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英語原文
In this chapter we have, I. Another vision which the prophet saw, not for his own entertainment, but for his satisfaction and the edification of those to whom he was sent, Zec 2:1,2. II. A sermon upon it, in the rest of the chapter, 1. By way of explication of the vision, showing it to be a prediction of the replenishing of Jerusalem and of its safety and honour, Zec 2:3-5. 2. By way of application. Here is, (1.) A use of exhortation to the Jews that were yet in Babylon, pressing them to hasten their return to their own land, Zec 2:6-9. (2.) A use of consolation to those that were returned, in reference to the many difficulties they had to struggle with, Zec 2:10-12. (3.) A use of caution to all not to prescribe to God, or limit him, but patiently to wait for him, Zec 2:13.
1-5
The Vision of the Measuring Line (520 BC)
繁體中文
準繩的異象（主前520年）
¹ 我又舉目觀看，見一人手拿準繩。
² 我說：你往哪裏去？他對我說：要去量耶路撒冷，看有多寬、多長。
³ 看哪，那與我說話的天使出去的時候，又有一位天使迎著他來，
⁴ 對他說：你跑去告訴那少年人說：耶路撒冷必有人居住，好像無城牆的鄉村，因為其中的人和牲畜甚多。
⁵ 耶和華說：我要作耶路撒冷四圍的火城，並要作其中的榮耀。
這位先知奉神的名受命向百姓保證（Zec 1:16）：必有準繩拉在耶路撒冷之上。 如今我們在此看見這應許得着了說明與印證，好叫先知能把這信息那部分傳得更清楚、更有把握。
I. 他在異象中看見一人要去量耶路撒冷（Zec 2:1,2）：他又舉目觀看。 神已將十分鼓舞他的事指示他（Zec 1:20），所以他如今又舉目觀看。須知，我們憑信心所見神那經過我們眼前的恩典，當激勵我們再次舉目，更深入地查究那向我們開啟的屬神恩典；因為其中還有更多可見的。前章末了他已見耶路撒冷的仇敵敗落粉碎，所以如今他開始指望她不致滅亡。但僅僅如此不足以使她快樂，所以那也不是全部的應許。這裏還有更多匠人的工作要做。當大衛定意砍掉惡人之角時，他也同時應許義人之角必被高舉（Ps 75:10）。大衛的子孫在此也如此行；因為先知所見手拿準繩的那人，正是他——那人基督耶穌；他是他教會的總工匠（Heb 3:3），並且嚴格按線按水準建造。撒迦利亞放膽問他往何處去，要用那準繩作甚麼。他樂意地告訴他，他要去量耶路撒冷，要詳細核計它各方面的尺寸，好計算為它築牆需要多少，並可由其尺寸與將要居住其中的廣大群眾相比較，看出為容納他們還需作何增添；當群眾湧向耶路撒冷時（Isa 60:4），便是她擴張帳棚之地的時候（Isa 54:2）。須知，神留意他教會的範圍，並必看顧，無論有多少賓客被領赴婚筵，仍必有空位（Lu 14:22）。在新耶路撒冷——我父在天上的家——裏有許多住處。
II. 他被告知這異象對耶路撒冷是善意的，他所見的準繩不是混亂的準繩（如 Isa 34:11 所說的），也不是為毀滅而量的線，並不如神定意要拆毀錫安女子的城牆，就拉出準繩那樣（La 2:8）；而是如他用準繩分了產業一樣（Ps 78:55）。那與先知說話的天使出去，正如他所設想的，要去量耶路撒冷，但另有一位天使迎著他來，要請他先把這異象向先知解明，免得先知生出不安的猜疑：快跑去對那少年人說（因為先知似乎年輕時便開始說預言，但當神如此高舉他的青春時，無人當輕看他的年輕）；他是少年人，缺乏經驗，可能輕易往最壞處想；所以當吩咐他往最好處想；告訴他耶路撒冷必既安全又偉大：1. 如眾多的人口所能使之安全偉大的一樣（Zec 2:4）：耶路撒冷必有人居住，好像無城牆的鄉村；其中的居民必增多、繁衍、充滿其中，令人驚奇，以致它要遠遠擴展超過如今所量的現有尺寸。城牆既保護城池，也限制城池，使其中居民不能增長到某一限度之外；但耶路撒冷即便將來築牆以拒敵人，卻仍必像無城牆的鄉村那樣有人居住。這城必在郊野中彷彿失落了，正如倫敦那樣，城外的教區比城內的更為稠密。耶路撒冷也必如此；它要自由地擴展，如同全然沒有城牆；卻又要如同擁有最堅固的城牆一般安全，因為其中必有那樣眾多的人（這是城池最好的城牆），也有眾多的牲畜，不僅是人的糧食，也是人的財富。須知，百姓人數的加增是大福，是神賜福他們的果子，也是更進一步祝福的憑據（Ps 107:38）。他們增多，因為他賜福給他們。 2. 如神的同在所能使之安全偉大的一樣（Zec 2:5）。（1）必安全，因為神自己要作她四圍的火城。耶路撒冷此時沒有城牆，赤露暴露；從前縱有城牆，仇敵不但闖入，更將之拆毀；如今神要作她的火城。有人以為這是暗指牧人在羊群周圍生火，或行旅在荒野於帳棚周圍生火，以驚嚇野獸。神不僅要像對約伯那樣四面圈上籬笆（Job 1:10），不僅要為他們築牆建壘（Isa 26:1——那些可能被攻破），不僅要像環繞他們的群山（Ps 125:2——山嶺可能被越過），他更要作他們四圍的火城——不能被攻破、不能被攀登、不能被挖掘、根基不能被蛀蝕，而且攻擊者一嘗試、一接近就陷入危險。神不僅要為她造火城，他更要以自己作這樣的火城；因為我們的神對他和他的教會之仇敵是烈火。他是火城，不是僅在一面，而是在四面環繞。（2）必偉大，因為神自己要作其中的榮耀。他的殿、他的壇要在其中設立並得着事奉，他的律例要被遵行，他特別的同在與恩惠的憑據也必在那裏，這就是他們中間的榮耀，使他們在四圍一切人眼中真正令人讚嘆。神要從他們得着尊榮，也要把尊榮賜給他們。須知，凡以神為神的，就以他為榮耀；凡有神在他們中間的，就有榮耀在他們中間，所以教會被稱為裏面極其榮耀的。凡有神作其中榮耀的人或地方，就有神作他四圍的火城，因為在一切榮耀之上必有護衛（Isa 4:5）。如今這一切部分應驗在耶路撒冷，她日後成為極繁盛的城邑，在那地區極其尊大，遠超所能預期——若考慮她當初被貶得多麼低，又過了多久才恢復；但這事的完全應驗乃在福音教會，她因外邦人被接納而擴展如無城牆的鄉村，並有神、神的兒子作她的君王與護衛。
