我们得着什么，这主要的是在耶利米二章十三节提起，这节启示神是活水的泉源：─引用经文
II. What God wants from us is mentioned mainly in Jeremiah 2:13, which reveals that our God is the fountain of living waters:
一 神在祂经纶里的心意，是要作活水的泉源、源头，以满足我们，作我们的享受；祂要我们接受祂作我们全人的源头、泉源；接受神作活水的泉源，唯一的路就是天天饮于祂─13节，林前十二13，罗十一36：
A. God's intention in His economy is to be the fountain, the source, of living waters to satisfy us for our enjoyment; He wants us to take Him as the source, the fountain, of our being; the only way to take God as the fountain of living waters is to drink of Him day by day—v. 13; 1 Cor. 12:13; Rom. 11:36:
1 这需要我们不断地呼求主（带着感谢、欢乐、祷告和赞美），从祂这活水的泉源欢然取水─赛十二3～4，约四10、14，罗十12，帖前五16～18，四3上。
1. This requires us to call on the Lord continually (with thank-ing, rejoicing, praying, and praising) and draw water with re-joicing from Him as the fountain of living waters—Isa. 12:3-4; John 4:10, 14; Rom. 10:12; 1 Thes. 5:16-18; 4:3a.
2 以赛亚十二章三节表明，接受神作我们救恩的路，乃是从救恩之泉取水，就是喝祂─诗三六8，约四14，七37，林前十二13，启二二17，代上十六8，诗一〇五1，一一六1～4、12～13、17：
2. Isaiah 12:3 shows that the way to receive God as our salva-tion is to draw water from the springs of salvation, that is, to drink Him—Psa. 36:8; John 4:14; 7:37; 1 Cor. 12:13; Rev. 22:17; 1 Chron. 16:8; Psa. 105:1; 116:1-4, 12-13, 17:
a 为了作我们的救恩，三一神经过过程，成为赐生命的灵作为活水，就是生命的水；神实际的救恩就是经过过程的三一神自己作活水─林前十五45，约七37～39，启七17，二一6，二二1、17。
a. To be our salvation, the Triune God was processed to be-come the life-giving Spirit as the living water, the water of life; God's practical salvation is the processed Triune God Himself as the living water—1 Cor. 15:45; John 7:37-39; Rev. 7:17; 21:6; 22:1, 17.
b 源是源头，泉是源头的涌出、流出，河是流；救恩之泉这辞含示救恩乃是源头，就是源；神作我们的救恩乃是源（赛十二2）；基督是救恩之泉，给我们享受并经历（约四14）；那灵是在我们里面这救恩的流（七38～39）。─引用经文
b. The fountain is the source, the spring is the gushing up, the issue, of the source, and the river is the flow; the term the springs of salvation implies that salvation is the source, that is, the fountain; God as our salvation is the fountain (Isa. 12:2), Christ is the springs of salvation for our enjoy-ment and experience (John 4:14), and the Spirit is the flow of this salvation within us (7:38-39).
c 我们要享受救恩，就需要看见主自己就是我们的救恩、力量和诗歌，并且借着呼求祂的名，我们可以从救恩之泉欢然取水─赛十二2～3。
c. In order to enjoy salvation, we need to realize that the Lord Himself is our salvation, strength, and song and that by calling on His name we may draw water with rejoicing out of the springs of salvation—Isa. 12:2-3.
d 从神圣救恩之泉取水的路，包括悔改、呼求、歌颂、称谢、赞美并传扬神拯救的作为─4～6节。
d. The way to draw water out of the springs of the divine salvation includes repent ing, calling, singing, thanking, prais ing, and making God's saving deeds known—vv. 4-6.
二 水进到我们里面时，就渗透我们，流经我们整个人，被我们吸收，使我们得滋养、变化、模成并得荣─3节，约四10、14，罗十二2，八29～30。
B. When the living water enters into us, it permeates us, passes through our entire being, and is assimilated by us, causing us to be nourished, transformed, conformed, and glorified—v. 3; John 4:10, 14; Rom. 12:2; 8:29-30.
三 “我所赐的水，要在他里面成为泉源，直涌入永远的生命”─约四14下：
C. "The water that I will give him will become in him a fountain of water springing up into eternal life"—John 4:14b:
1 三一神在神圣三一里的涌流有三个阶段：父是源，子是泉，灵是河。
1. The Triune God flows in the Divine Trinity in three stages: the Father is the foun tain, the Son is the springs, and the Spirit is the river.
