서론
無標題
英文原文
In this chapter we have, I. Some further promises relating to gospel-times. Here is a promise of the remission of sins (Zec 13:1), of the reformation of manners (Zec 13:2), and particularly of the convicting and silencing of false prophets, Zec 13:2-6. II. A clear prediction of the sufferings of Christ and the dispersion of his disciples thereupon (Zec 13:7), of the destruction of the greater part of the Jewish nation not long after (Zec 13:8), and of the purifying of a remnant of them, a peculiar people to God, Zec 13:9.
1-6
Evangelical Predictions; The Destruction of False Prophets (500 BC)
福音的豫言；假先知的毀滅（主前500年）
¹ 那日，必給大衛家和耶路撒冷的居民開一個泉源，洗除罪惡與污穢。
² 耶和華說：那日，我必從地上除滅偶像的名，不再被人記念；也必使這地不再有先知和污穢的靈。
³ 若還有人豫言，生他的父母必對他說：你不得存活，因為你託耶和華的名說謊話；生他的父母在他說豫言的時候，要將他刺透。
⁴ 那日，凡先知因所見的異象羞愧，不再穿毛衣哄騙人。
⁵ 他必說：我不是先知，我是耕地的；我從幼年作人的奴僕。
⁶ 必有人問他說：你兩臂中間這些傷痕是甚麼呢？他必回答：這是我在愛我的人家中所受的傷。
看哪，神的羔羊 除去世人罪孽的——教會的罪孽；因 神的兒子顯現，為要 除掉我們的罪，約一 3:5。
I. 他藉十字架的血除去罪的罪咎（Zec 13:1）：那日——福音之日——必……開一個泉源，即為一切真實悔改、為其憂傷的人預備了從罪污中得潔淨的供備。那日，當施恩的靈澆灌使他們為罪哀哭之時，他們不像無望之人哀哭，卻要得着他們罪的赦免，並在懷中得着赦免的安慰。他們的良心要被 基督的血 潔淨而得平靜——那血 洗淨一切罪，約一 1:7。因基督被高舉，為要賜人悔改和罪的赦免；他賜前者之處必賜後者。這 開了的泉源 就是耶穌基督被扎的肋旁——剛才所論的（Zec 12:10）——因從那裡流出 血和水，兩者都為潔淨。凡 仰望被扎的基督 並為扎他的罪哀哭、因而為他愁苦的，可再看被扎的基督並在他裡面喜樂，因主樂意如此擊打這磐石，使之成為我們的 活水泉源。 見此處，1. 我們如何被污穢；我們眾人都如此；我們犯了罪，而罪就是不潔；它玷污心思與良心，使我們在神眼中可憎、在自己裡面不安，不配事奉神、不配與他相交——如禮儀上不潔的人被關在聖所之外。大衛家 與 耶路撒冷的居民 都在 罪 下——那是不潔。事實是，我們眾人 如不潔之物，配與不潔之人同分。2. 我們如何得潔淨。看哪，為我們開了一個泉源可洗，並有流從那泉源流向我們，以致我們若不潔淨便是自己的錯。基督的血、並神在那血中的赦免之恩——在新約中啟示的——是，(1.) 一個泉源；因其中有不竭的豐盛。神裡面有足夠的憐憫，基督裡有足夠的功勞，可照福音條件赦免最大的罪與罪人。你們中間也有人從前這樣，但如今已經洗淨，林前 6:11。律法之下有銅洗濯盆和銅海可洗；那些不過是器皿，我們卻有一個泉源——自溢、常流的泉源。(2.) 開了的泉源；因為凡情願的都可來取其益處；它不但向 大衛家 開，也向 耶路撒冷的居民 開——向貧窮卑微的，也向富足偉大的；或說它向一切信徒開——他們作為基督屬靈的後裔，是大衛家的人；作為教會活潑的肢體，是耶路撒冷的居民。藉着基督，一切信的都得稱義，在自己血中洗淨罪，好使他們 作我們神的君王和祭司，啟 1:5,6。
