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We have done with the visions, but not with the revelations of this book; the prophet sees no more such signs as he had seen, but still "the word of the Lord came to him." In this chapter we have, I. A case of conscience proposed to the prophet by the children of the captivity concerning fasting, whether they should continue their solemn fasts which they had religiously observed during the seventy years of their captivity, Zec 7:1-3. II. The answer to this question, which is given in this and the next chapter; and this answer was given not all at once, but by piece-meal, and, it should seem, at several times, for here are four distinct discourses which have all of them reference to this case, each of them prefaced with "the word of the Lord came," Zec 4:8,8:1,18. The method of them is very observable. In this chapter, 1. The prophet sharply reproves them for the mismanagements of their fasts, Zec 7:4-7. 2. He exhorts them to reform their lives, which would be the best way of fasting, and to take heed of those sins which brought those judgments upon them which they kept these fasts in memory of, Zec 7:8-14. And then in the next chapter, having searched the wound, he binds it up, and heals it, with gracious assurances of great mercy God had yet in store for them, by which he would turn their fasts into feasts.
1-7
An Enquiry Concerning Fasting; Hypocrisy Reproved (520 BC)
简体中文
关于禁食的询问；斥责虚伪（公元前520年）
¹ 大流士王第四年九月，就是基斯流月，初四日，耶和华的话临到撒迦利亚。 ² 那时伯特利人已经打发沙利薛、利坚米勒和跟从他们的人，去恳求耶和华的恩， ³ 并问万军之耶和华殿中的祭司和先知说：我历年来在五月间哭泣禁食，这样禁食还可以继续吗？ ⁴ 万军之耶和华的话就临到我说： ⁵ 你要宣告给这地的众民和众祭司说：你们这七十年，在五月、七月禁食悲哀，岂是丝毫向我禁食吗？ ⁶ 你们吃喝，岂不是为自己吃、为自己喝吗？ ⁷ 当耶路撒冷和四围的城邑有人居住、正兴盛，南地高原有人居住的时候，耶和华藉从前的先知所宣告的话，你们不是应当听吗？
先知所传的这篇偶发的讲章——记在本章和下一章——是在前一篇（他向他们报告异象的那篇）两年多以后。比较本处的日期（亚7:1，大流士第四年的第九个月）和那篇的日期（亚1:1，大流士第二年的第八个月）便知此意；不是说撒迦利亚在那期间闲懒不前（明说他和哈该一直说预言，直到圣殿在大流士第六年完工；拉6:14，15），而是在那段期间他没有传讲任何以后被公布、留作记录的讲章，像本篇这样。神可以因口传而得荣耀，他的工可以藉此而成，他的利益可以藉此而服事；正如藉着写作一样，也正如藉着反复灌输和强调已经教导过的，正如藉着提出新事一样。如今此处我们看到，
I. 一个关于禁食的案件被提出。有人被打发去询问祭司和先知，他们是否应当继续遵守他们每年的禁食，特别是第五月的那个，像他们一向所行的。此事是由仍留在巴比伦的人提出的，还是由已经归回、却住在乡间的人提出的，不能确定——有人倾向后者，因为他们被称为这地的众民，亚7:5。但就这一点而言，给被掳犹太人之使者的回答，可以不仅针对他们，也针对全体百姓。请留意，
1. 带着这询问而来的是谁——沙利薛和利坚米勒，是有些地位和身份的人物，因为他们带着他们的仆从而来，并不以为奉差遣作此事有失他们的身份，或对他们有何贬损，反而以此为加添他们的尊荣——(1.) 在神殿中侍候，在那里尽本分、领受命令。最伟大的人在耶稣基督的最小条例面前，也小于那条例。(2.) 作神百姓的代理，为他们办理事务。有产业的人，比忙于商务的人有更多闲暇，当用他们的时间服事公众，藉着行善使自己真正为大；*众教会的使者是基督的荣耀，*林后8:23。
2. 他们所奉的是什么差事。他们被差遣也许不是带着金银（像亚6:10，11那些人），或者即便带着，也未提及，而是奉那当把我们众人带到神殿中的两大差事——(1.) 为神的怜悯而恳求。他们被差遣去在耶和华面前恳求，有人认为（按当时的惯例）也要献祭，将祷告与祭物一同献上。被掳中的犹太人朝圣殿方向祷告（如但6:10所示）；但如今圣殿既已在重建的顺利途中，他们就差派代表在其中祷告，记念神曾说过他的殿必称为万民祷告的殿，赛56:7。在祷告中我们必须把自己摆在耶和华面前，看见他的眼目注视我们，我们的眼目仰望他。(2.) 求问神关乎他的心意。注意，我们向神献上祈求时，必须怀着从他领受指教的乐意；因为我们若掩耳不听他的律法，就不能指望我们的祷告蒙他悦纳。所以我们当渴望一生一世住在耶和华的殿中，好在那里求问（诗27:4）——不仅问：主啊，你要为我作什么？更要问：主啊，你要我作什么？
3. 他们请教了谁。他们对万军之耶和华殿中的祭司和先知说话；前者是寻常案件的神谕，后者是非常案件的神谕；他们两者都有福分，要看看两者中能否有哪一位使他们认识神在此案件上的心意。注意，神既赐人各样恩赐，且都是为益处而赐，我们就当在有需要时善用一切。他们既不因死随固定的牧者——祭司——而不信那些凭所赐恩赐显然有资格服事教会的先知；也不因迷恋先知而藐视祭司，而是既对祭司、也对先知说话，并在请教两者时，将荣耀归给以色列的神，和那在众人里面运行一切的事的同一圣灵。神可以借着乌陵或借着先知向他们说话（撒上28:6），所以他们不愿忽略任何一方。祭司和先知彼此不相嫉妒，他们中间也没有纷争；那么百姓就不可在他们中间制造分门别类，而当感谢神两者都有。先知诚然责备了祭司中间的不当之处，但同时也告诉百姓，祭司的嘴唇当存记知识，他们当从他口中寻求律法，因为他是万军之耶和华的使者，玛2:7。注意，凡要明白神心意的人，当请教神的众仆人，并在疑难案件中向那些以查考圣经为专责的人请教。
