Komentaryo ng kabanata
Zechariah Kabanata 4
서론
Walang pamagat
繁體中文
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)
繁體中文
金燈臺的異象；建殿之工得鼓勵（主前520年）
¹ 那與我說話的天使又來，並叫醒我，好像人睡覺被喚醒一樣。
² 他對我說：你看見甚麼？我說：我看見一個純金的燈臺，頂上有燈盞；燈臺上有七盞燈，每盞燈有七個管子；
³ 旁邊有兩棵橄欖樹，一棵在燈盞的右邊，一棵在燈盞的左邊。
⁴ 我就問與我說話的天使說：主啊，這是甚麼意思？
⁵ 與我說話的天使回答我說：你不知道嗎？我說：主啊，我不知道。
⁶ 他又對我說：這是耶和華論所羅巴伯的話，說：萬軍之耶和華說：不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈。
⁷ 大山哪，你算甚麼呢？在所羅巴伯面前你必成為平地；他必搬出一塊石頭，安在殿頂上，人必大聲歡呼說：願恩惠恩惠歸與這石頭。
⁸ 耶和華的話又臨到我說：
⁹ 所羅巴伯的手立了這殿的根基，他的手也必完成這工；你就知道萬軍之耶和華差遣我到你們這裏來。
¹⁰ 誰藐視這日的事為小呢？這七眼乃是耶和華的眼睛，遍察全地；他們見所羅巴伯手拿準鉈，就必歡喜。
這裏我們看見：一、先知受預備以領受所要向他顯明的啟示：與他說話的天使來喚醒他（Zec 4:1）。看來，他雖在與天使談論，並且所論的是關乎大眾的事，卻在天使正與他說話之時漸漸遲鈍，似乎睡着了。門徒們也是如此——當他們看見基督變像時，正值困倦打盹（Lu 9:32）。先知的靈無疑願意專心注視所要看見、所要聽見的，但肉體卻軟弱；他的身體不能在屬天的默想中與靈魂並駕齊驅；異象的奇異或許使他失神，於是他被睡眠所勝；或者異象的甘甜使他舒泰，竟如安眠曲般哄他入睡。但以理聽見天使說話的聲音時，也是沉睡了（Da 10:9）。我們若不脫去這屬肉體的身體，就絕不適合與靈界相交。看來天使任他略失知覺，好叫他精神煥發地領受新的啟示；然後又喚醒他，叫他在驚訝中如同人睡覺被喚醒一樣。須知，我們需要神的靈，不僅為將屬神的事向我們顯明，更為使我們留意這些事。他每日早晨喚醒我，他喚醒我的耳朵（Isa 50:4）。我們當求神每逢對我們說話時就喚醒我們，然後我們當自己激發自己。
二、他如此受預備之後所得的啟示。天使問他：你看見甚麼？（Zec 4:2）他若未被如此激動去看四周，或許縱然醒來也未曾注意擺在眼前之事。他觀看，便見一個金燈臺，正如從前聖殿中所有的；這殿日後也必照樣得着供應。教會就是燈臺，為照亮這幽暗的世界、並向其彰顯屬天啟示之光而設立。燭是神的，教會不過是燈臺，卻全是金的，表明神教會極大的價值與卓越。這金燈臺有七盞燈從其上分出，即七個燈座，每個座中有一盞燃燒發光的燈。猶太教會只有一個；散居各處的猶太人大概在異國也有會堂，但它們不過如同一個燈臺上許多盞燈；但如今在福音之下，基督是合一的中心，不是耶路撒冷，也不是任何一個地方；所以七個特定的教會被描繪為不是七盞燈，而是七個金燈臺（Re 1:20）。這燈臺頂上有一個燈盞——或說公共儲油器——油不住滴入其中，又從那裏借七條隱秘的管子或通道，分送到七盞燈；如此無需進一步照看，燈就照着消耗的速度得着油的供應（如同我們所稱的自來墨水筆）；既不缺油，也不溢滿，於是常保明亮。而那燈盞也不住得着供應，完全不需人的照看或伺候；因為（Zec 4:3）他看見兩棵橄欖樹，一棵在燈臺的一邊，一棵在另一邊；它們肥美而多產，自動把豐盛的油不住傾入燈盞；燈盞又借兩條較大的管子（Zec 4:12）將油分送到較小的管子，再達到燈盞；所以無人需要伺候這燈臺為它添油（它不待人，也不等世人之子）；這一切的用意在於表明：神能輕易地、也常常實在地，借自己的智慧與大能成就他關乎教會的恩典旨意，無需人的技巧或勞力；有時他雖使用器皿，卻既不依賴他們，也不受制於他們，他能不用他們作成他的工；與其讓工作落空，他寧可如此行。
