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英文原文
The scope of this chapter is much the same with that of the foregoing chapter—to encourage the Jews that had returned with hopes that though they had been under divine rebukes for their negligence in rebuilding the temple, and were now surrounded with enemies and dangers, yet God would do them good, and make them prosperous at home and victorious abroad. Now, I. They are here directed to eye the great God in all events that concerned them, and, both in the evils they suffered and in the comforts they desired, to acknowledge his hand, Zec 10:1-4. II. They are encouraged to expect strength and success from him in all their struggles with the enemies of their church and state, and to hope that the issue would be glorious at last, Zec 10:5-12.
1-4
Encouragements to Trust in God (510 BC)
勸人倚靠神的鼓勵（主前510年）
¹ 當春雨的時候，你們要向耶和華求雨；耶和華必為他們造閃電，賜他們傾盆大雨，給各人田間的草。
² 因為偶像說的是虛空，占卜的看見謊言，又講假異象，他們徒然安慰人；所以眾人如羊群流離，因無牧人就受苦。
³ 我的怒氣向牧人發作，我必懲罰公山羊；因我萬軍之耶和華眷顧自己的羊群猶大家，必使他們如陣上的好馬。
⁴ 房角石、釘子、爭戰的弓，和一切掌權的，都從他而出。
在前一章裏，神曾向這群困苦受難的百姓應許了恩典之事與榮耀之事，極其榮耀，極其恩典；如今神在此向他們暗示：他必因這些事被他們所求，並且他指望他們在自己一切道路上、並神向他所行的一切道路上都承認他——而不是承認那些與他競爭他們尊敬的偶像。
I. 先知指引他們在當得的季節以禱告向神求雨。在前章末了他曾應許必有極大的五穀豐收與新酒滿溢，然而多年來因天時不正，兩者俱缺；但除非諸天降雨滋潤，地就不出果實，所以他們必須仰望神賜下天上的甘露，好使地得肥美結實（Zec 10:1）：你們要向耶和華求雨。 不要向雲求，不要向星求，要向耶和華求；因為正是他垂聽諸天，諸天又垂聽大地（Ho 2:21）。按時而降的雨是大憐憫，我們必須向神求，在春雨的時候求雨——那是最需要的時候。早雨降於秋日撒種之時，晚雨降於春日，在三月到五月之間，使穀物吐穗並充滿。這兩樣雨若缺其一，那地便大大受損；因為從五月底到九月，那地全無降雨。曾住在猶太地的耶柔米說，他在猶太地從未見過六月或七月下雨。他們受指引在向來降雨的時候求雨。須知，我們在禱告中當敬虔地隨從護理的進程；當在適當的時候求憐憫，不可奢望神為我們偏離他常行的道與法。然而有時神在不尋常的時候不降雨，作為他不悅的記號，所以他們那時當求雨作為他施恩的記號，他們必不徒然禱告。你們祈求，就給你們。耶和華必為他們造閃電（雖然閃電本身沒有雨，卻是雨的前奏）——閃電（旁注如此讀），因他為雨造閃電。他必賜他們傾盆大雨，極其豐沛，並因此賜給各人田間的草；因為神是普遍施恩的，他叫降雨給義人也給不義的人。
II. 他指出他們效法列祖向偶像求助的愚妄（Zec 10:2）：偶像說的是虛空；他們在急難中所求問、所供奉的家神，非但不能為他們吩咐降雨，甚至連何時有雨都不能告訴他們。他們假意應許在某時有雨，卻沒有來。那些占卜的，就是那些偶像的先知，看見謊言（他們一切的異象都是欺騙與虛假）；他們又講假異象，與事實並不相符，證明那些並非出於神。他們如此徒然安慰那些求問虛謊神諭的人；外邦一切虛無之神加在一起，也不能賜雨（Jer 14:22）。然而這還不是最壞的；他們不僅從假神那裏毫無所得，更失去了真神的恩寵，因為所以他們如羊群被趕入羊圈那樣被擄到異邦，又因一難接一難而受苦，如同分散的羊一樣——因為無牧人，沒有君王治理他們，沒有祭司為他們代求，沒有人看顧他們、保守他們在一起。那些隨從別神而流離的人，也被驅使流離於異邦之中。
III. 他向他們指出神在一切關乎他們的事上之手——無論是與他們相逆的，還是與他們相成的（Zec 10:3）。讓他們思想：1. 當一切盡都逆背之時，正是神與他們背道而行（Zec 10:3）：我的怒氣向牧人發作——那些本當餵養羊群卻疏於職守、使羊群捱餓的牧人。我向那些惡官長與惡牧者、那些無用的牧者發怒。被擄於巴比倫正是神向他們發怒的記號；在其中他也懲罰公山羊——羊群中那些污穢好鬥的；他們被安置在左邊，要進入刑罰裏去。雖然全民族在被擄中同受苦，但神所發怒、所刑罰的，只不過是山羊與牧人；同樣的患難臨到別人卻出於神的愛，不過是父親的責打；臨到他們卻出於神的怒氣，是司法的刑罰。2. 當事情開始好轉之時，正是神給了他們那蒙福的轉機。"他如今以恩典眷顧自己的羊群，尋問他們，並為他們預備合宜的供應，又使他們如陣上的好馬，使他們俊美、看顧他們、管理他們、使用他們，如同人使用他所騎的馬；又使他們本身有價值，使四圍的人對他們生畏——如他的好馬。" 使我們成為所是的，是神；我們所遭遇的，也全憑他的安排。
IV. 他向他們指出，每一個受造之物對他們如何，都在於神如何使它（Zec 10:4）：房角石從他而出，釘子從他而出。 1. 一切用來攻擊他們的勢力都來自神。從他出來了他們仇敵一切聯合的兵力；每一個欺壓者一同出來（而欺壓以色列的並非少數），都不過是行了神的手和神的旨意所預定必成的事；除非是從上頭賜給他們的，他們就不能對以色列人有這樣的權勢。2. 一切為他們效力的勢力也都是從他而出、依賴於他。從他出了那建築物的房角石——就是官長的權柄，使國家的各部分彼此相聯。君王常被稱為百姓的角（如 1Sa 14:38 旁注）。從他出了那固定國家的釘子——釘在穩妥之處的釘子（Isa 22:23），釘在他聖所的釘子（Ezr 9:8）。從他出了爭戰的弓——軍事的力量；從他也出了一切欺壓者，或說掌有民事權柄的征收者；所以我們當常常仰望神這權柄之源，看見各人的判斷都是從他而出。
英文原文
Encouragements to Trust in God (510 BC)
¹ Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
² For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.
³ Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.
⁴ Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.
Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here God intimates to them that he will for these things be enquired of by them, and that he expects they should acknowledge him in all their ways and in all his ways towards them—and not idols that were rivals with him for their respects.
