活着就是爱

耶稣使拉撒路复活

约翰福音十一1－44

耶稣和马大，马利亚，拉撒路一家人的关系非常密切。耶稣很爱这家人。耶稣知道拉撒路病倒后，出呼意料的故意延迟两天去拉撒路的家。拉撒路住在伯大尼，离耶路撒冷几公里距离不远的地方。耶稣到达伯大尼时，拉撒路已经病死了，而且埋葬了四天。根据犹太人的习俗，丧家继续在举哀时候，有许多犹太人从耶路撒冷赶来慰问丧家。耶稣在众哀哭声当中，众犹太人见证下，叫拉撒路从死里复活！

 

主永远在你身边

马大和马利亚见到耶稣时，异口同声的说：『如果你早在这里，我的弟弟就不会死。』当时没有人料到耶稣已经打算叫拉撒路复活。读者知道耶稣当时是可以提早到伯大尼的，但是他选择延后行程，这似乎暗示他在为成就这件死人复活的神迹铺路。丧家以及那些来奔丧的犹太人是不知道这点的。

我们有没否向上帝说过类似的话？『为什么会这么的倒霉，上帝啊，你在那里？』

在我们的人生当中，我们都会遇见一些不愉快或严重受害，为何主耶稣不在旁保守我们呢？原来主耶稣可以在，但他选择不在，因为另有目的。

我们每次遭遇不幸，主耶稣都在。他保守我们的平安，把灾害减到最轻微，甚至乎叫我们没擦觉到。好了，终于一天，耶稣选择不在了。这次我们就如拉撒路一样地遭殃了。这次受苦，是我们察觉到的，就大哭大闹说，主啊，你为什么不在？然而，在一切顺利的时候，我们忽略了原来上帝一直在我们身边保守着我们。

还有，在我们遭遇不测，但事态并不很严重，这难道不是因为上帝的保守吗？我们也忽略了。直至一天，大事不妙了，我们就埋怨上帝没有保守或照顾我们。

难道我们要求上帝的保守和赐福，一次也不可少，好叫我们免去世间所有的苦难？

我们不是无所不知的。上帝一直来都在我们身旁保护我们，而我们不知晓。让我们凡事谢恩，相信上帝的爱和信实，他的确在很多事上保守着我们。遭遇不幸或苦难时，耶稣仿佛不在，我们也不要埋怨，不要怀疑上帝的爱。上帝容让这些事发生是有他的旨意。我们应当尊重上帝的主权。马大和马利亚不知道耶稣故意延迟到来，同样我们也不可能完全参透上帝的意旨为何。

死叫人与爱隔绝

许多犹太人来到拉撒路的家奔丧，与丧家一同哀悼。马大和马利亚因为失去了弟弟而哀哭伤心，甚至耶稣也哭了。死究竟有什么可怕，叫人如此伤感呢？

死的可怕是因它叫死人与爱隔绝，就是与活着的人的爱，也与上帝的爱隔绝。设想一位混世魔王，干尽坏事，众人都巴不得他早死去，没有人会为他的死而哀悼的。

耶稣说，我是生命，我是复活。这是什么意思呢？

耶稣的生命就是爱的生命，是爱的源头。今天他要叫一切死了的灵魂，就是与爱隔绝的生命得到复活。他要使这些与上帝的爱，与人的爱隔绝的生命获得转化，从此分享到耶稣自己的生命。复活就是转化生命！

耶稣今天呼召你从死里复活。他叫你重新点燃爱人和爱神的火。拉撒路一听见耶稣的呼叫声就赶忙跳出来，你愿意从坟墓跳出来吗？或许你忘记了如何去爱人。在教会里，或许你和一些人的关系闹到很僵。一种死人的尸臭浓罩着四周围。耶稣今天呼召你从死里复活。耶稣有复活的大能，他能帮助你再次与生命连接，与爱连接，你相信吗？我们能够爱，不是靠自己，乃是靠耶稣复活的大能，靠耶稣转化生命的大能。

亚干与我何干？

约书亚记七1—26

引言

有牧师在台上说，神审判罪与律法的要求都是旧约的产物，现在是新约时代，乃是恩典时代，因此不要讲罪与神的律令，只管讲『一切都是恩典』。你认为宣告『蝗虫吃了你的，神要十倍归还给你』容易，或是『你当认罪悔改，在生命里除掉罪』容易呢？

肯定神的恩典是合乎圣经，但也要肯定神是发怒的、审判的和管教的神。只肯定单一方面，是错误的教导。记忆中我也是很少讲到罪，但是今天神感动我，必须按着经文，就是约书亚记第七章，来讲一篇有关『罪是致命』的信息。

约书亚记讲述什么？它的主旨是什么？

约书亚记紧接摩西五经。神拣选约书亚，在摩西去世后带领以色列民从摩押旷野进入到迦南地，结束四十年的漂流生涯，开展一个神治的定居社群。约书亚记就是记述以色列民攻占迦南的过程，以及他们各支派分配土地的情况。在这时候，他们还没有国家，没有君王。他们是本着上帝的训诫过活。

耶稣之名是希伯来文『约书亚』的希腊文形式。新约作者常将约书亚领导以色列人，和耶稣所形成的新以色列—教会，来做对比（来四8）。约书亚带领以色列人得地为业，进入安息，不是真正的终结。以色列百姓其实还有未得之处，还是受到仇敌的侵扰。约书亚的工作预表未来的耶稣的工作。耶稣带领神的子民进入安息，得产业，是永远不会被夺去的。约书亚没有做到的，耶稣完成了！

以色列人脱离埃及后，开始征服应许之地的过程，预表耶稣在十字架上完成救赎之后，神的子民展开的信心之旅。他们是奉耶稣的名前去征服世界。以色列人享受属地的产业和地上的国度，但是教会所得的，却是属灵的，属天的。今天信徒们能够从旧约以色列民的经历里学习到属灵功课。

约书亚记的主旨是讲述以色列民如何以他们对上帝的忠诚和顺服，来换取安居乐业。以色列民在迦南地的生活，是祸是福，直接与他们顺服上帝的命令与否紧扣相连。譬如第六章记述以色列民按照神的吩咐，用奇特的方式攻陷耶利哥城，一个似乎牢不可破的城墙。以色列民连续六天，每天围绕耶利哥城一次，耶和华的约柜在前方引路。在第七日，他们要绕城七次，然后祭司吹响羊号角，以色列就呼叫，城墙就这样倒塌了！重点是，以色列顺从神的吩咐，神就与他们同在。他们依赖上帝得胜，不是依靠军事谋略或武力。

还有一点很重要，神在六18—19谕令子民；『至于你们，务要谨慎，不可取那当灭的物，恐怕你们取了那当灭的物就连累以色列的全营，使全营受咒诅。惟有金子，银子，和铜铁的器皿都要归耶和华为圣，必入耶和华的库中。』