II. 他藉其恩的權能除去罪的統治——連心所愛的罪也是如此。這總是伴隨前者；凡在那開了的泉源中洗的，既得稱義，也得成聖；水與血同從基督被扎的肋旁流出。此處應許在那日，1. 偶像崇拜必全然廢除，猶太人必有效治癒其傾向（Zec 13:2）：我必從地上除滅偶像的名。 他們列祖之偶像的敬拜必被如此完全連根拔除，以致一兩代之內便忘記了他們中間曾有這樣的偶像；它們或全不被提，或無敬意；不再被人記念，如所應許的，何 2:17。這事應驗於猶太人被擄後對偶像與拜偶像的根深蒂固的厭惡——他們至今仍保持；它也應驗於許多人樂意歸信基督之道——藉此他們不再如不信的猶太人那樣把禮儀律偶像化；當靈魂從世界和肉體——那兩大神明——中被帶回，專一歸向神之時，這事仍在應驗。2. 假豫言也必終結：我必使先知和污穢的靈——受污穢之靈影響的先知——從這地出去。 魔鬼是 污穢 的靈；罪與不潔從他而來；他有他的先知，服事他的利益、從他領受指示。除掉污穢之靈，先知便不如他們所作的那樣欺騙；除掉出示假委任狀的假先知，污穢之靈便不能作他所行的那樣損害。當神定意使假先知緘默，他便把在他們裡面運行、並與他爭奪心中寶座的污穢之靈逐出這地。猶太人的教會當他們沉迷偶像時，也十分迷戀假先知——那些以無罪和平的應許奉承他們罪中之人的；但此處作為應許改革之福的果效而應許：他們必十分反對假先知，並熱心清除這地上的他們；他們被擄後確是如此，直到因他們反對假先知的熱心的盲目，他們在那名號下把基督處死，而那之後 好些假基督假先知起來，迷惑多人，太 24:11。此處豫言，(1.) 假先知不但不被放任優待，反要受當得的刑罰——甚至由他們最近的親屬施加——這是對那些欺騙者公然熱心的極大實例（Zec 13:3）：當有人 自稱先知、並 奉耶和華的名說謊 ——傳講那使人遠離神、堅定他們在罪中的話——他自己的父母必是首先並最熱切地照律法起訴他。申 13:6-11：「你兒子若暗中引誘你 離神，你總要把他治死。 向他表露你的憤慨，並防止他進一步的試探。」他 說豫言的時候，生他的父母必將他刺透。 注意，我們當對一切引我們出本分正道、入歧途之事懷有並常存極大的憎惡與畏懼，如那些 不能容忍惡事 的人，啟 2:22。對神與敬虔的聖潔熱心，必使我們在最愛、最親近的人身上最恨罪、最怕試探——那裡我們的危險最大，如亞當之於夏娃、約伯之於其妻；在那裡表露我們的熱心也最可稱讚，如利未——在神的事業中 不承認弟兄，不認識兒女，申 33:9。如此，當我們最近的親屬與我們對神的本分相爭之時，我們當恨惡並離棄他們，路 14:26。天然的親情——即使最強的——也當被恩典的情感所管轄。(2.) 假先知自己必被說服其罪與愚，放下其假裝（Zec 13:4）：先知必各人因所見的異象而羞愧；他們不再重複、不再堅持，倒願它被忘記、不再提起，自己情願承認那是假的——因神以恩喚醒他們的良心、向他們顯明其錯；或因事件反證其豫言、揭穿其虛假；或因其豫言不如從前受歡迎，反被普遍藐視厭惡；他們察覺百姓以他們為恥，便開始以自己為恥。故此他們不再 穿毛衣——或 毛髮之衣——如真先知素常所作，仿效以利亞，並表明向感官之樂的禁慾。假冒者曾以真先知的裝束出現；但如今其愚既已顯明，他們必放下它，不再藉以欺騙、哄騙無思無備的人。端莊的衣著是好事，若它是謙卑之心的真誠表露、為教訓人；卻是壞事，若它是驕傲野心之心的虛偽偽裝、為欺騙人。願人實在如其所顯，而非顯得過於其所實。這假冒者作為真悔改者，[1.] 必向他所哄騙的人澄清：他必說：我不是先知——如我所假裝的；從未被設立、被分別出來任此職，從未受教、從未為此而養，從未在先知之子中間出入。我是耕地的，我所學的是那行業；我從未被神教導去說豫言，只是 從幼年被教導牧牛——阿摩司從前也是如此，其後才蒙召作先知，摩 7:14,15。但這欺騙者從未有這樣的呼召。注意，凡依着神的意思為哄騙別人而憂傷的，必樂意認罪，並公正地糾正他們所致使的誤解。如此，那些 行邪術的 既歸信便 把所作的事 和他們用以欺騙百姓的詭詞都陳明，徒 19:18。[2.] 