I. The prophet directs them to apply to God by prayer for rain in the season thereof. He had promised, in the close of the foregoing chapter, that there should be great plenty of corn and wine, whereas for several years, by reason of unseasonable weather, there had been great scarcity of both; but the earth will not yield its fruits unless the heavens water it, and therefore they must look up to God for the dew of heaven, in order to the fatness and fruitfulness of the earth (Zec 10:1): "Ask you of the Lord rain. Do not pray to the clouds, nor to the stars, for rain, but to the Lord; for he it is that hears the heavens, when they hear the earth," Ho 2:21. Seasonable rain is a great mercy, which we must ask of God, rain in the time of the latter rain, when there is most need of it. The former rain fell at the seed-time, in autumn, the latter fell in the spring, between March and May, which brought the corn to an ear and filled it. If either of these rains failed, it was very bad with that land; for from the end of May to September they never had any rain at all. Jerome, who lived in Judea, says that he never saw any rain there in June or July. They are directed to ask for it in the time when it used to come. Note, We must, in our prayers, dutifully attend the course of Providence; we must ask for mercies in their proper time, and not expect that God should go out of his usual way and method for us. But, since sometimes God denied rain in the usual time as a token of his displeasure, they must pray for it then as a token of his favour, and they shall not pray in vain. Ask and it shall be given you. So the Lord shall make bright clouds (which, though they are without rain themselves, are yet presages of rain)—lightnings (so the margin reads it), for he maketh lightnings for the rain. He will give them showers of rain in great abundance, and so give to every one grass in the field; for God is universally good, and makes his rain to fall upon the just and the unjust.
II. He shows them the folly of making their addresses to idols as their fathers had done (Zec 10:2): The idols have spoken vanity; the teraphim, which they courted and consulted in their distress, were so far from being able to command rain for them that they could not so much as tell them when they should have rain. They pretended to promise them rain at such a time, but it did not come. The diviners, who were the prophets of those idols, have seen a lie (their visions were all a cheat and a sham); and they have told false dreams, such as the event did not answer, which proved that they were not from God. Thus they comforted in vain those that consulted the lying oracles; all the vanities of the heathen put together could not give rain, Jer 14:22. Yet this was not the worst of it; they not only got nothing by the false gods, but they lost the favour of the true God, for therefore they went their way into captivity as a flock driven into the fold, and they were troubled with one vexation after another, as scattered sheep are, because there was no shepherd, no prince to rule them, no priest to intercede for them, none to take care of them and keep them together. Those that wandered after strange gods were made to wander, into strange nations.
