Zechariah
Zechariah was from the priestly line, being the son of Berekiah, the
son of Iddo who was listed as the head of a returning priestly family
from the exile (Neh. 12:4, 16). He served together with Haggai in
encouraging the exiles to resume the rebuilding of the temple (Ezr. 5:1;
6:14). However, Zechariah appeared to have served long after Haggai and
his prophecies in the first 8 chapters are clearly dated from 520-518
B.C. while those of chapters 9-14 are undated. It is worth-noting that
Zechariah, being fully awake, experienced all eight visions during the
course of one night and not as dreams (1:8).
“The book of Zechariah addresses both the first and second coming of Christ, but clearly demonstrates the first advent to be a necessary preparation for the second. The use of the ‘Branch’ motif (Zech. 3:8; 6:12,13), emphasizing Jesus’ humanity and service, has an unquestionable link to previous uses of that designation in Isaiah and Jeremiah where Christ’s deity and kingship are stressed (Isa. 4:2; 11:1-5)…The smiting of the divine Shepherd is anticipated (Zech. 13:7, cf. Isa. 40:11; Jer. 31:10; Ezek. 34:5-31; Matt. 25;32 [sic*]; Jn. 10:14,15). The betrayal and crucifixion of Christ (Zech. 11:12, 13; 12:10) are connected with Israel’s repentance (Zech. 12:10–14:9).”
(The Hebrew-Greek Study Bible) (*Matt. 26:31)
The name Zechariah means “the Lord remembers”.
The Introductory Message—1:1-6
(1) When did the word of the Lord first come to Zechariah?
a. What is the historical background at the time? (see Ezr. 4:24; 5:1ff; 6:14)
b. Who appeared to be speaking first to those who had returned from exile? (see Hag. 1:1; 2:1, 10, 20)
(2) Reference to their ancestors (vv. 2-6)
a. Why was the Lord very angry with their ancestors? (vv. 2, 4)
b. What eventually happened to their ancestors? (v. 6)
c. Why? (v. 5)
d. What should they learn from their ancestors? (vv. 3-4)
e. What did their ancestors do when they were overtaken by the words of the Lord (i.e. when their nation was destroyed)? (v. 6)
f. What lesson should they also learn from this?
1:7-11—The 1st Vision—Horses among the Myrtle Trees
(3) When was this vision given? (It is quite obvious that the rebuilding work had already been resumed in spite of opposition.)
(4) The man riding on a red horse standing among the myrtle tree appears to be the leader to whom the other riders report back to. It might not be helpful to speculate on the meaning of the different colors of the horses, as their colors (as well as their mission) differ from those in Revelation 6.
a. What have the other riders been doing? (v. 10)
b. What is their finding? (v. 11)
c. What does it mean? (v. 15a)
d. Why is the Lord jealous for Jerusalem and Zion? (v. 14b)
e. What has the Lord done to Jerusalem? (v. 14; see Jer. 25:11-12)
f. What promise does the Lord make in response to the question of the angel? (v.16)
(5) What does the above vision mean to those who have just resumed rebuilding the temple? (It was done in spite of opposition and the risk of disobeying the royal decree.)
(6) What is the main message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
撒迦利亞書
撒迦利亞作為易多的孫、比利家的兒子，是出自祭司的家族（見尼12:4, 16）。他與哈該一起作先知，勉勵被擄歸回的百姓重建聖殿（拉5:1; 6:14）。他似乎比哈該作先知有更長的年日。書中首8章的默示都有清楚記載日期的，其後的6章則沒有再有日期的記載。值得留意的是，撒迦利亞似是在一夜之間連續看見8個異象，不是在夢中，乃是清醒的見到這些異象的（1:8）。
“撒迦利亞書論到基督的第一次和第二次的降臨，並清楚表明第一次的降臨是必需的，以作第二次降臨的準備。“苗裔” 主題（3:8; 6:12,13）的重點是論到耶穌的人性和工作。無可置疑，是與以賽亞書和耶利米書的預言有關連的；（雖然）這兩者是著重基督的神性和王者的身份(賽 4:2; 11:1-5)…… 牧人被擊打是預料中事(亞 13:7, cf.；賽40:11；耶31:10；西 34:5-31；太 25;32；約10:14,15)…… 基督的被賣和被釘(亞11:12, 13; 12:10) 是與以色列的悔改有關的(亞12:10–14:9) 。” (The Hebrew-Greek Study Bible)
1:1-6—引言的信息
(1) 耶和華第一次臨到撒迦利亞是在何時？
a. 那時以色列的歷史背景是怎樣的？（參拉4:24; 5:1ff; 6:14）
b. 看來是那一個先知首先向這些被擄回的宣講神的默示呢？（見該1:1; 2:1, 10, 20）
(2) 論到列祖（1:2-6）
a. 神為何向列祖發怒？（1:2, 4）
b. 結果列祖得到什麼結局？（1:6）
c. 為什麼？（1:5）
d. 他們該從列祖身上學到什麼功課？（1:3-4）
e. 當眾先知的警告真的臨到時，列祖才作出什麼回應？（1:6）
f. 這樣，他們該學到什麼功課？
1:7-11—第一個異象—番石榴樹中的馬匹
(3) 第一個異象是那日看見的？（相信重建的事工已遇到外來的反對）
(4) 在番石榴樹中騎紅馬的似是這些天使中為首的。這裡馬匹的顏色和使命與啟示錄6章的有別。我認為猜想各馬匹的代表性是難具可靠性的：
a. 其他騎士走來走去在作什麼？（1:10）
b. 他們得到什麼結論？（1:11）
c. 這結論是什麼意思？（1:15a）
d. 神為何為錫安心裡甚火熱（jealous）？（1:15b）
e. 神曾怎樣對待耶路撒冷？（1:12；耶25:11-12）
f. 神就使者的求情作出什麼應許？（1:16）
(5) 這異象對當時在遭受反對和抗王命，但仍重建聖殿的百姓有什麼信息？
(6) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then they repented and said, ‘The Lord Almighty has done to us what our ways and practices deserve, just as He determined to do’.” (Zech. 1:6)
According to the book of Ezra, both Haggai and Zechariah contributed to the resumption of the rebuilding of the temple with their preaching and encouragement to the people (Ezr. 5:1-2; 6:14). I believe that apart from the short oracles, i.e. direct revelation from the Lord to them, both prophets taught and preached other words that are not recorded in the Bible.
