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撒迦利亚书生命读经 · 第5篇

安慰并应许的异象（四）

The Visions of Consolation and Promise (4)
1读经：撒迦利亚书四章。在本篇信息中，我们要来看撒迦利亚四章里安慰并应许的异象。
1Scripture Reading: Zech. 4 In this message we will consider the vision of consolation and promise in chapter four of Zechariah
伍 金灯台和两棵橄榄树的异象
V. THE VISION OF THE GOLDEN LAMPSTAND AND THE TWO OLIVE TREES
一 加强犹大省长所罗巴伯之君王职分的异象
A. A Vision to Strengthen Zerubbabel the Governor of Judah in the Kingship
2祭司职分和君王职分，乃是神在祂子民中间行政的两种职分。这两种职分总是成对并行，绝不分开的。祭司职分好比政府的立法院，而君王职分好比行政院。在神的行政里，立法的事是神自己定规的，藉著大祭司所穿戴的乌陵和土明表明出来。然后，这藉著祭司职分所表明的定规，就由君王职分施行、执行出来。今天在召会生活中，我们也需要祭司职分和君王职分。藉著祭司的尽职，我们被带进神的同在里。藉著较年长、有经历的人执行君王的职分，召会就蒙拯救脱离混乱，蒙保守得以维持良好的次序。为著召会生活，我们这些神的子民既有祂的行政，就必须有祭司职分和君王职分。祭司职分的功用乃是教导我们如何敬拜神，如何在主的桌子前对主有正确的记念。我们不该按著我们天然的观念敬拜神或记念主。主耶稣在约翰四章二十四节说，『神是灵；敬拜祂的，必须在灵和真实里敬拜。』这一章也给我们看见神所要的敬拜，乃是我们喝祂作活水。我们越接受神作我们的活水，我们就越敬拜祂。我们饮于神，不是藉著运用我们的心思，乃是藉著运用我们的灵。关于在主的桌子前记念主，我们也需要祭司职分的教导。我们看见记念主的路，不是运用我们的心思来回想主在成为肉体、为人生活、钉死、复活里所作的一切，这样的看见是很重要的；记念祂的路乃是藉著吃喝祂而享受祂。我们有分于饼和杯的时候，就记念祂并敬拜祂。
2The priesthood and the kingship are the two offices in God ' sad ministration among His people. These two offices always go together as a pair and are never separated. The priesthood may be compared to the legislative branch of the government, and the kingship, to the executive branch. In God ' sad ministration legislative matters are decided by God Himself through the Urim and the Thummim worn by the high priest. The decisions made known through the priesthood are then executed, carried out, by the kingship. In the church life today, we need both the priesthood and the kingship. Through the exercise of the priesthood, we are brought into God's presence. Through the exercise of the kingship by the older, experienced ones, the church is saved from anarchy and preserved in a good order. For the church life, we as God ' sp eople with His administration must have both the priesthood and the kingship. One function of the priesthood is to teach us how to worship God and how to have the proper remembrance of the Lord at the Lord'stable. We should not worship God or remember the Lord according to our natural concept. In John 4:24 the Lord Jesus says, " God is Spirit, and those who worship Him must worship in spirit and truthfulness." This chapter also shows us that the worship God desires is that we drink of Him as the living water. The more we take God as our living water, the more we worship Him. We drink of God not by exercising our mind but by exercising our spirit. Regarding the remembrance of the Lord at the Lord'stable, we also need the instruction of the priesthood. It is crucial for us to realize that the way to remember the Lord is not to exercise our mind to recall everything He did in His incarnation, human living, crucifixion, and resurrection; the way to remember Him is to enjoy Him by eating and drinking of Him. As we partake of the bread and of the cup, we remember Him and worship Him.