III. He shows them the hand of God in all the events that concerned them, both those that made against them and those that made for them, Zec 10:3. Let them consider, 1. When every thing went cross it was God that walked contrary to them (Zec 10:3): "My anger was kindled against the shepherds that should have fed the flock, but neglected it, and starved it. I was displeased at the wicked magistrates and ministers, the idol-shepherds." The captivity in Babylon was a token of God's anger against them; in it likewise he punished the goats, those of the flock that were filthy and mischievous; they were set on the left hand, to go away into punishment. Though the body of the nation suffered in the captivity, yet it was only the goats and the shepherds that God was angry with, and that he punished; the same affliction to others came from the love of God, and was but a fatherly chastisement, which to them came from his wrath, and was a judicial punishment. 2. When things began to change for the better it was God that gave them the happy turn. "He has now visited his flock with favour, to enquire after them, and provides what he finds proper for them, and he has made them as his goodly horse in the battle, has beautified them, taken care of them, managed and made use of them, as a man does the horse he rides on, has made them valuable in themselves and formidable to those about them, as his goodly horse." It is God that makes us what we are, and it is with us as he appoints.
IV. He shows them that every creature is to them what God makes it to be (Zec 10:4): Out of him came forth the corner, out of him the nails. 1. All the power that was engaged against them was from God. Out of him came all the combined force of their enemies; every oppressor together (and the oppressors of Israel were not a few) did but what his hand and his counsel determined before to be done; nor could they have had such power against them unless it had been given them from above. 2. All the power likewise that was engaged for them was derived from him and depended on him. Out of him came forth the corner-stone of the building, the power of magistrates, which keeps the several parts of the state together. Princes are often called the corners of the people, as 1Sa 14:38, marg. Out of him came forth the nail that fixed the state, the nail in the sure place (Isa 22:23), the nail in his holy place, Ezr 9:8. Out of him came forth the battle-bow, the military power, and out of him every oppressor, or exactor, that had the civil power in his hand; and therefore to God, the fountain of power, we must always have an eye, and see every man's judgment proceeding from him.
5-12
Evangelical Promises; Encouraging Prospects (510 BC)
福音的應許；鼓舞人的展望（主前510年）
⁵ 他們必如勇士在陣上將仇敵踐踏在街上的泥土中。他們必爭戰，因為耶和華與他們同在；騎馬的也必蒙羞。
⁶ 我要堅固猶大家，拯救約瑟家，領他們歸回。我憐恤他們；他們必像我未曾棄絕的一樣；因為我是耶和華他們的神，我必應允他們。
⁷ 以法蓮人必如勇士，他們心中快樂如同喝酒。他們的眾子必看見而快樂；他們的心必因耶和華喜樂。
⁸ 我要發嘶聲，聚集他們，因我已經救贖他們。他們的人數必加增，如從前加增一樣。
⁹ 我雖然將他們播散在列國中，他們必在遠方記念我。他們與兒女都必存活，且都歸回。