4. 他们所求解决的问题是什么（亚7:3）：我历年来在五月间哭泣禁食，这样禁食还可以继续吗？请留意，(1.) 他们过去的惯例如何——不仅在七十年被掳期间，直到如今——即他们获释之后二十年；他们保持定期的庄严禁食，为要自卑和祷告，并按着他们的机会，在私下、家中或他们所能有的敬拜聚会中，虔诚地遵守。在本案中，他们只提到一个，就是第五月的；但从亚8:19可见，他们遵守四个周年禁食：一个在第四月（六月17日），为记念耶路撒冷城墙被攻破（耶52:6）；一个在第五月（七月4日），为记念圣殿被焚（耶52:12，13）；一个在第七月（九月3日），为记念基大利被杀，此事使他们的分散得以完成；另一个在第十月（十二月10日），为记念耶路撒冷被围困的开端，王下25:1。他们遵守这些禁食十分可称赞——如此在神借以呼召他们哭泣哀号的那些使人谦卑的护理之下自卑，如此使自己的心与苦难相称，并预备自己得拯救。这也必是早早使他们的儿女领悟神的手已经出去攻击他们的方法。(2) 他们如今的疑问是什么——他们是否应当继续这些禁食。这案件以单数之人的口吻提出：我哭泣……？但这却是许多人的情形，一个人的得着答案也是其余人的得着答案。或者也许许多人已经放弃了，但发问者不愿被别人的做法所决定；若神要他继续，他就继续，无论别人怎样。他的禁食由他的哭泣、分离自己来描述。宗教性的禁食不仅当以禁戒来守——此处称为将我们自己与生活中寻常合法的慰藉分别出来——更当以敬虔的为罪忧愁来守，此处用哭泣来表达。"我仍当如此守这些刻苦己心的日子，像我历年来所行的吗？"经上说（亚7:5）这是七十年，从最后一次被掳算起，如前亚1:12。这询问暗示了一种愿意继续的意向——若神如此安排，纵然这于肉体是苦修。[1.] 关于这些禁食的继续，有些话可说。禁食和祷告无论何时都是善工，都有益处；我们在神面前自卑，总是既有足够的理由，也有足够的需要。抛开这些禁食，将证明他们过于安逸，并成为他们更加安逸的原因。他们仍在困苦之中，仍在神不悦的记号之下；病人在自己仍感觉疾病如此残留之时，就断然停止疗程，是不明智的。但[2.] 关于放下这些禁食，也有话可说。神已经改变了他对他们护理的方法，并以怜悯之道回归；那么他们岂不也当改变他们本分的方法吗？如今新郎既已回来，陪伴之人为何禁食呢？凡事都有它的时节。至于第五月的禁食（这是他们特别询问的）——既是为记念圣殿被焚而守的——似乎比其他几个更可视为已经被取代，因为圣殿如今已在重建的顺利途中。但他们既已长久保持这禁食，就不愿未经请教、不先求问并明白神在此事上的心意就放下。注意，我们发现自己对己对人都已有益的敬虔事奉的良规，若无正当理由，就不可更改，所以也不可不经过深思熟虑。
II. 对这案件的答复。看来，那问题虽然看起来相当合理，提出它的人在其中却不够虔诚，因为他们更关心仪式过于实质；他们似乎以自己的禁食为夸口，并以此向全能神暗示：他为何没有更早以怜悯回归；"因为我们已经如此行了历年来。"正如那些人，赛58:3，我们禁食，你为何看不见呢？有人认为，不信和对神应许的疑惑，是他们询问的根底；因为若他们对神的应许给予当有的信任，就不必怀疑，如今禁食的缘由既已过去，那些禁食就当搁置。所以他们询问的第一答复，是对他们虚伪的严厉斥责——不仅针对这地的众民，也针对众祭司，是他们设立了这些禁食，也许他们中间有人为服事自己的目的而愿意保持它们。让他们都留意：他们以为自己借这些禁食使神大大欠了他们的债，其实是大错了，因为这些禁食并不蒙他悦纳——除非以更好的方式和更好的目的来遵守。
1. 他们所行的善事并未行得对（亚7:5）：你们禁食哀号。他们不能被控忽略或疏忽这本分——它虽使肉体不悦（你的禁食常在我面前，诗50:8），但他们却没有行得合宜。注意，那些来求问自己本分的人，必须甘心先被指出自己的过错。那些似乎热心于本分外表的人，当忠实地省察自己，看自己是否对它的内里有当有的重视。(1.) 他们在禁食中没有以神为目标：*你们岂是丝毫向我禁食吗？*他向他们自己的良心申诉；他们的良心将作见证反对他们——他们在其中并不真诚，更何况那比人心更大、知道一切的神。你们十分清楚，*你们丝毫没有向我禁食；你们禁食的时候，是向我禁食吗？其中有本分的躯壳和形式，却没有它的生命、灵魂和能力。是向我、且向我吗？这重复暗示了此事被放在何等重要的地位上——在那项和其他圣洁的操练中，当以神为目标，甚至唯独向他，以他的话为我们准则，以他的荣耀为我们的目的，在其中寻求讨他喜悦并得他的恩惠，并殷勤地以我们意向的真诚在他面前证明自己。这若缺了，每一次禁食不过是个笑话。禁食却不向神禁食，就是戏弄他、惹动他，不能蒙他悦纳。那些以禁食为罪的遮盖布的，如耶洗别的禁食；或借此向人求称赞的，如法利赛人；或满足于外表的谦卑表情而内心未被谦卑的，如亚哈——他们是向神禁食吗，甚至向他？这是神所拣选的禁食吗？*赛58:5。我们禁食的庄严操练，纵然频繁、长久、严格，若不能使敬虔的情感更加敏锐，不能加快祷告，不能增加敬虔的忧愁，不能改变我们心意的性情和我们生活的方向使之更好，就丝毫没有达到目的，神也不悦纳它们为献给他——甚至向他。(2.) 他们在禁食中以自己为目标，与他们在吃喝中以自己为目标一样（亚7:6）："你们吃喝的日子（不，也许在你们的禁食之日，你们在遵守时，一有理由，就豁免自己，随意吃喝），你们岂不是为自己吃、为自己喝吗？你们岂不总是随心所欲而行吗？那么你们如今为何假装渴想明白神的心意呢？在你们宗教性的筵席和感恩中，你们并不比在禁食中更以神为目标。"或者，不如说，这是指他们日常的饮食；他们在禁食和祷告中并不比在吃喝中更以神的荣耀为目标；自己始终是中心——他们一切行动（无论天然的、公民的、还是宗教的）的线都汇聚于此。他们若没有更好地遵守禁食，就不必如此挂念禁食的继续。注意，我们为自己吃、为自己喝时，就在吃喝上错过了目的；我们当为荣耀神而行（林前10:31），使我们的身体得以在事奉他时服事我们的灵魂。
2. 他们本当行的首要善事却未行（亚7:7）："你们不是应当听耶和华藉从前的先知所宣告的话吗？是的，这是你们在禁食之日本当行的；在禁食之日不仅当哭泣和分离自己，作为你们在所受审判之下忧愁的标记，更当查考先知的圣经，好叫你们看见神与你们列祖争辩的根由何在，并因他们的苦难受警戒，不蹈他们罪孽的覆辙。你们问：我们当照向来所行的禁食吗？不，你们当行你们至今未曾行的；你们当悔改你们的罪，改革你们的生活。这是我们如今所召你们去行的，也正是从前的先知所召你们列祖去行的。"为使他们更深感受罪所带给他们的祸患，好叫他们为此悔改，他提醒他们本国从前的繁华光景：耶路撒冷那时有人居住、正兴盛，如今却荒凉困苦。四围的城邑，如今已成废墟，那时也都有人居住、且享平安。乡间也人口众多：南地高原有人居住——那地全无防御，他们却安然居住；那地肥沃，他们就丰足地生活。但那时神藉先知向他们大声呼喊——如一个恳切的人，迫切地劝他们改过迁善，否则他们的繁华即将告终。"如今，"先知说，"你们本当留意这事，并由此推论：为防止审判而向他们所要求的——他们所未行的——正是为除去审判而向你们所要求的；你们若不行，一切禁食哭泣都无意义。"注意，后来的先知与从前的先知所言相同；百姓无论在亨通还是患难中，都当被召离开他们的罪、尽他们的本分；这必须始终是每篇诗歌的重担。
英語原文