英語原文
The Vision of the Measuring Line (520 BC)
¹ I lifted up mine eyes again, and looked, and behold a man with a measuring line in his hand.
² Then said I, Whither goest thou? And he said unto me, To measure Jerusalem, to see what is the breadth thereof, and what is the length thereof.
³ And, behold, the angel that talked with me went forth, and another angel went out to meet him,
⁴ And said unto him, Run, speak to this young man, saying, Jerusalem shall be inhabited as towns without walls for the multitude of men and cattle therein:
⁵ For I, saith the LORD, will be unto her a wall of fire round about, and will be the glory in the midst of her.
This prophet was ordered, in God's name, to assure the people (Zec 1:16) that a line should be stretched forth upon Jerusalem. Now here we have that promise illustrated and confirmed, that the prophet might deliver that part of his message to the people with the more clearness and assurance.
I. He sees, in a vision, a man going to measure Jerusalem (Zec 2:1,2): He lifted up his eyes again, and looked. God had shown him that which was very encouraging to him, (Zec 1:20), and therefore now he lifted up his eyes again and looked. Note, The comfortable sights which by faith we have had of God's goodness made to pass before us should engage us to lift up our eyes again, and to search further into the discoveries made to us of the divine grace; for there is still more to be seen. In the close of the foregoing chapter he had seen Jerusalem's enemies baffled and broken, so that now he begins to hope she shall not be ruined. But that is not enough to make her happy, and therefore that is not all that is promised. Here is more carpenter's work to be done. When David had resolved to cut off the horns of the wicked he engaged likewise that the horns of the righteous should be exalted, Ps 75:10. And so does the Son of David here; for he is the man, even the man Christ Jesus, whom the prophet sees with a measuring line in his hand; for he is the master builder of his church (Heb 3:3), and he builds exactly by line and level. Zechariah took the boldness to ask him whither he was going and what he designed to do with that measuring line. And he readily told him that he was going to measure Jerusalem, to take a particular account of the dimensions of it each way, that it might be computed what was necessary for the making of a wall about it, and that it might appear, by comparing its dimensions with the vast numbers that should inhabit it, what additions were necessary to be made for the receiving and containing of them; when multitudes flock to Jerusalem (Isa 60:4) it is time for her to enlarge the place of her tent, Isa 54:2. Note, God takes notice of the extent of his church, and will take care that, when ever so many guests are brought in to the wedding supper, still there shall be room, Lu 14:22. In the New Jerusalem, my Father's house above, there are many mansions.
