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英文原文
The two kingdoms of providence and grace are what we are all very nearly interested in, and therefore are concerned to acquaint ourselves with, all our temporal affairs being in a necessary subjection to divine Providence, and all our spiritual and eternal concerns in a necessary dependence upon divine grace; and these two are represented to us in this chapter—the former by a vision, the latter by a type. Here is, I. God, as King of nations, ruling the world by the ministry of angels, in the vision of the four chariots, Zec 6:1-8. II. God, as King of saints, ruling the church by the mediation of Christ, in the figure of Joshua the high priest crowned, the ceremony performed, and then explained concerning Christ, Zec 6:9-15.
1-8
The Vision of the Four Chariots (520 BC)
四輛戰車的異象（主前520年）
¹ 我又舉目觀看，見有四輛車從兩山中間出來；那山是銅山。
² 第一輛車套着紅馬，第二輛車套着黑馬，
³ 第三輛車套着白馬，第四輛車套着有斑點和壯的馬。
⁴ 我就問與我說話的天使說：主啊，這是甚麼意思？
⁵ 天使回答我說：這是天的四風，是從普天下的主面前出來的。
⁶ 套着黑馬的車往北方去；白馬跟在後面；有斑點的馬往南方去。
⁷ 壯馬出來，想要在各處走遍全地；他就說：你們只管在各處走遍全地。於是他們在全地走遍。
⁸ 他又呼叫我，對我說：看哪，那往北方去的，已在北方安慰了我的靈。
先知踴躍領受這異象，似乎早有期待，便轉身舉目觀看。這雖是他所見的第七個異象，他卻不以為已經足夠；因為我們若正確地多認識神和他的旨意，就必越發渴慕進一步認識神。如今我們看見先知所見的異象——四輛套着不同毛色之馬的戰車，並這異象的解釋（Zec 6:1-5）。他沒有看多久，就看見了值得一看的事，並能在這幽暗的日子裏大大鼓勵他自己和他的朋友。關於這異象的意義，我們所知甚少。有人以四輛車解作四大帝國；於是他們讀 Zec 6:5 為這是天的四風，並設想其中暗指 Da 7:2——但以理在異象中看見天上的四風颳在大海之上，代表四大帝國。他們以為巴比倫帝國在此由紅馬代表，其後沒有再提，因為那帝國此時已經滅亡。第二輛套着黑馬的車是波斯帝國，往北方去攻打巴比倫人，並在北方安慰了神的靈——藉着向巴比倫執行審判、使猶太人脫離被擄。白馬——希臘人——在北方跟在後面，因為他們傾覆了波斯人。有斑點的馬——羅馬人——征服了希臘帝國，被說成是往南方去，因為位於南方的埃及是希臘帝國最後被羅馬人征服的一支。壯馬本與有斑點的馬同列，其後卻單獨出來；他們以此解作哥特人和汪達爾人，他們以勝利的兵器走遍全地，或解作西流基和拉吉底兩支——希臘帝國的兩個分支。格勞修斯（Grotius）等人如此主張。
但我更傾向於將這異象作較普遍的解釋，以表明神在治理這下界時之護理國度的行政。天使常被稱為神的車輛（如 Ps 68:17, Ps 18:10）。神關乎列國與教會的各樣護理，以不同毛色的馬來代表（Re 6:2,4,5,8）。我們在此可以觀察：1. 神的謀略與定旨是一切事件的根源，它們是不可搖動的，如銅山一般。車輛從兩山中間出來；因為神必成就為我們所定規的：他的定規是源本，他的成就不過是抄本；他都照着自己旨意所預定的而行。我們有限的悟性要領會神的謀略，如同以手臂環抱山嶺一樣不可能；要更改神的旨意，如同搬移銅山一樣不可能；因為他心志已定，誰能使他轉念呢？ 無論神的護理在我們身上——無論在公共或私人的事上——如何，我們都當看見它們都是從銅山中間出來的，所以與之爭辯是何等愚昧，順服其中是何等本分。誰能對神說：你做甚麼？或你為何如此行？（Ac 2:23, 4:28）。2. 神在護理之工中執行他的定旨——這些工如同戰車，他乘在其上如君王乘在敞篷車上，向世人彰顯他的榮耀；在其中他又如乘在戰車上，勝了又要勝，並勝過一切敵擋他榮耀與國權的人而誇勝。神在他的作為中偉大可畏（Ps 66:3），在其中我們看見我們的神、我們的王的行跡（Ps 68:24）。他的護理快而有力地前行，如同戰車，卻都由他無限的智慧與主權的旨意引導、管轄，正如戰車由御者駕馭。3. 聖天使是神護理的執事，被他使用，作為天上的軍隊，在地上的居民中間執行他的謀略；他們是車輛，或者同樣的意思，他們是拉車的馬，大有能力大有大能；正如神自己所描述的那匹馬（Job 39:19 等），他們披上雷聲，令人可畏，卻不能被驚嚇或使之害怕；他們是火車火馬，要將一個先知接到天上，又要護衛另一個在地上。他們對神的旨意觀察入微、順服無間，如同善於駕馭的馬對騎士或御者一樣。並非神需要他們或他們的服事，他卻樂意使用他們，好叫他們得着尊榮，並鼓勵我們信靠他的護理。4. 護理的事件有不同的面色，時局的面貌也常常改變。第一輛車中的馬是紅色的，表明戰爭與殺戮——血到馬的嚼環（Re 14:20）。第二輛車中的是黑色的，表明戰爭所帶來陰沉悲慘的後果；它使一切盡都悲哀，使一切盡都荒涼，帶來饑荒、瘟疫、毀壞，使全地衰殘。第三輛車中的是白色的，表明在那些幽暗陰沉的日子之後，安慰、平安、興旺的恢復：神雖使人憂愁，卻必再施憐憫。第四輛車中的是雜色的，有斑點和壯；有些斑駁的、有點的、灰色的，表明面色不同的事件彼此交織、互相襯映——亨通的日子與患難的日子這事對着那事擺設。