他必回到自己正當的職業——那才是最適合他的：我將作耕地的（也可如此讀）；「我將再專心於我的本業，不再干涉不屬我的事；因 我從幼年被教導牧牛，我仍要牧牛，再不裝作傳道人。」注意，當我們被說服已偏離本分之路，便當藉着歸回以證明悔改之真——雖那是我們極大的治死。[3.] 他必承認那些以嚴厲管教促成他看見其錯的人是他的朋友，Zec 13:6。當那曾以最大把握斷言自己是先知的人忽然放棄其宣稱，說我不是先知，人人都要驚奇，有人要問：你兩臂中間這些傷痕 ——受鞭的記號 —— 是怎麼來的？你豈不是 受了鞭刑 嗎？這豈不是使你醒悟的嗎？ （Vexatio dat intellectum—苦惱使人開竅。）「你豈不是被打成這樣的承認嗎？豈不是責打與責備給了你這智慧？」他要承認：「是的，正是；這是 我在愛我的人家中所受的傷 ——他們捆綁我，如對待瘋人一般嚴厲待我，如此使我恢復知覺。」從此可見，那假先知的父母 把他刺透（Zec 13:3）並非事先未試過用責打挽回他、而他不受挽回；因為關於悖逆之子的律法也是如此——父母必須先責打無效，才被允許把他帶出去用石頭打死，申 21:18,19。此處卻有另一個被鞭打挽回、因而免了死罪的人；他有那份知覺與誠實承認那些如此傷他的是他的朋友、他的真友——為要挽回他；因 朋友加的傷痕是出於忠誠，箴 27:6。有些優良的解經家注意到這段緊接在基督被扎之後，便以為這是那位大先知的話，而非先前所論的假先知的。基督的兩手受傷——當被釘在十字架上時——復活後他帶着這些傷痕；此處他說明他如何得着它們；他作為假先知受傷，因祭司長稱他為騙子，並據此要釘他十字架；但他是在 愛我的人家中 受的——即猶太人，他們本當作他的朋友；因 他到自己的地方來，雖他們是他苦毒的仇敵，他卻情願稱他們為 朋友，如他稱猶大一般（朋友，你來做甚麼？），因他們促成他的受苦；如他稱彼得為 撒但—敵對者，因他勸阻他不受苦。
英文原文
Evangelical Predictions; The Destruction of False Prophets (500 BC)
¹ In that day there shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.
² And it shall come to pass in that day, saith the LORD of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land.
³ And it shall come to pass, that when any shall yet prophesy, then his father and his mother that begat him shall say unto him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him shall thrust him through when he prophesieth.
⁴ And it shall come to pass in that day, that the prophets shall be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:
⁵ But he shall say, I am no prophet, I am a husbandman; for man taught me to keep cattle from my youth.
⁶ And one shall say unto him, What are these wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.
Behold the Lamb of God taking away the sin of the world, the sin of the church; for therefore was the Son of God manifested, to take away our sin, 1Jo 3:5.