As far as oracles from the Lord are concerned, Haggai’s messages are short, and those of Zechariah are more visions in nature that point mainly to the first and second coming of the Messiah. Neither has chastised the people as harshly as the other prophets did.
As for Zechariah, his opening
oracle simply draws the attention of this immediate audience (those who have
just resumed the rebuilding work of the temple) to the example of their
ancestors and asks them not be like their forefathers (Zech. 1:4). Consider what Zechariah noted:
- They have not listened to the warnings of the many prophets that God sent to them.
- As a result, they have been overtaken by the words of the Lord, meaning that they—the people, the nation and even the temple of the Lord— have faced death and destruction.
- Only then, did they repent and said, “The Lord Almighty has done to us what our ways and practices deserve, just as He determined to do.” (1:6)
Of course, we know that even those who were spared from death and who were left in Jerusalem did not truly repent but went to Egypt against the words of the Lord (Jer. 42-43). Those in exile, according to Ezekiel, continued their wicked ways (Ezek. 33:30-32). Therefore, these words of repentance related by Zechariah are words likely uttered by those who were about to die or words that represented how they felt during their calamities. Just the same, these words point to the fact that their remorse was too late—their families were no more, their nation was no more, and the temple of the Lord was no more! This is the example which should serve as a warning to the post-exilic generation so that they may not follow in their footsteps.
For those who have yet to believe in the Lord Jesus Christ as their Lord and Savior, there will also be a day, like these forefathers of Israel, when it will be too late!
「他們就回頭，說：「萬軍之耶和華定意按我們的行動作為向我們怎樣行，他已照樣行了！」(亞1:6)
以斯拉記給我們知道，哈該和撒迦利亞兩位先知在聖殿重建的事工上，不斷的勸勉以色列人（拉5:1-2; 6:14）。似乎在聖經有記載，從神得來的默示與異象外，二人也有其他的講論是聖經沒有記載的。
哈該所得的默示只有兩章的篇幅，撒迦利亞亦以見異象為主，其信息是與彌賽亞兩次的來臨有關。但二人的信息則重盼望，而較少有其他先知書的嚴詞責備。
撒迦利亞是以列祖的罪為他聽眾的鑒戒，提醒這些剛重新拾起聖殿重建的百姓，不要重蹈列祖的覆轍（1:4），因為
- 列祖因沒有聽從眾先知叫他們悔改的呼叫；
- 因而眾先知警告他們的話就臨到（即發生在）他們身上--包括了國破、家亡和聖殿的被毀；
- 只在那時，他們才回頭，說：「萬軍之耶和華定意按我們的行動作為向我們怎樣行，他已照樣行了！」。
按我們所知，那些餘剩在耶路撒冷、未遭死亡命運的人並沒有悔改，反而違反神的話，逃到埃及（耶42-43）。就是那些被擄到巴比倫的，仍不聽從先知的責備，繼續行惡（結33:30-32）。所以，這裡悔改的話相信是指那些將亡的猶太人臨終之言；或是喻意的把已死的人的心聲道出，就如主耶穌所說的財主與拉撒路的比喻所指出的—太遲了。這是撒迦利亞對他當時的百姓的提醒。
同樣地，今天尚未相信、接受耶穌基督作個人的主和救主的，若再作拖延，恐怕也有「太遲了」的一日。
1:18-21—The 2nd Vision—Horns and Craftsmen
(1) The prophet now sees four horns (vv. 18-19)
a. What do horns normally portray? (see Lam. 2:17)
b. What have these four horns done to the nations of Judah, Israel and Jerusalem? (v. 19b)
c. Who might these four horns be? (see Dan. 2:36-44)
(2) The Lord then shows the prophet four craftsmen (vv. 20-21)
a. What are these craftsmen going to do to the four horns (i.e. world powers)?
b. While no clues are provided here as to who these four craftsmen are:
i. What does the use of craftsmen to overthrow the horns indicate?
ii. Read Revelation 6:1-8 and get a sense of what these four craftsmen might refer to?