An Enquiry Concerning Fasting; Hypocrisy Reproved (520 BC)
¹ And it came to pass in the fourth year of king Darius, that the word of the LORD came unto Zechariah in the fourth day of the ninth month, even in Chisleu;
² When they had sent unto the house of God Sherezer and Regem-melech, and their men, to pray before the LORD,
³ And to speak unto the priests which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?
⁴ Then came the word of the LORD of hosts unto me, saying,
⁵ Speak unto all the people of the land, and to the priests, saying, When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even to me?
⁶ And when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?
⁷ Should ye not hear the words which the LORD hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, when men inhabited the south and the plain?
This occasional sermon, which the prophet preached, and which is recorded in this and the next chapter, was above two years after the former, in which he gave them an account of his visions, as appears by comparing the date of this (Zec 7:1), in the ninth month of the fourth year of Darius, with the date of that (Zec 1:1), in the eighth month of the second year of Darius; not that Zechariah was idle all that while (it is expressly said that he and Haggai continued prophesying till the temple was finished in the sixth year of Darius; Ezr 6:14,15), but during that time he did not preach any sermon that was afterwards published, and left upon record, as this is. God may be honoured, his work done, and his interest served, by word of mouth as well as by writing; and by inculcating and pressing what has been taught, as well as by advancing something new. Now here we have,
I. A case proposed concerning fasting. Some persons were sent to enquire of the priests and prophets whether they should continue to observe their yearly fasts, particularly that in the fifth month, as they had done. It is uncertain whether the case was put by those that yet remained in Babylon, who, being deprived of the benefit of the solemn feasts which God's ordinance appointed them, made up the want by the solemn fasts which God's providences called them to; or by those that had returned, but lived in the country, as some rather incline to think, because they are called the people of the land, Zec 7:5. But, as to that, the answer given to the messengers of the captive Jews might be directed, not to them only, but to all the people. Observe,
1. Who they were that came with this enquiry—Sherezer and Regem-melech, persons of some rank and figure, for they came with their men, and did not think it below them, or any disparagement to them, to be sent on this errand, but rather an addition to their honour to be, (1.) Attendants in God's house, there to do duty and receive orders. The greatest of men are less than the least of the ordinances of Jesus Christ. (2.) Agents for God's people, to negotiate their affairs. Men of estates, having more leisure than men of business, ought to employ their time in the service of the public, and by doing good they make themselves truly great; the messengers of the churches were the glory of Christ, 2Co 8:23.