神命令以色列民在攻陷耶利哥城时，必须毁灭所有的战利品，包括衣服，牛羊和其他珍贵的财物。他们不可以私吞这些战利品。

第六章记述以色列人攻陷耶利哥，取得振奋人心的胜利后，下一个要攻占的对象就是艾城。第七章，就是今天我们要思想的经文说，探子汇报，艾城是一个小城，没有什么抵抗力，差派两千，或三千去就够了。约书亚就派三千人去，但是这次他们意外地战败。4—5节这么形容他们：

『于是民中约有三千人上那里去，竟在艾城人面前逃跑了。艾城的人击杀了他们三十六人，从城门前追赶他们，直到示巴琳，在下坡杀败他们。众民的心就消化如水。』

以前迦南人听闻以色列人来攻打，就非常惧怕，消化如水（二25，五1），现在这个形容词却是形容以色列人战败的狼狈。以色列人现在和迦南人没两样了！以色列民战败给一个毫不起眼的敌人，艾城！他们从攻陷耶利哥的高峰上坠落，为何会这样的呢？

原因是一个以色列人，亚干犯罪，违反神的命令，偷了战利品。七1说：『以色列人在当灭的物上犯了罪。因为犹大支派中，谢拉的曾孙，撒底的孙子，迦米的儿子亚干取了当灭的物。耶和华的怒气就向以色列人发作。』

这告诉我们，战争的胜利归根以色列全民对上帝的顺服。而子民的不顺服引发耶和华的怒气上升，失去神的同在，因此而战败。这宗亚干犯的罪，是一宗隐藏，没有人知晓的罪。约书亚也不知道这宗隐藏的罪。他在七7—8说：『哀哉，主耶和华阿，你为什么竟领这百姓过约旦河，将我们交在亚摩利人的手中，使我们灭亡呢？我们不如住在约旦河那边倒好。主阿，以色列人既在仇敌面前转背逃跑，我还有什么可说的呢？』

约书亚这么一位伟大的领袖也开始埋怨神为何不出手帮助以色列人争战。这时候罪进入了以色列民中，罪的破坏力也影响了约书亚，叫他好像旷野里漂流的群众那样，在遭遇逆境时候埋怨神。今天我们也一样，在失败的时候，事事不顺利时候，就怨天尤人。我们经常不会扪心自问，知道自己有做错的地方，是罪有应得。

亚干犯罪，是一宗秘密，但是神知道，读者也知道。当亚干的名字被提出来，连他祖宗几代都数点清楚，证明神很清楚我们每个人暗地里犯的罪。

亚干因拥有祖宗的血统，成为以色列人，但是他因着偷取当灭之物，叛逆神，好像迦南人那样被定罪而灭亡。基本上，亚干逆转喇合特质。喇合是外邦人，因着归荣耀给神，忠心于耶和华，因此自己得救，也救了全家人。喇合的信靠神，叫以色列人得胜，而亚干的叛逆，犯罪，叫以色列人受到异常的溃败。喇合凭信心的行动成为真正的以色列人，在迦南地得生命，而亚干却经历迦南人的遭遇，在那地失去生命。

当时刻警醒，凡事寻求神

我们重复看见，在三7，四15， 五2 说，『耶和华晓谕约书亚说』。神吩咐约书亚去做，他就服从。但是现在约书亚攻打艾城，没有出现『耶和华晓谕约书亚』。约书亚仿佛要速战速决，尽快攻占艾城。可能他在征服耶利哥城后，被胜利冲昏了头，变得太过自信与自负，觉得艾城是一个抵抗力微弱的敌人，不必依靠上帝了，靠本身的力量就能够得胜。

在艾城战败后，他痛定思痛，求问神。然而，他的第一个反应就是把战败责任推卸给神，埋怨神。这里我们看见人性的幽暗面，叫人经常忽略自己的软弱，把失败的责任推给别人。同时却看见别人的软弱，倒是注目在自己的强处。当人经历成功，处在显赫风光中，就会自觉不可一世，陷入软弱和罪中。

今天我们无论处于丰富和贫穷，处于失败或成功，都必须有警醒的态度。经常审察自己，是否还是以上帝为中心，相信他，依靠他，服事替他，和他保持密切的关系。不然，在不自觉中，我们被罪的权势腐蚀了，最终被击败倒地！

唯有神知道摆在面前的事到底如何，即使我们胜算在握，也应当求问他，才不至于犯严重的错误。神会叫我们经历失败，受伤来学习功课，以便我们能够除去骄傲和自大，然后才能借着我们做工。连约书亚这么伟大的领袖也会犯这样的错误，我们应当警醒。

我们应当留意亚干犯罪的诱因和过程。

七21说：『我在所夺的财物中看见一件美好的示拿衣服，二百舍客勒银子，一条金子重五十舍客勒，我就贪爱这些物件，便拿去了。现今藏在我帐棚内的地里，银子在衣服底下。』

亚干把迦南人当灭的物品带进以色列的营里，并且埋藏在地里头，就是把迦南人可憎恶，受咒诅的恶习与罪，带进子民中间，污染了圣洁的群体。这使到以色列民和迦南人就混杂，成了一体。

经文突显三个动词，『看见，贪爱，拿』。这好像夏娃犯罪的情况一样。创三6说：『于是女人见那棵树的果子好作食物，也悦人的眼目，且是可喜爱的，能使人有智慧，就摘下果子来吃了。又给她丈夫，她丈夫也吃了。』

夏娃看见分别善恶树上的果子很悦目，就起来贪念，然后拿来吃了，又给亚当吃。神之前已经告诉了始祖和亚干什么是不可以做的。夏娃和亚干是明知故犯，叛逆神的吩咐，这就是罪的定义。

今天全人类，包括基督徒同样地受到试探而陷入罪。我们看见各式各样悦目眼目的东西，就心痒痒的，起了贪慕或私欲，就说，我要！我们就不择手段去争取。我们知道这是不讨神喜悦的，但是我们心灵愿意，但是肉体软弱。

更严重的是，罪是有牵连性的。因这始祖犯罪，众人都在罪中了，因着亚干一人犯罪，全以色列民在敌人面前溃败。有人说，因一人的罪，祸及其他人，这很不公平。神不是创造一个人，而是一个群体，因此个人可以影响群体。同样的道理，耶稣一人死在十字架上，乃是为了众人死，能够拯救凡是相信他的人，难道这就是公平吗?我们不可以说自己犯罪，是自己和上帝的事情，和别人没有关系。

三十年前，信徒在教会很着重门徒训练，每天都要做灵修，写下所犯的罪，寻求神的赦免和帮助自己改过。透过这样的操练，我们可以评估本身的灵命是否有成长。今天因为时代环境，社会结构急速改变，人们听到这种属灵操练，会觉得是天方夜谭。

今天我们在小组或其他的团契生活里，尝试尝试以温和的方式，以爱心说诚实话，彼此守候。我们应当提醒自己，也提醒其他弟兄姐妹，远离罪，免得入了迷惑，变成非信徒的生命那样腐败。我们不要滥用神的恩典，一位有神的恩典就可以继续留连罪中之乐。