I. He takes away the guilt of sin by the blood of his cross (Zec 13:1): In that day, in the gospel-day, there shall be a fountain opened, that is, provision made for the cleansing of all those from the pollutions of sin who truly repent and are sorry for them. In that day, when the Spirit of grace is poured out to set them a mourning for their sins, they shall not mourn as those who have no hope, but they shall have their sins pardoned, and the comfort of their pardon in their bosoms. Their consciences shall be purified and pacified by the blood of Christ, which cleanses from all sin, 1Jo 1:7. For Christ is exalted to give both repentance and remission of sins; and where he gives the one no doubt he gives the other. This fountain opened is the pierced side of Jesus Christ, spoken of just before (Zec 12:10), for thence came there out blood and water, and both for cleansing. And those who look upon Christ pierced, and mourn for their sins that pierced him, and are therefore in bitterness for him, may look again upon Christ pierced and rejoice in him, because it pleased the Lord thus to smite this rock, that it might be to us a fountain of living waters. See here, 1. How we are polluted; we are all so; we have sinned, and sin is uncleanness; it defiles the mind and conscience, renders us odious to God and uneasy in ourselves, unfit to be employed in the service of God and admitted into communion with him, as those who were ceremonially unclean were shut out of the sanctuary. The house of David and the inhabitants of Jerusalem are under sin, which is uncleanness. The truth is, we are all as an unclean thing, and deserve to have our portion with the unclean. 2. How we may be purged. Behold, there is fountain opened for us to wash in, and there are streams flowing to us from that fountain, so that, if we be not made clean, it is our own fault. The blood of Christ, and God's pardoning mercy in that blood, revealed in the new covenant, are, (1.) A fountain; for there is in them an inexhaustible fulness. There is mercy enough in God, and merit enough in Christ, for the forgiving of the greatest sins and sinners, upon gospel-terms. Such were some of you, but you are washed, 1Co 6:11. Under the law there were a brazen laver and a brazen sea to wash in; those were but vessels, but we have a fountain to ourselves, overflowing, ever-flowing. (2.) A fountain opened; for, whoever will, may come and take the benefit of it; it is opened, not only to the house of David, but to the inhabitants of Jerusalem, to the poor and mean as well as to the rich and great; or it is opened for all believers, who, as the spiritual seed of Christ, are of the house of David, and, as living members of the church, are inhabitants of Jerusalem. Through Christ all that believe are justified, are washed from their sins in his blood, that they may be made to our God kings and priests, Re 1:5,6.
II. He takes away the dominion of sin by the power of his grace, even of beloved sins. This evermore accompanies the former; those that are washed in the fountain opened, as they are justified, so they are sanctified; the water came with the blood out of the pierced side of Christ. It is here promised that in that day, 1. Idolatry shall be quite abolished and the people of the Jews shall be effectually cured of their inclination to it (Zec 13:2): I will cut off the names of the idols out of the land. The worship of the idols of their fathers shall be so perfectly rooted out that in one generation or two it shall be forgotten that ever there were such idols among them; they shall either not be named at all or not with any respect; they shall no more be remembered, as was promised, Ho 2:17. This was fulfilled in the rooted aversion which the Jews had, after the captivity, to idols and idolatry, and still retain to this day; it was fulfilled also in the ready conversion of many to the faith of Christ, by which they were taken off from making an idol of the ceremonial law, as the unbelieving Jews did; and it is still in the fulfilling when souls are brought off from the world and the flesh, those two great idols, that they may cleave to God only. 2. False prophecy shall also be brought to an end: I will cause the prophets and the unclean spirit, the prophets that are under the influence of the unclean spirit, to pass out of the land. The devil is an unclean spirit; sin and uncleanness are from him; he has his prophets, that serve his interests and receive their instructions from him. Take away the unclean spirit, and the prophets would not deceive as they do; take away the false prophets that produce sham commissions, and the unclean spirit could not do the mischief he does. When God designs the silencing of the false prophets he banishes the unclean spirit out of the land, that wrought in them, and was a rival with him for the throne in the heart. The church of the Jews, when they were addicted to idols, did also dote much upon false prophets, who flattered them in their sins with promises of impunity and peace; but here it is promised, as a blessed effect of the promised reformation, that they should be very much set against false prophets, and zealous to clear the land of them; they were so after the captivity, till, through the blindness of their zeal against false prophets, they had put Christ to death under that character, and, after that, there arose many false Christs and false prophets, and deceived many, Mt 24:11. It is here foretold, (1.) That false prophets, instead of being indulged and favoured, should be brought to condign punishment even by their nearest relations, which would be as great an instance as any of flagrant zeal against those deceivers (Zec 13:3): When any shall set up for a prophet, and shall speak lies in the name of the Lord, shall preach that which tends to draw people from God and to confirm them in sin, his own parents shall be the first and most forward to prosecute him for it, according to the law. De 13:6-11, "If thy son entice thee secretly from God, thou shalt surely kill him. Show thy indignation against him, and prevent any further temptation