Text -- Zechariah 6:8-15 (NET)

6:8 Then he cried out to me, “Look! The ones going to the northland have brought me peace about the northland.”

A Concluding Oracle

6:9 The word of the Lord came to me as follows: 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. 6:11 Then take some silver and gold to make a crown and set it on the head of Joshua son of Jehozadak, the high priest. 6:12 Then say to him, ‘The Lord who rules over all says, “Look– here is the man whose name is Branch, who will sprout up from his place and build the temple of the Lord. 6:13 Indeed, he will build the temple of the Lord, and he will be clothed in splendor, sitting as king on his throne. Moreover, there will be a priest with him on his throne and they will see eye to eye on everything. 6:14 The crown will then be turned over to Helem, Tobijah, Jedaiah, and Hen son of Zephaniah as a memorial in the temple of the Lord. 6:15 Then those who are far away will come and build the temple of the Lord so that you may know that the Lord who rules over all has sent me to you. This will all come to pass if you completely obey the voice of the Lord your God.”’”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 6:8

Christ spake aloud, and called to him.

Wesley: Zec 6:8

By doing what I appointed them in revenge of my peoples injuries, and by bringing my people back into Canaan.

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.

Wesley: Zec 6:11

One of silver, the other of gold.

Wesley: Zec 6:11

Put both of them, one after another.

Wesley: Zec 6:11

Who herein is now a type of Christ, king and priest for ever for his people.

Wesley: Zec 6:12

Joshua, but in the hearing of others.

Wesley: Zec 6:12

Whom you know by the name of the Branch, who was called so long since. Thou, O Joshua art the portrait, he is the Branch itself.

Wesley: Zec 6:12

Of the tribe and family, and in the place foretold.

Wesley: Zec 6:12

He it is, though unseen, that stands by you, who build the material temple, far inferior to the spiritual temple, which Christ will build, preserve, and dwell in for ever.

Wesley: Zec 6:13

Of both kingly and priestly office; the glory of both those crowns shall abide on him.

Wesley: Zec 6:13

Which speaks both his royal magnificence, and the perpetuity of it.

Wesley: Zec 6:13

The great high-priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people.

Wesley: Zec 6:13

The peace made for God's people shall rest upon these two, the kingly and priestly office of Christ; by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from their spiritual enemies.

Wesley: Zec 6:14

The two crowns before mentioned.

Wesley: Zec 6:14

These persons we know no more of than their names.

Wesley: Zec 6:14

Of the Messiah's certain and speedy coming.

Wesley: Zec 6:15

This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles.

Wesley: Zec 6:15

The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God's people.

JFB: Zec 6:8

That is, caused My anger to rest (Jdg 8:3, Margin; Ecc 10:4; Eze 5:13; Eze 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.

The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; Heb. 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.

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.

JFB: Zec 6:11

The high priest wore a crown above the miter (Zec 3:5; Lev 8:9). Messiah shall wear many crowns, one surmounting the other (Rev 19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (Psa 110:4; Heb 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Act 1:6).

JFB: Zec 6:12

Namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not personally be crowned king, not being of the royal line of David, but only in his representative character.

JFB: Zec 6:12

(See on Zec 3:8; Isa 4:2; Jer 23:5; Jer 33:15).

JFB: Zec 6:12

Retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [HENDERSON]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [CALVIN]. MOORE makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (Isa 53:2), for thirty years unknown except as the son of a carpenter. MAURER translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Exo 10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.

JFB: Zec 6:12

The promise of the future true building of the spiritual temple by Messiah (Mat 16:18; 1Co 3:17; 2Co 6:16; Eph 2:20-22; Heb 3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (Eze. 40:1-43:27). The repetition of the same clause (Zec 6:13) gives emphasis to the statement as to Messiah's work.

JFB: Zec 6:13

That is, wear the insignia of the kingly glory, "the crowns" (Psa 21:5; Psa 102:16; Isa 52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Isa 22:24).

JFB: Zec 6:13

Implying security and permanence.

JFB: Zec 6:13

(Gen 14:18; Psa 110:4; Heb 5:6, Heb 5:10; Heb 6:20; Heb. 7:1-28).