立即悔改，处理罪，除掉罪

约书亚在战败后有一系列痛悔的行动。七6说：『约书亚便撕裂衣服。他和以色列的长老把灰撒在头上，在耶和华的约柜前俯伏在地，直到晚上。』

约书亚和以色列的长老的举动，包括撕裂衣服，把灰撒在头上，是在神的面前深切哀痛。他们在人生遭受挫败的时候，恳求神的指示与帮助，谦卑下来，好聆听神的话语。这是朝向复兴，回归神怀中的第一步。神今天也等候子民为本身的罪痛悔，愿意会到神那里。

神怎么回应约书亚呢？七10，12这么说：『耶和华吩咐约书亚说，起来。你为何这样俯伏在地呢？ 你们若不把当灭的物从你们中间除掉，我就不再与你们同在了。』

神认为痛悔，祷告够了，现在就起来，以实际行动去除掉罪，那么神的同在就会再次降临。以色列民和迦南人的分别在哪里？分别在神的同在在以色列民当中，不是在迦南人中间。

今天我们当审察在生命里隐藏的罪，这是致命的。神是知道，他要我们除掉罪，就可以重新与神保持亲密的关系。这样神的同在，神的能力就回到我们中间。不要等到神离开了，神的能力也离开了，我们还不知晓，好像扫罗和参孙的惨淡收场。

感谢神!百姓除灭了罪之后，就立即获得神的能力覆盖，可以奋勇向前。神就亲自与他们一同争战，并且应许引导他们，叫他们得胜。八1—2这么说；『耶和华对约书亚说，不要惧怕，也不要惊惶。你起来，率领一切兵丁上艾城去，我已经把艾城的王和他的民，他的城，并他的地，都交在你手里。你怎样待耶利哥和耶利哥的王，也当照样待艾城和艾城的王。只是城内所夺的财物和牲畜，你们可以取为自己的掠物。你要在城后设下伏兵。』

这次攻打艾城，神允许他们把战利品留归自己。这显示，离弃罪的人，顺从神的人，就蒙神的祝福。

神知道我们的隐藏罪，但是他没有立即降罚，他给人有回头的机会。七1强调神知道亚干犯罪，甚至数算他先祖几代。然而，神给了亚干一整个晚上的时间悔改认罪，因为到了明天早上才进行抽签，以便找出那个罪魁祸首。

抽签后，亚干被检举了。约书亚没有立刻光火，以及毒骂和惩罚亚干，却是苦口婆心地奉劝亚干悔改认罪，七15说：『我儿，我劝你将荣耀归给耶和华以色列的神，在他面前认罪，将你所作的事告诉我，不要向我隐瞒。』

今天我们每个都是亚干，圣灵在我们内心说话，提醒和控诉我们的罪，叫我们知罪。神也是在等候我们悔改，以实际行动来除掉罪。

祷告与呼召：

弟兄姐妹，我们应当警醒，不要让罪胜过，而失去了神的同在。没有神的同在，就没有能力与喜乐。

我们现在无论是面对胜利，光辉，写意的时刻，或者失败，潦倒，有苦自己知。神给我们一整晚的时间了，他在等候我们回转。

让我们把内心的挣扎，需要和软弱都向神敞开，向神倾诉。我们不是依靠自己的力量去除掉罪。我们是俯伏在神的宝座前，依靠神去痛悔和除掉罪。

愿神的同在，重新降临在我们的教会里，我们的家庭里，我们工作的地方，叫我们重新得力，胜过面前所有的挑战，攻陷耶利哥，也能够攻陷艾城。神要将胜利的果实赐给那些顺服神，抵挡罪恶的子民。

跨越生命河

约书亚记３章

以色列人过约旦河

摩西曾经领导以色列人出埃及，经过第一道天然地理障碍，就是过红海。然后他们经过四十年在旷野飘流的日子. 今天, 在约书亚的领导下，终于要进入迦南地了！然而，进入迦南地，首先必须通过一个天然地理障碍，就是约旦河。以前，上帝施行神迹将红海分开，好让以色列全民从乾地步行而过。今天，约旦河虽不如红海的深阔，但是正巧河水高涨季节，民众将如何渡河呢？ 

亲身经历上帝的作为

 

事实告诉我们，即使约旦河水高涨，只是令人涉过浅滩不方便而已。过河仍是可能， 不需要神迹的发生去干涉到事物的自然程序。然而，上帝还是重复了类似将红海分开的神迹，以便以色列全民能够走乾地而过。其实上帝是在主导整个过程。首先，祭师抬起约柜一步一步走着，百姓从后面隔一段距离地跟着走。到了约旦河边，抬上帝约柜的祭师，脚掌一踏入约旦河里，约旦河的水就会自动从上往下断绝，而且立起来好象墙壁一样！然后中间光秃秃的一大片河床就露出来。这时百姓既兴奋又存敬畏的心走过对岸，而抬约柜的祭师就站在河中央，等待全部百姓都过去了。

过约旦河的神迹明显是要证明上帝如何曾经与摩西同在，今天他也同样地和约书亚同在。约书亚正如当年摩西带领众民神迹般的过红海，今天他同样带领众民神迹般到度过约旦河。然而，我们还可以看到整個件事，其实对百姓而言，包含特殊的意义！大体上这群度河的百姓都是出埃及后，第二代的人。他们当中许多人只是听说过当年上帝如何为先辈分开红海，而他们本身却是没有经历过的。今天上帝重演一次让河水分开，那意义就非常深远了！

以前他们只是听见证而已，今天他们亲自经历上帝。他们一面步行过河， 一面赞叹，将永远记得这奇妙的时刻！这经历告诉他们永生上帝是在他们的中间施行拯救。十二个支派的领袖还从河床上扛了十二块石头，拿到吉甲好让世世代代纪念上帝曾经行大能，让百姓安然渡过约旦河。

今天我们必须反省自己多年来的信仰经历。究竟我们有多少是亲身经历过上帝的作为？或者是我们大部分所谓的信仰经历原来都是别人的见证？

上帝是永生的神，他要在我们的生命里施行作为。上帝很乐意他的子民去经历他，对他拥有第一手的认识。然后我们还能够在这些经历里，收集许许多多的“石头”做留念。这样我们的信仰生命既是踏实，平凡，也同时是拥有深层记忆沉淀的人生，甚至把信仰遗产流转到下一代！很多人会坦白承认见证是听多了，但亲身经历上帝却是寥寥无几。那什么是拦阻我们经历上帝的原因呢？

凭信心踏出你的安全区

正如耶稣吩咐门徒说：开到水深之处！ 我们同样看见上帝吩咐抬约柜的祭师必须把脚踏进河水里，河水才会断流，露出乾地。当时河水高涨，淹过两岸，换作是你，你有勇气踏步走下河吗？如果祭师不敢带头踏进水里，或者他们要求说，等到河水干了才踏下去，那么过约旦河的神迹就不会发生了！同样，今天如果我们在信仰上处处选择盘留在旧有的，熟悉的安全区，不敢接受上帝的挑战，那么我们又怎能经历到上帝的作为呢？