from him." His father and his mother shall thrust him through when he prophesies. Note, We ought to conceive, and always to retain, a very great detestation and dread of every thing that would draw us out of the way of our duty into by-paths, as those who cannot bear that which is evil, Re 2:22. And holy zeal for God and godliness will make us hate sin, and dread temptation, most in those whom naturally we love best, and who are nearest to us; there our danger is greatest, as Adam's from Eve, Job's from his wife; and there it will be the most praiseworthy to show our zeal, as Levi, who, in the cause of God, did not acknowledge his brethren, nor know his own children, De 33:9. Thus we must hate and forsake our nearest relations when they come in competition with our duty to God, Lu 14:26. Natural affections, even the strongest, must be over-ruled by gracious affections. (2.) That false prophets should be themselves convinced of their sin and folly, and let fall their pretensions (Zec 13:4): "The prophets shall be ashamed every one of his vision; they shall not repeat it, or insist upon it, but desire that it may be forgotten and no more said of it, being ready themselves to own it was a sham, because God has by his grace awakened their consciences and shown them their error, or because the event disproves their predictions, and gives them the lie, or because their prophecies do not meet with such a favourable reception as they used to meet with, but are generally despised and distasted; they perceive the people ashamed of them, which makes them begin to be ashamed of themselves. And therefore they shall no longer wear a rough garment, or garment of hair, as the true prophets used to do, in imitation of Elijah, and in token of their being mortified to the pleasures and delights of sense." The pretenders had appeared in the habit of true prophets; but, their folly being now made manifest, they shall lay it aside, no more to deceive and impose upon unthinking unwary people by it. A modest dress is a very good thing, if it be the genuine indication of a humble heart, and is to instruct; but it is a bad thing if it be the hypocritical disguise of a proud ambitious heart, and is to deceive. Let men be really as good as they seem to be, but not seem to be better than really they are. This pretender, as a true penitent, [1.] Shall undeceive those whom he had imposed upon: He shall say, "I am no prophet, as I have pretended to be, was never designed nor set apart to the office, never educated nor brought up for it, never conversant among the sons of the prophets. I am a husbandman, and was bred to that business; I was never taught of God to prophesy, but taught of man to keep cattle" Amos was originally such a one too, and yet was afterwards called to be a prophet, Am 7:14,15. But this deceiver never had any such call. Note, Those who sorrow after a godly sort for their having deceived others will be forward to confess their sin, and will be so just as to rectify the mistakes which they have been the cause of. Thus those who had used curious arts, when they were converted showed their deeds, and by what fallacies they had cheated the people, Ac 19:18. [2.] He shall return to his own proper employment, which is the fittest for him: I will be a husbandman (so it may be read); "I will apply myself to my calling again, and meddle no more with things that belong not to me; for man taught me to keep cattle from my youth, and cattle I will again keep, and never set up for a preacher any more." Note, When we are convinced that we have gone out of the way of our duty we must evince the truth of our repentance by returning to it again, though it be the severest mortification to us. [3.] He shall acknowledge those to be his friends who by a severe discipline were instrumental to bring him to a sight of his error, Zec 13:6. When he who with the greatest assurance had asserted himself so lately to be a prophet suddenly drops his claims, and says, I am no prophet, every body will be surprised at it, and some will ask, "What are these wounds, or marks of stripes, in thy hands? how camest thou by them? Hast thou not been examined by scourging? And is not that it that has brought thee to thyself?" (Vexatio dat intellectum—Vexation sharpens the intellect.) "Hast thou not been beaten into this acknowledgment? Was it not the rod and reproof that gave thee this wisdom?" And he shall own, "Yes, it was; these are the wounds with which I was wounded in the house of my friends, who bound me, and used me hardly and severely, as a distracted man, and so brought me to my senses." By this it appears that those parents of the false prophet that thrust him through (Zec 13:3) did not do it till they had first tried to reclaim him by correction, and he would not be reclaimed; for so was the law concerning a disobedient son—his parents must first have chastened him in vain before they were allowed to bring him forth to be stoned, De 21:18,19. But here is another who was reduced by stripes, and so prevented the capital punishment; and he had the sense and honesty to own that they were his friends, his real friends, who thus wounded him, that they might reclaim him; for faithful are the wounds of a friend, Pr 27:6. Some good interpreters, observing how soon this comes after the mention of Christ's being pierced, think that these are the words of that great prophet, not of the false prophet spoken of before. Christ was wounded in his hands, when they were nailed to the cross, and, after his resurrection, he had the marks of these wounds; and here he tells how he came by them; he received them as a false prophet, for the chief priests called him a deceiver, and upon that account would have him crucified; but he received them in the house of his friends—the Jews, who should have been his friends; for he came to his own, and, though they were his bitter enemies, yet he was pleased to call them his friends, as he did Judas (Friend, wherefore hast thou come?) because they forwarded his sufferings for him; as he called Peter Satan—an adversary, because he dissuaded him from them.
