Text -- Zechariah 6:10 (NET)

6:10 “Choose some people from among the exiles, namely, Heldai, Tobijah, and Jedaiah, all of whom have come from Babylon, and when you have done so go to the house of Josiah son of Zephaniah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 6:10

Of those that are come out of Babylon.

Wesley: Zec 6:10

Go fetch them, if they lodge elsewhere.

Wesley: Zec 6:10

The same day in which they come.

JFB: Zec 6:10

Take silver and gold (Zec 6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Zec 6:11, Zec 6:14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.

JFB: Zec 6:10

Meaning "robust." Called Helem below.

JFB: Zec 6:10

That is, "the goodness of God."

JFB: Zec 6:10

That is, "God knows."

JFB: Zec 6:10

This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, MOORE thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or MAURER, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."

JFB: Zec 6:10

No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.

Clarke: Zec 6:10

Take of them of the captivity - The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple

Clarke: Zec 6:10

The house of Josiah - Probably an artificer in silver, gold, etc.

Calvin: Zec 6:10

Let us now inquire, why the Prophet was bid to take gold from four men; for he says, Take from the transmigration. The word הגולה , egule, is to be taken in a collective sense, as in many other places. Take then from the exiles, who have now returned from Babylon to their own country. But he afterwards mentions four men; and there is some abruptness in the passage, but nothing that obscures the meaning of the Prophet; for he says, Take frown Heldai, and from Tobiah, and from Jedaiah; and then he adds, go in that day, enter the house of Josiah, the son of Zephaniah. The Prophet no doubt had been commanded to go to these four, and to enter the house of one of them; and this is evident from the end of the tenth verse, where he says, who have come from Babylon ⁶⁵ He had spoken only of Josiah the son of Zephaniah; and then he adds, that they had come from Babylon. I come now to the answer. Some interpreters think that these four men supplied the gold and the silver, because they were chief men among the people, and excelled others in piety. Hence they think that these four men were chosen, as a mark of distinction, to supply the gold and the silver to make the crowns: but I conjecture from the end of the chapter that their weakness is here pointed out, even because they were weak in faith and did not believe the promises of God, and thus disheartened others by their example. It is indeed certain that they were men in high authority, and excelled all others, so that the eyes of all were fixed on them; this is certain. But yet their want of faith is what is here reproved, because they did not attend sufficiently to God’s promises, and thought themselves disappointed of their hope; for they had left Babylon, where they enjoyed great abundance, and returned to the holy land, and found it uncultivated and desolate. There was indeed required great patience, when they had to plow among thorns and brambles; for that land, as I have already said, had not been regularly cultivated. Those indeed who had been sent from the East, dwelt here and there in it; but lions and wild beasts had come into it, so that the desolation of the land rendered much work necessary, when the Jews returned. I hence doubt not but that the Holy Spirit does here reprove these four men, who ought to have been leaders and standard-bearers to others; on the contrary, they broke down the confidence of the common people. And this, I say, may be learnt from the end of the chapter, where God commands the two crowns to be placed in the temple, to be a memorial to them, that they might see there the condemnation of their unbelief, as we shall show in its place.

TSK: Zec 6:10

which : Ezr 7:14-16, Ezr 8:26-30; Isa 66:20; Act 24:17; Rom 15:25, Rom 15:26

the son : Zec 6:14

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 6:10

Take of the captivity - Of that which they had brought with them. "The captivity"was, in Jeremiah ), and Ezekiel Eze 1:2; Eze 3:11, Eze 3:15; Eze 11:24-25, the title of those who had been actually carried captive and were at that moment in captivity. Ezra continues it of those who had been in captivity, though now returned from exile. Yet not without a reference to the circumstances or causes of that captivity. It is the "captivity"Ezr 1:11 which Sheshbazzar brings from Babylon, or Ezra subsequently; the "children of the captivity"Ezr 8:35, who set themselves to build the temple of God Ezr 4:1; who dedicated it and kept the passover . The title is used apparently as an aggravation of sin, like that which had been chastened by that captivity. Here, the term seems to imply some blame, that they remained of their own accord in this state of severance from the altar, where alone special worship of God and sacrifice could be offered. They had been removed against their will; yet, as Christians often do, acquiesced in the loss, rather than forego their temporal advantages. Still they wished to take part in the work of restoring the public worship, and so sent these men, with their contribution of gold and silver, to their brethren, who had returned; as, in the first times of the Gospel, the Christians everywhere made collections for the poor saints, who dwelt in Jerusalem. And this their imperfect zeal was instantly accepted.

And go thyself - To make the act more impressive, "on that same day,"as matter of urgency, "and thou shalt come to the house of Josiah son of Zephaniah, whither they have come from Babylon". The exiles who had brought presents for the building of the temple, lodged, it seems, in the house of Josiah, whether they doubted or no that their presents would be accepted, since they chose Babylon, not Jerusalem for their abode. This acceptance of their gifts symbolized the incoming of those from afar. It is remarkable that all five names express a relation to God. "Tobiah"in Neh 2:10; Neh 6:1; 3) the Tobias here and 14; 4) Tobit and Tobias in his book), "The Lord is my good;""Yedaiah,""God knoweth"or "careth for;"Josiah, "The Lord supporteth"; "Zephaniah,""The Lord hideth,"and perhaps "Cheldai,""The Lord’ s world". They had taken religious instead of worldly names. Probably Zechariah was first to accept the offerings from the three exiles, and then to take the actual gold from the house of Josiah whither they had brought it. The pilgrims from Babylon and their host are included in one common blessing.

Poole: Zec 6:10

Take gold and silver, of those that are come out of Babylon lately, to make their oblation to the Lord, or to bring the oblation of them who yet were in Babylon, but remembered Jerusalem and the temple.