II. He is informed that this vision means well to Jerusalem, that the measuring line he saw was not a line of confusion (as that Isa 34:11), not a line to mete out for destruction, as when God purposed to destroy the wall of the daughter of Zion he stretched out a line (La 2:8); but it is as when he divided the inheritance by line, Ps 78:55. The angel that talked with the prophet went forth, as he designed, to measure Jerusalem, but another angel went out to meet him, to desire that he would first explain this vision to the prophet, that it might not occasion him any uneasy speculations: Run, and speak to this young man (for, it seems, the prophet entered upon his prophecy when he was young, yet no man ought to despise his youth when God thus highly honoured it); he is a young man, not experienced, and may be ready to fear the worst; therefore bid him hope the best; tell him that Jerusalem shall be both safe and great, 1. As safe and great as numbers of men can make it (Zec 2:4): Jerusalem shall be inhabited as towns without walls; the inhabitants of it shall increase, and multiply, and replenish it to admiration, so that it shall extend itself far beyond the present dimensions which now there is an account taken of. The walls of a city, as they defend it, so they straiten and confine it, and keep its inhabitants from multiplying beyond such a pitch; but Jerusalem, even when it is walled, to keep off the enemy, shall be inhabited as towns without walls. The city shall be in a manner lost in the suburbs, as London is, where the out-parishes are more populous than those within the walls. So shall it be with Jerusalem; it shall be extended as freely as if it had no walls at all, and yet shall be as safe as if it had the strongest walls, such a multitude of men (which are the best walls of a city) shall there be therein, and of cattle too, to be not only food, but wealth too, for those men. Note, The increase of the numbers of a people is a great blessing, is a fruit of God's blessing on them and an earnest of further blessings, Ps 107:38. They are multiplied, for he blesses them. 2. As safe and great as the presence of God can make it, Zec 2:5. (1.) It shall be safe, for God himself will be a wall of fire round about it. Jerusalem had no walls about it at this time, but lay naked and exposed; formerly, when it had walls, the enemies not only broke through them, but broke them down; but now God will be unto her a wall of fire. Some think it alludes to shepherds that made fires about their flocks, or travellers that made fires about their tents in desert places, to frighten wild beasts from them. God will not only make a hedge about them as he did about Job (Job 1:10), not only make walls and bulwarks about them, Isa 26:1 (those may be battered down), not only be as the mountains round about them, Ps 125:2 (mountains may be got over), but he will be a wall of fire round them, which cannot be broken through, nor scaled, nor undermined, nor the foundations of it sapped, nor can it be attempted, or approached, without danger to the assailants. God will not only make a wall of fire about her, but he will himself be such a wall; for our God is a consuming fire to his and his church's enemies. He is a wall of fire, not on one side only, but round about on every side. (2.) It shall be great, for God himself will be the glory in the midst of it. His temple, his altar, shall be set up and attended there, and his institutions observed, and there then shall the tokens of his special presence and favour be, which will be the glory in the midst of them, will make them truly admirable in the eyes of all about them. God will have honour from them, and put honour upon them. Note, Those that have God for their God have him for their glory; those that have him in the midst of them have glory in the midst of them, and thence the church is said to be all glorious within. And those persons and places that have God to be the glory in the midst of them have him for a wall of fire round about them, for upon all that glory there is, and shall be, a defence, Isa 4:5. Now all this was fulfilled in part in Jerusalem, which in process of time became a very flourishing city, and made a very great figure in those parts of the world, much beyond what could have been expected, considering how low it was brought and how long it was ere it recovered itself; but it was to have its full accomplishment in the gospel-church, which is extended far, as towns without walls, by the admission of the Gentiles into it, and which has God, the Son of God, for its prince and protector.
