Commentaire par chapitre
Zechariah Chapitre 13
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简体中文
Original anglais
In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (Zec 13:1), of the reformation of manners (Zec 13:2), and particularly of the convicting and silencing of false prophets, Zec 13:2-6. II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (Zec 13:7), of the destruction of the greater part of the Jewish nation not long after (Zec 13:8), and of the purifying of a remnant of them, a peculiar people to God, Zec 13:9.
1-6
Evangelical Predictions; The Destruction of False Prophets (500 BC)
简体中文
福音的预言；假先知的覆灭（主前500年）
¹ 那日，必给大卫家和耶路撒冷的居民开一个泉源，洗除罪恶与污秽。
² 万军之耶和华说：那日，我必从地上除灭偶像的名，不再被人记念；也必使这地不再有先知和污秽的灵。
³ 若再有人说预言，生他的父母必对他说：你不得存活，因为你奉耶和华的名说谎言。生他的父母在他说预言的时候，要将他刺透。
⁴ 那日，凡说预言的必因他所论的异象羞愧；也不再穿毛衣哄骗人。
⁵ 他必说：我不是先知，我是耕地的；我从幼年作人的奴仆。
⁶ 必有人问他说：你两臂中间这些伤痕是什么？他必回答：这是我在爱我的人家中所受的伤。
看哪，这是神的羔羊，除去世人罪孽的，也除去教会的罪；因为神的儿子显现，为要除掉我们的罪（约壹3:5）。
I. 他借着十字架上所流的血除去了罪的刑责（亚13:1）：那日——就是福音之日——必开一个泉源，意思是为一切真正悔改、为罪忧伤的人预备了洁净，使他们得以洗除罪的污染。那日，当恩典的灵浇灌下来，使他们为罪哀恸时，他们却不像那没有指望的人一样哀哭，反要得着罪的赦免，并将赦免的安慰存在怀中。他们的良心必被基督的血所洗净、得着平靖——这血能洗净一切的罪（约壹1:7）。因为基督被高举，为要赐人悔改和赦罪之恩；他既赐下前者，就必毫无疑问地赐下后者。这被开的泉源就是耶稣基督被刺的肋旁——方才（亚12:10）已经提过——因为从那里流出血和水，二者都是为洁净之用。那些仰望那被刺的基督、为他所刺的罪哀哭、并因此为他心里痛苦的人，可以再一次仰望被刺的基督并因他喜乐，因为耶和华乐意击打这磐石，使它成为我们的活水泉源。请看：1. 我们是何等污秽——我们都是如此；我们都犯了罪，而罪就是污秽；它玷污人的心思和良心，使我们被神所憎恶，自己也心中不安，不合于事奉神、与他相交，正如那些礼仪上不洁的人被关在圣所之外。大卫家和耶路撒冷的居民都伏在罪——就是污秽——之下。事实上，我们都如不洁之物，本该与不洁的人同分。2. 我们可以怎样被洁净。看哪，已经为我们开了一个泉源可以洗净，又有活水从那泉源源源不绝地流到我们这里，所以我们若不被洁净，那便是我们自己的过错。基督的血，以及神在这血中所彰显的赦免之恩（新约所启示的），便是：(1.) 一个泉源——其中有无尽的丰盛。神里面充足的怜悯、基督里面充足的功劳，足可照着福音的条件赦免最大的罪和最大的罪人。你们中间也有人从前是这样；但如今你们已经洗净了（林前6:11）。律法之下有铜洗濯盆和铜海可以洗濯；那些不过是器皿，我们却得着一个归于自己的泉源，满溢出来、永流不息。(2.) 一个开了的泉源——因为凡是愿意的，都可以来领受其中的益处；这泉源不仅向大卫家开，也向耶路撒冷的居民开，向贫穷卑微的人正如向富足尊贵的人一样；或者说，它向一切信的人开放——他们作为基督属灵的后裔，便属乎大卫家；作为教会活的肢体，便是耶路撒冷的居民。一切信的人都因基督称义，用自己的血洗净自己的罪，使他们归于神作君王、作祭司（启1:5-6）。