And come thou go fetch them if they lodge elsewhere, and bring them in thy company.

The same day the same day in which they come, or else in the same day that I speak unto thee, delay not.

And go into the house of Josiah: some say he was a goldsmith, others, that he was treasurer for the temple, and that these persons before named had brought a rich present to him for the temple and the service of the Lord.

Haydock: Zec 6:10

Holdai, &c. They had brought presents for the temple, which are to be used to make crowns for Jesus and Zorobabel, ver. 13. (Calmet) ---

The names are interpreted by the Septuagint, "of the princes and of its useful things, and of those who have known it, ( captivity ) and thou," &c. (Haydock) ---

Helem and Hem are afterwards mentioned instead of Holdai, ver. 14. (St. Jerome)

Gill: Zec 6:10

Take of "them of" the captivity,.... That is, some of them that were returned from the captivity of Babylon, and who are mentioned by name:

even of Heldai, of Tobijah, and Jedaiah, which are come from Babylon; either with Zerubbabel and Joshua, when they came from thence; or who were now just come from those that remained there:

and come thou the same day; this very day in which they were come from thence:

and go into the house of Josiah the son of Zephaniah; where the above persons were; or where they were to go along with him: this Josiah might be either a goldsmith, and therefore the prophet is sent to him to make the crowns later mentioned; or else he might be a treasurer belonging to the temple, who had gold and silver in his hands, which had been put there for the use of it.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 6:10

¹ tn The words “some people” are supplied in the translation. The Hebrew verb translated “choose” (alternatively “take” [NAB, NIV]; “collect” [NRSV, CEV]) has no direct object specified in the text. Some translations supply “silver and gold” (NIV, NRSV) or “an offering” (NASB).

² sn Except for Joshua (v. 11) none of these individuals is otherwise mentioned and therefore they cannot be further identified.

Geneva Bible: Zec 6:10

Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, who are come from Babylon, and come thou the same day, and go into the house of ^{( l )} Josiah the son of Zephaniah;

^{( l )} To receive from him and the other three, money to make the two crowns: who were men of great authority among the Jews, and doubted of the restitution of the kingdom, and of the priesthood, and hurt others by their example.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 6:1-15

1 The vision of the four chariots.

9 By the crowns of Joshua are shewn the temple and kingdom of Christ the Branch.

MHCC: Zec 6:9-15

Some Jews from Babylon brought an offering to the house of God. Those who cannot forward a good work by their persons, must, as they are able, forward it by their purses: if some find hands, let others fill them. Crowns are to be made, and put upon the head of Joshua. The sign was used, to make the promise more noticed, that God will, in the fulness of time, raise up a great High Priest, like Joshua, who is but the figure of one that is to come. Christ is not only the Foundation, but the Founder of this temple, by his Spirit and grace. Glory is a burden, but not too heavy for Him to bear who upholds all things. The cross was His glory, and he bore that; so is the crown an exceeding weight of glory, and he bears that. The counsel of peace should be between the priest and the throne, between the priestly and kingly offices of Jesus Christ. The peace and welfare of the gospel church, and of all believers, shall be wrought, though not by two several persons, yet by two several offices meeting in one; Christ, purchasing all peace by his priesthood, maintaining and defending it by his kingdom. The crowns used in this solemnity must be kept in the temple, as evidence of this promise of the Messiah. Let us not think of separating what God has joined in his counsel of peace. We cannot come to God by Christ as our Priest, if we refuse to have him rule over us as our King. We have no real ground to think our peace is made with God, unless we try to keep his commandments.

Matthew Henry: Zec 6:9-15

God did not only at sundry times, but in divers manners, speak in time past by the prophets to his church. In the former part of this chapter he spoke by a vision, which only the prophet himself saw; here, in this latter part, he speaks by a sign, or type, which many saw, and which, as it was explained, was an illustrious prediction of the Messiah as the priest and king of his church. Here is,

I. The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, Zec 6:10, Zec 6:11. It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the Septuagint, and in the New Testament, rendered Jesus, Act 7:45) - Joshua the chief captain, a type of Christ the captain of our salvation, and Joshua the chief priest, a type of Christ the high priest of our profession, and both in their day saviours and leaders into Canaan. And this is peculiar to Joshua the high priest, that here was something done to him by the divine appointment on purpose that he might be a type of Christ, a priest after the order of Melchizedek, who was both a king and a priest. Joshua was far from being ambitious of a crown, and the people of having a crowned head over them; but the prophet, to the great surprise of both, is ordered to crown Joshua as if he had been a king. And, as Zerubbabel's prudence and piety kept this from being any affront to him (as the setting up of a rival with him), so God's providence kept the kings of Persia from taking umbrage at it, as raising a rebellion against them. In doing what we are sure is God's pleasure, as this was, we may well venture men's displeasure. 1. Here were some Jews come from Babylon that brought an offering to the house of God, some of the captivity, here named to their honour, that came from Babylon on a visit to Jerusalem. They ought to have bidden a final farewell to Babylon, and to have come and settled with their brethren in their own land, and for their remissness and indifference in not doing so they thought to atone by this visit. Perhaps they came as ambassadors from the body of the Jews that were in Babylon, who lived there in ease and fulness; and, hearing that the building of the temple went on slowly for want of money, they sent them with an offering of gold and silver for the service of the house of God. Note, Those that by reason of distance, or otherwise, cannot forward a good work by their persons, must, as they are able, forward it by their purses; if some find hands, let others fill them. 2. Time and place are appointed for the prophet to meet them. They thought to bring their present to the priest, God's ordinary minister; but God has a prophet, an extraordinary one, ready to receive them and it, which would be an encouragement to them, who, in their captivity, had so often complained, We see not our signs, there is no more any prophet, and would invite them and others to re-settle in their own land, which then began to look like itself, like a holy land, when the Spirit of prophecy was revived in it. Zechariah was ordered to give them the meeting the same day they came (for when they had arrived they would lose no time, but present their offering immediately), and to bid them welcome, assuring them that God now accepted their gifts. He was to meet them in the house of Josiah, the son of Zephaniah, who probably was receiver-general for the temple, and kept the treasures of it. They brought their gold and silver, to be employed about the temple, but God ordered it to be used in honour of One greater than the temple, Mat 12:6. 3. Crowns are to be made, and put upon the head of Joshua, Zec 6:11. It is supposed that there were two crowns provided, one of silver and the other of gold; the former (as some think) denoting his priestly dignity, the latter his kingly dignity. Or, rather, he being a priest already, and having a crown of gold, of pure gold, already, to signify his honour and power as a priest, these crowns of silver and gold both signify the royal dignity, the crown of silver being perhaps designed to typify the kingdom of the Messiah when he was here on earth, for then he was the King of Israel (Joh 1:49), but the crown of gold his kingdom in his exalted state, the glory of which as far exceeded that of the former as gold does silver. The sun shines as gold, when he goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. Those that had worshipped the sun and moon shall now fall down before the golden and silver crowns of the exalted Redeemer, before whom the sun shall be ashamed and the moon confounded, being both out-shone.