主手中護理的杯滿了攙雜（Ps 75:8）。5. 一切護理的工具和事件都來自神，並從他得着委任與指示（Zec 6:5）：這是天的四靈，就是四風（有人如此讀），似乎隨自己的意思從羅盤各點吹來；但神把它們握在手中，並從府庫中帶出。或更恰當地說，這些是天使，從站在全地之主面前出來——他們在那裏侍立事奉他，在上界仰望他的榮耀（這是他們的福分），並在下界服事他的榮耀（這是他們的職任）。他們站在作全地之主的他面前，從他領受命令，並向他們在地上所作的服事交帳，因為全地都在他管轄之下。但當他差遣，他們就出去，作他謀略的使者，作他公義與憐憫的執事。有些人以為，那些促成護理旨意在人心中運行的隱秘感動與催促，就是這天的四靈，從神出來成就他所定的，他是凡有血氣之靈的神。6. 護理中有一種可羨的美，一件事與另一件事互相平衡（Zec 6:6）：黑馬出來，帶着極黑暗悲慘的事件，使每一人、每一物盡都變成黑色；但隨即白馬跟在後面，把喜樂帶給悲哀的人，並因事務的新轉機，使他們再現悅色。神與他教會和百姓的交往正是如此：黑馬若出來，白馬隨即跟在後頭；因為患難增多，安慰就更加多。7. 護理通常的總體面貌是混雜而合成的。有斑點的馬與壯馬都同在第四輛車中（Zec 6:3），他們起先雖往南方去，後來卻想要走遍全地，並受命如此行（Zec 6:7）。我們若走遍全地，必看見護理的事件既不全是黑的，也不全是白的，而是灰色的——黑白相混。我們所居的世界就是如此；擺在前頭的並不混雜。我們在此同時唱慈愛和審判，當向神唱這兩者（Ps 101:1），並努力順應神在護理的混雜中的旨意與設計——在安慰中喜樂，卻如不喜樂，因為其中也有攙雜；為患難哀哭，卻如不哀哭，因為其中也混着那麼多憐憫。8. 神對自己護理一切營運都十分滿意（Zec 6:8）：這些已經安慰了我的靈——就是那些表明特別審判的黑馬，並表明特別拯救的白馬，兩者都往北方去，而尋常混雜的護理則遍及全地。這些在北方安慰了我的靈——近來北方正是關乎教會最顯著的作為場景；就是說，借這些不尋常的護理顯現與行動，神的怒氣向教會的仇敵執行了，他的恩惠也傾注於教會，這兩樣都早已遲延；如今在兩件事上神都成就了他的旨意，成全了他的話，於是安慰了他的靈。耶和華因公義的緣故而喜悅；正如他所說（Isa 1:24），他使自己得着舒解。
英文原文
The Vision of the Four Chariots (520 BC)
¹ And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
² In the first chariot were red horses; and in the second chariot black horses;
³ And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
⁴ Then I answered and said unto the angel that talked with me, What are these, my lord?
⁵ And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
⁶ The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
⁷ And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
⁸ Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. Though this was the seventh vision he had had, yet he did not think he had had enough; for the more we know of God and his will, if we know it aright, the more desirous we shall be to get a further acquaintance with God. Now observe here the sight that the prophet had offour chariots drawn by horses of divers colours, together with the explication of the sight, Zec 6:1-5. He did not look long before he discovered that which was worth seeing, and which would serve very much for the encouraging of himself and his friends in this dark day. We are very much in the dark concerning the meaning of this vision. Some by the four chariots understand the four monarchies; and then they read (Zec 6:5), These are the four winds of the heavens, and suppose that therein reference is had to Da 7:2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God's Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, but afterwards went forth by themselves; and by these they understand the Goths and Vandals, who with their victorious arms walked to and fro through the earth, or the Seleucidæ and Lagidæ, the two branches of the Grecian empire. Thus Grotius and others.
