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简体中文
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)
简体中文
勉励信靠神（公元前510年）
¹ 当春雨的时候，你们要向耶和华求雨；耶和华必为众人发出闪电，给众人降下甘霖，给田野各样的草。 ² 因为家神所言的是虚空，占卜者所见的是虚假；他们讲论假梦，徒然安慰人；所以众人如羊群流浪，因无牧人就受苦。 ³ 我的怒气向牧人发作，我也惩罚公山羊；因万军之耶和华已经眷顾自己的羊群，就是犹大家，使他们如同阵上的骏马。 ⁴ 房角石、钉子、争战的弓，和一切掌权的，都从他而出。
在前一章中，向这些困苦受苦的百姓应许了恩惠而荣耀的事——极其荣耀、极其恩惠；如今神在此向他们暗示，他必因此被他们求问，他期望他们在一切道路上、并在他向他们的一切道路上都承认他——而不是承认那些与他争夺他们敬重的偶像。
I. 先知指导他们在当季之时借着祷告向神求雨。他在前一章末了应许了大量的五谷和新酒，而因着几年来天气反常，这两样都曾极其缺乏；但地若不由天降雨浇灌，就不会结果子，所以他们必须仰望神赐天上的甘露，好叫地肥美结实（亚10:1）："你们当向耶和华求雨。不要向云彩求雨，也不要向星辰求雨，当向耶和华求；因为唯有他应允天，天应允地，"何2:21。合时的雨是极大的怜悯，我们当向神求——在春雨之时求雨——那时最需要它。秋雨降于秋天的播种时节，春雨降于春季三月与五月之间，使谷物抽穗并充满。这两种雨任何一种不来，那地就十分糟糕；因为从五月末到九月，那里全无雨水。住在犹大的哲罗姆说，他在六月或七月从未见过那里下雨。他们被指导在当季——就是通常降雨的时候——求它。注意，我们必须在我们的祷告中恭敬地顺服护理的运行；我们必须在合宜的时候求怜悯，而不要指望神为我们离开他寻常的方式和方法。但既然神有时在通常之时不给雨，作为他不悦的记号，他们就必须在那时求雨，作为他恩惠的记号，他们必不徒然祷告。你们祈求，就给你们。*耶和华必为众人发出闪电（虽然闪电本身无雨，却是雨的前兆）——闪电（旁注如此读），因为他为雨造闪电*。他必给众人降下甘霖——丰沛地——并赐给田野各样的草；因为神普世地善良，叫日头照好人，也照歹人；降雨给义人，也给不义的人。
II. 他向他们指出，像他们列祖那样去求问偶像是何等愚妄（亚10:2）：家神所言的是虚空；他们在急难中所讨好、所求问的家神，不仅不能为他们吩咐雨水，甚至不能告诉他们何时将有雨。他们假装应许他们在某时有雨，雨却没有来。占卜者——那些偶像的先知——所见的是虚假（他们的异象全是欺骗和伪造）；他们讲论假梦——事情并未照此应验，证明那些不是出于神。如此他们徒然安慰那些求问虚谎神谕的人；外邦的虚无神全部合起来，也不能降雨，耶14:22。然而这还不是最坏的；他们不仅从假神那里一无所得，更失去了真神的恩惠——所以众人如羊群被赶入羊圈那样流浪到被掳中，他们受苦——一个烦恼接着一个，如同分散的羊那样——因为无牧人，没有君王治理他们，没有祭司为他们代求，没有人照顾他们、保守他们在一起。那些随从别神流浪的，也被使流浪到外邦之中。
III. 他向他们指出神的手在他们一切有关的事中——无论是与他们为敌的，还是为他们效力的，亚10:3。让他们思想，1. 当一切都不顺利时，是神与他们背道而驰（亚10:3）："我的怒气向牧人发作——那些本当喂养羊群却疏忽它、使它挨饿的牧人。我向那些恶官长和恶执事——那些偶像牧人——不悦。"在巴比伦的被掳是神向他们发怒的记号；在其中他也惩罚了公山羊——羊群中那些污秽、为害的；他们被安置在左边，要进入刑罚。虽然全国的整体在被掳中受苦，但神所发怒、所惩罚的只是那些山羊和那些牧人；同样的患难对别人而言是出于神的爱，不过是父亲般的管教，对他们而言却是出于他的烈怒，是司法的刑罚。2. 当事情开始好转时，是神给了他们那可喜的转机。"他如今已经恩惠地眷顾了自己的羊群——探问他们，供给所发现他们需要的；他使他们如同阵上的骏马——使他们华美，看顾他们，管理并使用他们，如同人对待所骑的马那样；使他们本身有价值，又使周围的人对他们生畏，如同他的骏马。"是神使我们成为我们所是的，我们的境遇正如他所定。
