Books
撒迦利亚书生命读经 · 第1篇

介言

An Introductory Word
1读经：撒迦利亚书一章一至六节。从本篇信息，我们开始来查读撒迦利亚书。
1Scripture Reading: Zech. 1:1-6 With this message we begin the life-study of Zechariah
壹 撒迦利亚的身分
I. THE STATUS OF ZECHARIAH
一 易多的孙子，比利家的儿子
A. The Grandson of Iddo and the Son of Berechiah
2撒迦利亚是易多的孙子和比利家的儿子。（亚一1。）在希伯来文，易多这名的意思是『在一个指定的时候』，比利家这名的意思是『耶和华必祝福，』撒迦利亚这名的意思是『耶和华必记念。』因此，这三个名字合起来的意义就是：在一个指定的时候，耶和华必祝福，耶和华必记念。
2Zechariah was the grandson of Iddo and the son of Berechiah (Zech. 1:1). In Hebrew the name Iddo means "at an appointed time"; the name Berechiah means "Jehovah will bless"; and the name Zechariah means "Jehovah will remember." Hence, the total significance of these three names is that at an appointed time Jehovah will bless and Jehovah will remember
二 在被掳时期生在祭司家族里，成了申言者回到犹大
B. Born of a Priestly Family in Captivity and Becoming a Prophet Who Returned to Judah
3撒迦利亚是在被掳时期，生在祭司家族里。（尼十二1，4，12，16。）他先是祭司，然后成了申言者。他在申言者哈该的时候（约主前五二年），与所罗巴伯一同回到犹大。撒迦利亚和哈该鼓励神的百姓，在所罗巴伯和约书亚的带领下重建神的殿。约书亚是大祭司，代表祭司职分；所罗巴伯是王室的后裔，是犹大的省长，代表君王的职分。因此，君王职分与祭司职分并行，建造神的殿。甚至今天在建造召会－基督身体－的事上，我们也同时需要祭司职分和君王职分。
3Zechariah was born of a priestly family in captivity (Neh. 12:1, 4, 12, 16). He was first a priest, and then he became a prophet. He returned to Judah with Zerubbabel at the time of the prophet Haggai (about 520 B.C.). Zechariah and Haggai encouraged the building of the temple of God under the hands of Zerubbabel and Joshua. Joshua was the high priest, representing the priesthood, and Zerubbabel, a descendant of the royal family, was the governor of Judah, representing the kingship. Thus, the kingship went forth with the priesthood and built the temple of God. Even today in the building up of the church as the Body of Christ, we need both the priesthood and the kingship
贰 撒迦利亚尽职的时间和地点
II. THE TIME AND PLACE OF ZECHARIAH'S MINISTRY
4撒迦利亚尽职的时间是从大利乌西斯塔庇斯（DariusHystaspsis）第二年，约在主前五二○年起。（这个大利乌与但以理九章一节，十一章一节的大利乌，以及尼希米十二章二十二节的大
4The time of Zechariah's ministry was from the second year of Darius Hystapsis (different from both the Darius in Daniel 9:1 and 11:1 and the one in Nehemiah 12:22). The year was about 520 B.C. The place of Zechariah's ministry was Judah (Zech. 7:3-4
5利乌都不相同。）撒迦利亚尽职的地点是在犹大。（亚七3～4。）
5
参 开头的话
III. THE OPENING WORD
6撒迦利亚书开头的话是劝勉以色列人转向耶和华，并应许他们，耶和华必转向他们。（一2～6。）他们已经从巴比伦归回耶路撒冷，但其中大部分3人并没有转向主。三节说，『你们要转向我，万军之耶和华宣告说，我就转向你们。这是万军之耶和华说的。』我们在这里看见一个原则：我们要先转向主，然后主就转向我们。
6The book of Zechariah opens with a word exhorting the children of Israel to return to Jehovah with the promise that Jehovah will return to them (1:2-6). They had returned from Babylon to Jerusalem, but probably most of them had not returned to the Lord. Verse says, "Return to Me, declares Jehovah of hosts, and I will return to you, says Jehovah of hosts." Here we have a principle: first we have to return to the Lord, and then the Lord will return to us.