6-9
Zion Invited to Liberty (520 BC)
繁體中文
錫安受邀得自由（主前520年）
⁶ 哈哈，從北方之地逃走！這是耶和華說的；因為我曾將你們分散如天的四風。這是耶和華說的。
⁷ 與巴比倫女兒同住的錫安民啊，你當自救。
⁸ 萬軍之耶和華如此說：在顯榮耀之後，他差遣我到那擄掠你們的列國去；凡觸摸你們的，就是觸摸他眼中的瞳人。
⁹ 看哪，我要向他們掄手，他們就必作他們僕人的擄物。你們便知道萬軍之耶和華差遣了我。
人本會以為居魯士那容許被擄的猶太人歸回本國的宣告，足以把他們全部帶回來——如法老容許他們離開埃及和他們為奴之家時，他們不留下蹄不帶走；但看來那宣告並沒有那效果。約有四萬人因神激勵其心而去；但許多人——也許大多數——留了下來。被擄之地對他們多數人就是出生之地；他們在那裡已經扎根、已得產業，許多人還很安逸；有人或許已得產業和高位，他們不認為歸回本國能改善自己。Patria est ubicunque bene est—哪裡舒適，哪裡就是祖國。 他們對本國沒有多大感情，並以為路上的難處無法克服。這出自壞因——對神的權能與應許的不信、對安逸與世俗財富的貪愛、對祖國宗教與以色列神自己的冷淡；而其果也壞，因為這暗中責備了那些歸回的人為愚昧、冒失、好變，並削弱了他們在神之工上的手。這樣的人不能在被擄中唱（詩 137:1-9），因他們 忘記了你，耶路撒冷！ 遠非把你置於他們最大的喜樂之上，他們寧可把任何喜樂置於你之上。故此以色列的神在此又發出一道宣告，嚴令他一切生而自由的臣民——無論分散何處——迅速歸回本國、回到各自的崗位。他們被大聲召聚（Zec 2:6）：哈哈！從北方之地出來逃跑吧，這是耶和華說的。 這恰好隨在重建擴建耶路撒冷的應許之後。神若為他們與他們的舒適建造它，他們就當來為他與他的榮耀居住在其中，不可繼續在巴比倫藏匿。注意，神的百姓所蒙的應許與特權，無論代價多大，都當吸引我們與之聯合，把命運與他們同分。 當錫安擴大、為一切以色列人騰出空間之時，他們中任何人留在巴比倫是無法想象的極大瘋狂。罪惡狀態的被擄絕不可持續其中——即使人在屬世的帳上如何安逸。不：出來逃跑——全速——不浪費時間。逃命吧！不可回頭看。 為促使他們加速歸回，當考慮：1. 他們如今分散，當關心為彼此的共同防衛而合一（Zec 2:6）：我曾將你們分散如天的四風——遣一些到世界一角、一些到另一角；這是你們長久的狀況，故此如今你們當想到再聚攏，互相幫助。神承認他分散他們是在怒中，故此他們當把這邀請視為神願與他們再次和好的記號——他們若拒絕這呼召便是踢他的恩慈。2. 他們如今在奴役中，當關心宣告自己的自由；故此，與巴比倫女兒同住的錫安民啊，你當自救！ 從壓迫者那裡逃跑，盡力前行。讓我們看見一些自助的勇敢努力與掙扎，如亞伯拉罕慷慨蒙恩的後裔所當有的。Zec 2:7。注意，當基督宣告了他自己所作成的、給被擄者的釋放，我們各人便當 自救——解開頸項的繩索（賽 52:2），並既在恩典之下，便決意 罪必不能作你們的主。 錫安自己在此被說為 與巴比倫女兒同住，因為許多 錫安寶貴的兒子 住在那裡——神的百姓在哪裡，神的教會就在哪裡，因它不拘泥於地方。如今錫安與巴比倫女兒同住並不相宜；光與暗有甚麼相交？錫安將有危險與巴比倫女兒同分 她的罪 與 她的災；故此，我的民，從那裡出來，啟 18:4。與巴比倫女兒同住的錫安民啊，你當自救！ 藉着速速歸回本國，不可因留在那污穢當滅之地而自毀。凡要被算在神兒女之列的，必當 從這彎曲的世代救自己；這是彼得對他的新歸信者的勸告，徒 2:40。3. 他們似乎被神離棄遺忘，但神如今要顯明他擔當他們的事業，並要以火熱之心辯護它，Zec 2:8,9。那些留在巴比倫的人聽見歸回的弟兄所遇的困難和阻擋——他們仍面臨被壓碎傾覆的危險——便灰心。我們不如安坐着——他們想——免得起來又跌倒。