1
Zec 13:1-9.
영문 원문
Zec 13:1-9.
CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS.
1. Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
fountain opened--It has been long opened, but then first it shall be so "to the house of David," &c. (representing all Israel) after their long and weary wanderings. Like Hagar in the wilderness they remain ignorant of the refreshment near them, until God "opens their eyes"
(Ge 21:19)
[MOORE]. It is not the fountain, but their eyes that need to be opened. It shall be a "fountain" ever flowing; not a laver needing constantly to be replenished with water, such as stood between the tabernacle and altar
(Ex 30:18).
for sin . . . uncleanness--that is, judicial guilt and moral impurity. Thus justification and sanctification are implied in this verse as both flowing from the blood of Christ, not from ceremonial sacrifices
(1Co 1:30; Heb 9:13, 14; 1Jo 1:7;
compare
Eze 36:25).
Sin in Hebrew is literally a missing the mark or way.
2
제목 없음
2. 赦免的後果；不是怠惰，而是把罪連根拔除。
偶像的名——它們的名連提也不可提；因此猶太人將米非波設（Mephibaal）改稱米非波設（Mephibosheth）（Bosheth 意為可鄙之物）（Ex 23:13; De 12:3; Ps 16:4）。
從地上——猶太地的兩大罪惡——拜偶像與假預言——早已止息。但這些是一切罪的預表（例如貪婪，Eph 5:5，乃現今猶太人易犯的罪）。拜偶像與「撒但」的「靈」結合，將再次化身於要在猶太地興起的「那不法之人」中（2Th 2:3-12），他要「被主的口中之氣滅絕」。比較敵基督在教皇制中的先驅，「引誘人的靈……鬼魔的道理」等等，1Ti 4:1-3; 2Pe 2:1。
污穢的靈——希伯來文作「污穢之靈」（比較 Re 16:13）；與「聖潔的靈」（Ro 1:4）、「謬妄的靈」（1Jo 4:6）相對。指一個自命受神感動、卻與撒但結盟的人。
영문 원문
2. Consequences of pardon; not indolence, but the extirpation of sin.
names of . . . idols--Their very names were not to be mentioned; thus the Jews, instead of Mephibaal, said Mephibosheth (Bosheth meaning a contemptible thing)
(Ex 23:13; De 12:3; Ps 16:4).
out of the land--Judea's two great sins, idolatry and false prophecy, have long since ceased. But these are types of all sin (for example, covetousness,
Eph 5:5,
a besetting sin of the Jews now). Idolatry, combined with the "spirit" of "Satan," is again to be incarnated in "the man of sin," who is to arise in Judea
(2Th 2:3-12),
and is to be "consumed with the Spirit of the Lord's mouth." Compare as to Antichrist's papal precursor, "seducing spirits . . . doctrines of devils," &c.,
1Ti 4:1-3; 2Pe 2:1.
the unclean spirit--Hebrew, spirit of uncleanness (compare
Re 16:13);
opposed to "the Spirit of holiness"
(Ro 1:4),
"spirit of error"
(1Jo 4:6).
One assuming to be divinely inspired, but in league with Satan.
3
제목 없음
3. 這裏的措辭形式取自 De 13:6-10; 18:20。所表達的實質真理是：假預言必被徹底廢除。若有可能再死灰復燃，連那假先知的父母也不會讓父母的親情阻攔，反而要率先將他刺透。對基督的愛必須高於最親密的天倫之紐帶（Mt 10:37）。敬虔的人雖深愛兒女，卻更愛神和祂的尊榮。
영문 원문
3. The form of phraseology here is drawn from
De 13:6-10; 18:20.
The substantial truth expressed is that false prophecy shall be utterly abolished. If it were possible for it again to start up, the very parents of the false prophet would not let parental affection interfere, but would be the first to thrust him through. Love to Christ must be paramount to the tenderest of natural ties
(Mt 10:37).
Much as the godly love their children, they love God and His honor more.