II. 他借着恩典的大能除去了罪的权势，连那些人所钟爱的罪也除去了。这事常与前一件事相随；凡在那被开的泉源里洗净了的人，既得称义，也必成圣；水和血是一同从基督被刺的肋旁流出来的。此处应许：那日，1. 偶像崇拜必全然被废去，犹太人拜偶像的倾向必被有效根治（亚13:2）：我必从地上除灭偶像的名。他们列祖所拜之偶像的崇拜，必被连根拔除得如此彻底，只要一两代之后，人便要忘记在他们中间曾有这等偶像；他们或全然不被提起，或不再被带任何敬意提起；不再被记念，正如所应许的（何2:17）。这在被掳归回之后犹太人对偶像和拜偶像的根深蒂固的厌恶（这厌恶他们一直保留至今）中得着了应验；这事也在许多人欣然归信基督的事上得着应验——他们因信就不再把礼仪律法当作偶像，正如那些不信的犹太人所行的那样；而当人的灵魂被引离世界和肉体这两大神所单归向神时，这事今日仍在应验之中。2. 虚假的预言也必告终：我必使先知和污秽的灵——就是受污秽的灵所感动的先知——从这地出去。魔鬼是污秽的灵；罪与污秽都从他而来；他也有他的先知，为他的利益效力，并从他领受指令。除掉了污秽的灵，那些先知就不能像如今这样欺骗人；除掉了那些出示伪造委任状的假先知，污秽的灵也不能再像如今这样为害。当神决意要使假先知闭口之时，他便把那运行在他们里面、与他争夺人心宝座的污秽的灵从这地驱逐出去。从前犹太人沉溺于偶像时，也十分迷恋假先知，这些假先知用所谓免受刑罚、必然太平的应许奉承他们；但此处应许，作为所应许的改革的一个有福结果，他们必将十分反对假先知，热心从这地清除他们；他们被掳之后确是如此，直到后来他们因反对假先知的狂热瞎了眼，竟以这名义将基督处死；此后又有许多假基督、假先知起来，迷惑许多人（太24:11）。此处又预言：(1.) 假先知不但不再被纵容偏袒，反要受当得的刑罚，甚至要被他们最亲的亲属定罪——这要算是对那些欺骗者最显明的痛恨之据了（亚13:3）：若有人自命为先知，并奉耶和华的名说谎言，传讲那些引诱百姓远离神、使他们刚硬在罪中的话，连他自己的父母也必最先、最积极地按律法控告他。申13:6-11说：你的儿子若暗中引诱你离开神，你总要治死他。要向他显出你的愤恨，并防止他再有进一步的诱惑。他父母在他说预言的时候要将他刺透。注意：凡要将我们引离本分、引入歧途的事，我们都当怀着极大的厌恶和畏惧之心来看待，正如那不能容忍恶人的。为神和敬虔所发的圣洁热心，会使我们最恨恶罪、最畏惧试探，特别是在那些我们天然最爱、与我们最近的人身上；在那里我们的危险最大，正如亚当之危在夏娃，约伯之危在他的妻子；在那里最值得显出我们的热心，正如利未——为神的缘故不承认弟兄，不认识亲生儿女（申33:9）。因此，当我们的亲属与本分（即我们向神当尽的本分）相争之时，我们必须恨恶并离弃他们（路14:26）。天然的爱心——哪怕是最强的——也必须被恩典的爱心所管辖。(2.) 假先知自己也必被自己的罪和愚昧所折服，放弃他们的声称（亚13:4）：先知必因他所见的异象羞愧；他不再重提，也不再坚持，倒巴不得这事被遗忘、不再提说，自己甘愿承认那是骗局——或因神以恩典苏醒他们的良心、使他们看见自己的错；或因事情的发展否定了他们的预言，使他们露出马脚；或因他们的预言不再像从前那样被人欢迎，反倒普遍被人藐视、厌弃；他们察觉百姓以他们为耻，便也开始以自己为耻。所以他们不再穿毛衣，就是毛发的衣服——真先知惯常所穿的，为要效法以利亚，并表明他们向感官之乐已经死了。那些装假的人曾以真先知的装束出现；但如今他们的愚昧既已显明，他们便要把它脱下，不再以此来欺骗、迷惑那些不加思索、不慎防备的人。朴素的装束原是美事，只要它是谦卑之心的真实表现，为要教导人；但若它是骄傲野心之心的虚伪伪装，为要欺骗人，便是恶事了。愿人真实地如同他所表现的那样好，却不要显得比他真实的还要好。这位装假者既作了真诚悔改的人，[1.] 