Komentaryo ng kabanata
Zechariah Kabanata 4
서론
Walang pamagat
简体中文
orihinal na Ingles
In this chapter we have another comfortable vision, which, as it was explained to the prophet, had much in it for the encouragement of the people of God in their present straits, which were so great that they thought their case helpless, that their temple could never be rebuilt nor their city replenished; and therefore the scope of the vision is to show that God would, by his own power, perfect the work, though the assistance given to it by its friends were ever so weak, and the resistance given to it by its enemies were ever so strong. Here is, I. The awakening of the prophet to observe the vision, Zec 2:1. II. The vision itself, of a candlestick with seven lamps, which were supplied with oil, and kept burning, immediately from two olive-trees that grew by it, one on either side, Zec 2:2,3. III. The general encouragement hereby intended to be given to the builders of the temple to go on in that good work, assuring them that it should be brought to perfection at last, Zec 2:4-10. IV. The particular explication of the vision, for the illustration of these assurances, Zec 2:11-14.
1-10
The Vision of the Golden Candlestick; The Building of the Temple Encouraged (520 BC)
简体中文
金灯台的异象；建造圣殿蒙鼓励（公元前520年）
¹ 那与我说话的天使又来，并叫醒我，好像人睡觉被叫醒一样。 ² 他问我说：你看见了什么？我说：我观看，见一个纯金的灯台，顶上有灯盏；灯台上有七盏灯，每盏有七个管子。 ³ 旁边有两棵橄榄树，一棵在灯盏的右边，一棵在灯盏的左边。 ⁴ 我问与我说话的天使说：主啊，这些是什么意思？ ⁵ 与我说话的天使回答我说：你不知道这些是什么意思吗？我说：主啊，我不知道。 ⁶ 他对我说：这是耶和华论所罗巴伯的话，说：万军之耶和华说，不是倚靠势力，不是倚靠才能，乃是倚靠我的灵，方能成事。 ⁷ 大山哪，你算什么呢？在所罗巴伯面前，你必成为平地；他必搬出一块石头，安在殿顶上，人且大声欢呼说：愿恩惠恩惠归于这殿。 ⁸ 耶和华的话又临到我说： ⁹ 所罗巴伯的手奠了这殿的根基，他的手也必完成这工；你就知道万军之耶和华差遣我到你们这里来。 ¹⁰ 谁藐视这微小之日的工呢？因这七盏灯乃是耶和华的眼睛，遍察全地，他们见所罗巴伯手拿线铊就欢喜。
此处包含，
I. 先知被预备好领受所要向他显示的：与他说话的天使来，叫醒了他，亚4:1。看来，他虽在与天使交谈，又是关乎重大公众之事，却变得迟钝，似乎睡着了，而且是在天使还在与他说话的时候。门徒们看见基督变了形像时也是如此，他们都困倦睡觉，路9:32。先知的灵无疑愿意留心所要看、所要听的，但肉体却软弱了；他的身体无法在属灵的默想上与他的灵魂并驾齐驱；异象的奇特也许使他昏沉，于是被睡意所胜，又或者异象的甘甜使他安静，甚至像摇篮曲那样送他入睡。但以理听见天使话语的声音时正在*沉沉地睡觉，但10:9。我们一日未脱离这属肉体的身体，就一日不能与灵界交通。看来天使让他稍稍失神片刻，好使他精神焕发地领受新的启示，然后又叫醒了他，*令他惊异，*好像人睡觉被叫醒一样。*注意，我们需要神的灵，不仅向我们显明属神的事，更要使我们留意这些事。他每早晨唤醒我，他唤醒我的耳朵，赛50:4。我们当求神，每逢他向我们说话时，就唤醒我们，我们便当奋发自己。
