This week, we shall continue the study
of the book of Zechariah in the Old Testament.
6:1-8—The 8th Vision—The Four Chariots (This is last of the night visions by Zechariah.)
(1) The 1st vision is about horses that are being sent out by the Lord to survey the earth (1:7ff) while the last vision is about chariots. What might be the difference in connotation between chariots and horses?
(2) These chariots are being sent out between two mountains of bronze (v. 1): Why are the two mountains described as bronze (or copper) mountains? (see Note 1 below)
(3) The colors of the horses of the four chariots: While we certainly cannot find direct references to the horses in Revelation 6:1-7, we can, however, get a sense of the use of colors in the Apocalypse. In (a-d) describe the commission of these horses.
a. The white horse (Rev. 6:1-2)
b. The red horse (Rev. 6:3-4)
c. The black horse (Rev. 6:5-6)
d. The pale horse (Rev. 6:7-8; the last chariot in Zechariah’s vision has dappled horses)
e. Given the use of color in Revelation 6, what might the four chariots with “powerful horses” in Zechariah’s vision be sent to do throughout the whole world? (v. 7)
f. At the time of the vison, the angel specifically mentions what the black horses have accomplished (v. 8).
i. What does having “given My Spirit rest” mean?
ii. What is its relevance to the immediate audience of Zechariah? (see Note 2)
6:9-15—A Crown for Joshua, the High Priest
(4) It appears that the three men have recently returned from Babylon (v. 9). What have they carried with them and what is it for?
(5) The word for "crown" is different from the word "turban" in 3:5. Such a crown is usually meant for a king. What two roles are now said of Joshua, the High priest?
(6) We have to remember that the Lord has earlier made it plain that Joshua and his associates are merely “men symbolic of things to come” (3:8).
a. Whom does he now symbolize with his two roles? (v. 12)
b. What do you know about this “Branch” from other passages in the OT? (see Jer. 23:5; 33:14-16; Isa. 11:1-5, 10)
c. What does this passage add to our knowledge about this “Branch”? (vv. 12-13)
d. How does our Lord Jesus Christ fulfill this prophecy of the Branch in Zechariah?
(7) After having crowned Joshua, where will that crown be laid and why? (v. 14)
(8) What would this crowning of Joshua mean to the people and Joshua?
(9) How has the promise in 6:15 come to be fulfilled in our time?
(10) What is the main message to you today and how may you apply it to your life?
Note 1:
While most commentators opine that the two mountains are likely the Mount of Olives and Mount Zion, there is no proof at all for this speculation. However, to describe them as mountains of bronze does convey a sense of their firmness and immovability apart from other spiritual implications it might have.
Note 2:
It is interesting to note that only the lands in the north, west and south are mentioned in the vision, and the angel only mentions the judgment of the land in the north which is implied by the rest given to the Lord’s Spirit. Since the commission is for the chariots to go “throughout the earth” (v. 7), it seems that the immediate concern of those who have returned from captivity and are seeking to rebuild the temple is that God will contain and deal with their enemies who are mainly from the south (Egypt), west (the Philistines) and the north (the Persians). The report that God’s Spirit has found rest in the north reminds the remnant that God has put an end to the Babylonian Empire, although these prophetic words likely also point to events in the End-time.
本週我們會繼續研讀舊約的撒迦利亞書。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。
6:1-8—第八個異象—四(戰)車（這是撒迦利亞當晚所見最後的異象）
(1) 撒迦利亞所見的第一個異象是數匹奉命往遍地巡察的馬匹(1:7ff) ；這最後的異象卻是關乎四輛戰車(chariots)：其中有什麼不同的意思？
(2) 為何這些被差往遍地的戰車被形容為從兩個「銅山」而出？這是什麼意思？（6:1; 可參下註一）
(3) 雖然我們不能肯定這異象的馬匹與啟示錄6:1-7的馬匹的關係，但從啟示錄的馬匹顏色，我們可以略為領會其意思。試看啟示錄各馬匹的差事：
a. 白馬？（啟6:1-2）
b. 紅馬？（啟6:3-4）
c. 黑馬？（啟6:5-6）
d. 灰馬？（啟6:7-8; 不過，撒迦利亞書最後的馬匹是有斑點的）
e. 總合而言，啟示錄這些不同顏色馬匹的使命是什麼？這給我們領會到撒迦利亞書這些壯馬到遍地的使命會是什麼？（6:7）
f. 在這異象中，天使特別提到往北方的黑馬（6:8）
i. “安慰我的心(或譯靈)”是什麼意思？
ii. 對撒迦利亞那時的百姓與領袖有什麼特別的意思？（可參下註）
6:9-15—大祭司約書亞得金冕
(4) 這裡論到的三人似乎剛從巴比倫回來（6:9）：他們特別帶什麼回來？有什麼作用？
(5) 這裡的「冠」與3:5的「冠」不同，乃指王帝的冠冕：這樣的加冕，叫約書亞現在承擔了那兩個職份？
(6) 不要忘記，3:8早已澄清約書亞在這些異象中是“作豫兆的” 而已：
a. 他同時承擔這兩個職份是作什麼的豫兆？(6:12)
b. 大衛的苗是指誰？（見耶23:5; 33:14-16；賽11:1-5, 10)
c. 現在這異象更叫我們對這“苗” 有什麼認識？(6:12-13)
d. 我的主耶穌如何應驗了這“苗” 的預言？
(7) 這冠冕要放在什麼地方？為什麼？(6:14)
(8) 這冠冕對約書亞和建殿的百姓有什麼重要的信息？
(9) 6:15的預言怎樣應驗在我們的身上？
(10) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
註一：一般解經家認為這兩個山多是指錫安與橄欖山，但同時承認純屬猜測而已。較穩妥的解釋是“銅山” 意味著這差事是穩固和不能更改的。
註二：值得留意的是，這異象只論到戰馬被差到北方和南方，而給這異象時，天使論到北方已被審判了（神的心得安慰之意）。但明顯的，這四輛戰馬是被差到「遍地」的（6:7），該包括了東南西北。不過對撒迦利亞當時欲重建聖殿的百姓而言，神是否會審判使他們國破家亡的仇敵是重要的。故此，特別提到南地的（該是指埃及），並提醒他們北面的（即巴比倫）已遭神的審判；雖然這異象更是論到末後神對列國的審判。
“Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and He will branch out from his place and build the temple of the LORD'.” (Zech. 6:12)
While the visions in Zechariah are full of Messianic implications, we need to first focus on their meanings to the immediate audience of Zechariah who are gathering up their courage to resume the rebuilding of the temple under tremendous pressure from their hostile neighbors who would not hesitate to use force and violence to stop their work (Ezr. 4:23). Therefore the Lord has compassion on them, and apart from using Haggai to rebuke them, He shows Zechariah 8 visions in one night to “overwhelm” the people with His promises:
- The 1st vision of the horses in the myrtle trees shows them that the Lord is “very jealous for Jerusalem” and will avenge the sins of their oppressors and restore Jerusalem.
- The second vision of the horns and the craftsmen seek to guarantee that His words of revenge on the nations are not empty words but will come to pass in the proper time.