2. What the errand was upon which they came. They were sent perhaps not with gold and silver (as those, Zec 6:10,11), or, if they were, that is not mentioned, but upon the two great errands which should bring us all to the house of God, (1.) to intercede with God for his mercy. They were sent to pray before the Lord, and, some think (according to the usage then), to offer sacrifice, with which they offered up their prayers. The Jews, in captivity, prayed towards the temple (as appears Da 6:10); but now that it was in a fair way to be rebuilt they sent their representatives to pray in it, remembering that God had said that his house should be called a house of prayer for all people, Isa 56:7. In prayer we must set ourselves as before the Lord, must see his eye upon us and have our eye up to him. (2.) To enquire of God concerning his mind. Note, When we offer up our requests to God it must be with a readiness to receive instructions from him; for, if we turn away our ear from hearing his law, we cannot expect that our prayers should be acceptable to him. We must therefore desire to dwell in the house of the Lord all the days of our life that we may enquire there (Ps 27:4), asking, not only, Lord, what wilt thou do for me? but, Lord what wilt thou have me to do?
3. Whom they consulted. They spoke to the priests that were in the house of the Lord and to the prophets; the former were an oracle for ordinary cases, the latter for extraordinary; they were blessed with both, and would try if either could acquaint them with the mind of God in this case. Note, God having given diversities of gifts to men, and all to profit with, we should make use of all as there is occasion. They were not so wedded to the priests, their stated ministers, as to distrust the prophets, who appeared, by the gifts given them, well qualified to serve the church; nor yet were they so much enamoured with the prophets as to despise the priests, but they spoke both to the priests and to the prophets, and, in consulting both, gave glory to the God of Israel, and that one Spirit who works all in all. God might speak to them either by urim or by prophets (1Sa 28:6), and therefore they would not neglect either. The priests and the prophets were not jealous one of another, nor had any difference among themselves; let not the people then make differences between them, but thank God they had both. The prophets did indeed reprove what was amiss in the priests, but at the same time told the people that the priest's lips should keep knowledge, and they must enquire the law at his mouth, for he is the messenger of the Lord of hosts, Mal 2:7. Note, Those that would know God's mind should consult God's ministers, and in doubtful cases ask advice of those whose special business it is to search the scriptures.
4. What the case was which they desired satisfaction in (Zec 7:3): Should I weep in the fifth month, separating myself, as I have done these so many years. Observe, (1.) What had been their past practice, not only during the seventy years of the captivity but to this time, which was twenty years after the liberty proclaimed them; they kept up solemn stated fasts for humiliation and prayer, which they religiously observed, according as their opportunities were, in their closets, families, or such assemblies for worship as they had. In the case here, they mention only one, that of the fifth month; but it appears, by Zec 8:19, that they observed four anniversary fasts, one in the fourth month (June 17), in remembrance of the breaking up of the wall of Jerusalem (Jer 52:6), another in the fifth month (July 4), in remembrance of the burning of the temple (Jer 52:12,13), another in the seventh month (September 3), in remembrance of the killing of Gedaliah, which completed their dispersion, and another in the tenth month (December 10), in remembrance of the beginning of the siege of Jerusalem, 2Ki 25:1. Now it was very commendable in them to keep those fasts, thus to humble themselves under those humbling providences, by which God called them to weeping and mourning, thus to accommodate themselves to their troubles, and prepare themselves for deliverance. It would likewise be a means of possessing their children betimes with a due sense of the hand of the Lord gone out against them. (2.) What was their present doubt-whether they should continue these fasts or no. The case is put as by a single person: Should I weep? But it was the case of many, and the satisfaction of one would be a satisfaction to the rest. Or perhaps many had left it off, but the querist will not be determined by the practice of others; if God will have him continue it, he will, whatever others do. His fasting is described by his weeping, separating himself. A religious fast must be solemnized, not only by abstinence, here called a separating ourselves from the ordinary lawful comforts of life, but by a godly sorrow for sin, here expressed by weeping. "Should I still keep such days to afflict the soul as I have done these so many years?" It is said (Zec 7:5) to be seventy years, computed from the last captivity, as before, Zec 1:12. The enquiry intimates a readiness to continue it, if God so appoint, though it be a mortification to the flesh. [1.] Something is to be said for the continuance of these fasts. Fasting and praying are good work at any time, and do good; we have always both cause enough and need enough to humble ourselves before God. To throw off these fasts would be an evidence of their being too secure, and a cause of their being more so. They were still in distress, and under the tokens of God's displeasure; and it is unwise for the patient to break off his course of physic while he is sensible of such remains of his distemper. But, [2.] There is something to be said for the letting fall of these fasts. God had changed the method of his providences concerning them, and returned in ways of mercy to them; and ought not they then to change the method of their duties? Now that the bridegroom has returned, why should the children of the bride-chamber fast? Every thing is beautiful in its season. And as to the fast of the fifth month (which is that they particularly enquire about), that, being kept in remembrance of the burning of the temple, might seem to be superseded rather than any of the other, because the temple was now in a fair way to be rebuilt. But, having long kept up this fast, they would not leave it off without advice, and without asking and knowing God's mind in the case. Note, A good method of religious services, which we have found beneficial to ourselves and others, ought not to be altered without good reason, and therefore not without mature deliberation.