II. 他如此被预备好之后，向他所作的显示。天使问他：你看见了什么？亚4:2。他若醒着，也许不会留心呈现在眼前的事物，若非如此受激发去环顾四周。他观察时，看见一个纯金的灯台，正如从前圣殿中那样的，这殿也必在适当的时候得以同样装备。教会是灯台，为照亮这黑暗的世界，并向它举出属神启示之光而设立。蜡烛是属神的；教会不过是灯台，但全是金的，表明神教会极大的价值和卓越。这金灯台从其上分出七盏灯，如此多的灯座，每个里面都有燃烧发光的灯。犹太教会只有一个，虽然分散的犹太人可能在别国设有会堂，但它们不过如同属于一个灯台的许多灯而已；但在福音之下，基督是合一的中心，不是耶路撒冷，也不是任何一个地方；所以七个特定的教会是被代表，不是作为七盏灯，而是作为七个不同的金灯台，启1:20。这灯台顶上有一个灯盏，或称公共储油器，油不断滴入其中，再由七个暗管或通道分发到七盏灯，以致无需更多照料，它们便按消耗的速度得着油的供应（如同我们所谓的自来水笔或吸墨器那样）；它们既不短缺，也不溢满，所以始终保持明亮燃烧。那灯盏也不断得到供应，无需人的照料或侍候；因为（亚4:3）他看见两棵橄榄树，灯台两边各一棵，它们如此丰肥多产，自愿将大量油持续不断地倒入灯盏中，灯盏再藉两条较大的管道（亚4:12）将油分给较小的管道，再到各灯；所以没有人需要照管这灯台为它添油（它不等候人，也不等候人子），其要旨在于表明：神凭自己的智慧和权能，能轻易地、也常常如此成就他关乎教会的恩典旨意，无需人的任何技艺或劳苦；虽然他有时使用器皿，但他既不需要它们，也不受它们束缚，而能没有它们成就他的工，宁如此而行，也不容工作半途而废。
III. 先知就这事的意义所发的询问，以及因他的迟钝所受的温和责备（亚4:4）：我回答对天使说，主啊，这些是什么意思？请留意他对天使说话何等恭敬；他称他为主。凡愿意受教的，就当敬重他们的师傅。他看见这些是什么，却问这些作何解释。注意，认识神在他话语中、借他的条例和护理向人显示他自己和他心意的意义，是非常可羡慕的。这些礼节、这些记号，是什么意思呢？凡要明白神心意的，就必须勤于发问。我们若追求认识，就必知道，我们不仅听，还要像基督那样，就所听的*发问，*路2:46。天使以一个问题回答他：*你不知道这些是什么意思吗？*暗示他若曾思想，并将属灵的事与属灵的事相比较，就可以猜到这些事的意义；因为他知道会幕中有一个金灯台，祭司不断有责任为它添油、保持燃烧，供会幕使用；所以当他在异象中看见这样一个灯台，灯始终燃烧着，却没有祭司照管，也不需要他们，他就可以分辨出其意义乃是：虽然神重新设立了祭司制度，他却能没有他们而为他的百姓、并在他的百姓中成就他自己的工。注意，我们对自己不能更迅速地领会属神显示的意义，当感羞愧。天使向先知发这个问题，为要引出他对自己的迟钝、黑暗和领悟缓慢的承认，他立刻就有了："*我说，主啊，我不知道；*我不知道这些是什么。"异象有其意义，但往往晦暗难明，连先知自己也不总是起初就明白。但那些愿意受神教导的人，必须看见并承认自己的无知，以及他们需要受教，并当向神求指教。赐我们箱子的那一位，我们当向他求开启箱子的钥匙。神必教导柔和谦卑的人，不教导那些自以为是、倚靠自己理性这根折断之芦苇的人。
IV. 这异象的总意。无需对异象的每一细节作精密的分析，其用意乃是要向先知、并借他向百姓保证：建造圣殿这善工，虽仇敌众多且强大，朋友和推动者稀少且软弱，却要因神护理的特别看顾和神恩典的直接运行，得着圆满的结局。注意，在解释异象和比喻时，我们当着眼于它们的主要目的，并对此感到满足——若这是清楚的，尽管我们可能无法说明每一个细节，或将其为我们所用。天使让先知知道，这异象总意是为说明耶和华论所罗巴伯所要说的话，为鼓励他继续建造圣殿。让他知道他在其中是与神同工的，这是神所要承认并加冕的工。
1. 神必推进并完成这工，正如他开始他们从巴比伦得释放那样，不是靠外在的武力，而是靠在人心中隐秘的运行和内在的影响。说这话的乃是万军之耶和华，他能wielding大能——以武力行事，有军团听他调遣；但他要成就这事，不是靠人的势力或才能，乃是靠他自己的灵。借他的灵所成就的，就是借势力和才能所成就的，但这是与可见的武力相对立的。以色列从埃及被领出来，又被领入迦南，是靠势力和才能；在这两件奇妙的工中都有大屠杀。但他们从巴比伦被领出来，第二次进入迦南，是万军之耶和华的灵运行在居鲁士的心上，使他倾向向他们宣告自由，又运行在被掳者的心上，使他们倾向接受所提供给他们的自由。正是借着万军之耶和华的灵，百姓被激发并受鼓舞去建造圣殿；所以他们被称为因神的先知而得帮助，因为先知作为圣灵的出口，向他们的心说话，拉5:2。正是借着同一位灵，大流士的心倾向favor并促进那善工，而其死敌在他们的谋议中被弄得昏乱，以致不能按他们所设计的阻挡它。注意，神的工常常在极其安静、没有人力辅助的情况下，被极其成功地推进；福音的殿不是靠势力或才能建造的（因为我们争战的兵器本不是属血气的），而是靠万军之耶和华的灵，他在人良心上的工作大能地推翻坚固的营垒；如此，能力的卓越乃出于神，不是出于人。所以当器皿失效时，让我们将之交托给神，由他借自己的灵亲自成就他的工。
2. 道路上的一切困难和反对都必被克服和除去，甚至那些看似无法克服的（亚4:7）：大山哪，你算什么呢？在所罗巴伯面前，你必成为平地。请看此处，(1.) 困难如何被描述；它是一座大山，不可逾越、不可移动，一堆如大山般的瓦砾，必须被移开，否则工程不能进行。犹太人的仇敌骄傲刚硬如大山；但当神有工要做时，挡路的山必缩小为土丘；因为请看此处，(2.) 这些困难如何被藐视："大山哪，你算什么！竟敢挡神的路，妄想阻止他工程的进展？你看着如此庞大，如此威胁，如此被人惧怕，你算什么？在所罗巴伯面前，当他作神的器皿时，你必成为平地。一切困难必消散，一切异议必被克服。一切山洼、山冈都必被削平，当主的道要被预备之时，"赛40:4。信心能移山，使它们成为平原。基督是我们的所罗巴伯；他的事工路上有艰难的大山，但在他面前都已被夷平；他的恩典没有不能成就的事，没有太难的事。