3撒迦利亚三、四章的异象分别与祭司职分和君王职分有关。前一个在三章关于约书亚的异象，乃是为加强大祭司约书亚的祭司职分。加强约书亚就是加强并设立祭司职分。在四章关于金灯台和两棵橄榄树的异象，乃是为加强犹大省长所罗巴伯的君王职分。所罗巴伯不是君王，乃是在君王的地位上作省长。虽然所罗巴伯实际上不是君王，但他却是大卫王家的后裔，王家的苗。在三章，约书亚被量度了；因著那个量度，他藉著洁净得加强并建立。在四章，所罗巴伯被量度，使他藉此得著加强并建立。加强约书亚的祭司职分和所罗巴伯的君王职分，都是为著圣殿的重建。
3The visions in Zechariah 3 and 4 are concerned respectively with the priesthood and the kingship. The previous vision in chapter three concerning Joshua is to strengthen Joshua the high priest in the priesthood. To strengthen Joshua is to strengthen the priesthood and establish it. The vision of the golden lampstand and the two olive trees in chapter four is to strengthen Zerubbabel the governor of Judah in the kingship. Zerubbabel was not a king but a governor in the position of a king. Although Zerubbabel was not actually a king, he was nevertheless a descendant, a shoot, of the royal family of David. In chapter three Joshua was measured, and as a result of that measuring, he was strengthened and established through the cleansing. In chapter four Zerubbabel is measured so that through it he may be strengthened and established. The strengthening of Joshua in the priesthood and of Zerubbabel in the kingship are both for the rebuilding of the temple
二 约书亚的祭司职分和金灯台的意义
B. The Significance of the Priesthood of Joshua and the Lampstand of Gold
4约书亚的祭司职分，表征以色列国为著神向列国尽祭司的职分。金灯台表征以色列国为著神向列国作明亮的见证。神拣选了以色列作祭司的国度。（出十九6。）神的心意是要使用以色列作祭司职分，将列国带到神那里，使他们能进到神面前，好蒙神光照、暴露、对付、并得著神圣丰富的传输。除此以外，祭司也要教导列国如何敬拜神、事奉神。祭司要作这事，就必须熟悉神的律法和条例。除了作祭司的国度，以色列还要作见证代表神。所以，在三章有祭司职分，在四章有灯台。
4The priesthood of Joshua signifies the priesthood of the nation of Israel for the nations for God. The lampstand of gold signifies the shining testimony of the nation of Israel toward the nations for God. God had chosen Israel to be a nation of priests (Exo. 19:6). God'sin tent i on was to use the nation of Israel as a priesthood to bring the nations to God that they might enter into God's presence to be enlightened, exposed, dealt with, and transfused by God with the divine riches. In addition, the priests were to teach the nations how to worship God and serve God. In order for the priests to do this, they would have to be familiar with God's law and His regulations. In addition to being a nation of priests, Israel was also to be a testimony standing for God. Therefore, in chapter three we have the priesthood, and in chapter four, the lampstand
三 灯台
C. The Lampstand
5那与撒迦利亚说话的使者叫醒他，对他说，『你看见了甚么？我说，我观看，见一个灯台，全是金的，顶上有灯盏；灯台上有七盏灯，顶上的灯每盏有七个管子。』（亚四2。）这里灯台表征三一神的具体化身。
5The angel who spoke with Zechariah roused him and said to him, "What do you see? And I said, I see, and behold, there is a lampstand all of gold with its bowl on top of it and its seven lamps upon it, with seven pipes for each of the lamps on top of it" (Zech. 4:2). The lampstand here signifies the embodiment of the Triune God
１ 灯台的本质
1. Its Substance
6灯台的本质是金，表征父为其源头和性质。
6The substance of the lampstand is gold, signifying the Father as its source and nature.
