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Zec 11:1-17.
繁體中文
英語原文
Zec 11:1-17.
DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH.
1. Open thy doors, O Lebanon--that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare
Eze 17:3; Hab 2:17).
Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. CALVIN supposes Lebanon to refer to Judea, described by its north boundary: "Lebanon," the route by which the Romans, according to JOSEPHUS, gradually advanced towards Jerusalem. MOORE, from HENGSTENBERG, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.
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繁體中文
2. 松樹……香柏樹——連香柏樹（國中最高的）都不蒙寬恕，何況松樹（最低的）呢！
茂盛的樹林——正如葡萄園在收成時被摘去葡萄（比較 Joe 3:13），利巴嫩的樹林也「降卑了」，被剝去一切華美。更恰當地說是「堅固的」或「不可進入的樹林」〔毛勒 MAURER〕；即耶路撒冷，房屋密集如林木茂密的森林，四周有城牆「堅固」。比較 Mic 3:12，那裏其荒涼的狀態被描繪為森林。
英語原文
2. fir tree . . . cedar--if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!
forest of . . . vintage--As the vines are stripped of their grapes in the vintage (compare
Joe 3:13),
so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [MAURER]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare
Mic 3:12,
where its desolate state is described as a forest.
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繁體中文
3. 牧人——猶太的首領。
他們的榮耀——他們自己的財富與榮華；或指聖殿的，即「他們的榮耀」（Mr 13:1; Lu 21:5）。
少壯獅子——指首領，因其殘忍的貪婪如此稱呼。
約但河的威嚴——指其林木茂密的河岸，乃「獅子」的巢穴（Jer 12:5; 49:19）。
這是猶大被「搶奪」其首領（「少壯獅子」）榮華的比喻。約但河谷是地上最深的裂縫。米倫湖一帶的地勢與地中海齊平；到了提比哩亞海便低於該水平面六百五十英尺，到死海更降至兩倍之深，即共低於地中海一千九百五十英尺；在二十英里的距離內下降了三千至四千英尺。
英語原文
3. shepherds--the Jewish rulers.
their glory--their wealth and magnificence; or that of the temple, "their glory"
(Mr 13:1; Lu 21:5).
young lions--the princes, so described on account of their cruel rapacity.
pride of Jordan--its thickly wooded banks, the lair of "lions"
(Jer 12:5; 49:19).
Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.
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繁體中文
4. 先知在此進一步指出方才所預言之毀滅的原因，即彌賽亞被棄絕。
將宰的羊群——（Ps 44:22）。神的百姓註定被羅馬人屠殺。撒迦利亞在此作為彌賽亞的預表，在異象中執行所吩咐的行動：因此這話語部分適用於他，但主要適用於那對應的實體——彌賽亞。猶太戰爭中有一百五十萬人喪生，耶路撒冷陷落時又有一百一十萬人滅亡。「牧養」暗示猶太人不能以無知為藉口來推諉自己犯罪。撒迦利亞和其他先知受神差派以神的話語「牧養」他們（Ac 20:28），教導並警告他們藉悔改逃避將臨的忿怒：他是彌賽亞這位大牧者的預表，彌賽亞從與祂原為一的父那裏領受託付（Zec 11:4）；祂自己也說（Zec 11:7）：「我要牧養這將宰的羊群。」撒迦利亞並沒有活著在字面上「牧養」那「將宰的羊群」；惟獨彌賽亞牧養了那些因棄絕祂而被定罪受宰殺的人。說話的是耶和華——彌賽亞。威脅要施行刑罰的是祂（Zec 11:6, 8）。撒迦利亞在異象中所行那預表性的折斷杖（Zec 11:10），在祂折斷與猶大之約時得著應驗。被賣三十塊銀錢的也是祂（Zec 11:12, 13）。
英語原文
4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.
flock of . . . slaughter--
(Ps 44:22).
God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them
(Ac 20:28)
with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one
(Zec 11:4);
and Himself says
(Zec 11:7),
"I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments
(Zec 11:6, 8).
The typical breaking of the staff, performed in vision by Zechariah
(Zec 11:10),
is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver
(Zec 11:12, 13).