(3) How does this vision dovetail with the first one?
(4) What is the message to the post-exilic audience of Zechariah?
2:1-13—The 3rd Vision—The Coming of the Lord
(5) The man with a measuring line (vv. 1-5)
a. In OT prophesies, a measuring line may be used to refer to the judgment of the Lord because of the short-comings of Israel (Isa. 28:17; Lam. 2:8). What is it used to denote here instead? (see 1:16; 2:4-5)
b. What does a city without walls signify? (v. 4)
c. How will a city be protected without walls? (v. 5)
d. What kind of glory will Jerusalem have in the future? (v. 5b)
e. Why should the angel be told to “run” and to speak to this young prophet?
(6) The Judgment of Babylon (vv. 6-9) – Now, many exiles are still scattered around the world, especially in the land of the north (i.e. Babylon).
a. In this vision, what does the Lord tell them to do on the day He returns to Jerusalem? (v. 6)
b. Why are they told to flee? (v. 9)
c. What reason is being given for the plundering of Babylon? (v. 8)
d. V. 8 is a difficult verse to understand concerning this “Glorious one” or the One honored.
i. He has been sent by the Lord (v. 8b)
ii. He will raise His hand against the nations (v. 8c)
iii. He identifies Himself as the speaker, the Lord Almighty (v. 8a)
Who might He be?
(7) The Coming of the Lord (vv. 10-13)
a. Why should the Daughter Zion be glad? (v. 10)
b. Consider how special this coming is:
i. What does v. 10b relate about it?
ii. Who will join the Lord and be His people as well?
iii. Who really is the One that is coming to live among them? (v.11b)
iv. What is the special message to Judah and Jerusalem? (v. 12)
v. What is the special message to all mankind? (v. 13; see Ps. 2)
(8) What does this vision mean to the post-exilic audience of Zechariah who obeyed the command to resume the rebuilding work of the temple?
(9) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
1:18-21—第二個異象—四角與四匠人
(1) 先知現在看見四角（1:18-19）
a. 角在聖經中一般是代表什麼？（可參哀2:17）
b. 這四角曾怎樣對待以色列家？（2:19b）
c. 這四角可能是什麼？（可參但2:36-44）
(2) 先知又見四匠人（1:20-21）
a. 這四匠人怎樣處理這四角（相信是指世上四個霸權）？
b. 這裡並沒有交代這四匠人是誰：
i. 用「匠人」來打掉「角」是什麼意思？
ii. 請翻到啟示錄6:1-8, 試看看這四匠人的解釋可有幫助沒有？
(3) 第二個異象與第一個異象有什麼關連？
(4) 這異象對撒迦利亞當時的聽眾有什麼信息？
2:1-13—第三個異象—主的來臨
(5) 持準繩的人（2:1-5）
a. 準繩在舊約預言中一般是用來道出神對以色列罪的審判（如賽28:17；哀2:8），但在這裡是喻表什麼？（1:16; 2:4-5）
b. 無城牆的城市意味著什麼？（2:4）
c. 既無城牆，城市如何能自保？（2:5）
d. 耶路撒冷將得到怎樣的榮耀？（2:5b）
e. 為何天使被吩咐要「跑」去告訴這年青先知？
(6) 巴比倫要得審判（2:6-9）—以色列民已被分散四方，特別是分散在北面的巴比倫
a. 現在，神吩咐他們要怎樣做（當祂重回耶路撒冷時）？（2:6）
b. 為何他們要逃？（2:9）
c. 神要向巴比倫等掄手的原因是什麼？（2:8）
d. 2:8是較難明的—這 “在顯出榮耀之後” 的那位（或譯為被榮耀的那位）
i. 是被神差遣的（2:8b）
ii. 去懲罰列國的（2:8c）
iii. 但祂同時是說話的那位萬軍之耶和華（2:8a）。這位是誰呢？
(7) 主的來臨（2:10-13）
a. 錫安為何應當歡樂？（2:10 —直譯是“看哪，我來並要住……”）
b. 到時，那些人都要來？（2:11）
c. 這被神差遣來住在他們中間的是誰？（2:11b）
d. 這裡特別對猶大和耶路撒冷有什麼應許？（2:12）
e. 對全人類又有什麼特別的信息？（2:13）
(8) 這異象對撒迦利亞當時的聽眾有什麼信息？
(9) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
“For this is what the LORD Almighty says: ‘After the Glorious One has sent me against the nations that have plundered you — for whoever touches you touches the apple of His eye'.” (Zech. 2:8)
As much as God was using the Babylonians as His instrument to judge the sins of His people, we can see that God did so with a father’s heart in that He felt the pain of His children: “I was only a little angry (with Israel), but they added to the calamity” (1:15).
And, as much as Israel has sinned horribly and fully deserved the judgment of the Lord, the Lord still sees them as “the apple of His eye” (2:8). That speaks volumes of not only His covenantal relationship with Israel, but of His unwavering love for them.
