Books
撒迦利亚书生命读经 · 第9篇

鼓励的豫言（一）

The Prophecies of Encouragement (1)
1读经：撒迦利亚书九章。撒迦利亚的负担，是要帮助以色列归回的子民看见神的定旨。那时神的定旨是恢复圣殿作祂权益的中心。主似乎是藉著撒迦利亚对他们说，『我不要你们的禁食与哭泣。忘记这些事罢。我甚至要求你们忘记我已过为著对付你们所作的。你们需要知道我今天要你们作甚么。我要你们看见，我的愿望是要我的子民把殿建造起来，作我在地上之权益的中心与实际。』今天神的心意，神的愿望，乃是要我们与祂是一。祂已经把我们带回到圣殿的场地、立场、甚至根基那里。神要我们看见祂的权益、愿望和负担，就是要完成这殿的建造。
1Scripture Reading: Zech. 9 Zechariah's burden was to help the returned people of Israel to see God's purpose. At that time God's purpose was to recover the temple as the center of His interest. Through Zechariah the Lord seemed to be saying to them, "I do not want your fasting and weeping. Forget about these things. I would even ask you to forget what I did in the past to deal with you. You need to know what I want you to do today. I want you to realize that My desire is that the temple would be built up by My people to be the center and reality of My interest on earth." Today God'sin tent i on, His desire, is that we would be one with Him. He has brought us back to the very site, to the ground, even to the foundation of the temple. God wants us to see that His interest, desire, and burden are to finish the building of this temple
2神有一个负担。这负担就是祂要在这世代得著一班人认识祂的心意，看见祂的愿望，并与祂是一，建造基督的身体。这是神所要的。神的愿望与祂的经纶有关。神的经纶就是要使基督作一切，使祂成为神在地上行动的中心和圆周，中心和普及。我们都需要看见这事。整卷撒迦利亚书都是启示基督。在一章，我们看见基督是那人，骑著红马，照顾神受苦的子民；在二章，祂是量度耶路撒冷者；在三章，祂是那一位大祭司，由大祭司约书亚所豫表，并由那有七眼的石头所表征；在四章，祂是那位真正的君王，由所罗巴伯所豫表；在六章，祂是惟一彀资格同时供祭司职分和君王职分的那位，使神殿的建造得著终极的完成。现在我们必须往前，看见这位包罗万有的基督，与人类历史有密切的关联。人类历史从亚当到末了一个人，若没有基督，就算不得甚么。但是照著神的经纶，基督与人类历史密切的牵连著。这就是说，但以理二章里大人像所表征四个帝国的每一重要方面，都有基督牵连在其中。我们将要看见，撒迦利亚九至十四章所启示的这位基督，是很细致、特别、甚至亲密的牵连在人类历史中。
2God has a burden. This burden is that He may gain a people in this age to know His heart, to realize His desire, and to be one with Him to build up the Body of Christ. This is what God wants. God's desire is related to His economy. God ' secon o my is to have Christ as everything, to have Him as the center and the circumference, the centrality and the universality, of God's move on this earth. We all need to see this. Throughout the book of Zechariah Christ is revealed. In chapter one we see Christ as the Man riding on a red horse to take care of God's suffering people; in chapter two, as the One who is measuring Jerusalem; in chapter three, as the One, the High Priest, typified by Joshua the high priest and signified by the stone with seven eyes; in chapter four, as the One, the real King, typified by Zerubbabel; and in chapter six, as the unique One who is qualified to bear the office of both the priesthood and the kingship for the consummation of the building up of God ' stemple. Now we must go on to see that this all-inclusive Christ is altogether wrapped up with human history. Human history from Adam to the last person of the human race is nothing without Christ. However, according to God'secon o my, Christ is intimately involved with human history. This means that Christ is wrapped up with every crucial aspect of the four empires signified by the great human image in Daniel 2. As we will see, the Christ revealed in Zechariah 9—14 is a Christ who is involved with human history in a fine, particular, and even intimate way.