今天上帝给你的挑战，新的使命是什么呢？可能你要接受一个新的岗位，新的事奉，你敢冒风险去接受吗？你害怕什么呢？ 前面有淹过两岸的河水，缺乏经验，失败了怎么办.........？事实告诉我们，只有那些勇于从安逸区 "comfort zone" 走出来，接受新挑战的人， 才能多方的经历神，结果累累。你愿意信靠上帝，踏步出去吗？

上帝的同在和上帝的话语

很明显上帝是和以色列民同在，施行了神迹奇事去保守他们过约旦河。上帝的作为证明了上帝的同在！然而，我们看到两点值得去思想。原来祭师抬起约柜首先起行，然后百姓必须在后面，相隔一公里远的跟着。这约柜代表什么呢？

约柜代表上帝的权能及位格的具体表现。简单说，约柜的出现，代表上帝和以色列百姓的同在。不单如此，约柜还实际上含有上帝的旨意和教诲。上帝吩咐摩西将写了十诫的石板放在约柜里（申１０：１－５）。后来摩西又将一本申命记的教训放在约柜旁边（申３１：２４－２６）。 约柜的名称是这样得来。“约”基本上指向上帝的要求，他的律法和教诲。这训诲的“约”的记录， 经摩西转下来，好让以色列民世代传颂，取阅，以便他们的生活方式，信仰生命得到指引和自我检点。所以当约柜在前面带路时，这画面告诉我们上帝的同在，以及他成文的话语，律例典章在为百姓做指示和引导。

不单如此，约柜还停留在河中央，阻挡住约旦河上游的水流下来。这过程必须花一段很长的时间，好让全部百姓都过去了。这告诉我们，上帝的同在，大能一直在保护我们, 而且他的话语，“ 圣经”也同时成为我们的指引，保护，好叫我们行在他的旨意里，免得遭害。其实上帝的权能，上帝的同在和上帝的话语能力是分不开的。今天很多人追求神迹奇事的同时，把圣经的教导和经文的思考功课给冷落了！这是很自然的后果，因为既然是时常都在经历神迹， 而神的同在是那么的近在眼前，还要查考圣经干吗？

这里有几点值得我们去思考，好叫我们对上帝的信心乃是成熟的信心：基督徒真的能够期盼天天经历神施行超自然的神迹吗？这是否是上帝的意愿呢？ 很多的所谓神迹奇事的经验，是否只是心理作用而已？ 如果神迹的确发生了，那么是否就不必经过圣经的检验呢？有时笔者不禁感到困惑，为何许多基督徒可以声称在信仰生命上每日进深，但是却不认识圣经，不研读圣经？这是可能的吗？这是偏差吗？今天的人可以做基督徒而没有圣经的吗？

最后，让我们来反省：

我们有没有定时读圣经？以阅读，思考经文作为灵修的粮食？我们有没有预备一些研读圣经的工具书呢？好叫我们更加认识经文的背景，以及可以参考一些学者的意见。今天的讲台事奉是不是在做释经讲道？或是讲员报道三个见证，两个祷告，一个痛哭，煽情的呼召，就讲完道了？ 

天国总动员

出埃及记三十五4至三十六7

全民一心，建造会幕

出埃及记三十二章记载以色列民众把金耳环摘下来，陶铸和雕刻了一个金牛犊。他们向这个金牛犊跪拜和献祭，然后吃喝，起来玩乐。他们这个行动，无疑是犯罪，背叛上帝。上帝大大发怒，但摩西为人民求情代祷，求赦免百姓的罪。然后在三十三至三十四章，记载上帝重新和以色列民同行，并且重新立约和赐下十诫的法板。这里情节逆转，凸显上帝乃是很有恩典的上帝。在三十五章，记载以色列全体会众，同心合意，全民总动员为上帝建造会幕。这个举动被看为以色列民以行动来回应上帝的命令和恩典。

在三十五1至三十六7整篇叙述里，重复出现的字眼是——『全体、全部、凡是、一切』。譬如：三十五4，5，10，20，21，22，23，24，25，26，29，31；三十六1，2，3，4，7。 这是叙事策略，在于突出全体会众，同心合意，充满热诚，兴奋和踊跃的回应上帝，并且听从上帝的命令，尽力献上本身的资源，为上帝建造会幕。会众这种表现不但回应上帝的恩典，更是扭转了他们之前的忤逆上帝，敬拜金牛犊，得罪上帝的行为。

今天让我们从以色列民众的回应吸取亮光，好检讨本身在这一年里，有否从正面，积极的行动来回应上帝的恩典和命令？以色列民众的热烈，同心行动中，包含了奉献金钱、服事和顺服。

奉献金钱

摩西对以色列全体会众说：『耶和华所吩咐的是这样——你们中间，凡是甘心乐意的，要拿礼物来献给耶和华……』这些礼物包括：『金、银、铜、蓝色紫色朱红色线、细麻、山羊毛、染红的公羊皮、海狗皮、皂荚木、灯油、并做膏油和香的香料、红玛瑙与别样的宝石……』（三十五4—9）

民众怎么回应呢？『以色列全体会众，凡心里受感和甘心乐意的，都拿耶和华的礼物来，用以做会幕和其中一切的使用，有用以做圣衣。凡心里乐意献礼物的，连男带女，各将金器，就是胸前针、耳环、打印的戒指……无论男女，凡甘心乐意献礼物给耶和华的，都将礼物拿来，做耶和华借摩西所吩咐的一切工程。』（三十五20—29）

经文不厌其烦地，详细的列出，奉献的东西的名单，是要突出——全体会众，完全顺服上帝的吩咐，甘心乐意的将一切上帝给予的资源，全部都带来献上给上帝使用。其实以色列民的财宝乃是出于上帝特意的赐予。他们曾在埃及做奴隶，从哪里得到这一切金银财宝。就在他们出埃及的前夕，他们从埃及人哪里索取的财宝（十二35—36）。民众的奉献实在热烈，他们献出的礼物超出所需要的，甚至工匠来对摩西说：『百姓拿来的礼物，富富有余，超过神吩咐所作工程使用的需要！』摩西就传令：『无论男女，不必再为圣所拿什么礼物来，因为所有的材料够作一切工程，而且有余。』这样才拦住百姓不再拿礼物来（三十六5—6）。

今天教会是否经历这种绰绰有余？甚至要求会众说，够了，大家不必再奉献了？或者教会还是长年累月，面对经济拮据的窘境？有人投诉说：『为何教会总是在讲钱呢？再讲钱，我就要离开啦！』『教会领导层在滥用金钱啊！我要把钱奉献给其他的团体。』

无论如何，我们全体会众，必须各尽其职，起来建立神的教会，就是基督的身体。（弗四12）。基督的身体——教会必须成长，无论是软体或硬体层面。这个工程是上帝的命令，需要大家献出上帝祝福我们的资源，包括我们的金银财宝！从奉献金钱一事上，上帝立刻就能看出我们对他的热诚。对上帝忠心的人一定是慷慨的。同时，求上帝给我们智慧，如何去使用这些财宝，在程序上有透明度和问责。今年，你有尽力、乐意和忠心的献上你的财宝吗？让我摘下金银来建造上帝的圣所，基督的身体，而不是摘下金银来陶铸金牛犊，取代了上帝配得荣耀和地位，惹怒上帝。

