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撒迦利亚书生命读经 · 第4篇

安慰并应许的异象（三）

The Visions of Consolation and Promise (3)
1读经：撒迦利亚书三章。在本篇信息中，我们要来看撒迦利亚三章里安慰及应许的异象。这异象是为著加强并确证被掳归回的人，在困苦中重建神的殿。
1Scripture Reading: Zech. 3 In this message we will consider the vision of consolation and promise in Zechariah 3. This vision is for the strengthening and assuring of the returned captives regarding the rebuilding of the temple of God in their distress
IV. THE VISION OF JOSHUA
肆 大祭司约书亚，因耶和华的使者
THE HIGH PRIEST PERFECTED, ESTABLISHED
和犹大的省长所罗巴伯，得成全、建立、并加强的异象
AND STRENGTHENED BY THE ANGEL OF JEHOVAH WITH ZERUBBABEL THE GOVERNOR OF JUDAH
2在撒迦利亚书头四章里的五个异象，有耶和华的使者在照顾著。这含示基督是神所差遣的一位，一直与神的子民同在，照顾他们。在三章有一个异象，给我们看见大祭司约书亚，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。约书亚这位神子民中间最重要的首领，乃在耶和华使者的眷顾之下。耶和华使者眷顾约书亚的方式，就是来量他。因此，二章的量度接续在三章。基督来量约书亚，藉此就眷顾到他。
2In the first four chapters of Zechariah, the Angel of Jehovah is taking care of five visions. This implies that Christ as God'ss entOne is always with God'sp eople taking care of them. In chapter three we have a vision showing us that Joshua the high priest was perfected, established, and strengthened by the Angel of Jehovah with Zerubbabel the governor of Judah. Joshua, a most important leader among God'sp eople, was under the care of the Angel of Jehovah. The way the Angel of Jehovah took care of Joshua was to measure him. Thus, the measuring in chapter two is continued in chapter three. Christ came to measure Joshua and thereby to take care of him
一 使者将大祭司约书亚指给撒迦利亚看
A. The Angel Showing Zechariah Joshua the High Priest
3使者将大祭司约书亚指给撒迦利亚看。（1上。）约书亚豫表基督是神差到祂百姓那里的大祭司。（来三1，四14～15，七26。）约书亚也代表并表征以色列是祭司的国度。（亚八20～23，赛二2～4上。）
3The Angel showed Zechariah Joshua the high priest (v. 1a). Joshua typifies Christ as the High Priest sent by God to His people (Heb. 3:1; 4:14-15; 7:26). Joshua represents and signifies Israel as a nation of priests (Zech. 8:20-23; Isa. 2:2-4a
二 站在耶和华的使者前，
B. Standing before the Angel of Jehovah
4好得著成全、建立、并加强约书亚站在耶和华的使者面前，好得著成全、建立、并加强。（亚三1下～10。）耶和华的使者要藉著量他来作这事。所以，约书亚站在耶和华的使者面前，为要受祂量度。
4to Be Perfected, Established, and Strengthened Joshua was standing before the Angel of Jehovah to be perfected, established, and strengthened (Zech. 3:1b- 10). The Angel of Jehovah would do this by measuring him. Therefore, Joshua stood before the Angel of Jehovah for the purpose of being measured by Him
１ 撒但站在约书亚右边抵挡他
1. Resisted by Satan Standing at His Right Hand
5约书亚站在耶和华的使者面前的时候，撒但也站在约书亚右边作他的对头，抵挡他。（1下。）撒但，意控告者，对头；在原文是构成本节末了『作…对头』的基础字。对头是在里面的仇敌。比方说，若是你家以外的人反对你，那人就是你的仇敌。但若是你家里的成员反对你，那人就是你的对头。这样的对头比仇敌造成更大的威胁。撒但这对头的用意，乃是要在约书亚的同伴面前贬低他，（8，）而拦阻神殿的重建。
5While Joshua was standing before the Angel of Jehovah, he was resisted by Satan, who was standing at his right hand to accuse him (v. 1b). The word Satan means " the accuser, " " the adversary, " and it is the base for the word accuse at the end of verse 1. An adversary is an inward enemy. For example, if someone outside your family opposes you, that person will be your enemy. But if a member of your family opposes you, that person will be your adversary. Such an adversary is a more serious threat than an enemy. As the adversary, Satan'sin tent i on was to put Joshua down in front of his fellows (v. 8) and to frustrate the rebuilding of God'stem ple.
