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Zec 4:1-14.
英文原文
Zec 4:1-14.
FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit.
1. waked me--The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."
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2. 灯台——象征犹太神政国；最终则指以犹太部分为首的教会：是世上的发光者（原文即用以指"光"的词，Mt 5:14, 16; Php 2:15）。
全是……金的——在教义与行为上全然纯正，宝贵而不可摧毁；这正是教会真正的理想；她也必如此（Ps 45:13）。
顶上的……盏——会幕的灯台中用的是复数，"盏"（Ex 25:31）。希伯来文暗示它是向各灯供应油的泉源。基督在教会之首（"顶上"）是真正的泉源，从祂那灵的丰满里我们都领受了恩典（Joh 1:16）。
他的七盏灯——联合于一干之上，如 Ex 25:32 所记。但在 Re 1:12 中，七个灯台是分开的。外邦教会要到犹太教会作为主干将所有灯联合于一个灯台时，才实现其合一（Ro 11:16-24）。Re 4:5 中的"七盏火灯"就是"神的七灵"。
七根管子——从"盏"向每盏灯各引七根供油的管子（参边注）【毛勒MAURER与加尔文CALVIN】；字面作"七与七"，共四十九根。供油的管子越多，灯光越明亮。Zec 4:6 的解释是：人本身的力量既不能阻碍也不能推进神的工作，真正的原动力是神的灵。七倍的七暗示圣灵的恩典在教会照亮世界的各样事工中，以多种途径分赐出来。
英文原文
2. candlestick--symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights,"
Mt 5:14, 16; Php 2:15)
to the world.
all . . . gold--all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be
(Ps 45:13).
bowl upon the top--In the candlestick of the tabernacle the plural is used, bowls
(Ex 25:31).
The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace
(Joh 1:16).
his seven lamps--united in one stem; so in
Ex 25:32.
But in
Re 1:12
the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick
(Ro 11:16-24).
The "seven lamps," in
Re 4:5,
are the "seven Spirits of God."
seven pipes--feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [MAURER and CALVIN]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in
Zec 4:6
is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.
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3. 两棵橄榄树——向盏供应油。圣灵以祂的充满充满弥赛亚（受膏者：即那"盏"），恩典的供应从他流向教会。
在它旁边——字面作"在它之上"，即生长到略高于其上。关于"两"的解释，参 Zec 4:12, 14。
英文原文
3. two olive trees--supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.
by it--literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see
Zec 4:12, 14.
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4. 先知蒙指示其中的真理，使我们能以更大的敬畏与留心阅读【加尔文CALVIN】。
英文原文
4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [CALVIN].
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5. 你不知道吗等——非责备他的无知，而是激发他思索这奥秘。
主啊，不知道——巧妙地承认无知；他如小孩般投靠在主脚前求指教。
英文原文
5. Knowest thou not, &c.--Not a reproof of his ignorance, but a stimulus to reflection on the mystery.
No, my lord--ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.
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6. 不是倚靠势力……乃是倚靠我的灵——灯既持续燃烧，其油源（活的橄榄树）非人力所造，所罗巴伯便不必因自己的软弱而灰心；因为这工作既由神活的灵来成就（参 Hag 2:5），人的软弱便不是障碍，神的大能必在软弱上显得完全（Ho 1:7; 2Co 12:10; Heb 11:34）。"势力与才能"泛指一切属人的力量——身体的、心智的、道德的。或"势力"是众人之力（字面即"军队"）；"才能"是一人之力【彭贝卢PEMBELLUS】。神能拯救，"无论 with many，或 with them that have no power"（2Ch 14:11; 参 1Sa 14:6）。罪人归正也是如此（1Co 3:6; 2Co 10:4）。"所罗巴伯"是作为指挥工程的主要民政长官而被称呼。
英文原文
6. Not by might . . . but by my Spirit--As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare
Hag 2:5)
of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness
(Ho 1:7; 2Co 12:10; Heb 11:34).
"Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [PEMBELLUS]. God can save, "whether with many, or with them that have no power"
(2Ch 14:11;
compare
1Sa 14:6).
So in the conversion of sinners
(1Co 3:6; 2Co 10:4).
"Zerubbabel" is addressed as the chief civil authority in directing the work.
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7. 一切如山的障碍（Isa 40:4; 49:11）拦阻所罗巴伯的，都将被除去，以致冠冕的顶石得以安放，工程的竣工被承认全然出于"恩典"。就本体而言，可能指以色列那反基督的末期仇敌——那拦阻她在巴勒斯坦被建立、即将在弥赛亚面前被粉碎的（Jer 51:25; Da 2:34, 44; Mt 21:44）。
安放头块石头——首先指从凿成之处运出，交给工匠安放在建筑顶部。古时大官习惯奠基，也安放冠冕的顶石（参 Ezr 3:10）。就本体而言，指属灵教会的丰满数目完成之时，也是"全以色列都要得救"之时（参 Ro 11:26; Heb 11:40; 12:22, 23; Re 7:4-9）。
恩典、恩典——重复表示恩典贯彻始终（Isa 26:3 边注）。如此便勉励犹太人恒切恳切祷告，求那使其竣工的同一恩典常存保守。字面圣殿奠基时，有欢呼喝彩相伴（Ezr 3:11, 13）。照样，"和散那"的欢呼迎接救主进城（Mt 21:9），那时祂即将借受死完成救恩的买赎：祂的身体就是第二圣殿，即神居住之所（Joh 2:20, 21）。照样，当圣徒与以色列的数目满足，神说"成了"之时，"天上必再有大声音的群众"将一切归于神的"恩典"，说："哈利路亚！救恩、荣耀、尊贵、权能，都属乎耶和华我们的神"（Re 19:1, 6）。Ps 118:22 视祂为"房角的头块石头"，即根基石。参天使在祂降生时的欢呼，Lu 2:14。此处是顶石。弥赛亚不仅是"创始者"，也是"成终者"（Heb 12:2）。"恩典"归于它，即归于那石头——弥赛亚。故祝福以"愿主耶稣基督的恩惠"开始（2Co 13:14）。
英文原文
7. All mountain-like obstacles
(Isa 40:4; 49:11)
in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant
(Jer 51:25; Da 2:34, 44; Mt 21:44).
bring forth the head-stone--Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare
Ezr 3:10).
Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare
Ro 11:26; Heb 11:40; 12:22, 23; Re 7:4-9).
Grace, grace--The repetition expresses, Grace from first to last
(Isa 26:3,
Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple
(Ezr 3:11, 13).
So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem
(Mt 21:9),
when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation
(Joh 2:20, 21).
So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God"
(Re 19:1, 6).
Ps 118:22
regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth,
Lu 2:14.
Here it is the top-stone. Messiah is not only the "Author," but also the Finisher
(Heb 12:2).
"Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ"
(2Co 13:14).
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9. 所罗巴伯……必……竣工——（Ezr 6:15）在大流士王第六年。
主……差遣我到你们这里来——（Zec 2:9）。属神的使者宣告，祂刚才所说的话，是奉父神差遣而说。
英文原文
9. Zerubbabel . . . shall . . . finish it--
(Ezr 6:15)
in the sixth year of Darius' reign.
Lord . . . sent me unto you--
(Zec 2:9).
The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.