必除去他所加之于人的欺骗：他必说：我不是先知——我从前自称是，其实从未被指派、被分别出来承担这职分，从未为此受训、预备，从未与先知的众子相交。我是耕地的人，本是务农的；我从未受神的指教去说预言，不过是被人教导从小放牲口。阿摩司原本也是如此，后来才被召为先知（摩7:14-15）；但这欺骗者从未受过这样的呼召。注意：凡照着神的意思为自己的欺骗人而忧伤的，必乐意承认己罪，并公正地纠正他们所造成的错误。因此那些行邪术的人，归信之后就把他们所行的——以及他们用何诡诈之术欺哄百姓——都表明出来（徒19:18）。[2.] 他必回到自己正当的职业，那是他最合适的本分：我要作一个耕地的（也可如此读）；「我要再专心于我的本业，再不插手那些不属于我的事；因为我是从小被人教导放牲口的，我仍要放牲口，再也不敢自命为传道人了。」注意：当我们被折服、知道已走出了本分之路，我们必须以重新回到本分之路来证明悔改的真实，纵然那是对我们最严厉的治死。[3.] 他必承认那些用严厉管教使他看见自己错误的人是他的朋友（亚13:6）。当那位曾经最自信地断言自己是先知的人，忽然放弃所声称的，说：我不是先知，众人都要惊奇；有人要问：你两手中间这些伤痕——就是被鞭打的伤痕——是什么？是怎么来的？你岂不是被鞭打审问过吗？岂不是因此你才醒悟过来吗？（Vexatio dat intellectum——困苦使人长见识。）「你岂不是被打到承认的地步吗？岂不是杖和责备给了你这样的智慧吗？」他也必承认：「是的，正是；这些是我在爱我的人家中所受的伤——他们捆绑我，把我当作疯子那样严厉待我，于是我便省悟过来。」由此可见，那将他刺透（亚13:3）的假先知的父母，并不是一上来就这样做，而是先试图用责罚挽回他，他不肯回头；因为关于悖逆之子的律法也是如此——父母必须先责罚无效，才可将他带到众人面前用石头打死（申21:18-19）。但此处有另一人因被鞭打而回头，因而免了死罪；他也有诚实之心，承认那些这样伤他的人确是他的朋友、他真正的朋友，他们伤他、为要挽回他；因为朋友加的伤痕出于忠诚（箴27:6）。有些好的解经家注意到这话紧接在论到基督被刺之后，便认为这些话不是那假先知说的，而是那位大先知基督说的。基督的手被刺伤，是被钉在十字架上；复活之后，他仍带着这些伤痕；此处他说明自己如何受这些伤——他是被当作假先知而受这些伤，因为祭司长称他为迷惑人的，并据此要求把他钉十字架；但他是在朋友家中受这些伤的——犹太人本该是他的朋友；因为他到自己的地方来，虽然他们是他苦毒的仇敌，他却乐意称他们为朋友，正如他对犹大所作的（朋友，你来要做的事，就做吧），因为他们推动了为他所受的苦难；又如他对彼得称作撒但——仇敌，因为彼得劝他不要受那些苦。
Original anglais
Evangelical Predictions; The Destruction of False Prophets (500 BC)
¹ In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
² And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.
³ And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
⁴ And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
⁵ But he shall say, I am no prophet, I am a husbandman; for man taught me to keep cattle from my youth.
⁶ And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.
Behold the Lamb of God taking away the sin of the world, the sin of the church; for therefore was the Son of God manifested, to take away our sin, 1Jo 3:5.