II. An answer given to this case. It should seem that, though the question looked plausible enough, those who proposed it were not conscientious in it, for they were more concerned about the ceremony than about the substance; they seemed to boast of their fasting, and to upbraid God Almighty with it, that he had not sooner returned in mercy to them; "for we have done it these so many years." As those, Isa 58:3, Wherefore have we fasted, and thou seest not? And some think that unbelief, and distrust of the promises of God, were at the bottom of their enquiry; for, if they had given them the credit that was due to them, they needed not to doubt but that their fasts ought to be laid aside, now that the occasion of them was over. And therefore the first answer to their enquiry is a very sharp reproof of their hypocrisy, directed, not only to the people of the land, but to the priests, who had set up these fasts, and perhaps some of them were for keeping them up, to serve some purpose of their own. Let them all take notice that, whereas they thought they had made God very much their debtor by these fasts, they were much mistaken, for they were not acceptable to him, unless they had been observed in a better manner and to better purpose.
1. What they did that was good was not done aright (Zec 7:5): You fasted and mourned. They were not chargeable with the omission or neglect of the duty, though it was displeasing to the body (thy fasts were continually before me, Ps 50:8), but they had not managed them aright. Note, Those that come to enquire of their duty must be willing first to be told of their faults. And those that seem zealous for the outside of a duty ought to examine themselves faithfully whether they have the regard they ought to have to the inside of it. (1.) They had not an eye to God in their fasting: Did you at all fast unto me, even to me? He appeals to their own consciences; they will witness against them that they had not been sincere in it, much more will God, who is greater than the heart and knows all things. You know very well that you did not at all fast to me; in fasting did you fast to me? There was the carcase and form of the duty, but none of the life, and soul, and power of it. Was it to me, even to me? The repetition intimates what a great deal of stress is laid upon this as the main matter, in that and other holy exercises, that they be done to God, even to him, with an eye to his word as our rule, and his glory as our end, in them, seeking to please him and to obtain his favour, and studious by the sincerity of our intention to approve ourselves to him. When this was wanting every fast was but a jest. To fast, and not fast to God, was to mock him and provoke him, and could not be pleasing to him. Those that make fasting a cloak for sin, as Jezebel's fast, or by it make their court to men for their applause, as the Pharisees, or that rest in outward expressions of humiliation while their hearts are unhumbled, as Ahab, do they fast to God, even to him? Is this the fast that God has chosen? Isa 58:5. If the solemnities of our fasting, though frequent, long, and severe, do not serve to put an edge upon devout affections, to quicken prayer, to increase godly sorrow, and to alter the temper of our minds and the course of our lives for the better, they do not at all answer the intention, and God will not accept them as performed to him, even to him. (2.) They had the same eye to themselves in their fasting that they had in their eating and drinking (Zec 7:6): "When you did eat, and when you did drink, on other days (nay, perhaps on your fast-days, in the observation of which you could, when you saw cause, dispense with yourselves, and take a liberty to eat and drink), did you not eat for yourselves and drink for yourselves? Have you not always done as you had a mind yourselves? Why then do you now pretend a desire to know the mind of God? In your religious feasts and thanksgivings you have had no more an eye to God than in your fasts." Or, rather, it refers to their common meals; they did no more design the honour of God in their fasting and praying than they did in their eating and drinking; but self was still the centre in which the lines of all their actions, natural, civil, and religious, met. They needed not be in such care about the continuance of their fasts, unless they had kept them better. Note, We miss our end in eating and drinking when we eat to ourselves and drink to ourselves, whereas we should eat and drink to the glory of God (1Co 10:31), that our bodies may be fit to serve our souls in his service.
2. The principal good thing they should have done was left undone (Zec 7:7): "Should you not hear the words which the Lord has cried by the former prophets? Yes, that you should have done on your fast-days; it was not enough to weep and separate yourselves on your fast-days, in token of your sorrow for the judgments you were under, but you should have searched the scriptures of the prophets, that you might have seen what was the ground of God's controversy with your fathers, and might have taken warning by their miseries not to tread in the steps of their iniquities. You ask, Shall we do as we have done, in fasting? No, you must do that which you have not yet done; you must repent of your sins and reform you lives. This is what we now call you to, and it is the same that the former prophets called your fathers to." To affect them the more with the mischief that sin had done them, that they might be brought to repent of it, he puts them in mind of the former flourishing state of their country: Jerusalem was then inhabited and in prosperity, that is now desolate and in distress. The cities round about, that are now in ruins, were then inhabited too and in peace. The country likewise was very populous: Men inhabited the south of the plain, which was not at all fortified, and yet they lived safely, and which was fruitful, and so they lived plentifully. But then God by the prophets cried to them, as one in earnest, and importunate with them, to amend their ways and doings, or else their prosperity would soon be at an end. "Now," says the prophet, "you should have taken notice of that, and have inferred that what was required of them for the preventing of the judgments, and which they did not, is required of you for the removal of the judgments; and, if you do it not, all your fasting and weeping signify nothing." Note, The words of the later prophets agree with those of the former; and, whether people are in prosperity or adversity, they must be called upon to leave their sins and do their duty; this must still be the burden of every song.
