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简体中文
英語原文
The two kingdoms of providence and grace are what we are all very nearly interested in, and therefore are concerned to acquaint ourselves with, all our temporal affairs being in a necessary subjection to divine Providence, and all our spiritual and eternal concerns in a necessary dependence upon divine grace; and these two are represented to us in this chapter—the former by a vision, the latter by a type. Here is, I. God, as King of nations, ruling the world by the ministry of angels, in the vision of the four chariots, Zec 6:1-8. II. God, as King of saints, ruling the church by the mediation of Christ, in the figure of Joshua the high priest crowned, the ceremony performed, and then explained concerning Christ, Zec 6:9-15.
1-8
The Vision of the Four Chariots (520 BC)
简体中文
四辆战车的异象（公元前520年）
¹ 我又举目观看，见有四辆车从两山中间出来；那两山是铜山。 ² 第一辆车套着红马，第二辆车套着黑马， ³ 第三辆车套着白马，第四辆车套着有斑点和壮马。 ⁴ 我就问与我说话的天使说：主啊，这些是什么意思？ ⁵ 天使回答我说：这是天的四风，是从普天下的主面前出来的。 ⁶ 套着黑马的车往北方去，白马跟随在后；有斑点的马往南方去。 ⁷ 壮马出来，想要行走，可在地上往来行走；他对他们说：你们要从这里出去，在地上往来行走。他们就在地上往来行走。 ⁸ 他又呼叫我说：看哪，那些往北方去 的，已在北方安慰了我的心。
先知急切地要领受这异象，并且似乎早有所料，便转身举目观看。虽然这是他所见的第七个异象，他却不以为已足；因为我们若正确地认识神和他的旨意，就越发渴望更进一步地认识神。如今请看此处先知所见四辆车——由不同颜色的马所拉的——以及这景象的解释，亚6:1-5。他没有看多久，就发现了值得一看的事，并且对在这样黑暗的日子中鼓励他自己和他的朋友大有助益。我们对于这异象的意义所知甚少。有人将四辆车理解为四大帝国；他们据此读亚6:5——这是天的四风，并认为其中暗指但7:2——但以理在异象中看见天上的四风刮在大海之上，代表四大帝国。他们认为巴比伦帝国在此由红马代表，此后未再提及，因为该帝国如今已亡。第二辆套着黑马的车是波斯帝国，它往北方去攻打巴比伦人，并在北方之地安慰了神的心——藉着向巴比伦施行审判并释放犹太人脱离被掳。白马——希腊人——随后往北方去，因为他们倾覆了波斯人。有斑点的马——罗马人——他们征服了希腊帝国，据说往南方之地去，因为位于南方的埃及是希腊帝国最后被罗马人征服的一支。壮马原与有斑点的马同车，后来单独出去；他们将其理解为哥特人和汪达尔人，他们以得胜的兵器在地上往来行走；或理解为塞琉古王朝和托勒密王朝——希腊帝国的两大分支。这是格罗提乌斯等人的看法。
但我更倾向于将这异象作更笼统的理解，即意在表明神国度在治理这下部世界时所施行的护理之政。天使常被称为神的战车，如诗68:17，诗18:10。神关乎列国和教会的各种护理，由不同颜色的马来代表，启6:2，4，5，8。所以我们可以在此观察，
1. 神的谋略和旨意是一切事的源头和本源，它们是不可移动的，如铜山一般。战车从两山中间出来；因为神为我们所安排的，他必成就：他的安排是原本，他的作为不过是照其抄录；他都照他自己旨意所预定的行一切。我们要用手臂去揽住群山，就如以我们有限的理解力去领悟神的谋略那样难；我们要挪走铜山，就如改变神的任何旨意那样难；因为他心志已定，谁能使他转回呢？无论神的护理关乎我们什么事，无论公众或私人的事，我们都当看见这一切都是从铜山中间出来的，所以见其怨怼就是我们的愚妄，如其顺服就是我们的本分。谁能对神说：*你作什么，或你为何如此作呢？*徒2:23，4:28。
2. 神在护理之工中执行他的旨意，这些工如同战车，他在其中如君王乘敞车而行，向世界展示他的荣耀，在其中如战车一般出来胜了又要胜，并胜过一切他荣耀和他国度的仇敌而凯旋。神在他的作为中伟大可畏（诗66:3），在其中我们看见我们的神、我们的王所作的，诗68:24。他的护理如战车般迅速而有力地运行，但全由他无限的智慧和至高的旨意所引导和管治，如战车由驾车者所驭。圣天使是神护理的使者，被他所使用，作天上的诸军，为要在地上的居民中间执行他的谋略；他们是战车，或说到底——它们是拉车的马，大有权能大力，并且像神自己所描述的那匹马（伯39:19等），披着雷霆，可畏，却不能被惊吓，也不害怕；它们是火车火马，将一位先知接升天，护卫另一位先知在地上。它们留心神的旨意、顺服神的旨意，如同善御之马对骑者或驾车者那样。不是说神需要它们或它们的事奉，而是他乐意使用它们，好叫他能尊荣它们，并鼓励我们信靠他的护理。
4. 护理的事件有不同的面貌，时局的面貌常常改变。第一辆车中的马是红色的，表明战争和流血——血到马的嚼环，启14:20。第二辆车中的是黑色的，表明战争之后凄惨忧郁的后果；它使一切陷入悲哀，将一切荒废，引入饥荒、瘟疫和荒凉，使全地衰残。第三辆车中的是白色的，表明在这些黑暗凄惨的日子之后安慰、平安、昌盛的回归：虽然神使人子受苦，他却必施怜悯。第四辆车中的是杂色的，有斑点和壮马；有些是有斑有点的、灰色的，表明不同面色的事件交织穿插、互相交替——亨通之日和患难之日彼此相对而设。主手中护理的杯是*满了掺杂的，*诗75:8。