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繁體中文
5. 買他們的——即買主〔毛勒 MAURER〕，指他們羅馬壓迫者，與「賣人的人」相對。他們是神公義審判的工具，因此「不覺得自己有罪」（Jer 50:7）。這是說他們可能用此藉口，不是說他們實際用了。猶大的仇敵在毀滅他們時毫無內疚；神在對猶大的義怒中容許了這事。
賣他們的——（比較 Zec 11:12）。猶大的首領，因他們貪婪的勒索與自私（Joh 11:48, 50），實際上把他們的國家賣給了羅馬。他們的貪婪給猶太地招來了神藉羅馬而施的追討。其頂峰是無辜的彌賽亞被賣三十塊銀錢。他們以為耶穌既如此被賣，他們的自私利益就因將祂交給羅馬人釘十字架而保全了；其實他們如此行，乃是他們自己和他們的國家賣給了羅馬的佔有者。
我得了財富——靠賣羊群而致富（De 29:19; Ho 12:8）。他們在短視的自私中以為已達目的——貪婪的自肥（Lu 16:14），並虛偽地為其惡所得「感謝」神（比較 Lu 18:11）。
說……憐恤——希伯來文為單數：即賣他們的人各人**說：他們自己的牧人中沒有一個**憐恤他們。這是強調的表達方式，把每個人描繪為做、或不做動詞所表達的行動〔亨德森 HENDERSON〕。亨斯滕貝格（HENGSTENBERG）將單數動詞歸於耶和華——真正的行動者；惡牧人是祂不自覺的工具。比較 Zec 11:6，「因我不再憐恤」，與此處希伯來文「不憐恤」相呼應。
英語原文
5. possessors--The buyers [MAURER], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty"
(Jer 50:7).
It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.
they that sell them--(Compare
Zec 11:12).
The rulers of Judah, who by their avaricious rapacity and selfishness
(Joh 11:48, 50)
virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."
I am rich--by selling the sheep
(De 29:19; Ho 12:8).
In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement
(Lu 16:14),
and hypocritically "thanked" God for their wicked gain (compare
Lu 18:11).
say . . . pity--In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [HENDERSON]. HENGSTENBERG refers the singular verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Compare
Zec 11:6,
For I will no more pity, with the Hebrew "pitieth not" here.
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繁體中文
6. 耶和華因他們棄絕彌賽亞，便將他們交給內鬨與羅馬統治。在羅馬最後一次入侵時，奮銳黨人和其他派系的猶太人輪流驅逐並殺害彼此。
他的王——即維斯帕先或提多：他們自己（Joh 19:15）曾說過，「除了凱撒，我們沒有王」，無意中應驗了撒迦利亞的話，把羅馬的王與猶大的（「他的」）王等同起來。神照他們的話待他們，把羅馬的王給了他們，這王「打碎（字面作『摔碎』）他們的地」，傾覆他們的政體——因為他們棄絕了本可拯救他們的真正之王。
英語原文
6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.
his king--Vespasian or Titus: they themselves
(Joh 19:15)
had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but Cæsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.
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繁體中文
7. 於是——更恰當地說是「因此」：暗示促使彌賽亞承擔此職分的動機，即父的旨意（Zec 11:4, 5），祂憐憫那沒有真牧人的羊群。
我必牧養——「我牧養了」〔加爾文 CALVIN〕，這結果相同，因過去時態在撒迦利亞時代必是指當時尚屬未來的彌賽亞降臨之事：先知常在異象中將未來描繪為已臨到。這不是我的過錯，耶和華暗示，這些羊沒有被牧養；過錯全在於你們，因為你們棄絕了神的恩典〔加爾文 CALVIN〕。
你們這群中最困苦的——更恰當地說是「為要（我牧養，即拯救）羊群中困苦的（謙卑的；比較 Zec 11:11; Zep 3:12; Mt 5:3）」；字面不是你們，而是「所以（我必牧養）」〔摩爾 MOORE〕。見旁註，「誠然困苦的」。彌賽亞為信靠的餘民之故承擔了這羊群，雖然只要他們肯來，祂本會拯救所有人。他們不肯來；所以，作為一個國家，他們是「將宰的（即註定被宰殺的）羊群」。
我拿……兩根杖——即牧人的杖或棍（Ps 23:4）。象徵祂承擔牧者之職。
恩典——猶太人在萬國中獨特的優越（De 4:7），神向他們特別的彰顯（Ps 147:19, 20），聖殿的榮耀（「聖所的美麗」，Ps 29:2；比較 Ps 27:4; 90:17; 2Ch 20:21），他們地的「美好」（Ge 49:15; Da 8:9; 11:16），「榮美之地」。
聯索——暗示猶大與以色列之間「兄弟」的聯繫。Ps 119:61 中旁註的「繩索」用指結盟的群體：東方人結盟時常以繩或帶為記號，解盟時則解開它〔路多維庫斯・德・迪烏 LUDOVICUS DE DIEU〕。彌賽亞本要將猶大和以色列以共同信仰和共同律法的聯索聯合（Zec 11:14），他們卻不肯；所以祂按公義的報應「折斷……與萬民所立的約」。亞歷山大、安提阿古・依皮法尼、龐培，都未能徹底敗壞猶大與以色列獨特的「恩典」與「兄弟之情」——這在聖殿存留之時或多或少一直存留。但當耶和華折斷這兩根杖時，連提多也無法從自己的羅馬兵丁手中救出聖殿，猶利安也無法將其重建。
英語原文
7. And--rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father
(Zec 11:4, 5),
who pitied the sheep without any true shepherd.