I. He takes away the guilt of sin by the blood of his cross (Zec 13:1): In that day, in the gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of all those from the pollutions of sin who truly repent and are sorry for them. In that day, when the Spirit of grace is poured out to set them a mourning for their sins, they shall not mourn as those who have no hope, but they shall have their sins pardoned, and the comfort of their pardon in their bosoms. Their consciences shall be purified and pacified by the blood of Christ, which cleanses from all sin, 1Jo 1:7. For Christ is exalted to give both repentance and remission of sins; and where he gives the one no doubt he gives the other. This fountain opened is the pierced side of Jesus Christ, spoken of just before (Zec 12:10), for thence came there out blood and water, and both for cleansing. And those who look upon Christ pierced, and mourn for their sins that pierced him, and are therefore in bitterness for him, may look again upon Christ pierced and rejoice in him, because it pleased the Lord thus to smite this rock, that it might be to us a fountain of living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in ourselves, unfit to be employed in the service of God and admitted into communion with him, as those who were ceremonially unclean were shut out of the sanctuary. The house of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The truth is, we are all as an unclean thing, and deserve to have our portion with the unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in, and there are streams flowing to us from that fountain, so that, if we be not made clean, it is our own fault. The blood of Christ, and God's pardoning mercy in that blood, revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are washed, 1Co 6:11. Under the law there were a brazen laver and a brazen sea to wash in; those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing. (2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor and mean as well as to the rich and great; or it is opened for all believers, who, as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed from their sins in his blood, that they may be made to our God kings and priests, Re 1:5,6.
II. He takes away the dominion of sin by the power of his grace, even of beloved sins. This evermore accompanies the former; those that are washed in the fountain opened, as they are justified, so they are sanctified; the water came with the blood out of the pierced side of Christ. It is here promised that in that day, 1. Idolatry shall be quite abolished and the people of the Jews shall be effectually cured of their inclination to it (Zec 13:2): I will cut off the names of the idols out of the land. The worship of the idols of their fathers shall be so perfectly rooted out that in one generation or two it shall be forgotten that ever there were such idols among them; they shall either not be named at all or not with any respect; they shall no more be remembered, as was promised, Ho 2:17. This was fulfilled in the rooted aversion which the Jews had, after the captivity, to idols and idolatry, and still retain to this day; it was fulfilled also in the ready conversion of many to the faith of Christ, by which they were taken off from making an idol of the ceremonial law, as the unbelieving Jews did; and it is still in the fulfilling when souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. 2. False prophecy shall also be brought to an end: I will cause the prophets and the unclean spirit, the prophets that are under the influence of the unclean spirit, to pass out of the land. The devil is an unclean spirit; sin and uncleanness are from him; he has his prophets, that serve his interests and receive their instructions from him. Take away the unclean spirit, and the prophets would not deceive as they do; take away the false prophets that produce sham commissions, and the unclean spirit could not do the mischief he does. When God designs the silencing of the false prophets he banishes the unclean spirit out of the land, that wrought in them, and was a rival with him for the throne in the heart. The church of the Jews, when they were addicted to idols, did also dote much upon false prophets, who flattered them in their sins with promises of impunity and peace; but here it is promised, as a blessed effect of the promised reformation, that they should be very much set against false prophets, and zealous to clear the land of them; they were so after the captivity, till, through the blindness of their zeal against false prophets, they had put Christ to death under that character, and, after that, there arose many false Christs and false prophets, and deceived many, Mt 24:11. It is here foretold, (1.) That false prophets, instead of being indulged and favoured, should be brought to condign punishment even by their nearest relations, which would be as great an instance as any of flagrant zeal against those deceivers (Zec 13:3): When any shall set up for a prophet, and shall speak lies in the name of the Lord, shall preach that which tends to draw people from God and to confirm them in sin, his own parents shall be the first and most forward to prosecute him for it, according to the law. De 13:6-11, "If thy son entice thee secretly from God, thou shalt surely kill him. Show thy indignation against him, and prevent any further temptation from him." His father and his mother shall thrust him through when he prophesies. Note, We ought to conceive, and always to retain, a very great detestation and dread of every thing that would draw us out of the way of our duty into by-paths, as those who cannot bear that which is evil, Re 2:22. And holy zeal for God and godliness will make us hate sin, and