2 三一神的涌流乃是“涌入永远的生命”：
2. The flowing of the Triune God is "into eternal life":
a 新耶路撒冷是永远生命的总和；“入”意思是“成为”；因此，“涌入永远的生命”意思乃是成为永远生命的总和，新耶路撒冷。
a. The New Jerusalem is the totality of the eternal life, and the word into means "to become"; thus, into eternal life means to become the totality of the eternal life, the New Jerusalem.
b 我们借着饮于活水，就成为新耶路撒冷这永远生命的总和，就是涌流之三一神的目的地。
b. By drinking the living water, we become the New Jeru-salem, the totality of the eternal life, the destination of the flowing Triune God.
四 神作活水泉源的目标，是要产生召会作祂的扩增，好成为祂的丰满来彰显祂；这是神在祂经纶里的心愿，喜悦─耶二13，哀三22～24，林前一9，弗一5、9、22～23。
D. God's goal in being the fountain of living waters is to produce the church as His increase to be His fullness for His expression; this is the heart's desire, the good pleasure, of God in His economy— Jer. 2:13; Lam. 3:22-24; 1 Cor. 1:9; Eph. 1:5, 9, 22-23.
五 除了神这活水的泉源，没有什么能解我们的干渴，没有什么能满足我们；除了神分赐到我们里面，没有什么能使我们成为祂的扩增，作祂的彰显─启二二1、17。
E. Nothing apart from God as the fountain of living waters can quench our thirst and satisfy us; nothing apart from God dis-pensed into our being can make us His increase for His expres-sion—Rev. 22:1, 17.
六 我们需要领悟，神的子民一缺少作生命水之生命的灵，就会有难处；当神的子民有丰盛之拯救的灵作为活水，他们中间的难处并与神之间的难处，就得着解决─出十七1～7，民二十2～13。
F. We need to realize that whenever God's people are short of the Spirit of life as the water of life, they will have problems; when God's people have an abundance of the saving Spirit as the liv-ing water, their problems among themselves and with God are solved—Exo. 17:1-7; Num. 20:2-13.
叁 耶利米书核仁的另一面是暴露我们在堕落光景中的所是：
III. Another aspect of the kernel of the book of Jeremiah is the exposure of what we are in our fallen condition:
一 “人心比万物都诡诈，无法医治，谁能识透呢？”─十七9：
A. "The heart is deceitful above all things, I And it is incurable; I Who can know it?"—17:9:
1 甚至关于人心诡诈，无法医治的这话，也与神的经纶同祂的分赐有关；虽然人心败坏、诡诈，其光景无法医治；然而，连这样的心也能成为神将祂生命之律写于其上的版─三一33，参林后三3。
1. Even this word regarding the deceitful and incurable heart of man is related to God's economy with His dispensing; al-though man's heart is corrupt and deceitful and its condition is incurable, even such a heart can be a tablet upon which God writes His law of life—31:33; cf. 2 Cor. 3:3.
2 这启示神有路将祂自己分赐到人里面；神一进到人里面，就要从人的灵扩展到人的心里；这是神照着祂的经纶对付堕落之人心的路。
2. This reveals that God has a way to impart Himself into man; once He has come into man, God will spread from man's spirit into his heart; this is God's way, according to His economy, to deal with the heart of fallen man.
二 “古实人岂能改变皮肤呢？豹岂能改变斑点呢？若能，你们这习惯行恶的，便能行善了”─耶十三23：
B. "Can the Cushite change his skin, I Or the leopard his spots? I Then you also may be able to do good, I Who are accustomed to do evil"—Jer. 13:23:
1 以色列离弃了神这活水的源头，泉源（二13），就成为邪恶的；他们有不变的罪性，像古实人的皮肤和豹的斑点，是不能改变的；这暴露出堕落之人真实的光景。─引用经文
1. Having forsaken God as the source, the fountain of living waters (2:13), Israel became evil, having an unchangeable and sinful nature, like the Cushite's skin and the leopard's spots, which cannot be changed; this exposes the true condi-tion of fallen man.
2 我们堕落的人在自己里面、凭我们自己、以我们自己，是无法医治、不能改变的─罗七18，太十二34～35，十五7～11、18～20，代上二八9，参结三六26～27，耶三二39～40。
2. As fallen human beings, in ourselves and by ourselves and with ourselves we are incur able and unchangeable—Rom. 7:18; Matt. 12:34-35; 15:7-11, 18-20; 1 Chron. 28:9; cf. Ezek. 36:26-27; Jer. 32:39-40.