5. 护理的一切器皿和其中一切的事件都出于神，并从他领受其委任和指令（亚6:5）：这是天的四灵，就是四风（有人如此读），似乎随意从罗盘各方吹来；但神将它们握在手中，并从他的府库中带出。或者，不如说，这些是天使，他们从普天下的主面前出来，侍候他、事奉他，在上界瞻仰他的荣耀——这是他们的福分，并在他们的福分中事奉他的荣耀，又在这下部世界中事奉他的荣耀——这是他们的本分。他们站在他面前作全地之主，从他领受命令，并将他们在这地上的事奉向他交账，因为这一切都在他的管辖之内。但当他下令时，他们便出去，作他谋略的使者，作他公义和怜悯的执行者。有人认为，那些在人心中隐秘的感动和催促——护理的计划借此得以推进——就是这些天的四灵，他们从神出来，并成就他所定的，他是凡有血气者之神。
6. 护理中有一种可佩之美，一事与另一事互为平衡（亚6:6）：黑马出去，带着非常黑暗忧郁的事件，使每一个人和每一件事都显得发黑；但不久白马随后出去，带着喜乐给那些悲哀的人，并藉着事务的新转折，使一切再次显得悦目。神对他教会和百姓的对待就是如此：黑马若出去，白马不久就随后出去；因为苦难越多，安慰就越发增多。
7. 护理的整体普遍面貌是混杂的、复合的。有斑点的马和壮马都在第四辆车中（亚6:3），它们起初虽往南方之地去，后来却要在地上往来行走，并被允许如此行，亚6:7。我们若在地上往来行走，就必发现护理的事件既非全黑，也非全白，而是灰色——黑与白相混。我们所居住的世界就是如此；在我们前面那未曾掺杂的事。我们在此同时唱颂慈爱和审判，我们必须向神歌颂两者（诗101:1），并努力顺服神的旨意和设计——在护理的掺杂之中——以我们的安慰为喜乐，却如不喜乐那样喜乐，因为其中有所掺杂；为我们的患难而哭泣，却如不哭泣那样哭泣，因为其中也混杂了如此多的怜悯。
8. 神对自己护理的一切作为都甚为满意（亚6:8）：这些已经在北方安慰了我的心——这些表明非常审判的黑马，和表明非常拯救的白马——两者都往北方之地去，而普通的混杂护理则遍布全世界。这些在北方之地安慰了我的心——那地近来是与教会有关最显著的作为之所在；也就是说，藉着这些不寻常的护理之显现和作为，神的烈怒被施行在教会的仇敌身上，他的恩惠被赐给教会——两者都被长久耽延，而在这两方面神都成就了他的旨意，应验了他的话，所以安慰了他的心。耶和华因公义的缘故喜悦自己；正如他所说的，赛1:24，使他得着安息。
英語原文
The Vision of the Four Chariots (520 BC)
¹ And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
² In the first chariot were red horses; and in the second chariot black horses;
³ And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
⁴ Then I answered and said unto the angel that talked with me, What are these, my lord?
⁵ And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
⁶ The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
⁷ And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
⁸ Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. Though this was the seventh vision he had had, yet he did not think he had had enough; for the more we know of God and his will, if we know it aright, the more desirous we shall be to get a further acquaintance with God. Now observe here the sight that the prophet had offour chariots drawn by horses of divers colours, together with the explication of the sight, Zec 6:1-5. He did not look long before he discovered that which was worth seeing, and which would serve very much for the encouraging of himself and his friends in this dark day. We are very much in the dark concerning the meaning of this vision. Some by the four chariots understand the four monarchies; and then they read (Zec 6:5), These are the four winds of the heavens, and suppose that therein reference is had to Da 7:2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God's Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, but afterwards went forth by themselves; and by these they understand the Goths and Vandals, who with their victorious arms walked to and fro through the earth, or the Seleucidæ and Lagidæ, the two branches of the Grecian empire. Thus Grotius and others.
