Chapter commentary
Zechariah Chapter 6
1
Zec 6:1-8.
繁體中文
English original
Zec 6:1-8.
EIGHTH VISION. THE FOUR CHARIOTS.
1. four chariots--symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare
Zec 6:8
("the north country," that is, Babylon);
Zec 1:15; 2:6.
The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains--the valley of Jehoshaphat, between Moriah and Mount Olivet [MOORE]; or the valley between Zion and Moriah, where the Lord is
(Zec 2:10),
and whence He sends forth His ministers of judgment on the heathen [MAURER]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass--the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare
Jer 1:18).
CALVIN explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees"
(Zec 4:3);
the allusion to the "two mountains" near the temple is not necessarily excluded in this view. HENDERSON explains them to be the Medo-Persian kingdom, represented by the "two horns"
(Da 8:3, 4),
now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
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2. 紅的——暗示殺戮。
黑的——代表憂愁；也代表饑荒（Re 6:5, 6；比較 Zec 1:8）。
English original
2. red--implying carnage.
black--representing sorrow; also famine
(Re 6:5, 6;
compare
Zec 1:8).
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3. 白的——暗示喜樂與得勝〔加爾文 CALVIN〕。
有斑點的——斑駁的。暗示一種混雜的時代安排，部分順遂，部分艱難。這四種時代安排雖對外邦列國性質各異，對神的百姓卻同樣預示著益處。
強壯的——更恰當地說是「強壯的」或「迅捷的」；武加大譯本（Vulgate）亦如此〔格塞尼烏斯 GESENIUS〕。馬匹有此形容詞，正是那些要「在遍地走來走去」的（Zec 6:7）。然而七十士譯本和迦勒底譯本與英文譯本一致，將希伯來文理解為指顏色，而非力量。
English original
3. white--implying joy and victory [CALVIN].
grizzled--piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay--rather, "strong" or "fleet"; so Vulgate [GESENIUS]. The horses have this epithet, whose part it was to "walk to and fro through the earth"
(Zec 6:7).
However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
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4. 先知謙卑而受教地從神那裏尋求指教，因此尋求並不落空。
English original
4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
5
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5. 天上的四風——指侍立在耶和華面前的屬天之靈，為要從神領受命令（Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19），在天上（錫安是其地上的對應，見 Zec 6:1 的註釋），並以戰車的速度（2Ki 6:17; Ps 68:17）在地上四個不同方位執行命令（Ps 104:4; Heb 1:7, 14）〔彭貝盧斯 PEMBELLUS〕。或說是從神的旨意與護理發出的隱秘推動；先知暗示世上一切革命變遷都來自神的靈，可說是祂的使者或靈〔加爾文 CALVIN〕。
English original
5. four spirits of the heavens--heavenly spirits who "stand before Jehovah" to receive God's commands
(Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19)
in heaven (of which Zion is the counterpart on earth, see on
Zec 6:1),
and proceed with chariot speed
(2Ki 6:17; Ps 68:17)
to execute them on earth in its four various quarters
(Ps 104:4; Heb 1:7, 14)
[PEMBELLUS]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [CALVIN].
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6. 北方之地——即巴比倫（見 Jer 1:14 的註釋）。北方是特別指明的方位——日後猶大和以色列要從那裏歸回本地（Zec 2:6; Jer 3:18）。「黑馬」往巴比倫去，首先預表大流士在其在位第五年（即此預言之後兩年）為平叛而施於巴比倫的可怖毀滅〔亨德森 HENDERSON〕。「白馬」跟在「黑馬」之後往同一國去；派兩組前往，是因它對猶太地更殘忍、罪孽更重。白馬代表大流士對它的勝利征服〔摩爾 MOORE〕。我倒認為，白馬是奉差去勝利征服瑪代波斯——第二個世界帝國，位於與巴比倫相同的方位，即北方。
有斑點的……往南方去——即往埃及去，即神百姓的另一大仇敵。它既為希臘馬其頓帝國的一部分，便代表其全境——即第三個世界帝國。
English original
6. north country--Babylon (see on
Jer 1:14).