肆 撒迦利亚申言的主题
IV. THE SUBJECT OF ZECHARIAH'S PROPHECY
7撒迦利亚申言的主题，乃是耶和华藉著基督的救赎，对祂受管教的选民热切的安慰和应许；基督乃是在屈辱里，成了他们在被掳中受苦的同伴。
7The subject of the prophecy of Zechariah is Jehovah'shear ty consolation and promise to His chastised chosen people through the redemption of Christ, who in His humiliation became their suffering Companion in their captivity
8伍撒迦利亚申言的中心思想撒迦利亚申言的中心思想乃是：耶和华记念祂受管教的百姓，并同情他们因列国对祂惩罚他们而反应过度所受的苦。因著他们被神惩罚而受苦，神就差基督作祂的使者与他们同在，与他们一同度过被掳时期；这基督完成了美好的救赎，使他们得救。同时，耶和华也兴起了『匠人』，对付那些反应过度的列国。祂也藉撒迦利亚这复兴的申言者，说了热切安慰和应许的话，说祂必将分散的以色列人带回他们本国，使他们有复兴和兴盛时期的盼望。这中心的思想包含几个重要的因素：神的同情、救赎、救恩、救主、救赎者和拯救者。神因著同情，就进来安慰祂所管教的子民。在这安慰的工作里，基督受差遣完成救赎，使他们得著救恩；这样，基督就成了他们的救主和救赎主。在神使人得救的救赎里，基督乃是中心。基督第一次来，乃是藉著钉死流血，救赎神的选民。祂还要第二次来，不是为著救赎，乃是为著拯救神的选民脱离敌基督的手，并带进复兴和兴盛的时期。因此，基督也是拯救者，使基督成为普及。我们看见在这宇宙中，基督在十字架上作中心；从那中心，基督又将自己扩展到圆周。这是基督的普及。以弗所书告诉我们，这位救赎的基督，就是产生身体（召会）的基督，乃是在万有中充满万有者。（一22～。）祂的确是神计画并救赎里的中心与普及。陆申言者以赛亚、但以理、和撒迦利亚之间的比较我们需要在两件事上，就是在神向著祂选民的经纶上，以及在基督为著神所关心之百姓的事上，将以赛亚、但以理和撒迦利亚这三位申言
8V. THE CENTRAL THOUGHT OF ZECHARIAH'S PROPHECY The central thought of Zechariah ' s prophecy is that Jehovah remembers His chastised people and sympathizes with them in their suffering of the nations' excessive reaction to His punishment over them. For their suffering of His punishment, God sent Christ as His Angel to be with them and go with them through their captivity, who accomplished a fine redemption for their salvation. In the meantime Jehovah also raised up " craftsmen " to deal with the nations who had reacted in excess. He also gave a hearty word of consolation and promise through Zechariah, a prophet of restoration, saying that He would bring the scattered Israel back to their own country with the expectation of a time of restoration and prosperity. In this central thought there are several important factors: God's sympathy, redemption, salvation, the Savior, the Redeemer, and the Deliverer. Because of His sympathy, God came in to console the people whom He had chastised. In this consoling work, Christ was sent to accomplish redemption for their salvation, making Christ their Savior as well as their Redeemer. In God's redemption for salvation, Christ is the centrality. Christ came the first time to redeem God'select by being crucified and shedding His blood. His coming the second time will not be to redeem but to deliver God ' select out of the hand of Antichrist and to bring in a time of restoration and prosperity. Thus Christ is also the Deliverer, making Christ the universality. In this universe we see Christ on the cross as the center, and from that center Christ is spreading Himself to the circumference. This is the universality of Christ. Ephesians tells us that this redeeming Christ who produced the Body, the church, is the One who fills all in all (1:22-23). He is surely the centrality and the universality in God's plan and in 23 God's redemption. VI. A COMPARISON BETWEEN THE PROPHETS ISAIAH, DANIEL, AND ZECHARIAH We need to make a comparison between the three prophets, Isaiah, Daniel, and Zechariah, in two matters: in God'secon o my toward His chosen people and in Christ for the people of His concern.