But I incline rather to understand this vision more generally, as designing to represent the administration of the kingdom of Providence in the government of this lower world. The angels are often called the chariots of God, as Ps 68:17, Ps 18:10. The various providences of God concerning nations and churches are represented by the different colours of horses, Re 6:2,4,5,8. And so we may observe here, 1. That the counsels and decrees of God are the spring and original of all events, and they are immovable, as mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God's purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, and therefore see it as much our folly to quarrel with them as it is our duty to acquiesce in them. Who may say to God, What doest thou, or why doest thou so? Ac 2:23,4:28. 2. That God executes his decrees in the works of Providence, which are as chariots, in which he rides as a prince in an open chariot, to show his glory to the world, in which, as in chariots of war, he rides forth conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Ps 66:3), and in them we see the goings of our God, our King, Ps 68:24. His providences move swiftly and strongly as chariots, but all directed and governed by his infinite wisdom and sovereign will, as chariots by their drivers. 3. That the holy angels are the ministers of God's providence, and are employed by him, as the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, or, which comes all to one, they are the horses that draw the chariots, great in power and might, and who, like the horse that God himself describes (Job 39:19, etc.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid; they are chariots of fire, and horses of fire, to carry one prophet to heaven and guard another on earth. They are as observant of and obsequious to the will of God as well-managed horses are to their rider or driver. Not that God needs them or their services, but he is pleased to make use of them, that he may put honour upon them, and encourage our trust in his providence. 4. That the events of Providence have different aspects and the face of the times often changes. The horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Re 14:20. Those in the second chariot were black, signifying the dismal melancholy consequences of war; it puts all into mourning, lays all waste, introduces famines, and pestilences, and desolations, and makes whole lands to languish. Those in the third chariot were white, signifying the return of comfort, and peace, and prosperity, after these dark and dismal times: though God cause grief to the children of men, yet will he have compassion. Those in the fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord isfull of mixture, Ps 75:8. 5. That all the instruments of Providence, and all the events of it, come from God, and from him they receive their commissions and instructions (Zec 6:5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, to attend upon him and minister to him, to behold his glory in the upper world, which is their blessedness, and to serve his glory in their blessedness, and to serve his glory in this lower world, which is their business. They stand before him as the Lord of the whole earth, to receive orders from him and give up their accounts to him concerning their services on this earth, for it is all within his jurisdiction. But, when he appoints, they go forth as messengers of his counsels and ministers of his justice and mercy. Those secret motions and impulses upon the spirits of men by which the designs of Providence are carried on, some think, are these four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh. 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (Zec 6:6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, carrying joy to those that mourned, and, by a new turn given to affairs, making them to look pleasant again. Such are God's dealings with his church and people: if the black horses go forth, the white ones presently go after them; for as affliction abounds consolation much more abounds. 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (Zec 6:3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, Zec 6:7. If we go to and fro through the earth, we shall find the events of Providence neither all black nor all white, but ash-coloured, or gray, mixed of black and white. Such is the world we live in; that before us is unmixed. Here we are singing, at the same time, of mercy and judgment, and we must sing unto God of both (Ps 101:1) and labour to accommodate ourselves to God's will and design in the mixtures of Providence, rejoicing in our comforts as though we rejoiced not, because they have their allays, and weeping for our afflictions as though we wept not, because there is so much mercy mixed with them. 8. That God is well-pleased with all the operations of his own providence (Zec 6:8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, which had of late been the most remarkable scene of action with reference to the church; that is, by these uncommon appearances and actings of providence God's wrath is executed upon the enemies of the church, and his favours are conferred upon the church, both which had long been deferred, and in both God had fulfilled his will, accomplished his word, and so quieted his Spirit. The Lord is well-pleased for his righteousness' sake; and, as he speaks, Isa 1:24, made himself easy.