三 每一个真正看见在荣耀中的主这异象的人，都会在良心里蒙光照，看见自己的不洁；我们看见自己多少，在于我们看见主多少─赛六5，约十二41，伯四二5～6，参路五8：
C. Everyone who truly sees a vision of the Lord in His glory is en-lightened in his conscience regarding his uncleanness; how much we realize concerning ourselves depends on how much we see the Lord—Isa. 6:5; John 12:41; Job 42:5-6; cf. Luke 5:8:
1 我们越看见主，越被暴露，就越得着洁净；我们与主的交通需要靠着主的血不断的洗净才能维持─约壹一7、9。
1. The more we see the Lord and are exposed, the more we are cleansed; our fellowship with the Lord needs to be maintained by the constant cleansing of the Lord's blood—1 John 1:7, 9.
2 按新约的意义说，看见神等于在我们个人的经历上得着神；得着神就是在神的元素、生命和性情上接受神，使我们在生命和性情上成为神，但无分于神格。
2. In the New Testament sense, seeing God equals gaining God in our personal expe rience; to gain God is to receive God in His element, in His life, and in His nature that we may be-come God in life and nature but not in the Godhead.
3 看见神使我们变化（林后三16、18，太五8），因为我们看见神时，就把祂的元素接受到我们里面，我们旧的元素也被排除了；看见神就是被变化成为神人基督荣耀的形像，使我们得以在神的生命里彰显神，并在祂的权柄里代表祂。─引用经文
3. Seeing God transforms us (2 Cor. 3:16, 18; Matt. 5:8), because in seeing God we receive His element into us, and our old ele-ment is discharged; to see God is to be transformed into the glorious image of Christ, the God-man, that we may express God in His life and represent Him in His authority.
4 今天我们所观看的这位神，乃是终极完成的灵；我们能看见祂，乃是在我们的灵里；我们早上晨兴，即使只有十五或二十分钟，也是与主同在，留在灵里的时间。
4. The very God whom we look at today is the consummated Spirit, and we can look at Him in our spirit; in our morning watch, even if only for fifteen or twenty minutes, we have time to be with the Lord, time to remain in the Spirit.
5 我们可以祷读主话，与祂谈话，或用简短的话向祂祷告；这样我们就有一个感觉，我们是在接受神的元素，吸收神的丰富到我们里面；这样我们就逐日在神圣的变化之下；这完全是借着在我们的灵里观看作为那灵的这位终极完成的神。
5. We can pray-read His Word, talk to Him, or pray to Him with short prayers; then we will have the sensation that we are receiving something of God's element, that we are absorbing the riches of God into our being; in this way we are under the divine transformation day by day; this is altogether by our looking at the very consum mated God as the Spirit in our spirit.
6 我们越看见神、认识神并爱神，就越厌恶自己，越否认自己─伯四二6，太十六24，路九23，十四26。
6. The more we see God, know God, and love God, the more we abhor ourselves and the more we deny ourselves—Job 42:6; Matt. 16:24; Luke 9:23; 14:26.
肆 耶利米书核仁里的第三件事是基督之于我们的所是：
IV. The third matter in the kernel of the book of Jeremiah is what Christ is to us:
一 “耶和华说，日子将到，我要给大卫兴起一个公义的苗；……人要称呼祂的名为，耶和华我们的义”─二三5～6，参三三16：
A. "Indeed, days are coming, I Declares Jehovah, I When I will raise up to David a righteous Shoot… I And this is His name by which He will be called: I Jehovah our righteousness"—23:5-6; cf. 33:16:
