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Zec 13:1-9.
英文原文
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.
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2. 赦免的后果；不是懒惰，而是将罪根除。
偶像的名——连它们的名也不可提；因此犹太人不说米非波力，而说米非波设（波设Bosheth意为可鄙之物）（Ex 23:13; De 12:3; Ps 16:4）。
从地上——犹大的两大罪——偶像崇拜与假预言——早已止息。但二者是一切罪的预表（例如贪婪，Eph 5:5，是如今犹太人易缠累的罪）。偶像崇拜与撒但的"灵"结合，将再化为将在犹大兴起的"罪人"（敌基督）（2Th 2:3-12），他将"被主口中的气灭绝"。关于敌基督的教皇前身，参"引诱人的灵……鬼魔的道理"等，1Ti 4:1-3; 2Pe 2:1。
污秽的灵——希伯来文作"污秽之灵"（参 Re 16:13），与"圣洁的灵"（Ro 1:4）、"谬妄的灵"（1Jo 4:6）相对。指自以为受灵感、实与撒但结盟的人。
英文原文
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.
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3. 此处的措辞取自 De 13:6-10; 18:20。所表达的实质真理是：假预言将被彻底废除。倘若它有可能再兴起，连假先知的父母也不会让骨肉之情干预，而会率先将他刺透。对基督的爱必须高于最温柔的天伦之情（Mt 10:37）。敬虔之人虽深爱儿女，却更爱神和祂的尊荣。
英文原文
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.
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4. 先知……抱愧——为从前所发的假预言抱愧，因事情的发展已将其揭穿。
毛衣——即麻布。是先知的标记（2Ki 1:8; Isa 20:2），以表明他们在饮食和衣着上的简朴（Mt 3:4）；也是与他们所传哀伤警告相称。此处受责备的不是这衣裳本身，而是穿它的目的，即以羊皮掩盖狼的真相【加尔文CALVIN】。教皇制度下修士的毛布衣，原为给众人留下超凡圣洁的印象，届时必被抛弃。
英文原文
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.
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5, 6. 生动地描绘揭发其中一个假先知。他被某位热心维护律法的人抓住，便惊呼："我不是先知。"
人——即有人。
教我牧养牲畜——"牧养牲畜"与作"农夫"不同，更当译为"用（或'占用'）我作仆人"，即在农事上【毛勒MAURER】。然而农事与牧养牲畜可视为被问者共同的职业：如此 Am 7:14"牧人"便与英文译本相符。一希伯来文同源词意为"牲畜"。受访者答道，这两种职业都与我作"先知"不相称。
英文原文
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."
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6. 两手之间的伤痕——盘问者仍怀疑他："若如此，你若从未自称先知，这些伤痕从何而来？"希伯来文字面作"在两手之间"。手自然举起抵挡击打，便在"两手之间"（手的骨头之间）被"刺透"（Zec 13:3）。石击是惯常的刑罚；"刺透"对那企图将以色列从主面前"推离"之人（De 13:10）也是合宜的报应；并完全了弥赛亚作为假先知受审、两手之间被刺"受伤"的预表。如此过渡到对祂的直接预言（Zec 13:7）便很自然——若非在此以预表间接提及，便不会如此。
在……亲友家中所伤的——暗含承认他确曾自称说预言，他的亲友为神的缘故而伤他（Zec 13:3）。撒迦利亚中的圣灵间接暗指那本体——弥赛亚——被祂来所要帮助、本该为祂"朋友"的人所伤，他们原是祂的亲属（参 Zec 13:3 论假先知之友，与 Mr 3:21"祂的亲属"边注作"亲友"；Joh 7:5；"自己的人"Joh 1:11；"犹太人……按肉体说，基督是从他们出来的"Ro 9:5），却借罗马人之手伤了祂（Zec 12:10）。
英文原文
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).