The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land
(Zec 2:6; Jer 3:18).
"The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [HENDERSON]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [MOORE]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled . . . toward the south--that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
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7. 強壯的——更恰當地說是「迅捷的」（或「強壯的」）。由於「紅的」別處未再提及，Zec 6:3 中「迅捷的」這形容詞（希伯來文「強壯的」應如此譯）似乎適用於全部四匹，此處尤其指「紅的」。他們的職責是日後完成前三匹已部分執行的工作——那些已平息了巴比倫、瑪代波斯、希臘馬其頓；即最終刑罰以色列最後的大仇敵——第四個世界帝國羅馬所取的最終形態，它要一直存留到基督第二次再來。因此他們「在遍地走來走去」，對抗撒但「在地上走來走去」的作為（Job 1:7; 2Th 2:8, 9; 1Ti 4:1），與第四世界帝國最後可怖的發展相連。他們的「迅捷」是為對抗他那不休的活動所必需；其紅色暗示最終的大屠殺（Eze 39:1-29; Re 19:17, 18, 21）。
English original
7. bay--rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in
Zec 6:3
seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth"
(Job 1:7; 2Th 2:8, 9; 1Ti 4:1),
in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage
(Eze 39:1-29; Re 19:17, 18, 21).
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8. 北方……安息了……我的靈——即使我的怒氣安息（Jud 8:3，旁註；Ec 10:4; Eze 5:13; 16:42）。四個世界大國中，惟獨巴比倫在撒迦利亞時代已被最終刑罰；所以神如今只就它說祂的怒氣已得滿足；其餘各國尚須贖罪；第四國至今仍須如此。
English original
8. north . . . quieted . . . my spirit--that is, caused My anger to rest
(Jud 8:3,
Margin;
Ec 10:4; Eze 5:13; 16:42).
Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.
9
Zec 6:9-15.
繁體中文
Zec 6:9-15.
第九個異象。
約書亞的加冠。
雙重冠冕戴在約書亞頭上，象徵真正的祭司職分與國度要歸於同一位彌賽亞。比較 Heb 6:20; 7:1-21 論麥基洗德，他照樣將國度與祭司職分合而為一，作為彌賽亞的預表。
English original
Zec 6:9-15.
NINTH VISION. THE CROWNING OF JOSHUA.
The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare
Heb 6:20; 7:1-21,
on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
10
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10. 你要從被擄之人中取——即從他們那裏取金銀（Zec 6:11）。這三個被點名的人從巴比倫（那裏仍有一些被擄的猶太人）來，為建造聖殿奉獻金銀為禮物。但在 Zec 6:11, 14 中，吩咐要用這些金銀造「冠冕」，戴在約書亞頭上，並存放在聖殿中作捐獻者的記念，直到彌賽亞顯現。
黑玳——意為「健壯」。下文稱希連（Helem）。
多比雅——即「神的良善」。
耶大雅——即「神知道」。
從巴比倫來——希伯來文中此子句在「約西亞的兒子西番雅」之後。故摩爾（MOORE）認為約西亞與那三人一樣「從巴比倫來」。但由於他在耶路撒冷有「房屋」，他顯然是居民，不是客旅。所以英文譯本是對的；或如毛勒（MAURER），「約西亞的兒子西番雅，他們從巴比倫來（作客）到他那裏」。
當日——不可耽延，要標出他們遠道而來向聖殿獻禮之意義——這在他們的禮物所造、戴在約書亞頭上的雙重冠冕中預表了日後以色列被趕散之人歸向彌賽亞，那時祂要被承認為真正的君王和祭司。
English original
10. Take of them of the captivity--Take silver and gold
(Zec 6:11)
from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in
Zec 6:11, 14,
"crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.
Heldai--meaning "robust." Called Helem
below.
Tobijah--that is, "the goodness of God."