為答覆這異議，與先知說話的天使（即耶穌基督）告訴他，他為他們的保護、為成全他們的拯救，受了甚麼委任——在此他着眼於時候滿足他所要作成的大救贖。基督是耶和華，是天上地下萬軍的 萬軍之耶和華——在兩者中都有至高的權——說：他（即父）差遣了我。 注意，耶穌為他教會反對仇敵所作的、所正在作的，是父所差遣、所授權他去作的。他以極大滿足屢屢論到 差遣他的父。 (1.) 他被差 在顯榮耀之後。 在他們拯救的榮耀開始之後，他被差去成全它——因他是他所創始之工的成全者。基督首先被差到猶太的國民與百姓那裡——榮耀是他們的，羅 9:4。他自己也是 他百姓以色列的榮耀。 但 在顯榮耀之後——在他看顧他們之後——他 被差到列國，作外邦人的光——藉他福音的權能征服他們，把他們、並他們中間一切自高的計謀擄來順服他自己。(2.) 他 被差到那擄掠他們的列國——當他贖民之年、為錫安爭辯的報應之年 到來時，為錫安所受的委屈報復他們，賽 34:8。他被差去 向他們掄手——向他們舉起大能的手、把沉重的手加在他們身上——用鐵杖打破他們，如窰匠的瓦器摔碎他們，詩 2:9。有人以為這暗示神何等容易就能以一掄之勢降服謙卑他們——不過向他們掄手，工便成了。他們必作他們僕人的擄物——被那被自己奴役的人奴役，被那被自己掠奪的人掠奪。在以斯帖時代這事應驗了——那時 猶太人轄制恨他們的人（斯 9:1），在馬加比時代也屢次如此。這應許更在基督勝過我們屬靈仇敵——他 擄掠了一切執政的、掌權的，明明地給人看（西 2:15）——中進一步應驗。而它對福音教會仍然有效：基督要向一切反對它的算帳，或遲或早必使他們作 他的腳凳，詩 110:1, 啟 3:9。(3.) 他為他教會所要作的，必是神對她溫柔看顧與慈愛的明顯憑據：凡觸摸你們的，就是觸摸他眼中的瞳人。 這是神對他教會之愛的高超表達。從他對她所受傷害的憤慨可見她對他何等寶貴——他如何關切她一切的利益，並把對她所作的不但視為對他自己所作，更視為對他眼中瞳人——最柔嫩的部分——所作；自然使它非常精細，為它設了雙重護衛，並教我們特別小心保護它，最小的觸碰也是極大的冒犯。這鼓勵神的百姓與大衛一同禱告（詩 17:8）：保護我如同保護你眼中的瞳人；並使他們照所羅門所指示的去行（箴 7:2），遵守他的法則如同保護眼中的瞳人。 有人如此理解：凡觸摸你們的，就是觸摸他自己眼中的瞳人； 凡對你們行任何傷害的人，結局必顯明他對自己作了最大的傷害。(4.) 這必是基督使命的明顯憑據：你們便知道萬軍之耶和華差遣了我——作他教會的保護者，使對教會的應許在他裡面都是是的、都是實在的。基督勝過我們屬靈仇敵證明父差了他、並與他同在。
英語原文
Zion Invited to Liberty (520 BC)
⁶ Ho, ho, come forth, and flee from the land of the north, saith the LORD: for I have spread you abroad as the four winds of the heaven, saith the LORD.
⁷ Deliver thyself, O Zion, that dwellest with the daughter of Babylon.
⁸ For thus saith the LORD of hosts; After the glory hath he sent me unto the nations which spoiled you: for he that toucheth you toucheth the apple of his eye.
⁹ For, behold, I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath sent me.