II. The signification which God gave of this ceremony. Every one would be ready to ask, "What is the meaning of Joshua's being crowned thus?"And the prophet is as ready to tell them the meaning of it. Upon this speaking sign is grafted a prediction, and the sign was used to make it the more taken notice of and the better remembered. Now the promise is,

1. That God will, in the fulness of time, raise up a great high priest, like Joshua. Tell Joshua that he is but the figure of one that is to come, a faint shadow of him (Zec 6:12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, out of Bethlehem the city of David, the place appointed for his birth; though the family be a root in a dry ground, yet this branch shall spring out of it, as in the spring, when the sun returns, the flowers spring out of the roots, in which they lay buried out of sight and out of mind. He shall grow up for himself (so some read it) propria virtute - by his own vital energy, shall be exalted in his own strength.

2. That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (Zec 6:13), Even he shall build the temple of the Lord. He shall grow up to do good, to be an instrument of God's glory and a great blessing to mankind. Note, The gospel-church is the temple of the Lord, a spiritual house (1Pe 2:5), a holy temple, Eph 2:21. In the temple God made discoveries of himself to his people, and there he received the service and homage of his people; so, in the gospel-church, the light of divine revelation shines by the word, and the spiritual sacrifices of prayer and praise are offered. Now Christ is not only the foundation, but the founder, of this temple, by his Spirit and grace.

3. That Christ shall bear the glory. Glory is a burden, but not too heavy for him to bear who upholds all things. The cross was his glory, and he bore that; so was the crown an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa 9:6. They shall hang upon him all the glory of his Father's house, Isa 22:24. It becomes him, and he is par negotio - well able to bear it. The glory of the priesthood and royalty had been divided between the house of Aaron and that of David; but now he alone shall bear all the glory of both. That which he shall bear, which he shall undertake, shall be indeed the glory of Israel; and they must wait for that, and, in prospect of it, must be content in the want of that external glory which they formerly had. He shall bear such a glory as shall make the glory of this latter house greater than that of the former. He shall lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.

4. That he shall have a throne, and be both priest and king upon his throne. A throne denotes both dignity and dominion, an exalted honour with an extensive power. (1.) This priest shall be a king, and his office as a priest shall be no diminution to his dignity as a king: He shall sit and rule upon his throne. Christ, as a priest, ever lives to make intercession for us; but he does it sitting at his Father's right hand, as one having authority, Heb 8:1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, which puts a prevailing virtue into his mediation; he that appears for us within the veil is one that sits and rules there. Christ, who is ordained to offer sacrifices for us, is authorized to give law to us. He will not save us unless we be willing that he should govern us. God has prepared him a throne in the heavens; and, if we would have any benefit by that, we must prepare him a throne in our hearts, and be willing and glad that he should sit and rule upon that throne; and to him every thought within us must be brought into obedience. (2.) This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb 5:1, Heb 5:2. In all the acts of his government as a king he prosecutes the intentions of his grace as a priest. Let not therefore those that are his look upon his throne, though a throne of glory and a throne of judgment, with terror and amazement; for, as there is a rainbow about the throne, so he is a priest upon the throne.

5. That the counsel of peace shall be between them both. That is, (1.) Between Jehovah and the man the branch, between the Father and the Son; the counsels concerning the peace to be made between God and man, by the mediation of Christ, shall be concerted (that is, shall appear to have been concerted) by Infinite Wisdom in the covenant of redemption; the Father and the Son understood one another perfectly well in that matter. Or, rather, (2.) Between the priest and the throne, between the priestly and kingly office of Jesus Christ. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; he gave him a throne, but with this proviso, that he should be a priest upon his throne, and by executing the two offices of a priest and king should bring about that great undertaking of man's reconciliation to God and happiness in God. Some think it alludes to the former government of the Jews' state, wherein the king and priest, separate officers, did take counsel one with another, for the maintenance of peace and prosperity in church and state, as did Zerubbabel and Joshua now. I may add, the prophets of God helping them. So shall the peace and welfare of the gospel-church, and of all believers, be wrought, though not by two separate persons, yet by virtue of two separate offices meeting in one - Christ purchasing all peace by his priesthood and maintaining and defending it by his kingdom; so Mr. Pemble. And his prophetic office is serviceable to both in this great design.