¹⁰ 我必再領他們出埃及地，招聚他們出亞述；我必領他們到基列和黎巴嫩；這地必不夠他們居住。
¹¹ 耶和華必經過困苦的海，擊打海中的波浪，海的一切深淵都必枯乾。亞述的驕傲必致卑下；埃及的權柄必然滅沒。
¹² 我必使他們靠耶和華堅固；他們必奉他的名行走。這是耶和華說的。
這裡是對神的百姓所作的幾樣寶貴應許，這些應許比猶太教會末後日子僅有的光景看得更遠，確實實地指向屬靈的以色列——福音教會和一切真信徒。
I. 他們必得着神的恩寵與同在，並被他所承認悅納。這是其餘一切的根基：耶和華與他們同在，Zec 10:5。他擔當他們的事業，站在他們一邊，與他們同陣；他既為他們，誰能抵擋他們呢？又說（Zec 10:6）：我憐恤他們。 他們一切尊嚴與喜樂全然因神的憐恤而來；憐恤既意味著痛苦，便排除功勞。他們曾被棄絕——其結果不能不是痛苦；他們被棄絕也是公義的，所以在神手中不能自誇功勞，只配忿怒與咒詛；然而有應許說：他們必像我未曾棄絕的一樣。 他們列祖因之被棄的過犯，不但不再追討在他們身上，甚至不再被記念攻擊他們。神要與他們的和好完全如他從未與他們相爭一般；這些相愛者的爭執反要成為愛的更新，而非愛的削弱。他們要得着神已與他和好的充分確據，並因此與自己也是如此和好，以致他們要安然如同從未被棄絕一般；他們在恢復神恩之後的光景要如此快樂，以致被棄絕時所受的創傷不留一點疤痕。神向回頭悔改的罪人——本在遠處、本為可怒之子的——所施的恩典正是如此；他們被接入如此的相交，他待他們如此自由，以致他們 如同從未被棄絕的一樣。 1. 他們被接入的約與素來相同：我是耶和華他們的神——照著原初的盟約，就是與他們列祖所立的約。2. 他們被接入的相交與素來相同：我必應允他們。 他們向他說話要如從前一樣蒙悅納，從他得平安的答覆也要如從前一樣確實；因為他從不曾、也永不會對雅各的子孫說：你們尋求我是徒然的。
II. 他們必勝過仇敵——那些要使他們偏離對神當盡的本分、或在他們裡面喜樂的仇敵（Zec 10:5）：他們必如勇士——身體強壯、心靈剛膽的人，有活力、有勇氣、有效率的人。以法蓮人與猶大人一樣，也必 如勇士（Zec 10:7），敢於承擔艱難的事業，並能貫徹到底。他們如勇士一般，在陣上 將仇敵踐踏，如同房屋掃出的灰塵與別的灰塵一同被踐踏在 街上的泥土中。所以 他們必爭戰，因為耶和華與他們同在。 有人或因此爭辯說他們 可以 安坐不動、無所事事，因為耶和華與他們同在，他能也必要作成一切。不；神施恩與我們同在幫助我們，不能取代、反要激發並鼓舞我們努力自助；所以我們 當恐懼戰兢作成你們得救的工夫，正因為 是神在你們心裡運行，立志行事。 他們要隨時決心爭戰，因為神若與他們同在，他們必是得勝者，勝過得勝者。因為那時 騎馬的也必蒙羞。 仇敵的騎兵要被猶太的步兵擊潰、混亂。基督福音的傳道人出去爭那美好的戰；他們勇敢衝鋒，因為神與他們同在；反對他們的 騎馬的也必蒙羞，因為神揀選了世上 軟弱 愚拙的事，以廢掉聰明強大的人。 但他們這一切大能從何而來？他們如何如此能幹、如此活躍？是在主裡、在他大能的權能中（Zec 10:6）：我要堅固猶大家，並 如此拯救約瑟家。 注意，神藉著堅固我們來拯救我們，並藉著在我們裡面運行使我們盡本分，來成就我們的幸福。如此我們被吸引去竭力殷勤使用神所賜的力量；然而作成一切時，神必須得著全部榮耀。神是我們的力量，所以他既成為我們的詩歌，也成為我們的拯救。
III. 他們中分散的必被招聚成為一個身體（Zec 10:6）：我必領他們歸回，使他們被安置——從別國領他們回來安置在自己的地。這是他們完全恢復其餘古時特權的記號——他們必恢復己地的佔有。當 分散在外的神的兒女 因信基督被併入福音教會，猶太人與外邦人成為 一群（約 10:16）時，這事便應驗了。為此（Zec 10:8）我要發嘶聲——或更恰當說 吹哨 召他們，如牧人用笛召聚他的羊，羊 認得他的聲音；如此 我必聚集他們。 福音的傳揚，彷彿是神發聲召喚靈魂來就耶穌基督，呼召他分散的羊歸回青草地。我必聚集他們，因我已經救贖他們。 注意，基督用血所救贖的，神要用恩典聚集，如同 母雞把小雞聚集在翅膀底下。 這應許在 Zec 10:10 加以擴充：我必再領他們出埃及地。 有人以為這在埃及王多利買‧非拉鐵弗斯把十二萬猶太人送回本國時字面應驗，而招聚他們出亞述則由安提阿哥‧伊皮法尼之子亞歷山大成就。但它在屬靈上應驗於將寶貴靈魂從比埃及或亞述更糟的奴役中召聚出來，並領他們進入神兒女榮耀的自由與享受——那些享受如 基列和黎巴嫩 的美果豐草。應許之地全屬他們：東至基列的極界，北至黎巴嫩的極界。但這事怎能成就？如此分散的百姓怎能聚攏？那些被安置在離本國如此遙遠的人怎能再被領回？難處的確看似無法克服，卻要如從前他們出埃及、進迦南時路上的難處一樣容易、一樣有效地被越過：耶和華必經過困苦的海——如從前經過紅海，使法老和他的全軍大受困苦，或使海大受困苦，其波浪他必 擊打，使之 退去，如 滄海看見就奔逃（詩 114:3）。河的一切深淵（一切河，無論多深）都必枯乾，如約但河為以色列進迦南讓路。亞述的驕傲 是否攔在他們得救的路上？那位給 海狂浪 設界限的，要加以阻止，它 必致卑下。埃及的權柄是否反對？那 必然滅沒，不能攔阻神以色列家的招聚——當神的時候一到。當福音教會要從萬國藉福音傳揚而被招聚時，地上與陰間狂怒聯合的權勢大加反對。看似無法克服的難處擋在路上。但藉著與基督之道同行的神能，它成為 攻破堅固營壘的利器，並使千萬人歸信得救。那時滄海奔逃，約但河在 主面前退去。
IV. 他們必大大增多，教會——那新世界——要被充滿（Zec 10:8）：他們的人數必加增，如從前加增一樣——如從前在埃及加增，並在大衛、所羅門日子有大添補。當神把他所救贖的聚集到自己面前時，他們要幫助一同招聚別人，他們歸家的運動要如雪球一般。Crescit eundo—越走越大。我必聚集他們，他們的人數必加增。 注意，基督的教會是一個長成的身體，只要它仍在現今未成年的狀態，直到 滿有基督長成的身量。 主把 得救的人天天加給他們。 1. 它要擴展到遠方。它要充滿迦南，甚至到基列與黎巴嫩之地，以致那裡不再有地方、不再有空間（Zec 10:10）。在猶大，神 被人認識，他的 名在以色列為大；唯獨在此他啟示他的 律例典章。 但在福音時代那地方必太窄；教會的帳幕要擴大，繩索要加長：那時 我雖將他們播散在列國中，Zec 10:9。他們的分散如同種子撒在地裡，不是要埋沒它，而是要增多它，使它結出許多果子。猶太人被稱為 分散在天下萬國中（徒 2:5）；他們中有人因患難分散，也有人因以色列地太窄而移植到殖民地；許多是別國的本地人，卻歸信猶太教。這些人 被播散在列國中（何 2:23）。這對福音的廣傳大有貢獻。從各方來耶路撒冷敬拜的猶太人，從那裡把福音的光與火帶回本國，如徒 2:1-47 之人，以及太監（徒 8:26-40）。他們在各外邦城市的會堂，是使徒和其所傳之道的首批接納處。如此當神 將他們播散在列國中 時，為使他們不被外邦傷害、反要對他們行善，他使他們 記念 他，並在 遠方 題說他的名；因在他們中間保持神在舊約中所啟示自己的認識，他們便更易於接受神在新約中所啟示的基督的認識。2. 它要存到未來的 世代。 教會不是 res unius ætatis—暫時的；其中的種子要 事奉耶和華，Zec 10:7。他們的眾子必看見而快樂；他們與兒女都必存活，且都歸回，Zec 10:9。歸信基督的人要有兒女圍繞，他們要教導兒女認識耶和華，並在歸回聖地與聖潔之道時帶他們同來。對那些首先聽見福音的人曾說：這應許是給你們和你們的兒女，徒 2:39。他們要被 播散在列國中，永不被除滅。基督在地上的家永不絕種，他所買來的產業也不因無後嗣而失。