9-15
The Coronation of Joshua; Prediction of the Messiah (520 BC)
简体中文
约书亚的加冕；弥赛亚的预言（主前520年）
⁹ 耶和华的话临到我，说：
¹⁰ 你要从被掳之人中取黑玳、多比雅、耶大雅的金银；这三人是从巴比伦来到西番雅的儿子约西亚家里的；你当日也要进去，
¹¹ 取金银作冠冕，戴在约撒答的儿子大祭司约书亚的头上，
¹² 对他说：万军之耶和华如此说：看哪，一人名为苗裔，要从本处长起；他必建造耶和华的殿：
¹³ 他必建造耶和华的殿，并担负尊荣，坐在位上掌王权；他必在位上作祭司；两职之间筹定和平。
¹⁴ 这冠冕要归希幔、多比雅、耶大雅、西番雅的儿子希尼，作为耶和华殿中的记念。
¹⁵ 远方的人也要来，在耶和华的殿中建造；你们便知道万军之耶和华差遣了我到你们这里来。这事若是你们殷勤听从耶和华你们神的话，就必成就。
神在古时借先知向教会说话，不仅多次多方，也用多种方式。本章前段，他借异象说话——唯有先知自己看见；此处后段，他借一个记号或预表说话——许多人都能看见，而这记号一经解释，便是对弥赛亚作为其教会之祭司与君王的辉煌预言。此处有，
I. 神所设立的有意义的礼仪——就是为大祭司约书亚加冕（Zec 6:10,11）。值得注意的是，旧约中有两个基督的杰出预表，都名叫约书亚（与耶稣同名，七十士译本和新约中都译作耶稣，Ac 7:45）——作元帅的约书亚，预表基督作我们救恩的元帅；作大祭司的约书亚，预表基督作我们信仰的大祭司；两人都在他们各自的时代中作拯救者和领人进迦南的领袖。作大祭司的约书亚独有这一点：按神的命定有一件事特意行在他身上，使他作基督——那照麦基洗德等次、既是君王又是祭司的——的预表。约书亚绝无贪图王冠之心，百姓也无意在他之上立受加冕之首；但先知奉命给约书亚加冕，如立他为王一般——这使双方都大为惊讶。所罗巴伯的智慧和敬虔使这事不致成为对他的冒犯（仿佛另立对手）；神的护理也使波斯诸王不致视之为造反。我们既确知这是神所喜悦的，便可以放胆承受人的不悦。1. 有犹太人从巴比伦来，带礼物到神的家：被掳之人中，此处记其名以为尊荣，他们从巴比伦来耶路撒冷访问。他们本当与巴比伦永远告别，来与弟兄同住故土；但因他们在这方面疏懒冷淡，便想借这次访问来弥补。他们或许作巴比伦犹太全族的使臣而来——那些人安逸富足地住在那里，听见建殿因缺乏经费而迟缓，便差他们带着金银为神殿之用前来。须知，那些因距离或其他缘故不能亲自协助善工的人，必须尽其所能以钱包协助；有人出手，就当有人装满。2. 时间与地点都已为先知定了，要他与他们相会。他们想把礼物带到祭司——神寻常的执事——那里；但神已预备了一位先知——一位特别的先知——在那里迎接他们和他们的礼物；这是给他们的鼓励——他们在被掳中常抱怨说我们看不见我们的记号，再没有先知——并要吸引他们和他人归回故土定居，那时那地因先知的灵复兴而开始有圣地的样子。撒迦利亚受命在他们到达的当日就去见他们（因他们一到便不失时，要立即献上礼物），并欢迎他们，向他们保证神如今悦纳他们的礼物。他要往西番雅的儿子约西亚家去见他们——这人大概是圣殿的收受总管，负责看守圣殿的财宝。他们带着金银，原为圣殿之用；但神吩咐用以荣耀一位比殿更大的（Mt 12:6）。3. 冠冕当造好，并戴在约书亚的头上（Zec 6:11）。有人以为预备了两顶冠冕——一银一金；前者（如有人所想）表明他祭司的尊荣，后者表明他君王的尊荣。或者更恰当地说——他既是祭司，已有一顶精金冠冕表明他祭司的尊荣与权能，这些金银冠冕便都表明王尊；银冠冕或许预表弥赛亚在世时的国度——那时他是以色列的王（Joh 1:49）——金冠冕则预表他被高举之状态中的国度，其荣耀远胜前者，正如金胜于银。太阳出行大力时，照如黄金；月亮明亮行走时，其光我们称为银光。从前敬拜日月的人，如今也要俯伏在受高举之救赎主的金银冠冕之前；在他面前日月都要羞愧、都要失色。
II. 神对这礼仪的解释。人人都要问："约书亚如此受加冕，是何意思呢？" 先知也乐意告诉他们其意义。这说话的记号之上嫁接了一段预言；记号是为使它更被注意、更易记念。如今应许是，
1. 神在时候满足时，必兴起一位像约书亚的大祭司。告诉约书亚，他不过是那将要来者的影儿，是他微弱的预表（Zec 6:12）：你要奉万军之耶和华的名对他说，那名为苗裔的人，要从本处长起，从大卫的城伯利恒——为他诞生所定的地方——长起；虽然那家族在干燥之地如同根，这苗却要从中萌发，正如春天太阳回归时，花朵从其中被埋藏、被人遗忘的根里萌生一样。他必为自己长起（有人如此读）——propria virtute——借自己的生命之能——凭自己的力量被高举。
2. 如约书亚是建殿中活跃有用的器皿，照样那人，那苗裔必是属灵的殿——福音教会——的总工匠，唯一的建造者。他必建造耶和华的殿；这话又重复（Zec 6:13）：他必建造耶和华的殿。 他必长起来行善，作神荣耀的器皿，作人类大福分的途径。须知，福音教会就是耶和华的殿，是灵宫（1Pe 2:5），是圣殿（Eph 2:21）。在圣殿里神向自己的百姓彰显他自己，并在那里接受百姓的事奉与敬拜；照样，在福音教会中，属天启示之光借圣言照耀，祷告与赞美的属灵祭物也在此献上。基督不仅是这殿的根基，更是这殿的创立者——借他的灵和他的恩典。
3. 基督必担负尊荣。荣耀是重担，却难不倒那位托住万有者。十字架是他的荣耀，他担了；冠冕是极重无比永远的荣耀，他也担了。政权必担在他的肩头上，在其中他担负尊荣（Isa 9:6）。他父家一切荣耀都必挂在他身上（Isa 22:24）。这正合他，他也par negotio——足以承当。从前祭司的荣耀与王者的荣耀分属亚伦家和大卫家；如今他一人独担两者的荣耀。他所担的，他所承当的，实在是以色列的荣耀；他们当等候这事，并在指望中，因先前外在荣耀的缺乏而满足。他必担这样的荣耀，使这后殿的荣耀大过前殿。他必举起荣耀（可如此读）；以色列的荣耀曾被抛下被压低，他却必从尘土中举起它。
4. 他必有宝座，并在其宝座上作祭司又作君王。宝座表明尊荣与权能——高举的尊荣与广大的权能。（1）这位祭司必作君王，他作祭司并不减损他作君王的尊荣：他必坐在位上掌王权。 基督作祭司，永远活着为我们代求；但他是在父的右边坐着代求，如同掌权者（Heb 8:1）。我们有这样一位大祭司，是以色列所没有的；因他坐在天上至大者宝座的右边，使他的中保之工具有得胜的功效；在幔内为我们显现的那位，是在那里坐着掌权的。基督既受命为我们献祭，也获授权为我们立法。他必不拯救我们，除非我们愿意让他治理我们。神已为他预备了在天上的宝座；我们若要从其中得益，就必须在我们心里为他预备宝座，并乐意并欢喜他坐在那宝座上掌王权；我们里面一切心思都要顺服他。（2）这位君王必作祭司——在他的宝座上作祭司。 他既有君王的威严与大能，也有祭司的温柔与单纯——从人间挑选的，替人设立的，能体谅那愚蒙人（Heb 5:1,2）。他在一切作君王的治理之中，都贯彻他作祭司之恩典的用意。所以属他的人不要以他的宝座——无论是荣耀的宝座还是审判的宝座——为可畏可惊；因宝座周围既有虹，他更是在他宝座上作祭司的。
5. 两职之间筹定和平。 即：（1）耶和华与那人那苗裔之间——父与子之间——关于借基督中保使神人和好所筹定的和平之谋略，必由无限智慧在救赎之约中定规（即必显明是早已定规）；在这事上父与子彼此完全了解。或者更恰当地说：（2）祭司职与宝座之间——耶稣基督的祭司职与君王职之间。那人那苗裔必长起来推动和平的谋略——地上的和平，并为此目的，与天上的和平。神对我们所怀的是平安的意念；为成就这意念，他高举他的儿子基督耶稣作君王作救主；他赐他宝座，却附有这条款：他必在其宝座上作祭司；并借执行祭司与君王这两职，成就人借他得以与神和好、在神里面得福的那大事。有人以为这是暗指从前犹太国家的政体——其中君王与祭司分设，彼此商议为维持教会与国家的和平与繁荣，如所罗巴伯与约书亚此时所行的。我还可以加上：神的先知帮助他们。照样，福音教会和一切信徒的和平与福祉也必如此成就——虽非借两位分开的人，却借两职合一于一位而成就——基督借其祭司职购得一切和平，并借其国度维护保护之；这是彭布爾先生的话。他的先知职也有助于这两者在这大计划中的服事。