3. 那开始这善工的同一只手必成全它：他必搬出一块石头（亚4:7）；又说（亚4:9），所罗巴伯的手奠了这殿的根基——这是说到他的荣耀（也许他亲手奠了第一块石头），虽然这工长期受阻，至今仍大受反对，却终必完成；他必活着看见它完成，不仅如此，他的手也必完成这工；在此他是基督的预表，基督是我们信心的创始者，也是成终者；他既是创始者，就向我们保证他必是成终者，因为至于神，他的作为是完全的；他既开始了，岂不成终吗？所罗巴伯必亲自搬出一块石头，伴随着欢呼，和旁观者大声的欢呼。那欢呼不是"万岁"，而是"恩惠、恩惠"；那是教会所唱的凯歌之重担。这可以解为，(1.) 尊崇白白的恩典，将所成就的一切荣耀都归给它。当工程完成时，必须感恩地承认：这之所以达到完美，不是靠我们自己的策略或才能，而是恩典成就的——神对我们的善意，以及他在我们里面、为我们所作的善工。恩惠、恩惠不仅当对着房角石呼喊，也当对着根基石、房角石，事实上当对着神建筑中的每一块石头；从始至终不是出于行为，全是出于恩典，我们一切冠冕都当投于白白恩典的脚前。耶和华啊，荣耀不要归于我们，不要归于我们。(2.) 仰赖白白的恩典，并为其延续而祈求，因尚有待成之事。恩惠、恩惠不仅是赞美的语言，也是祷告的语言；如今这殿既已建成，愿一切幸福归于它！愿平安在它墙内，为此恩惠。愿耶和华我们神的荣美归于其上！注意，出于神恩典的，可以凭信心、且有充分根据，交托给神的恩典，因为神必不撇弃他手所造的工。
4. 这是对从前论犹太人归回和他们重新定居之预言的完全确证。圣殿既已完成，那时*你就知道万军之耶和华差遣我到你们这里来。注意，圣经预言的精确应验，是其属神来源的有力证据。如此神对耶路撒冷说，你必被建造，而证实他仆人的话，*赛44:26。神的话语一句也不落空，其中一点一画也不能废去。撒迦利亚关于教会临近拯救之日的预言，必很快因其应验而显明是出于神的。
5. 这必有效地使那些轻看这工程开端的人闭口，亚4:10。从前藐视微小之日、以为这工永无所成的人，如今在哪里呢？犹太人自己也藐视第二殿的根基，因为它显然远不及第一殿，拉3:12。他们的仇敌在城墙建造时藐视它，尼2:19，4:2，3。但不可如此行。注意，在神的工中，微小之日不当被藐视。虽然器皿软弱、不似堪用，神却常常拣选这样的，借他们成就大事。如同一座大山在他愿意时成为平地，照样，一块非人手凿出来的小石头，能充满天下，但2:35。虽然开端微小，神却能使末后大大增加；一粒芥菜种可以成为大树。不要藐视晨光，因为它必越照越明，直到日午。微小之日，是宝贵之日，也必成为伟大之日。
6. 这必使神利益的全体真诚祝福者大得满足，他们见到自己在藐视微小之日上被证明是错的，就必欢喜。那些对工程完成绝望的人，当他们看见所罗巴伯手中的线铊，看见他在建造者中间忙碌，下达命令和指示当作什么，并留意叫工程做得极其精确、既精巧又坚固，就必欢喜。注意，看见官长为建造神的殿而谨慎殷勤，看见那些有权柄之人的手中有线铊——他们若有相应的心志就能大有作为，这对一切敬虔之人乃是极大喜乐之事；我们不见所罗巴伯手拿瓦刀（那是留给工人、留给执事的），却看见他手拿线铊，这不是他的贬损，反倒是他的尊荣。官长当监察执事的工作，并善待尽忠的利未人。
7. 这必大显神护理之智慧和看顾，这护理始终为教会的益处而运行。所罗巴伯尽他的本分，尽他作为人所能作的来推进工程，但这是与那七，与那耶和华的七眼同工——我们在亚3:9已经读到。他若没有神儆醒、大能、恩惠的护理在他前面先行、与他同行，就一无所能。若不是耶和华建造这殿，所罗巴伯和其余的人都必枉然劳力，诗127:1。这些耶和华的眼睛是遍察全地的，认识一切受造之物和他们一切作为的（代下16:9），并照着神的谋略启发、引导一切。注意，我们不可以为神忙于教会的事务就忽略了世界；但令我们得安慰的是，那治理地上万国的同一全智全能的护理，也特别地关注教会。那遍察全地的七眼，全都注视着所罗巴伯用线铊正在校直的那块石头，看它安放得当。凡手中有线铊的，必须仰望耶和华的眼睛，必须时常顾及神的护理，并在倚靠其引导、顺服其安排中行事。
orihinal na Ingles
The Vision of the Golden Candlestick; The Building of the Temple Encouraged (520 BC)
¹ And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,
² And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:
³ And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
⁴ So I answered and spake to the angel that talked with me, saying, What are these, my lord?