V. 神自己必作他們的力量與詩歌。1. 在他裡面他們要得安慰，並有豐盛的滿足（Zec 10:7）：他們心中快樂如同喝酒；因基督的 愛——他們的喜樂——比酒更美。 他們必 如勇士，他們心中快樂。 當我們堅決抵擋、如此勝過屬靈的仇敵時，我們的心便喜樂。但我們若抵抗無力、向撒但的試探屈服，便毀了自己的喜樂。他們的 心必喜樂，於是他們便如 勇士；因為 靠耶和華而得的喜樂 是 你們的力量。 他們的恩典如何，他們的喜樂也要如何傳遞：他們的眾子必看見而快樂，他們的心 也必 因耶和華喜樂。 趁早讓兒女熟悉信仰的喜樂，並盡可能使信仰的事奉對他們成為愉快，使他們趁早學會靠耶和華喜樂，便可決心緊緊跟從他。2. 藉著他他們要在事奉中帶著活力與寬廣的心前行（Zec 10:12）：我必使他們靠耶和華堅固——為他們的行走與工作堅固他們，也為他們的爭戰。是以色列的神 將力量權能賜給他的百姓，為屬靈的作為堅固他們一切的能力官能，超乎他們本性所有的，並勝過他們本性敗壞所是的。如今當注意，(1.) 他們如何如此得力、為本分得激勵：我 耶和華 必使他們靠耶和華堅固——靠 彌賽亞，他是 耶和華我們的義，也是 耶和華我們的力量。 力量積蓄在基督裡，並從他傳給我們。靠著基督加給力量，我們 凡事都能作，離了他，我們就不能作甚麼。 他的 能力 為此目的 奉命 給他，詩 68:28。(2.) 他們如何善用所得的力量：他們必奉他的名行走。 神若堅固我們，我們必須奮發，必須在基督徒生活的一切本分中 往來，必須在神的工上活潑忙碌，必須如殷勤人一般往來，不浪費光陰，不放過機會。但仍要 奉基督的名往來，必須憑他的授權並倚靠他而行一切，眼目看他的話為準則、他的榮耀為目的。我們活著就是基督；無論作甚麼，或說話或行事，都要 奉主耶穌的名 作，免得我們徒受神的堅固之恩。見詩 80:17,18。
英文原文
Evangelical Promises; Encouraging Prospects (510 BC)
⁵ And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
⁶ And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.
⁷ And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.
⁸ I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
⁹ And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.
¹⁰ I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
¹¹ And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
¹² And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
Here are divers precious promises made to the people of God, which look further than to the state of the Jews in the latter days of their church, and have certain reference to the spiritual Israel of God, the gospel-church, and all true believers.
I. They shall have God's favour and presence, and shall be owned and accepted of him. This is the foundation of all the rest: The Lord is with them, Zec 10:5. He espouses their cause, takes their part, is on their side; and, if he be for them, who can be against them? Again (Zec 10:6), I have mercy upon them. All their dignity and joy are owing purely to God's mercy; and mercy, as it supposes misery, so it excludes merit. They had been cast off, the effect of which could not but be misery; they had been justly cast off, and therefore could pretend to merit nothing at God's hand but wrath and the curse; yet it is promised, They shall be as though I had not cast them off. The transgressions of their fathers, for which they had been rejected, shall not only not be visited upon them, but shall not be so much as remembered against them. God will be as perfectly reconciled to them as if he had never contended with them, and the falling out of these lovers shall rather be the renewing than the weakening of love. They shall have such a full assurance of God's being reconciled to them, and upon that shall be so well reconciled to themselves, that they shall be as easy as if they had never been cast off; and their