8-14
Wilful Disobedience of Israel; Consequences of Disobedience (520 BC)
简体中文
以色列的故意不顺从；不顺从的后果（主前520年）
⁸ 耶和华的话临到撒迦利亚，说：
⁹ 万军之耶和华曾对你们的列祖如此说：要按至理判断，各人以慈绳怜悯弟兄。
¹⁰ 不可欺压寡妇、孤儿、寄居的，和穷人；谁都不可心里谋害弟兄。
¹¹ 他们却不肯听从，扭转肩头，塞耳不听。
¹² 使心硬如金钢石，不听律法和万军之耶和华用灵藉从前先知所说的话。故此，万军之耶和华大发烈怒。
¹³ 万军之耶和华说：我曾呼唤他们，他们不听；将来他们呼求我，我也不听。
¹⁴ 我必以旋风吹散他们到素不认识的万国中。这样，他们的地在他们去后变为荒凉，甚至无人经过来往；因为他们使美好之地荒凉了。
Zec 7:7 所说他们 本应听从从前先知的话，此处加以扩充，作为对这些虚伪求问者的警戒——他们在大发热心地查问是否当继续禁食的同时，却持续在罪中。这位先知先前已经提醒他们，他们的列祖如何不顺从先知的呼召，并其结果如何（Zec 1:4-6），如今再次提醒；因别人的损伤当作我们的鉴戒。神古时对以色列因罪所施的审判，是为我们基督徒的警戒而写的（林前 10:11），我们对当日类似的护理也当如此利用。
I. 这位先知在此重述从前先知向他们列祖所传信息的主要内容（Zec 7:9,10），因为如今所要求的正是同样的事。「万军之耶和华 如今对你们说，他从前对你们列祖也如此说：要按至理判断。」此处所要求他们的本分——本可使他们列祖的安宁延长、并必恢复他们自己的安宁的——不是守禁食献祭，而是 行公义、好怜悯——这些本分他们受自然之光与自然之律约束，即使没有先知来坚持也当行；这些本分直接趋向公众福祉与平安，并且他们自己才是受惠者，不是神。1. 官长当照律法的准则与案情的真相无私地行审判，不看人情面：「按至理判断，判断了便执行。」2. 邻舍当彼此关切体恤，不但彼此不害，更要随时尽力彼此行各样的善。他们要 各人以慈绳怜悯弟兄，视情形所需。别人的软弱与他们的灾祸一样，当以怜悯相待。3. 他们不可对自己占优势、明知不能自卫的人苛待。他们不可在贸易或在法律程序上欺压 寡妇、孤儿、寄居的和穷人，Zec 7:10。最软弱的不可因软弱被推到墙角。人不向那能讨取、能夺回的人否认权利，算不得可称；我们不但为怒气、也为良心的缘故，当把那些不能强索的人所当得的归给他们。或这暗示：对别人不过是严格的，对寡妇孤儿便是勒索；不，不照所当行的救济帮助他们，实际就是欺压他们。4. 他们不但不可向任何人行恶，更不可心怀恶念：「谁都不可心里谋害弟兄。 不要谋划；不要心愿；甚至不要以此幻想自娱。」神的律法约束人心，禁止怀恶意的、怀恨的、恶性的思想。申 15:9：你要谨慎，不可让你的恶心对你的弟兄怀恶念。
II. 他描述列祖的顽梗与不顺从——他们虽屡奉神名受劝受戒，却仍持续在各样邪恶不义之中；此处堆積了種種表達（Zec 7:11,12），說明那 與神為敵、不服神的律、也是不能服 的肉體之心的頑梗。他們頑固悖逆，持續干犯律法，純然出於與律法相爭的靈。1. 他們若能避免，就不願進入先知的聽聞範圍，反而遠遠避開；或若不能避免聽見所說的，便決意不理會：他們不肯聽從，並轉臉他顧，如同未曾對他們說話。2. 他們若聽了所說的、起初似乎有意順從，一到認真實行之時便退縮，如同不慣負軛的牛犢 扭轉肩頭，不肯負神誡命那 容易的軛、輕省的擔子。他們 給一個退縮的肩頭（原文如此）；似乎把肩頭靠上去，隨即又退縮，如耶 34:10,11 之人。他們如同詭詐的弓，又如那說 我去，卻不去 的兒子。3. 他們以偏見填滿自己的心反對神的話，每逢聽道都豫備了這樣那樣的反對，藉以自衛。他們塞耳不聽，如聾的虺（詩 58:4）；無人如那不肯聽的人那樣聾——他們 使自己的耳朵沉重（原文如此）。4. 他們決意不讓任何為執行這些命令所說的話在他們身上留下印象：他們使心硬如金剛石——如鑽石，是最難雕琢的石；或如火石，泥水匠不能像雕刻別的採石場的石頭那樣把它砍成形狀。無物如那膽大妄為的罪人之心那樣硬、那樣不可錘鍛、那樣不能屈；心硬的人要怪自己；是他們自己硬的，神把他們交給邪僻的心、交給他們自己的心的剛硬不悔改，是公義的。這些頑梗的罪人故意硬着心，免得聽見 神藉著成文的話語——藉摩西的律法——和 藉傳道給他們的先知的話 對他們所說的；他們 有摩西和先知，卻決意兩者都不聽，縱使有人從死裡復活奉差到他們那裡也不被勸服。先知的話 他們不尊重，雖是萬軍之耶和華所差遣、所指示的話，雖是他 藉他的靈 在先知裡面所立即傳的；所以輕蔑這些話便是侮辱神自己、抗拒聖靈。 注意，人所以不好，是因為他們不願好；不肯思想，不肯順從；故此 你若嗤笑，必獨自擔當。
III. 他指明其對列祖的致命後果：故此萬軍之耶和華大發烈怒。 神極其不悅他們，也是公義的；他所要求他們的，無不是合理且於他們有益的；他們卻以極傲慢的方式拒絕。哪個主人能容忍僕人如此虐待他？這種對律法和先知如此難以化解的敵意，正是把 極大的忿怒 帶到猶太教會最後一代身上的事，帖前 2:16。干犯 萬軍之耶和華——其權柄無可辯駁——的大罪，招致 萬軍之耶和華——其權能無可抗拒——的大怒。其果效是，1. 如他們對神的道掩耳不聽，神也對他們的禱告掩耳不聽，Zec 7:13。他 在他們興盛時 呼喚 他們離罪，他們不聽，卻持續在罪中；照樣 他們 在患難之日 呼求 他撤去他的審判，他也不聽，卻延長他們的災禍。那些在驕傲高峯藐視神的人，當痛苦臨到便呼求他。主啊，你在患難中他們才來就你。 但神已說了，也必持守：轉耳不聽律法的，他的祈禱也為可憎，箴 28:9, 箴 1:24 等。心裡注重罪孽，必敗壞禱告的果效，詩 66:18。2. 如他們從對神的本分與效忠上退縮、心思遊移不定，神也驅散他們，如旋風前的糠粃一般拋擲：他把他們吹散到素不認識的萬國中——他們不能指望從那些國得甚麼恩待，Zec 7:14。3. 如他們干犯本國的一切律法，神也奪去本國的一切榮耀：他們的地在他們去後變為荒涼，無人經過來往。 那屬兩個支派的國的全境，在殺了基大利之後、其餘猶太人被驅散之後，便全然無人居住；其中沒有男女老少，直到七十年被擄期滿猶太人歸回；不，看來連穿過該地的道路也荒廢了（無人經過往返）——這其中雖有憐憫的暗示（雖他們被趕出，地卻為他們的歸回留空），但眼下卻使審判顯得更加可怖；因為一個多年無人居住之地必是何等可怕的荒野！他們當怪自己；是他們自己的邪惡 使美好之地荒涼了。 作成這事的不全是迦勒底人。不；是他們自己作的。一地的荒涼歸咎於其居民的邪惡，詩 107:34。這是他們故意不順從神律法的結果。當代的人也看見罪使那美地變得何等荒涼，卻仍不引以為戒。
英語原文
Wilful Disobedience of Israel; Consequences of Disobedience (520 BC)
⁸ And the word of the LORD came unto Zechariah, saying,
⁹ Thus speaketh the LORD of hosts, saying, Execute true judgment, and shew mercy and compassions every man to his brother:
¹⁰ And oppress not the widow, nor the fatherless, the stranger, nor the poor; and let none of you imagine evil against his brother in your heart.
¹¹ But they refused to hearken, and pulled away the shoulder, and stopped their ears, that they should not hear.
¹² Yea, they made their hearts as an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his spirit by the former prophets: therefore came a great wrath from the LORD of hosts.