dread temptation, most in those whom naturally we love best, and who are nearest to us; there our danger is greatest, as Adam's from Eve, Job's from his wife; and there it will be the most praiseworthy to show our zeal, as Levi, who, in the cause of God, did not acknowledge his brethren, nor know his own children, De 33:9. Thus we must hate and forsake our nearest relations when they come in competition with our duty to God, Lu 14:26. Natural affections, even the strongest, must be over-ruled by gracious affections. (2.) That false prophets should be themselves convinced of their sin and folly, and let fall their pretensions (Zec 13:4): "The prophets shall be ashamed every one of his vision; they shall not repeat it, or insist upon it, but desire that it may be forgotten and no more said of it, being ready themselves to own it was a sham, because God has by his grace awakened their consciences and shown them their error, or because the event disproves their predictions, and gives them the lie, or because their prophecies do not meet with such a favourable reception as they used to meet with, but are generally despised and distasted; they perceive the people ashamed of them, which makes them begin to be ashamed of themselves. And therefore they shall no longer wear a rough garment, or garment of hair, as the true prophets used to do, in imitation of Elijah, and in token of their being mortified to the pleasures and delights of sense." The pretenders had appeared in the habit of true prophets; but, their folly being now made manifest, they shall lay it aside, no more to deceive and impose upon unthinking unwary people by it. A modest dress is a very good thing, if it be the genuine indication of a humble heart, and is to instruct; but it is a bad thing if it be the hypocritical disguise of a proud ambitious heart, and is to deceive. Let men be really as good as they seem to be, but not seem to be better than really they are. This pretender, as a true penitent, [1.] Shall undeceive those whom he had imposed upon: He shall say, "I am no prophet, as I have pretended to be, was never designed nor set apart to the office, never educated nor brought up for it, never conversant among the sons of the prophets. I am a husbandman, and was bred to that business; I was never taught of God to prophesy, but taught of man to keep cattle" Amos was originally such a one too, and yet was afterwards called to be a prophet, Am 7:14,15. But this deceiver never had any such call. Note, Those who sorrow after a godly sort for their having deceived others will be forward to confess their sin, and will be so just as to rectify the mistakes which they have been the cause of. Thus those who had used curious arts, when they were converted showed their deeds, and by what fallacies they had cheated the people, Ac 19:18. [2.] He shall return to his own proper employment, which is the fittest for him: I will be a husbandman (so it may be read); "I will apply myself to my calling again, and meddle no more with things that belong not to me; for man taught me to keep cattle from my youth, and cattle I will again keep, and never set up for a preacher any more." Note, When we are convinced that we have gone out of the way of our duty we must evince the truth of our repentance by returning to it again, though it be the severest mortification to us. [3.] He shall acknowledge those to be his friends who by a severe discipline were instrumental to bring him to a sight of his error, Zec 13:6. When he who with the greatest assurance had asserted himself so lately to be a prophet suddenly drops his claims, and says, I am no prophet, every body will be surprised at it, and some will ask, "What are these wounds, or marks of stripes, in thy hands? how camest thou by them? Hast thou not been examined by scourging? And is not that it that has brought thee to thyself?" (Vexatio dat intellectum—Vexation sharpens the intellect.) "Hast thou not been beaten into this acknowledgment? Was it not the rod and reproof that gave thee this wisdom?" And he shall own, "Yes, it was; these are the wounds with which I was wounded in the house of my friends, who bound me, and used me hardly and severely, as a distracted man, and so brought me to my senses." By this it appears that those parents of the false prophet that thrust him through (Zec 13:3) did not do it till they had first tried to reclaim him by correction, and he would not be reclaimed; for so was the law concerning a disobedient son—his parents must first have chastened him in vain before they were allowed to bring him forth to be stoned, De 21:18,19. But here is another who was reduced by stripes, and so prevented the capital punishment; and he had the sense and honesty to own that they were his friends, his real friends, who thus wounded him, that they might reclaim him; for faithful are the wounds of a friend, Pr 27:6. Some good interpreters, observing how soon this comes after the mention of Christ's being pierced, think that these are the words of that great prophet, not of the false prophet spoken of before. Christ was wounded in his hands, when they were nailed to the cross, and, after his resurrection, he had the marks of these wounds; and here he tells how he came by them; he received them as a false prophet, for the chief priests called him a deceiver, and upon that account would have him crucified; but he received them in the house of his friends—the Jews, who should have been his friends; for he came to his own, and, though they were his bitter enemies, yet he was pleased to call them his friends, as he did Judas (Friend, wherefore hast thou come?) because they forwarded his sufferings for him; as he called Peter Satan—an adversary, because he dissuaded him from them.