condition, after their restoration to the divine favour, shall be so very happy that there shall not remain the least scar from the wounds which were given them by their being cast off. Such favour does God show to returning repenting sinners, who were by nature at a distance, and children of wrath; such fellowship are they admitted into, and such freedom does he use with them, that they are as though they had never been cast off. 1. The covenant they are admitted into is the same that ever it was: I am the Lord their God, according to the original contract, the covenant made with their fathers. 2. The communion they are admitted into is the same that ever it was: I will hear them. They shall be as welcome as ever to speak to him, and as sure as ever to receive from him an answer of peace; for, as he never did, so he never will, say to Jacob's seed, Seek you me in vain.
II. They shall be victorious over their enemies, that would draw them from either their duty to God or their comfort in God (Zec 10:5): They shall be as mighty men, that are both strong in body and bold in spirit, men of vigour, men of valour, effective men. Those of Ephraim, as well as those of Judah, shall be like a mighty man (Zec 10:7), that dares to go about a difficult enterprise and is able to go through with it. They shall, as mighty men, tread down their enemies in the battle, as the dirt that is thrown out of the houses is trodden with other dirt in the mire of the streets. And they shall therefore fight, because the Lord is with them. Some would argue that they may therefore sit still, and do nothing, because the Lord is with them, who can and will do all. No; God's gracious presence with us to help us must not supersede, but quicken and animate, our endeavours to help ourselves; and we must therefore work out our salvation with fear and trembling, because it is God that works in us both to will and to do. They shall fight with readiness and resolution because, if God be with them, they are sure to be conquerors, more than conquerors. For then the riders on horses shall be confounded. The cavalry of the enemies shall be routed, and put into disorder, by the infantry of the Jews. The preachers of the gospel of Christ went forth to war a good warfare; they charged bravely, because God was with them; and the riders on horses that opposed them were confounded, for God chose the weak and foolish things of the world to confound the wise and mighty. But whence have they all this might? How come they to be so able, so active? It is in the Lord, and in the power of his might, that they are so (Zec 10:6): I will strengthen the house of Judah, and so I will save the house of Joseph. Note, God saves us by strengthening us, and works out our happiness by working in us to do our duty. And thus we are engaged to the utmost diligence in using the strength God gives us; and yet, when all is done, God must have the glory of all. God is our strength, and so becomes both our song and our salvation.