But I incline rather to understand this vision more generally, as designing to represent the administration of the kingdom of Providence in the government of this lower world. The angels are often called the chariots of God, as Ps 68:17, Ps 18:10. The various providences of God concerning nations and churches are represented by the different colours of horses, Re 6:2,4,5,8. And so we may observe here, 1. That the counsels and decrees of God are the spring and original of all events, and they are immovable, as mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God's purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, and therefore see it as much our folly to quarrel with them as it is our duty to acquiesce in them. Who may say to God, What doest thou, or why doest thou so? Ac 2:23,4:28. 2. That God executes his decrees in the works of Providence, which are as chariots, in which he rides as a prince in an open chariot, to show his glory to the world, in which, as in chariots of war, he rides forth conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Ps 66:3), and in them we see the goings of our God, our King, Ps 68:24. His providences move swiftly and strongly as chariots, but all directed and governed by his infinite wisdom and sovereign will, as chariots by their drivers. 3. That the holy angels are the ministers of God's providence, and are employed by him, as the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, or, which comes all to one, they are the horses that draw the chariots, great in power and might, and who, like the horse that God himself describes (Job 39:19, etc.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid; they are chariots of fire, and horses of fire, to carry one prophet to heaven and guard another on earth. They are as observant of and obsequious to the will of God as well-managed horses are to their rider or driver. Not that God needs them or their services, but he is pleased to make use of them, that he may put honour upon them, and encourage our trust in his providence. 4. That the events of Providence have different aspects and the face of the times often changes. The horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Re 14:20. Those in the second chariot were black, signifying the dismal melancholy consequences of war; it puts all into mourning, lays all waste, introduces famines, and pestilences, and desolations, and makes whole lands to languish. Those in the third chariot were white, signifying the return of comfort, and peace, and prosperity, after these dark and dismal times: though God cause grief to the children of men, yet will he have compassion. Those in the fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord isfull of mixture, Ps 75:8. 5. That all the instruments of Providence, and all the events of it, come from God, and from him they receive their commissions and instructions (Zec 6:5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, to attend upon him and minister to him, to behold his glory in the upper world, which is their blessedness, and to serve his glory in their blessedness, and to serve his glory in this lower world, which is their business. They stand before him as the Lord of the whole earth, to receive orders from him and give up their accounts to him concerning their services on this earth, for it is all within his jurisdiction. But, when he appoints, they go forth as messengers of his counsels and ministers of his justice and mercy. Those secret motions and impulses upon the spirits of men by which the designs of Providence are carried on, some think, are these four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh. 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (Zec 6:6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, carrying joy to those that mourned, and, by a new turn given to affairs, making them to look pleasant again. Such are God's dealings with his church and people: if the black horses go forth, the white ones presently go after them; for as affliction abounds consolation much more abounds. 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (Zec 6:3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, Zec 6:7. If we go to and fro through the earth, we shall find the events of Providence neither all black nor all white, but ash-coloured, or gray, mixed of black and white. Such is the world we live in; that before us is unmixed. Here we are singing, at the same time, of mercy and judgment, and we must sing unto God of both (Ps 101:1) and labour to accommodate ourselves to God's will and design in the mixtures of Providence, rejoicing in our comforts as though we rejoiced not, because they have their allays, and weeping for our afflictions as though we wept not, because there is so much mercy mixed with them. 8. That God is well-pleased with all the operations of his own providence (Zec 6:8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, which had of late been the most remarkable scene of action with reference to the church; that is, by these uncommon appearances and actings of providence God's wrath is executed upon the enemies of the church, and his favours are conferred upon the church, both which had long been deferred, and in both God had fulfilled his will, accomplished his word, and so quieted his Spirit. The Lord is well-pleased for his righteousness' sake; and, as he speaks, Isa 1:24, made himself easy.