1 “耶和华我们的义”指神性里的基督，“公义的苗”指人性里的基督。
1. Jehovah our righteousness refers to Christ in His divinity, and a righteous Shoot, to Christ in His humanity.
2 这里的名“耶和华我们的义”指明，基督作为大卫的后裔不仅是人，也是耶和华，就是那位创造天地、拣选亚伯拉罕、建立以色列族的，祂是大卫的主，就是大卫称祂为主的（太二二42～45，参启五5，二二16）；基督来作大卫的苗（大卫的子孙），乃是耶和华自己（大卫的主）成为神选民的义（林前一30）：─引用经文
2. The name here, Jehovah our righteousness, indicates that Christ, as a descendant of David, is not merely a man but is also the very Jehovah who created the heavens and the earth, selected Abraham, established the race of Israel, and was the Lord of David, the One whom he called Lord (Matt. 22:42-45; cf. Rev. 5:5; 22:16); Christ came as a Shoot of David (the son of David) who is Jehovah Himself (the Lord of David) to be the righteousness of God's people (1 Cor. 1:30):
a 我们有了基督的救赎为基础，就能信入祂而蒙神赦免（徒十43），神就能称义我们（罗三24、26），而给我们穿上基督作义袍（赛六一10）。─引用经文
a. With His redemption as the basis, we can believe into Christ to receive God's forgiveness (Acts 10:43), and God can justify us (Rom. 3:24, 26) and clothe us with Christ as the robe of righteousness (Isa. 61:10).
b 这乃是为三一神的具体化身基督（西二9）开了一条路，使祂能进入我们里面，作我们的生命（三4上），我们内里生命的律（耶三一33），和我们的一切，而将祂自己分赐到我们全人里面，以完成神永远的经纶。─引用经文
b. This opens the way for Christ as the embodiment of the Triune God (Col. 2:9) to enter into us as our life (3:4a), our inner law of life (Jer. 31:33), and our every thing in order to dispense Himself into our entire being for the accom-plishing of God's eternal economy.
二 基督自己就是神所赐给我们之生命的新约，新遗命─赛四二6，四九8，耶三一31～34，来八8～12：
B. Christ Himself is the new covenant, the new testament, of life given to us by God—Isa. 42:6; 49:8; Jer. 31:31-34; Heb. 8:8-12:
1 在原文，约与遗命同字：
1. In Greek the same word is used for both covenant and testa-ment:
a 约和遗命相同；只是立约者还活着时，那就是约；他若死了，那就是遗命；用今天的话来说，遗命就是遗嘱。
a. A covenant and a testament are the same, but when the maker of the covenant is living, it is a covenant, and when he has died, it is a testament; a testament in today's terms is a will.
b 约是合同，带着一些应许，要为受约的人成就一些事；而遗命是遗书，带着一些已成就的事物，遗赠给承受的人─九16～17，参申十一29，二八1、15，耶三一31～32。
b. A covenant is an agreement containing some promises to accomplish certain things for the covenanted people, while a testament is a will containing certain accomplished things that are bequeathed to the inheritor—9:16-17; cf. Deut. 11:29; 28:1, 15; Jer. 31:31-32.
2 律法的旧约是神的照片，而恩典的新约乃是神的人位─约一16～17：
2. The old covenant of the law is a portrait of God, but the new covenant of grace is the person of God—John 1:16-17:
a 当我们信入基督，这照片的人位就进入我们里面；当我们照着灵而行并将心思置于灵，祂就在我们里面满足律法公义的要求─结三六26～27，罗八2、4、6、10。
a. When we believe into Christ, the person of this portrait comes into us, and He fulfills in us the righteous require-ments of the law as we walk according to the spirit and set our mind on the spirit—Ezek. 36:26-27; Rom. 8:2, 4, 6, 10.
b 基督借着死，满足了神按着祂律法公义的要求，立了新约（六23，三21，十3～4，路二二20，来九16～17），并且在复活里祂成了新约连同其一切遗赠（林前十五45下，赛四二6，腓一19）。─引用经文
b. Through His death Christ fulfilled the demands of God's righteousness accord ing to His law and enacted the new covenant (6:23; 3:21; 10:3-4; Luke 22:20; Heb. 9:16-17), and in His resurrection He became the new covenant with all its bequests (1 Cor. 15:45b; Isa. 42:6; Phil. 1:19).
c 基督在祂的升天里，展开关于神经纶之新约的书卷，并且在祂天上的职事里作为中保，执行者，正在执行其内容─启五1～5，来八6，九15，十二24。
c. In His ascension Christ opened the scroll of the new cove-nant concerning God's economy, and in His heavenly min-istry as the Mediator, the Executor, He is carrying out its contents—Rev. 5:1-5; Heb. 8:6; 9:15; 12:24.
d 基督是犹大支派中的狮子，胜过并击败了撒但；是救赎的羔羊，除去了堕落之人的罪性和罪行；也是七灵，将自己作为新约书卷的内容注入我们里面─启五5～6，约一29。
d. As the Lion of the tribe of Judah, Christ overcame and de-feated Satan, as the redeeming Lamb, Christ took away the sin and sins of fallen man, and as the seven Spirits, Christ infuses us with Himself as the contents of the scroll of the new covenant—Rev. 5:5-6; John 1:29.