三、先知關於這事之意義的發問，以及因他遲鈍所得的溫和責備（Zec 4:4）：我回答對那天使說：主啊，這是甚麼意思？ 留意他怎樣尊敬地對天使說話；他稱他為主。凡要受教的人，當尊敬教師。他看見這些是甚麼，卻問這些作何意義。須知，明白神在他話語中並借律例與護理對自己、對他心意之彰顯的意義，實在是我們所當渴慕的。這些禮儀是甚麼意思？這些記號是甚麼意思？ 凡要明白神心意的人，必須存心求問。我們若竭力追求認識，就必認識——不僅聽，更如同基督一樣，就所聽的發問（Lu 2:46）。天使以一個問題回答他：你不知道嗎？ 暗示他若曾思想，並將屬靈的事與屬靈的事相比較，便可能猜到這些事的意義；因他知道會幕中有一個金燈臺，祭司的不斷職責就是為它添油、使之常燃，為會幕之用；所以當他在異象中看見這樣一個燈臺，燈常常燃着，卻沒有祭司伺候，也不需要他們，他便可以辨明其意義是：雖然神已重新設立祭司職，他卻能不用他們而成就他在百姓中間並為百姓所作之工。須知，我們實在有理由為自己羞愧，因我們對屬天啟示的意義領會得太慢。天使問先知這問題，為要從他口中引出對自己遲鈍、暗昧、理解遲緩的承認；他立即承認了：我說：主啊，我不知道；我不知道這是甚麼意思。 異象本有其意義，卻常常幽暗難明，連先知自己起初也不一定察覺。但凡要從神受教的人，必須看見並承認自己的無知、自己需要受教，並必須到神面前求教導。我們當向那賜我們這櫃子的，求那開這櫃子的鑰匙。神必教導謙柔的人，不教導那些自恃聰明、倚靠自己悟性這根折斷蘆葦的人。
四、這異象的總體用意。我們不必對異象每一細節作精密推求，它的設計是要向先知——並借先知向百姓——保證：這建殿的善工，雖其仇敵眾多而強大、其朋友與推進者稀少而微弱，卻必借神護理特別的看顧、借神恩典直接的影響，得以圓滿告成。須知，在解明異象和比喻時，我們當注意其主要目的，若這已清楚，便當滿足於此；縱然我們未必能解釋每一細節，或使每一細節合乎我們的目的。天使讓先知大概知道，這異象是為說明一句主所要對所羅巴伯說的話，要鼓勵他繼續建殿。讓他知道，他在此事上是與神同工的；這工作是神所要承認並加冕的。
1. 神必繼續並完成這工，正如他開始他們從巴比倫得釋放一樣——不是借外在的武力，而是借隱密的運行和在人心中內在的影響。說這話的那位是萬軍之耶和華，他vi et armis——以武力也能作成，有千萬軍旅聽他差遣；但他不要如此作，他要不借人的勢力或才能，乃借他自己的靈來作。借他靈所作的，雖也是借勢力和才能而作，卻與可見的武力相對。以色列從埃及出來、進入迦南，是借勢力與才能；這兩件奇事中都大有殺戮。但他們從巴比倫出來、第二次進入迦南，是借萬軍之耶和華的靈運行在古列的心上，使他傾向他們，宣告釋放他們；又運行在被擄之人的心上，使他們傾向接受所賜的釋放。正是借萬軍之耶和華的靈，百姓被激動、被奮發去建造聖殿；所以他們被稱為因神的先知而得幫助，因為先知作為聖靈的出口，對他們的心說話（Ezr 5:2）。借這同一位靈，大利烏的心被引導，傾向於贊助並推進這善工；那些發誓與之為敵的人也在他們的計謀中被昏蒙，以致不能如其所圖地阻擋這工。須知，神的工往往在沒有人力的幫助之下，十分靜默地卻又十分成功地推進；福音的聖殿不是借勢力或才能建造的（因我們爭戰的兵器本不是屬血氣的），而是借萬軍之耶和華的靈；他在人良心上的工作大有能力，可以攻破堅固的營壘；如此，能力的卓越是出於神，不是出於人。所以當器皿失敗時，我們當讓神借他自己的靈親自作他的工。