- The third vision deeply touches the hearts of the people in that the Lord declares that they are the “apple of His eye” and that He will bless Jerusalem with His own presence and glory.
- The fourth vision about Joshua the High Priest offers unconditional forgiveness not just to Joshua but the people he represents, giving them the peace to proceed with the work for the Lord.
- The fifth vision of the golden lampstand is directed toward Zerubbabel, the governor who, too, needs much encouragement in that it is “not by might, nor by power, but by God’s Spirit” that his rebuilding work would be brought to completion.
- The sixth vision of the flying scroll, urges them to guard against the two sins that the Lord abhors, namely, stealing and swearing falsely in His name.
- The seventh vision of the woman in the basket once again, signifies that God will not deal with their sins as they deserve immediately.
- The last one signifies that the Lord will indeed judge the entire earth. The certainty of judgement is symbolized by the two mountains of bronze and the severity is symbolized by the colors of the horses of the chariots. The Lord gives evidence of His judgment by reminding them of what has already happened in the north to Babylon, whose judgment has given God rest — this message also reminds me that if I truly wish to find rest in the Lord, I need to have victory over my enemy who is none other than myself.
The 8 visions end with the command to crown Joshua with a crown and to name him (with the symbol of) the “Branch”. One can imagine the encouragement brought to the people as Zechariah lays this crown on Joshua as he also delivers these visions to the people. As we know, the people would go on to complete the temple as instructed through Haggai and Zechariah, and I believe these eight visons have played a huge part in this process.
I wonder which of the eight visions has been a great encouragement to you as well!
「萬軍之耶和華如此說：看哪，那名稱為大衛苗裔的，他要在本處長起來，並要建造耶和華的殿。」(亞6:12)
撒迦利亞的八個異象固然是多有關於彌賽亞的預言，卻同時對撒迦利亞在鼓勵重建聖殿的百姓與領袖時，有實質和急切的信息。因為他們極需勉勵以致能抵受外來，甚至暴力的攻擊（拉4:23）。故此，憐憫、體恤的神，不但用先知哈該發出責備的信息，更在一晚之內，用八個異象，叫撒迦利亞向百姓和領袖，連珠發炮地，湧出盼望的信息。
第一個石榴樹中馬匹遍地巡視的異象，是要表明神「為耶路撒冷、為錫安火熱（即妒忌之意）」(1:14) ，故必懲治安逸的列國，重建聖城和聖殿。
第二個四角、四匠人的異象，繼而保證祂審判列國所言不虛，定會成就。
第三個持準繩的異象，更道出神的心聲—祂是以他們為自己眼中的瞳人；祂更會重新住在他們中間，再次揀選耶路撒冷。
第四個有關大祭司約書亞的異象，表明神已赦免他們的罪，叫大祭司和百姓不用帶罪疚感，可以專心建殿。
第五個金燈臺的異象，就指向省長所羅巴伯。他同樣需要鼓勵，因建殿“不是倚靠勢力，不是倚靠才能，乃是倚靠耶和華的靈，方能成事。”
第六個飛行書卷的異象，是帶著警告性的，以十誡中其中兩誡—一是與神的關係，另一是與人的關係—藉此來提醒他們要謹守誡命；其意思是說，若不如此，建成聖殿也是徒然的。
第七個婦人坐量器中的異象，是要表明神沒有再立刻按他們的罪懲罰他們。
最後戰馬從銅山而出的異象，表明神審判大地的決心，其嚴厲的程度像馬匹的顏色可意會到；更提醒他們北方的敵人（即巴比倫）豈不已遭審判，使神的心得安慰(rest)。在此，我也得提醒：若我欲在主裡得安息，我定需勝過內裡的仇敵，就是我自己。
這八個異象是以吩咐給約書亞加冠為結束，並稱他為「大衛苗裔」（的代表）。我們可以想象得到，撒迦利亞在早上醒過來，立刻傳講這八個異象，更給約書亞加冠，給百姓帶來何等的鼓舞。我們也在其他經卷得悉，他們就努力的完成建殿之工。這八個異象是功不可抹的。
不曉得那個異象的信息，亦成為你的勉勵呢？
(1) The Date of the event:
a. When does this current event happen? (v. 1)
b. When did they re-lay the foundation of the temple? (Hag. 2:10, 18)
c. When will they eventually complete the rebuilding of the temple? (Ezr. 6:15)
(2) Presumably their fasting on the 5th and 7th months have to do with the destruction of their nation (as the Lord points out that they have been observing these in the past 70 years, i.e. during the time of their exile):
a. Why would they choose to fast on the 5th month? (see 2 Ki. 25: 8)
b. What about the 7th month? (see 2 Ki. 25:25-26)
(3) Designating these months for fasting (vv. 2-3):
a. What was the original purpose?
b. The people of Bethel now want to inquire if it is necessary to continue to do so.
i. Do they think that they may not need to be observed anymore?
ii. If so, what changed to make them think so?
(4) God’s immediate reply (vv. 4-7)
a. If they have not been fasting “for God”, what have they been fasting for?
b. How does their attitude in observing the holy feasts reveal their true attitude in fasting? Why? (v. 6)
c. What words were proclaimed to them before the fall of Jerusalem? (They have failed to hear these words and have continued failing to do so as shown by their attitude in feasting and fasting.) (v. 7; see 2 Ki. 17:13ff)
(5) Their past sins reiterated (vv. 8-14)
a. While observing holy feasts and fasting are obviously acts of external religion, what does the Lord require of them? (vv. 9-10)
b. What is the common denominator of these requirements and how do they relate to the Greatest Commandment? (see Matt. 22:37-40; Deut. 6:5; Lev. 19:18)
c. How did the former generations treat the proclamation of the prophets? Why? (vv. 11-12)
d. What judgment had they faced as a result? (v. 14)
e. What is the implication of v. 13 to these people who inquire of the Lord now?
(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。
這裡的默示是神對一些從伯特利來求問的猶太人的回答：
(1) 這事情發生的時候(7:1)
a. 是什麼年日？
b. 歸回故土的猶太人什麼時候重立聖殿的根基？（參該2:10, 18）
c. 什麼時候完成建殿的？（參拉6:15）
(2) 由神所指出“這七十年” 來看，他們在第五月（也包括第七月）的禁食與亡國的日子是有關的:
a. 他們為何要在五月禁食？（見王下25:8）
b. 七月禁食的原因是什麼？（見王下25:25-26）
(3) 定這些日齋戒(7:2-3)：
a. 原意是什麼？
b. 現在求問是否還當如此行：
i. 這反映他們認為不需要再繼續嗎？
ii. 是什麼使他們有此意？
(4) 神立刻的回答（7:4-7）
a. 既說他們絲毫不是向神禁食：那麼，他們一直為了什麼禁食？
b. 相反地，他們守聖節時吃喝的態度怎樣反映出他們禁食的態度？為什麼？(7:6)
c. 他們仍不聽先知在耶路撒冷被毀前所宣告的那些話嗎？(7:7; 參王下17:13ff)
(5) 再述列祖之罪為鑒戒（7:8-14）
a. 守聖節或齋戒固是外表的虔誠而已，神其實對他們的要求是什麼？（7:9-10）
b. 這些命令的總意是什麼？與最大的誡命有什麼關連？（見太22:37-40；申6:5；利19:18）
c. 列祖如何對待先知的宣告？為什麼？(7:11-12)
d. 神其實用7:13怎樣回答了他們的求問？
(6) 今日你得到的主要提醒是什麼？你會怎樣應用在你的生命中?