每个人都参与服事

摩西又说：『你们中间凡是心里有智慧的，都要来做耶和华一切所吩咐的……就是做帐幕和帐幕的罩棚、并帐幕的盖、钩子、板、闩、柱子、帐幕的座……』（三十五10—19）百姓怎么回应呢？

『凡心中有智慧的妇女亲手纺线，把所纺的蓝色紫色朱红色线和细麻都拿了来……凡有智慧心里受感的妇女就纺山羊毛，都拿了来……』（三十五25—28）而且又说：『犹大支派的比撒列，耶和华的灵充满他，使他有智慧，聪明，知识，能做各样的巧工的技能；能想出巧工，用金、银、铜制造各物……又有亚何利亚伯，心里灵明，能教导人。』（三十五30—35）『凡耶和华赐他心里有智慧，而且受感前来做这工的，摩西把他们和比撒列并亚何利亚伯，一同召来。他们从摩西收了以色列人，为着圣所并圣所使用之工所拿来的礼物……』（三十六2—3）

经文记载，出来服事的人包括妇女、比撒列和亚何利亚伯，以及其他的人。他们一同来参与和配合。这突出了，每个人都有上帝给予的恩赐，可以参于，互相配搭，一同来建立上帝的圣所。上帝赐给每个属他的人特有的才能，赐个他圣灵充满，给予他恩膏，能力和智慧。我们应当发挥恩赐，就连在人看来与宗教信仰无关的才能，都可以用在叫上帝得荣耀的事上。

巧匠，暗示一种以工作的质量与美观为夸耀。原来上帝也关心人的侍奉是否精彩。每个人都是很重要的，都应当在服事岗位上使用上帝所赐给的创造力。教会需要你，你有挺身而出，献上你的恩赐服事上帝吗？会幕不是随随便便的被造成，而是一种巧夺天工的巧工。这个会幕的金碧辉煌，包含黄金、碧玉、各种宝石、优质木料和布料。这个视觉隐喻指向『伊甸园的华美』，上帝甚至愉悦地步行在园内。伊甸园里的『树、水、黄金、珠宝、基路伯』（创二10—14；三24）后来都在‘会幕、圣殿、新耶路撒冷’出现（出埃及记二十五章； 列王记上七章； 以西结书四十一至四十七章；启示录二十一章）。这个意象是要表达『上帝的同在』，人可以亲近上帝的地方。

以色列全体民众，齐心协力，奉献金银财宝，出钱出力打造这个这个金碧辉煌的会幕，有黄金、碧玉、各种宝石、优质木料和布料。这个视觉隐喻直指伊甸园的华美，还有所罗门的圣殿的华观，以及未来的新耶路撒冷的黄金街和碧玉城。无怪乎上帝的同在，上帝与子民经过的地方，会洒落金粉飘飘。这个神迹提醒我们，应当即刻全体总动员，起来出钱出力，把黄金宝石带来，打造上帝的殿，因为上帝要居住在我们当中，并且赐予我们丰盛生命的福气。

的确，我们当中有悲哀、病痛、流泪和死亡。然而，上帝住在我们当中时，他要亲手擦去我们的眼泪，安慰哪些受压伤的心灵，并且以生命树上的果子和叶子，医治我们……（启二十一3—4；二十二1—2）。

每个人都服从
经文重复说：『上帝吩咐……』（三十五4，10，29； 三十六1，5），并且繁琐的列出长长的清单，应当做些什么（三十五11—19）。然后，全民都听从吩咐而行了，同心的献出力量，按照长长的清单，逐一的进行，成就建造上帝的圣所的工程。这种修辞，乃是要突出整体会众，以行动来完全服从上帝命令。而且每个人都是甘心乐意，热烈的，同心合意的！出埃及记二十五至三十一章，记载上帝告诉摩西，建造帐幕和献祭的硬体规格，启示上帝要住在子民中间的意愿。在三十五章里，摩西呼吁百姓以行动来回应，以及成就上帝的这个意愿和吩咐。以色列全民众的确做到了。上帝怎么吩咐，他们整体会众就怎么服从。

其实在旷野的处境，在千万个群众之间，要取得共识以便合作行事，并不容易。每个人一定有各自的需要和难题，以及各自的意见和做法。当时织布要用很多的时间。能有两三件以上衣服的人就是富有的了。织成能够给会幕用的布，更是艰巨的工程。如果不是百姓齐心协力，就不能建成会幕。他们能够克服这些的拦阻和分歧，原因只有一个——就是齐心协力，服从上帝的吩咐。上帝透过摩西，怎么吩咐，民众就怎么遵从。

今天我们是否仍然在浪费时间？浪费在各持己见，浪费在私欲的争吵和浪费服从本身的议程？我们应当服从上帝，以上帝吩咐，上帝的议程，作为我们议程。

Transforming Holy War

Introduction

The spread of communism in China started in the 1920’s and grew rapidly because people were moved by the revolutionary zeal and ideal of communism, believing that it was the answer for China’s restoration. Thus, many joined the communist forces as guerrilla fighters against the Nationalist forces even at the cost of losing own lives. The communists eventually won the battle and became the sole ruling party for mainland China in 1949 until today. From the outset the communist regime launched its ruthless, oppressive and autocratic rule with ailing state planned economic policy. As a result, tens of millions of lives suffered and died in famine or purges. Thirty years later in the early 1980’s, new leaders came to power. The communist regime has shifted to the market economy policy so as to boost the nation’s development. This is like telling the people that communism had failed, the nation is now coming back to the free market system. But how about those pathetic lives lost in fighting for communism, or lost in the communists purges? It seems that all the atrocities in war, deaths and ruins are just the consequences of one naïve misunderstanding; thinking that Communism is the answer. So the lesson is apparent: “It is disastrous to fight a war, let alone waging war out of ignorance or misunderstand!”

As Christians, are we to fight a war? What kind of warfare and who is our enemy? We will seriously consider these questions as we look at Zechariah chapter 9.

Introducing Zechariah

According to Zechariah 1:1, Zechariah was the son of Berechiah, the grandson of Iddo. He was a member of the families of priests who returned from Babylonian exile as a young man. He began his ministry two months after Haggai, dated to the second year of the Persian king Darius (520/519BC; Zec 1:1, 7; 7:1). Zechariah lived in the postexilic community of Judah, a sub-province of Persian Empire, ruled by a governor appointed by king Darius.