2. 一切擋在路上的艱難與反對，無論看來多麼不可克服，都必被克服、被除去（Zec 4:7）：大山哪，你算甚麼呢？在所羅巴伯面前你必成為平地。 請看此處：（1）艱難如何被描繪；它是一座大山——不能通行、不能搖動，是一堆廢墟如同大山，必須搬去，否則工程無法進行。猶太人的仇敵如同大山一般驕傲剛硬；但當神有工要作時，擋在路上之大山必縮小如蟻垤；因為請看：（2）這些艱難如何被輕看：大山哪，你算甚麼呢！ 竟敢擋住神的路，妄圖阻止他工作的進展？看你樣子這般嚇人，威嚇這般厲害，被人這般畏懼，你算甚麼呢？在所羅巴伯面前——當他作神的器皿時——你必成為平地。 一切艱難必消散，一切反對必被克服。當主的道要預備之時，大小山岡都要削平（Isa 40:4）。信心能移山，使山變為平原。基督是我們的所羅巴伯；他從事之工的路上有艱難的大山，但在他面前一切都夷為平地；他的恩典沒有不能作的事。
3. 開始這善工的同一隻手也必成全它：他必搬出一塊石頭（Zec 4:7）；又（Zec 4:9）：所羅巴伯的手立了這殿的根基——這話是為他的尊榮而說的（或許他親手安放了第一塊石頭）——這工雖長久拖延，至今仍大受阻撓，卻終必完工；他必活着看見它完工；不僅如此，他的手也必完成這工；在此他是基督的預表——基督是我們信心的創始者，也是成終者；他既作了創始者，便是我們的確據，他必作成終者，因為至於神，他的作為完全；他既開了頭，豈不也要作成嗎？所羅巴伯必親自搬出那塊石頭——那安在殿頂上的房角石——並有觀看者大聲歡呼，喜樂的呼喊。那歡呼不是"huzzas"，而是恩惠、恩惠——這是教會所唱誇勝之歌的重擔。這話可作：（1）高舉白白的恩典，將一切所成就的都歸榮耀與它。工程完成的時候，必須存感恩之心承認，這並非因我們自己的謀略或勢力而得成全，乃是恩典所作的——神對我們的好意，並他在我們裏面、為我們所作的善工。恩惠、恩惠不僅要對房角石呼喊，也要對根基石、房角石喊，其實要對神建築中的每一塊石頭喊；從始至終毫不是行為，全是恩典；我們一切冠冕都當投於白白恩典的腳前。耶和華啊，榮耀不要歸與我們，不要歸與我們。（2）仰賴白白的恩典，並為尚未作成之事求其繼續。恩惠、恩惠既是讚美的話語，也是禱告的話語；這建築既已完工，願一切福氣隨之而來！願平安在他牆內，為此求恩惠。願主我們神的榮美在我們之上！須知，從神的恩典而來的，可以憑信心、並且有充足的理由交託給神的恩典；因為神必不撇下他自己手所作的工。
4. 這將是先前論猶太人歸回並重新定居之預言的完全印證。當聖殿完工，那時你就知道萬軍之耶和華差遣我到你們這裏來。 須知，聖經預言的精確應驗，是其屬天來源的確鑿證據。神如此印證他僕人的話，對耶路撒冷說：你必被建造（Isa 44:26）。神的話一句也不落空，一點一畫也不廢去。撒迦利亞關乎教會將近之拯救日的預言，必借其應驗很快顯明是出於神。