“Administer true justice; show mercy and compassion to one another. Do not oppress the widow or the fatherless, the foreigner or the poor. Do not plot evil against each other.” (Zech. 7:9-10)
I find the inquiry by the people of Bethel very interesting. It was at the time when they resumed the rebuilding work of the temple, and also after Zechariah has delivered his messages about the eight visions.
It is obvious that the fasting of the 5th month (and also that of the 7th month) had been established after the fall of Jerusalem—it was a self-initiated effort to commemorate the fall of Jerusalem (2 Ki. 25:8) and likely also their final fleeing to Egypt (2 Ki. 25:25). The purpose seems rather obvious—the mourning of the fall of their nation. However, as the fall of Jerusalem and the temple was a result of their sins (which was clearly made plain by the numerous warnings by the prophets) these times of fasting should not be simply times of mourning, but times for repentance and for the seeking of God’s face. The Lord points out that such was never the case. Since they observed holy feasts only for their own pleasure, it was evident that they fasted also for their own sake. Their complete disregard of their fellow neighbors also proves that their religion was false.
This is quite a sober reminder to us all in these ways:
- It is not during the time of worship, prayer or even solitude that shows if we truly love and live for the Lord; it is during the time when we work, live within the family, and take our leisure that shows our true colors.
- We cannot truly love the Lord if we do not love our neighbors (Matt. 22:37-40), especially those who are helpless and most vulnerable. This is why the Apostle James defines true religion by saying, “Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world.” (Jas. 1:27)
「萬軍之耶和華曾對你們的列祖如此說：要按至理判斷，各人以慈愛憐憫弟兄。不可欺壓寡婦、孤兒、寄居的和貧窮人，誰都不可心裡謀害弟兄。」(亞7:9-10)
當眾人聽從哈該與撒迦利亞的勸勉，努力重新拾起建殿的工作之後，不知怎的，那些伯特利人竟生不用再禁食之意，而為此求問神。
從神的回答中之提及那「七十年」，我們可以知道他們在五月（也包括七月）的齋戒，是自己定出來，要為耶路撒冷的失陷（王下25:8）和再逃亡到埃及之日子（王下25:25）而哀傷。但亡國是他們的罪所引至的，這是眾先知清楚的警告與責備；故此這些禁食的節期，不該是為哀慟，更要藉此向神表明悔改的決心，並要尋求神的面。但神清楚的指出，他們絲毫不是向祂禁食的呢！一如他們守其他聖節是為自己吃喝，這足證他們的禁食與神無關。再者，他們沒有以慈愛憐憫彼此相待，更證明他們的虔誠是「虛假的」。
這也是給我們今日信徒重要的提醒：
- 我們是否真的愛神和為神而活，不是顯在我們的敬拜、禱告或追求靜修的功夫上，乃是在我們工作、與家人相處和使用餘閒的時候顯出來的；
- 而且，我們若不愛鄰舍，就沒有愛神了（太22:37-40），特別是那無助和貧困的。因這緣故，使徒雅各就說：“在神我們的父面前，那清潔沒有玷汙的虔誠就是看顧在患難中的孤兒寡婦，並且保守自己不沾染世俗。”( 雅1:27)
The Promise of Restoration
(1) The Lord reiterates that He is “very jealous for Zion” (see 1:14)
a. What do you understand by God being jealous for Zion (and Jerusalem)?
b. Why does the Lord reiterate it again? (v. 2)
(2) What will He do because of this jealousy? (vv.2-3a)
(3) Jerusalem
a. What is it like at the time of this message?
b. What will it be called when the Lord dwells in it?
c. What does it mean?
(4) Mount Zion
a. What is it like at the time of the message? (presumably the temple has yet to be completed)
b. What will it be called when the Lord returns to it?
c. What does it mean?
(5) The Faithful City (vv. 4-5)
a. What does the filling of the streets with the aged men and women signify? (v. 4; see Isa. 65:20)
b. What kind of a scene is depicted by the girls and boys playing on the streets? (v. 5)
c. What does this message mean to the immediate audience of Zechariah?
d. What about the Jews of today?
(6) A true miracle (vv. 6-8)—Consider these questions if this promise is meant for the “Millennium”:
a. Why will the remnant (i.e. those who survive the Great Tribulation) at that time find it marvelous?
b. Why does the Lord imply that it is after all not a surprise to Him? (v. 6b)
c. What will God do to make this happen? (v. 7a)
d. God promises that He will be faithful and righteous to them (v. 8)
i. Who has not been faithful and righteous: God or Israel?
ii. What does God mean that this promise will have the following characteristics?
1. Faithfulness (see Isa. 16:5; 42:3; 1 Jn. 1:9; Rev. 19:11)
2. Righteousness (see Jer. 23:6; Rom. 3:25; 1 Cor. 1:30)
(7) 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。
耶路撒冷復興的應許 (1) 神再次表明自己為錫安心裡極其火熱（見1:14）
a. 一般英譯本是按原文直譯“火熱” 為“妒忌/jealous” ：這樣如何道出神對錫安的心？
b. 為何在此要一再的表明？
(2) 這妒忌驅使神要怎樣做？（8:2-3a）
(3) 耶路撒冷：
a. 發出這默示時，耶路撒冷是處於什麼景況中？
b. 當神重新要住在其中時，它會被稱為什麼？
c. 這是什麼意思?
(4) 錫安山：
a. 默示中，錫安山是怎樣的？（聖殿當時尚未建成）
b. 當神重回錫安，它會被稱為什麼？
c. 這是什麼意思？
(5) 誠實的城（8:4-5）
a. 城中必坐著年老的男女，是什麼祝福？(8:4; 參賽65:20）
b. 充滿著玩耍的孩童，是什麼祝福？(8:5)
c. 這些信息對當時正建殿的百姓有什麼鼓勵？
d. 對今日的猶太人該是什麼信息？
(6) 真正的神蹟（8:6-8）—如果這是針對「千禧年」說的：
a. 為何那些餘剩的民（即大災難的生還者）會看為希奇？
b. 在神眼中為何不以為希奇？（8:6b）
c. 神會怎樣使之成為事實？（8:7a）
d. 神應許會憑誠實（即信實）和公義作他們的神（8:8）
i. 一直以來，不信實、不公義的是誰：是神？還是以色列？
ii. 這樣，神要再作他們的神：
1. 以信實是包括什麼意思？（參賽16:5; 42:3；約 1:9；啟19:11）
2. 以公義是什麼意思？（見耶23:6；羅3:25；林前 1:30)
(7) 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？
“This is what the LORD Almighty says: ‘I am very jealous for Zion; I am burning with jealousy for her’.” (Zech. 8:2)
It is true that the visions and oracles of Zechariah are not all words of encouragement, for they do contain words of rebuke. However, not only are the rebukes rather short in comparison, they are quickly followed by words of hope, as if the Lord does not wish to plunge them into depression. Such is the case with chapter 8.