Obviously, we are now saved by the blood of His own Son Jesus Christ and have become His children, and we are just as loved. Therefore, whoever plunders us — and for that matter, whoever tries to harm us in anyway—is also touching the apple of His eye as well, and we can be rest assured that He will raise His hand against them and defend us (2:9).
At the same time, this particular verse (2:8) also gives me a sense that while we do not fully understand all the end-times prophecies, His promise to “inherit Judah as His portion in the holy land and will again choose Jerusalem” (2:12) will certainly be fulfilled in its reality, because the Daughter of Zion does remain the apple of His eye!
「萬軍之耶和華說，在顯出榮耀之後，差遣我去懲罰那擄掠你們的列國—摸你們的，就是摸祂眼中的瞳人。」(亞2:8)
雖然神確是使用巴比倫人作為祂審判祂子民的工具，但明顯的，祂是帶著為父的心腸去施管教；祂是感受到祂兒女的痛楚的。故此祂說：“我從前稍微惱怒我民，他們就加害過份” （1:15）。
雖然以色列家確是大大的得罪了神，也是當受神所施的審判，但神仍看他們為祂“眼中的瞳人” （2:8）。這就充份的給我們看見神是守約的神，更是甚疼愛以色列的神。
今天我們比以色列人更有福：因為我們這些原是約外之民，竟因信祂兒子耶穌基督，蒙祂寶血的救贖，得以成為祂的兒女（約1:12），祂同樣是何等的愛我們（約壹3:1）。故此，有誰要加害於我們，他們也是在摸神眼中的瞳人。我們也可以相信，神同樣要“掄手” ，保護我們（2:9）。
不過，2:8這節的經文同時給我們意會到，祂說“必收回猶大，作祂聖地的分，也必再揀選耶路撒冷” 的應許（2:12），必會得到應驗，似乎不但在靈意上得應驗，相信在實質上也得成全，因為錫安的民始終是神“眼中的瞳人” 。
The 4th Vision— Joshua, the High Priest
(1) The court of heaven (v.1)
a. How does this scene remind you of Job? (see Job 1:6-12)
b. What is Satan doing in the court of heaven? (see also Rev. 12:10)
c. What might be Satan’s purposes to accuse Joshua at this time of the resumption of the rebuilding of the temple?
(2) The Lord defends Joshua (vv. 2-5)
a. What word is being repeated by the Lord against Satan? (v. 2)
b. What does it mean?
c. Can the Lord deny that Joshua and the people he represents have not sinned? (v. 3)
d. What does the Lord appeal to? (v. 2b)
e. How does the Lord deal with the filthy clothes (symbol of their sins)? (v. 4)
f. Why can’t Joshua take off his own filthy clothes? Why do they have to be taken off at the command of the angel of the Lord?
g. What is he given instead to put on? (v. 5b)
h. Since Zechariah should only be an onlooker, consider his actions:
i. Why does he ask to have a clean turban (which is actually a tiara—K&D, 527) put on the high priest?
ii. Why does he jump into the action?
(3) A new charge to Joshua (vv. 6-8)
a. What is the charge and promise given to Joshua? (v. 6-7)
b. How meaningful is it given what Joshua and his people are facing at the time?
c. Is this charge given before or after Joshua is cleansed and forgiven?
d. V. 8 gives us an important guideline in how to interpret this vision. (This should also apply to all the other visions in Zechariah.)
i. What is this guideline?
ii. Who is the central figure of these visions? (see also Jer. 23:5; Isa. 11:1)
Who is the “Branch”?
(4) The day of salvation (vv. 9-10)
a. What is being set in front of Joshua in the vision? (v. 9)
b. Who is that stone with seven eyes? (see Isa. 28:16; Ps. 118:22; Rev. 5:6; Eph. 2:20; 1 Pet. 2:6-8)
c. How will salvation be achieved? (v. 9b; Heb. 9:26-28)
d. What will the salvation of the Branch mean to His promise to Israel? (v. 10; see Isa. 11:1-10)
(5) What is the message to you today and how may you apply it to your life?