One would have thought that Cyrus's proclamation, which gave liberty to the captive Jews to return to their own land, would suffice to bring them all back, and that, as when Pharaoh gave them leave to quit Egypt and their house of bondage there, they would not leave a hoof behind; but it seems it had not that effect. There were about 40,000 whose spirits God stirred up to go, and they went; but many, perhaps the greater part, stayed behind. The land of their captivity was to most of them the land of their nativity; they had taken root there, had gained a settlement, and many of them a very comfortable one; some perhaps had got estates and preferments there, and they did not think they could better themselves by returning to their own land. Patria est ubicunque bene est—My country is every spot where I feel myself happy. They had no great affection to their own land, and apprehended the difficulties in their way to it insuperable. This proceeded from a bad cause—a distrust of the power and promise of God, a love of ease and worldly wealth, and an indifference to the religion of their country and to the God of Israel himself; and it had a bad effect, for it was a tacit censure of those as foolish, rash, and given to change, that did return, and a weakening of their hands in the work of God. Such as these could not sing (Ps 137:1-9) in their captivity, for they had forgotten thee, O Jerusalem! and were so far from preferring thee before their chief joy that they preferred any joy before thee. Here is therefore another proclamation issued out by the God of Israel, strictly charging and commanding all his free-born subjects, wherever they were dispersed, speedily to return into their own land and render themselves at their respective posts there. They are loudly summoned (Zec 2:6): Ho! ho! come forth, and flee from the land of the north, saith the Lord. This fitly follows upon the promise of the rebuilding and enlarging of Jerusalem. If God will build it for them and their comfort, they must come and inhabit it for him and his glory, and not continue sneaking in Babylon. Note, The promises and privileges with which God's people are blessed should engage us, whatever it cost us, to join ourselves to them and cast in our lot among them. When Zion is enlarged, to make room for all God's Israel, it is the greatest madness imaginable for any of them to stay in Babylon. The captivity of a sinful state is by no means to be continued in, though a man be ever so easy upon temporal accounts. No: Come forth and flee with all speed, and lose no time. Escape for thy life; look not behind thee. To induce them to hasten their return, let them consider, 1. They are now dispersed, and are concerned to incorporate themselves for their mutual common defence (Zec 2:6): "I have spread you abroad as the four winds of heaven, sent some into one corner of the world and some into another; this has been your condition a long time, and therefore you should now think of coming together again, to help one another." God owns that his scattering them was in wrath, and therefore they must take this invitation as a token of God's being willing to be reconciled to them again, so that they kicked at his kindness in refusing to accept the call. 2. They are now in bondage, and are concerned to assert their own liberty; and therefore, "Deliver thyself, O Zion! flee from the oppressor, and make the best of thy way. Let us see some such bold efforts and struggles to help thyself as become the generous gracious seed of Abraham." Zec 2:7. Note, When Christ has proclaimed that deliverance to the captives which he has himself wrought out it then concerns each of us to deliver ourselves, to loose ourselves from the bands of our necks (Isa 52:2), and, since we are under grace, to resolve that sin shall not have dominion over us, Zion herself is here said to dwell with the daughter of Babylon, because many of the precious sons of Zion dwelt there, and where the people of God are there the church of God is, for it is not tied to places. Now it is not fit that Zion should dwell with the daughter of Babylon; what communion can light have with darkness? Zion will be in danger of partaking with the daughter of Babylon both in her sins and in her plagues; and therefore, "Come out of her, my people, Re 18:4. Deliver thyself, O Zion! by a speedy return to thy own land, and do not destroy thyself by continuing in that polluted devoted land." Those that would be found among the generation of God's children must save themselves from the untoward generation of this world; it was St. Peter's charge to his new converts, Ac 2:40. 