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7. 基督亲自解释为指着祂自己（Mt 26:31, 32）。如此便是恢复关于祂被卖的预言（Zec 11:4, 10, 13, 14），以及随后犹太人受罚。这解释了那奥秘：为何祂来原为赐福，却在赐福之时被剪除。神视罪如此可畏，以致当那子担当罪人之罪时，祂并不顾惜自己同尊同荣、在独一神格中的儿子。
兴起——参对人格化之公义之剑的类似呼唤（Jer 46:6, 7）。"击打"（命令式），Mt 26:31 作"我要击打"。如此暗示剑的行动就是神的行动。正如 Isa 6:9 的预言"你们听"是命令式，而耶稣所宣告的应验是将来式（Mt 13:14）"你们将要听"。
剑——司法权能的象征，其最高行使就是夺去受判者的生命（Ps 17:13; Ro 13:4）。此处明确暗示的，不仅是一场公义的表演或表达（如索西尼派所想），更是神作为审判者对弥赛亚这位牧人——羊群的代替者——实际执行公义。然而神在此同样荣耀地彰显了祂的爱。因为神称弥赛亚为"我的牧人"，即我因爱罪人而预备（Re 13:8）的，祂虽因他们的罪（Isa 42:1; 59:16）在司法上受击打（Isa 53:4），却始终是我爱的对象。
我的同伴——字面作"我联合的那人"。希伯来文"人"是"勇士"，特指在其最高贵理想中的人。"我的同伴"即"我的同伴/伙伴"。"我的同等者"（【德·韦特DE WETTE】；这是理性派学者值得注意的承认）。"我至近的亲属"【亨斯滕贝格HENGSTENBERG】（Joh 10:30; 14:10, 11; Php 2:6）。
羊就分散——基督门徒在祂被捕时的四散是部分应验（Mt 26:31），是犹太民族（曾经是主的羊，Ps 100:3）因钉祂于十字架而四散的保证。犹太人虽"分散"，却仍是主的"羊"，等候祂将他们"招聚"（Isa 40:9, 11）。
我必反手……在……小子的身上——即我必为"小子"——就是那从犹太教会出来、被世人轻视的基督谦卑跟从者——出面干预（参该用语的好含义，Isa 1:25）；即"羊群中困苦的"（Zec 11:7, 11）；在祂钉十字架后于复活时得安慰（Joh 20:17-20）；又在耶路撒冷毁灭时因特殊的干预得救——当塞斯提乌斯·加卢斯莫明其妙地从耶路撒冷撤退时，他们已退到了比拉。从那以后一直有"按恩典蒙拣选"的"小子"犹太"余民"。耶和华的手在怒中加在牧人身上，为要叫祂的手在恩典中转向小子。
英文原文
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.
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8, 9. 犹太民族的三分之二将在罗马战争中灭亡，三分之一存留。从上下文（Zec 14:2-9，从未应验）看，三分之二（字面作"二之分"或"二之份"）的毁灭与余民三分之一的得救，可能仍在未来，将在敌基督之下应验。
英文原文
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.
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9. 经……火——即试炼之火（Ps 66:10; Am 4:11; 1Co 3:15; 1Pe 1:6, 7）。由此可见，犹太人的归正不是在、而是跟着耶和华特殊干预所施的外在拯救之后；后者将是他们归正的主因，配合着圣灵在他们心中预先的浇灌（Zec 12:10-14）；此处"他们必求告我的名"，是在他们急难中呼求，这便使耶和华前来帮助他们（Ps 50:15）。
我的民——（Jer 30:18-22; Eze 11:19, 20; Ho 2:23）。
英文原文
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.
犹太人从罪中得洁净；除灭偶像；牧人被击打；本地之民被剪除，惟余三分之一经试炼得以炼净。
1. 与第十二章结尾相连。此处安慰那悔改哀哭的人。
开一个泉源——这泉源早已开凿，但直到他们在长久疲乏的漂流之后，才首先向"大卫家"等（代表全以色列）如此"开启"。他们如旷野中的夏甲，对近处的滋润一无所知，直到神"开他们的眼睛"（Ge 21:19）【摩尔MOORE】。需要开启的不是泉源，而是他们的眼睛。这将成为一个常流的"泉源"，而非需要不断添水的洗濯盆，如立在会幕与祭坛之间的那个（Ex 30:18）。
洗……罪恶……污秽——即司法上的罪疚与道德上的不洁。故此节暗示称义与成圣二者皆从基督的血流出，而非出自献祭的礼仪（1Co 1:30; Heb 9:13, 14; 1Jo 1:7; 参 Eze 36:25）。罪在希伯来文中字面意为偏离目标或道路。