⁵ Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.
⁶ Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.
⁷ Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.
⁸ Moreover the word of the LORD came unto me, saying,
⁹ The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you.
¹⁰ For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.
Here is, I. The prophet prepared to receive the discovery that was to be made to him: The angel that talked with him came and waked him, Zec 4:1. It seems, though he was in conference with an angel, and about matters of great and public concern, yet he grew dull and fell asleep, as it should seem, while the angel was yet talking with him. Thus the disciples, when they saw Christ transfigured, were heavy with sleep, Lu 9:32. The prophet's spirit, no doubt, was willing to attend to that which was to be seen and heard, but the flesh was weak; his body could not keep pace with his soul in divine contemplations; the strangeness of the visions perhaps stupefied him, and so he was overcome with sleep, or perhaps the sweetness of the visions composed him and even sung him asleep. Daniel was in a deep sleep when he heard the voice of the angel's words, Da 10:9. We shall never be fit for converse with spirits till we have got clear of these bodies of flesh. It should seem, the angel let him lose himself a little, that he might be fresh to receive new discoveries, but then waked him, to his surprise, as a man that is wakened out of his sleep. Note, We need the Spirit of God, not only to make known to us divine things, but to make us take notice of them. He wakens morning by morning, he wakens my ear, Isa 50:4. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves.
II. The discovery that was made to him when he was thus prepared. The angel asked him, What seest thou? Zec 4:2. When he was awake perhaps he would not have taken notice of what was presented to his view if he had not thus been excited to look about him. When he observed he saw a golden candlestick, such a one as was in the temple formerly, and with the like this temple should in due time be furnished. The church is a candlestick, set up for the enlightening of this dark world and the holding forth of the light of divine revelation to it. The candle is God's; the church is but the candlestick, but all of gold, denoting the great worth and excellence of the church of God. This golden candlestick had seven lamps branching out from it, so many sockets, in each of which was a burning and shining light. The Jewish church was but one, and though the Jews that were dispersed, it is probable, had synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and therefore seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Re 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping, and from it, by seven secret pipes, or passages, it was diffused to the seven lamps, so that, without any further care, they received oil as fast as they wasted it (as in those which we call fountain-ink-horns, or fountain-pens); they never wanted, nor were ever glutted, and so kept always burning clear. And the bowl too was continually supplied, without any care or attendance of man; for (Zec 4:3) he saw two olive-trees, one on each side the candlestick, that were so fat and fruitful that of their own accord they poured plenty of oil continually into the bowl, which by two larger pipes (Zec 4:12) dispersed the oil to smaller ones and so to the lamps; so that nobody needed to attend this candlestick, to furnish it with oil (it tarried not for man, nor waited for the sons of men), the scope of which is to show that God easily can, and often does, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man, and that though sometimes he makes use of instruments, yet he neither needs them nor is tied to them, but can do his work without them, and will rather than it shall be undone.