6. 福音教会中犹太人与外邦人必有快乐的联合，两者都汇聚于基督——那位在宝座上作祭司的——为合一的中心（Zec 6:15）：远方的人也要来，在耶和华的殿中建造。 有人将此解作如今远在巴比伦的犹太人——他们仍留在被掳之中，使已归回的弟兄甚为灰心，因建殿需要他们的帮助。如今神应许他们中许多人，并归信犹太教的外邦人，也要来在建殿上出力，人多则工轻。波斯诸王也曾捐助建殿（Ezr 6:8）并装设（Ezr 7:19,20）。日後大希律和其他外人也曾帮助美化、丰富圣殿。但这话更远指那人那苗裔所要建造的耶和华的殿。外邦人——远方的客旅——也要帮助建造，因为神必从他们中间兴起执事，作与基督同工的建造者；而一切归信的外邦人也必作加在这殿上的石头，使之渐渐成为主的圣殿（Eph 2:20-22）。当神的殿要建造时，他能招聚远方的人来使用他们。
7. 这事的成就必有力印证神真理的话语：你们便知道万军之耶和华差遣了我到你们这里来。 那应许——远方的人要来帮助建造耶和华的殿——仿佛是给他们一个兆头；借此他们可以确信其余的应许也必按时应验。这事要很快应验；事实正是如此——从前作他们仇敌和控告者的，因王命所迫，竟成了他们的帮手，并迅速奉命为推进工程而作所当作的，工程因此继续前进直到完工（见 Ezr 6:13,14）。借这从远方来的出人意料的帮助，他们便知道撒迦利亚——他事先告诉他们这事——是神所差的，所以他关于那人那苗裔的话也必应验。
8. 这些应许是对顺服的有力约束：这事若是你们殷勤听从耶和华你们神的话，就必成就（你们在建殿上必得帮助）。你们若自己肯认真动手，外人就要在建殿上帮助你们。别人的帮助不应作我们懒惰的借口，而当作我们殷勤的激励。"你们若尽上良心的本分，就必得着这一切应许的益处与安慰。" 他们当知道自己在品行上受着考验；虽然他们的神正以怜悯走向他们，他们却不可期望他继续前行，除非他们遵行他的律法。须知，神所要我们用以配得他恩宠的，就是顺服他所启示的旨意；而且必须是殷勤的顺服。若没有许多谨慎与劳苦，我们不能听从神的声音；我们的顺服若非我们劳力所作，也不蒙神悦纳。
III. 为保存这事记忆所作的预备。在此次庄严典礼中所用的冠冕并未交给约书亚，而必须归耶和華的殿为记念（Zec 6:14）。它们或被存放于圣殿府库，或（如犹太人传统所言）被悬挂在圣殿的窗户上，给众人观看，in perpetuam rei memoriam——作为永久的记念，作为弥赛亚应许的传统证据，并这用以印证该应许的预表性行动。冠冕交给提供材料的人（有人以为他们的名字也刻在其上），作为他们敬虔慷慨的公开见证，并作为鼓励别人照样带礼物到神殿的勉励。须知，为扶持等候以色列安慰之旧约圣徒的信心，直到所定的時候来到，神使用了各种方法。
英語原文
The Coronation of Joshua; Prediction of the Messiah (520 BC)
⁹ And the word of the LORD came unto me, saying,
¹⁰ Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
¹¹ Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;
¹² And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
¹³ Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
¹⁴ And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
¹⁵ And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.
God did not only at sundry times, but in divers manners, speak in time past by the prophets to his church. In the former part of this chapter he spoke by a vision, which only the prophet himself saw; here, in this latter part, he speaks by a sign, or type, which many saw, and which, as it was explained, was an illustrious prediction of the Messiah as the priest and king of his church. Here is,
I. The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, Zec 6:10,11. It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the LXX., and in the New Testament, rendered Jesus, Ac 7:45)—Joshua the chief captain, a type of Christ the captain of our salvation, and Joshua the chief priest, a type of Christ the high priest of our profession, and both in their day saviours and leaders into Canaan. And this is peculiar to Joshua the high priest, that here was something done to him by the divine appointment on purpose that he might be a type of Christ, a priest after the order of Melchizedek, who was both a king and a priest. Joshua was far from being ambitious of a crown, and the people of having a crowned head over them; but the prophet, to the great surprise of both, is ordered to crown Joshua as if he had been a king. And, as Zerubbabel's prudence and piety kept this from being any affront to him (as the setting up of a rival with him), so God's providence kept the kings of Persia from taking umbrage at it, as raising a rebellion against them. In doing what we are sure is God's pleasure, as this was, we may well venture men's displeasure. 