9-15
The Coronation of Joshua; Prediction of the Messiah (520 BC)
約書亞的加冕；彌賽亞的豫言（主前520年）
⁹ 耶和華的話臨到我說：
¹⁰ 你要從被擄之人中取黑玳、多比雅、耶大雅的金銀。這三人是從巴比倫來到西番雅的兒子約西亞家裡的；當日你要進去，
¹¹ 取這金銀做冠冕，戴在約撒答的兒子大祭司約書亞的頭上，
¹² 對他說，萬軍之耶和華如此說：看哪，有一人名叫苗裔，他要在本處長起來，並要建造耶和華的殿。
¹³ 他要建造耶和華的殿，並擔負尊榮，坐在位上掌王權；又必在位上作祭司，使兩職之間籌定和平。
¹⁴ 這冠冕要歸希連（就是黑玳）、多比雅、耶大雅，和西番雅的兒子賢，放在耶和華的殿裡為記念。
¹⁵ 遠方的人也要來，在耶和華的殿中建造。你們就知道萬軍之耶和華差遣我到你們這裡來。你們若留意聽從耶和華你們神的話，這事必然成就。
神在古時不但 多次，更 多方 藉着眾先知向他的教會說話。在本章前半他藉異象說話——只有先知自己看見；此處在後半他藉一個記號、或預表說話——許多人看見，並在解釋之後，它是關乎彌賽亞作為他教會的祭司與君王的一個榮耀豫言。這裡有：
I. 神所設立的意味深長的典禮——即 大祭司約書亞的加冕，Zec 6:10,11。值得注意的是，舊約中有兩位基督的著名預表都名為 約書亞（與 耶穌 同名，七十士譯本和新約中都譯作 耶穌，徒 7:45）——元帥約書亞，是救恩的元帥基督的預表；大祭司約書亞，是我們所承認的大祭司基督的預表；兩人都在其時代作拯救者、作引領人進迦南的領袖。而這是大祭司約書亞所特有的：有件事奉神之命特意作在他身上，為要使他作基督——照着麥基洗德等次的祭司——的預表；那位既是王又是祭司。約書亞遠非渴慕冠冕，百姓也遠非想要一個戴冠的元首；但先知奉命給約書亞加冕，如同他是王一般，這使雙方都大為驚奇。所羅巴伯的謹慎與敬虔使這事不成為對他的冒犯（如立一個與他爭權的人），照樣神的護理也使波斯諸王不以此為意——以為是在背叛他們。我們在確知是神所喜悅的事上（如這事），便大可冒犯人。1. 有些從巴比倫來的猶太人帶着供物到神的殿——被擄之人中的 幾位，此處記其名以為尊榮，他們 從巴比倫 來探望耶路撒冷。他們本當向巴比倫作最後告別，來與弟兄在本國同住；他們因在這事上的疏忽冷淡，想藉這次探望來補償。也許他們作為巴比倫猶太全體的使者而來——他們住在那裡安逸富足；聽見建殿因缺錢而進行遲緩，便打發他們帶着金銀的供物為神殿之用而來。注意，那些因距離或其他緣故不能親身推進善工的人，必須量力以錢囊推進之；若有人出力，便當有人供應。2. 先知與他們相會的時間地點已定。他們想帶供物給祭司——神素常的僕人；但神豫備了一位先知——非常的僕人——來接待他們與供物；這對他們是鼓勵，因他們在被擄中屢屢抱怨：我們看不見我們的記號，再沒有先知了。 這也要邀請他們和別人重歸故土——那時當豫言之靈在境內復甦，那地便開始看來如自己——如聖地。撒迦利亞奉命在他們 到的那日 接待他們（因他們一到便 不耽延，立即獻上供物），並歡迎他們，向他們保證神如今悅納他們的禮物。他當在約西亞——西番雅之子——的家裡見他們；約西亞大概是聖殿的總收納，保管殿中寶物。他們帶來為殿所用的金銀，神卻命用之榮耀一位 比殿更大的（太 12:6）。3. 要 造 冠冕，戴在約書亞頭上，Zec 6:11。據想豫備了兩頂冠冕——一銀一金；前者（如有人以為）表明他的祭司尊榮，後者表明他的君王尊榮。或更恰當：他既已是祭司，並已有純金的冠冕表明其祭司的尊榮與權能，這銀金雙冠都表明 王權——銀冠或許豫表彌賽亞在世上時的國，那時他是 以色列的王（約 1:49）；金冠豫表他在高升狀態中的國，其榮耀遠超前者，如金超於銀。太陽 發出力量 時照如金，月亮 在明亮中行走 時其光我們稱為 銀光。 從前拜日月的人，如今要拜在高升救贖主的金銀雙冠之前——在他面前日要慚愧、月要蒙羞，兩者都失色。
II. 神對這典禮所賦的意義。人人都會問：「約書亞如此加冕有何意義？」先知也照樣豫備告訴他們其意。這說話的記號上嫁接了一個豫言，記號用來使人更注意、更好記。如今這應許是：
1. 神要在時候滿足時興起一位如約書亞的大祭司。告訴約書亞他不過是那將來者的影像、微弱的影兒（Zec 6:12）：奉萬軍之耶和華的名對他說，那名叫苗裔的人要從本處長起來——從大衛的城伯利恆，那為他誕生所定的地方；雖那家族如乾地的根，這苗卻要從其中長出，如春天太陽回轉時，埋藏於根中、隱而不見、被人遺忘的花從根中長出。他必 為自己長起來（有人如此讀）——propria virtute—憑自己的生命能力，在自己的力量中 被高舉。
2. 如約書亞在建造聖殿上是活潑有用的器皿，照樣 那人，那苗裔 必是屬靈的殿——福音教會——的總建造者，獨一的建造者。他 要建造耶和華的殿；又重複（Zec 6:13）：他必建造耶和華的殿。 他要長起來行善，作神榮耀的器皿、人類的大福。注意，福音教會是 耶和華的殿、靈宮（彼前 2:5）、聖殿（弗 2:21）。在聖殿裡神向百姓啟示自己，並在那裡接受百姓的事奉與敬拜；照樣在福音教會裡，神的啟示藉道發光，禱告與讚美的屬靈祭物也被獻上。基督不但是這殿的根基，更是這殿的創立者——藉他的靈與恩。
3. 基督必擔負尊榮。尊榮是擔子，卻不難擔於那位托住萬有者。十字架是他的榮耀，他擔了；冠冕是 極重無比永遠的榮耀，他也擔。政權必擔在他肩頭上，在其中他 擔負榮耀，賽 9:6。他父家的一切榮耀都掛在他身上，賽 22:24。這與他相稱，他 par negotio—足能擔當。 祭司與王室的榮耀從前分屬亞倫家與大衛家；如今他獨自擔當兩者一切的榮耀。他所擔、他所承當的，必誠然是 以色列的榮耀；他們當等候那個，並在盼望中滿足於所失的外在榮耀。他要擔負一種使這後來之殿的榮耀大於從前之殿的榮耀。他要 高舉榮耀（也可如此讀）；以色列的榮耀曾被打倒壓抑，他卻要從塵土中興起。
4. 他必有寶座，並在其寶座上既是祭司又是王。寶座既表尊嚴也表統治——崇高的尊榮與廣大的權能。(1.) 這位祭司必是王，他作祭司毫不減其作王的尊嚴：他必坐在寶座上掌權。 基督作祭司永遠活着為我們代求；但他是在父的右邊坐着作——作為有權柄的（來 8:1）。我們有這樣一位大祭司，是以色列從未有過的，因他 坐在天上至尊寶座的右邊；這使其代求帶着有效的權能；為我們在幔內顯現的那位，是在那裡坐着掌權的。基督——被設立為我們獻祭的那位——也受權為我們立法。他不肯救我們，除非我們情願被他治理。神已為他 在天上 豫備了寶座；我們若要從中得益，必須在我們心中為他豫備寶座，情願並樂意他 坐在那寶座上掌權；我們裡面的每個意念都要被帶來順服他。(2.) 這位王必是祭司——在寶座上的祭司。 帶着王的威嚴權能，他也有祭司的溫柔單純——那 從人中挑選、為人所設、能體諒那愚蒙人 的（來 5:1,2）。在他作王的一切作為中，他推行他作祭司的恩典之意。故此屬他的人不可帶着恐怖驚惶看他的寶座——雖那是榮耀的寶座、審判的寶座；因為寶座 周圍有虹，他更是 寶座上的祭司。
5. 兩者之間必籌定和平。 即，(1.) 在 耶和華 與 那人那苗裔 之間——在父與子之間；關乎藉基督中保使神人和好的和平之計，必由無限智慧在救贖之約中籌定（即 顯為 已籌定）；父與子在那事上彼此完全明白。或更恰當，(2.) 在祭司與寶座之間——在耶穌基督的祭司職與君王職之間。那人那苗裔 必長起以推行 和平的籌謀——地上的和平，並為此目的與天上的和平。神對我們的意念是 平安的意念；為成就這些，他高舉他的兒子基督耶穌 既作君王又作救主；他給他寶座，卻附此條件：他要作寶座上的祭司，並藉執行祭司與君王兩職來成就人與神和好、在神裡有福的大工。有人想這借用猶太國從前的政體——其中君王與祭司是分開的職位，彼此商議以維持教會與國家的和平繁榮，如所羅巴伯與約書亞如今所作。我可加上：神的先知幫助他們。 照樣福音教會、並一切信徒的和平與福祉，雖非由兩位分開的人，卻由兩個分開的職位會於一位而成就——基督藉其祭司職買得一切和平，並藉其國度維持保衛之；Pemble 先生如此說。而他的先知職在這大計劃中也服事於兩者。