¹³ Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the LORD of hosts:
¹⁴ But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate after them, that no man passed through nor returned: for they laid the pleasant land desolate.
What was said Zec 7:7, that they should have heard the words of the former prophets, is here enlarged upon, for warning to these hypocritical enquirers, who continued their sins when they asked with great preciseness whether they should continue their fasts. This prophet had before put them in mind of their fathers' disobedience to the calls of the prophets, and what was the consequence of it (Zec 1:4-6), and now here again; for others' harms should be our warnings. God's judgments upon Israel of old for their sins were written for admonition to us Christians (1Co 10:11), and the same use we should make of similar providences in our own day.
I. This prophet here repeats the heads of the sermons which the former prophets preached to their fathers (Zec 7:9,10), because the very same things were required of them now. "Thus does the Lord of hosts speak to you now, and thus he did speak to your fathers, saying, Execute true judgment." The duties here required of them, which would have been the lengthening of the tranquillity of their fathers and must be the restoring of their tranquillity, are not keeping fasts and offering sacrifices, but doing justly and loving mercy, duties which they were bound to by the light and law of nature, though there had been no prophets sent to insist upon them, duties which had a direct tendency to the public welfare and peace, and which they themselves would be the gainers by, and not God. 1. Magistrates must administer justice impartially, according to the maxims of the law and the merits of the cause, without respect of persons: "Judge judgment of truth, and execute it when you have judged it." 2. Neighbours must have a tender concern for one another, and must not only do one another no wrong, but must be ready to do one another all the good offices that lie in their power. They must show mercy and compassion every man to his brother, as the case called for it. The infirmities of others, as well as their calamities, are to be looked upon with compassion. Hanc veniam petimusque damusque vicissim—This kindness we ask and exercise. 3. They must not bear hard upon those whom they have advantage against, and who, they know, are not able to help themselves. They must not, either in commerce or in course of law, oppress the widow, the fatherless, the stranger, and the poor, Zec 7:10. The weakest must not be thrust to the wall because they are weakest. No thanks to men not to deny right to those who are in a capacity to demand it and recover it; but we must, not only for wrath, but also for conscience' sake, give those their own who have not power to force it from us. Or it intimates that that which is but exactness with others is exaction upon the widows and the fatherless; nay, that not relieving and helping them as we ought is, in effect, oppressing them. 4. They must not only not do wrong to any, but they must not so much as desire it nor think of it: "Let none of you imagine evil against his brother in your heart. Do not project it; do not wish it; nay do not so much as please yourself with the fancy of it." The law of God lays a restraint upon the heart, and forbids the entertaining, forbids the admitting, of a malicious, spiteful, ill-natured thought. De 15:9, Beware that there be not a thought in thy Belial heart against thy brother.