２ 灯台的形状
2. Its Form
7灯台的形状是一个灯台，表征子为其具体的化身。
7The form of the lampstand being a lampstand signifies the Son as the embodiment
３ 灯台的彰显
3. Its Expression
8灯台的彰显是七盏灯，表征灵为其七倍加强的彰显。
8The expression of the lampstand is the seven lamps, signifying the Spirit as the sevenfold intensified expression
４ 灯台的供应
4. Its Supply
9灯台的供应，就是每盏灯有七个管子，表征神七倍加强的灵为其全备的供应。（腓一19下。）
9The supply of the lampstand is the seven pipes for each of the lamps, signifying the sevenfold intensified Spirit of God as its bountiful supply (Phil. 1:19b
５ 基督、以色列国、和众地方召会
5. Christ, the Nation of Israel, and the Local Churches
10首先，基督是灯台，作神的见证。（出二五31～39。）其次，以色列国是灯台，作神的见证。第三，众地方召会是灯台，作基督的见证。（启一12，20下。）
10First, Christ is the lampstand as the testimony of God (Exo. 25:31-39). Second, the nation of Israel is the lampstand as the testimony of God. Third, the local churches are the lampstands as the testimony of Christ (Rev. 1:12, 20b
四 在灯台两边的两棵橄榄树
D. The Two Olive Trees on the Two Sides of the Lampstand
11撒迦利亚四章三节说，『旁边有两棵橄榄树，一棵在灯盏的右边，一棵在灯盏的左边。』这两棵橄榄树，表征当时的大祭司约书亚和省长所罗巴伯，他们是两个油的儿子，满了耶和华的灵，为要重建神的殿。（3～，12～14。）两个油的儿子也是这世代末了三年半里的两个见证人，他们是在大灾难中神的见证人，为要加强神的子民－以色列人和在基督里的信徒。（启十一3～12，十二17。）这两个见证人乃是摩西和以利亚。摩西代表律法，以利亚代表申言者，都为神作见证。『律法和申言者』这辞，（路十六16，）是指旧约。律法以摩西为中心，申言者以以利亚为中心。这两位，摩西和以利亚，要在大灾难期间扶持并供应受逼迫的以色列人和信徒。
11Zechariah 4:3 says, "There are two olive trees beside it, one to the right of the bowl and one to the left." These two olive trees signify Joshua the high priest and Zerubbabel the governor at the time, who were the two sons of oil, filled with the Spirit of Jehovah for the rebuilding of God ' stemple (vv. 3-6, 12-14). The two sons of oil are also the two witnesses in the 6 last three and a half years of the present age, who will be witnesses of God in the great tribulation for the strengthening of God's peoples — the Israelites and the believers in Christ (Rev. 11:3-12; 12:17). These two witnesses are Moses and Elijah. Moses, representing the law, and Elijah, representing the prophets, both testify for God. The expression " the law and the prophets" (Luke 16:16) refers to the Old Testament. The law is centered in Moses, and the prophets are centered in Elijah. These two, Moses and Elijah, will support and supply the persecuted Israelites and the believers during the great tribulation.
12以色列国是灯台，表征神的见证。神的见证需要照耀出来。要有这照耀就必须有焚烧；要有焚烧，就必须有橄榄油的供应；要有橄榄油，就必须有一些橄榄树。在灯台两边的两棵橄榄树，乃是两个油的儿子约书亚和所罗巴伯。
12The nation of Israel is the lampstand, signifying God's testimony. God's testimony needs the shining. For this shining there must be the burning, and in order for there to be the burning, there must be the supply of olive oil. In order to have the olive oil, there must be some olive trees. The two olive trees on the two sides of the lampstand are the two sons of oil, Joshua and Zerubbabel. ─
13在撒迦利亚四章十一节，申言者对天使说，『这灯台左右的两棵橄榄树是甚么？』在十二节撒迦利亚接著问说，『在两个金嘴旁边，这两根流出金的橄榄枝是甚么？』在十一节有两棵树，在十二节有两根枝子。两根枝子是两棵树的一部分。当灯台的杯缺了油，两棵树就来供应油，经过枝子将油流到两根芽里面。然后油就从两根芽流到杯里，再从杯流到灯台里。十二节不是说到芽，乃是说到枝。这两根枝『流出金。』这里的『金』是指油。油和金乃是一。油指明那灵，那灵乃是神。不仅如此，在豫表里，金表征神。那充满杯的金乃是那灵，那灵就是神；神是由金所表征的。我们将这事应用到今天的经历时，就看见从我们里面流出来的那灵就是神，神就是金。因此，我们将基督供应给别人，用油供应他们的时候，实际上就是用神供应他们。神从我们流出来，流到他们里面。我们都该是橄榄树，从我们自己里面流出神来，流到别人里面。这样，藉著那些作橄榄树，流出神的人，需要的人就得著油的供应。让我们进一步来看为甚么两棵树被称为两根枝子。在撒迦利亚三、四章，同一个人所罗巴伯，由苗、（三8、）树、（四3，11、）和枝（12）所表征。这指明所罗巴伯自己不是源头。他若凭自己是一棵完整的树，他就是源头。然而，他这棵树实际上是另一棵树的枝子，那棵树才是源头。不仅如此，所罗巴伯也是另一棵树的苗；那棵树就是基督。基督是那惟一的橄榄树，所罗巴伯和我们都是基督的枝条，分枝。分枝出来就是成为枝条。虽然基督是惟一的橄榄树，但从祂已经有许多苗生出来了。这些苗的生出就是基督的分枝。如今这些枝条或苗，就是今天在地上的许多橄榄树。你不是这样的橄榄树么？我们作为真实的基督徒，乃是橄榄树。严格说来，我们作橄榄树，不是作个别的树，乃是作基督这独一的橄榄树的枝子。我们既是枝子，就需要用油，就是用那灵，供应别人，使他们得以点活。赞美主，我们在基督里乃是用七倍加强的灵供应别人的橄榄树！