1. Here were some Jews come from Babylon that brought an offering to the house of God, some of the captivity, here named to their honour, that came from Babylon on a visit to Jerusalem. They ought to have bidden a final farewell to Babylon, and to have come and settled with their brethren in their own land, and for their remissness and indifference in not doing so they thought to atone by this visit. Perhaps they came as ambassadors from the body of the Jews that were in Babylon, who lived there in ease and fulness; and, hearing that the building of the temple went on slowly for want of money, they sent them with an offering of gold and silver for the service of the house of God. Note, Those that by reason of distance, or otherwise, cannot forward a good work by their persons, must, as they are able, forward it by their purses; if some find hands, let others fill them. 2. Time and place are appointed for the prophet to meet them. They thought to bring their present to the priest, God's ordinary minister; but God has a prophet, an extraordinary one, ready to receive them and it, which would be an encouragement to them, who, in their captivity, had so often complained, We see not our signs, there is no more any prophet, and would invite them and others to re-settle in their own land, which then began to look like itself, like a holy land, when the Spirit of prophecy was revived in it. Zechariah was ordered to give them the meeting the same day they came (for when they had arrived they would lose no time, but present their offering immediately), and to bid them welcome, assuring them that God now accepted their gifts. He was to meet them in the house of Josiah, the son of Zephaniah, who probably was receiver-general for the temple, and kept the treasures of it. They brought their gold and silver, to be employed about the temple, but God ordered it to be used in honour of One greater than the temple, Mt 12:6. 3. Crowns are to be made, and put upon the head of Joshua, Zec 6:11. It is supposed that there were two crowns provided, one of silver and the other of gold; the former (as some think) denoting his priestly dignity, the latter his kingly dignity. Or, rather, he being a priest already, and having a crown of gold, of pure gold, already, to signify his honour and power as a priest, these crowns of silver and gold both signify the royal dignity, the crown of silver being perhaps designed to typify the kingdom of the Messiah when he was here on earth, for then he was the King of Israel (Joh 1:49), but the crown of gold his kingdom in his exalted state, the glory of which as far exceeded that of the former as gold does silver. The sun shines as gold, when he goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. Those that had worshipped the sun and moon shall now fall down before the golden and silver crowns of the exalted Redeemer, before whom the sun shall be ashamed and the moon confounded, being both out-shone.
II. The signification which God gave of this ceremony. Every one would be ready to ask, "What is the meaning of Joshua's being crowned thus?" And the prophet is as ready to tell them the meaning of it. Upon this speaking sign is grafted a prediction, and the sign was used to make it the more taken notice of and the better remembered. Now the promise is,