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10. 谁……藐视……小事——祂责备他们忘恩的不信，这信是因为与工程的浩大相比，起头卑微而生的；并以确据鼓励他们：他们在工程上的进展虽小，却是伟大与最终成功的保证，因耶和华的眼目看顾所罗巴伯和这工程，以祂的恩宠扶持他。试将"耶斯列的日子必为大日"（Ho 1:11）与此处的"小事之日"相对照。
他们必欢乐……就是这七眼，乃是耶和华的眼睛——更当译为"他们，就是耶和华的这七眼（参 Zec 3:9），……必欢乐并看见（即欢乐地看见）所罗巴伯手中的线铊（字面作'锡石'）"【摩尔MOORE】；他手中的线铊表明工程正向完工推进。然而希伯来文标点支持英文译本，其意为：那些对如今这工程"小"的起头心存不信而"藐视"的人，必欢乐地看见它在所罗巴伯手下进行直到完工，"与（同着）那七"，即 Zec 3:9 的"在一块石头上的七眼"，这被解释为"它们是耶和华的眼睛"等【彭贝卢PEMBELLUS】。人与耶和华对神工作"小"的起头看法何等不同（Ezr 3:12; Hag 2:3）。人在工作早期"藐视"它：神却欢乐地看顾，并必继续如此。
往来等——全地没有任何事能逃过耶和华的眼目，使祂能从任何方向为祂的百姓挡去一切危险，使他们在从事祂的工程中无碍（Pr 15:3; 1Co 16:9）。
英文原文
10. who . . . despised . . . small things--He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel"
(Ho 1:11)
with "the day of small things" here.
they shall rejoice . . . with those seven; they are the eyes of the Lord--rather, "they, even those seven eyes of the Lord (compare
Zec 3:9),
which . . . shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [MOORE]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone"
(Zec 3:9):
which are explained, "They are the eyes of the Lord which," &c. [PEMBELLUS]. So differently do men and Jehovah regard the "small" beginnings of God's work
(Ezr 3:12; Hag 2:3).
Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so.
run to and fro, &c.--Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work
(Pr 15:3; 1Co 16:9).
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11, 12. 撒迦利亚三次（Zec 4:4, 11, 12）发问关于两棵橄榄树，才得着回答；每次的问题越发细微。他起初所称的"两棵橄榄树"，后来称为"枝子"，因他更仔细观察时，看见树的"枝子"是油不断流入灯盏的通道（Zec 4:2），并且这就是两棵橄榄树立在灯台旁的目的。首先，"两"指约书亚与所罗巴伯。奥伯伦（AUBERLEN）说，神在世界历史的每个转折时期，都差遣伟人来引导教会。照样两位见证人必在敌基督被灭之前出现。就本体而言，"两个受膏者"（Zec 4:14）是教会的双重支持——民政权能（对应所罗巴伯）与宗教权能（对应大祭司约书亚），在复兴的犹太政体与圣殿中，必"侍立"——即事奉"全地之主"——当祂在耶路撒冷设立宝座之日，祂必如此被称呼（Zec 14:9; Da 2:44; Re 11:15）。参"祭司"与"君"职分的描述（Isa 49:23; Eze 44:1-46:24）。正如 Re 11:3, 4 中，"两个见证人"被认同为两棵橄榄树与两个灯台。华兹华斯（WORDSWORTH）将之解为律法与福音：在教会中为神的真理作见证的两约。但这与此处的意义相违，此处的意义首先要求指约书亚与所罗巴伯。照样摩西（先知与立法者）与亚伦（大祭司）在出埃及时在约民中事奉主；以西结（祭司）与但以理（统治者）在巴比伦被掳时也是如此；复兴的以色列中也必如此。有人认为以利亚将再次出现（参变像，Mt 17:3, 11，与 Mal 4:4, 5; Joh 1:21），与摩西同来。Re 11:6 提到以利亚与摩西所行的同样神迹（闭塞天不下雨，变水为血），支持此说（参 Ex 7:19; 1Ki 17:1; Lu 4:25; Jas 5:16, 17）。时期相同，"三年零六个月"；场景也在以色列（Re 11:8），"就是我们的主被钉之处"。据推想，在七十个七（Da 9:20-27）的前三年半，人将在圣殿中敬拜神；在后三年半，敌基督将背约（Da 9:27），在殿中自立为神受人敬拜（2Th 2:4）。见证人在前三年半说预言，那时败坏盛行、信心稀少（Lu 18:8）；然后他们被杀，并保持死了三年半。可能除了个别的见证人与字面的年数之外，在长时期与一般的见证人——如教会与圣经，民政与宗教权能（就其为神作见证而言）——中也有应验。照样启示录中的"兽"对应叛教的民政权能；"假先知"对应属灵权能。人需要祭司来赎罪，需要先知君王以王权教导圣洁。这两者在麦基洗德身上预表性地合一，后来分在两人身上，直到在弥赛亚——那本体——里相遇。Zec 6:11-13 与此相符。圣灵在其 applying 赎罪之恩与成圣之恩的双重能力上，从某一观点看，必是所指那向灯台顶上的盏（即教会之首的弥赛亚）供油的两棵橄榄树；因为正是祂以祂膏抹的丰满充满耶稣（Joh 3:34）。但这并不排除首先应用于约书亚与所罗巴伯——蒙恩膏抹（Zec 4:14）以事奉犹太教会；并如此适用于教会那蒙圣灵膏抹的双重支持——君王与祭司，或传道人。