3在撒迦利亚一至六章里的异象，主要的是为著安慰以色列人，而在九至十四章里的豫言，主要的是为著鼓励他们。若没有基督，就没有安慰或鼓励。撒迦利亚一至六章的安慰是基督，撒迦利亚九至十四章的鼓励也是基督。在本篇信息中，我们要来看头一个鼓励的豫言。壹关于犹大四围的列国
3The visions in chapters one through six of Zechariah were mainly for consolation to the children of Israel, whereas the prophecies in chapters nine through fourteen are mainly for their encouragement. Without Christ there is neither consolation nor encouragement. The consolation in Zechariah 1—6 is Christ, and the encouragement in Zechariah 9—14 is also Christ. In this message we will consider the first of the prophecies of encouragement. I. THE PROPHECY CONCERNING THE NATIONS
与以色列之关系的豫言
AROUND JUDAH IN RELATION TO ISRAEL
4撒迦利亚九章的豫言是论到犹大四围的列国与以色列的关系。
4The prophecy in Zechariah 9 concerns the nations around Judah in relation to Israel
一 关于亚历山大大帝所施于犹大周围列国的毁灭
A. Concerning the Destruction Carried Out on the Nations around Judah by Alexander the Great
5在一至七节里的豫言，是关于希腊帝国国王亚历山大大帝，（主前三三六～三二三年，加上他的四个继承者的影响，直到主前四十四年，）所施于犹大周围列国的毁灭；亚历山大乃是但以理二章三十二节末所豫言之大人像的肚腹和腰股，七章六节所豫言的第三个兽，八章五节所豫言的公山羊，
5The prophecy in verses 1 through 7 concerns the destruction carried out on the nations around Judah by Alexander the Great, king of the Grecian Empire (336-323 B.C., with the influence of his four successors up to 44 B.C.), prophesied by Daniel in his book as the abdomen and the thighs of the great human image in 2:32c, as the third beast in 7:6, as the male goat in 8:5, and as a mighty king in 11:3
6以及十一章三节所豫言强大的王。
6
二 主保护耶路撒冷及其殿，就是祂的家
B. The Lord Protecting Jerusalem with Its Temple as His House
7撒迦利亚九章八节说，『由于军队和往来的人，我必在我的家四围安营；暴虐的人必不再经过我的家；因为我如今亲眼看顾。』这启示在亚历山大大帝攻击期间，主保护耶路撒冷及其殿，就是祂的家。虽然亚历山大是强大的王，损毁了犹大周围的许多国家，但他没有对犹大和耶路撒冷造成许多损坏，并且完全没有损毁圣殿。
7Zechariah 9:8 says, "I will encamp around My house because of an army, / Because of him who passes by and returns; / And no oppressor will pass over them any more; / For now I see with My eyes." This reveals that during the attack of Alexander the Great, the Lord protected Jerusalem with its temple as His house. Although Alexander, a mighty king, caused damage to so many nations around Judah, he did not cause much damage to Judah and Jerusalem, and he did not damage the temple at all
三 基督在低微的形状里，暂时被欢迎为王进入耶路撒冷
C. Christ Being Temporarily Welcomed as the King into Jerusalem in a Lowly Form
8九章里论到基督的两节─九节和十节，乃是插进来的话。这就是说，十一节实际上是八节的延续。九节说，『锡安的女儿阿，应当欢腾；耶路撒冷的女儿阿，应当欢呼！看哪，你的王来到你这里；祂是公义的，并且带著拯救，谦谦和和的骑著驴，骑著驴驹，就是驴的崽子。』这启示基督将要公义的、带著给我们的拯救而来，并且祂要骑著驴，甚至骑著驴驹而来。这一节在四福音，当耶稣基督末次进耶路撒冷时得了应验。祂来作王，却是谦和的王，低微的王，不是骑著骏马，乃是骑著驴驹。四复兴的时期一千年国十节说，『我必砍断以法莲的战车，和耶路撒冷的战马；争战的弓也必砍断。祂必向列国讲和平；祂的权柄必从这海管到那海，从大河管到地极。』这是指著千年国说的，那将是复兴的时期。在千年国里，神要叫一切的争战止息。这论到国度的话，对以色列人必定是安慰和鼓励。
8The two verses in chapter nine that are concerned with Christ, verses 9 and 10, are an insertion. This means that verse 11 is actually the continuation of verse 8. Verse 9 says, " Exult greatly, O daughter of Zion; / Shout, O daughter of Jerusalem! / Now your King comes to you. / He is righteous and bears salvation; / Lowly and riding upon a donkey, / Even upon a colt, the foal of a donkey." This reveals that Christ would come in a righteous way with salvation for us and that He would ride upon a donkey, even a colt of a donkey. This verse was fulfilled in the four Gospels when Jesus Christ came into Jerusalem the last time. He came as a King, but as a lowly King, a humiliated King, riding not on a majestic horse but on a colt. D. The Millennial Kingdom as a Time of Restoration Verse 10 says, "I will cut off the chariot from Ephraim / And the horse from Jerusalem, / And the battle bow will be cut off; / And He will speak peace unto the nations, / And His dominion will be from sea to sea / And from the River unto the ends of the earth." This refers to the millennial kingdom, which will be a time of restoration. In the millennial kingdom God will stop all the fighting. This word concerning the kingdom surely must have been a comfort and an encouragement to the people of Israel.