6. 猶太人與外邦人在福音教會中必有快樂的聯合，兩者都要在基督——寶座上的祭司——裡相遇，作為他們合一的中心（Zec 6:15）：遠方的人也要來，在耶和華的殿中建造。 有人以此指如今在巴比遠方的猶太人——他們留在被擄中，使歸回的弟兄大為灰心，因建殿正缺他們之助。如今神應許他們中許多人、以及別國歸信猶太教的人要進來，協助建殿；人手多便工作輕省。波斯諸王曾資助建殿（拉 6:8）和殿的設備（拉 7:19,20）。日後希律大王和別的外人也協助美化豐富聖殿。但這更有進一步的指涉，指向 那人那苗裔 所要建的那 耶和華的殿。外邦人——遠方的外人——要協助建造，因為神要從他們中間興起與基督同工的傳道人；一切外邦歸信者也要作為石頭加在這建築上，使它 長成為聖殿（弗 2:20-22）。當神的殿要建造時，他能召來遠方的人用於建造。
7. 這事的成就將是神的話真實的有力確證：你們就知道萬軍之耶和華差遣我到你們這裡來。 那應許——遠方的人要來協助他們 建造耶和華的殿——如同 賜他們一個記號；藉此他們可得保證，別的應許也必按時應驗。這事如今當速速應驗；確是如此，因那些從前作仇敵和控告者的，照王的旨意成了他們的幫手，並速速行所命以促成其工，工程因此進行並完成；見拉 6:13,14。如此，藉這從遠方而來協助建殿的出乎意料的幫助，他們便可知道，事先告訴他們這事的撒迦利亞是神所差的，因而他關乎 那人那苗裔 的話也必應驗。
8. 這些應許是順從的有力約束：這事必然成就（你們建殿必得幫助），只要你們留意聽從耶和華你們神的話。 你們必得外人在建殿上的幫助——只要你們自己認真動手。別人的幫助不但不當作我們懶惰的藉口，反當作我們殷勤的鞭策。「你們若盡良心的本分，便必享這一切應許的益處與安慰。」他們當知道自己在受試驗；雖他們的神正以憐憫之道臨近，他們卻不能指望他繼續前行，除非他們遵行他的律法。注意，神向我們所要、為使我們配得他恩的，就是順從他所啟示的旨意；且必是留心的順從。我們若不大大費心費力便不能 聽從神的話；我們的順從若不經我們勞力，也不蒙神悅納。
III. 為保存這事的記念所作的供備。在這嚴肅典禮中所用的 冠冕 不是給約書亞的，卻必 存放在耶和華的殿中為記念，Zec 6:14。或放在殿庫中，或（如猶太人的傳統）掛在殿的窗上，給眾人看，in perpetuam rei memoriam—為永遠的記念——作為彌賽亞應許的傳統證據，並以這預表性的舉動堅定那應許。冠冕交給那些提供材料的人（有人想他們的名刻在冠冕上），作為他們敬虔慷慨的公開見證，並鼓勵別人也照樣帶供物到神的殿。注意，舊約聖徒等候以色列的安慰，其間用了種種方法支持他們的信心，直到所定的時候來到。
英文原文
The Coronation of Joshua; Prediction of the Messiah (520 BC)
⁹ And the word of the LORD came unto me, saying,
¹⁰ Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
¹¹ Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;
¹² And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
¹³ Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.
¹⁴ And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
¹⁵ And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.
God did not only at sundry times, but in divers manners, speak in time past by the prophets to his church. In the former part of this chapter he spoke by a vision, which only the prophet himself saw; here, in this latter part, he speaks by a sign, or type, which many saw, and which, as it was explained, was an illustrious prediction of the Messiah as the priest and king of his church. Here is,
I. The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, Zec 6:10,11. It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the LXX., and in the New Testament, rendered Jesus, Ac 7:45)—Joshua the chief captain, a type of Christ the captain of our salvation, and Joshua the chief priest, a type of Christ the high priest of our profession, and both in their day saviours and leaders into Canaan. And this is peculiar to Joshua the high priest, that here was something done to him by the divine appointment on purpose that he might be a type of Christ, a priest after the order of Melchizedek, who was both a king and a priest. Joshua was far from being ambitious of a crown, and the people of having a crowned head over them; but the prophet, to the great surprise of both, is ordered to crown Joshua as if he had been a king. And, as Zerubbabel's prudence and piety kept this from being any affront to him (as the setting up of a rival with him), so God's providence kept the kings of Persia from taking umbrage at it, as raising a rebellion against them. In doing what we are sure is God's pleasure, as this was, we may well venture men's displeasure. 