Jedaiah--that is, "God knows."
which are come from Babylon--This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, MOORE thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or MAURER, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."
the same day--No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
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11. 大祭司在頭巾之上戴冠冕（Zec 3:5; Le 8:9）。彌賽亞要戴許多冠冕，一頂疊在一頂之上（Re 19:12）。同一人同時戴上君王的冠冕和大祭司的冠冕，這在利未祭司制度中是前所未有的事（Ps 110:4; Heb 5:10）。彌賽亞要在祂「復興以色列國」（Ac 1:6）之時，完全彰顯這雙重的尊嚴。
English original
11. The high priest wore a crown above the miter
(Zec 3:5; Le 8:9).
Messiah shall wear many crowns, one surmounting the other
(Re 19:12).
It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest
(Ps 110:4; Heb 5:10).
Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel"
(Ac 1:6).
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12. 看哪，那人——即將要興起的那人。彼拉多無意中說出神關於祂的旨意：「看哪，這個人」（Joh 19:5）。此處的意思是：「看哪，約書亞是彌賽亞的一個顯著影兒。」冠冕戴在他頭上不是為他自己的緣故，而是作為即將成為君王兼祭司的彌賽亞之預表。約書亞個人不能被加冕為王，因他不屬大衛王統，只能在其代表身份上如此。
苗裔——（見 Zec 3:8 的註釋；Isa 4:2; Jer 23:5; 33:15）。
他要在本處長出來——保留「苗裔」的意象；「他要在自己的地方發芽」，即祂獨特所屬之處：不僅是伯利恆或拿撒勒，而是憑自己的大能、不需人的幫助、在其奇妙成孕中〔亨德森 HENDERSON〕；原文「從自己下面」或「從（出於）自己」〔加爾文 CALVIN〕帶出此意。摩爾（MOORE）將之理解為祂卑微地在自己的地方——隱密之處——成長，「如嫩芽，出於乾地的根」（Isa 53:2），三十年間除了作木匠之子外默默無聞。毛勒（MAURER）譯為「在祂以下必有（教會的）生長」。英文譯本更符合希伯來文（比較 Ex 10:23）。「苗裔」的概念是基督的榮耀正在生長，尚未如長成的大樹般完全彰顯。所以人如今棄絕祂。
建造耶和華的殿——彌賽亞將來建造屬靈聖殿的應許（Mt 16:18; 1Co 3:17; 2Co 6:16; Eph 2:20-22; Heb 3:3），是向猶太人保證：儘管看來有障礙，物質的聖殿必由約書亞和所羅巴伯建成。這也把他們的思想從物質的聖殿提升到屬靈的聖殿，以及將來在彌賽亞督導之下要在以色列建立的榮耀聖殿（Eze 40:1-43:27）。同一子句的重複（Zec 6:13）強調了關於彌賽亞工作的宣告。
English original
12. Behold, the man--namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man"
(Joh 19:5).
The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character.
Branch--(See on
Zec 3:8;
Isa 4:2; Jer 23:5; 33:15).
he shall grow up out of his place--retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [HENDERSON]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [CALVIN]. MOORE makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground"
(Isa 53:2),
for thirty years unknown except as the son of a carpenter. MAURER translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare
Ex 10:23).
The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.
build the temple--The promise of the future true building of the spiritual temple by Messiah
(Mt 16:18; 1Co 3:17; 2Co 6:16; Eph 2:20-22; Heb 3:3)
is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence
(Eze 40:1-43:27).
The repetition of the same clause
(Zec 6:13)
gives emphasis to the statement as to Messiah's work.