6. That there shall be a happy coalition between Jews and Gentiles in the gospel-church, and they shall both meet in Christ, the priest upon his throne, as the centre of their unity (Zec 6:15): Those that are far off shall come and build in the temple of the Lord. Some understand it of the Jews that were now afar off in Babylon, that staid behind in captivity, to the great discouragement of their brethren that had returned, who wanted their help in building the temple. Now God promises that many of them, and some of other nations too, proselyted to the Jewish religion, should come in, and lend a helping hand to the building of the temple, and many hands would make light work. The kings of Persia contributed to the building of the temple (Ezr 6:8) and the furnishing of it, Ezr 7:19, Ezr 7:20. And, in after-times, Herod the Great, and others that were strangers, helped to beautify and enrich the temple. But it has a further reference to that temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, shall help to build it, for from among them God will raise up ministers that shall be workers together with Christ about that building; and all the Gentile converts shall be stones added to this building, so that it shall grow up to a holy temple, Eph 2:20-22. When God's temple is to be built he can fetch in those that are afar off and employ them in the building of it.

7. That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; by this they might be assured that the other promises should be fulfilled in due time. This should be fulfilled now very speedily; it was so, for those that had been their enemies and accusers, in obedience to the king's edict, became their helpers and did speedily what they were ordered to do for the furtherance of the work, and by that means the work went on and was finished; see Ezr 6:13, Ezr 6:14. Now, by this surprising assistance which they had from afar off in building the temple, they might know that Zechariah, who told them of it before, was sent of God, and that therefore his word concerning the man the branch should be fulfilled.

8. That these promises were strong obligations to obedience: " For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. You shall have the help of foreigners in building the temple, if you will but set about it in good earnest yourselves."The assistance of others, instead of being an excuse for our slothfulness, should be a spur to our industry. "You shall have the benefit and comfort of all those promises if you make conscience of your duty."They must know that they are upon their good behaviour; and, though their God is coming towards them in a way of mercy, they cannot expect him to proceed in it unless they conform to his laws. Note, That which God requires of us, to qualify us for his favour, is obedience to his revealed will; and it must be a diligent obedience. We cannot obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.

III. The provision that was made to preserve the remembrance of this. The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, Zec 6:14. Either they were laid up in the temple treasury or (as the Jews' tradition is) they were hung up in the windows of the temple, in the view of all, in perpetuam rei memoriam - for a perpetual memorial, for a traditional evidence of the promise of the Messiah and this typical transaction used for the confirmation of that promise. The crowns were delivered to those who found the materials (and some think their names were engraven on the crowns), to be preserved as a public testimony of their pious liberality and an encouragement to others in like manner to bring presents to the house of God. Note, Various means were used for the support of the faith of the Old Testament saints, who waited for the consolation of Israel, till the time, the set time, for it came.

Keil-Delitzsch: Zec 6:9-11

The series of visions closes with a symbolical transaction, which is closely connected with the substance of the night-visions, and sets before the eye the figure of the mediator of salvation, who, as crowned high priest, or as priestly king, is to build the kingdom of God, and raise it into a victorious power over all the kingdoms of this world, for the purpose of comforting and strengthening the congregation. The transaction is the following: Zec 6:9. "And the word of Jehovah came to me thus: Zec 6:10. Take of the people of the captivity, of Cheldai, of Tobijah, and of Jedahyah, and go thou the same day, go into the house of Josiah the son of Zephaniah, whither they have come from Babel; Zec 6:11. And take silver and gold, and make crowns, and set them upon the head of Joshua the son of Jozadak the high priest." By the introduction, "The word of the Lord came to me,"the following transaction is introduced as a procedure of symbolical importance. It is evident from Zec 6:10 and Zec 6:11 that messengers had come to Jerusalem from the Israelites who had been left behind in Babel, to offer presents of silver and gold, probably for supporting the erection of the temple, and had gone to the house of Josiah the son of Zephaniah. The prophet is to go to them, and to take silver and gold from them, to have a crown made for Joshua the high priest. The construction in Zec 6:10 and Zec 6:11 is somewhat broad and dragging. The object is wanting to the inf. absol. לקוח , which is used instead of the imperative; and the sentence which has been begun is interrupted by וּבאת וגו , so that the verb which stands at the head is resumed in the ולקחתּ of Zec 6:11, and the sentence finished by the introduction of the object. This view is the simplest one. For it is still more impracticable to take לקוח in an absolute sense, and either supply the object from the context, or force it out by alterations of the text (Hitzig). If, for example, we were to supply as the object, "that which they are bringing,"this meaning would result: "accept what they are bringing, do not refuse it,"without there being any ground for the assumption that there had been any unwillingness to accept the presents. The alteration of מחלדּי into מחמדּי , "my jewels,"is destitute of any critical support, and מחלדּי is defended against critical caprice by the לחלם in Zec 6:14. Nor can מאת הגּולה be taken as the object to לקוח , "take (some) from the emigration,"because this thought requires מן , and is irreconcilable with מאת , "from with." Haggōlâh , lit., the wandering into exile, then those who belong to the wandering, or to the exiled, not merely those who are still in exile, but very frequently also those who have returned from exile. This is the meaning here, as in Ezr 4:1; Ezr 6:19, etc. Mecheldai is an abbreviation for מאת חלדּי . Cheldai, Tobiyah, and Yedahyah , were the persons who had come from Babylon to bring the present. This is implied in the words אשׁר בּאוּ מב , whither they have come from Babel. אשׁר is an accus. loci , pointing back to בּית . We are not warranted in interpreting the names of these men symbolically or typically, either by the circumstance that the names have an appellative meaning, like all proper names in Hebrew, or by the fact that Cheldai is written Chēlem in Zec 6:14, and that instead of Josiah we have there apparently chēn . For chēn is not a proper name (see at Zec 6:14), and chēlem , i.e., strength, is not materially different from Cheldai , i.e., the enduring one; so that it is only a variation of the name, such as we often meet with. The definition "on that day"can only point back to the day mentioned in Zec 1:7, on which Zechariah saw the night-visions, so that it defines the chronological connection between this symbolical transaction and those night-visions. For, with the explanation given by C. B. Michaelis, "die isto quo scil. facere debes quae nunc mando," the definition of the time is unmeaning. If God had defined the day more precisely to the prophet in the vision, the prophet would have recorded it. Zechariah is to have given to him as much of the silver and gold which they have brought with them as is required to make ‛ătârōth . The plural ‛ătârōth does indeed apparently point to at least two crowns, say a silver and a golden one, as C. B. Michaelis and Hitzig suppose. But what follows cannot be made to harmonize with this. The prophet is to put the ‛ătârōth upon Joshua's head. But you do not put two or more crowns upon the head of one man; and the indifference with which Ewald, Hitzig, and Bunsen interpolate the words זרוּבבל וּבראשׁ after בּראשׁ , without the smallest critical authority, is condemned by the fact that in what follows only one wearer of a crown is spoken of, and in Zec 6:13, according to the correct interpretation, there is no "sharp distinction made between the priest and the Messiah."The plural ‛ătârōth denotes here one single splendid crown, consisting of several gold and silver twists wound together, or rising one above another, as in Job 31:36, and just as in Rev 19:12 ( ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά ) Christ is said to wear, not many separate diadems, but a crown consisting of several diadems twisted together, as the insignia of His regal dignity.