IV. 他向他们指出，每一个受造之物对他们如何，全在乎神使之如何（亚10:4）：房角石从他而出，钉子从他而出。
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一切与他们为敌的权势都出于神。从他而来的是他们仇敌联军的一切力量；每一个压迫者联合起来（以色列的压迫者不在少数），都不过是行了神的手和他旨意所预定的；除非是从上头赐给他们的，他们就不能有那样的权势攻击他们。
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一切为他们效力的权势也是从他而出、并倚靠他。从他而出的是建筑物的房角石——官长的权柄，这权柄维系国家各部分的一致。君王常被称为百姓的房角，如撒上14:38旁注。从他而出的是固定国家的钉子——钉在稳固处（赛22:23），钉在他的圣所，拉9:8。从他而出的是争战的弓——军事的权柄；从他而出的是一切压迫者或征收者——手中握有民政权柄的；所以我们当时常仰望神——权柄的源头——并看见各人的审判从他而出。
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)
简体中文
福音的应许；鼓舞人的展望（主前510年）
⁵ 他们必如勇士在阵上将仇敌践踏在街上的泥土中。他们必争战，因为耶和华与他们同在；骑马的也必蒙羞。
⁶ 我要坚固犹大家，拯救约瑟家，领他们归回。我怜恤他们；他们必像我未曾弃绝的一样；因为我是耶和华他们的神，我必应允他们。
⁷ 以法莲人必如勇士，他们心中快乐如同喝酒。他们的众子必看见而快乐；他们的心必因耶和华喜乐。
⁸ 我要发嘶声，聚集他们，因我已经救赎他们。他们的人数必加增，如从前加增一样。
⁹ 我虽然将他们播散在列国中，他们必在远方记念我。他们与儿女都必存活，且都归回。
¹⁰ 我必再领他们出埃及地，招聚他们出亚述；我必领他们到基列和黎巴嫩；这地必不够他们居住。
¹¹ 耶和华必经过困苦的海，击打海中的波浪，海的一切深渊都必枯干。亚述的骄傲必致卑下；埃及的权柄必然灭没。
¹² 我必使他们靠耶和华坚固；他们必奉他的名行走。这是耶和华说的。
这里是对神的百姓所作的几样宝贵应许，这些应许比犹太教会末后日子仅有的光景看得更远，确确实实指向属灵的以色列——福音教会和一切真信徒。
I. 他们必得着神的恩宠与同在，并被他所承认悦纳。这是其余一切的根基：耶和华与他们同在，Zec 10:5。他担当他们的事业，站在他们一边，与他们同阵；他既为他们，谁能抵挡他们呢？又说（Zec 10:6）：我怜恤他们。 他们一切尊严与喜乐全然因神的怜恤而来；怜恤既意味着痛苦，便排除功劳。他们曾被弃绝——其结果不能不是痛苦；他们被弃绝也是公义的，所以在神手中不能自夸功劳，只配忿怒与咒诅；然而有应许说：他们必像我未曾弃绝的一样。 他们列祖因之被弃的过犯，不但不再追讨在他们身上，甚至不再被记念攻击他们。神要与他们的和好完全如他从未与他们相争一般；这些相爱者的争执反要成为爱的更新，而非爱的削弱。他们要得着神已与他和好的充分确据，并因此与自己也是如此和好，以致他们要安然如同从未被弃绝一般；他们在恢复神恩之后的光景要如此快乐，以致被弃绝时所受的创伤不留一点疤痕。神向回头悔改的罪人——本在远处、本为可怒之子的——所施的恩典正是如此；他们被接入如此的相交，他待他们如此自由，以致他们 如同从未被弃绝的一样。 1. 他们被接入的约与素来相同：我是耶和华他们的神——照着原初的盟约，就是与他们列祖所立的约。2. 他们被接入的相交与素来相同：我必应允他们。 他们向他说话要如从前一样蒙悦纳，从他得平安的答覆也要如从前一样确实；因为他从不曾、也永不会对雅各的子孙说：你们寻求我是徒然的。