Context of Zechariah

In chapter 1—8, Zechariah prophesied to the postexilic Judah, challenging them to make a clean break with past sin and turn to Yahweh, and most importantly to rebuild the Jerusalem Temple. Even though Israel had returned from exile and the temple building was completed in 516BC, all the promises about the return from exile have not been fulfilled. In order to uphold the faith of the people in the face of the gloomy scenario, Zechariah further prophesied that a time will come in a distant future, Yahweh will surely intervene to bring about a complete redemption with the arrival of the Messiah—the anointed one, and Israel will be restored to the grandeur just as the prophets before him had prophesied. Much of these oracles about the restored Israel are found in Zechariah 9—14, though some also appears in chapter 1—8. With this set up in mind, let’s see how Zechariah 9 unfolds the future acts of Yahweh in the eschatological rebuilding of Israel. Zechariah 9 can be arranged neatly into a sandwich structure:

A (vv1—8) Restoration of the land of Israel

B (vv9—10) King’s entry into Jerusalem

A’ (vv11—17) Restoration of the people of Israel 

Restoration of the Land and People of Israel

The chapter opens with Yahweh the warrior’s aggression over the nations by overthrowing those who opposed to him and restore the land that was promised to the twelve tribes of Israel. Yahweh’s invasion will start from Syria/Aram zone, moving down from Hadrach and Damascus, “for his eye on mankind and on all the tribes of Israel” (v.1), and Hamath in the north, then works his way south via Phoenicia zone, Tyre and Sidon (vv.2—4), down to the Philistine cities of Ashkelon, Gaza, Ekron and Ashdod (v.5—7), until he comes to the centre (v.8), the Temple in Jerusalem, from which Yahweh will recover for Israel its historic geographical heritage. Verse 7 is intriguing, “I will take away its blood from its mouth, and its abominations from between its teeth; it too shall be a remnant for our God; it shall be like a clan in Judah, and Ekron shall be like the Jebusites." Although Yahweh is said to conquer his enemies, the Philistines are said to turn away from their idol worship to worship the true and living God, assimilating into the people of God. The main concern of the unit, A (vv1—8) is the restoration of the land of Israel. The Yahweh’s conquest illustrates a construction of restored Israel based on historical and literary heritage of Israel. However, the portrayal of restored Israel is consistently eschatological since the future of the tribal allotments realized will extend greater than they never had been before, and only divine intervention will secure that condition.

The corresponding unit, A’ (vv11—17) continues with what Yahweh the warrior will do to achieve the restoration of the people from their captivity to Zion. The prophet anticipates a population of dispersed Israelites in need of restoration, whether they stayed out of the Promised Land on their own accord or by Persian state policy is a moot point. Yahweh the warrior free them from exiles, an act of deliverance because of the blood of God’s covenant made with his people at Sinai, sealed by the sprinkling of blood (vv11—12; cf.Exod 24:7—8). Yahweh will empower Judah and Ephraim to fight as God’s bow and sword to “triumph over Greece” (v13). Then he will act directly—theophany, an explicit role of Yahweh the warrior defeating the enemies with “arrow will go forth like lightning; sound the trumpet; march forth in the whirlwinds” (v14).  

But divine presence involves more than military might, more than rescue and protection (v15a), it also involves the restoration of fertility and prosperity that the people will have ample to drink and to eat (v15b, 17), featuring a new creation. The image of Yahweh the shepherd emerges in bringing back his flock—the people, from wherever they are in exile, to Jerusalem, so that the nation will be restored with border and people, to the glory it once enjoyed with abundant fruitfulness (vv16—17). This restoration is concerned with a social and political resurrection, which would be beyond the capability of normal human political activity, and only Yahweh can bring it about. In vv14—15, the description of theophany, “lightning, trumpets and whirlwinds” obviously is the language of the Exodus in speaking of the return from exile. Such recollections of the first great departure from bondage, exodus from Egypt; remind the people just as God won the victory then, so he’ll win the victory now.

While Yahweh’s military conquest in restoring the land and people of Israel with Jerusalem safely guarded, the climactic phase, B (vv9—10) announces the arrival of a Yahweh appointed royal figure, commonly known as a Messianic King will be enthroned in Jerusalem. He will rule in peace over the restored land and people as well as all the nations.

The Messianic King’s Entry into Jerusalem

The prophet announced in v9, “Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey." And the king himself will announce in v10, “I will take away the chariots from Epharim and the war-horses from Jerusalem and battle bow will be broken.” Then followed by the prophet’s description of the king, “He will proclaim peace to the nations. His rule will extend from sea to sea and from river to the ends of the earth.” The verse 9 points to an eschatological setting where Yahweh will be intervening in the future to redeem his people with the installation of an anointed king, in biblical terms most surely a Davidic descendant. The portrait of the messianic ruler is no doubt modelled in part on a mysterious figure pictured in Gen 49:10—11. This is a wonderful picture of accession of the new ruler, imbedded in Near Eastern royal tradition; entering into Jerusalem, triumphant, yet humble, to bring peace, an end to war to the whole world, a point alluded to Ps 72:8. It is noteworthy that the context is one not of warfare, but of peace and political stability, since “he will remove the chariots and war horses from the land and proclaim peace to the nations (v.10).”

The character of the future Davidic king is also carefully spelled out:

·        The king is righteous. He is just in conduct and in character, sinless in deed and perfect in judgment. He would act in a proper way, a way that Yahweh would favour and that his subjects would respect.  

·        The king is endowed with salvation - showing himself as Saviour.

·        The king is lowly - humble, poor, afflicted, submissive in poverty and need. So he will in some basic ways be identified with those who consent to come under his rule. And as king, he will have the resources and power to rule nations and establish world peace and stability while still remaining “humble” or submissive in his relationship to the ultimate sovereign, Yahweh.

This interweaving of war and peace is common to Divine Warrior literature. It depicts a future righteous king, often associated with a Davidic figure who is called “prince of peace,” whose reign will witness the end of military might and violence (cf. Isa 9:6—7); whose rule will stretch to the ends of the earth (cf. Mic 5:4).

In sum, Zechariah 9 prophesies the deliverance of Yahweh upon Israel in the end time. He will act to restore Israel to a glory and abundant fertility beyond that of David and Solomon. However, violence is involved in Yahweh’s defeating the enemy nations and conversion of some among the nations, so that Israel’s territory is restored (vv1—8) and its people in exile are brought back (vv11—17). And such splendour is ushered in by a Yahweh-appointed righteous king—the Messiah who will rule from Jerusalem, though the word Messiah does not appear, the entire world in peace, drawing all nations to himself. And the whole of the creation is to be renewed. God’s kingdom will be established over the whole earth.

Just think for a moment how this would have sounded to the inhabitants of Jerusalem at that time. Jerusalem was a sub-province of Persian Empire, it didn’t have a king. It only had a governor, appointed by Darius who was King of the whole empire. But Zechariah prophesied that, in a distant future, Yahweh will actively, and even violently, defeat the enemy nations to restore Israel’s land and people. And then another Yahweh appointed king—Messiah is coming, who will in fact reconfigure national boundaries, challenging those who wield control, including, presumably, Persia. He will be enthroned in Jerusalem, from which the Messiah will rule a worldwide Jewish empire. This is obviously a revolutionary and subversive message. As for the Judah community, Zechariah’s projection of hope for nationalistic restoration would certainly motivate people to persevere through the prevailing gloomy outlook of postexilic Israel.

From the above reading of Zechariah 9, the issues at stake are:

·        Are we today still anticipating a Messianic King?

·        Is Jesus Christ the one and only person who rightfully fulfilled promise of the Messianic King?