7-9
Sufferings of Christ Predicted (500 BC)
基督受苦的豫言（主前500年）
⁷ 萬軍之耶和華說：刀劍哪，應當醒起，攻擊我的牧人，攻擊我同伴的人：擊打牧人，羊就分散；我必反手加在小羊身上。
⁸ 耶和華說：這全地，其中三分之二必剪除而死；三分之一仍必存留。
⁹ 我要使這三分之一經火，熬煉他們如熬煉銀子，試煉他們如試煉金子。他們必求告我的名，我必應允他們。我要說：這是我的子民。他們也要說：耶和華是我們的神。
此處有豫言，
I. 基督的受苦——那位將要被扎、將要成為所開之泉源的。刀劍哪，應當醒起，攻擊我的牧人，Zec 13:7。這是神父的話——向他公義的刀劍下令並授權，使之在他兒子自願將自己的靈魂作為贖罪祭之時，醒起攻擊他兒子；因 耶和華喜悅將他壓傷，使他受 痛苦；他受責罰、被神擊打、受苦楚，賽 53:4,10。當注意，1. 他如何稱呼他。「作為神，他是 我的同伴」；因他 以與神同等為強奪的。他與 父 原為 一。他從永遠就在他旁邊，如在他面前被養育的；而在人類救贖之工上，他是他所揀選、他心所喜悅的，兩者之間籌定了和平。「作為中保，他是 我的牧人——那承擔牧養羊群的偉大善良的牧者」，Zec 11:7。他是那要為羊捨命的好牧人。2. 他如何待他：刀劍哪，應當醒起攻擊他。 他若要作祭物，便必須被殺，因不流血——不流生命的血——便沒有赦免。人們把他如好牧人一般刺透（對照 Zec 13:3），好使他 用自己的血買了神的教會，徒 20:28。這不是給責罰的杖的命令，而是給殺戮的劍的命令；因 彌賽亞君必被剪除，卻一無所有，但 9:26。領受這命令的不是爭戰的劍——讓他死在榮譽的床上——而是公義的劍——讓他如罪犯一般死在恥辱的木上。這劍必須醒起攻擊他；他既沒有自己的罪要回答，公義的劍本身對他無話可說，直到由眾人的審判官特別下令，它才被授權揮舞攻擊他。他是 從創世以來被殺之羔羊——在神的判語與籌謀中；但指向他的劍已沉睡許久，直到如今終被喚醒——不是「醒起打他；穩穩地打；不是以昏沉的一擊，而是以覺醒的一擊」；因神 不愛惜自己的兒子。
II. 門徒因此分散：擊打牧人，羊就分散。 這我們的主耶穌自己宣告，在被賣的那夜 他的門徒都因他跌倒 時應驗了，太 26:31, 可 14:27。他們都 離棄他逃走了。 擊打牧人便是羊分散。他們 各歸自己的地方去，留下他獨自一人，約 16:32。他們在其中如膽怯的羊一般；然而牧者如此為他們的安全作了安排，因他說：你們若找我，就讓這些人走吧。 有人另作應用：基督是猶太民族的 牧者；他被擊打；他們自己擊打了他，故此他們被公義地分散在列國中，至今仍如此。這話——我必反手加在小羊身上——或可理解為威脅（如基督受苦，照樣他的門徒也要如此——他們必 喝他所喝的杯、受 他所受的洗），或可理解為應許——神要把基督分散的門徒再招聚起來，他要在加利利與他們相見。基督軍中的小羊雖或分散，卻必再集合；他羊群中的羔羊雖被猛獸驚嚇，卻必恢復過來，必被抱在他懷中、放在他胸間。有時當羊在曠野中分散迷失，那些被怕作獵物的小羊（民 14:31）卻被帶進、被帶回家，神反手加在他們身上。
III. 不信猶太人的拒絕與毀滅（Zec 13:8）；這話在教會中腐敗虛偽部分的毀滅中已經、也必將應驗。這全地，其中三分之二必剪除而死。 羅馬軍隊使鄉村荒廢，殺了至少三分之二的猶太人。有人把全 地上 的 三分之二 的 剪除 死亡 理解為異教與猶太教的廢除——使基督教這三分之一得以獨存。猶太人的敬拜在耶路撒冷與聖殿毀滅時全然被除。其後不久，異教的偶像崇拜在帝國歸信基督教時也幾乎被連根拔除。
IV. 所揀選餘民的改革與保全——他們中信實的、以及整體基督教會（Zec 13:9）：三分之一仍必存留。 當耶路撒冷與猶太被毀時，那國中一切的基督徒——他們中間有基督給他們 逃到山上 的警告——各自為自己的安全謀劃，在約旦河對岸一座叫 庇拉 的城中得庇護。我們在此先有基督教會、並其中一切忠信肢體的試煉、繼而有誇勝。1. 他們的試煉：我要使這三分之一經火——患難之火——熬煉他們如熬煉銀子，試煉他們如試煉金子。 這在早期教會的逼迫中應驗了——那時試煉神百姓的 火煉，彼前 4:12。神所分別為己的人，必須在這世上經過考驗與淨化；他們必須被 試煉，好使其 信心 被發現 是值得稱讚、榮耀、尊貴的（彼前 1:6,7）——如亞伯拉罕的信心在受命獻以撒時受試煉：現在我知道你是敬畏我的了。 他們必須被試煉，使完全的與不完全是的人都 顯明出來。 他們必須從渣滓中被煉淨；他們的敗壞必須被煉出；他們必須被擦亮、被改善。2. 他們的誇勝。(1.) 他們與神的相交是他們的誇勝：他們必求告我的名，我必應允他們。 他們藉禱告寫信給神，並從他領受平安的答覆，如此保持與他的舒適相交。他的聖民都有此尊榮。 (2.) 他們與神的約是他們的誇勝：我要說：這是我的子民——我所揀選所愛的，我也必認；他們也要說：耶和華是我們的神——是對我全足的神；他們必在我裡面終日終日誇耀。這神是我們的神，直到永永遠遠。
英文原文
Sufferings of Christ Predicted (500 BC)
⁷ Awake, O sword, against my shepherd, and against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
⁸ And it shall come to pass, that in all the land, saith the LORD, two parts therein shall be cut off and die; but the third shall be left therein.