III. The enquiry which the prophet made concerning the meaning of this, and the gentle reproof given him for his dulness (Zec 4:4): I answered and spoke to the angel, saying, What are these, my lord? Observe how respectfully he speaks to the angel; he calls him my lord. Those that would be taught must give honour to their teachers. He saw what these were, but asked what these signified. Note, It is very desirable to know the meaning of God's manifestations of himself and his mind both in his word and by his ordinances and providences. What mean you by these services, by these signs? And those that would understand the mind of God must be inquisitive. Then shall we know if we follow on to know, if we not only hear, but, as Christ, ask questions upon what we hear, Lu 2:46. The angel answered him with a question, Knowest thou not what these be? intimating that if he had considered, and compared spiritual things with spiritual, he might have guessed at the meaning of these things; for he knew that there was a golden candlestick in the tabernacle, which it was the priests' constant business to supply with oil and to keep burning, for the use of the tabernacle; when therefore he saw, in vision, such a candlestick, with lamps always kept burning, and yet no priests to attend it, nor any occasion for them, he might discern the meaning of this to be that though God had set up the priesthood again, yet he could carry on his own work for and in his people without them. Note, We have reason to be ashamed of ourselves that we do not more readily apprehend the meaning of divine discoveries. The angel asked the prophet this question, to draw from him an acknowledgment of his own dulness, and darkness, and slowness to understand, and he had it immediately: "I said, No, my lord; I know not what these are." Visions had their significance, but often dark and hard to be understood, and the prophets themselves were not always aware of it at first. But those that would be taught of God must see and acknowledge their own ignorance, and their need to be taught, and must apply to God for instruction. To him that gave us the cabinet we must apply for the key wherewith to unlock it. God will teach the meek and humble, not those that are conceited of themselves and lean on the broken reed of their own understanding.
IV. The general intention of this vision. Without a critical descant upon every circumstance of the vision, the design of it is to assure the prophet, and by him the people, that this good work of building the temple should, by the special care of divine Providence, and the immediate influence of divine grace, be brought to a happy issue, though the enemies of it were many and mighty and the friends and furtherers of it few and feeble. Note, In the explication of visions and parables, we must look at the principal scope of them, and be satisfied with that, if that be clear, though we may not be able to account for every circumstance, or accommodate it to our purpose. The angel lets the prophet know, in general, that this vision was designed to illustrate a word which the Lord had to say to Zerubbabel, to encourage him to go on with the building of the temple. Let him know that he is a worker together with God in it, and that it is a work which God will own and crown.
1. God will carry on and complete this work, as he had begun their deliverance from Babylon, not by external force, but by secret operations and internal influences upon the minds of men. He says this who is the Lord of hosts, and could do it vi et armis—by force, has legions at command; but he will do it, not by human might or power, but by his own Spirit. What is done by his Spirit is done by might and power, but it stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power; in both these works of wonder great slaughter was made. But they were brought out of Babylon, and into Canaan the second time, by the Spirit of the Lord of hosts working upon the spirit of Cyrus, and inclining him to proclaim liberty to them, and working upon the spirits of the captives, and inclining them to accept the liberty offered them. It was by the Spirit of the Lord of hosts that the people were excited and animated to build the temple; and therefore they are said to be helped by the prophets of God, because they, as the Spirit's mouth, spoke to their hearts, Ezr 5:2. It was by the same Spirit that the heart of Darius was inclined to favour and further that good work and that the sworn enemies of it were infatuated in their councils, so that they could not hinder it as they designed. Note, The work of God is often carried on very successfully when yet it is carried on very silently, and without the assistance of human force; the gospel-temple is built, not by might or power (for the weapons of our warfare are not carnal), but by the Spirit of the Lord of hosts, whose work on men's consciences is mighty to the pulling down of strong-holds; thus the excellency of the power is of God, and not of man. When instruments fail, let us therefore leave it to God to do his work himself by his own Spirit.
2. All the difficulties and oppositions that lie in the way shall be got over and removed, even those that seem insuperable (Zec 4:7): Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain. See here, (1.) How the difficulty is represented; it is a great mountain, impassable and immovable, a heap of rubbish, like a great mountain, which must be got away, or the work cannot go on. The enemies of the Jews are proud and hard as great mountains; but, when God has work to do, the mountains that stand in the way of it shall dwindle into mole-hills; for see here, (2.) How these difficulties are despised: "Who art thou, O great mountain! that thou shouldst stand in God's way and think to stop the progress of his work? Who art thou that lookest so big, that thus threatenest, and art thus feared? Before Zerubbabel, when he is God's agent, thou shalt become a plain. All the difficulties shall vanish, and all the objections be got over. Every mountain and hill shall be brought low when the way of the Lord is to be prepared," Isa 40:4. Faith will remove mountains and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but before him they were all levelled; nothing is too hard for his grace to do.