9这一章的次序很有意义。一至七节说到亚历山大大帝所施于犹大周围列国的损坏和毁灭。然后八节接著说到主亲自在祂圣城里的殿四围安营。这拯救了犹大和耶路撒冷并圣殿，免受亚历山大的蹂躏。耶路撒冷和圣殿就得蒙保守和拯救，不受敌人的蹂躏。这是很好的拯救，也是要来之复兴的一个兆头。然而，要有复兴需要先有基督的来临。因此，在八节论到耶路撒冷和圣殿蒙拯救的话之后，九节说到基督要来，祂是公义的，并且带著拯救。至终，时候到了，适合基督的来临，祂就谦谦和和的来，并骑著驴，以很亲密的方式来到。基督的来临该产生甚么结果？就如十节所指明的，祂来临以后就有和平与复兴，且有神的掌权。在复兴里，头一个项目是和平：『祂必向列国讲和平。』第二个项目是权柄：『祂的权柄必从这海管到那海。』然而，当基督第一次来的时候，祂只受到一点点的欢迎，至终被弃绝、憎恶到极点，并被钉十架、被治死。主耶稣曾论到自己被以色列人弃绝，说，『耶路撒冷阿，耶路撒冷阿，你常杀害申言者，又用石头打死那奉差遣到你们这里来的。我多次愿意聚集你的儿女，好像母鸡把小鸡聚集在翅膀底下，只是你们不愿意。看哪，你们的家要成为荒场，留给你们。』（太二三37～38。）『家』这辞指神的家，就是殿。这殿原是神的家，但这里却称为『你们的家』。神的家变成了他们的家，并要在主后七十年被提多完全毁灭。（太二四2。）
9The sequence in this chapter is very meaningful. Verses 1 through 7 speak concerning the damage and devastation Alexander the Great caused to the nations surrounding Judah. Then verse 8 continues to say that the Lord Himself encamped around His temple within the holy city. This saved Judah with Jerusalem and the temple from the devastation of Alexander. Jerusalem and the temple were spared and saved from the devastation of the enemy. That was a good deliverance and a sign of the coming restoration. However, the coming restoration needs the coming of Christ. For this reason, after the word in verse 8 concerning the deliverance of Jerusalem and the temple, verse 9 says that Christ is coming, being righteous and bearing salvation. Eventually, the situation was right and fitting for Christ's coming, and He came in humility, and also in an intimate manner, riding upon a donkey. What should be the issue of Christ's coming? As verse 10 indicates, after His coming peace and restoration should be here, and God's dominion should also be here. In the restoration the first item is peace: " He will speak peace unto the nations." The second item is dominion: "His dominion will be from sea to sea." However, when Christ came the first time, He was only welcomed a little and was ultimately rejected, detested to the uttermost, and put to death by being crucified. Regarding His rejection by the children of Israel, the Lord Jesus said, "Jerusalem, Jerusalem, who kills the prophets and stones those who are sent to her! How often I desired to gather your children together, the way a hen gathers her brood under her wings, and you would not! Behold, your house is left to you desolate" (Matt. 23:37-38). The word house denotes the house of God, which was the temple. It was the house of God, but here it is called "your house." The house of God had become their house, and it would be utterly destroyed by Titus in A.D. 70 (Matt. 24:2).
10因著以色列人弃绝基督这君王，所以复兴有点像是悬起来的，并且中间插进临到以色列人受审判的时期，这时期延续了约二十个世纪。所以，基督需要第二次来，这次不是骑著驴，乃是像闪电一样。（太二四27。）然后，地上就有和平与永远的国，就是神的掌权，从这海到那海。这就是本章按照属灵意义的次序。
10Because the children of Israel rejected Christ the King, the restoration was somewhat suspended, and a time of judgment over the children of Israel entered in, which has lasted about twenty centuries. Therefore, Christ needs to come a second time, this time not riding a donkey but coming as lightning (Matt. 24:27). Then peace and the eternal kingdom, as God's dominion, will be on the earth from sea to sea. This is the sequence according to the spiritual significance
五 关于犹太马克比这些英雄胜过安提阿克以比凡尼
E. Concerning the Victory of the Jewish Maccabean Heroes over Antiochus Epiphanes
119在撒迦利亚九章十一至十七节里的豫言，是关于犹太马克比这些英雄胜过叙利亚王安提阿克以比凡尼，（主前一七五～一六三年，）叙利亚就是但以理八章九至十四节，二十三至二十五节，和十一章二十八至三十五节所豫言的北8:10-方国。安提阿克以比凡尼是要来之敌基督的第一个豫表，他要作但以理八章十
11The prophecy in verses 11 through 17 of Zechariah concerns the victory of the Jewish Maccabean heroes over Antiochus Epiphanes, the king of Syria (175-163 B.C.), the kingdom of the north, prophesied by Daniel in his book in 8:9-14, 23-25 and 11:28-35. Antiochus Epiphanes was the first type of the coming Antichrist, who will do the evil things prophesied in Daniel 13, 23-25; 11:30-32a.