3. They have seemed to be forsaken and forgotten of God, but God will now make it to appear that he espouses their cause and will plead it with jealousy, Zec 2:8,9. It was a discouragement to those who remained in Babylon to hear of the difficulties and oppositions which their brethren met with that had returned, by which they were still in danger of being crushed and overpowered. "And we might as well sit still" (think they) "as rise up and fall." In answer to this objection, the angel that talked with the prophet (that is, Jesus Christ) tells him what he had commission to do for their protection and the perfecting of their salvation, and herein he has an eye to the great redemption which, in the fulness of time, he was to be the author of. Christ, who is Jehovah, and the Lord of hosts, of all the hosts of heaven and earth, in both which he has a sovereign power, says, He (that is, the Father) has sent me. Note, What Jesus has done, and does, for his church against his enemies, he was sent and commissioned by the Father to do. With great satisfaction he often speaks of the Father that sent him. (1.) He is sent after the glory. After the glorious beginning of their deliverance he is sent to perfect it, for he is the finisher of that work which he is the author of. Christ is sent, in the first place, to the nation and people of the Jews, to whom pertained the glory, Ro 9:4. And he was himself the glory of his people Israel. But after the glory, after his care of them, he is sent to the nations, to be a light to lighten the Gentiles, by the power of his gospel to captivate them, and bring them, and every high thought among them, into obedience to himself. (2.) He is sent to the nations that spoiled them, to take vengeance on them for the wrongs done to Zion, when the year of his redeemed comes and the year of recompences for the controversy of Zion, Isa 34:8. He is sent to shake his hand upon them, to lift up his mighty hand against them and to lay upon them his heavy hand, to bruise them with a rod of iron and dash them in pieces like a potter's vessel, Ps 2:9. Some think it intimates how easily God can subdue and humble them with the turn of his hand; it is but shaking his hand over them and the work is done. They shall be a spoil to their servants, shall be enslaved to those whom they had enslaved, and be plundered by those whom they had plundered. In Esther's time this was fulfilled, when the Jews had rule over those that hated them (Es 9:1), and often in the time of the Maccabees. The promise is further fulfilled in Christ's victory over our spiritual enemies, his spoiling principalities and powers and making a show of them openly, Col 2:15. And it is still in force to the gospel-church. Christ will reckon with all that are enemies to it, and sooner or later will make them his footstool, Ps 110:1, Re 3:9. (3.) What he will do for his church shall be an evident proof of God's tender care of it and affection to it: He that touches you touches the apple of his eye. This is a high expression of God's love to his church. By his resentment of the injuries done to her it appears how dear she is to him, how he interests himself in all her interests, and takes what is done against her, not only as done against himself, but as done against the very apple of his eye, the tenderest part, which nature has made very fine, has put a double guard upon, and taught us to be in a special manner careful of, and which the least touch is a great offence to. This encourages the people of God to pray with David (Ps 17:8), Keep me as the apple of thy eye; and engages them to do as Solomon directs (Pr 7:2), to keep his law as the apple of their eye. Some understand it thus: "He that touches you touches the apple of his own eye; whoever do you any injury will prove, in the issue, to have done the greatest injury to themselves." (4.) It shall be an evident proof of Christ's mission: You shall know that the Lord of hosts has sent me to be the protector of his church, that the promises made to the church are yea and amen in him. Christ's victory over our spiritual enemies proves that the Father sent him and was with him.