Constable: Zec 6:9-15

III. The symbolic crowning of Joshua 6:9-15

The visions ended and Zechariah awoke from his dream-like state. What follows is a symbolic act that took place in Jerusalem at the Lord's command.

"The position of this actual ceremony after the eight visions is significant. The fourth and fifth visions, at the center of the series, were concerned with the high priest [Joshua] and the civil governor in the Davidic line [Zerubbabel]. Zechariah here linked the message of those two visions to the messianic King-Priest. . . . Thus restored Israel is seen in the future under the glorious reign of the messianic King-Priest."¹²⁶

"Immediately following the overthrow of Gentile world power by the earth judgments symbolized by the horsed chariots (Zech. 6:1-8) occurs the manifestation of Christ in His kingdom glory (Zech. 6:9-15) typified by the crowning of Joshua the high priest. This is the usual prophetic order: first, the judgments of the day of the Lord; then full kingdom blessing (Ps. 2:5, cf. Ps. 2:6; Isa. 3:24-26, cf. 4:2-6; 10:33, 34, cf. 11:1-10; Rev. 19:19-21, cf. 20:4-6).

"The eight night visions have ended, but the coronation of Joshua is closely connected with these revelations which extend in scope from Zechariah's day to the full establishment of Israel in blessing. The crowning of King-Priest Messiah is thus set forth symbolically by the coronation of Joshua, which is not a vision, but an actual historical act, which evidently took place the day following the night of visions."¹²⁷

". . . this oracle serves as a comment on and climax to the night visions as a whole."¹²⁸

Some commentators connect this oracle with the preceding vision as the other oracles in chapters 1, 2, and 4 connect with the visions in their contexts.¹²⁹ Nevertheless even these authorities acknowledge that this oracle was not originally part of the vision in 6:1-8 but supplements the earlier mention of the Branch in 3:8.

"Unlike vision one, number eight does not have its own oracle of response, though . . . the oracle that follows it (6:9-15) may serve it as such as well as bringing the whole series to an end."¹³⁰

The lesson that this symbolic act illustrated was that Messiah would appear as a king-priest and rebuild God's temple in the days of Israel's future restoration (i.e., the Millennium).

"This is one of the most remarkable and precious Messianic prophecies, and there is no plainer prophetic utterance in the whole Old Testament as to the Person of the promised Redeemer, the offices He was to fill, and the mission He was to accomplish."¹³¹

6:9-10 The Lord's word came to Zechariah instructing him to go and take part (or all) of an offering that certain of the exiles had brought from Babylon for the restoration of the temple. These recent returnees were Heldai, Tobijah, and Jedaiah. The prophet was to meet these men at the house of Josiah the son of Zephaniah, where they were evidently staying.

6:11 Zechariah was to make an ornate crown out of at least some of the silver and gold that had been donated and to place it on the head of Joshua the son of Jehozadak, the high priest (3:1).¹³² This crown was not the regular turban of the high priest (Heb. nezer) but a kingly crown with many parts (Heb. ataroth; cf. Rev. 19:12). He was to crown the high priest as a king, not as a priest (cf. Ps. 110:4; Heb. 7:1-3).