13In Zechariah 4:11 the prophet says to the angel, "What are these two olive trees on the right of the lampstand and on its left?" In verse 12 Zechariah goes on to ask, "What are the two olive branches that are by the side of the two golden spouts, which empty the gold from themselves?" In verse 11 there are two trees, and in verse 12, two branches. The two branches are part of the two trees. When the bowl of the lampstand is void of oil, the two trees will supply oil by flowing it out through the branches and into the two spouts. The oil will then flow from the spouts into the bowl, and from the bowl into the lampstand. The relative pronoun which in verse 12 refers not to the spouts but to the branches. These branches "empty the gold from themselves." To empty the gold is to cause the gold to flow out. The word gold here refers to the oil. The oil and the gold are one. The oil denotes the Spirit, and the Spirit is God. Furthermore, in typology gold signifies God. The gold that fills the bowl is the Spirit; the Spirit is God; and God is typified by gold. As we apply this matter to our experience today, we see that the Spirit who flows out of us is God, and God is gold. Thus, when we minister Christ to others, supplying them with oil, we are actually supplying them with God. God is flowing out from us into them. We all should be olive trees emptying God from ourselves into others. In this way oil will be provided to the needy by those who are olive trees out of which God is flowing. Let us consider further why the two trees are called two branches. In Zechariah 3 and 4 the same person, Zerubbabel, is signified by a shoot (3:8), a tree (4:3, 11), and a branch (v. 12). This indicates that Zerubbabel himself is not the source. If he were a tree complete in himself, he would be the source. However, he is a tree which is actually a branch of another tree, and that tree is the source. Moreover, Zerubbabel is also a shoot from the other tree. That tree is Christ. Christ is the unique olive tree, and both Zerubbabel and we ourselves are branches, offshoots, of Christ. To branch out is to be an offshoot. Although Christ is the unique olive tree, out from Him many shoots have issued forth. The issuing forth of these shoots is Christ's branching out. These branches, or shoots, are now the many olive trees on earth today. Are you not such an olive tree? As bona fide Christians, we are olive trees. Strictly speaking, we are olive trees not in the sense of being separate trees but in the sense of being branches of Christ, the unique olive tree. As branches we need to supply others with oil, that is, with the Spirit, that they may be enlivened. Praise the Lord that in Christ we are olive trees supplying others with the sevenfold Spirit!