Because of the less than sincere question of the people of Bethel in inquiring about whether they should continue to fast in the 5th month to commemorate the fall of Jerusalem, the Lord does remind them both of their phoniness of fasting and their sins of hard-heartedness like their ancestors (7:4-6, 13). However, such a rebuke is quickly followed by marvelous words of hope in chapter 8 in which the Lord reiterates what He has already said in 1:14: Here, He reiterates it with a double emphasis saying, “I am very jealous for Zion; I am burning with jealousy for her” (8:2).
The use of the word “jealous” fully reveals how anxious the Lord is in forgiving His people and in bringing about full restoration to them as His people and He as their God. In other words, the Lord couldn’t really wait any longer for all these to happen!
At times, like the people in Peter’s time, we feel that the Lord has been tarrying and we wonder, “Where is this coming He promised?” (2 Pet. 3:4). Apart from Peter’s explanation that “with the Lord a day is like a thousand years” (2 Pet. 3:8), we need to understand not only that the Lord is really jealous for Zion and is burning with jealousy for her, but He is also burning with jealousy for the lost souls “not wanting anyone to perish, but everyone to come to repentance” (2 Pet. 3:9). With such jealousy, can His return be too far?
「萬軍之耶和華如此說：我為錫安心裡極其火熱，我為她火熱，向她的仇敵發烈怒。」(亞8:2)
撒迦利亞的信息，誠然不是全都是勉勵的話，也確有責備之言。不過與其他一般的先知書相比，他的責備是較短的，而且往往是立刻被盼望的信息蓋過的。好像神實在不希望百姓陷入憂鬱中。第八章的信息就是這樣。
因著伯特利人帶著虛假的虔誠來求問有關為耶路撒冷禁食的事，惹來神的責備，指出他們禁食的偽善，亦提醒他們列祖的硬心（7:4-6, 13）。不過，在短短的責備之後，神立刻重申祂早在1:14講過的話，更在此重複的聲明：“我為錫安心裡極其火熱，我為她火熱” (8:2)
“火熱” 原文是“jealous/嫉妒” 。這就表明神何等期望赦免他們，把他們領回聖地重新作祂的子民，祂也要作他們的神。換句話說，神巴不得這些能立刻得成就！
許多時候，我們像使徒彼得時代的信徒一樣，總覺得神實在是在拖延，不禁在問：“主要降臨的應許在哪裡呢？因為從列祖睡了以來，萬物與起初創造的時候仍是一樣”( 彼後3:4) 。當然，正如彼得指出：“主看一日如千年，千年如一日” ( 彼後3:8) ；不過，我們當領會，正如祂是為錫安而心焦，神同樣的為尚未得救的心焦，因祂“不願有一人沉淪，乃願人人都悔改” ( 彼後3:9) 。既是如此，祂的再來豈會太遠呢！
8:9-19—A Direct Message to Zechariah’s People
(1) “Let your hands be strong” acts as an inclusio of this message, beginning with v. 9 and ends with v. 13:
a. To whom is this message now addressed? (v. 9)
b. In your opinion, what might cause their hands not to be strong?
c. What it was like before (v. 10):
i. What must it have been like for people to work and not be able collect wages, and for animals to be hired out yet without pay? (v. 10a)
ii. What was the reason for this? (v. 10b)
iii. What kind of a society was it?
d. What it will be like in the future (vv. 11-13):
i. How will such blessings bring about a different society? (v. 12)
ii. How will they be a blessing to other nations? (see vv. 20-22 below and Gen. 22:18)
e. How might this message be an encouragement to them to be strong “so that the temple may be built”? (v. 9)
(2) Additional words of caution (vv. 14-17)—As much as the Lord has promised good instead of harm, He had further words for them:
a. What are the things the Lord require of them? (v. 16)
b. How similar are these words to the requirement in 7:9-10?
c. Why are they being reiterated?
(3) Turning fasts to feasts (vv. 18-23)
a. Fasts are meant for mourning (and for repenting). Why would they become a time of joy? (see the Note below)
b. What will truly turn these fasts into joyful and glad occasions? (v. 19b)
c. To love truth is understandable, but why is the love of peace being paired with it?
d. How has the blessing in vv. 20-22 been fulfilled today and how will it be fulfilled in the future in Christ Jesus? (see Rev. 7:9)
e. Do people have to go all the way to the physical Jerusalem to find God? Why or why not? (see Rom. 10:8-13)
f. How are people attracted to believers? (v. 23)
g. What lesson can we learn from this?
(4) What is the message to you today and how may you apply it to your life?
Note:
We have considered the fasts in the 5th and 7th months in chapter 7; the “fast of the 4th month lamented the breaching of the walls of Jerusalem by Nebuchadnezzar (2 Ki. 25:3-4; Jer. 39:2), while that of the 10th month mourned the beginning of Nebuchadnezzar’s siege of Jerusalem (2 Ki. 25:1; Jer. 39:1; Ezek. 24: 12).” (Archaeological Study Bible, 1535)
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。
8:9-19—對撒迦利亞當時的百姓直接的信息
(1) “手要強壯” 兩次的吩咐就把8:9-13括成一段：
a. 這段信息明顯是寫給那些人的？（8:9）
b. 他們的手因什麼原故而不強壯，不能完成建殿的工程？
c. 他們先前活在什麼景況中？（8:10）
i. 工作而未得工價、租出牲畜未能收錢：這是什麼生活？（8:10a）
ii. 原因是什麼？（8:10b）
iii. 這是怎樣的一個社會？
d. 將來會不同（8:11-13）
i. 將要得的祝福會怎樣改變社會？(8:12)
ii. 他們如何叫人得福—看8:13的細字？（參8:20-22; 創22:18）
e. 以上的信息該怎樣鼓勵他們手裡強壯？
(2) 繼續的勵勉（8:14-17）
a. 神再次表示對他們有什麼要求？（8:16）
b. 這些要求與7:9-10有什麼相同之處？
c. 為何要重述？
(3) 把禁食變為歡樂的節期（8:18-23）
a. 禁食固然是哀愁、悔改的時刻，為何現在會變成歡樂？（參下註）
b. 要變成歡樂，他們當作的是什麼？（8:19b）
c. 喜愛誠實是必然的，為何把喜愛和平與之連在一起？
d. 8:20-22的應許在基督裡如何得到成全？（亦參啟7:9）
e. 人是否要親身到耶路撒冷才尋到神嗎？為什麼？（羅10:8-13）
f. 別人因什麼拉住屬神的人的衣襟？（8:23）
g. 這對我們有什麼提醒？
(4) 今天你得到的提醒是什麼？你會怎樣應用在你的生命中？
註：在第七章已提及過五月和七月的禁食：“四月的禁食是記念耶路撒冷的城牆被尼布甲尼撒所攻破（王下25:3-4），而十月的禁食是紀念尼布甲尼撒開始圍困耶路撒冷之時（王下25:1；耶39:1；結24:12）。” (Archaeological Study Bible, 1535)
“In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you'.” (Zech. 8:23)
The prophecy in Zechariah 8 is certainly very exciting in that it foretells that one day people around the world will, instead of rejecting God and sneering at those who believe in God, seek them out in order to worship the Lord as their own God because they have heard that God is with them (8:23). Although this prophecy specifically refers to the Jews as those who will become such a blessing to the nations, this prophecy has already become a reality to all those, whether Jew or Gentile, who have believed in Jesus Christ as their Lord and Savior.