JFB: Zec 6:13

Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [JEROME]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. VITRINGA takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be . . . peace between the Branch and Jehovah" [LUDOVICUS DE DIEU]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Isa 9:6; Eph 1:8, Eph 1:11; Heb 6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Luk 2:14; Act 10:36; Eph 2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (Rev 7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [ROOS]. Jesus shall come to effect, by His presence (Isa 11:4; Dan 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zec 6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (Eph 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Co 15:24-28).

JFB: Zec 6:14

Deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.

JFB: Zec 6:15

The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zec 6:13 (Act 2:39; Eph 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isa 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zec 2:11; Zec. 8:2-23; Isa 60:10; Isa 57:19).

JFB: Zec 6:15

Christ "builds the temple" (Zec 6:12-13; Heb 3:3-4): His people "build in the temple." Compare Heb 3:2, "Moses in His house."

JFB: Zec 6:15

When the event corresponds to the prediction (Zec 2:9; Zec 4:9).

JFB: Zec 6:15

To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zec 3:8; Zec 12:10-12; Mat 23:39; Rom 11:16-24).

Clarke: Zec 6:8

Have quieted my spirit in the north country - They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks: -

The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God’ s spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews

The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea

The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, Zec 6:6, Zec 6:7, under each epithet given it, Zec 6:3.

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.

Clarke: Zec 6:11

Make crowns - עטרות ataroth ; but seven MSS. of Kennicott’ s and De Rossi’ s, and one ancient of my own, with the Syriac and Chaldee, have עטרת atereth , a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.

Clarke: Zec 6:12

Behold the man whose name is The Branch! - I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in Zec 3:8. Joshua and his companions are called אנשי מופת anshey mopheth , figurative or typical men; the crowning therefore of Joshua in this place, and calling him the Branch, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, "whose name is my Messiah,"or Christ

Clarke: Zec 6:12

And he shall grow up out of his place - That is, out of David’ s root, tribe, and family

Clarke: Zec 6:12

And he shall build the temple of the Lord - This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.

Clarke: Zec 6:13

Even he shall build the temple - Joshua, not Zerubbabel

Clarke: Zec 6:13

He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended

Clarke: Zec 6:13

And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder

Clarke: Zec 6:13

And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne

Clarke: Zec 6:13

And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.

Clarke: Zec 6:14

And the crowns shall be - One of my MSS. has אטרות ataroth , crowns, corrected into עטרת atereth , crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be,"etc. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in Zec 6:10, to be laid up in the temple of the Lord, as a memorial of this typical transaction.

Clarke: Zec 6:15

And they that are far off shall come - The Gentiles shall come to the Savior of the world; and build - become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit

Clarke: Zec 6:15

Ye shall know that the Lord of hosts hath sent me - These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message

Clarke: Zec 6:15

And this shall come to pass - Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

Calvin: Zec 6:8

From this verse we learn that the chief object of the vision was — that the Jews might know that the dreadful tumults in Chaldea, which had in part happened, and were yet to take place, were not excited without a design, but that all things were regulated by God’s hidden counsel, and also that God had so disturbed and embarrassed the state of that empire, that the end of it might be looked for. There is therefore no reason for any one too anxiously to labor to understand the import of every part of the prophecy, since its general meaning is evident. But why does the angel expressly speak of the land of the south rather than of the land of the north, or of the whole world? Even because the eyes of all were fixed on that quarter; for Chaldea, we know, had been as it were the grave of the Church, whence the remnant had emerged, that there might be some people by whom God might be worshipped. The angel then invites the Jews here to consider the providence of God, so that they might know that whatever changes had taken place in that country, had proceeded from the hidden counsel of God.

The words, they have quieted my spirit, are understood by interpreters in two ways. Some think that God’s favor towards his people is here designated, as though he had said, that he was already pacified; but others, by the word spirit, understand the vengeance of God, because he had sufficiently poured forth his wrath on the Chaldeans; and both meanings are well adapted to the context. For it was no common solace to the Jews, that God had poured forth his wrath on the Babylonians until it was satiated, as when one ceases not to be angry until he has fulfilled his desire, and this mode of speaking often occurs in Scripture. I am therefore disposed to embrace the second explanation — that God began to be quieted after the second chariot had gone forth; for he was then reconciled to his chosen people, and their deliverance immediately followed. That the Jews might know that God would be propitious to them, he bids them to continue quiet and undisturbed in their minds, until these chariots had run their course through the whole of Chaldea; for what the angel now says would be fulfilled, even that the Spirit of God would be quieted, who seemed before to be disturbed, when he involved all things in darkness, even in Judea itself. ⁶⁴