I will feed--"I fed" [CALVIN], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [CALVIN].
even you, O poor of the flock--rather, "in order that (I might feed, that is, save) the poor (humble; compare
Zec 11:11; Zep 3:12; Mt 5:3)
of the flock"; literally, not you, but, "therefore (I will feed)" [MOORE]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter."
I took . . . two staves--that is, shepherds' staves or rods
(Ps 23:4).
Symbolizing His assumption of the pastor's office.
Beauty--The Jews' peculiar excellency above other nations
(De 4:7),
God's special manifestation to them
(Ps 147:19, 20),
the glory of the temple ("the beauty of holiness,"
Ps 29:2;
compare
Ps 27:4; 90:17; 2Ch 20:21),
the "pleasantness" of their land
(Ge 49:15; Da 8:9; 11:16),
"the glorious land."
Bands--implying the bond of "brotherhood" between Judah and Israel. "Bands," in
Ps 119:61,
Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [LUDOVICUS DE DIEU]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws
(Zec 11:14),
but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.
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繁體中文
8. 三個牧人……我剪除——字面作「使之消失」，徹底毀滅以致不留痕跡。彌賽亞所除掉的三個牧人是約翰、西門和以利亞撒——猶太戰爭中三個派系的領袖〔德魯修斯 DRUSIUS〕。或說，正如彌賽亞這位對應的實體同時是先知、祭司和君王，照樣祂藉著猶太政體的毀滅，因首領和百姓的不信而廢掉了這三個等級〔摩爾 MOORE〕。他們若接受了彌賽亞，便能在祂裏面同時擁有這三者，自己也在屬靈上成為向神的先知、祭司和君王。他們既拒絕了祂，就在每一意義上喪失了這三者。
一個月——短暫而固定的時期（Ho 5:7）。大概暗指耶路撒冷被圍困的最後時期，那時城中一切權威已告終結〔亨德森 HENDERSON〕。
厭煩他們——字面作「對他們感到狹窄」；而非在愛中向著他們寬廣（2Co 6:11, 12）。同一希伯來文詞見於 Nu 21:4，旁註。他們沒有為神的恩典留下餘地，因祂的恩惠被拒絕了〔加爾文 CALVIN〕。暗示聖潔的彌賽亞與有罪的猶太人之間彼此厭惡。
英語原文
8. Three shepherds . . . I cut off--literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [DRUSIUS]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [MOORE]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.
one month--a brief and fixed space of time
(Ho 5:7).
Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [HENDERSON].
loathed them--literally, "was straitened" as to them; instead of being enlarged towards them in love
(2Co 6:11, 12).
The same Hebrew as in
Nu 21:4,
Margin.
No room was left by them for the grace of God, as His favors were rejected [CALVIN]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.