1. Here were some Jews come from Babylon that brought an offering to the house of God, some of the captivity, here named to their honour, that came from Babylon on a visit to Jerusalem. They ought to have bidden a final farewell to Babylon, and to have come and settled with their brethren in their own land, and for their remissness and indifference in not doing so they thought to atone by this visit. Perhaps they came as ambassadors from the body of the Jews that were in Babylon, who lived there in ease and fulness; and, hearing that the building of the temple went on slowly for want of money, they sent them with an offering of gold and silver for the service of the house of God. Note, Those that by reason of distance, or otherwise, cannot forward a good work by their persons, must, as they are able, forward it by their purses; if some find hands, let others fill them. 2. Time and place are appointed for the prophet to meet them. They thought to bring their present to the priest, God's ordinary minister; but God has a prophet, an extraordinary one, ready to receive them and it, which would be an encouragement to them, who, in their captivity, had so often complained, We see not our signs, there is no more any prophet, and would invite them and others to re-settle in their own land, which then began to look like itself, like a holy land, when the Spirit of prophecy was revived in it. Zechariah was ordered to give them the meeting the same day they came (for when they had arrived they would lose no time, but present their offering immediately), and to bid them welcome, assuring them that God now accepted their gifts. He was to meet them in the house of Josiah, the son of Zephaniah, who probably was receiver-general for the temple, and kept the treasures of it. They brought their gold and silver, to be employed about the temple, but God ordered it to be used in honour of One greater than the temple, Mt 12:6. 3. Crowns are to be made, and put upon the head of Joshua, Zec 6:11. It is supposed that there were two crowns provided, one of silver and the other of gold; the former (as some think) denoting his priestly dignity, the latter his kingly dignity. Or, rather, he being a priest already, and having a crown of gold, of pure gold, already, to signify his honour and power as a priest, these crowns of silver and gold both signify the royal dignity, the crown of silver being perhaps designed to typify the kingdom of the Messiah when he was here on earth, for then he was the King of Israel (Joh 1:49), but the crown of gold his kingdom in his exalted state, the glory of which as far exceeded that of the former as gold does silver. The sun shines as gold, when he goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. Those that had worshipped the sun and moon shall now fall down before the golden and silver crowns of the exalted Redeemer, before whom the sun shall be ashamed and the moon confounded, being both out-shone.
II. The signification which God gave of this ceremony. Every one would be ready to ask, "What is the meaning of Joshua's being crowned thus?" And the prophet is as ready to tell them the meaning of it. Upon this speaking sign is grafted a prediction, and the sign was used to make it the more taken notice of and the better remembered. Now the promise is,