·        Are we to take the establishment of the State of Israel today as full or partial fulfilment of the “restoration of eschatological Israel”?

·        Are we to support “using war to end war” policy as reflected in the overtones of “war and peace” particularly in maintaining the interest of Israel State?

·        What is the pressing message for Christians to act on today?

The literal, direct fulfilment in Jesus’ death and resurrection

About five hundred years had passed since Zechariah’s oracle, the NT opens with this remark when Jesus’ ministry is about to begin: “The time has come…the kingdom of God is near” (Mark 1:14—15). This is to say, the waiting was over, God’s king had come to establish God’s kingdom. The salvation promised by the OT prophets has begun; the old age is passing away, and the new has come (2 Cor 5:17; 2 Cor 6:2; Gal 4:4). It is a literal and direct prophetic fulfilment as the NT, Matthew21:2—6 and John 12:14—15 confirm that Zechariah 9:9 is fulfilled in Jesus when he rode triumphantly into Jerusalem on Palm Sunday. Besides, the coming of Jesus Christ is the beginning decisive fulfilment of all the restoration prophecies of Zechariah 9, whether about the Messiah, the eschatological restored Israel, unity between Jews and gentiles, defeat of enemy nations, or new creation.

Obviously Jesus fits the description of prince of peace, the humble Messiah. He rode on a donkey, and great numbers of people cheered his coming (Zechariah 9:9). The crowds rejoiced because they only thought of Jesus would become King of the Jews, destroying Rome’s power, and restoring Israel. By riding on a donkey, Jesus expresses his willingness to become the king of Israel, but in more humble terms. His triumphal procession had no relation to earthly political priorities. “Chariots, war horses, and battle bows will be cut off (Zec 9:10)”, all of which marks a decisive rejection of a politics of violence and of the nations’ practice of warfare in order to enlarge their territories. Jesus is also righteous. He lives a perfect life and lowly as a suffering servant dies to take the penalty we deserve so that we may receive the blessings of the covenant through faith in him (Gal 3:13—14). If we have trusted in Jesus, we can be sure that he has taken our sin and judgment, in turn given us his perfect righteousness (2 Cor 5:21). The blood of Jesus’ death introduces the new covenant (Hebrews 9:15) that cleanses us from all sin (1 John 1:7; John 15:3; Tit 2:14; Heb 1:3; 1 John 1:9). Besides, Jesus is the one to whom the Passover lambs and all the sacrifices of the OT pointed to. His death constitutes a substitute atonement so that those who trust in the him need no longer face the wrath of God (1 Per 3:18; Romans 3:21; 1 John 2:2). In this way sinners are reconciled to God through Christ’ blood, shed on the cross, and leads to peace (Col 1:19—20), as fulfilment to Zec 9:11 “…because of the blood of my covenant with you, I will set your prisoners free from the waterless pit.” This reconciliation leads to the restoration of the primeval blessing of God originally intended for the whole creation and humankind (Rom 5:1).

In sum, the kingdom of God has come because Yahweh’s king—Jesus has come. At times he does not look much like a king, not least when he dies in weakness on the cross. But that is the moment of his greatest victory, when he brings judgement upon and defeats his enemies and sets his people free (Colossians 2:13—15). It was by his death that Jesus dealt with the problem of sin, evil and death, and made it possible for man to come back into relationship with his Father. It is a victory of holy, righteous and creative lover over the destructive forces of evil. As a perfect viceroy, Jesus demonstrates his trust in God the Father, through being a righteous sufferer. The resurrection proved the success of Jesus’ rescue mission on the cross and announced that there is hope for our world. Beside death and resurrection, Jesus in his ministry also exhibits victory over the evil one. Jesus as man, empowered by the Spirit, exercises authority over the demons, then the proper vice regency of man under God is restored. Jesus did what Adam should have done which is casting the serpent—evil, unclean force out of the garden.

Jesus Christ and the Church as the transformed and restored eschatological Israel

Apart from the direct fulfilment of Zechariah 9 in Jesus’ earthly ministry, the NT reveals that the coming of Christ transforms all the kingdom terms of the OT into gospel reality. On account of this, we are not to look for fulfilment of Zechariah 9 in the State of Israel and the building of temple there, but rather in Jesus Christ and the church as the restored eschatological Israel.

Jesus is the true Israel since he was tempted as the Israelites were in the wilderness but he did not fall (Matt 4:1—11). Israel largely failed in its calling to be a light to the nations to draw them to God, but Jesus did not fail. He fulfilled God’s purpose for Israel by redeeming and gathering “the lost sheep of Israel” (Matt 15:24). Given the sufficiency of Christ’ death as a sacrifice, there is now no need to maintain the complex sacrificial rituals integral to the operation of the tabernacle and Jerusalem temple as divine abodes. Then after his resurrection, the exalted Christ rules from heaven (Matt28:18; Acts 2:29—36; 1 Cor 15:27; Eph 1:20—22; 1 Peter 3:22) through the gathering of a community of followers, repenting of their sin and acknowledging Christ’s kingship.

Christ’s death is the very inception of the new creation, which is completed by Christ’s resurrection. And when as the community of believers are connected to his death and resurrection, they become a new creation with eternal life initiated. They are not physically descended from Abraham, rather consists of his spiritual descendants: both Jews and Gentiles, who follow his example and place their trust in God’s promise fulfilled in Jesus. Jew and Gentiles are equally co-heirs of God’s covenant promises to Abraham and David (Gal 3:26; Eph 2:11—22; 3:6; Romans 4:16). From now on the community of believers have succeeded Christ to be the true Israel, a royal priesthood (1 Peter 2:9; cf. Exod 19:3—6)) a temple of God without focussing on the land of Palestine. The coming of the Spirit amidst the disciples at Pentecost in Acts 2 is best understood as paralleling those occasions in the OT when God came to fill with his presence the tabernacle and temple. Thus the kingdom of God is established, since we find God’s people, all the believers are under God’s rule through Christ, in God’s place, the church.

Christ further charges the community of followers with the task to extend the boundary to all nations on earth, with the empowerment of the Spirit but without reference to any geopolitical kingdom on earth. Through this expansion of the community, Christ is said to have “…dominion will be from sea to sea and from the River to the ends of the earth (Zechariah 9:10; cf. Ps2:2, 7; 72:8).” This is to say the boundaries of the Messiah’s rule will be widened to cover the whole earth. But this vision of the kingdom has not yet arrived for us in its fullness. We remain in a world that has not yet been fully delivered from the influence of evil, demonic power (2 Cor 4:4). The kingdom will only be consummated after Christ returns. When Christ returns and there will be a great division and final judgment. And according to 1 Cor 5:12—6:13, the church will participate with Christ in judging the satanic world system, including the angels. In this way too, the followers of Jesus has become the true Israel in place of Daniel 7 which expresses a vision of Israel rules the nations. Revelation 17—20 describe how God will destroy the evil power at the end of time, and thus make possible for him to create a new world, completely free from evil (cf. Psalms 72). Daniel anticipates a time when earthly kingdoms will be replaced by a divine kingdom (Dan 2:1—49; 7:1—28;), and Zechariah looks forward to a day when “the Lord will be king over all the earth” (14:9; cf. Psalm 72). By then people of all nations who have accepted the gospel of the Lord Jesus Christ will enter that rest, in the presence of God where all the blessing flows from, tantamount to Eden extending throughout the whole earth.