III. Those of them that are dispersed shall be gathered together into one body (Zec 10:6): I will bring them again to place them, bring them from other lands to place them in their own land. This was a token of their being perfectly restored to all their other ancient privileges—they shall be restored to the possession of their own land. This was fulfilled when the children of God that were scattered abroad were by faith in Christ incorporated in the gospel-church, and Jews and Gentiles became one fold, Joh 10:16. In order to this (Zec 10:8) I will hiss for them, or, rather, whistle for them, as the shepherd with his pipe calls his sheep together, that know his voice; and so I will gather them. The preaching of the gospel was, as it were, God's hissing for souls to come to Jesus Christ, his calling in his scattered sheep to the green pastures. I will gather them, for I have redeemed them. Note, Those whom Christ has redeemed by his blood God will gather by his grace, as a hen gathers her brood under her wings. This promise is enlarged upon Zec 10:10, I will bring them again also out of the land of Egypt. Some think this was literally fulfilled when Ptolemæus Philadelphus king of Egypt sent 120,000 Jews out of his country into their own land, as was the promise of gathering them out of Assyria by Alexander the son of Antiochus Epiphanes. But it has its spiritual accomplishment in the gathering in of precious souls out of a bondage worse than that in Egypt or Assyria, and the bringing of them into the glorious liberties of the children of God and their enjoyments, which are as the beautiful fruitful pastures in the land of Gilead and Lebanon. All the land of promise is theirs, even Gilead, the utmost border of it eastward, and Lebanon, the utmost border northward. But how shall this be? How shall a people so dispersed be got together? How shall those that are set at such a distance from their own country be brought to it again? It is true the difficulties seem insuperable, but they shall be got over as easily, as effectually as those that lay in the way of their deliverance out of Egypt and their entrance into Canaan: He shall pass through the sea with affliction, as of old through the Red Sea, to the sore affliction of Pharaoh and his hosts, or to the sore affliction of the sea, the waves whereof he shall smite, so that it shall be driven back, as when the sea saw and fled, Ps 114:3. And all the deeps of the river (all the rivers, though ever so deep) shall dry up, as Jordan did, to make way for Israel's passage into that good land which God had given them. Does the pride of Assyria stand in the way of their deliverance? He shall give check to it who sets bounds to the proud waves of the sea, and it shall be brought down. Does the sceptre of Egypt oppose it? That shall depart away, so that it shall not be able to obstruct the gathering in of God's Israel when his time shall come for the doing of it. When the gospel-church was to be gathered out of all nations by the preaching of the gospel great opposition was given to it by the enraged combined powers of earth and hell. Insuperable difficulties seemed to be in the way of it. But, by a divine power going along with the doctrine of Christ, it became mighty to the pulling down of strong holds, and the conversion and salvation of thousands. Then the sea fled, and Jordan was driven back at the presence of the Lord.