9者作个比较。
9
一 在神对祂选民的经纶上
A. In God'sEcon o my toward His Chosen People
１ 在以赛亚书里
1. In Isaiah
10关于神对祂选民的经纶，以赛亚书启示，无论在消极或积极方面，列国都是为著神选民的。神真正所关切的乃是以色列，而列国在积极并消极方面，都是为神使用叫以色列得益处的。例如，在尼布甲尼撒手下的巴比伦，是在消极一面为神使用的；在古列手下的玛代波斯，却是在积极一面为神使用。古列为神所拣选，且是神所喜悦的。神看他是神百姓在被掳中的牧人。
10Concerning God'secon o my toward His chosen people, Isaiah reveals that all the nations are for God's chosen people either positively or negatively. God's real concern is for Israel, and all the nations are utilized by God for Israel's benefit, both positively and negatively. For example, Babylon under Nebuchadnezzar was used in a negative way, whereas Medo-Persia under Cyrus was used in a positive way. Cyrus was chosen by God and was His delight. God regarded him as the shepherd of His people in their captivity
２ 在但以理书里
2. In Daniel
11在但以理书里，列国都主宰的在神属天的管治之下，为使以色列成为神在地上的见证人和见证。撒但用尼布甲尼撒毁坏犹大，并将犹太人掳到巴比伦。撒但的目的是要了结神在地上的见证连同所有的见证人。但他没有想到，神在这些被掳的人竟中有四个年轻的得胜者。无论撒但作甚么，这些得胜者都有办法对抗并摧毁这些诡计。他们胜过属鬼的饮食、鬼魔的蒙蔽、以及拜偶像的引诱。撒但一切的诡计只带来一个结果，就是神的见证藉著祂年轻的得胜者，得著加强并拔高。至终，治理巴比伦的权柄，落在但以理和他三个同伴手中。
11In Daniel all the nations are sovereignly under God'she aven ly ruling for Israel to be God's witness and testimony on earth. Satan used Nebuchadnezzar to destroy Judah and to carry the Jews into captivity in Babylon. Satan'sin tent i on was to end God's testimony on earth with all His witnesses. But he did not realize that among these captives God had four young overcomers. Whatever Satan would do, these overcomers had a way to counter it and annul it. They overcame the demonic diet, the devilish blinding, and the seduction of idol worship. All of Satan's devices merely resulted in God's testimony being strengthened and uplifted through His young overcomers. Eventually, the authority to govern the land of Babylon was in the hands of Daniel and his three companions
３ 在撒迦利亚书里
3. In Zechariah
12在撒迦利亚书里，以色列受列国对付，目的是要使以色列在他们无知时经历基督。而列国受神对付，从此可以看出神对以色列的关切。
12In Zechariah all the nations' dealings with Israel are for Israel to experience Christ in their ignorance. God's concern for Israel is seen in His dealings with all the nations
二 在基督为著神所关心之百姓的事上
B. In Christ for the People of God's Concern
１ 在以赛亚书里
1. In Isaiah
13以赛亚书揭示基督的许多方面，主要是关于祂的所是。论到基督为著神所关心的百姓，我们在以赛亚书里看见，基督被引进为包罗万有者，以应付受管教之以色列和受审判之列国的需要。神在祂的对付上，是如此富有怜悯，祂不仅为以色列，也为列国带来基督。因此，基督不仅是以色列的救主，也是列国的救主。
13The book of Isaiah unveils Christ in many items, mainly concerning Christ's being, that is, concerning what Christ is. Regarding Christ for the people of God's concern, in Isaiah we see that Christ is ushered in as the all - inclusive One to meet the need of the chastised Israel and of the judged nations. God is so merciful in His dealing to bring in Christ not only for Israel but also for the nations. Hence, Christ is the Savior not only of Israel but also of all the nations.