7-9
Sufferings of Christ Predicted (500 BC)
简体中文
基督受苦的预言（主前500年）
⁷ 万军之耶和华说：刀剑哪，应当醒起，攻击我的牧人和我的同伴；击打牧人，羊就分散；我必反手加在微小者的身上。
⁸ 耶和华说：这全地，三分之二必被剪除而死，三分之一仍必存留。
⁹ 我必使这三分之一经火，熬炼他们如熬炼银子，试炼他们如试炼金子。他们必求告我的名，我必应允他们；我要说：这是我的子民。他们也要说：耶和华是我们的神。
这里有预言，
I. 论基督的受苦——就是那将要被扎、并要成为那被开辟之泉源的一位。刀剑哪，应当醒起，攻击我的牧人（Zec 13:7）。这是父神的话，他吩咐并授权他公义的剑在他儿子自愿使自己的魂作赎罪祭时，醒起攻击他；因为耶和华喜悦将他压伤，使他受痛苦；他受责罚，被神击打苦待（Isa 53:4,10）。请观察：1. 他怎样称呼他。"作为神，他是我的同伴；" 因他以与神同等为不强夺的。他与父原为一。他从亘古就与他同在，如他所喜悦的那位一样；而在人类救赎的工上，他是他所拣选、他心里所喜悦的那位，和平的谋略在于他们两者之间。"作为中保，他是我的牧人，就是那位受托喂养群羊的大善牧"（Zec 11:7）。他就是那要为羊舍命的牧人。2. 他怎样对待他：刀剑啊，应当醒起，攻击他！ 他若要作祭物，就必须被杀，因为若不流血，不流那生命之血，就不得赦免。人将他刺透，作为好牧者（参 Zec 13:3），使他可以用自己的血买赎神的群羊（Ac 20:28）。这不是吩咐一根杖去责打他，而是吩咐一把剑去杀死他；因为弥赛亚君必被剪除，却不是为自己（Da 9:26）。受这吩咐的也不是战争的剑——使他可以死在荣誉的床上；而是公义的剑——使他可以如罪犯一样，死在可耻的木头上。这剑必须醒起攻击他；他既没有自己的罪需要抵偿，公义的剑凭其本意原不能对他如何，直至由万人的审判者特别下令，才得授权向他挥动。他是创世以来被杀之羔羊——在神的旨意与计谋之中；但指向他的剑已长眠多时，如今终被唤醒——不是"醒起刺他；快快刺下；不要以昏睡的一击，而是以清醒的一击"；因为神不爱惜自己的儿子。
II. 门徒因此四散：击打牧人，羊就分散。 我们的主耶稣亲自宣告这话在那一夜——他被卖之夜——他的门徒都因他跌倒时得了应验（Mt 26:31, Mk 14:27）。他们都离开他逃走了。牧人被击打，正是羊群四散之时。他们各归自己的地方去，留下他独自一人（Joh 16:32）。在此他们如同胆怯的羊；然而牧人如此为他们安排了安全，因为他说：你们若找我，就让这些人走吧。 有人另作一种应用：基督是犹太民族的牧人；他被击打；他们自己击打了他，所以他们公义地被分散到列国之中，至今仍如此。这话——我必反手加在微小者的身上——可理解为威胁（如基督受苦，他的门徒也要受苦，他们要喝他所喝的杯，受他所受的洗），也可理解为应许：神要再次招聚基督四散的门徒，他必在加利利与他们相会。基督军中的微小者虽被冲散，他们必重新集合；他羊群中的羔羊虽被猛兽惊吓，也必重新复原，必被招聚在他怀中，被放在他胸口。有时羊群在旷野走散失迷，但那本怕要成为猎物的微小者（Nu 14:31）竟被领了进来，被领回家中，神反手加在他们身上。
III. 不信的犹太人被弃绝、遭毁灭（Zec 13:8）；这话已经在教会中那些腐败虚伪之人的毁灭中得了应验，也必继续应验。这全以色列地，三分之二必被剪除而死。 罗马军兵蹂躏了那地，杀了至少三分之二的犹太人。又有人将全地的三分之二被剪除、死亡解作异教与犹太教的废去，使基督教——那三分之一——可以独存。犹太人的敬拜随着耶路撒冷与圣殿的毁灭而全然被除掉；其后不久，异教的偶像崇拜也在帝国基督化时大致被连根拔除。
IV. 所拣选余民——他们中间那些信的人，并整个基督教教会——的革新与保守（Zec 13:9）：三分之一仍必存留。 当耶路撒冷与犹太地被毁时，那一带所有的基督徒，因他们中间有基督给他们的警告——逃到山上——便各自寻找安全，藏身于约旦河彼侧一座名叫庇拉（Pella）的城中。我们在此先看见基督教会——以及其中一切忠心肢体——的试炼，然后是他们的得胜。1. 他们的试炼：我必使那三分之一经过患难的火，熬炼他们、试炼他们，如熬炼试炼金银一样。 这事应验在早期教会的逼迫中——那时试炼神百姓的火炼的试验（1Pe 4:12）。神所分别为圣归己的人，必在这世上经过考验与炼净；他们必须被试炼，使他们的信心既被试验，就比那坏的金子更显宝贵，可以在耶稣基督显现的时候得着称赞、荣耀（1Pe 1:6,7），正如亚伯拉罕的信心在受命献以撒时受试炼一样——如今我知道你是敬畏我的了。他们必须受试炼，使那些完全的和那些不完全的都可以显明出来。他们必从渣滓中被炼净；他们的败坏必被炼除；他们必更明亮、更美好。2. 他们的得胜。（1）他们与神的相交便是他们的得胜：他们必求告我的名，我必应允他们。 他们借祷告写信给神，又从他得着平安的回答，如此保持与他甜美的相交。他一切圣徒都有這尊荣。（2）他们与神所立的约便是他们的得胜：我要说：这是我的子民——我所拣选所爱的，我必承认；他们也要说：耶和华是我的神——是全足的神；他们必终日终日在我里面夸耀。这神就是我们的神，直到永永远远。
Original anglais
Sufferings of Christ Predicted (500 BC)
⁷ Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