I have had a small taste of what this verse is talking about in my secular career. I am sure you also have similar stories to tell. Allow me to share with you two such incidents.
I was working in a company in Canada, and one day a department head asked to talk to me in my office. As it turned out, she was going through a divorce and she needed someone to talk to. As she shared her struggles with me, it was more than obvious that she had come to me because she knew I was a Christian, and from the lives exhibited by me and other Christians in the company, she knew not only that I would care enough to listen, but I would also pray for her.
The other incident happened when I had already left my former company where we had held an Evangelistic Bible Study in my office. One of the managers was a very quiet and gentle person. While he never came to our Bible study, he must have been impressed by the testimonies of Christians within the factory. So, when he contracted a terminal illness, he asked his wife to seek me out because he wanted me to help him become a Christian before his death. Fortunately she was able to track me down and brought me to the hospital and I had the joy of leading him to Christ before he died.
「萬軍之耶和華如此說：在那些日子，必有十個人從列國諸族中出來，拉住一個猶大人的衣襟，說：我們要與你們同去，因為我們聽見神與你們同在了。」(亞8:23)
撒迦利亞書第八章的預言是叫人興奮的，特別是末段的預言，論到世上列邦不但不再與神敵對，譏諷信主的人，反而主動的要認識神、敬拜神，因他們聽見神與屬祂的人同在（8:23）。雖然這預言是以猶太人為主題，但這預言的實質已成就在屬靈的猶太人—基督徒的身上了。
我相信你也會有同樣的經歷，就是人因看見或聽見信徒的見證，而主動的要尋覓神。
我記得有一次在一間加拿大的公司工作時，一位部門的主管主動的要求與我私下談話。原來她正經歷痛苦的離婚手續。因她曉得我是基督徒，也見我常與另外兩個部門主管有禱告的時間，就希望我能聆聽她的心內話，並為她禱告。
另一次是與我曾工作過的工廠有關的。當時我和幾個弟兄姊妹在廠內有舉辦工友團契，在辦公室也有福音性的查經班。工廠內其中一個部門的經理是一位好好先生，但始終沒有參加我們的查經班。相信他是看見我們廠內的基督徒的見證，而對基督耶穌的福音有所響往。其後在他病危的時候，吩咐太太來找我（雖然我已離開工廠，到別處工作了），希望我帶領他信耶穌。感謝主，在他離世前，他太太終於找到我。我就靠著神的恩典，帶領他悔改，接受耶穌作他個人的救主。
The oracle about the restoration of Israel is now followed by the judgment of some of the neighboring nations. It appears to have both present and future aspects:
(1) Against Syria (vv. 1-2a)—Hadrach, Damascus and Hamath refer to the kingdom of Aram or the present-day region of Syria.
a. While no specific judgment is pronounced, it is clear that the Lord is “against" them (see Note 1 below).
b. The reason for the judgment of these nations (which starts with Syria) is given as “for the eyes of men and all the tribes of Israel are on the Lord”. What does it mean?
(2) Against the Phoenicians (vv. 2b-4)
a. By the time of Zechariah, Tyre and Sidon had been destroyed by the Babylonians, and the more powerful Tyre had retreated to its island stronghold, less than a mile west of the mainland (see Scriptural Reflection and Meditative Reflection of Ezekiel 26:1-21, Day 257 of Year 5 of the Devotional Guide).
b. What was Tyre’s condition even after the defeat by Nebuchadnezzar? (vv. 2-3)
c. What will their fate be eventually? (v. 4)
(3) Against the Philistines (vv. 5-6)—All the cities mentioned in these verses are major cities of the Philistines along the western coast of Palestine; they have been enemies of Israel for a long time.
a. What impact will the eventual destruction of Tyre have on these cities? (v. 5)
b. Can they avoid the same fate? (In general, they were all destroyed at the hand of Alexander the Great in 332 B.C., although some of them, like Ashkelon, were rebuilt somewhat later in history.)
(4) Salvation extended to them (vv. 7-8)
a. However, this oracle prophesies that the Philistines would follow the footsteps of God’s people in obeying the Law of Moses by not eating blood (i.e. the commands given in Lev. 11). What does it signify?
b. The reasons are given as follows:
i. They (i.e. those who are left at the time) will belong to the God of Israel: What does that mean? (see Rom. 9:25; Hos. 2:23)
ii. They will even become leaders in Judah: How can it be?
iii. Ekron (likely as a representative of them) will be like the Jebusites: What does that mean? (see Note 2 below)
(5) What is the message to you today and how may you apply it to your life?
Note 1:
Damascus was the capital city; together with Hamath and Hadrach, it denoted the region of present-day Syria. Historically, Syria was mainly at war with Israel, the Northern Kingdom (1 Ki. 20; 22; 2 Ki. 9:14-15; 10:32-33; 12:17-18; 14:23-29; 16:5-9 etc.) In the days of Nebuchadnezzar, these Aramean troops were sent with others to punish Judah (2 Ki. 24:2). Their more specific sins against Israel were mentioned by Amos 1:3-5 and Jeremiah 49:23-32. (See Meditative Article of Jeremiah 49:23-39, Day 310 of Year 4 of this Devotional Guide.)
Note
2:
“The Jebusites were native to the region of Jerusalem at the time of the
conquest of the land under Joshua. They
continued to control Jerusalem for the centuries of the Judges up to the
conquest of Jerusalem by David. There
are a few textual indications that they were absorbed into Israel rather than wiped out (see 2 Sam. 24:18).”