２ 在但以理书里
2. In Daniel
14但以理书启示，基督是超越的一位，祂来钉十字架，为要产生新造，作祂的新妇与祂相配；祂且要带著祂的新妇回来，了结人的政权，代之以神永远的国。我们在但以理书中看见，钉十字架的基督乃是神的旧造和神的新造之间的界碑。祂向申言者显现时，乃是超越宝贵的一位，为神的百姓所珍赏期待；祂向地上人的权势显现时，就要结束人的政权，且成为神圣的国度，遍及全地，直到永远。
14The book of Daniel reveals that Christ is the excellent One who came to be crucified for the producing of the new creation to match Him as His bride and who will come back with His bride to terminate the human government and replace it with God's eternal kingdom. In Daniel we see that Christ in His crucifixion is the landmark between God'sold creation and God's new creation. In His appearing to the prophet, He was the excellent and precious One for the appreciation and expectation of the people of God. In His appearing to the human powers on the earth, He will end the human government and become the divine kingdom throughout the whole earth for eternity
３ 在撒迦利亚书里
3. In Zechariah
15在撒迦利亚书里，我们看见基督是从神所差来的一位，与神受苦的百姓同在，作他们的救赎主。我们也看见祂在屈辱里与他们一同经过苦难，柔细而同情的作他们的救主。撒迦利亚书不是强调基督的所是或工作，乃是启示基督在低微的形状里为王，受差遣到以色列人那里，却被厌弃、出卖、攻击并被扎，因而为他们完成救赎。基督作为耶和华的使者，在以色列人被掳时与他们同在。至终，基督要为以色列人争战，并要作王管理全地。
15In Zechariah we see that Christ as the sent One from God is with God's suffering people to be their Redeemer. We also see that in His humiliation He goes with them through their suffering to be their Savior in a fine and sympathetic way. The book of Zechariah does not stress Christ's being or His working. Rather, it reveals Christ as the One who was sent to Israel as their King in a lowly form but was detested, sold, attacked, and pierced, and thereby accomplished redemption for them. Christ as the Angel of Jehovah was with them in their captivity. Eventually, Christ will fight for Israel and will be King over all the earth
柒 本书的分段
VII. THE SECTIONS OF THIS BOOK
一 介言
A. The Introductory Word
16撒迦利亚书的头一段，一章一至六节乃是介言。
16The first section of the book of Zechariah is the introductory word in 1:1-6
二 安慰并应许的异象
B. The Visions of Consolation and Promise
17撒迦利亚书的第二段说到安慰并应许的异象。（一7～六15。）这些异象包括一人，就是耶和华的使者，骑著红马，站在洼地番石榴树中间的异象；（一7～17；）四角和四匠人的异象；（一18～21；）一人手拿准绳的异象；（二；）大祭司约书亚，因耶和华的使者和犹大的省长所罗巴伯，得成全、坚立、并加强的异象；（三；）金灯台和两棵橄榄树，一棵在灯盏右边，一棵在灯盏左边的异象；（四；）飞行之书卷的异象；（五1～4；）伊法器皿的异象；（五5～11；）四辆车的异象；（六1～8；）以及藉著给作基督豫表的约书亚加冠，印证这八个异象的结语；基督要建造神的殿，并坐在祂的宝座上，以和平供祭司和君王两职。（六9～15。）
17The second section of Zechariah consists of the visions of consolation and promise (1:7—6:15). These visions include the vision of a man as the Angel of Jehovah riding on a red horse and standing among the myrtle trees in the bottoms of the valley (1:7-17); the vision of the four horns and the four craftsmen (1:18-21); the vision of a man with a measuring line in His hand (ch. 2); the vision of Joshua the high priest perfected, established, and strengthened by the Angel of Jehovah with Zerubbabel the governor of Judah (ch. 3); the vision of the lampstand of gold and two olive trees, one to its right and one to its left (ch. 4); the vision of the flying scroll (5:1-4); the vision of the ephah vessel (5:5-11); the vision of the four chariots (6:1-8); and the concluding word to confirm the eight visions by the crowning of Joshua as a type of Christ, who will build the temple of God and will hold two offices—the priesthood and the kingship—in peace on His throne (6:9-15).
三 对以色列的劝告，以及耶和华复兴以色列的愿望
C. The Advice to Israel and the Desire of Jehovah to Restore Israel
18下一段（七～八）说到对以色列的劝告，要他们离弃仪文宗教的虚妄，转向敬虔生活的实际，以及耶和华复兴以色列的愿望。
18The next section (chs. 7—8) consists of the advice to Israel to turn from the vanity of their ritualistic religion to the reality of a godly life, and the desire of Jehovah to restore Israel
四 以基督为中心之鼓励的豫言
D. The Prophecies of Encouragement Centered on Christ
19末了一段（九～十四）论到以基督为中心之鼓励的豫言。这些豫言包括关于犹大四围的列国与以色列之关系的豫言；（九；）关于主对以色列慈爱眷顾的豫言；（十；）关于以色列在罗马帝国压迫下之生活的豫言；（十一；）关于在哈米吉顿大战的事上，在以色列全家得救的事上，以及在千年国的事上，以色列之定命的豫言。（十二～十四。）
19The last section (chs. 9—14) covers the prophecies of encouragement centered on Christ. These prophecies include the prophecy concerning the nations around Judah in relation to Israel (ch. 9); the prophecy concerning the Lord's loving visitation to Israel (ch. 10); the prophecy concerning the living of Israel under the oppression of the Roman Empire (ch. 11); and the prophecy concerning Israel's destiny in the great war of Armageddon, in their household salvation, and in the millennium (chs. 12—14