1. That God will, in the fulness of time, raise up a great high priest, like Joshua. Tell Joshua that he is but the figure of one that is to come, a faint shadow of him (Zec 6:12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, out of Bethlehem the city of David, the place appointed for his birth; though the family be a root in a dry ground, yet this branch shall spring out of it, as in the spring, when the sun returns, the flowers spring out of the roots, in which they lay buried out of sight and out of mind. He shall grow up for himself (so some read it) propria virtute—by his own vital energy, shall be exalted in his own strength.
2. That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (Zec 6:13), Even he shall build the temple of the Lord. He shall grow up to do good, to be an instrument of God's glory and a great blessing to mankind. Note, The gospel-church is the temple of the Lord, a spiritual house (1Pe 2:5), a holy temple, Eph 2:21. In the temple God made discoveries of himself to his people, and there he received the service and homage of his people; so, in the gospel-church, the light of divine revelation shines by the word, and the spiritual sacrifices of prayer and praise are offered. Now Christ is not only the foundation, but the founder, of this temple, by his Spirit and grace.
3. That Christ shall bear the glory. Glory is a burden, but not too heavy for him to bear who upholds all things. The cross was his glory, and he bore that; so was the crown an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa 9:6. They shall hang upon him all the glory of his Father's house, Isa 22:24. It becomes him, and he is par negotio—well able to bear it. The glory of the priesthood and royalty had been divided between the house of Aaron and that of David; but now he alone shall bear all the glory of both. That which he shall bear, which he shall undertake, shall be indeed the glory of Israel; and they must wait for that, and, in prospect of it, must be content in the want of that external glory which they formerly had. He shall bear such a glory as shall make the glory of this latter house greater than that of the former. He shall lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.
4. That he shall have a throne, and be both priest and king upon his throne. A throne denotes both dignity and dominion, an exalted honour with an extensive power. (1.) This priest shall be a king, and his office as a priest shall be no diminution to his dignity as a king: He shall sit and rule upon his throne. Christ, as a priest, ever lives to make intercession for us; but he does it sitting at his Father's right hand, as one having authority, Heb 8:1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, which puts a prevailing virtue into his mediation; he that appears for us within the veil is one that sits and rules there. Christ, who is ordained to offer sacrifices for us, is authorized to give law to us. He will not save us unless we be willing that he should govern us. God has prepared him a throne in the heavens; and, if we would have any benefit by that, we must prepare him a throne in our hearts, and be willing and glad that he should sit and rule upon that throne; and to him every thought within us must be brought into obedience. (2.) This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb 5:1,2. In all the acts of his government as a king he prosecutes the intentions of his grace as a priest. Let not therefore those that are his look upon his throne, though a throne of glory and a throne of judgment, with terror and amazement; for, as there is a rainbow about the throne, so he is a priest upon the throne.