6:12 Zechariah was then to announce in the name of sovereign Yahweh that those present should behold Joshua, whom Zechariah would designate as Branch (lit. Sprout, Heb. semah, cf. 3:8; Isa. 11:1; 53:2; Jer. 33:15; Hag. 2:23). Joshua represented (was a type of) the coming messianic Branch. This name signified that the coming Shoot would shoot up from His humble place of origin (cf. Isa. 53:2; Mic. 5:2).¹³³ His kingdom would be widespread. Furthermore, He would build the temple of Yahweh. Zerubbabel, not Joshua, was God's choice to build the restoration temple (4:9-10), but Messiah, whom Joshua prefigured, would build the future temple for Yahweh (cf. Isa. 2:2-4; 56:6-7; Ezek. 40-43; Mic. 4:1-7; Hag. 2:6-9).¹³⁴

"How appropriate therefore that both the type (Joshua) and the antitype (Jesus) have a name meaning the Lord saves' (cf. NIV mg. at Matt 1:21)!"¹³⁵

6:13 Indeed He (emphatic in the Hebrew text) would build the Lord's temple. The Lord repeated this assurance for emphasis. The Branch would bear the honor of royal majesty (cf. Dan. 11:21; 1 Chron. 29:25), sit enthroned--Israel's priests never sat while ministering--, and rule on David's throne (cf. 2 Sam. 7:16; Isa. 9:7; Luke 1:32). He would be a priest ruling as a king, and peace (Heb. shalom) would mark his dual offices.¹³⁶

6:14 The ceremonial crown that Zechariah made for Joshua was to remain in the restoration temple as a reminder to Helem (strength; or Heldai, mole, v. 10), Tobijah, Jedaiah, and Hen (Josiah) the son of Zephaniah. It would doubtless remind other Israelites as well, but they were the prominent men during this event. "Hen" means "gracious one" in Hebrew, and it was likely an honorary title for Josiah who had been the host of this historic coronation (v. 10).

6:15 When the Branch appeared, Gentiles from afar would come and help build the temple of Yahweh (cf. 2:11; 8:22; Isa. 2:2-4; 56:6-7; 60:1-7). The donors mentioned earlier (vv. 10, 14) were typical of Gentiles who would come from afar in the last days to help build the Lord's house (cf. Isa. 60:2, 6, 9). When this happened, the people would know that Yahweh had sent Messiah to His people (cf. 2:8-11; 4:9).¹³⁷ All these people could participate in the building of the future temple, by bringing gifts (Isa. 56:7), if they were faithful to obey the Lord by doing all that He commanded (cf. Deut. 28:1-2, 15; 30:1-10).

"In the new covenant (Jer 31:33-34; Ezek 36:26-27), God personally guarantees that the people will ultimately obey; his Spirit will enable them to do so."¹³⁸

"Here we have the end and consummation of all the prophetic Scriptures: the crowning of the Lord Jesus Christ. It is only after the dark night of world judgment and punishment is passed, that the glorious light of Christ's coronation day will follow. This is one of the sublimest passages in the Scriptures on the Person and work of the Messiah."¹³⁹

"The fulness [sic] of this Messianic prophecy can better be seen if we but marshal the distinctive features in order: 1. The humanity of the Branch. 2. The place of His birth. 3. The building of the millennial temple by Him. 4. His fitness to bear the glory of God. 5. His reign on the throne of David. 6. His priestly ministry. 7. The issue of His blessed ministry--peace."¹⁴⁰

This is the end of the apocalyptic visionary section of the book. Chapters 7-14 contain regular prophetic messages.

Guzik: Zec 6:1-15

Zechariah 6 - A King and Priest

A. Vision of the four horses and their chariots.

1. (1-3) What Zechariah saw.

Then I turned and raised my eyes and looked, and behold, four chariots were coming from between two mountains, and the mountains were mountains of bronze. With the first chariot were red horses, with the second chariot black horses, with the third chariot white horses, and with the fourth chariot dappled horses; strong steeds.

a. Four chariots were coming from between two mountains: Since the original text says the two mountains, most assume they are the Mount of Olives and Mount Zion. Mountains of bronze associates these mountains with strength and judgment.

b. Four chariots . . . red horses . . . black horses . . . whites horses . . . dappled horses; strong steeds: The horsemen of Zechariah 1 were observers on reconnaissance. These four chariots and their horses seem to be hostile agents of God's judgment, emissaries of His war against the earth.

i. Some want to identify these four chariots with Daniel's four world empires (Daniel 2 and Daniel 7) but the colors essentially are the same as the four horsemen in Revelation 6, the emissaries of God's judgment. Some connect these with the angelic messengers of judgment in Revelation 7:1-3.

ii. "In the usual Scriptural symbolism red speaks of war, black of famine and death, white of victory, and grizzled of pestilence (Ezekiel 14:21, Revelation 6:18)." (Luck)

2. (4-8) What the vision means.

Then I answered and said to the angel who talked with me, "What are these, my lord?" And the angel answered and said to me, "These are four spirits of heaven, who go out from their station before the Lord of all the earth. The one with the black horses is going to the north country, the white are going after them, and the dappled are going toward the south country." Then the strong steeds went out, eager to go, that they might walk to and fro throughout the earth. And He said, "Go, walk to and fro throughout the earth." So they walked to and fro throughout the earth. And He called to me, and spoke to me, saying, "See, those who go toward the north country have given rest to My Spirit in the north country."

a. Four spirits of heaven: This means that these four chariots are actually four angelic beings sent from God. This means that these may not be exactly the same as the four horsemen of Revelation 6, but that the idea of their mission and purpose is similar.

i. John Calvin said that these angels are compared to horsemen on chariots because "these ride swiftly as it were through the whole world to execute what God commands them." If Zechariah had the technology of today he might picture the angels in fast cars or fighter jets, showing how swiftly and powerfully they move across the earth to accomplish God's purpose.

b. To the north country: Two of the horses are focused on the north, where Babylon and Magog are. Nevertheless, each of the four extends to and fro throughout the earth.

c. Those who go toward the north country have given rest to My Spirit in the north country: God's Spirit is only at rest when His enemies and the enemies of His people are judged.

B. The crowning of Joshua, the High Priest.

1. (9-11) Command to make a crown for Joshua.