Calvin: Zec 6:9

This vision was given to Zechariah that he might inspire weak minds with better hope; for the Jews found that they were hardly pressed on every side by their neighbors, inasmuch as enemies rose up against them before and behind, so that there was no end to their troubles. Hence they who had returned from exile thought themselves wretched in such a state of things. They might indeed have lived in quietness among the Babylonians, and they had become accustomed to that kind of life, so that exile was not so very grievous to them. Thus then the favor of God was turned unto loathing, and was almost hated by them; for they thought it better to be deprived of their country, than to be daily exposed to new assaults. And further, the possession of the land was not of itself desirable, except with reference to the hope given them; that is, because God had promised by his Prophets that the kingdom of David would again be made glorious, and also that the grandeur and glory of the temple would be greater than ever before. When the Jews found themselves continually harassed by their enemies, they thought that all that had been promised was in vain. There is therefore no doubt but that many complaints and many clamors were everywhere raised. Hence that they might cease thus to murmur against God, this vision was given to the Prophet, in which he is bid to take silver and gold from four men, and to make two crowns to be set on the head of Joshua the high priest. The design was to make the Jews to feel assured, that the state of the people would be as safe as it was formerly, when the kingly office and the priesthood flourished: for these were the chief ornaments, or the two eyes, as it were, of the body — the priest, a mediator between God and men — and the king, sustaining the person of God in governing the people.

We hence see that by the two crowns is set forth the restoration of the Church: but we must also observe that the two crowns are placed on the head of Joshua, which was new and unusual. A mitre, we know, was given to the priests; and we know also that kings were adorned with a diadem; but no one individual was to wear a royal diadem and a sacerdotal mitre. Here then we find a union of royalty and priesthood in the same person, which had never before been the case; for God had in his law made a distinction between the two offices. We hence see that something unknown before is set forth by this prophecy, even this, that the same person would be both a king and a priest. For what Jerome says, among other things, that there might have been many crowns, is weak and frivolous; and further, he contradicts the words of the Prophet; for shortly after he subjoins, that there would be a counsel of peace between the two; that is, between royalty and priesthood. As to what the same author thinks, that there was one crown given to the high priest, it is also false; besides, he subverts as far as he can the whole doctrine of the Prophet. But I leave these trifles; for there is no ambiguity in Zechariah’s words when he says, that God commanded him to take silver and gold, that he might make two crowns to set on the head of the high priest. We now perceive the design of the Prophet as to the object of the prophecy, and also the meaning of the words.

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.

Calvin: Zec 6:11

The Prophet is bid to set the two crowns on the head of the high priest. This, as I have said, was intended as a symbol to denote the union of the two dignities in the person of Christ. It was necessary until the coming of Christ to select the high priest from the posterity of Aaron; and it was also required that the kings should be from the seed of David; so that we observe a distinction between the royal office and the priesthood, not only as to the persons, but also as to the families. It would have indeed been a strange thing to see a king from the tribe of Levi; and it would have been contrary to God’s appointed order to see a priest from the tribe of Judah and from the family of David. Since then the king was adorned with his own diadem, and since the high priest had his own proper mitre, what could this mean, but that the same man was to wear two crowns? Doubtless we observe that there is here some change in the past order of things, and that there is something unusual set forth. But there is nothing new in this, — that the Redeemer, who had been promised, should be eminent as a king and a priest; for this had been predicted in the hundred and tenth Psalm, “Jehovah said to my Lord, sit on my right hand,” — this is what belongs to the right of a king; it afterwards follows, “Thou art a priest for ever, according to the order of Melchizedec.” Though kings must then have been chosen from the family of David and the tribe of Judah, and though priests must have then been taken from the Levitical tribe, yet the Spirit foretold, that a king would come who was to be a priest, as had been the case with Melchisedec. This very thing is what the Prophet now confirms.