3. The same hand that has begun this good work will perform it: He shall bring forth the head-stone (Zec 4:7); and again (Zec 4:9), The hands of Zerubbabel have laid the foundation of this house, be it spoken to his honour (perhaps with his own hands he laid the first stone), and though it has been long retarded, and is still much opposed, yet it shall be finished at last; he shall live to see it finished, nay, and his hands shall also finish it; herein he is a type of Christ, who is both the author and the finisher of our faith; and his being the author of it is an assurance to us that he will be the finisher, for, as for God, his work is perfect; has he begun and shall he not make an end? Zerubbabel shall himself bring forth the head-stone with shoutings, and loud acclamations of joy, among the spectators. The acclamations are not huzzas, but Grace, grace; that is the burden of the triumphant songs which the church sings. It may be taken, (1.) As magnifying free grace, and giving to that all the glory of what is done. When the work is finished it must be thankfully acknowledged that it was not by any policy or power of our own that it was brought to perfection, but that it was grace that did it—God's good-will towards us and his good work in us and for us. Grace, grace, must be cried, not only to the head-stone, but to the foundation-stone, the corner-stone, and indeed to every stone in God's building; from first to last it is nothing of works, but all of grace, and all our crowns must be cast at the feet of free grace. Not unto us, O Lord! not unto us. (2.) As depending upon free grace, and desiring the continuance of it, for what is yet to be done. Grace, grace, is the language of prayer as well as of praise; now that this building is finished, all happiness attend it! Peace be within its walls, and, in order to that, grace. Let the beauty of the Lord our God be upon it! Note, What comes from the grace of God may, in faith, and upon good grounds, be committed to the grace of God, for God will not forsake the work of his own hands.
4. This shall be a full ratification of the prophecies which went before concerning the Jews' return, and their settlement again. When the temple is finished then thou shalt know that the Lord of hosts has sent me unto you. Note, The exact accomplishment of scripture prophecies is a convincing proof of their divine original. Thus God confirms the word of his servant, by saying to Jerusalem, Thou shalt be built, Isa 44:26. No word of God shall fall to the ground, nor shall there fail one iota or tittle of it. Zechariah's prophecies of the approaching day of deliverance to the church would soon appear, by the accomplishment of them, to be of God.
5. This shall effectually silence those that looked with contempt upon the beginning of this work, Zec 4:10. Who, where, is he now that despised the day of small things, and thought this work would never come to any thing? The Jews themselves despised the foundation of the second temple, because it was likely to be so far inferior to the first, Ezr 3:12. Their enemies despised the wall when it was in the building, Ne 2:19,4:2,3. But let them not do it. Note, In God's work the day of small things is not to be despised. Though the instruments be weak and unlikely, God often chooses such, by them to bring about great things. As a great mountain becomes a plain before him when he pleases, so a little stone, cut out of a mountain without hands, comes to fill the earth, Da 2:35. Though the beginnings be small, God can make the latter end greatly to increase; a grain of mustard-seed may become a great tree. Let not the dawning light be despised, for it will shine more and more to the perfect day. The day of small things is the day of precious things, and will be the day of great things.
6. This shall abundantly satisfy all the hearty well-wishers to God's interest, who will be glad to see themselves mistaken in despising the day of small things. Those that despaired of the finishing of the work shall rejoice when they see the plummet in the hand of Zerubbabel, when they see him busy among the builders, giving orders and directions what to do, and taking care that the work be done with great exactness, that it may be both fine and firm. Note, It is matter of great rejoicing to all good people to see magistrates careful and active for the edifying of the house of God, to see the plummet in the hand of those who have power to do much, if they have but a heart according to it; we see not Zerubbabel with the trowel in his hand (that is left to the workmen, the ministers), but we see him with the plummet in his hand, and it is no disparagement, but an honour to him. Magistrates are to inspect ministers' work, and to speak comfortably to the Levites that do their duty.
7. This shall highly magnify the wisdom and care of God's providence, which is always employed for the good of his church. Zerubbabel does his part, does as much as man can do to forward the work, but it is with those seven, those seven eyes of the Lord which we read of Zec 3:9. He could do nothing if the watchful, powerful, gracious providence of God did not go before him and go along with him in it. Except the Lord had built this house, Zerubbabel and the rest would have laboured in vain, Ps 127:1. These eyes of the Lord are those that run to and fro through the whole earth, that take cognizance of all the creatures and all their actions (2Ch 16:9), and inspire and direct all, according to the divine counsels. Note, We must not think that God is so taken up with the affairs of his church as to neglect the world; but it is a comfort to us that the same all-wise almighty Providence that governs the nations of the earth is in a particular manner conversant about the church. Those seven eyes that run through the earth are all upon the stone that Zerubbabel is laying straight with his plummet, to see that it be well laid. And those that have the plummet in their hand must look up to those eyes of the Lord, must have a constant regard to divine Providence, and act in dependence upon its guidance and submission to its disposals.