Then the word of the LORD came to me, saying: "Receive the gift from the captives; from Heldai, Tobijah, and Jedaiah, who have come from Babylon; and go the same day and enter the house of Josiah the son of Zephaniah. Take the silver and gold, make an elaborate crown, and set it on the head of Joshua the son of Jehozadak, the high priest."

a. Receive the gift from the captives . . . who have come from Babylon: As the refugees continued to return from exile they brought with them gifts from wealthy Babylon.

b. Heldai, Tobijah, and Jedaiah: Taking the meaning of the names (Heldai means robust, Tobijah means God's goodness, and Jedaiah means God knows), McGee sees the intention that God knows that through His goodness, He will put His king on the throne, and He will do it in a robust manner.

c. Make an elaborate crown, and set it on the head of Joshua: It was absolutely unusual to crown a high priest, because priests were never crowned as kings and kings were never priests.

i. 2 Chronicles 26 tells the tragic story of King Uzziah who tried to function as a priest, and was stricken with leprosy to the end of his life. Through the history of Israel God commanded a separation between the religious and the civil leadership of Israel.

ii. Elaborate crown: This is definitely a royal crown and is not the customary headdress of the high priest.

d. On the head of Joshua the son of Jehozadak, the high priest: There already was a strong, godly civil leader in Jerusalem named Zerubbabel. It seems like it would have made a lot more sense to crown Zerubbabel instead of Joshua . . . the high priest. But Joshua was crowned because the next descendant of David to rule would be Jesus, prefigured by the high priest Joshua.

i. Liberal critics are so certain that Zerubbabel should be crowned here that they think that the text is in error. This misses the whole point, because this crowning of Joshua prophesies the King-Priest Jesus.

2. (12-13) Prophecy of the BRANCH, who is both king and priest.

"Then speak to him, saying, 'Thus says the LORD of hosts, saying: "Behold, the Man whose name is the BRANCH! From His place He shall branch out, and He shall build the temple of the LORD; Yes, He shall build the temple of the LORD. He shall bear the glory, and shall sit and rule on His throne; so He shall be a priest on His throne, and the counsel of peace shall be between them both."'

a. Behold, the Man whose name is the BRANCH! We already saw this Branch in Zechariah 3:8, and it is a familiar title for the Messiah (Isaiah 4:2 and 11:1, Jeremiah 23:5 and 33:15). The BRANCH is associated with fruitfulness and life. Jesus used the same image when He said that He was the vine and we are the branches (John 15:5).

i. Behold, the Man: "In the Hebrew text the prophecy begins 'Behold the Man,' the very words Pilate used to present the beaten Christ to the people of Jerusalem: 'Ecce homo!' " (Boice) But in Zechariah's vision it isn't the humiliated Jesus we are asked to behold, it is the triumphant Jesus.

b. From His place He shall branch out: This speaks of the fruitfulness and outreaching life of the Messiah. "He will come where there is little promise of new life, unexpectedly, like the root out of a dry ground." (Baldwin)

c. And He shall build the temple of the LORD: The BRANCH will rebuild the temple - not the same temple Zerubbabel worked on, but the temple of His people (Ephesians 2:19-22, 1 Peter 2:5).

d. So He shall be a priest on His throne: This was an unthinkable concept previously in Israel because priests did not sit on thrones and kings did not serve as priests. Nevertheless, the BRANCH is different; He rules as both a King and Priest.

3. (14-15) The crowning as a memorial.

"Now the elaborate crown shall be for a memorial in the temple of the LORD for Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. Even those from afar shall come and build the temple of the LORD. Then you shall know that the LORD of hosts has sent Me to you. And this shall come to pass if you diligently obey the voice of the LORD your God."

a. Now the elaborate crown shall be for a memorial: The LORD makes it clear that the crown for Joshua was a picture of the ruling Priest-King in the future. God never intended for Joshua to take control as king in the Jerusalem of his day.

b. Hen the son of Zephaniah: Earlier, Josiah was said to be the son of Zephaniah, and Zechariah apparently gave this prophecy in his house (Zechariah 6:10). Since the name Hen means "gracious," it is almost certainly another name, and an appropriate name for this Josiah the son of Zephaniah.

c. Even those from afar shall come and build the temple of the LORD: The elaborate crown spoke of something that would not happen for a long time in the future. Still, God's promised blessing in the future means that He wants the work to continue right now, and that He will bless the current work.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 6 (Chapter Introduction)

Overview

Zec 6:1, The vision of the four chariots; Zec 6:9, By the crowns of Joshua are shewn the temple and kingdom of Christ the Branch.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 6 (Chapter Introduction)

CHAPTER 6

The vision of the four chariots, Zec 6:1-8 . By the crowns of Joshua the high priest are showed Christ the Branch, and his church and kingdom, Zec 6:9-15 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 6 (Chapter Introduction)

(Zec 6:1-8) The vision of the chariots.

(Zec 6:9-15) Joshua, the high priest, crowned as a type of Christ.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 6 (Chapter Introduction)

The two kingdoms of providence and grace are what we are all very nearly interested in, and therefore are concerned to acquaint ourselves with, all our temporal affairs being in a necessary subjection to divine Providence, and all our spiritual and eternal concerns in a necessary dependence upon divine grace; and these two are represented to us in this chapter - the former by a vision, the latter by a type. Here is, I. God, as King of nations, ruling the world by the ministry of angels, in the vision of the four chariots (Zec 6:1-8). II. God, as King of saints, ruling the church by the mediation of Christ, in the figure of Joshua the high priest crowned, the ceremony performed, and then explained concerning Christ (Zec 6:9-15).

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Baldwin, Joyce G. Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1972.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baron, David. The Visions and Prophecies of Zechariah. Third edition. London: Morgan & Scott, 1919.