In sum, Jesus’ life and ministry have variously fulfilled Zechariah 9 as shown below:

Zechariah 9	Fulfilment in NT
“the enemies are crushed and Israel land is restored, and gentiles are assimilated as people of God” (v1—8)	Jesus judged the wicked and defeated Satan by this death and resurrection. Jesus and the church are identified as the eschatological restored Israel. But when Jesus returns he will destroy all evil and establish the perfect new creation, a consummated restored eschatological Israel.
“Yahweh’s king is coming, riding on a donkey; he is humble, righteous and having salvation; He will declare peace to the nations, his rule will extend to the ends of the earth”(vv9—10)	Jesus is the Messiah, a humble king that rode on a donkey. He was lowly and righteous all his life. He died and rose again to redeem sinners. Jesus is at heaven today ruling through the church as it expands over the earth, empowered by the Spirit. When he returns, all nations will come under his rule—a kingdom of justice and peace on earth where the Adamic commission is consummated in Christ, the last Adam.
“…because of the blood of my covenant with you…I will free your prisoners…”(v11)	By the blood of Christ, a new covenant is made through which all the sinners are brought back to God through faith in Christ.
“An abundance of fertility of new creation” (vv16--17)	Through Christ’s death and resurrection, the new creation starts and those who have faith in Christ are joined into this new creation. And this new creation will be consummated in physical new Eden after Christ’s second coming.

 For now, we’ll consider some practical implications for Christians.

·        Since all the prophecies of restoration in Zechariah 9 are fulfilled in Christ, we are not to expect another Messiah to come except for the second coming of Jesus Christ.

·        We are not to look for the building of the State of Israel or the Israel Temple. The reason is that Christ and the church have come to be identified with the beginning fulfilment of the promises relating to end time Israel’s land and temple.

·        We do not condone “use war to end war” policy particularly in battling the enemy nations so as to uphold the State of Israel.

·        The pressing message for us today is taking up the Adamic commission which Christ has already accomplished through his death and resurrection, which is battling against and defeating the devil with the spreading of the gospel of Christ’s salvation, so that more sinners are saved and enter into the kingdom of God.

Fighting a spiritual warfare to win souls into the kingdom of God

Jesus has often told the disciples how he would leave the earth and return only after a delay (Matt 24:36—25:46).  Now that he has ascended to heaven—the exalted Christ, commissions the church, empowered by the Spirit, to claim victory which Christ has already won on the cross, through continuing the battle against the devil on earth. Our enemies are actually more than social injustice, violence, ignorance or wicked government that spoils life on earth; it is rather the power of evil, originating from Satan himself. Yes, now we are to fight a war, but only through spreading the good news of Jesus ‘salvation to the sinners. This is a spiritual battle and God has given us armour for protection (Eph 6:12—16)! In this battle subjugation will not come about by military force but by the loving power of the gospel. To “subdue his enemies” means to give them the salvation Jesus has accomplished.

The sinners are the prisoners exiled from God’s presence. They need to be set free and return to God. How will this come about? It is by the blood of Jesus Christ as Paul says in Eph 2:13: "But now in Christ Jesus you who once were far off have been brought near by the blood of Christ." Zechariah says it is by the blood of the covenant that God is bringing his people of every nation back to him. This is something we all need to hear! We are all people who have wandered away from God and entangled by sin. We have wandered from God’s ways, who are scattered, who are distant from God. My need is to be gathered to God, and your need is for God to gather you and the great need of those around you, your neighbours and friends, is for God to gather them to himself, to bring them to have faith in Jesus Christ. We cannot help but confess as Paul does: “Woe to me if I do not preach the gospel!” (1 Cor 9:16)

Our Lord Jesus has deliberately delayed the return so that more people have a chance to hear the gospel and repent before it is too late. We must make known the good news of the kingdom everywhere, among all peoples, and then the end will come (Mtt 24:14). After Christ returns, Satan and all his allies will be separated from God’s presence in hell. And then Christ will say to this people, “Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world” (Matt 25:34). This is the ultimate fulfilment of the promise to Abraham, whom Paul in Romans 4:13 calls “heir of the world” (cf. Heb 11:16). In the past the nations were divided, but now, through Christ, God is calling together a multinational family of people, united in the Lord Jesus Christ, entering into rest with God in the new creation, a New Jerusalem and the new temple, or a new Eden, as God had originally intended when he first created the world.

Conclusion

Jesus Christ is the one and only Messiah who had come as fulfilment of Zechariah 9. Through his death and resurrection, Jesus has conquered over sin and defeated the devil so that we can be saved through him. Besides, Jesus and the church are the beginning fulfilment of the eschatological restored Israel. Today we do not look to the building of Israel State or its temple. Consequently, we do not condone war and violence so as to maintain the interest of Israel State. As a matter of fact we do not fight against the flesh and blood with firearms, but against the powers of this dark world and against the spiritual forces of evil in the heavenly realms (2 Cor 10:4; Eph 6:12). We fight this spiritual warfare by spreading of the gospel of Christ’s salvation with a goal to crush Satan’s works and release the sinners back to God. Our Lord Jesus deliberately delays in his return so that we, empowered by the Spirit may win as many lost souls possible, and God’s rule may prevail over largest coverage possible. Until after Christ returns, all the promises are consummated with a complete new creation descended on earth. God has long embarked on a mission to restore the fallen world back to him but in the mean while, he invites those who have been redeemed to share in his mission. Let’s take up the mission now!  

 

BIBLIOGRAPHY

 

Alexander, T.D. Form Eden to the New Jerusalem: In Introduction to Biblical Theology. Grand Rapids: Kregel, 2008. 

Beale, G.K. A New Testament Biblical Theology: Unfolding of the Old Testament in the New. Grand Rapids: Baker, 2011. 

Beale, G.K. Handbook on the New Testament Use of the Old Testament. Grand Rapids: Baker, 2012. 

Chung, Jung. Wild Swans: Three Daughters of China. New York: Touchstones, 2003. 

Goldsworth, Graeme.  Gospel and Kingdom. Exeter: Paternoster, 1981. 

Longman III, Temper and Dillard, Raymond B.  An Introduction to the Old Testament.  2^nd edition. Grand Rapids: Zondervan, 2006. 

Meyers, Carol L. and Meyers, Eric M. Zechariah 9—14. The Anchor Yale Bible. Doubleday: Yale University, 2009. 

O’Brien, Julia M. Nahum—Malachi . Nashville: Abingdon, 2004. 

Waltke, Bruce K.  An Old Testament Theology. Grand Rapids: Zondervan, 2007. 

Walton, J.H. “Creation.” In the Dictionary of the Old Testament: Pentateuch. Edited by T.D. Alexander and D.W. Baker. Downers Grove: IVP; Leicester: IVP 2003.