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13. 擔當尊榮——即佩戴君王尊榮的徽記，「冠冕」（Ps 21:5; 102:16; Isa 52:13）。是祂自己擔當尊榮，不是你約書亞——雖然你戴著冠冕。教會的尊嚴單單在於她的元首基督。照樣，作彌賽亞預表的以利亞敬，要「將他父家的一切榮耀都掛在他身上」（Isa 22:24）。
坐——暗示安全與持久。
祭司……寶座——（Ge 14:18; Ps 110:4; Heb 5:6, 10; 6:20; 7:1-28）。
和平的籌算……兩者之間——約書亞和所羅巴伯，宗教與民事當局在聖殿中合作，預表君王與祭司兩個職分之間的和平，即和諧的聯合。君王的威嚴不會壓下祭司的尊嚴，祭司的尊嚴也不會削弱君王的威嚴〔耶柔米 JEROME〕。教會的平安，從前在一直是分立的君王與祭司彼此的「籌算」中尋求，如今要在兩個職分匯於一位彌賽亞之中完全得著保證——祂以其中保的祭司職分買贖了平安，又以君王的統治維持了平安。維特林加（VITRINGA）將「祂的寶座」理解為父耶和華的寶座。如此便是「那苗裔與耶和華之間必有……和平」〔路多維庫斯・德・迪烏 LUDOVICUS DE DIEU〕。另一見解較佳，即「彌賽亞的寶座」。作為祭司，祂贖罪；作為君王，祂除滅罪。「和平的籌算」暗示這是無限「智慧」的計劃，故彌賽亞被稱為「策士」（Isa 9:6; Eph 1:8, 11; Heb 6:17）。彌賽亞君王與祭司兩重屬性之間的和平，暗示神作君王的公義與祂作父和祭司的慈愛，其互相衝突的要求得以調和。由此產生賜給人的平安（Lu 2:14; Ac 10:36; Eph 2:13-17）。惟有藉著祂的贖罪蒙赦免、並受祂律法的治理，我們才能找到「平安」。君王的「寶座」總與「聖殿」相連，啟示錄中也是如此（Re 7:15），因為基督要作寶座上的君王兼祭司，也因為以主為「王」的百姓，除非藉著祭司的中保，就不能親近祂〔羅斯 ROOS〕。耶穌要來，藉著祂的臨在（Isa 11:4; Da 7:17），成就祂不在之時以別的方式徒然尋求的事。祂要在其寶座上以祭司的身份中保性地行使權柄（Zec 6:13）；因此祂的掌權為期有限——若是最終永遠的榮耀狀態，便不能如此。但因這是為特殊目的——使如今因罪而失序的這世界中萬事和好，並將其呈獻給父神，使祂自墮落以來首次得以再次直接與祂的受造物相交——故此它是有限的，構成時機滿足時的安排（Eph 1:10），那時神要在基督裏將萬有同歸於一，其最終結局是「神在萬物之上，為萬物之主」（1Co 15:24-28）。
English original
13. bear the glory--that is, wear the insignia of the kingly glory, "the crowns"
(Ps 21:5; 102:16; Isa 52:13).
He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him"
(Isa 22:24).
sit--implying security and permanence.
priest . . . throne--
(Ge 14:18; Ps 110:4; Heb 5:6, 10; 6:20; 7:1-28).
counsel of peace . . . between . . . both--Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [JEROME]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. VITRINGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between the Branch and Jehovah" [LUDOVICUS DE DIEU]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor"
(Isa 9:6; Eph 1:8, 11; Heb 6:17).
Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man
(Lu 2:14; Ac 10:36; Eph 2:13-17).
It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse
(Re 7:15),
because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [ROOS]. Jesus shall come to effect, by His presence
(Isa 11:4; Da 7:17),
that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne
(Zec 6:13);
therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times
(Eph 1:10),
when God shall gather in one all things in Christ, the final end of which shall be, "God all in all"
(1Co 15:24-28).
14
Untitled
繁體中文
14. 這冠冕要在希連……那裏作記念——存放在聖殿中，以尊榮捐獻者；也是約書亞加冕的記念，以提醒眾人彌賽亞——所應許那作君王兼祭司的對應實體——即將來到。希連（Helem），即上文的黑玳（Heldai）。照樣，恩（Hen，即「恩惠」）是上文約西亞（Josiah，即「神建立」）的另一名字。同一人常有兩個名字。
English original
14. the crowns shall be to Helem . . . a memorial--deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai
above.