２ 耶和华为他辩护
2. Jehovah's Defense Extended to Him
6二节说，『耶和华向撒但说，撒但哪，耶和华责备你！拣选了耶路撒冷的耶和华责备你！这不是从火中抽出来的一根柴么？』耶和华在这里的话指明两件事。第一，这指明耶和华定意要重建耶路撒冷，因为祂已经拣选了她。第二，这指明耶和华要为约书亚作事，因为他是从火里抽出来的一根柴。（摩四11，犹23上。）耶和华的使者责备撒但，祂似乎是说，『你为甚么到这里来搅扰我们？我知道你在控告约书亚，并反对他。我也知道虽然他是我子民的大祭司，郤不是那么好。他是从火中抽出来的一根柴，但他在我的手中。撒但，我责备你。』
6Verse 2 says, "And Jehovah said to Satan, Jehovah rebuke you, Satan! Indeed, Jehovah, who has chosen Jerusalem, rebuke you! Is this not a brand plucked from the fire?" Jehovah'sword here indicates two things. First, it indicates Jehovah's determination to rebuild Jerusalem, since He has chosen her. Second, it indicates that Jehovah would do something for Joshua, since he was a brand plucked from the fire (Amos 4:11; Jude 23a). As the Angel of Jehovah rebuked Satan, He seemed to be saying, "Why have you come here to bother us? I know that you are accusing Joshua and opposing him. I know also that although he is the high priest of My people, he is not that good. He is a brand plucked from the fire, but he is in My hand. Satan, I rebuke you
7在撒迦利亚三章一、二节，我们看见在那里有三方：约书亚，耶和华的使者和撒但。在基督徒的生活中，作为神的选民，我们常常面对这种情形。神在我们面前，那恶者在我们右边抵挡我们、反对我们、控告我们，作我们的对头。这是创世记二章所描写伊甸园那幅景象的重演：神将祂所创造的人摆在两棵树前－一棵指神，另一棵指撒但。撒迦利亚三章乃是创世记二章的重演。
7In Zechariah 3:1 and 2 we have three parties: Joshua, the Angel of Jehovah, and Satan. In our Christian life, as God's chosen people we are always in this kind of situation. God is in front of us, and the evil one is at our right hand to resist us, to oppose us, to accuse us, and to be our adversary. This is a repetition of the scene in the garden of Eden described in Genesis 2, where God put the man He had created in front of two trees—one denoting God and the other denoting Satan. Zechariah 3 is also a repetition of Genesis 2
３ 基督作耶和华的使者对约书亚的成全
3. The Perfection of Christ as the Angel of Jehovah Extended to Joshua
8撒迦利亚三章三至十节给我们看见，基督作耶和华的使者对约书亚的成全。
8Zechariah 3:3-10 shows us how the perfection of Christ as the Angel of Jehovah was extended to Joshua
ａ脱去他污秽的衣服
a. Removing the Filthy Garments from Him
9『约书亚穿著污秽的衣服，站在使者面前。使者吩咐站在面前的说，你们要脱去他污秽的衣服。又对约书亚说，看哪，我使你的罪孽离开你。』（3～4上。）最近，我在想大祭司怎么会仍然穿著污秽的衣服，那时候我记起，甚至召会中的信徒也会偷窃。（弗四28。）我们也许外面不偷，里面却想要得著别人的东西。这就是贪婪和贪心。照样，我们每一天说很多话，我们谈话和闲聊所论到的事可能是污秽的，或者有诋毁别人的恶意。这就是为甚么我们必须常常祷告说，『主阿，洁净我。我知道我仍然是污秽的，因为我仍活在肉体里，这肉体完全是污秽的。』
9" Now Joshua was clothed with filthy garments and was standing before the Angel. And He answered and spoke to those standing before Him, saying, Remove the filthy garments from him. Then He said to him, See, I hereby make your iniquity pass from you" (vv. 3-4a). Recently, as I was considering how the high priest could still be clothed with filthy garments, I was reminded how even the believers in the church could steal (Eph. 4:28). We may not steal outwardly, but we may inwardly desire something that belongs to someone else. This is covetousness and greediness. Likewise, every day we speak a lot, and the matters we cover in our talk or gossip may be either dirty or with an evil intention to defame others. This is why we must often pray, "Lord, cleanse me. I realize that I am still filthy because I still live in the flesh, which is altogether filthy."