⁸ And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein.
⁹ And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.
Here is a prophecy,
I. Of the sufferings of Christ, of him who was to be pierced, and was to be the fountain opened. Awake, O sword! against my Shepherd, Zec 13:7. These are the words of God the Father, giving order and commission to the sword of his justice to awake against his Son, when he had voluntarily made his soul an offering for sin; for it pleased the Lord to bruise him and put him to grief; and he was stricken, smitten of God, and afflicted, Isa 53:4,10. Observe, 1. How he calls him. "As God, he is my fellow;" for he thought it no robbery to be equal with God. He and the Father are one. He was from eternity by him, as one brought up with him, and, in the work of man's redemption, he was his elect, in whom his soul delighted, and the counsel of peace was between them both. "As Mediator, he is my Shepherd, that great and good Shepherd that undertook to feed the flock," Zec 11:7. He is the Shepherd that was to lay down his life for the sheep. 2. How he uses him: Awake, O sword! against him. If he will be a sacrifice, he must be slain, for without the shedding of blood, the life-blood, there was no remission. Men thrust him through as the good Shepherd (compare Zec 13:3), that he might purchase the flock of God with his own blood, Ac 20:28. It is not a charge given to a rod to correct him, but to a sword to slay him; for Messiah the prince must be cut off, but not for himself, Da 9:26. It is not the sword of war that receives this charge, that he may die in the bed of honour, but the sword of justice, that he may die as a criminal, upon an ignominious tree. This sword must awake against him; he having no sin of his own to answer for, the sword of justice had nothing to say to him of itself, till, by particular order from the Judge of all, it was warranted to brandish itself against him. He was the Lamb slain from the foundation of the world, in the decree and counsel of God; but the sword designed against him had long slumbered, till now at length it is called upon to awake, not, "Awake, and smite him; strike home; not with a drowsy blow, but an awakened one;" for God spared not his own Son.