e 神的救恩、神的祝福以及神一切的丰富都已经立约给了我们；这约就是基督；新约中千百项遗赠的实际乃是基督；神已经立遗命，将祂自己在基督里作为那灵赐给我们─创二二18上，加三14，林前一30，十五45下，弗一3，三8，约二十22。
e. God's salvation, God's blessings, and all of God's riches have been covenanted to us, and this covenant is Christ; the reality of all the hundreds of bequests in the New Tes-tament is Christ; God has willed Himself in Christ as the Spirit to us—Gen. 22:18a; Gal. 3:14; 1 Cor. 1:30; 15:45b; Eph. 1:3; 3:8; John 20:22.
3 我们的灵是新约一切遗赠的“银行账户”；借着生命之灵的律，这一切遗赠都分赐到我们里面，对我们成为真实的─罗八2、10、6、11、16，来八10，约十六13。
3. Our spirit is the "bank account" of all the bequests of the new covenant; by the law of the Spirit of life, all these bequests are dispensed into us and made real to us—Rom. 8:2, 10, 6, 11, 16; Heb. 8:10; John 16:13.
4 新约的中心、内容和实际，乃是内里生命的律（罗八2）；就其素质说，这律指神圣的生命，而神圣的生命就是三一神，具体化身在包罗万有的基督里，并实化为赐生命的灵（西二9，林前十五45）；三一神已经过过程并终极完成，成为祂选民的一切：─引用经文
4. The center, the content, and the reality of the new covenant is the inner law of life (Rom. 8:2); in its essence this law refers to the divine life, and the divine life is the Triune God, who is embodied in the all-inclusive Christ and realized as the life-giving Spirit (Col. 2:9; 1 Cor. 15:45); He is the One who has been processed and consummated to be everything to His chosen people:
a 在新约里，神将祂自己放在祂所拣选的人里面，作他们的生命，并且这生命是一个律，就是一种自然的能力和自动的法则─来八10，罗八2。
a. In the new covenant God puts Himself into His chosen people as their life, and this life is a law, a spontaneous power and an automatic principle—Heb. 8:10; Rom. 8:2.
b 按其生命说，新约的律乃是经过过程的三一神；按其功用说，新约的律乃是全能的神圣性能；这神圣的性能在我们里面行作一切，为着完成神的经纶。
b. According to its life, the law of the new covenant is the processed Triune God, and according to its function, it is the almighty divine capacity; this capacity can do every-thing in us for the carrying out of God's economy.
c 就素质说，这律是神在基督里作为那灵；按功用说，这律有性能，使我们成为神（2、10、6、11、28～29）；不仅如此，内里生命之律的性能将我们构成基督身体的肢体（林前十二27，弗五30），有各种的功用（罗十二3～8，弗四11、16）。─引用经文
c. In essence this law is God in Christ as the Spirit, and in function it has the capacity to deify us (vv. 2, 10, 6, 11, 28-29); furthermore, the capacity of the inner law of life constitutes us the members of the Body of Christ (1 Cor. 12:27; Eph. 5:30) with all kinds of functions (Rom. 12:3-8; Eph. 4:11, 16).
d 生命的律写在我们心上，符合新约的教训，论到神圣生命从我们全人的中心（我们的灵）扩展到圆周（我们的心）（来八10，罗八9，弗三17）；神将祂的律写在我们心上，乃是借着从我们的灵运行到我们的心，将祂的所是写到我们全人里面（林后三3）。─引用经文
d. The writing of the law of life on our heart corresponds to the New Testament teach ing concerning the spreading of the divine life from the center of our being, which is our spirit, to the circumference, which is our heart (Heb. 8:10; Rom. 8:9; Eph. 3:17); God writes His law on our heart by moving from our spirit into our heart to inscribe what He is into our being (2 Cor. 3:3).
e 我们借着里面神圣生命自然、自动的功用，有认识神、活神、甚至在神的生命和性情上（但不在祂的神格上）成为神的性能，使我们成为祂的扩增、扩大，作祂的丰满，使祂得着永远的彰显─弗三16～21。
e. Through the spontaneous, automatic function of the di-vine life within us, we have the capacity to know God, to live God, and even to become God in His life and nature but not in His Godhead so that we may become His increase, His enlarge ment, to be His fullness for His eternal expres-sion—Eph. 3:16-21.