10耶和华的使者知道一切关于约书亚的事，但祂不让撒但有控告的时机。若是遭受撒但的控告，约书亚就不会有平安。撒但在他旁边，他身上穿著污秽的衣服，又有耶和华的使者在他面前。然而，基督作为耶和华的使者来成全约书亚，脱去他污秽的衣服，使他的罪孽离开他。
10The Angel of Jehovah knew all the things concerning Joshua and did not give Satan any time to accuse. In such a situation Joshua may not have been at peace. Satan was beside him, the dirty garments were upon him, and the Angel of Jehovah was before him. However, the perfection of Christ as the Angel of Jehovah was extended to Joshua by removing the filthy garments from him, thus making his iniquity pass from him
ｂ给他穿上庄严的衣袍
b. Clothing Him with Stately Robes
11不仅约书亚的罪孽离开他，他也要穿上『庄严的衣袍』。（4下，5下。）庄严的衣袍就是适合一个人的职任与身分的衣服。比方说，法官就是穿上了庄严的衣袍。照样，约书亚穿上了适合他作大祭司职任与身分的衣服。
11Not only did Joshua's iniquity pass from him, but he was also clothed with "stately robes" (vv. 4b, 5b). A stately robe is a garment that is fitting to one'so ff ice and status. For example, judges are clothed with stately robes. Likewise, Joshua was clothed with garments befitting his office and status as high priest
ｃ将洁净的祭司帽戴在他头上
c. Crowning Him with a Clean Turban upon His Head
12『祂说，要将洁净的祭司帽戴在他头上。他们就把洁净的祭司帽戴在他头上，给他穿上庄严的衣服，耶和华的使者在旁边站立。』（5。）这洁净的祭司帽表征约书亚完全得著洁净，如今在基督这位耶和华使者面前是洁净的。
12And I said, Let them put a clean turban upon his head. And they put the clean turban upon his head and clothed him with garments while the Angel of Jehovah stood by" (v. 5). This clean turban signifies that Joshua had been fully cleansed and was now clean in the presence of Christ as the Angel of Jehovah
ｄ向他见证
d. Testifying to Him
13在六、七节，基督这位耶和华的使者向约书亚见证。这里的见证，实际上意为诰诫。
13In verses 6 and 7 Christ as the Angel of Jehovah testified to Joshua. Here testified actually means "charged
14基督这位耶和华的使者向约书亚诰诫说，『万军之耶和华如此说，你若行在我的路上，谨守我的命令，你就可以审理我的家，看守我的院宇，我也要使你在这些站立在这里的人中间行走。』就著这个诰诫，我要指出神在以色列人当中的行政有三种职分：祭司、君王和申言。大祭司的责任是要清楚神子民的事，把这些事带到神那里，等候神，直到神光照他，给他确定的答案。光照和答案是藉著乌陵和土明而来。所以，大祭司从神得著关于各种情形的决定和指示，然后将这决定和指示传给君王；君王在神的行政里就负责付诸施行。我们可以将祭司的职责比作政府的立法院，将君王的职责比作行政院院长。行政院院长要负责执行立法院所通过的法律，照样，以色列的君王要负责将大祭司从神所领受的指示执行出来。然而，当祭司和君王都软弱，不正确的时候，神就兴起申言者为祂说话。在撒迦利亚书这里，大祭司约书亚和君王所罗巴伯都相当软弱，且有点灰心。所以，神就用申言者撒迦利亚来加强并鼓励约书亚和所罗巴伯。三章的异象与神对约书亚的定意有关。我们将要看见，四章的异象与所罗巴伯有关，关系到他负责执行神要继续完成重建殿的定意。
14In His charge to Joshua, Christ as the Angel of Jehovah said, "Thus says Jehovah of hosts, If you will walk in My ways and if you will keep My charge, then you will both judge My house and keep My courts, and I will grant you to walk among these standing here. " With respect to this charge, I would like to point out that in God ' sad ministration among the people of Israel, there were three offices: the priests, the kings, and the prophets. The responsibility of the high priest was to be clear about the matters concerning God'sp eople and to bring these matters to God and wait on God until He enlightened him and gave him a definite answer. The enlightenment and the answer came through the Urim and the Thummim. The high priest, therefore, received God's decision and instruction regarding various situations, and then he passed on the decision and instructions to the king, who was responsible in God'sad ministration to carry them out. We may compare the priest's duty to that of those in the legislative branch of the government, and the king's duty to that of the president in the executive branch. Just as the president is responsible for enforcing the laws passed by the legislature, so the kings in Israel were responsible for carrying out the instructions received from God by the high priest. However, sometimes both the priests and the kings were weak and inadequate. At such times God would raise up the prophets to speak for Him. Here in Zechariah both Joshua the high priest and Zerubbabel the king were rather weak and somewhat discouraged. Therefore, God used Zechariah the prophet to speak for Him and to strengthen and encourage Joshua and Zerubbabel. The vision in chapter three is related to God's decision concerning Joshua. As we will see, the vision in chapter four is related to Zerubbabel and to his responsibility to carry out God's decision to continue and complete the rebuilding of the temple.