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
第四個異象—大祭司約書亞
(1) 天庭的一幕（3:1）
a. 這裡與約伯記1:6-12有什麼相似之處？
b. 撒但在此要作什麼？（亦見啟12:10）
c. 在當時重建聖殿的時候，撒但在神面前控告約書亞有什麼目的？
(2) 神為約書亞辯護（2:2-5）
a. 神重複的對撒但說什麼？（3:2）
b. 這是什麼意思？
c. 神是在否定約書亞（和他代表的百姓）的污穢嗎（3:3）
d. 神所看重的是什麼？（3:2b）
e. 神如何處置約書亞的污穢？（3:4）
f. 為何約書亞不自行脫去他的污穢？
g. 他被換上什麼？（3:5b）
h. 先知本是旁觀的：
i. 為何他情不自禁的要求為約書亞戴上冠冕？
ii. 這表示什麼？
(3) 給約書亞的吩咐（3:6-8）
a. 神給約書亞什麼吩咐和應許？（3:6）
b. 對這時的約書亞有什麼特別意義？
c. 這吩咐與應許是在約書亞得赦罪之前還是之後給予的？
d. 3:8給予我們對這異象解釋的指引（也適用於這裡其他的異象）：
i. 這指引是什麼？
ii. 誰是這些異象的主要人物？（亦參耶23:5；賽11:1）—這“苗裔” 是誰？
(4) 拯救的日子（3:9-10）
a. 神在約書亞面前所立的是什麼？（3:9）
b. 這有七眼的石是誰？（參賽28:16；詩118:22；啟5:6；弗2:20；彼前2:6-8）
c. 除罪的救恩是怎樣成就的？（3:9b; 參來9:26-28）
d. 這“苗裔” 成就的救贖對神給以色列的應許帶來什麼果效？（3:10; 參賽11:1-10）
(5) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
“Then he showed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right side to accuse him.” (Zech. 3:1)
Both Job 1:6-12 and the vision of Joshua before the court of heaven (Zech. 3:1) give us a clue as to the work of Satan today, but the clearest description in this respect comes from Revelation 12:10: “For the accuser of our brothers and sisters, who accuses them before our God day and night has been hurled down.”
The reasons for Satan to appear before the Lord to accuse Joshua are quite obvious. He was trying to remind Joshua how filthy he and his people were, so that he would be so discouraged that he would stop leading his people to resume the work of the rebuilding of the temple. Also, he might even try to convince God that Joshua was not worthy to be the high priest anymore, and God should remove him from his office. Of course, his accusation was met with the Lord's rebuke in that
To those of us who belong to Him, it is not just a powerful reminder of God’s love and forgiveness, but it is also a reminder to us not to accuse our brothers and sisters in Christ before the Lord. We have to be aware that even if our brothers and sisters have indeed committed a horrible sin, even against us, Satan is the first one that has brought their sin before the Lord to accuse them. Do we also join Satan in the heavenly court as their accusers? Should we not plead on behalf of our brothers and sisters instead?- He is the one who has chosen Jerusalem and His election is unshakable and His plan is unchangeable.
- He still loves His people and His high priest. He has pity on their demise, even though it might be self-inflicted. He snatches them like a burning stick from the fire and He is not done with them.
「天使又指給我看，大祭司約書亞站在耶和華的使者面前，撒但也站在約書亞的右邊，與他作對。」(亞3:1)
約伯記1:6-12和這裡有關約書亞的異象給我們對撒但今天的活動有多一點的了解。不過，啟示錄12:10就更清楚的告訴我們，撒但是那“在我們神面前晝夜控訴我們弟兄的” 那位。
撒但在這時候控訴大祭司約書亞的目的是明顯的。他要藉著約書亞和他所代表的百姓的污穢，來叫約書亞感到灰心而停工，不再領導百姓建殿。同時，他想說服神不要再用這污穢不配的大祭司，把他免職吧！當然，他的控訴無效，因為神親自為約書亞辯護，指出：
- 祂是揀選耶路撒冷的耶和華：意思是說，祂的揀選不會動搖、祂的旨意不會更改；
- 祂看約書亞如從火中抽出來的一根柴：意思是說，神是滿有愛憐的神，祂看祂子民的遭遇，心中不禁的說：夠了（雖然，這是他們所當得的！）。祂並沒有放棄他們。
這幅圖片不但叫我們看到神對屬祂的人的慈愛和饒恕，也成為我們的提醒：不要在神面前控告我們的弟兄姊妹。就是我們的弟兄姊妹得罪了我們，也得罪了神，撒但是第一個到神的面前控告他們的。我們豈可加入撒但的團隊來控告他們呢？我們豈不應為他們在神面前為他們代求嗎？
The 5th Vision—The Golden Lampstand
(1) The vision (vv. 1-4) ― As Zechariah fell back to sleep, the angel woke him up again.
a. What does the prophet see? (v. 2; it is perhaps helpful to draw your own simple diagram of the golden lampstand)
b. Describe how this golden lampstand differs from the one in the temple in the following ways.
i. Its shape and structure (see Exod. 25:31-40)
ii. Its source of oil (see Exod. 27:20-21)
(2) The Interpretation—Part I (vv. 5-10)
a. While Joshua is the high priest and Zerubbabel is the governor, why is this message directed to the latter? (v. 6)
b. What is the message? (v. 6)
c. How does this picture of a golden lampstand convey this message?
d. What is the mountain that stands in front of Zerubbabel in terms of the rebuilding work of the temple? (see Ezr. 5:3-5)
e. How will this mountain be removed? (v. 6)
f. What is the specific promise given to Zerubbabel concerning the rebuilding project? (vv. 7b-9)
i. When was the foundation of this temple laid? Was it by the hand of Zerubbabel? (See Hag. 2:18; 2:3-4)
ii. What does the bringing out of the “capstone” signify? (vv. 7b, 9)
iii. What or who does this capstone symbolize? (see Ps. 118:22; 1 Pet. 2:8)
iv. Why should we not despise the day of the fulfillment of this vision? (v. 10)
(3) The Interpretation—Part II (vv. 11-14)
a. What is the question asked twice by the prophet? (vv. 11-12)
b. What is the angel’s reply?
c. Since Joshua and Zerubbabel are symbols of the future, consider the following:
i. What might the pouring out of “golden oil” symbolize?
ii. If “oil” symbolizes the Holy Spirit, who might be the one who is anointed by the Holy Spirit and can impart the Holy Spirit? (See Matt. 3:11; Lk. 4:18; Jn. 15:26; 20:22. See Note below.)