(The IVP Bible Background Commentary, OT)
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。
繼耶路撒冷復興的信息後，神就給先知有關審判鄰邦的默示，這默示有較近期和較後期的預言：
(1) 有關敘利亞（亞蘭）的審判（9:1-2a）—哈得拉、大馬色和哈馬是屬亞蘭地（即今天的敘利亞）
a. 雖然沒有提到他們得的是什麼審判，這默示是“針對/against” （一般英譯本）他們的。（參下註一）
b. 神說，對列國要施行審判是因“世人和以色列的眼目都仰望耶和華” 。何故？
(2) 有關腓尼基人（9:2b-4）
a. 在撒迦利亞的時代，推羅、西頓已遭巴比倫所滅，不過較強大的推羅國則逃到西面的海島，藉其堅固保障得以重建。（可參《靈修指引》之第五年、第257日之靈修小篇）
b. 推羅當時的景況如何？（9:2-3）
c. 將來終會怎樣？（9:4）
(3) 有關非利士人（9:5-6）—這裡所提到的都是非利士主要的城市，位於巴勒斯坦西岸，歷來都是以色列的仇敵：
a. 推羅的毀滅將會對這些城市有什麼影響？（9:5）
b. 他們能避免同一的命運嗎？（總括而言，這些城市都如推羅被亞歷山大在主前332年所摧毀。不過，其中也有稍後被重建的，如亞實基倫）
(4) 救恩延及他們（9:7-8）
a. 這默示同時預言非利士人會隨以色列的腳踪遵守摩西的律法，不吃帶血的肉(即利11之吩咐）：這要表明什麼？
b. 其原因如下：
i. 他們餘下的會歸與以色列的神：這是什麼意思？（見羅9:25；何2:23）
ii. 必在猶大作族長：怎會如此？
iii. 以革倫（相信是非利士的代表）必如耶布斯人：這是什麼意思？（見下註二）
(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？
註一：大馬色是京城，與哈得拉和哈馬一起是論到今天的敘利亞（即古時的亞蘭）。亞蘭一直是北國以色列的仇敵（見王上20:22；王下; 9:14-15; 10:32-33; 12:17-18; 14:23-29; 16:5-9等）。在尼布甲尼撒時代，亞蘭軍有份參與審判猶大（王下24:2）。阿摩司書1:3-5和耶利米書49:23-32對他們的罪有較詳細的責備。亦可參閱第四年第310日的靈修小篇。
註二：“耶布斯人在約書亞進迦南時是耶路撒冷的原居民。他們在士師時代的幾百年繼續控制耶路撒冷，直到被大衛征服為止。從一些經文所顯示，他們並沒有被消滅，反而被吸入成為以色列人的一部份（見撒下24:18）。” (The IVP Bible Background Commentary, OT)
“…for the eyes of men and all the tribes of Israel are on the Lord.” (Zech. 9:1)
As the Lord foretells the glorious future of Israel through Zechariah in chapter 8, He quickly follows up with the pronouncement of judgment on the traditional enemies of Israel who have been their neighbors for centuries. It is interesting to note that the pronouncement of the judgment is prefaced by these words, “…for the eyes of men and all the tribes of Israel are on the Lord.” (9:1)
It reflects God’s awareness that the people of Israel are looking to see if the prophecies against these nations by Isaiah, Jeremiah and many prophets are to be fulfilled. In order words, the faithfulness of God is at stake. If He is only saying these things to comfort Israel, He is not a faithful God. As a result, the Lord, through Zechariah, once again reiterates that His words will definitely be fulfilled.
However, it is not only the eyes of all the tribes of Israel (meaning both the former northern and southern kingdoms of Israel) that are on the Lord, but also the eyes of men, i.e. the Gentile world as well. Why should the eyes of the Gentile world be set on the Lord as well, to see if He would carry His righteous vengeance on those who were His enemies? The answer is amazingly given within the words of judgment in that:
- Using the Philistinians as an example, God will cause them to obey His law, by taking “the blood from their mouths, the forbidden food from between their teeth” (9:7).
- But this is not just an external compliance to the Law of Moses but a total transformation in their relationship with God in these ways: They will (1) now belong to God and (2) even become leaders in Judah; and (3) Ekron (likely as a representative of the Gentiles) will be like the Jebusites who were treated even in the time of pre-exilic Judah as one of God’s people.
Of course, as we know, this has already come to pass with the atoning sacrifice of Jesus Christ as affirmed by the Apostle Paul with his quote from Hosea 2:23
“I will call them ‘my people’ who are not my people; and I will call her ‘my loved one’ who is not my loved one, and, in the very place where it was said to them, ‘You are not my people', there they will be called ‘children of the living God'.” (Rom. 9:25-26)
With these words of Zechariah and the affirmation by the Apostle Paul, we should have total faith in the Lord in fulfilling every word that He has promised, no matter how long it may take according to His eternal plan.
「耶和華的默示應驗在哈得拉地大馬士革——世人和以色列各支派的眼目都仰望耶和華。」(亞9:1)
從撒迦利亞書第八章，我們讀到神給以色列榮耀盼望的默示，然後在第九章立刻的宣告祂要審判以色列鄰邦的預言：這些鄰邦都是歷代與以色列為敵的，包括亞蘭人（大馬色）與非利士人。但在這些審判的宣告的開始，神特別的說：“（當或譯因）世人和以色列各支派的眼目都仰望耶和華”(9:1) 。
這裡指出，神是曉得祂曾藉眾先知，包括以賽亞和耶利米等，多次多方的向這些鄰邦宣告審判，故此，以色列人的眼目是望著祂（原文直譯），要看祂是否言出必行。故此，神藉著撒迦利亞再次肯定祂對鄰邦的審判。
不過，這裡是說，不單是以色列的眼是看著神，世人—外邦人也是如此。為何連外邦人也留意著神是否會審判祂的敵人呢？我們從神審判整體的信息就會得到答案：
- 以非利士人為例，神說祂會使他們從此遵守祂的律例，“必除去他口中帶血之肉” （9:7）;
- 這只是外表律例的遵守，神更要徹底改變與他們的關係：（1）使他們歸向神，（2）甚至在猶大像族長，（3）以革倫（相信是以他作外邦的代表）更如耶布斯人在以色列人被擄前被接納為屬神子民一樣。
雖然審判必臨到他們，但審判之餘，是叫世人都歸向祂。這已在我們眼前，藉著耶穌基督救贖之功，不斷的得到成就。就如使徒保羅引用何西阿書3:23所指出的：
“那本來不是我子民的，我要稱為我的子民；本來不是蒙愛的，我要稱為蒙愛的。 從前在什麼地方對他們說『你們不是我的子民』，將來就在那裡稱他們為『永生神的兒子』” (羅9:25-26)
故此，藉著撒迦利亞所得的默示，加上保羅的見證，我們該絕對相信神是信實的；尚未成就的預言，不論還須多久才應驗，都必按神的時候，神的計劃一一的得到成全—神是曉得我們的眼目是望著祂的！
The promise of salvation that will befall both the Jews and Gentiles is further explained by the coming of the Messiah King:
9:9-10—The Lowly King
(1) The people in Zion and in Jerusalem are told to rejoice greatly and even to shout: What is the reason for such excitement and joy? (v. 9a)
(2) Attributes of Their King (v. 9b)
a. Righteous:
i. Given the preceding prophecy in this chapter against the nations, what would the immediate audience of Zechariah expect of this “righteous king” of theirs?
ii. According to the prophecy of Isaiah, how will this king administer His righteous justice? (see Isa. 42:1-7)
iii. How has it been fulfilled in Jesus Christ? (see Matt. 12:15-18; 1 Cor. 1:30; 1 Pet. 3:18)
b. Victorious
i. What will Zechariah’s immediate audience expect of this “victorious king?
ii. What victory has Christ already achieved for us? (1 Cor. 15:54-57)
iii. How will He also fulfill the victory over the nations of earth? (Rev. 19:11-16)
c. Lowly
i. According to Zechariah, how will this king exhibit his lowliness?