⁹ And I will bring the third part through the fire, and will refine them as silver is refined, and will try them as gold is tried: they shall call on my name, and I will hear them: I will say, It is my people: and they shall say, The LORD is my God.
Here is a prophecy,
I. Of the sufferings of Christ, of him who was to be pierced, and was to be the fountain opened. Awake, O sword! against my Shepherd, Zec 13:7. These are the words of God the Father, giving order and commission to the sword of his justice to awake against his Son, when he had voluntarily made his soul an offering for sin; for it pleased the Lord to bruise him and put him to grief; and he was stricken, smitten of God, and afflicted, Isa 53:4,10. Observe, 1. How he calls him. "As God, he is my fellow;" for he thought it no robbery to be equal with God. He and the Father are one. He was from eternity by him, as one brought up with him, and, in the work of man's redemption, he was his elect, in whom his soul delighted, and the counsel of peace was between them both. "As Mediator, he is my Shepherd, that great and good Shepherd that undertook to feed the flock," Zec 11:7. He is the Shepherd that was to lay down his life for the sheep. 2. How he uses him: Awake, O sword! against him. If he will be a sacrifice, he must be slain, for without the shedding of blood, the life-blood, there was no remission. Men thrust him through as the good Shepherd (compare Zec 13:3), that he might purchase the flock of God with his own blood, Ac 20:28. It is not a charge given to a rod to correct him, but to a sword to slay him; for Messiah the prince must be cut off, but not for himself, Da 9:26. It is not the sword of war that receives this charge, that he may die in the bed of honour, but the sword of justice, that he may die as a criminal, upon an ignominious tree. This sword must awake against him; he having no sin of his own to answer for, the sword of justice had nothing to say to him of itself, till, by particular order from the Judge of all, it was warranted to brandish itself against him. He was the Lamb slain from the foundation of the world, in the decree and counsel of God; but the sword designed against him had long slumbered, till now at length it is called upon to awake, not, "Awake, and smite him; strike home; not with a drowsy blow, but an awakened one;" for God spared not his own Son.