4
제목 없음
4. 先知……慚愧——為他們素來所發的假預言慚愧，事情的結果已將其反駁。
毛衣——麻布衣。先知的標記（2Ki 1:8; Isa 20:2），用以表明他們在飲食和衣著上同樣節儉（Mt 3:4）；也是為了與他們所傳講那令人哀傷的警告相稱。此處受譴責的不是這衣著本身，而是穿它的目的——即以羊皮的偽裝掩蓋兇殘的狼〔加爾文 CALVIN〕。那為要在群眾中樹立超凡聖潔印象而穿的教皇制度中修道士的粗毛衣，到那時也要被丟棄。
영문 원문
4. prophets . . . ashamed--of the false prophecies which they have uttered in times past, and which the event has confuted.
rough garment--sackcloth. The badge of a prophet
(2Ki 1:8; Isa 20:2),
to mark their frugality alike in food and attire
(Mt 3:4);
also, to be consonant to the mournful warnings which they delivered. It is not the dress that is here condemned, but the purpose for which it was worn, namely, to conceal wolves under sheep's clothing [CALVIN]. The monkish hair-shirt of Popery, worn to inspire the multitude with the impression of superior sanctity, shall be then cast aside.
5
제목 없음
5、6. 此處戲劇化地描繪了一位假先知被揭發的情形。他被某個熱心的律法捍衛者抓住，便恐懼地喊叫說：「我不是先知。」
人——即「某一個」。
教我牧放——「牧放」既與作「耕種者」不同，更恰當地譯為「曾使用（或『徵用』）我作僕人」，即在農耕上〔毛勒 MAURER〕。然而農耕與牧放也可看作受質問者聯合的職業：那麼 Am 7:14 中的「牧人」就與英文譯本相符。一個希伯來文同源詞意為「牲畜」。受質問者回答說，這兩種職業都與他作「先知」的身份不符。
영문 원문
5, 6. The detection of one of the false prophets dramatically represented. He is seized by some zealous vindicator of the law, and in fear cries out, "I am no prophet."
man--that is, one.
taught me to keep cattle--As "keeping cattle" is not the same as to be "an husbandman," translate rather, "Has used (or 'appropriated') me as a servant," namely, in husbandry [MAURER]. However, husbandry and keeping cattle might be regarded as jointly the occupation of the person questioned: then
Am 7:14,
"herdman," will accord with English Version. A Hebrew kindred word means "cattle." Both occupations, the respondent replies, are inconsistent with my being a "prophet."
6
제목 없음
6. 兩臂之中的傷——質問者仍懷疑他：「若如此，若你從未自稱為先知，這些傷從何而來？」希伯來文字面作「在兩手之間」。手自然舉起抵擋擊打，故手骨之間被「刺透」（Zec 13:3）。用石頭打死是慣常的刑罰；「刺透」對一個企圖把以色列從主面前「趕走」的人也是合宜的報應（De 13:10）；這也完善了彌賽亞的預表——祂被當作假先知定罪，並被「兩手之間的傷」刺透。如此一來，過渡到對祂的直接預言（Zec 13:7）就順理成章；若沒有在此間接地、以預表方式暗指祂，就不會如此。
在……親友家中所受的傷——暗示他承認自己曾假裝作先知，而他的親友因熱心於神而為此打傷他（Zec 13:3）。撒迦利亞書中的聖靈間接地暗指彌賽亞——那對應的實體——祂被祂來所要幫助的人所傷，那些人本當作祂的「朋友」，本是祂的親屬（比較 Zec 13:3 論假先知的親友，與 Mr 3:21，「祂的親屬」，旁註，「家人」；Joh 7:5；「自己的人」，Joh 1:11；猶太人，「按肉體說，基督也是從他們出來的」，Ro 9:5），卻藉羅馬人的手傷害了祂（Zec 12:10）。
영문 원문
6. wounds in thine hand--The interrogator still suspects him: "If so, if you have never pretended to be a prophet, whence come those wounds?" The Hebrew is literally, "between thine hands." The hands were naturally held up to ward off the blows, and so were "thrust through"
(Zec 13:3)
"between" the bones of the hand. Stoning was the usual punishment; "thrusting through" was also a fit retribution on one who tried to "thrust Israel away" from the Lord
(De 13:10);
and perfects the type of Messiah, condemned as a false prophet, and pierced with "wounds between His hands." Thus the transition to the direct prophecy of Him
(Zec 13:7)
is natural, which it would not be if He were not indirectly and in type alluded to.
wounded in . . . house of my friends--an implied admission that he had pretended to prophecy, and that his friends had wounded him for it in zeal for God
(Zec 13:3).
The Holy Spirit in Zechariah alludes indirectly to Messiah, the Antitype, wounded by those whom He came to befriend, who ought to have been His "friends," who were His kinsmen (compare
Zec 13:3,
as to the false prophet's friends, with
Mr 3:21,
"His friends," Margin, "kinsmen";
Joh 7:5;
"His own,"
Joh 1:11;
the Jews, "of whom as concerning the flesh He came,"
Ro 9:5),
but who wounded Him by the agency of the Romans
(Zec 12:10).