IV. They shall greatly multiply, and the church, that new world, shall be replenished (Zec 10:8): They shall increase as they have increased formerly in Egypt, and great additions shall be made to their numbers, as in the days of David and Solomon. When God gathers his redeemed ones to himself they shall help to gather in others with them, and their motion homeward shall be like that of a snow-ball. Crescit eundo—The further it goes the larger it grows by accretion. I will gather them, and they shall increase. Note, The church of Christ is a growing body, as long as it is in the present state of minority, till it comes to the measure of the stature of the fulness of Christ. There are added to it daily such as shall be saved. 1. It shall spread to distant places. It shall fill Canaan, even to the lands of Gilead and Lebanon, so that no more place, no more room, shall be found for it there, Zec 10:10. In Judah only God had been known, and his name was great in Israel only; here only he revealed his statutes and judgments. But in gospel-times that place shall be much too strait; the church's tent must be enlarged, and its cords lengthened: Then I will sow them among the people, Zec 10:9. Their scattering shall be like the scattering of seed in the ground, not to bury it, but to increase it, that it may bring forth much fruit. The Jews are said to be dispersed into every nation under heaven (Ac 2:5); and, as it was their troubles that dispersed some of them, so perhaps others transplanted themselves into colonies because the land of Israel was too strait for them; and many were natives of other nations, but proselyted to the Jewish religion. Now these were sown among the people, Ho 2:23. And this contributed very much to the spreading of the gospel. The Jews that came from all parts to worship at Jerusalem fetched thence the gospel light and fire to their own countries, as those Ac 2:1-47, and the eunuch, Ac 8:26-40 And their own synagogues in the several cities of the Gentiles were the first receptacles of the apostles and their preaching, wherever they came. Thus when God sowed them among the people, that they might not get hurt by the Gentiles, but do good to them, he took care that they should remember him, and make mention of his name in far countries; and, by keeping up the knowledge of God among them as he had revealed himself in the Old Testament, they would be the more ready to admit the knowledge of Christ as he has revealed himself in the New Testament. 2. It shall last to future ages. The church shall not be res unius ætatis—a temporary thing, but a seed in it shall serve the Lord, Zec 10:7. Yea, their children shall see it and be glad; and they shall live with their children, and turn again, Zec 10:9. Converts to Christ shall have their children about them, whom they shall teach the knowledge of the Lord, and bring with them when they turn again to the holy land and the way of holiness. It was said to those to whom the gospel was first preached, The promise is to you and to your children, Ac 2:39. They shall be so sown among the people as never to be extirpated. Christ's family upon earth shall never be extinct, nor his purchased possession lost for want of heirs.
V. God himself will be both their strength and their song. 1. In him they shall be comforted, and shall have abundant satisfaction (Zec 10:7): Their heart shall rejoice as through wine; for Christ's love, which is their joy, is better than wine. They shall be like a mighty man, and their heart shall rejoice. When we resolutely resist, and so overcome, our spiritual enemies, then our hearts shall rejoice. But we ruin our own joy if our resistance be feeble and we yield to the temptations of Satan. Their heart shall rejoice, and then they shall be as a mighty man; for the joy of the Lord will be our strength. And with their graces their joys shall be propagated: Their children shall see it and be glad, and their hearts also shall rejoice in the Lord. It is good to acquaint children betimes with the delights of religion, and to make the services of it as pleasant as may be to them, that, learning betimes to rejoice in the Lord, they may with purpose of heart cleave to him. 2. By him they shall be carried on with vigour, and enlargement of heart, in his service (Zec 10:12): I will strengthen them in the Lord, strengthen them for their walk and work, as well as for their warfare. It is the God of Israel that gives strength and power unto his people, that strengthens all their powers and faculties for spiritual performances, above what they are by nature and against what they are by the corruption of nature. Now observe, (1.) How they are thus enabled and invigorated for their duty: I the Lord will strengthen them in the Lord, in the Messiah, who is Jehovah our strength, as well as Jehovah our righteousness. Strength is treasured up for us in Christ, and from him it is communicated to us. It is through Christ strengthening us that we can do all things, and without him we can do nothing. His strength is commanded him for this purpose, Ps 68:28. (2.) What good use they shall make of this strength given unto them: They shall walk up and down in his name. If God strengthen us, we must bestir ourselves, must walk up and down in all the duties of the Christian life, must be active and busy in the work of God, must walk up and down as industrious men do, losing no time, and letting slip no opportunity. But still we must walk up and down in the name of Christ, must do all by warrant from him and in dependence on him, with an eye to his word as our rule and his glory as our end. To us to live must be Christ; and, whatever we do in word or deed, we must do all in the name of the Lord Jesus, that we receive not the strengthening grace of God in vain. See Ps 80:17,18.
本章的範圍與前一章大致相同——為著激勵那群歸回的猶太人，使他們存著盼望；雖然他們因疏於重建聖殿而受神責打，如今又被仇敵與危險四面環繞，然而神必向他們行善，使他們在本國興盛，在外得勝。內容如下：I. 他們被引導在一切與己相關的事件中仰望大而可畏的神，無論在所受的災禍或所渴慕的安慰中，都要承認神的手（亞10:1-4）。II. 他們受鼓勵，在與教會和國家一切仇敵爭戰的一切努力中，期待從神而來的力量與成功，並盼望最終的結局是榮耀的（亞10:5-12）。