Bell, Robert D. "The Theology of Zechariah." Biblical Viewpoint 24:2 (November 1990):55-61.

Botsford, George Willis, and Charles Alexander Robinson Jr. Hellenic History. 4th ed. New York: Macmillan, 1956.

Cashdan, Eli. "Zechariah." In The Twelve Minor Prophets, pp. 266-332. Edited by A. Cohen. London: Soncino, 1948.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

de Boer, Peter A. H. An Inquiry into the Meaning of the Term Massa'. Leiden, Netherlands: Brill, 1948.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. London: Darton, Longman and Todd, 1961.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellis, David J. "Zechariah." In The New Layman's Bible Commentary, pp. 1025-50. Edited by G. C. D. Howley, et al. Grand Rapids: Zondervan Publishing House, 1979.

Feinberg, Charles L. God Remembers: A Study of the Book of Zechariah. New York: American Board of Missions to the Jews, 1965.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale Press, 1971.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Halpern, Baruch. "The Ritual Background of Zechariah's Temple Song." Catholic Biblical Quarterly 40 (1978):167-90.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Henderson, E. The Minor Prophets. Andover, Mass.: Warren F. Draper, 1860.

The Illustrated Family Encyclopedia of the Living Bible. 14 vols. Chicago: San Francisco Publications, 1967.

The International Standard Bible Encyclopaedia, 1949 ed., S.v. "Zechariah, Book of," by George L. Robinson, 5:3136.

Ironside, Harry A. Notes on the Minor Prophets. New York: Loizeaux Brothers, 1928.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward and Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Keil, Carl Friedrich. The Twelve Minor Prophets. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Lectures Introductory to the Study of the Minor Prophets. Third edition. London: W. H. Broom and Rouse, n.d.

Klausner, Joseph. The Messianic Idea in Israel. London: Allen and Unwin, 1956.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, Otto Zöckler, et al.

Leupold, H. C. Exposition of Zechariah. N.c.: Wartburg Press, 1956; reprint ed., Grand Rapids: Baker Book House, 1971.

Lindsey, F. Duane. "Zechariah." In The Bible Knowledge Commentary: Old Testament, pp. 1545-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McCready, Wayne O. "The Day of Small Things' vs. the Latter Days: Historical Fulfillment or Eschatological Hope?" In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 223-36. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Mitchell, Hinckley G. "Haggai and Zechariah." In A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah, pp. 1-362. International Critical Commentary series. Edinburgh: T. & T. Clark, 1912.

Nestle, Eberhard, and Kurt Aland, eds. Novum Testamentum Graece. New York: American Bible Society, 1950.

Perowne, T. T. The Books of Haggai and Zechariah. Cambridge, Eng.: Cambridge University Press, 1886.

Petersen, David L. "Zerubbabel and Jerusalem Temple Reconstruction." Catholic Biblical Quarterly 36:3 (1974):366-72.

Pritchard, James B., ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Pusey, E. B. The Minor Prophets. 2 vols. Reprint ed. Grand Rapids: Baker Book House, 1950.

Reiner, Erica. "Thirty Pieces of Silver." Journal of the American Oriental Society 88 (January-March 1968):186-90.

Ringgren, Helmer. The Faith of Qumran. Philadelphia: Fortress Press, 1963.

Robinson, George L. The Twelve Minor Prophets. N.c.: Harper & Brothers, 1926; reprint ed., Grand Rapids: Baker Book House, 1974.

Schoville, Keith N. Biblical Archaeology in Focus. Grand Rapids: Baker Book House, 1978.

Trever, Albert A. History of Ancient Civilization. 2 vols. New York: Harcourt, Brace and World, 1936.

Unger, Merrill F. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

von Orelli, C. The Twelve Minor Prophets. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1893.

von Rad, Gerhard. Old Testament Theology. 2 vols. Translated by D. M. G. Stalker. New York and Evanston, Ill.: Harper & Row, 1962, 1965.

Wisdom, Thurman. "Not by Might, nor by Power, but by My Spirit.'" Biblical Viewpoint 24:2 (November 1990):19-26.

Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 6 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 6

This chapter contains a vision of four chariots, and the explanation of it; and an order to make crowns of gold and silver for certain uses mentioned; and a famous prophecy concerning the Messiah as the builder of the temple, the church. The chariots are described by their number, four; by the place, the mountains, from whence they came out; and by the different colour of the horses in each of them, Zec 6:1 upon the prophets inquiry what these were, an explanation is given of them; and they are said to be the four spirits of the heavens; and are described by their situation, standing before the Lord of the whole earth; by their mission from him; by each of the places to which they were sent; and by their success, or by the good effects produced, at least by some of them, Zec 6:4 then follows the order to make the crowns; and it is declared what they should be made of, gold and silver; from whom they were to be had, and who were to be concerned herein; and what was to be done with them; they were to be put upon the head of Joshua the high priest, Zec 6:9 who, being an eminent type of Christ, a prophecy concerning him is ordered to be delivered to him; who is described by his name, the man, the Branch; by the place he should grow up from; by the work he should do, building the temple of the Lord; by the glory he should have on account of it; and by the offices of King, Priest, and Prophet, he should execute, Zec 6:12 and after this was done, then the crowns were to be laid up in the temple of the Lord for a memorial, by the four men above mentioned, Zec 6:14 and though the Messiah is the chief builder of the temple, the church, yet it is suggested that others, and even Gentiles, should come and build in it; and which when done, it would be evident that the prophet had his mission to the Jews of the Lord; and the chapter is closed with a promise of the accomplishment of all this, should they diligently hearken to the voice of the Lord, Zec 6:15.