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繁體中文
9. 我就說——到了最後，當拯救這民族的一切手段都已用盡卻歸徒然之時（Joh 8:24）。
我不——即不再牧養你們。這預告了猶太人最終的被棄，此前在尼布甲尼撒手下那次同樣被描述的被棄是其預表（Jer 15:1-3; 34:17; 43:11; Eze 6:12）。註定滅亡的，就任憑他們滅亡吧，因為他們棄絕了那本可拯救他們的主！任憑他們衝向自己的毀滅，因為他們定意如此。
吃……別人的肉——讓他們因彼此的傾軋而狂亂地滅亡。約瑟夫（JOSEPHUS）證實了這三重災禍預言的應驗：瘟疫與饑荒（「死……死」），戰爭（「剪除……剪除」），內鬥（「吃……互相……吃」）。
英語原文
9. Then said I--at last when all means of saving the nation had been used in vain
(Joh 8:24).
I will not--that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type
(Jer 15:1-3; 34:17; 43:11; Eze 6:12).
Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.
eat . . . flesh of another--Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth . . . die"), war ("cut off . . . cut off"), intestine discord ("eat . . . one . . . another").
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繁體中文
10. 我與萬民所立的約——與全國所立的約不再有效，惟獨對蒙選的餘民有效。這是本句的意義，不是如毛勒（MAURER）等人所譯。我所立的約是與萬民（即不傷害我的選民，Ho 2:18）所立的。但希伯來文用的是指選民的詞（Ammim），不是指外邦列國的詞（Goiim）。希伯來文複數表達從前以色列人眾多（1Ki 4:20）。冠詞在希伯來文中是「那」或「那些」民。祂折斷「恩典」之杖，暗示擱置猶太人勝於外邦人之獨特優越的外在記號（見 Zec 11:7 的註釋）——即作為神自己百姓的記號。
英語原文
10. covenant which I made with all the people--The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as MAURER, and others translate. The covenant which I made with all the nations (not to hurt My elect people,
Ho 2:18).
But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly
(1Ki 4:20).
The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on
Zec 11:7)
as God's own people.
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繁體中文
11. 困苦人……就知道——謙卑敬虔的餘民因事情的結果知道了預言與彌賽亞使命的真實。祂在耶路撒冷陷落前三十七年，已經警告門徒：當他們看見城被兵圍困，就當「逃到山上」。因此，當迦修斯・加盧斯進軍耶路撒冷時，莫名其妙地短暫撤退，給了基督徒順從基督的話逃到毗拉的機會。
等候我——在這一切災禍中仰望神的手，不盲目地對這刑罰的真正原因視而不見——正如如今大多數國民仍在做的，不肯將其歸因於他們棄絕了彌賽亞。Isa 30:18-21 照樣論到主以憐憫回到那「等候祂」並向祂「呼求」的餘民（Zep 3:12, 13）。
英語原文
11. poor . . . knew--The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.
waited upon me--looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of the nation still do, instead of referring it to their own rejection of Messiah.
Isa 30:18-21
refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him
(Zep 3:12, 13).
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繁體中文
12. 我對他們說——先知在此代表耶和華——彌賽亞的身份。
你們若以為美——字面作「若在你們眼中看為美」。暗示他們自滿的驕傲——不肯屈尊給祂那祂從天降下到他們中間的大愛所當得的回報，即他們的愛與順從。「我的工價」；我牧養的報酬，包括從出埃及以來以色列全部歷史中，尤其彌賽亞三年半的事工期間。祂以他們「僕人」的身份說話——祂為要成全父的旨意而成為他們的僕人（Php 2:7）。
若不，就罷了——他們扣留了祂所尋求作為惟一報酬的——他們的愛；然而祂不勉強他們，卻把自己的事業交託給神（Isa 49:4, 5）。比較預表中的雅各——被拉班欺騙了工價，卻將自己的事業交在神手中（Ge 31:41, 42）。
於是……三十塊銀子——三十舍客勒。他們不僅拒絕給祂當得的，更變本加厲地以被抵傷之僕人的身價來羞辱祂（Ex 21:32; Mt 26:15）。一個自由人的身價是該數的兩倍。
英語原文
12. I said--The prophet here represents the person of Jehovah-Messiah.
If ye think good--literally, "If it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will
(Php 2:7).
if not, forbear--They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God
(Isa 49:4, 5).
Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God
(Ge 31:41, 42).
So . . . thirty pieces of silver--thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant
(Ex 21:32; Mt 26:15).
A freeman was rated at twice that sum.