ｅ用犹大的省长所罗巴伯加强他
e. Strengthening Him with Zerubbabel the Governor of Judah
15在八至十节，基督作耶和华的使者，用犹大的省长所罗巴伯（该一1，14）加强约书亚。
15In verses 8 through 10 Christ as the Angel of Jehovah strengthened Joshua with Zerubbabel the governor of Judah (Hag. 1:1, 14
（一） 基督的豫表
1) A Type of Christ
16八节说，『大祭司约书亚阿，你和坐在你面前的同伴都当听。（他们是作豫兆的。）看哪，我必使我的仆人，就是那苗，发出来。』这指明所罗巴伯豫表基督在祂的人性和君尊的忠信里，作耶和华的仆人，大卫的苗。（亚六12。）
16Verse 8 says, "Hear then, Joshua the high priest, you and your fellows who sit before you—for they are men of symbol—for, behold, I am bringing forth My Servant, the Shoot." This refers to Zerubbabel who is a type of Christ as the Servant of Jehovah, the Shoot of David, in His humanity and royal faithfulness (Zech. 6:12
（二） 耶和华立在约书亚面前的石头撒迦利亚三章九节接著说，『看哪，
2) The Stone That Jehovah Set before Joshua Zechariah 3:9 goes on to say, "For behold, this is the
17这是我在约书亚面前所立的石头：在一块石头上有七眼。万军之耶和华宣告说，看哪，我要雕刻这石头，并要在一日之间，除掉这地的罪孽。』这块立在约书亚面前的石头（所罗巴伯），也是豫表基督。（赛二八16，太二一42。）所罗巴伯是立在约书亚
17stone that I have set before Joshua: upon one stone are seven eyes. Behold, I will engrave its engraving, declares Jehovah of hosts, and I will remove the iniquity of that land in one day. " This stone (Zerubbabel) set before Joshua also typifies Christ (Isa. 28:16; Matt. 21:42). Zerubbabel was a stone set before Joshua to carry out God'secon o my.
18面前的石头，为要完成神的经纶。
18a) Seven Eyes Being upon This Stone
（１） 在这一块石头（基督）上有七眼
19在这一块石头（基督）上有七眼。（亚三9上，四10。）这七眼表征七倍加强的灵。（启五6。）基督就是那有七灵作祂眼睛的石头。
19Upon this one stone (Christ) are seven eyes (Zech. 3:9a; 4:10). These seven eyes signify the sevenfold intensified Spirit (Rev. 5:6). Christ is the stone with the seven Spirits as His eyes
20（２） 耶和华要雕刻这石头耶和华要雕刻这石头。（亚 三9
20b) Jehovah Engraving the Engraving of the Stone Jehovah will engrave the engraving of the stone (Zech
21中。）这指明为著神的救赎、救恩、和建造，神要在基督这石头上面作工。雕刻就是剪除。基督在十字架上时，为神所雕刻、剪除。
213:9b). This indicates that God will work on Christ as the stone for God's redemption, salvation, and building. To engrave is to cut. When Christ was on the cross, He was engraved, cut, by God
（３） 耶和华要在一日之间，除去圣地的罪孽
c) Jehovah Removing the Iniquity of the Holy Land in One Day
22不仅如此，耶和华要在一日之间，除去圣地的罪孽。（9下。）这指明神在其上作工的基督，要在一日之间，就是在祂钉十字架之日，救赎以色列人的罪。（彼前二24。）神的羔羊基督藉著在十字架上的死，除去了世人的罪。（约一29。）
22Furthermore, Jehovah will remove the iniquity of that land in one day (v. 9c). This indicates that the Christ on whom God has worked will redeem the sin of the land of Israel in one day, the day of His crucifixion (1 Pet. 2:24). Through His death on the cross, Christ the Lamb of God took away the sin of the world (John 1:29
（三） 以色列人各人要请邻舍，来在葡萄园和无花果树下
3) Each of the Children of Israel Inviting His Neighbor to Come under the Vine and under the Fig Tree
23撒迦利亚三章十节下结语说，『万军之耶和华宣告说，当那日你们各人要请邻舍，来在葡萄树和无花果树下。』当我们的罪被除去，我们与神的光景得著平息以后，我们与神之间就有平安，我们就能来在一起享受葡萄树和无花果树。这描绘我们如何享受基督作葡萄树，就是生命树，以及满了生命果子的无花果树。基督首先来完成救赎，带著那灵，在十字架上被神剪除。这就产生祂的救赎，使我们得以享受祂作葡萄树和无花果树。基督作耶和华使者所施行的这量度，带来如此美妙的光景。
23Zechariah 3:10 concludes, "In that day, declares Jehovah of hosts, each of you will invite his neighbor to come under the vine and under the fig tree." After our sin has been taken away and our situation with God has been appeased, there is peace between us and God, and we can come together to enjoy the vine and the fig tree. This portrays how we enjoy Christ as the vine, the tree of life, and as the fig tree, full of the fruit of life. Christ first came to accomplish redemption, bearing the Spirit and being cut by God on the cross. This then issued in His redemption for our enjoyment of Him as the vine and as the fig tree. The measuring carried out by Christ as the Angel of Jehovah issues in such a wonderful situation