(4) What is the message to you today and how may you apply it to your life?
Note:
Some opine that the two olive branches may symbolize the two witnesses in Revelation 11. However, it could refer to the two-fold ministry of Christ as the priest and the king. I think the best conclusion is that we do not really know.
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
第五個異象—金燈臺
(1) 金燈臺（4:1-4）—看見上一個異象後，撒迦利亞可能已疲倦入睡，天使來喚醒他，給他另一個異象：
a. 他看見的金燈臺是怎樣的？（4:2; 試把所形容的繪畫下來）
b. 這金燈臺與摩西會幕中的有何不同：
i. 在形狀上？（見出25:31-49）
ii. 在點燈的油的來源方面？（見出27:20-21）
(2) 異象的解釋[一] （4:5-10）
a. 約書亞既為大祭司，為何這異象是指示省長所羅巴伯的？（4:6a）
b. 給他的信息是什麼？(4:6b)
c. 這金燈臺的異象怎樣表達出這信息？
d. 所羅巴伯建殿要面對的大山是什麼？（見拉5:3-5）
e. 這山會怎樣被移平？（4:6）
f. 繼而神給他實際的應許（4:7b-9）
i. 這殿的根基是什麼時候立的？（見該2:18）
ii. 安殿頂石(或譯頭塊石頭/capstone) 表示什麼？（4:7b, 9）
iii. 這石是指誰？（見詩118:22; 彼前2:8）
iv. 為什麼人不應看這預言的應驗為小事？（4:10）
(3) 異象的解釋[二] （4:11-14）
a. 先知連問二次什麼問題？（4:11-12）
b. 天使怎樣回答他？
c. 既然約書亞和所羅巴伯是將來的事的豫兆而已（3:8）
i. 那麼流出“金油” 象徵什麼？
ii. “油” 在聖經一般象徵聖靈。誰是那受膏者，他亦能賜聖靈？（參太3:11；路4:18；約15:26; 20:22。亦參下註）
(4) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：有學者認為那兩根橄欖枝是指啟示錄11章的兩個見證人；但亦可能指基督雙重的祭司與王的位份。最合宜的解釋是承認我們實在不曉得。
“This is the word of the LORD to Zerubbabel: ‘Not by might nor by power, but by my Spirit,’ says the LORD Almighty.” (Zech. 4:6)
Irrespective of what the ultimate interpretation of the golden lampstand and the two olive trees might be, the immediate message to Zerubbabel is very important to him and to us also.
The rebuilding work of the temple has been halted not only by opposition of their hostile neighbors, but the stoppage has been backed by the king’s decree. And after almost two decades, the zeal of the returned exiles has waned; everyone has conceded it is probably not the right time (Hag. 1:2).
Although they have the wonderful teaching and encouragement of the two prophets, they had a huge mountain to overcome (Zech. 4:7):
- The rejuvenating of the zeal of the people
- The fanning off of the opposition
- The non-intervention of the king
- The gathering of money needed to procure not only wood, but silver and gold
In other words
- They do not have the might: They do not have external resources nor do they have internal will power and unity.
- They do not have the power: The opposition has power backed by the royal decree.
Zerubbabel is the governor and every eye looks upon him for leadership. This is why this vision is directed at him affirming him that
- The temple is the golden lampstand that shines forth the glory of the presence of the Lord.
- The light source of this golden lampstand does not depend on men anymore; God will be the one who makes it happen through His Spirit.
- Thus the completion of the temple is guaranteed: Zerubbabel who has laid the foundation will be able to cap the finished temple with the capstone.
As we read the book of Ezra, we have come to know that this vision greatly encouraged Zerubbabel and his people:
“So the elders of the Jews continued to build and prosper under the preaching of Haggai the prophet and Zechariah, a descendant of Iddo. They finished building the temple according to the command of the God of Israel and the decrees of Cyrus, Darius and Artaxerxes, kings of Persia. The temple was completed on the third day of the month Adar, in the sixth year of the reign of King Darius.” (Ezr. 6:14-15)
Need I say what the lesson is for us today, irrespective of what our “mountain” might be?