5. That the counsel of peace shall be between them both. That is, (1.) Between Jehovah and the man the branch, between the Father and the Son; the counsels concerning the peace to be made between God and man, by the mediation of Christ, shall be concerted (that is, shall appear to have been concerted) by Infinite Wisdom in the covenant of redemption; the Father and the Son understood one another perfectly well in that matter. Or, rather, (2.) Between the priest and the throne, between the priestly and kingly office of Jesus Christ. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; he gave him a throne, but with this proviso, that he should be a priest upon his throne, and by executing the two offices of a priest and king should bring about that great undertaking of man's reconciliation to God and happiness in God. Some think it alludes to the former government of the Jews' state, wherein the king and priest, separate officers, did take counsel one with another, for the maintenance of peace and prosperity in church and state, as did Zerubbabel and Joshua now. I may add, the prophets of God helping them. So shall the peace and welfare of the gospel-church, and of all believers, be wrought, though not by two separate persons, yet by virtue of two separate offices meeting in one—Christ purchasing all peace by his priesthood and maintaining and defending it by his kingdom; so Mr. Pemble. And his prophetic office is serviceable to both in this great design.
6. That there shall be a happy coalition between Jews and Gentiles in the gospel-church, and they shall both meet in Christ, the priest upon his throne, as the centre of their unity (Zec 6:15): Those that are far off shall come and build in the temple of the Lord. Some understand it of the Jews that were now afar off in Babylon, that staid behind in captivity, to the great discouragement of their brethren that had returned, who wanted their help in building the temple. Now God promises that many of them, and some of other nations too, proselyted to the Jewish religion, should come in, and lend a helping hand to the building of the temple, and many hands would make light work. The kings of Persia contributed to the building of the temple (Ezr 6:8) and the furnishing of it, Ezr 7:19,20. And, in after-times, Herod the Great, and others that were strangers, helped to beautify and enrich the temple. But it has a further reference to that temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, shall help to build it, for from among them God will raise up ministers that shall be workers together with Christ about that building; and all the Gentile converts shall be stones added to this building, so that it shall grow up to a holy temple, Eph 2:20-22. When God's temple is to be built he can fetch in those that are afar off and employ them in the building of it.
7. That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; by this they might be assured that the other promises should be fulfilled in due time. This should be fulfilled now very speedily; it was so, for those that had been their enemies and accusers, in obedience to the king's edict, became their helpers and did speedily what they were ordered to do for the furtherance of the work, and by that means the work went on and was finished; see Ezr 6:13,14. Now, by this surprising assistance which they had from afar off in building the temple, they might know that Zechariah, who told them of it before, was sent of God, and that therefore his word concerning the man the branch should be fulfilled.
8. That these promises were strong obligations to obedience: "For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. You shall have the help of foreigners in building the temple, if you will but set about it in good earnest yourselves." The assistance of others, instead of being an excuse for our slothfulness, should be a spur to our industry. "You shall have the benefit and comfort of all those promises if you make conscience of your duty." They must know that they are upon their good behaviour; and, though their God is coming towards them in a way of mercy, they cannot expect him to proceed in it unless they conform to his laws. Note, That which God requires of us, to qualify us for his favour, is obedience to his revealed will; and it must be a diligent obedience. We cannot obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.
III. The provision that was made to preserve the remembrance of this. The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, Zec 6:14. Either they were laid up in the temple treasury or (as the Jews' tradition is) they were hung up in the windows of the temple, in the view of all, in perpetuam rei memoriam—for a perpetual memorial, for a traditional evidence of the promise of the Messiah and this typical transaction used for the confirmation of that promise. The crowns were delivered to those who found the materials (and some think their names were engraven on the crowns), to be preserved as a public testimony of their pious liberality and an encouragement to others in like manner to bring presents to the house of God. Note, Various means were used for the support of the faith of the Old-Testament saints, who waited for the consolation of Israel, till the time, the set time, for it came.
我們眾人與「護理」和「恩典」這兩個國度關係極為密切——我們一切今世的事務都必然服在神的護理之下，我們一切屬靈與永恆的事務也都必然倚賴神的恩典；因此我們理當認識這兩個國度。本章就把這兩個國度擺在我們面前：前者藉異象表明，後者藉預表表明。內容如下：I. 神作列國的君王，藉天使的職事治理全地，見於四輛戰車的異象（亞6:1-8）。II. 神作聖徒的君王，藉基督的中保治理教會，見於大祭司約書亞加冕的預表——先記載典禮的舉行，再說明它關乎基督的意義（亞6:9-15）。