5. 這將有效地使那些輕看這工程開端的人閉口無言（Zec 4:10）。那個如今藐視這日的事為小、以為這工終必一事無成的人在哪裏呢？猶太人自己輕看第二聖殿的根基，因為它顯然遠不及第一聖殿（Ezr 3:12）。他們的仇敵輕看正在建造的城牆（Ne 2:19, 4:2,3）。但他們不可如此行。須知，在神的工作中，小事之日不可藐視。器皿雖軟弱、似不可能成功，神卻常常揀選這樣的人，借他們成就大事。正如大山在他旨意下成為平地，一塊非人手鑿出來的小石頭也能充滿全地（Da 2:35）。起頭雖小，神卻能使末後大大增加；一粒芥菜種能成為大樹。不要藐視晨光，因它必越照越明，直到日午。小事之日也是貴重之事之日，也必成為大事之日。
6. 這必使神事業的一切衷心擁護者大得滿足——他們藐視小事之日時曾失望，如今見自己錯了，必歡喜。那些曾對完工絕望的人，當他們見所羅巴伯手拿準鉈——見他忙於建築者中間，下令指示當作的事，並謹慎看顧，使工程既精巧又堅固——就必歡喜。須知，看見官長為建造神的殿而謹慎殷勤，是敬虔之人極大的喜樂；看見那有權柄作大事的人手中拿着準鉈——只要他有與此相稱的心；我們不見所羅巴伯手裏拿着瓦刀（那是留給工人——執事——的），卻見他手裏拿着準鉈，這並不是他的貶損，而是他的尊榮。官長當鑒察執事的工，並向盡職的利未人說安慰的話。
7. 這必大大高舉神護理的智慧與看顧，這護理常為他教會的益處而效力。所羅巴伯盡他的分，盡人力所能去推進這工，卻是與這七——這七隻耶和華的眼睛同行（我們在 Zec 3:9 已讀過）。若沒有神那警醒、大有能力、滿有恩典的護理在他前頭、與他同行，他便一無所能。若不是耶和華建造這殿，所羅巴伯和其餘的人就必枉然勞力（Ps 127:1）。這耶和華的眼睛就是那遍察全地的，留意一切受造之物和他們一切作為（2Ch 16:9），並照着神的謀略感動、引導一切。須知，我們不可設想神因忙於教會的事務就忽略了世界；但我們得安慰的是：那治理地上萬國的全智全能的護理，也以特別的方式關切教會。那遍察全地的七眼，都注視着所羅巴伯用準鉈所要擺正的那塊石頭，要看它安放得好。凡手中拿着準鉈的人，當舉目仰望耶和華的眼睛，當常常顧念神的護理，並在倚靠其引導、順服其安排中行事。
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)
繁體中文
橄欖樹的異象（主前520年）
¹¹ 我又問天使說：這燈臺左右的兩棵橄欖樹是甚麼意思？
¹² 我二次問他說：這兩根橄欖枝，經過兩個金管，將金色的油從自己裡面流出來，是甚麼意思？
¹³ 他回答我說：你不知道這是甚麼意思嗎？我說：主啊，我不知道。
¹⁴ 他說：這是兩個油的兒子，站在全地之主的旁邊。
已經有足夠的話對撒迦利亞說，為要鼓勵他、並使他能鼓勵別人，關乎他們如今所從事的建殿善工——那也是他所見異象的主要用意；但他仍追究細節，我們不把這歸於虛浮好奇，而歸於他對神聖啟示的看重、和他熟悉它們的喜樂。那認識許多神之事的人，不能不有謙卑的渴望要認識更多。如今當注意，
I. 他的探究是甚麼。他明白燈臺及其燈的意義：那是耶路撒冷，是聖殿，並他們的拯救——那要 如燈照耀 發出的；但他想知道這些 兩棵橄欖樹（Zec 4:11）、這些 兩根橄欖枝（Zec 4:12）是甚麼。當注意，1. 他問了。注意，凡要認識神之事的，必須對那些事探究。求問，就必蒙告知。2. 他問了兩次，因他第一個問題沒有答覆。注意，若我們的探究與請求不立即得着滿意答覆，我們必須更新它們、重複它們、持續迫切地提出，異象終必 說話而不謊。 3. 他第二個問題與前者略有不同。他先問 這兩棵橄欖樹 是甚麼，後來卻問 這兩根橄欖枝 是甚麼——即那些懸在碗上、把油滴入其中的樹枝。