英文原文
11, 12. Zechariah three times
(Zec 4:4, 11, 12)
asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps
(Zec 4:2),
and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says AUBERLEN, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones"
(Zec 4:14)
are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem
(Zec 14:9; Da 2:44; Re 11:15).
Compare the description of the offices of the "priests" and the "prince"
(Isa 49:23; Eze 44:1-46:24).
As in
Re 11:3, 4,
the "two witnesses" are identified with the two olive trees and the two candlesticks. WORDSWORTH explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration,
Mt 17:3, 11, with Mal 4:4, 5; Joh 1:21)
with Moses.
Re 11:6,
which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare
Ex 7:19; 1Ki 17:1; Lu 4:25; Jas 5:16, 17).
The period is the same, "three years and six months"; the scene also is in Israel
(Re 11:8),
"where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad
(Da 9:20-27),
God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant
(Da 9:27),
and set himself up in the temple to be worshipped as God
(2Th 2:4).
The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare
(Lu 18:8);
then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype.
Zec 6:11-13
accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction
(Joh 3:34).
But this does not exclude the primary application to Joshua and Zerubbabel, "anointed"
(Zec 4:14)
with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.
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12. 漏出来——字面作"借着手"，即借其作为媒介。
枝子——字面作"穗子"；橄榄枝如此称呼，因正如穗子满子粒，橄榄枝也满橄榄。
金油——字面作"金"，即金色的液体。
自己——律例与传道人是恩典的通道，而非恩典本身。供应不是来自死的油库，而是借着活的橄榄树（Ps 52:8; Ro 12:1）——蒙神所滋养。
英文原文
12. through--literally, "by the hand of," that is, by the agency of.
branches--literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives.
golden oil--literally, "gold," that is, gold-like liquor.
out of themselves--Ordinances and ministers are channels of grace, not the grace itself. The supply comes not from a dead reservoir of oil, but through living olive trees
(Ps 52:8; Ro 12:1)
fed by God.
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13. 你不知道吗——神要唤醒祂的百姓殷勤学习祂的真理。
英文原文
13. Knowest thou not--God would awaken His people to zeal in learning His truth.
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14. 受膏者——字面作"油之子"（Isa 5:1 边注）。大祭司约书亚与民政首领所罗巴伯，必须自己先蒙恩膏，才能作将恩典供应他人的器皿（参 1Jo 2:20, 27）。
英文原文
14. anointed ones--literally, "sons of oil"
(Isa 5:1,
Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare
1Jo 2:20, 27).
Zec 4:1-14.
第五个异象。
金灯台与两棵橄榄树。圣殿必借神之灵的帮助而竣工。
1. 唤醒了我——先知因前一异象惊异而处于出神沉睡之中。“又来唤醒我”并非意味天使曾离去如今再回来，而是“再次唤醒我”的惯用语。