五 立了重建神殿之根基的
E. Zerubbabel, the Governor of Judah
14犹大省长所罗巴伯，必搬出一块顶石
14Who Laid the Foundation of the Rebuilding of the Temple
Bringing Forth the Topstone
15『与我说话的天使回答我说，你不知道这些是甚么？我说，主阿，我不知道。他回答我说，这是耶和华给所罗巴伯的话，说，万军之耶和华说，不是倚靠权势，不是倚靠能力，乃是倚靠我的灵。大山哪，你是谁？在所罗巴伯面前你必成为平地。他必搬出一块顶石，人必大声欢呼，说，愿恩典恩典，归与这石。…所罗巴伯的手，立了这殿的根基，他的手也必完成这工。』（5～7，9上。）立了重建神殿之根基的犹大省长所罗巴伯，必搬出一块顶石，指明他完成神殿的重建，不是倚靠权势，不是倚靠能力，乃是倚靠耶和华的灵。申言者撒迦利亚对所罗巴伯说这话，为要扶持、鼓励、加强并坚立所罗巴伯的手，使他能继续殿的建造，直到完成。三章说到基督的死，为著救赎；而四章说到那灵，为著完成神的经纶。按照新约，在基督为著救赎我们的死之后，就有那灵。今天我们要将基督供应人，也要将那灵供应人。我们所供应的基督乃是那钉死、在死人中复活、在复活里成了赐生命之灵（林前十五45下）的一位。我们对人讲论基督时，该用那灵供应他们。
15The angel who spoke with me answered and said to me, Do you not know what these are? And I said, No, sir. And he answered and spoke to me, saying, This is the word of Jehovah to Zerubbabel, saying, Not by might nor by power, but by My Spirit, says Jehovah of hosts. Who are you, O great mountain? Before Zerubbabel you will become a plain, and he will bring forth the topstone with shouts of Grace, grace to it....The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it" (vv. 5-7, 9a). Zerubbabel, the governor of Judah, who laid the foundation of the rebuilding of the temple, will bring forth the topstone, indicating that he will finish the rebuilding of God'stem ple by the Spirit of Jehovah, not by might nor by power. The prophet Zechariah spoke this word to Zerubbabel in order to support, encourage, strengthen, and establish the hand of Zerubbabel that he might continue the building of the temple unto its consummation. Whereas chapter three refers to Christ's death for redemption, chapter four speaks of the Spirit for the carrying out of God'secon o my. According to the New Testament, Christ's death for our redemption is followed by the Spirit. Today we should not only minister Christ to others but also supply them with the Spirit. The Christ we minister is the One who was crucified, who was raised from among the dead, and who in resurrection has become the life-giving Spirit (1 Cor. 15:45b). As we speak to others concerning Christ, we should supply them with the Spirit
六 顶石，连同人大声欢呼恩典
F. The Topstone with Shouts of Grace
16顶石，连同人大声欢呼：『愿恩典恩典，归与这石！』表征基督是恩典之石，在其上有耶和华的七眼，就是神七倍加强的灵，为著完成神殿的重建。（三9，四7～10，启五6。）搬出顶石就是要完成建造。这顶石乃是基督的豫表。为著神的建造，基督在三方面是石头。基督是基石，托住神的建造；（赛二八16，林前三11；）也是房角石，将祂身体上外邦和犹太的肢体联络在一起；（弗二20，彼前二6；）又是顶石，终极完成神建造的每一件事。
16The topstone with shouts of " Grace, grace to it! " signifies Christ, who is the grace as the stone, upon which are the seven eyes of Jehovah, the sevenfold intensified Spirit of God for the completion of the rebuilding of God ' stemple (3:9; 4:7-10; Rev. 5:6). To bring forth the topstone is to complete the building. This topstone is a type of Christ. For God's building Christ is a stone in three aspects. Christ is the foundation stone to uphold God's building (Isa. 28:16; 1 Cor. 3:11), the cornerstone to join together the Gentile and Jewish members of His Body (Eph. 2:20; 1 Pet. 2:6), and the topstone to consummate everything of God's building.