1. That God will, in the fulness of time, raise up a great high priest, like Joshua. Tell Joshua that he is but the figure of one that is to come, a faint shadow of him (Zec 6:12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, out of Bethlehem the city of David, the place appointed for his birth; though the family be a root in a dry ground, yet this branch shall spring out of it, as in the spring, when the sun returns, the flowers spring out of the roots, in which they lay buried out of sight and out of mind. He shall grow up for himself (so some read it) propria virtute—by his own vital energy, shall be exalted in his own strength.
2. That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (Zec 6:13), Even he shall build the temple of the Lord. He shall grow up to do good, to be an instrument of God's glory and a great blessing to mankind. Note, The gospel-church is the temple of the Lord, a spiritual house (1Pe 2:5), a holy temple, Eph 2:21. In the temple God made discoveries of himself to his people, and there he received the service and homage of his people; so, in the gospel-church, the light of divine revelation shines by the word, and the spiritual sacrifices of prayer and praise are offered. Now Christ is not only the foundation, but the founder, of this temple, by his Spirit and grace.
3. That Christ shall bear the glory. Glory is a burden, but not too heavy for him to bear who upholds all things. The cross was his glory, and he bore that; so was the crown an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa 9:6. They shall hang upon him all the glory of his Father's house, Isa 22:24. It becomes him, and he is par negotio—well able to bear it. The glory of the priesthood and royalty had been divided between the house of Aaron and that of David; but now he alone shall bear all the glory of both. That which he shall bear, which he shall undertake, shall be indeed the glory of Israel; and they must wait for that, and, in prospect of it, must be content in the want of that external glory which they formerly had. He shall bear such a glory as shall make the glory of this latter house greater than that of the former. He shall lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.
4. That he shall have a throne, and be both priest and king upon his throne. A throne denotes both dignity and dominion, an exalted honour with an extensive power. (1.) This priest shall be a king, and his office as a priest shall be no diminution to his dignity as a king: He shall sit and rule upon his throne. Christ, as a priest, ever lives to make intercession for us; but he does it sitting at his Father's right hand, as one having authority, Heb 8:1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, which puts a prevailing virtue into his mediation; he that appears for us within the veil is one that sits and rules there. Christ, who is ordained to offer sacrifices for us, is authorized to give law to us. He will not save us unless we be willing that he should govern us. God has prepared him a throne in the heavens; and, if we would have any benefit by that, we must prepare him a throne in our hearts, and be willing and glad that he should sit and rule upon that throne; and to him every thought within us must be brought into obedience. (2.) This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb 5:1,2. In all the acts of his government as a king he prosecutes the intentions of his grace as a priest. Let not therefore those that are his look upon his throne, though a throne of glory and a throne of judgment, with terror and amazement; for, as there is a rainbow about the throne, so he is a priest upon the throne.