So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
15
Untitled
繁體中文
15. 他們……遠方的人……建造——冠冕用從遠方——即從巴比倫的猶太人——所收的金子製造，其原因是要預表外邦人歸向以色列王彌賽亞。這也包括在 Zec 6:13 所論的「平安」之中（Ac 2:39; Eph 2:12-17）。然而首先所指的，是分散的以色列人「從遠方」（Isa 60:9）歸回耶路撒冷的猶太人之王，其次才是外邦人從「遠方」歸正（Zec 2:11; 8:2-2, 23; Isa 60:10; 57:19）。
建造聖殿——基督「建造聖殿」（Zec 6:12, 13; Heb 3:3, 4）；祂的百姓「建造在聖殿中」。比較 Heb 3:2，「摩西在祂的全家盡忠」。
你們就知道等等——當事情與預言相符之時（Zec 2:9; 4:9）。
這事必成就，你們若……聽從等等——對撒迦利亞時代的猶太人，這是殷勤進行聖殿建造工程的激勵——這是他們當時當盡的本分，同時仰賴彌賽亞日後使其得榮耀的盼望。聖殿的完工必「成就」——你們若在自己這方面殷勤「聽從耶和華」。這不是說他們的不信能廢棄神關於彌賽亞降臨的恩典旨意。但次要的意思是：彌賽亞作為以色列祭司君王的榮耀，不會向他們猶太人彰顯，直到他們以順從的悔改轉向祂。他們在此期間是被丟棄的「枝子」，直到他們重新接在那苗裔和他們自己的橄欖樹上（Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24）。
English original
15. they . . . far off shall . . . build--The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in
Zec 6:13
(Ac 2:39; Eph 2:12-17).
Primarily, however, the return of the dispersed Israelites "from afar"
(Isa 60:9)
to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off"
(Zec 2:11; 8:2-2, 23; Isa 60:10; 57:19).
build in the temple--Christ "builds the temple"
(Zec 6:12, 13; Heb 3:3, 4):
His people "build in the temple." Compare
Heb 3:2,
"Moses in His house."
ye shall know, &c.--when the event corresponds to the prediction
(Zec 2:9; 4:9).
this shall come to pass, if ye . . . obey, &c.--To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree
(Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24).
Zec 6:1-8.
第八個異象。
四輛戰車。
1. 四輛戰車——象徵神對那些或多或少與猶大有過接觸的外邦列國所施不同時代的護理作為，特別是在刑罰巴比倫的事上。比較 Zec 6:8（「北方之地」，即巴比倫）；Zec 1:15; 2:6。「四」這數目不僅是指四個方位（暗示普世性的審判），也是暗指但以理書中的四個世界帝國。
從兩山中間——即約沙法谷，在摩利亞山與橄欖山之間〔摩爾 MOORE〕；或是錫安與摩利亞之間的山谷，主在那裏（Zec 2:10），從那裏差遣祂的僕役去審判外邦〔毛勒 MAURER〕。摩利亞山上的聖殿是神權政體的象徵；因此在下面山谷中戰車可到的最近之地，便最適合作為一個與外邦世界權勢相關、影響猶大的異象場景。戰車是戰爭的象徵，也是審判的象徵。
銅的——古人以此金屬代表堅硬的實體；故指神百姓之不可動搖、無可抵擋的堅固（比較 Jer 1:18）。
加爾文（CALVIN）這樣解釋「兩山」：神從亙古隱藏的旨意在執行之前不會顯露，而是被不可抗拒地隱藏、保留到合宜的時刻，彷彿夾在高山**之間；戰車則是列國中所發生的各種變遷，如同迅捷的使者，向我們宣告我們先前所不知道的事。這「兩」或許因此對應「兩棵橄欖樹」的數目（Zec 4:3）；在此觀點下，也不必排除對聖殿附近「兩山」的暗指。亨德森（HENDERSON）則解釋它們為瑪代波斯帝國，由「兩角」（Da 8:3, 4）所代表，如今被用以執行神刑罰列國的旨意；但這預言遠超那個時代。