7
제목 없음
7. 基督解釋為指著祂自己（Mt 26:31, 32）。如此，這是恢復了關於祂被賣（Zec 11:4, 10, 13, 14）以及隨後猶太人受罰的預言。它解釋了這奧秘——為何那來要成為祝福的，竟在賜福之時被剪除。神視罪如此可畏，以致當那子擔當罪人的罪債時，祂沒有愛惜自己在同一神格中與祂同等的兒子。
興起——比較對人格化之公義之劍的類似呼籲（Jer 46:6, 7）。對於「擊打」（命令式），Mt 26:31 作「我要擊打」。如此暗示劍的行動乃是神的行動。照樣，Isa 6:9 的預言「你們要聽」，是命令式；而耶穌所宣告的應驗則是未來式（Mt 13:14），「你們將要聽見」。
劍——司法權柄的象徵，其最高的行使便是取去受定罪者的性命（Ps 17:13; Ro 13:4）。此處明確暗示的不是僅僅彰顯或表達公義（如蘇西尼派所認為），而是對作為羊群代替者的牧人彌賽亞、由神作審判官實際執行公義。然而神在此既彰顯祂的愛，也同樣彰顯祂的公義。因為神稱彌賽亞為「我的牧人」，即我以對罪人的愛為他們預備（Re 13:8）的，也是我素來所愛的對象——雖然因他們的罪（Isa 42:1; 59:16）而在司法上被擊打（Isa 53:4）。
我的同伴的人——字面作「我聯合的人」。希伯來文「人」是「勇士」，指在人最高尚的理想中特別為人者。「我的同伴」，即「我的夥伴」。「我的同等者」（〔德・維特 DE WETTE〕；這是理性派學者一個值得注意的承認）。「我的至近親屬」〔亨斯滕貝格 HENGSTENBERG〕（Joh 10:30; 14:10, 11; Php 2:6）。
羊就分散——基督的門徒在祂被捕時四散，是部分的應驗（Mt 26:31），也是猶太國（原為主的羊，Ps 100:3）因釘祂十字架而隨之分散的保證。猶太人雖然「分散」，卻仍是主的「羊」，等候祂將他們「招聚」（Isa 40:9, 11）。
我要……反手加在……微小的人身上——即我要介入幫助（比較該短語在好的意義上的用法，Isa 1:25）「微小的人」，即基督在猶太教會中謙卑的跟隨者，為世人所藐視：「這群中最困苦的」（Zec 11:7, 11）；在祂受死後於復活時得著安慰（Joh 20:17-20）；又因特別的介入，從耶路撒冷的毀滅中得救——當迦修斯・加盧斯如此莫名其妙地從耶路撒冷撤退之時，他們已退到毗拉。此後一直有一個猶太「餘民」——「按著恩典的揀選……微小的人」。耶和華的手在忿怒中加在牧人身上，為要使祂的手在恩典中轉向微小的人。
영문 원문
7. Expounded by Christ as referring to Himself
(Mt 26:31, 32).
Thus it is a resumption of the prophecy of His betrayal
(Zec 11:4, 10, 13, 14),
and the subsequent punishment of the Jews. It explains the mystery why He, who came to be a blessing, was cut off while bestowing the blessing. God regards sin in such a fearful light that He spared not His own co-equal Son in the one Godhead, when that Son bore the sinner's guilt.
Awake--Compare a similar address to the sword of justice personified
(Jer 46:6, 7).
For "smite" (imperative),
Mt 26:31
has "I will smite." The act of the sword, it is thus implied, is GOD'S act. So the prophecy in
Isa 6:9,
"Hear ye," is imperative; the fulfilment as declared by Jesus is future
(Mt 13:14),
"ye shall hear."
sword--the symbol of judicial power, the highest exercise of which is to take away the life of the condemned
(Ps 17:13; Ro 13:4).