我們探究神的恩典時，當探究它如何藉話語與條例這些結實的枝傳遞給我們（那是 顯明的事，屬我們和我們的兒女的），而非它如何住在那好橄欖樹中——一切源頭所在之處（那是 隱秘的事，不屬我們）。4. 他在探究中提到了他對異象所作的觀察；他不但注意到一眼可見的事——兩棵橄欖樹一棵在燈臺 右邊、一棵在 左邊（神的恩典離教會如此近、如此就緒）——更在更仔細的觀察下，注意到那兩根橄欖枝——燈臺特別從之得着 橄欖的根與肥汁 的（如使徒論教會所言，羅 11:17）——藉兩個金管將金色的油——即清亮發光的油，其類中最佳、價值極大的，彷彿 aurum potabile—液態金——從自己裡面流出，或（如旁註所讀）藉兩個金管之手將油從自己裡面流入金中——即流入燈臺頂上的 金碗 中。我們的主耶穌 自己卑微，為要充滿我們；他的寶血是我們在其中得供應一切所需的金色之油。
II. 他的探究所得的答覆。天使再次要他在受教之前明確承認自己的無知（Zec 4:13）：你不知道這是甚麼意思嗎？你若知道教會是燈臺，你能以為供應它油的橄欖樹是別的、而非神的恩典嗎？ 但他承認自己或未完全明白，或怕自己未正確明白：我說：主啊，我不知道——除非有人引導我，我怎能呢？ 於是他告訴他（Zec 4:14）：這是兩個油的兒子（原文如此）——兩個受膏者（我們如此讀）——或更恰當地，兩個油人。 我們在賽 5:1 所讀的 肥美的山岡，原文是 油之子之角——肥而能肥人的土壤。1. 若以燈臺理解為有形教會——特別是那時的猶太教會（它主要為其安慰而設）——這些站在 全地之主 面前的 油之子，便是治權與教牧這兩大神聖條例與職任——那時託在所羅巴伯與約書亞這兩位偉大善良之人手中的。君王與祭司都受膏；這位君王、這位祭司是 油人——受賦神靈的恩賜與恩典，以使他們具備所蒙召之工的資格。他們站在 全地之主 面前，事奉他、從他領受指示；他們在那時對教會的事務大有影響。他們的智慧、勇氣、熱心，持續把自己流入金碗，使燈燃燒不熄；他們離去後，必有別人興起繼續同樣的工；以色列必不再無君王無祭司。好的官長與好的牧者——自己受神恩膏、並作 全地之主 的忠實僕從——對維持並推進宗教、使生命之道發光，大有貢獻。2. 若以燈臺理解為長子之教會——真信徒的教會——這些油之子可指基督與聖靈——救贖者與安慰者。基督不但是彌賽亞——受膏者 自己——更是他教會的 好橄欖樹；從他的豐滿裡我們都領受了，約 1:16。而聖靈是我們所受的 恩膏（約一 2:20,27）。從基督——那橄欖樹——藉聖靈——那橄欖枝——一切恩典的金色之油傳遞給信徒，使他們的燈燃燒不熄；若無持續的供應，他們的燈不久便要熄滅。他們站在 全地之主 面前——那位以特殊方式作教會之主的主面前；因子要在所定的時候被父差遣，聖靈也是如此；他們站在他旁邊豫備奉差。
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.
本章另有一個安慰的異象；這異象經先知解明，其中充滿了對神子民現今困境的鼓勵。他們的困境大到以為自己的景況無望，聖殿永不能再建，聖城也永不能再有人居住；因此這異象的旨趣就在於表明：神必憑自己的大能成全這工，儘管為這工出力的朋友何等微弱，攔阻這工的仇敵何等強盛。內容如下：I. 先知被喚醒觀看異象（亞2:1）。II. 異象的本身——一個有七盞燈的燈臺，其油直接由兩棵長在其旁、分立左右的橄欖樹供應，並使燈常常點著（亞2:2-3）。III. 藉此所要賜給建殿之人的總體鼓勵——勸他們繼續這善工，並保證這工至終必得成全（亞2:4-10）。IV. 為進一步闡明這些保證而對異象所作的詳細解釋（亞2:11-14）。