11-14
The Vision of the Olive-Trees (520 BC)
简体中文
橄榄树的异象（主前520年）
¹¹ 我又问他说：这灯台左右的两棵橄榄树是什么意思？
¹² 我二次问他说：这两根橄榄枝在两个流出金色油的金管旁边是什么意思？
¹³ 他回答说：你不知道吗？我说：主啊，我不知道。
¹⁴ 他说：这是两个受膏者，站在全地之主的旁边。
先知所得的启示已足以鼓励他，并使他能鼓励别人，关乎他们如今着手所行的建殿善工；这也是他所见异象的主要目的；但他对其中细节仍然好奇，我们当将此归因于他对属天启示的珍视，并他乐于熟悉其中之事的喜悦，而非归因于虚浮的好奇心。凡多知道神之事的人，必存谦卑的心渴慕知道更多。如今请观察，
I. 他所问的是什么。他明白那带灯盏的灯台的意思：那就是耶路撒冷，就是圣殿，并那要如明灯发亮般发出光芒的救恩；但他想要知道这两棵橄榄树（Zec 4:11）是甚么，这两根橄榄枝是甚么（Zec 4:12）。请注意：1. 他问了。须知，凡要熟悉神之事的人，必须在这些事上存心求问。求问，就必得着指示。2. 他问了两次，因头一次的问话没有立刻得着回答。须知，我们的求问和请求若未能立即得着满意的答复，我们必须更新、重复、不住地恳切坚持；异象终必说话，并不虚谎。3. 他第二次的问法与前次略有不同。他先问，这两棵橄榄树是甚么；其后却问，这两根橄榄枝是甚么——就是那些垂在金碗之上、将油滴入其中的树枝。当我们求问关乎神的恩典时，当看重恩典如何借多结果子的圣言与律例的枝条传给我们（因为这是启示之事，属于我们和我们的子孙），而不当追求恩典如何居于那作我们一切泉源之美橄榄树的本体之中（因为那是隐秘的事，不属于我们）。4. 他在问话中提及他对异象所作的观察；他所留意的，不但是乍看便显明的事——两棵橄榄树一棵在灯台的右边、一棵在灯台的左边（表明属天的恩典离教会如此之近、如此就绪），他还在更仔细的观察中发现，那两根橄榄枝——灯台特别借着它们才得着橄榄树的根和肥汁（如使徒论教会所言，Ro 11:17）——确实借着两条金管，从自己里面流出金色的油，就是明净透亮的油，是同类中至上、价极大的，如同 aurum potable——液态黄金；或（如旁注所读）借着两条金管之手，从自己里面把油倒在金器里，就是倒在灯台顶上的金碗里。我们的主耶稣倒空自己，为要充满我们；他宝贵的血就是那金色的油，我们一切所需都从其中得着供应。
II. 他的问话所得的回答。天使再次逼他明明承认自己的无知，然后才指示他（Zec 4:13）：你不知道吗？ 你若知道教会就是灯台，你岂能以为那供应她膏油的橄榄树不是别的，正是神的恩典吗？但他承认自己或是不能完全明白，或是怕自己没有明白对：我说：主啊，我不知道——除非有人引导，我怎能知道呢？ 于是他告诉他（Zec 4:14）：这是两个油之子（原文如此），就是两个受膏者（我们所读如此），或作"两个满了膏油的人"。我们在 Isa 5:1 所读的肥美的山冈，原文是"油之子的角"——肥美而能使人肥美的土壤。1. 我们若以灯台为有形的教会，特指当时的犹太教会（这异象主要正是为她的安慰而赐），那么这些站在全地之主面前的油之子，就是君王与牧者两大职分与制度，当时交在那两位伟大而良善的人——所罗巴伯和约书亚——手中。君王和祭司都是受膏的；这位君王、这位祭司都是"满了膏油的人"，被赋予神之灵的恩赐与恩典，使他们合乎所蒙召的工。他们站在全地之主面前事奉他，从他领受指示；他们当时对教会的事务大有影响。他们的智慧、勇敢与热心，不住地把自己倾入金碗，使灯常常点燃；他们离世之后，必有人被兴起继续同样的工作；以色列不再没有君王和祭司。良善的官长和忠心的牧者，自己既受了神恩的膏抹，又作为他事业的忠心拥护者站在全地之主旁边，对于维护和推进信仰、使生命之道发光，大有贡献。2. 我们若以灯台为长子的教会、真信徒的教会，这些油之子可解作基督与圣灵——救赎主与安慰者。基督不仅是弥赛亚，那位受膏者自己，他更是他教会的好橄榄树；从他的丰满里我们都领受了（Joh 1:16）。圣灵则是我们所受的恩膏（1Jo 2:20,27）。从作为橄榄树的基督，借着作为橄榄枝的圣灵，所有恩典的金色之油都传达给信徒，使他们的灯常常点燃；若没有这不断的供应，灯就快熄灭。他们站在全地之主旁边，他在特別的意义上是教会的主；因为子要在所定的时辰被父差遣，圣灵也是如此，他们站在他旁边，预备好要前往。
orihinal na Ingles
The Vision of the Olive-Trees (520 BC)
¹¹ Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?
¹² And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?