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繁體中文
13. 把它丟給窯匠——諺語：把它丟給聖殿的窯匠——最適合丟棄這可鄙數額的對象——他在被污穢的（2Ki 23:10）欣嫩子谷中從事其業，因那裏為他提供最合適的黏土。這同一個山谷和窯匠的店，曾被耶利米用作象徵性的行動（Jer 18:1-19:15），當他預言這段猶太歷史之時。撒迦利亞在此將他的預言與耶利米較早的預言相連：表明同一神聖的威脅針對祂不忠的百姓，在他們先前於尼布甲尼撒手下的毀滅之後，如今在他們在羅馬手下的毀滅中，有進一步的應用。故此 Mt 27:9（在英文譯本和最古的權威根據中）將撒迦利亞的話引用為耶利米的——後者是撒迦利亞從其領受預言基礎的原作者。比較類似的情形 Mr 1:2, 3（在最古的抄本中，雖不在英文譯本中），將瑪拉基的話引用為「以賽亞的」——即預言的原出處。比較我對撒迦利亞書的《引言》。「窯匠」象徵神對祂親手所捏之泥土的絕對主權（Isa 45:9; Jer 18:6; Ro 9:20, 21）。
在耶和華的殿裏——三十塊銀錢被丟在聖殿中，作為耶和華的殿——是耶和華——彌賽亞之銀錢最合適的存放之處，即放在庫房中——也正是猶大「丟下」它們的地方。三十塊銀錢被丟「給窯匠」，因為它們按主的「定旨」最終要歸給他——作為無價值的代價（比較 Mt 27:6, 7, 10）。對於「我取了」，「我丟了」，此處馬太作「他們取了」，「他們給了」；因為他們（猶太人和猶大）的行動全是祂的「定旨」（馬太也如此表達），故在此歸於祂（比較 Ac 2:23; 4:28）。有趣的是，有些古譯者將「給窯匠」譯為「給庫房」（如毛勒 MAURER），與 Mt 27:6 一致。但英文譯本更符合希伯來文和 Mt 27:10。
英語原文
13. Cast it unto the potter--proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley
(2Ki 23:10)
of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah
(Jer 18:1-19:15)
when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence
Mt 27:9,
in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of
Mr 1:2, 3
in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my
Introduction
to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands
(Isa 45:9; Jer 18:6; Ro 9:20, 21).
in the house of the Lord--The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare
Mt 27:6, 7, 10).
For "I took," "I threw," here Matthew has "they took," "they gave them"; because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him (compare
Ac 2:23; 4:28).
It is curious that some old translators translate, for "to the potter," "to the treasury" (so MAURER), agreeing with
Mt 27:6.
But English Version agrees better with Hebrew and
Mt 27:10.
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繁體中文
14. 羅波安年間猶大與以色列十支派之間聯合之紐帶的斷裂，在此被用為形象，代表耶路撒冷陷落前夕在其內部肆虐的各派系兄弟相殘的傾軋，那時羅馬人正在城外轟擊城門。見約瑟夫（JOSEPHUS）〔《猶太戰爭記》〕。也包括各支派持續的分離，直到他們將來的重聚（Ro 11:15）。
英語原文
14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See JOSEPHUS [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion
(Ro 11:15).
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繁體中文
15. 又——「再取」；正如 Zec 11:7 先前他取了別的器具。
器具——即裝備，諸如牧人的杖和棍、行囊等等。假裝一個壞（在聖經中「愚頑」與惡同義，Ps 14:1）牧人的身份，正如先前你假裝好牧人的身份。猶太人既不肯要彌賽亞——那「好牧人」（Joh 10:11）——他們便被交給羅馬，異教的與教皇的，二者同樣是他們的逼迫者，尤其後者，並且將再被交給敵基督——那「不法的人」——基督所允許的審判工具。敵基督先要與他們立約作他們的統治者，隨後卻要背約，他們便要感受他作為假彌賽亞之鐵軛的暴虐，因為他們拒絕了真彌賽亞的輕省之軛（Da 11:35-38; 12:1; 9:27; 2Th 2:3-12）。但他至終要徹底滅亡（Zec 11:17），而猶大和以色列的蒙選餘民要榮耀地得救。
英語原文
15. yet--"take again"; as in
Zec 11:7
previously he had taken other implements.
instruments--the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked,
Ps 14:1)
shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd"
(Joh 10:11),
they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah
(Da 11:35-38; 12:1; 9:27; 2Th 2:3-12).