Not merely a show, or expression, of justice (as Socinians think) is distinctly implied here, but an actual execution of it on Messiah the shepherd, the substitute for the sheep, by God as judge. Yet God in this shows His love as gloriously as His justice. For God calls Messiah "My shepherd," that is, provided
(Re 13:8)
for sinners by My love to them, and ever the object of My love, though judicially smitten
(Isa 53:4)
for their sins
(Isa 42:1; 59:16).
man that is my fellow--literally, "the man of my union." The Hebrew for "man" is "a mighty man," one peculiarly man in his noblest ideal. "My fellow," that is, "my associate." "My equal" ([DE WETTE]; a remarkable admission from a Rationalist). "My nearest kinsman" [HENGSTENBERG],
(Joh 10:30; 14:10, 11; Php 2:6).
sheep shall be scattered--The scattering of Christ's disciples on His apprehension was the partial fulfilment
(Mt 26:31),
a pledge of the dispersion of the Jewish nation (once the Lord's sheep,
Ps 100:3)
consequent on their crucifixion of Him. The Jews, though "scattered," are still the Lord's "sheep," awaiting their being "gathered" by Him
(Isa 40:9, 11).
I will turn . . . hand upon . . . little ones--that is, I will interpose in favor of (compare the phrase in a good sense,
Isa 1:25)
"the little ones," namely, the humble followers of Christ from the Jewish Church, despised by the world: "the poor of the flock"
(Zec 11:7, 11);
comforted after His crucifixion at the resurrection
(Joh 20:17-20);
saved again by a special interposition from the destruction of Jerusalem, having retired to Pella when Cestius Gallus so unaccountably withdrew from Jerusalem. Ever since there has been a Jewish "remnant" of "the little ones . . . according to the election of grace." The hand of Jehovah was laid in wrath on the Shepherd that His hand might be turned in grace upon the little ones.
8
제목 없음
8、9. 猶太民族的三之二要在羅馬戰爭中滅亡，三分之一存活。大概從上下文（Zec 14:2-9）——這段從未應驗——來看，「兩分」（字面作「二的分額」或「二的部分」）的毀滅與三分之一餘民的得救，尚在未來，將在敵基督之下應驗。
영문 원문
8, 9. Two-thirds of the Jewish nation were to perish in the Roman wars, and a third to survive. Probably from the context
(Zec 14:2-9),
which has never yet been fulfilled, the destruction of the two-thirds (literally, "the proportion of two," or "portion of two") and the saving of the remnant, the one-third, are still future, and to be fulfilled under Antichrist.
9
제목 없음
9. 經過……火——即試煉之火（Ps 66:10; Am 4:11; 1Co 3:15; 1Pe 1:6, 7）。
由此可見，猶太人的歸正不是在、而是在他們藉耶和華特別的介入而得著外在拯救之後；後者要成為他們歸正的主要原因，加上聖靈在他們心中預先的澆灌（Zec 12:10-14）；此處，「他們必求告我的名」——在他們的患難中，這呼求使耶和華來幫助他們（Ps 50:15）。
我的民——（Jer 30:18-22; Eze 11:19, 20; Ho 2:23）。
영문 원문
9. through . . . fire--of trial
(Ps 66:10; Am 4:11; 1Co 3:15; 1Pe 1:6, 7).
It hence appears that the Jews' conversion is not to precede, but to follow, their external deliverance by the special interposition of Jehovah; which latter shall be the main cause of their conversion, combined with a preparatory inward shedding abroad in their hearts of the Holy Spirit
(Zec 12:10-14);
and here, "they shall call on My name," in their trouble, which brings Jehovah to their help
(Ps 50:15).
my people--
(Jer 30:18-22; Eze 11:19, 20; Ho 2:23).
Zec 13:1-9.
猶太人從罪中得潔淨；偶像崇拜被廢除；牧人被擊打；那地的百姓被剪除，惟餘三分之一經試煉得以煉淨。
1. 本章與第十二章末尾相連。哀慟悔改者在這裏得著安慰。
泉源敞開——這泉源早已敞開，但那時才首次對「大衛家」等（代表全體以色列）敞開，在他們漫長而疲憊的漂泊之後。他們如曠野中的夏甲一樣，對近在咫尺的活水毫無所知，直到神「開了他們的眼睛」（Ge 21:19）〔摩爾 MOORE〕。需要敞開的不是泉源，而是他們的眼睛。這要成為一道長流不息的「泉源」；不是一個需要不斷添水的洗濯盆，如那立在會幕與祭壇之間的（Ex 30:18）。
為……罪……不潔——即司法上的罪咎與道德上的污穢。如此，本節便暗示了稱義與成聖二者都是從基督的血而來，不是從禮儀上的祭物而來（1Co 1:30; Heb 9:13, 14; 1Jo 1:7；比較 Eze 36:25）。
罪在希伯來文中字面意為偏離靶的或偏離正路。