¹³ And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
¹⁴ Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
Enough is said to Zechariah to encourage him, and to enable him to encourage others, with reference to the good work of building the temple which they were now about, and that was the principal intention of the vision he saw; but still he is inquisitive about the particulars, which we will ascribe, not to any vain curiosity, but to the value he had for divine discoveries and the pleasure he took in acquainting himself with them. Those that know much of the things of God cannot but have a humble desire to know more. Now observe,
I. What his enquiry was. He understood the meaning of the candlestick with its lamps: It is Jerusalem, it is the temple, and their salvation that is to go forth as a lamp that burns; but he wants to know what are these two olive-trees (Zec 4:11), these two olive-branches? Zec 4:12. Observe here, 1. He asked. Note, Those that would be acquainted with the things of God must be inquisitive concerning those things. Ask, and you shall be told. 2. He asked twice, his first question having no reply given to it. Note, If satisfactory answers be not given to our enquiries and requests quickly, we must renew them, and repeat them, and continue instant and importunate in them, and the vision shall at length speak, and not lie. 3. His second query varied somewhat from the former. He first asked, What are these two olive-trees, but afterwards, What are these two olive-branches? that is, those boughs of the tree that hung over the bowl and distilled oil into it. When we enquire concerning the grace of God, it must be rather as it is communicated to us by the fruitful boughs of the word and ordinances (for that is one of the things revealed, which belong to us and to our children) than as it is resident in the good olive where all our springs are, for that is one of the secret things, which belong not to us. 4. In his enquiry he mentioned the observations he had made upon the vision; he took notice not only of what was obvious at first sight, that the two olive-trees grew, one on the right side and the other on the left side of the candlestick (so nigh, so ready, is divine grace to the church), but he observed further, upon a more narrow inspection, that the two olive-branches, from which in particular the candlestick did receive of the root and fatness of the olive (as the apostle says of the church, Ro 11:17), did empty the golden oil (that is, the clear bright oil, the best in its kind, and of great value, as if it were aurum potabile—liquid gold) out of themselves through the two golden pipes, or (as the margin reads it) which by the hand of the two golden pipes empty out of themselves oil into the gold, that is, into the golden bowl on the head of the candlestick. Our Lord Jesus emptied himself, to fill us; his precious blood is the golden oil in which we are supplied with all we need.
II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (Zec 4:13): "Knowest thou not what these are? If thou knowest the church to be the candlestick, canst thou think the olive-trees, that supply it with oil, to be any other than the grace of God?" But he owned he either did not fully understand it or was afraid he did not rightly understand it: I said, No, my Lord, how should I, except some one guide me? And then he told him (Zec 4:14): These are the two sons of oil (so it is in the original), the two anointed ones (so we read it), rather, the two oily ones. That which we read (Isa 5:1) a very fruitful hill is in the original the horn of the son of oil, a fat and fattening soil. 1. If by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort it was primarily intended, these sons of oil, that stand before the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men Zerubbabel and Joshua. Kings and priests were anointed; this prince, this priest, were oily ones, endued with the gifts and graces of God's Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time. Their wisdom, courage, and zeal, were continually emptying themselves into the golden bowl, to keep the lamps burning; and, when they are gone, others shall be raised up to carry on the same work; Israel shall no longer be without prince and priest. Good magistrates and good ministers that are themselves anointed with the grace of God and stand by the Lord of the whole earth, as faithful adherents to his cause, contribute very much to the maintaining and advancing of religion and the shining forth of the word of life. 2. If by the candlestick we understand the church of the first-born, of true believers, these sons of oil may be meant of Christ and the Spirit, the Redeemer and the Comforter. Christ is not only the Messiah, the Anointed One himself, but he is the good olive to his church; and from his fulness we receive, Joh 1:16. And the Holy Spirit is the unction or anointing which we have received, 1Jo 2:20,27. From Christ, the olive tree, by the Spirit, the olive branch, all the golden oil of grace is communicated to believers, which keeps their lamps burning, and without a constant supply of which they would soon go out. They stand by the Lord of the whole earth, who is in a special manner the church's Lord; for the Son was to be sent by the Father, and so was the Holy Ghost, in the time appointed, and they stand by him ready to go.
第四章概览
本章有另一个令人得安慰的异象，正如向先知所解释的，其中大有内容可以鼓励身处当前困境中的神百姓——他们的困境如此之大，以至于他们以为自己的光景已无指望，圣殿永不能重建，城池永不能复兴；因此这异象的主旨在于表明：神必凭自己的大能成全这工，尽管其友方给予的帮助何等微弱，其敌方所施的阻挠何等强盛。本章内容如下：I. 先知被唤醒以留意这异象，亚4:1。II. 异象本身，即一座有七盏灯的金灯台，灯的油直接由两旁各一棵的橄榄树供应而保持长明，亚4:2-3。III. 借此对建造圣殿之人所给予的一般性鼓励，劝他们继续这善工，并向他们保证这工终必完成，亚4:4-10。IV. 为阐明这些保证而对异象所作的具体解释，亚4:11-14。