II. Of the dispersion of the disciples thereupon: Smite the Shepherd, and the sheep shall be scattered. This our Lord Jesus himself declares to have been fulfilled when all his disciples were offended because of him in the night wherein he was betrayed, Mt 26:31, Mk 14:27. They all forsook him and fled. The smiting of the Shepherd is the scattering of the sheep. They were scattered every one to his own, and left him alone, Joh 16:32. Herein they were like timorous sheep; yet the Shepherd thus provided for their safety, for he said, If you seek me, let these go their way. Some make another application of this; Christ was the Shepherd of the Jewish nation; he was smitten; they themselves smote him, and therefore they were justly scattered abroad, and dispersed among the nations, and remain so at this day. These words, I will turn my hand upon the little ones, may be understood either as a threatening (as Christ suffered, so shall his disciples, they shall drink of the cup that he drank of and be baptized with the baptism that he was baptized with) or as a promise that God would gather Christ's scattered disciples together again, and he should give them the meeting in Galilee. Though the little ones among Christ's soldiers may be dispersed, they shall rally again; the lambs of his flock, though frightened by the beasts of prey, shall recover themselves, shall be gathered in his arms and laid in his bosom. Sometimes, when the sheep are scattered and lost in the wilderness, yet the little ones, which, it was feared, would be a prey (Nu 14:31), are brought in, are brought home, and God turns his hand upon them.
III. Of the rejection and ruin of the unbelieving Jews (Zec 13:8); and this word has, and shall have, its accomplishment, in the destruction of the corrupt and hypocritical part of the church. It shall come to pass that in all the land of Israel two parts shall be cut off and die. The Roman army laid the country waste, and slew at least two-thirds of the Jews. Some understand by the cutting off, and dying, or two parts in all the earth, the abolishing of heathenism and Judaism, that Christianity, the third part, might be left to reign alone. The Jewish worship was quite taken away by the destruction of Jerusalem and the temple. And, some time after, Pagan idolatry was in a manner extirpated, when the empire became Christian.
IV. Of the reformation and preservation of the chosen remnant, those of them that believed, and the Christian church in general (Zec 13:9): The third part shall be left. When Jerusalem and Judea were destroyed, all the Christians in that country, having among them the warning Christ gave them to flee to the mountains, shifted for their own safety, and were sheltered in a city called Pella, on the other side Jordan. We have here first the trials and then the triumphs of the Christian church, and of all the faithful members of it. 1. Their trials: I will bring that third part through the fire of affliction. and will refine and try them as silver and gold are refined and tried. This was fulfilled in the persecutions of the primitive church, the fiery trial which tried the people of God then, 1Pe 4:12. Those whom God sets apart for himself must pass through a probation and purification in this world; they must be tried that their faith may be found to praise and honour (1Pe 1:6,7), as Abraham's faith was when it was tried by the command given him to offer up Isaac, Now know I that thou fearest me. They must be tried, that both those that are perfect and those that are not may be made manifest. They must be refined from their dross; their corruption must be purged out; they must be brightened and bettered. 2. Their triumphs. (1.) Their communion with God is their triumph: They shall call on my name, and I will hear them. They write to God by prayer, and receive from him answers of peace, and thus keep up a comfortable communion with him. This honour have all his saints. (2.) Their covenant with God is their triumph: "I will say, It is my people, whom I have chosen and loved, and will own; and they shall say, the Lord is my God, and a God all-sufficient to me; and in me they shall boast every day and all the day long. This God is our God for ever and ever."
本章內容如下：I. 關乎福音時代的一些進一步應許。其中有赦罪的應許（亞13:1）、行為更新的應許（亞13:2），並特別提到假先知被查明並被制止（亞13:2-6）。II. 一段關於基督受苦及其門徒隨之四散的清楚預言（亞13:7），關乎此後不久猶太民族大部分被毀滅（亞13:8），並他們中間的餘民被煉淨、成為神特有的子民（亞13:9）。