5. That the counsel of peace shall be between them both. That is, (1.) Between Jehovah and the man the branch, between the Father and the Son; the counsels concerning the peace to be made between God and man, by the mediation of Christ, shall be concerted (that is, shall appear to have been concerted) by Infinite Wisdom in the covenant of redemption; the Father and the Son understood one another perfectly well in that matter. Or, rather, (2.) Between the priest and the throne, between the priestly and kingly office of Jesus Christ. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; he gave him a throne, but with this proviso, that he should be a priest upon his throne, and by executing the two offices of a priest and king should bring about that great undertaking of man's reconciliation to God and happiness in God. Some think it alludes to the former government of the Jews' state, wherein the king and priest, separate officers, did take counsel one with another, for the maintenance of peace and prosperity in church and state, as did Zerubbabel and Joshua now. I may add, the prophets of God helping them. So shall the peace and welfare of the gospel-church, and of all believers, be wrought, though not by two separate persons, yet by virtue of two separate offices meeting in one—Christ purchasing all peace by his priesthood and maintaining and defending it by his kingdom; so Mr. Pemble. And his prophetic office is serviceable to both in this great design.
6. That there shall be a happy coalition between Jews and Gentiles in the gospel-church, and they shall both meet in Christ, the priest upon his throne, as the centre of their unity (Zec 6:15): Those that are far off shall come and build in the temple of the Lord. Some understand it of the Jews that were now afar off in Babylon, that staid behind in captivity, to the great discouragement of their brethren that had returned, who wanted their help in building the temple. Now God promises that many of them, and some of other nations too, proselyted to the Jewish religion, should come in, and lend a helping hand to the building of the temple, and many hands would make light work. The kings of Persia contributed to the building of the temple (Ezr 6:8) and the furnishing of it, Ezr 7:19,20. And, in after-times, Herod the Great, and others that were strangers, helped to beautify and enrich the temple. But it has a further reference to that temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, shall help to build it, for from among them God will raise up ministers that shall be workers together with Christ about that building; and all the Gentile converts shall be stones added to this building, so that it shall grow up to a holy temple, Eph 2:20-22. When God's temple is to be built he can fetch in those that are afar off and employ them in the building of it.
7. That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; by this they might be assured that the other promises should be fulfilled in due time. This should be fulfilled now very speedily; it was so, for those that had been their enemies and accusers, in obedience to the king's edict, became their helpers and did speedily what they were ordered to do for the furtherance of the work, and by that means the work went on and was finished; see Ezr 6:13,14. Now, by this surprising assistance which they had from afar off in building the temple, they might know that Zechariah, who told them of it before, was sent of God, and that therefore his word concerning the man the branch should be fulfilled.
8. That these promises were strong obligations to obedience: "For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. You shall have the help of foreigners in building the temple, if you will but set about it in good earnest yourselves." The assistance of others, instead of being an excuse for our slothfulness, should be a spur to our industry. "You shall have the benefit and comfort of all those promises if you make conscience of your duty." They must know that they are upon their good behaviour; and, though their God is coming towards them in a way of mercy, they cannot expect him to proceed in it unless they conform to his laws. Note, That which God requires of us, to qualify us for his favour, is obedience to his revealed will; and it must be a diligent obedience. We cannot obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.
III. The provision that was made to preserve the remembrance of this. The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, Zec 6:14. Either they were laid up in the temple treasury or (as the Jews' tradition is) they were hung up in the windows of the temple, in the view of all, in perpetuam rei memoriam—for a perpetual memorial, for a traditional evidence of the promise of the Messiah and this typical transaction used for the confirmation of that promise. The crowns were delivered to those who found the materials (and some think their names were engraven on the crowns), to be preserved as a public testimony of their pious liberality and an encouragement to others in like manner to bring presents to the house of God. Note, Various means were used for the support of the faith of the Old-Testament saints, who waited for the consolation of Israel, till the time, the set time, for it came.
第六章概览
护理之国与恩典之国，是我们众人都深切相关的，因此理当认识明白——因为我们一切今世的事务都必然伏在神护理的权下，我们一切属灵与永恒的事务都必然仰赖神的恩典；这两者在本章中向我们显明——前者借着一个异象，后者借着一个预表。本章内容如下：I. 神作为列国的君王，借着天使的职事掌管世界，这见于四辆战车的异象，亚6:1-8。II. 神作为圣徒的君王，借着基督的中保之职治理教会，这见于大祭司约书亚加冠的象征——先举行礼仪，随后加以解说，论及基督，亚6:9-15。