「他對我說：「這是耶和華指示所羅巴伯的。萬軍之耶和華說：不是倚靠勢力，不是倚靠才能，乃是倚靠我的靈，方能成事」。」(亞4:6)
不論那金燈臺和兩棵橄欖樹的異象是應該怎樣解釋，這異象的中心信息對所羅巴伯甚為重要，對我們今天也是如此。
當時聖殿重建的工程不但遭到鄰近的敵人猛烈的反對，也是王命所禁止的。因此，這工程一停下來就差不多有廿年之久。什麼熱衷、使命感也消失了，以致他們認為“建造耶和華殿的時候尚未來到”（該1:2）。
所以所羅巴伯確是在面對如山的困難：
- 何以重新燃建殿的熱衷和使命感？
- 如何應付敵人的攻擊？
- 如何處理王的禁令？
- 何來這麼多所需的資源，包括木材、金子和銀子？
換句話說，就是要靠勢力，他們絕對沒有勢力可言，連熱衷也沒有；就是要靠才能，他們絕對沒有才、也沒有能！這事是絕對辦不到的。
就因如此，神藉著這異象鼓勵這眾民的領袖—省長所羅巴伯，叫他曉得：
- 這殿是神的金燈臺，是要把神的榮耀彰顯出來；祂的同在、不是金與銀，要使殿充滿榮耀；
- 這金燈臺所象徵的殿，不是靠人手來供應的。神的靈是那供應和成就一切的；
- 故此，這殿必會成功的被建造—所羅巴伯既已立好殿的根基、也必把最後的頂石（即頭塊石頭）放在其上。
以斯拉就告訴我們，所羅巴伯與百姓因而大得鼓勵，以至：
“猶大長老因先知哈該和易多的孫子撒迦利亞所說勸勉的話，就建造這殿，凡事亨通。他們遵著以色列神的命令和波斯王居魯士、大流士、亞達薛西的旨意，建造完畢。 大流士王第六年，亞達月初三日，這殿修成了。” （拉6:14-15）
今天，不曉得你面對的“山” 是什麼？但這裡的功課對你是同樣適用的！
5:1-4—The 6th Vision—The Flying Scroll—Now the angel shows Zechariah a “flying scroll”.
(1) The scroll:
a. What is a scroll usually used for?
b. What does the size of the scroll signify? (v. 2; 30’x15’)
c. What is the purpose of flying over the whole land? (v. 3)
(2) One sin is written on each side (perhaps, symbolic of the two tablets of the Ten Commandments).
a. Which two sins are being singled out? (vv. 3b-4)
b. How do they correspond to the Ten Commandments? (Exod. 20:1-17; 34; 26)
c. Based on the citing of these two commandments (especially the second one) who might be the object of this curse—the Jews or the Gentiles?
(3) What is the message to the immediate audience of Zechariah?
5:5-11—The 7th Vision—The Woman in the Basket
(4) Zechariah sees a “basket”. In Hebrew, the word is “ephah” which is the “dry standard to measure grains”. How appropriate is its use to signify “the iniquity of the people throughout the land”?
(5) Since a woman is the symbol of life-giving, what might the use of a woman to denote wickedness signify?
(6) Since the basket is to be flown to Babylon, what might “the land” in v. 6 denote?
(7) What does the pushing of the woman back into the basket and the putting of its heavy lid on symbolize?
(8) What do the following symbolize? (v.11)
a. The flying of the basket to the land of Babylon
b. The building of a house for it
c. The setting of the basket in its place in the house, when it is ready
(9) This refers to end-time
events. Although we cannot be sure that this vision is tied to that in
Revelation 17:1-13, how might their similarities give us some understanding
concerning the following things?
a. The kind of wickedness being referred to
b. The reference to Babylon
c. The basket being set in place when a house is ready for it (see Note below)
(10) What is the main message to you today and how may you apply it to your life?
Note:
“In this vision of the measuring basket there is a blending of elements from Zechariah’s time with those of the far distant future. The basket is employed to indicate how the measure of Israel’s sins had accumulated in that day…For such iniquity there must be first of all, the restraint of God in order that the righteous may be permitted to live in the land; this is symbolized by the basket’s lead cover. Second, evil must be completely eradicated from the land and carried back to the seat of idolatry and defiance of God, namely, Babylon; this is indicated by the flight of the basket to Babylon, its base. Compare Rev. 18.”