II. 他们必胜过仇敌——那些要使他们偏离对神当尽的本分、或在他们里面的喜乐的仇敌（Zec 10:5）：他们必如勇士——身体强壮、心灵刚胆的人，有活力、有勇气、有效率的人。以法莲人与犹大人一样，也必 如勇士（Zec 10:7），敢于承担艰难的事业，并能贯彻到底。他们如勇士一般，在阵上 将仇敌践踏，如同房屋扫出的灰尘与别的灰尘一同被践踏在 街上的泥土中。所以 他们必争战，因为耶和华与他们同在。 有人或因此争辩说他们 可以 安坐不动、无所事事，因为耶和华与他们同在，他能也必要作成一切。不；神施恩与我们同在帮助我们，不能取代、反要激发并鼓舞我们努力自助；所以我们 当恐惧战兢作成你们得救的工夫，正因为 是神在你们心里运行，立志行事。 他们要随时决心争战，因为神若与他们同在，他们必是得胜者，胜过得胜者。因为那时 骑马的也必蒙羞。 仇敌的骑兵要被犹太的步兵击溃、混乱。基督福音的传道人出去争那美好的战；他们勇敢冲锋，因为神与他们同在；反对他们的 骑马的也必蒙羞，因为神拣选了世上 软弱 愚拙的事，以废掉聪明强大的人。 但他们这一切大能从何而来？他们如何如此能干、如此活跃？是在主里、在他大能的权能中（Zec 10:6）：我要坚固犹大家，并 如此拯救约瑟家。 注意，神藉着坚固我们来拯救我们，并藉着在我们里面运行使我们尽本分，来成就我们的幸福。如此我们被吸引去竭力殷勤使用神所赐的力量；然而作成一切时，神必须得着全部荣耀。神是我们的力量，所以他既成为我们的诗歌，也成为我们的拯救。
III. 他们中分散的必被招聚成为一个身体（Zec 10:6）：我必领他们归回，使他们被安置——从别国领他们回来安置在自己的地。这是他们完全恢复其余古时特权的记号——他们必恢复己地的占有。当 分散在外的神的儿女 因信基督被并入福音教会，犹太人与外邦人成为 一群（约 10:16）时，这事便应验了。为此（Zec 10:8）我要发嘶声——或更恰当说 吹哨 召他们，如牧人用笛召聚他的羊，羊 认得他的声音；如此 我必聚集他们。 福音的传扬，仿佛是神发声召唤灵魂来就耶稣基督，呼召他分散的羊归回青草地。我必聚集他们，因我已经救赎他们。 注意，基督用血所救赎的，神要用恩典聚集，如同 母鸡把小鸡聚集在翅膀底下。 这应许在 Zec 10:10 加以扩充：我必再领他们出埃及地。 有人以为这在埃及王多利买‧非拉铁弗斯把十二万犹太人送回本国时字面应验，而招聚他们出亚述则由安提阿哥‧伊皮法尼之子亚历山大成就。但它在属灵上应验于将宝贵灵魂从比埃及或亚述更糟的奴役中召聚出来，并领他们进入神儿女荣耀的自由与享受——那些享受如 基列和黎巴嫩 的美果丰草。应许之地全属他们：东至基列的极界，北至黎巴嫩的极界。但这事怎能成就？如此分散的百姓怎能聚拢？那些被安置在离本国如此遥远的人怎能再被领回？难处的确看似无法克服，却要如从前他们出埃及、进迦南时路上的难处一样容易、一样有效地被越过：耶和华必经过困苦的海——如从前经过红海，使法老和他的全军大受困苦，或使海大受困苦，其波浪他必 击打，使之 退去，如 沧海看见就奔逃（诗 114:3）。河的一切深渊（一切河，无论多深）都必枯干，如约但河为以色列进迦南让路。亚述的骄傲 是否拦在他们得救的路上？那位给 海狂浪 设界限的，要加以阻止，它 必致卑下。埃及的权柄是否反对？那 必然灭没，不能拦阻神以色列家的招聚——当神的时候一到。当福音教会要从万国藉福音传扬而被招聚时，地上与阴间狂怒联合的权势大加反对。看似无法克服的难处挡在路上。但藉着与基督之道同行的神能，它成为 攻破坚固营垒的利器，并使千万人归信得救。那时沧海奔逃，约但河在 主面前退去。