ii. In the time of Jesus, do you know how the great kings of the Rome would ride into their royal cities? (see Note below)
(3) How did our Lord Jesus Christ fulfill this prophecy of a lowly king? (Matt. 21:1-7; Lk. 19:29-36)
(4) How did the people greet Him at His entrance into the city of Jerusalem? (Matt. 21:8-11; Lk. 19:37-38)
(5) Why did the Pharisees greet Him differently? (Lk. 19:39)
(6) How did the Lord’s response echo that of Zechariah 9:9? (Lk. 19:40)
9:10-17—The Salvation of the Lowly King
(7) The proclamation of peace (vv. 10-12)
a. Because of His rule, what will happen to Israel (Ephraim denotes the former northern 10 tribes, and Jerusalem the tribes of Judah and Benjamin)? (v. 10a)
b. How far will His rule extend to? (v. 10b)
c. “As for you” (meaning Zion):
i. What will happen to all his prisoners? (a waterless pit refers to an empty cistern often used as a detention cell)
ii. What is the cause for the gaining of freedom by the prisoners? (v. 11a)
iii. What does this “blood of My covenant” refer to? (see Matt. 26:28)
iv. What kind of freedom and peace is prophesied by Zechariah? (see Lk. 4: 17-21)
(8) The proclamation of judgment and victory (vv. 11-17) — The imagery uses weapons known to the immediate audience of Zechariah (that bow, sword and slingstones).
a. Should they be afraid of the rising power of Greece at the time?
b. How will they be able to gain victory over their enemies with such things as slingstones? What does this image remind them of? (1 Sam. 17:41-49)
c. What does the use of the imagery of a drink offering at the altar depict? (v. 15)
d. What other imagery is used to depict the deliverance by this lowly King? (v. 16)
e. In summary, what will become of those who are saved by this King? (v. 17: see Jn. 10:10)
(9) What is the message to you today and how may you apply it to your life?
Note:
The entrance of a conquering ruler in Roman times was called “triumphus”, a ceremony that included the wearing of a crown, the riding of a four-horse chariot, followed by his army, captives and the spoils of his war. (You can learn more from Wikipedia.)
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。
救恩臨到猶大人和外邦人是因彌賽亞來臨之故：
9:9-10—謙和的王
(1) 錫安和耶路撒冷的民被吩咐要大大喜樂，甚至歡呼：如此興奮的原因是什麼？（9:9a）
(2) 對這將來到的王的描述（9:9b）
a. 是公義的：
i. 因著上文對列國的默示，撒迦利亞的百姓對這“公義的王”有什麼期望？
ii. 按以賽亞先前的預言，這彌賽亞王會怎樣施行公理？（賽42:1-7）
iii. 基督耶穌怎樣成就了這預言？（見太12:15-18；林前1:30；彼前3:18）
b. 是得勝的/victorious（和合本譯施救恩的）：
i. 撒迦利亞的百姓對這“得勝的王”有什麼期望？
ii. 基督耶穌為我們得勝了什麼？（林前15:54-57）
iii. 在末後，祂更要怎樣勝過列國？（啟19:11-16）
c. 是謙和的：
i. 這默示預言祂怎樣顯出祂的謙和？
ii. 耶穌在世的時代，羅馬的君王是怎樣進城的？（可參下註）
(3) 我們的主怎樣應驗了這謙和的預言？（見太21:1-7；路19:29-36）
(4) 百姓當時怎樣迎接祂進城？（見太21:8-11；路19:37-38）
(5) 為何法利賽人卻在抗議？（路19:39）
(6) 主耶穌的回答如何回應撒迦利亞書9:9的話？（路19:40）
9:10-17—謙和的王的救恩
(7) 宣講和平（9:10-12）
a. 祂的掌權要給全以色列帶來什麼？（9:10a; 以法蓮代表北國的支派，耶路撒冷代表南國）
b. 祂的權柄要伸延多遠？（9:10b）
c. 至於錫安：
i. 被擄的會怎樣？
ii. 為何會得釋放？（9:11a）
iii. 這立約的血是指什麼？（見太26:28）
iv. 撒迦利亞這裡所預言的其實是怎樣的和平與自由？（見路4:17-21）
(8) 審判與得勝的宣告（9:11-17）—這裡是用當時百姓所認識的武器為喻表
a. 他們應該懼怕正漸興起的霸權希臘嗎？為什麼？
b. 這裡用什麼喻表來表明
i. 神所發出不能抵擋的攻擊？（9:14）
ii. 仇敵的慘敗？（9:15）
c. 這裡用什麼喻表來表明救恩的寶貴、榮美和豐盛？（9:16-17; 見約10:10）
(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：羅馬時代得勝君王進城的儀式被稱為“triumphus/ 凱旋”, 包括頭戴冠冕、坐四馬的戰車，有軍隊、被擄者和戰利品緊隨的行列。
“Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem. See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.” (Zech. 9:9)
“This would have been a ridiculous display, if it had not been in accordance with the prediction of Zechariah, (ix.9.) In order to lay claim to the honors of royalty, He enters Jerusalem, riding on an ass. A magnificent display, truly! More especially when the ass was borrowed from some person, and when the want of a saddle and of accoutrements compelled the disciples to throw their garments on it, which was a mark of mean and disgraceful poverty. He is attended, I admit, by a large retinue; but of what sort of people? Of those who had hastily assembled from the neighboring villages. Sounds of loud and joyful welcome are heard; but from whom? From the very poorest, and from those who belong to the despised multitude. One might think, therefore, that He intentionally exposed Himself to ridicule of all. But as He had two things to do at the same time, — as He had to exhibit some proof of His kingdom, and to show that it does not resemble earthly kingdoms, and does not consist of the fading riches of the world, it was altogether necessary for Him to take this method."
(Calvin, Commentary on a Harmony of the Evangelists, Vol. I, 447)
「錫安的民哪，應當大大喜樂；耶路撒冷的民哪，應當歡呼。看哪，你的王來到你這裡！他是公義的，並且施行拯救，謙謙和和地騎著驢，就是騎著驢的駒子。」(亞9:9)
「如果不是要應驗撒迦利亞的預言(9:9) ，這簡直是可笑的事。祂為要得王的尊榮，竟坐在驢駒上。這真是何等威榮的表現！不用說，這驢駒也是借來的；因缺乏馬鞍(或應說驢鞍) ，迫使門徒把自己的“衣服搭在上面” —是貧乏、羞家的表現。我得承認，祂是有大批群眾擁擠著祂的。但他們是什麼人？是臨時由鄰近的鄉村匆匆結集組成的。祂也受到熱烈的喝彩和歡迎，但誰在歡呼呢？是最貧窮、被人鄙視的一群。人會不禁的以為祂是刻意的叫自己受辱。是的，祂當時確要作兩件事—(一方面)，祂要拿出祂國度的證明；(另一方面)，祂要人知道，祂的國與地上的國不同，並不包含會消逝的榮華。因此，祂這樣進城是必須的。」 (加爾文, Commentary on a Harmony of the Evangelists, Vol. I, 447)
With the coming of the lowly king, God will restore both Judah and Ephraim—meaning all the tribes of Israel:
(1) Seek the Lord, not idols (vv. 1-2)
a. Why does the Lord speak particularly about praying for rain?