17人大声欢呼说，『愿恩典恩典，归与这石！』这指明顶石本身就是恩典。顶石乃是从神临到我们的恩典，这恩典乃是基督。『话成了肉体，支搭帐幕在我们中间，丰丰满满的有恩典，有实际。』（约一14。）这启示基督在祂的成为肉体里，将神带给我们，先是作恩典，然后是作实际。恩典是神在子里作我们的享受；实际是神在子里给我们实化。当神给我们享受了，我们就有恩典；当神给我们实化了，我们就有实际。恩典与实际都是基督。所以顶石乃是基督，祂是从神
17The shouts of "Grace, grace to it!" indicate that the topstone itself is grace. The topstone is grace from God to us, and this grace is Christ. "The Word became flesh and tabernacled among us..full of grace and reality" John 1:14). This reveals that in His incarnation Christ brought God to us first as grace and then as reality. Grace is God in the Son as our enjoyment; reality is God realized by us in the Son. When God is enjoyed by us, we have grace. When God is realized by us, we have reality. Both grace and reality are Christ. The topstone is therefore the Christ who is the grace from God to us to be the covering of God's building
18临到我们的恩典，作神建造的顶盖。
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19撒迦利亚四章十节说，『谁藐视小事的日子？这七眼见所罗巴伯手拿线铊，就欢喜；这七眼乃是耶和华的眼睛，遍察全地。』『这七眼』，就是耶和华的七眼，也是三章九节里石头上的七眼。启示录五章六节说到羔羊有『七眼，就是神的七灵。』石头上的七眼就是耶和华的七眼，也是羔羊基督的七眼。我们要看见石头、耶和华和羔羊乃是一，这是很重要的。羔羊基督是石头，祂也是耶和华。因此石头的七眼，以及耶和华的七眼，就是基督的七眼。按照启示录五章六节，这七眼乃是七灵，就是七倍加强的灵。七灵是基督的七眼；这就是说，圣灵乃是基督的眼睛。这指明基督与圣灵，虽然有分别，却不是分开的。就如我们的眼睛在素质上与我们的身体是一，照样圣灵也在素质上与基督是一。
19Zechariah 4:10 says, "Who has despised the day of small things? For they rejoice when they see the plummet in the hand of Zerubbabel, these seven; they are the eyes of Jehovah running to and fro on the whole earth." "These seven," which are the "eyes of Jehovah," are the seven eyes upon the stone in 3:9. Revelation 5:6 speaks of a Lamb with "seven eyes, which are the seven Spirits of God." The seven eyes of the stone are the seven eyes of Jehovah and also the seven eyes of the Lamb, Christ. It is crucial for us to realize that the stone, Jehovah, and the Lamb are one. Christ the Lamb is the stone, and He is also Jehovah. Thus the seven eyes of the stone and the seven eyes of Jehovah are the seven eyes of Christ. According to Revelation 5:6, these seven eyes are the seven Spirits, that is, the sevenfold intensified Spirit. The seven Spirits are the seven eyes of Christ. This means that the Holy Spirit is the eyes of Christ. This indicates that Christ and the Holy Spirit, although distinct, are not separate. Just as our eyes are essentially one with our body, so the Holy Spirit is essentially one with Christ
20基督是父神所雕刻的石头。（亚三。）被雕刻者是基督，雕刻者是父。虽然父与子是有分别的，但在永远救赎的完成上，二者在素质上乃是一。因著这救赎，我们现今可以享受基督作那灵，就是七倍加强的灵。按照保罗在林后十三章十四节的话，我们有父神的爱作源头，基督的恩典作流道，并圣灵的交通作传输，给我们享受。我们由此看见，救赎已经由子完成了，现今那灵就供应给我们，以完成神的建造。藉著那灵，召会的建造要得著终极的完成。
20Christ is the stone engraved by God the Father (Zech. 3:9). The engraved One is Christ, and the engraving 9 One is the Father. Although the Father and the Son are distinct, they are essentially one in the accomplishment of eternal redemption. As the result of this redemption, we may now enjoy Christ as the Spirit, even as the sevenfold intensified Spirit. According to Paul'sword in 2 Corinthians 13:14, we have the love of God the Father as the source, the grace of Christ as the course, and the fellowship of the Holy Spirit as the transmission for our enjoyment. From all this we see that redemption has been accomplished by the Son, and now the Spirit is supplied to us for God's building. By the Spirit the building of the church will be consummated.