10-13
Zion's Prosperity Predicted (520 BC)
繁體中文
錫安繁榮的豫言（主前520年）
¹⁰ 錫安女兒啊，應當歡樂歌唱；因為我來，我要住在你中間。這是耶和華說的。
¹¹ 那日，必有許多國歸附耶和華，作我的子民。我要住在你中間，你就知道萬軍之耶和華差遣我到你這裡來。
¹² 耶和華必在聖地得猶大為分，必再揀選耶路撒冷。
¹³ 凡有血氣的，都當在耶和華面前靜默無聲；因為他從他聖潔的居所奮起了。
此處有：I. 向神的教會——那已與 巴比倫女兒 分離的 錫安女兒——宣告的喜樂。歸回的猶太人處在困難危險中，周圍的仇敵惡意待他們，仍留在巴比倫的朋友對他們冷淡、疏遠、不肯來助；然而他們受指示要 歌唱、要 歡喜——甚至在患難中。注意，凡已恢復其純潔、正直、和屬靈自由的人，雖尚未恢復外在的興盛，便有理由歌唱歡喜——把榮耀歸神並取慰於己。
I. 神要在他們中間有一百姓。他們在巴比倫的弟兄若不肯來，別國的人必來，並要充滿耶路撒冷和猶大的諸城：那日必有許多國歸附耶和華——那些如今遠離他、與他無分的人。猶太民族在被擄後，因歸信者的加入而大增——他們被接納為公民，享有土生以色列人的一切特權，或許人數相等；故此保羅提及自己為 便雅憫支派、希伯來人所生的希伯來人（腓 3:5），視之為許多猶太人所沒有的尊榮。這是將外邦人帶入基督教會的憑據，這項及類似應許要在其中完全應驗。故此，在使徒時代，許多國歸附耶和華 這在先知時代作為福分應許給他們的事，竟成了他們的大冒犯——這實在奇怪。並且，如從前有一律法，照樣也當有一福音——為外人、也為本地人；無論他們來自何國，當他們 歸附耶和華 時，他們必作我的子民——如從前以色列那樣為神所寶愛。注意，神要承認那些決心歸附他的人為他的子民；當許多人如此行時，我們當以喜樂而非猜忌的眼看他們。天使歡喜，故此錫安女兒也當如此——當許多國歸附耶和華時。
II. 他們必得着他的同在：應當歡樂歌唱，因為我來。 神所來到的人有理由歡喜，因為他必作他們至大的喜樂。神要來——不是僅僅來訪，而是要與他們同住、在他們之上掌管：我要住在你中間（Zec 2:10），又重複（Zec 2:11），因它要雙重應驗：1. 在聖殿的奉獻——他們在其中正規地遵守神的一切條例、並神在其中承認他們。凡在其條例之純潔中得着神 住在他們中間 的，並在其中帶有神能同行的，便有了神的同在；此後猶太教會也蒙了這些神同在的憑據，一如從前。2. 在基督的道成肉身。那位在此應許住在他們中間的，是那 萬軍之耶和華所差遣的主（Zec 2:11），故必是 主耶穌——他來住猶太民族中間，那永恆的 道，成了肉身，住在我們中間。 這是為那民族末後日子所保留的大尊榮；這應許有效地保證他們存留直到應驗。在那福分還在他們中間時，他們不能被毀滅；而按應許對它的盼望，是那些 在耶路撒冷仰望救贖 之人的大支持與安慰。應許說當基督來住在他們中間時，他們便知道萬軍之耶和華差遣了他；一切真以色列人都被使知道；基督所行的神蹟提供了足夠的憑據，以致他們本可知道；然而仍有那些在無知與不信中滅亡的，不肯知道，因 他們若知道，就不會把榮耀的主釘十字架了。
III. 他們一切古時的尊榮與特權必再恢復，Zec 2:12。1. 迦南必再成為聖地——不再如從前被罪污穢，不再如近來被仇敵褻瀆；它必再成為專屬之地，不再公開。2. 猶大必在這聖地——居住它、享受其安慰，不再在巴比倫迷失分散。3. 猶大必成為神的分——他所喜悅的、為他所寶愛的、他所事奉的、在他裡面得榮耀的。耶和華的分本是他的百姓。 4. 神必再 得猶大為 他的分——他要宣告其權益、從那侵入其權的人手中收回佔有。他要保護他的百姓、治理他們如人治理自己的產業，並要在他們中間安家。5. 他必 再揀選耶路撒冷——如他從前揀選它以 在那裡立他的名；他要更新並堅定那揀選，繼續它為蒙揀選之地，直到它必須將其尊榮讓給那從上而來的耶路撒冷。雖揀選似乎暫時被擱置，卻 必得着。
II. 此處向其餘全世界宣告靜默，Zec 2:13。錫安女兒要歌唱，但 凡有血氣的 都當 靜默。 當注意，1. 神為救濟他百姓而顯現的一個極其可畏的描寫。他 從他聖潔的居所奮起——如人從睡眠中起來（詩 44:23,78:65），或如人決心要完成一項事業。天是他上面的聖潔居所；從那裡我們當期望他顯現，賽 64:1。他的聖殿是在這下界的如此居所；從那裡、從 基路伯之間 他要 發光，詩 80:1。他要作一件不尋常、出乎意料、非常驚奇的事，並要為他百姓辯護——那事業似乎久被忽略。2. 此時一個合時的警戒與指引：凡有血氣的，都當在耶和華面前靜默無聲——在基督與他的恩典之前（不可讓血氣反對他所採取的方法）；在神與他的護理之前；教會的仇敵必被緘默；一切不義必閉口。教會的友人也當靜默。任憑神走自己的路，既不可規定他當作甚麼、也不可因他所作的而與他相爭。你們要休息，要知道我是神。 只管站住，看他的救恩。 見哈 2:20, 番 1:7。默默順服他聖潔的旨意，並忍耐等候結果——作為那確信：當神 從他聖潔的居所奮起 時，他決不退縮、也不坐下，直到他完成全部的工。
英語原文
Zion's Prosperity Predicted (520 BC)
¹⁰ Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD.
¹¹ And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD of hosts hath sent me unto thee.
¹² And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.
¹³ Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.
Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.
I. God will have a people among them. If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Php 3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times—that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.
II. They shall have his presence among them: Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zec 2:10), and it is repeated (Zec 2:11), because it was to have a double accomplishment, 1. In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever. 2. In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zec 2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.
III. They shall have all their ancient dignities and privileges restored to them again, Zec 2:12. 1. Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common. 2. Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon. 3. Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people. 4. God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them. 5. He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.
II. Here is silence proclaimed to all the world besides, Zec 2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here, 1. A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Ps 44:23,78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Ps 80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected. 2. A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord—before Christ and his grace (let not flesh object against the methods he takes)—before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab 2:20, Zep 1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.
本章內容如下：I. 先知所見的另一個異象，不是為他自己的娛樂，而是為他的滿足並他所奉差遣之人的造就（亞2:1-2）。II. 本章其餘部分是一段基於該異象的講論。1. 藉解釋表明這異象是預言耶路撒冷必再被充滿，並必得著安全與尊榮（亞2:3-5）。2. 藉應用勸勉：(1) 勸那些仍在巴比倫的猶太人趕快歸回本地（亞2:6-9）。(2) 安慰那些已經歸回的人，論及他們所要面對的諸般艱難（亞2:10-12）。(3) 提醒眾人不要向神強求或限制他，而要耐心等候他（亞2:13）。