至十三节，二十三至二十五节，十一章
12三十至三十二节中所豫言的恶事。
12
13神兴起马克比这些英雄来抵挡安提阿克并击败他。但以理十一章三十二节下半说，』惟独认识神的子民，必刚强行事。』我相信马克比和他的跟从者知道这话是说到他们，并因此得了鼓励。他们就刚强行事，抵挡了安提阿克以比凡尼。撒迦利亚九章十三节说，『我必为自己弯犹大作弓，拿以法莲作弓上的箭。锡安哪，我要激动你的众子，攻击雅完的众子，使你如勇士的刀。』这里『雅完』一辞，指希腊，乃明白十一至十七节的钥辞。雅完的众子就是安提阿克和同他一起的人，锡安的众子就是马克比族的人。因此，十三节是说，到了安提阿克以比凡尼的时候，神要兴起祂的众子，锡安的众子，来抵挡希腊的众子。
13God raised up the Maccabean heroes to encounter Antiochus and to defeat him. Daniel 11:32b says, "The people who know their God will show strength and take action. " I believe that Maccabeus and his followers knew that this word applied to themselves and that they were encouraged by it. They showed strength and took action against Antiochus Epiphanes. Zechariah 9:13 says, " I will bend Judah for Myself, / And I will fill a bow with Ephraim; / And I will stir up your sons, O Zion, / Against your sons, O Javan; / And I will make you like a warrior ' ss word. " The word Javan here refers to Greece and is the key to understanding verses 11 through 17. The sons of Greece are Antiochus and those with him, and the sons of Zion are the Maccabeans. Thus, verse 13 is saying that at the time of Antiochus Epiphanes God would stir up His sons, the sons of Zion, against the sons of Greece.
14十四和十五节接著说，『耶和华必显现在他们以上，祂的箭必射出像闪电。主耶和华必吹号，乘南方的旋风而行。万军之耶和华必护卫他们；他们必吞灭，并践踏甩石。他们必喝血呐喊，犹如饮酒。他们必像盛满的祭碗，又像祭坛的四角。』在这两节里，『他们』是指马克比族，他们要得著耶和华的护卫。十六节继续说，『当那日耶和华他们的神必看祂的民如群羊，拯救他们，因为他们必像冠冕上的宝石，在祂的地上发光辉。』那日，是指
14Verses 14 and 15 go on to say, " And Jehovah will appear above them, / And His arrow will go forth like lightning; / And the Lord Jehovah will blow the trumpet, / And He will go in the whirlwinds of the south. / Jehovah of hosts will defend them; / And they will devour and trample the sling stones. / And they will drink; they will be noisy as if with wine; / And they will be filled like a sacrificial basin, / Like the corners of the altar." In these verses them and they refer to the Maccabeans, who were to be defended by God. Verse 16 continues, "Jehovah their God will save them in that day as the flock of His people, / For they will be like the stones of a crown, sparkling in His land." "That day" refers to December 25, 161 B.C.
15主前一六一年十二月二十五日。
15
16十七节说，『他们的善何等大，他们的美何其盛！五榖使少男健旺，新酒使处女焕发。』这是祝贺马克比族得胜的话。
16Verse 17 concludes, "For how great is their goodness, and how great their beauty! / Grain will make the young men flourish, / And new wine, the virgins." This is a word spoken in congratulations to the Maccabeans for their victory
17本章的头一部分是论到亚历山大大帝，末了是论到安提阿克以比凡尼。九至十节插进了论到基督的话，这位基督与人类历史息息相关。当然，基督没有在希腊帝国的时候来临，乃是在罗马帝国的时候来到。我们在以后的信息里将要看见，撒迦利亚也豫言到罗马帝国。
17The first part of this chapter is concerned with Alexander the Great, and the last part, with Antiochus Epiphanes. A word concerning Christ, who is wrapped up with human history, is inserted in verses 9 and 10. Christ, of course, did not come during the time of the Grecian Empire but during the time of the Roman Empire. As we will see in a later message, Zechariah also prophesied concerning the Roman Empire