II. Of the dispersion of the disciples thereupon: Smite the Shepherd, and the sheep shall be scattered. This our Lord Jesus himself declares to have been fulfilled when all his disciples were offended because of him in the night wherein he was betrayed, Mt 26:31, Mk 14:27. They all forsook him and fled. The smiting of the Shepherd is the scattering of the sheep. They were scattered every one to his own, and left him alone, Joh 16:32. Herein they were like timorous sheep; yet the Shepherd thus provided for their safety, for he said, If you seek me, let these go their way. Some make another application of this; Christ was the Shepherd of the Jewish nation; he was smitten; they themselves smote him, and therefore they were justly scattered abroad, and dispersed among the nations, and remain so at this day. These words, I will turn my hand upon the little ones, may be understood either as a threatening (as Christ suffered, so shall his disciples, they shall drink of the cup that he drank of and be baptized with the baptism that he was baptized with) or as a promise that God would gather Christ's scattered disciples together again, and he should give them the meeting in Galilee. Though the little ones among Christ's soldiers may be dispersed, they shall rally again; the lambs of his flock, though frightened by the beasts of prey, shall recover themselves, shall be gathered in his arms and laid in his bosom. Sometimes, when the sheep are scattered and lost in the wilderness, yet the little ones, which, it was feared, would be a prey (Nu 14:31), are brought in, are brought home, and God turns his hand upon them.
III. Of the rejection and ruin of the unbelieving Jews (Zec 13:8); and this word has, and shall have, its accomplishment, in the destruction of the corrupt and hypocritical part of the church. It shall come to pass that in all the land of Israel two parts shall be cut off and die. The Roman army laid the country waste, and slew at least two-thirds of the Jews. Some understand by the cutting off, and dying, or two parts in all the earth, the abolishing of heathenism and Judaism, that Christianity, the third part, might be left to reign alone. The Jewish worship was quite taken away by the destruction of Jerusalem and the temple. And, some time after, Pagan idolatry was in a manner extirpated, when the empire became Christian.
IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (Zec 13:9): The third part shall be left. When Jerusalem and Judea were destroyed, all the Christians in that country, having among them the warning Christ gave them to flee to the mountains, shifted for their own safety, and were sheltered in a city called Pella, on the other side Jordan. We have here first the trials and then the triumphs of the Christian church, and of all the faithful members of it. 1. Their trials: I will bring that third part through the fire of affliction. and will refine and try them as silver and gold are refined and tried. This was fulfilled in the persecutions of the primitive church, the fiery trial which tried the people of God then, 1Pe 4:12. Those whom God sets apart for himself must pass through a probation and purification in this world; they must be tried that their faith may be found to praise and honour (1Pe 1:6,7), as Abraham's faith was when it was tried by the command given him to offer up Isaac, Now know I that thou fearest me. They must be tried, that both those that are perfect and those that are not may be made manifest. They must be refined from their dross; their corruption must be purged out; they must be brightened and bettered. 2. Their triumphs. (1.) Their communion with God is their triumph: They shall call on my name, and I will hear them. They write to God by prayer, and receive from him answers of peace, and thus keep up a comfortable communion with him. This honour have all his saints. (2.) Their covenant with God is their triumph: "I will say, It is my people, whom I have chosen and loved, and will own; and they shall say, the Lord is my God, and a God all-sufficient to me; and in me they shall boast every day and all the day long. This God is our God for ever and ever."
第十三章概览
本章内容如下：I. 一些关于福音时代的进一步应许。此处有关于罪得赦免的应许（亚13:1）、关于品行归正的应许（亚13:2），以及特别关于使假先知被定罪并使之噤声的应许，亚13:2-6。II. 清楚的预言，论及基督的受苦及门徒因此分散（亚13:7），论及此后不久犹太民族大半的毁灭（亚13:8），以及其中余民得蒙洁净、成为归神特有的子民，亚13:9。