II. He describes the wilfulness and disobedience of their fathers, who persisted in all manner of wickedness and injustice, notwithstanding these exhortations and admonitions frequently given them in God's name; various expressions to this purport are here heaped up (Zec 7:11,12), setting forth the stubbornness of that carnal mind which is enmity against God, and is not in subjection to the law of God, neither indeed can be. They were obstinate and refractory, and persisted in their transgressions of the law purely from a spirit of contradiction to the law. 1. They would not, if they could help it, come within hearing of the prophets, but kept at a distance; or, if they could not avoid hearing what they said, yet they resolved they would not heed it: They refused to hearken, and looked another way as if they had not been spoken to. 2. If they did hear what was said to them, and, as it seemed, inclined at first to comply with it, yet they flew off when it came to the setting to, and, like a bullock unaccustomed to the yoke, they pulled away the shoulder, and would not submit to the easy yoke and the light burden of God's commandments. They gave a withdrawing shoulder (so the word is); they seemed to lay their shoulder to the work, but they presently withdrew it again, as those Jer 34:10,11. They were like a deceitful bow, as that son that said, I go, sir, but went not. 3. They filled their own minds with prejudices against the word of God, and had some objection or other ready wherewith to fortify themselves against every sermon they heard. They stopped their ears, that they should not hear, as the deaf adder (Ps 58:4), and none are so deaf as those that will not hear, that make their own ear heavy, as the word is. 4. They resolved that nothing which was said to them, for the enforcing of these injunctions, should make any impression upon them: They made their hearts as an adamant-stone, as a diamond, the hardest of stones to be wrought upon, or as a flint, which the mason cannot hew into shape as he can other stone out of the quarry. Nothing is so hard, so unmalleable, so inflexible, as the heart of a presumptuous sinner; and those whose hearts are hard may thank themselves; they are of their own hardening, and it is just with God to give them over to a reprobate sense, to the hardness and impenitence of their own hearts. These stubborn sinners hardened their hearts on purpose lest they should hear what God said to them by the written word, by the law of Moses, and by the words of the prophets that preached to them; they had Moses and the prophets, but resolved they would hear neither, nor would they have been persuaded though one had been sent to them from the dead. The words of the prophet were not regarded by them, though they were words which the Lord of hosts sent and directed to them, though he sent them immediately by his Spirit in the prophets; so that in despising them they affronted God himself and resisted the Holy Ghost. Note, The reason why men are not good is because they will not be so; they will not consider, will not comply; and therefore, if thou scornest, thou alone shalt bear it.
III. He shows the fatal consequences of it to their fathers: Therefore came great wrath from the Lord of hosts. God was highly displeased with them, and justly; he required nothing of them but what was reasonable in itself and beneficial to them; and yet they refused, and in a most insolent manner too. What master could bear to be so abused by his own servant? Such an implacable enmity to the gospel as this was to the law and the prophets was that which brought wrath to the uttermost upon the last generation of the Jewish church, 1Th 2:16. Great sins against the Lord of hosts, whose authority is incontestable, bring great wrath from the Lord of hosts, whose power is irresistible. And the effect was, 1. As they had turned a deaf ear to God's word, so God turned a deaf ear to their prayers, Zec 7:13. As he cried to them in their prosperity to leave their sins, and they would not hear, but persisted in their iniquities, so they cried to him in the day of their trouble to remove his judgments, and he would not hear, but lengthened out their calamities. Those that set God at defiance, in the height of their pride, when pangs came upon them cried unto him. Lord, in trouble have they visited thee. But God has said it, and will abide by it, He that turns away his ear from hearing the law, even his prayer shall be an abomination, Pr 28:9, Pr 1:24, etc. Iniquity, regarded in the heart, will certainly spoil the success of prayer, Ps 66:18. 2. As they flew off from their duty and allegiance to God, and were of desultory and unsettled spirits, so God dissipated them and threw them about as chaff before a whirlwind: He scattered them among all the nations whom they knew not, and whom therefore they could not expect to receive any kindness from, Zec 7:14. 3. As they violated all the laws of their land, so God took away all the glories of it: Their land was desolate after them, and no man passed through or returned. All that country that was the kingdom of the two tribes, after the dispersion of the remaining Jews, upon the slaughter of Gedaliah, was left utterly uninhabited; there was not man, woman, or child, in it, till the Jews returned at the end of seventy years' captivity; nay, it should seem, the very roads that lay through the country were deserted (none passed or repassed), which, as it had an intimation of mercy in it (though they were cast out of it, yet it was kept empty for their return), so for the present it made the judgment appear much the more dismal; for what a horrid wilderness must a land be that had been so many years uninhabited! And they might thank themselves; it was they that by their own wickedness laid the pleasant land desolate. It was not so much the Chaldeans that did it. No; they did it themselves. The desolations of a land are owing to the wickedness of its inhabitants, Ps 107:34. This came of their wilful disobedience to the law of God. And the present generation saw how desolate sin had made that pleasant land, and yet would not take warning.
第七章概览
异象已经结束，但本书的启示尚未终结；先知不再看见先前所见的那些记号，但"耶和华的话"仍临到他。本章内容如下：I. 被掳归回之人的子民向先知提出一个关于禁食的良心问题：他们是否应当继续遵守在被掳七十年间所虔诚持守的严肃禁食，亚7:1-3。II. 对此问题的回答，记载于本章及下一章；而这回答并非一次全部赐下，而是逐步分次赐予，似乎是分多次启示的，因为此处有四篇信息，皆与此问题相关，每篇皆以"耶和华的话临到"为引言，亚7:4，亚8:1，亚8:18。其脉络十分值得留意。在本章中：1. 先知严厉责备他们在禁食上的失当，亚7:4-7。2. 他劝勉他们改革生活——这才是最佳的禁食之道——并要警惕那些招致他们所记念之审判的罪行，亚7:8-14。随后在下一章，他既已查明伤口，便加以缠裹医治，以神为他们所存留之大怜悯的丰盛应许使之痊愈，借此将他们的禁食变为节期。