(Scofield Study Bible, 947)
請細心慢慢讀每天指定的經文至少兩遍，然後反複思考問題。
5:1-4—第六個異象—飛行書卷
(1) 那書卷
a. 書卷一般的用處是什麼？
b. 這書之大是要顯示什麼？（5:2; 即30 X 15呎）
c. 為何要遍地飛行？（5:3）
(2) 每面寫上一罪（似象徵著摩西十誡的兩塊法版）
a. 寫上那兩罪？（5:3b-4）
b. 是十誡中的那兩條？（見出29:1-17; 34:26）
c. 按這兩誡（特別是與神的名有關的那誡命），這些罪是針對外邦人或是猶太人的？
(3) 這異象要給撒迦利亞當時的百姓什麼提醒？
5:5-11—第七個異象—量器中的婦人
(4) “量器” 原文是伊法，是量穀物的量器：這裡是用來量什麼？（5:6。註：希臘文七十仕譯本把“這是惡人” 譯作“那不法之人” ，與保羅在帖後2:8所用的相同）
(5) 婦人一般與生產有關—這樣用婦人作罪的象徵是什麼用意？
(6) 這量器既要被送到示拿地（即巴比倫），5:6之遍地是指那地？
(7) 把婦人扔在量器中（pushed back into），並蓋上鉛蓋(covered with lead lid) 是象徵什麼？（5:8）
(8) 以下又象徵什麼：(5:11)
a. 把這量器送離這地到示拿？
b. 為其蓋房子？
c. 安置在自己的地？（可參下註）
(9) 今天你得到的主要提醒是什麼？你會怎樣應用在你的生命中？
註：“這量器的異象是把撒迦利亞的時代和末後的時代連在一起。這量器是用來量度以色列當時累積的罪……不過神先把罪惡壓抑，使義人仍能活在那地—這是量器加上蓋所象徵的。然後，罪需從那地除去，被送回拜偶像和敵擋神的基地，即巴比倫。試與啟示錄18章作比較。” (Scofield Study Bible, 947)
“To the country of Babylonia to build a house for it. When the house is ready, the basket will be set in its place.” (Zech. 5:11)
The vision of the woman in the basket offers hope to the immediate audience of Zechariah in that even though there has been wickedness in their land, the Lord is willing to put a lid on it and would carry it away from them, giving them encouragement to repent and to press on with the rebuilding work of the temple. This is typical of the type of motivation in the book of Zechariah which Chuck Swindoll calls, “intrinsic” motivation:
“There are two distinct styles of motivation. One is the aggressive, highly, charged emotional style that appeals to the will. It relies on fear and, if necessary, public demand to motivate us to get a job done. This is what we might call ‘extrinsic’ motivation: It offers tangible rewards. It provides us with visible stimuli to get a big job done.
"There is a second type of motivation, which is called ‘intrinsic’: It is quiet. It digs deep. It is at least outwardly less emotional but much more inspiring. It does not dangle the carrot and offer us a lot of external reward. It doesn’t use guilt or fear to motivate us, but it appeals to our sense of purpose and/or inner feelings of deep-seated passion and concern…
"You can motivate extrinsically only so long, and then there must be inspiration. That’s when Zechariah stepped in. One writer put it this way: ‘He does not rebuke or condemn or berate the people. With striking colors and vivid imagination he paints glowing pictures of the presence of God to strengthen and to help the people. Words of inspiration flow from his lips. His hope for a new kingdom rests upon the faith he has in his own people.’ Do you sense the difference in styles between Haggai and Zechariah. I repeat, both of them helped get the job done, but there was something about Zechariah that was especially helpful in applying balm for the healing of the wounds that had remained opened since the captivity.
"Haggai’s message was the one side of the coin, as he said, in effect, ‘Shame on you for living in your houses!’ Zechariah turned the coin over, saying, in effect, ‘Look at the way God will be lifted up when we finish this task! Look at the place where God will be glorified. Think of the benefit to Zion! Why, Israel will never be forgotten. The Messiah will inhabit this nation!’ What a wonderful warmth in his leadership style.”
(The Living Insight Study Bible, 981-2)
「要往示拿地去，為它蓋造房屋。等房屋齊備，就把它安置在自己的地方。」(亞5:11)
這量器中的婦人的異象是對撒迦利當時代的百姓極大的鼓勵，因為這異象告訴他們，雖然他們的地仍充滿罪惡，神要在其上蓋上蓋，並要把它帶離那地。這就鼓勵他們好好的悔改，專心的繼續建殿的工程。這信息其實是撒迦利亞書全卷書的特色；Chuck Swindoll稱之為“內心的推動/intrinsic motivation” ：
“推動力有兩種：一是當面的、激動的方式，是針對人的意志的。是以懼怕為動力，甚至在需要的時候，加上群眾的壓力來迫使我們去完工。我們可以稱之為“外面的推動/extrinsic motivation” 。它會加上獎賞，以可以看見的利益來推動我們去完成事工。
二是可稱為“內心的推動” 。它是安靜的、深入的。至少是外表上不太激動的，但卻有激發性。它不是以利誘，或答應有眼見的獎賞；也不是內疚或懼怕作動力，反而針對我們的使命感或是我們的情懷和負擔。
靠著外面的推動只能維持一段不太長的時間，仍需要啟發的激動。這是撒迦利亞的角色。一位作者是這樣說：’他沒有責備、定罪或貶低百姓。他以極鮮明的色彩和生動的想象力把神的同在表明，給百姓加力和幫助。啟發的言語由他口中而出。這新國度的盼望是本於他對他百姓的相信’ 。你感覺到哈該與撒迦利亞方式的分別嗎？二者都幫助百姓去完工，但撒迦利亞的信息卻有助把醫治的膏油敷在因被擄而帶來尚敞開的傷口。
哈該的信息像錢幣的一面，叫百姓因自己住在有天花板的房屋而感羞愧！撒迦利亞則把錢幣翻過來，對百姓說：‘看看在你們完工時，神要怎樣把你們抬舉！看神要怎樣榮耀這地！想想錫安要得的好處！為什麼呢？因為祂永不忘記以色列彌賽亞要住在這國度中！’ 他帶領的風格何等的奇妙溫暖。” (The Living Insight Study Bible, 981-2)