IV. 他们必大大增多，教会——那新世界——要被充满（Zec 10:8）：他们的人数必加增，如从前加增一样——如从前在埃及加增，并在大卫、所罗门日子有大添补。当神把他所救赎的聚集到自己面前时，他们要帮助一同招聚别人，他们归家的运动要如雪球一般。Crescit eundo—越走越大。我必聚集他们，他们的人数必加增。 注意，基督的教会是一个长成的身体，只要它仍在现今未成年的状态，直到 满有基督长成的身量。 主把 得救的人天天加给他们。 1. 它要扩展到远方。它要充满迦南，甚至到基列与黎巴嫩之地，以致那里不再有地方、不再有空间（Zec 10:10）。在犹大，神 被人认识，他的 名在以色列为大；惟独在此他启示他的 律例典章。 但在福音时代那地方必太窄；教会的帐幕要扩大，绳索要加长：那时 我虽将他们播散在列国中，Zec 10:9。他们的分散如同种子撒在地里，不是要埋没它，而是要增多它，使它结出许多果子。犹太人被称为 分散在天下万国中（徒 2:5）；他们中有人因患难分散，也有人因以色列地太窄而移植到殖民地；许多是别国的本地人，却归信犹太教。这些人 被播散在列国中（何 2:23）。这对福音的广传大有贡献。从各方来耶路撒冷敬拜的犹太人，从那里把福音的光与火带回本国，如徒 2:1-47 之人，以及太监（徒 8:26-40）。他们在各外邦城市的会堂，是使徒和其所传之道的首批接纳处。如此当神 将他们播散在列国中 时，为使他们不被外邦伤害、反要对他们行善，他使他们 记念 他，并在 远方 题说他的名；因在他们中间保持神在旧约中所启示自己的认识，他们便更易于接受神在新约中所启示的基督的认识。2. 它要存到未来的 世代。 教会不是 res unius ætatis—暂时的；其中的种子要 事奉耶和华，Zec 10:7。他们的众子必看见而快乐；他们与儿女都必存活，且都归回，Zec 10:9。归信基督的人要有儿女围绕，他们要教导儿女认识耶和华，并在归回圣地与圣洁之道时带他们同来。对那些首先听见福音的人曾说：这应许是给你们和你们的儿女，徒 2:39。他们要被 播散在列国中，永不被除灭。基督在地上的家永不绝种，他所买来的产业也不因无后嗣而失。
V. 神自己必作他们的力量与诗歌。1. 在他里面他们要得安慰，并有丰盛的满足（Zec 10:7）：他们心中快乐如同喝酒；因基督的 爱——他们的喜乐——比酒更美。 他们必 如勇士，他们心中快乐。 当我们坚决抵挡、如此胜过属灵的仇敌时，我们的心便喜乐。但我们若抵抗无力、向撒但的试探屈服，便毁了自己的喜乐。他们的 心必喜乐，于是他们便如 勇士；因为 靠耶和华而得的喜乐 是 你们的力量。 他们的恩典如何，他们的喜乐也要如何传递：他们的众子必看见而快乐，他们的心 也必 因耶和华喜乐。 趁早让儿女熟悉信仰的喜乐，并尽可能使信仰的事奉对他们成为愉快，使他们趁早学会靠耶和华喜乐，便可决心紧紧跟从他。2. 藉着他他们要在事奉中带着活力与宽广的心前行（Zec 10:12）：我必使他们靠耶和华坚固——为他们的行走与工作坚固他们，也为他们的争战。是以色列的神 将力量权能赐给他的百姓，为属灵的作为坚固他们一切的能力官能，超乎他们本性所有的，并胜过他们本性败坏所是的。如今当注意，(1.) 他们如何如此得力、为本分得激励：我 耶和华 必使他们靠耶和华坚固——靠 弥赛亚，他是 耶和华我们的义，也是 耶和华我们的力量。 力量积蓄在基督里，并从他传给我们。靠着基督加给力量，我们 凡事都能作，离了他，我们就不能作甚么。 他的 能力 为此目的 奉命 给他，诗 68:28。(2.) 他们如何善用所得的力量：他们必奉他的名行走。 神若坚固我们，我们必须奋发，必须在基督徒生活的一切本分中 往来，必须在神的工上活泼忙碌，必须如殷勤人一般往来，不浪费光阴，不放过机会。但仍要 奉基督的名往来，必须凭他的授权并倚靠他而行一切，眼目看他的话为准则、他的荣耀为目的。我们活着就是基督；无论作甚么，或说话或行事，都要 奉主耶稣的名 作，免得我们徒受神的坚固之恩。见诗 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.
第十章概览
本章的主旨与前一章大致相同——以盼望鼓励那些已经归回的犹太人：虽然他们因重建圣殿之事上的懈怠而受了神的责备，如今又被仇敌和危险所环绕，但神必向他们施恩，使他们境内昌盛、外战得胜。本章内容如下：I. 他们在此被引导，在一切关乎自身的事件中仰望伟大的神，并在所受的患难与所渴望的安慰中，都承认神的手，亚10:1-4。II. 他们受鼓励，在教会与国家之仇敌的一切争战中，都期待从他得着力量与胜利，并盼望最终的结局必是荣耀的，亚10:5-12。