b. From whom, therefore, should they seek help?
c. Why should they not seek idols?
d. What happened when the people sought idols instead? (v. 2b)
(2) Promise to care for Judah as His flock (vv. 3-5)
a. Because of the condition of the people, against whom does the Lord’s anger burn? Why?
b. In promising to care for the people of Judah as His flock, God also promises them victory over their enemies. What does each imagery below depict?
i. A proud horse in battle
ii. Warriors in battle
iii. From Judah comes
1. The cornerstone (which is needed for the foundation of a building)
2. The peg (which is needed for holding up a tent)
3. The bow
4. Every ruler
5. What will all of the above do “together” (NIV)? (v. 5)
iv. What is the key to their victory? (v. 5b)
(3) The whole house of Israel—Judah and Joseph (v. 6)
a. Why would the Lord strengthen, save and restore them?
b. What is meant by “as though I had not rejected them"?
(4) Promise to redeem Ephraim (vv. 7-12)
a. What will they become militarily that is similar to Judah? (v. 7a, v.5)
b. What will their lives be marked by? (v. 7b)
c. As the Lord redeems them (vv. 8-9)
i. Where have they been scattered to?
ii. Will they and their children be able to survive in distant lands and why? (v. 9)
iii. From where will the Lord bring them back? (v. 10a: Babylon is not mentioned because the ten tribes, as represented by Ephraim, were taken captive mainly to Assyria and some also likely to Egypt at the time.)
iv. To where will they be brought back? (v. 10b; these places were once inhabited by the northern tribes of Israel)
v. How does the Lord describe their future prosperity? (v. 10c)
vi. How does the Lord describe their journey home? (v. 11a)
vii. Should they then be afraid? Why or why not? (vv. 11b-12)
viii. Read v. 12 carefully: Who is that Redeemer who will lead and strengthen them?
(5) 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。
隨著謙和的王的來臨，全以色列（即猶大和以法蓮所代表的）得復興：
(1) 要向神、不要向偶像求（10:1-2）
a. 為何特別要提到求雨？
b. 他們當向誰求？
c. 為何向偶像求是徒然的？
d. 他們既向偶像求，結果整個國家變成怎樣？
(2) 應許重新眷顧猶大家（10:3-5）
a. 因著他們落到這景況，神的怒氣向那些人發作？為什麼？
b. 為要眷顧猶大，神應許與仇敵爭戰，並要得勝。在此，祂用以下的喻意：
i. 猶大上陣時要像什麼？
ii. 要從他而出以下的東西是什麼意思：
1. 房角石（建屋用的）？
2. 釘子（立帳棚用的）？
3. 弓（爭戰用的）？
4. 一切領袖/掌權的？
5. 這些一併加起來（together, 原文）的結果怎樣？（10:5）
iii. 這勝利至終的原因是什麼？
(3) 以色列全家—即猶大家與約瑟家（10:6）
a. 他們得眷顧的原因是什麼？
b. “像未曾（被）棄絕的一樣” 是什麼意思？
(4) 救贖以法蓮的應許（10:7-12）
a. 在戰爭上他們與猶大怎樣的相似？（10:7a, 5）
b. 他們的生活有什麼標誌？（10:7b）
c. 當救贖他們時（10:8-9）
i. 他們分散到那裡？
ii. 既在遠方，尚能被召集回來？為什麼？（10:9）
iii. 神特別提到他們要從那兩處被領回？（10:10a —北國的支派以「以法蓮」為代表被分散在前亞述地，相信也有留散在埃及的）
iv. 他們會被領回那兩個地區？（10:10b；兩處是北國十支派前居之地）
v. 神如何形容他們將來的景況？（10:10c）
vi. 神卻怎樣形容他們歸回的過程？（10:11a）
vii. 他們因此需要懼怕嗎？為什麼？（10:11b-12）
viii. 10:12直譯是“我永使他們倚靠耶和華，得以堅固，一舉一動，必奉祂的名…..”：這「我」可是指誰呢？
(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？
“They will pass through the sea of trouble; the surging sea will be subdued and all the depths of the Nile will dry up. Assyria’s pride will be brought down and Egypt’s scepter will pass away.” (Zech. 10:11)
As the Lord continues His message of hope and restoration to Israel, I find the oracle in Zechariah 10 most touching and personal, because its emphasis is not just on the power of God in gathering them from distant lands (v. 9), in giving them military successes (vv. 3-4), and in multiplying their number (vv. 8, 10), but also on His care (v. 3), on His compassion and forgiveness (v. 6), and on how they feel in their hearts (v. 7b). Verse 11, in particular fully shows how God identifies with their plight as He says, “They will pass through the sea of trouble; the surging sea will be subdued and all the depths of the Nile will dry up.”
Some versions of the Bible translate the first part of the sentence as “He will pass through the sea of trouble” which appears to be a more literal translation of the original Hebrew. It conveys the idea that the Lord will not only subdue the surging sea and deliver them from their trouble, He in fact is passing through their sea of trouble with them.
This is how good our God is. He is not a distant God who from heaven exercises His mighty wand to deliver us. He has come down in the person of Jesus Christ to taste of our every trial (Heb. 4:15) so that as we pass through our sea of trouble, we can be sure that He understands how we feel because He’s been there. More than that, He is going through our sea of trouble with us and thus we can “draw near with confidence to the throne of grace, so that we may receive mercy and find grace to help in time of need.” (Heb. 4:16)
「耶和華必經過苦海，擊打海浪，使尼羅河的深處都枯乾。亞述的驕傲必致卑微，埃及的權柄必然滅沒。」(亞10:11)
我相信撒迦利亞復興以色列的信息，對當時要重建聖殿那些被擄歸回的人是極大的鼓勵。就如第十章的默示，是非常感人的。神在這裡不只是應許要把他們從遠處招聚回來（10:9）、使他們如勇士得勝（10:3-4）、並使他們人口激增（10:8, 10），更指出這些是因為祂眷顧他們（10:3）、憐憫他們、完全赦免他們（10:6）、更醫治他們的心，使他們重得喜樂（10:7b）。10:11更表明神是如同身受的了解他們的苦況：“耶和華必經過苦海，擊打海浪，使尼羅河的深處都枯乾。” 這充份的表明，神不是高高在上的施行拯救的大能，擊打海浪，使河枯乾，祂乃要親嘗他們的苦海，與他們一起盪過來。
是的，我們的神就是這麼的愛我們。祂不是漠不關心世人和世事的神。祂已藉基督耶穌的降世，親嘗我們每一試煉（來4:15；註“試探”與“試煉” 在原文同字）。故此，當我們盪過苦海時，可以確知祂明白我們的感受，因為祂也曾經歷過（He’s been there）。更寶貴的是，祂正與我們一起盪過。 “所以我們只管坦然無懼地來到施恩的寶座前，為要得憐恤，蒙恩惠，做隨時的幫助。” （來4:16）