But at last he is to perish utterly
(Zec 11:17),
and the elect remnant of Judah and Israel is to be saved gloriously.
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繁體中文
16. 在這地——敵基督大概是猶太人，或至少在猶太地。
不看望……也不尋找……醫治……受傷的，也不牧養……卻要吃……肉……撕裂——比較類似的論以色列不忠牧人的話，Eze 34:2-4。這暗示他們要按其惡行受報。這樣一個最壞類型的牧人要在有限的時期內「撕裂」他們。
喪失的——「將亡的」〔七十士譯本〕，即病入膏肓、如同已被剪除的人。
幼小的——希伯來文總是用於人的少年，實際上是以幼畜的形象來指人。古解經家〔迦勒底譯本，耶柔米 JEROME 等〕譯為「走迷的」、「散落的」；格塞尼烏斯（GESENIUS）亦然。
受傷的——受傷的人。
站立的——因軟弱而落後的。
撕裂……爪——表達殘忍的貪婪；撕裂連蹄都扯下來（比較 Ex 10:26），使他們劇痛，並使他們不能前行尋找草場。
英語原文
16. in the land--Antichrist will probably he a Jew, or at least one in Judea.
not visit . . . neither . . . seek . . . heal . . . broken, nor feed . . . but . . . eat . . . flesh . . . tear--Compare similar language as to the unfaithful shepherds of Israel in
Eze 34:2-4.
This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.
those . . . cut off--"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.
the young--The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, JEROME, &c.] translate, "the straying," "the dispersed"; so GESENIUS.
broken--the wounded.
standeth still--with faintness lagging behind.
tear . . . claws--expressing cruel voracity; tearing off the very hoofs (compare
Ex 10:26),
giving them excruciating pain, and disabling them from going in quest of pasture.
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繁體中文
17. 偶像——希伯來文同時表達虛無與偶像。比較論敵基督之偶像式與褻瀆性要求的經文，Isa 14:13; Da 11:36; 2Th 2:4; Re 13:5, 6。「無用的牧人丟棄羊群」不能適用於羅馬，而是指猶太人自己中間的某個統治者——先是討好，隨後「丟棄」他們，甚至毀滅他們（Da 9:27; 11:30-38）。神的刀要降在他「膀臂」上——他向羊群施暴的工具（2Th 2:8）；並降在他「右眼」上——他本當用以看顧羊群的眼睛（Joh 10:12, 13）。然而，敵基督是要毀滅，而非「丟棄羊群」。所以，或許所指的是那些把羊群交給敵基督吞吃的牧人，他們要按公義的報應感受他的「劍」臨到他們的「膀臂」——本當保護羊群卻沒有保護——以及他們的「眼」——本當好好看守羊群免受傷害卻沒有。瞎了「右眼」附帶著恥辱的意味（1Sa 11:2）。
英語原文
17. the idol--The Hebrew expresses both vanity and an idol. Compare
Isa 14:13; Da 11:36; 2Th 2:4; Re 13:5, 6,
as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them
(Da 9:27; 11:30-38).
God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep
(2Th 2:8);
and on his "right eye," wherewith he ought to have watched the sheep
(Joh 10:12, 13).
However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the right eye" has attached to it the notion of ignominy
(1Sa 11:2).
Zec 11:1-17.
第二聖殿與猶太政體因棄絕彌賽亞而被毀。
1. 利巴嫩啊，開你的門戶——即指聖殿，因它用利巴嫩的香柏木建造，或因其高聳顯赫如該山而得名（比較 Eze 17:3; Hab 2:17）。
據《密示革・約瑪》所言，聖殿被毀前四十年，其門扇自動敞開，拉比約哈難驚懼地說：我知道按撒迦利亞的預言，你的荒涼即將臨到。加爾文（CALVIN）認為利巴嫩是指猶太地，以其北疆為其代稱：「利巴嫩」，是羅馬人據約瑟夫（JOSEPHUS）所記逐漸推進至耶路撒冷的路線。摩爾（MOORE）根據亨斯滕貝格（HENGSTENBERG）的見解，認為本段是指那場導致羅馬人被引入的內戰，羅馬人如暴風從利巴嫩橫掃全地，奪去了猶太地的獨立。如此一來，本段便恰當地引出論及彌賽亞降生（正值猶太地成為羅馬行省之時）的預言。但多數權威意見支持前一種見解。