Zechariah being ordered to set the crowns on the head of Joshua, we are not so to regard this, as though Joshua had immediately undertaken the two offices of a king and a priest; for he was satisfied with his own: but the Prophet shows in the type what was to be looked for at the coming of the Messiah; for the time had not yet come, when Christ should receive the royal diadem, as it is said in Ezekiel, —

“Take away the diadem; set it aside, set it aside, set it aside, until he shall come, whose it is.” (Eze 21:26.)

We here see that the Prophet points out a length of time, during which the royal diadem was to be trodden as it were under foot. Though the royal crown had not yet laid in the dust sufficiently long, yet the Prophet did nothing presumptuously; for the Jews could not have conceived in their mind what is here promised, had not the typical priest come forth, wearing the two crowns. Nor could this have been so suitable to the person of Zerubbabel; for though he was of the family of David, and was a type of Christ, he had not yet the name of a king, nor had he any regal power: he could not therefore have been so suitable a person. It is then no wonder that God brought forth the high priest Joshua, who was a type and representative of Christ; and he brought him forth with a double crown, because he who was to come would unite, according to what follows, the priesthood with the kingly office.

Calvin: Zec 6:12

The vision is now explained; for if the chief priest, without this explanation, had been adorned with two crowns, there must have been much talk among the people, “What means this?” God here shows that what he has commanded to be done to Joshua does not belong to him, but has a reference to another, Thou shalt say to him, Behold the Man, Branch is his name. It is the same as though the Prophet had expressly testified that Joshua was not crowned, because he was worthy of such an honor, or because he could look for royal dignity; but that he was to bear this honor for a time, in order that the Jews might understand that one was to arise who would be both a king and a priest. Hence he says, that there would be a man, whose name was to be Branch

As to this name, it has been explained elsewhere. I omit those refinements with which some are delighted; but as I have shown in another place, the simple and true reason why Christ is so called, is, because he was not like a tall tree, with deep and strong roots, but like a small plant. He is indeed called in another place, “a shoot from the root of Jesse.” (Isa 11:1.) But the meaning is the same; for that root of Jesse was obscure and of no repute. Besides, this kind of shoot has nothing in it that is illustrious. We hence see that Christ is called Branch, because his beginning was contemptible, so that he was of hardly any repute among heathens; nay even among his own nation. But God intimates at the same time, that this little plant would be set, as it were, by his own hand, and thus would gather strength. Though then the beginning of Christ was humble, yet God declares, that he would give vigor for continued growth, until he should attain to a great height. In this sense it is that Christ is called Branch: and we clearly conclude, that the minds of the people were transferred to Christ who was to come, that they might not fix their attention on Joshua, who was then but a typical priest. Say to Joshua, Behold the man, whose name is Branch. Where is that man? He does not speak of Joshua; he does not say, “Thou art the man;” but he says, Behold the man, whose name is Branch, that is, who comes elsewhere. We then hence learn, that these crowns were those of Christ, but given to Joshua, that the Jews might see in the type, what was as yet hid under hope.

He afterwards adds, He shall arise from himself, or grow up from his own place, literally, from under himself. Here also some have too refinedly philosophised, — that Christ arose from himself by his own power, because he is the eternal God. I think, on the contrary, that all human means are only excluded, as though the Prophet had said, that though Christ was like a little plant, he would yet grow up as though he had roots deeply fixed in the earth. There is indeed no doubt, but that Christ grew up by his own celestial power, and this is what the words of the Prophet include; but what he meant was this, — that Christ had nothing in his beginning calculated to draw the admiration of men. Though then Christ was only a shoot, yet God had sufficient power, that he should grow from his own place, ⁶⁶ that though human means were absent, it would yet be enough, that God should bless this branch, so as to cause it to grow to its proper height.

He then says, And he shall build the temple of Jehovah. This is a remarkable passage: it hence appears that the temple which the Jews had then begun to build, and which was afterwards built by Herod, was not the true temple of which Haggai had prophesied, when he said,

“The glory of the second house shall be greater
than that of the first.” (Hag 2:9.)

For though the temple of Herod was splendid, yet we see what the Spirit declares in this place, — that to build the temple would be Christ’s own work. Hence no one, had he heaped together all the gold and the silver of the world, could have built the true temple of which Haggai prophesied, and of which Ezekiel has so largely spoken near the end of his book. Christ alone then has been chosen by the Father to build this temple. Christ indeed himself was a temple as to his body, for the fullness of the Godhead dwelt in him, (Col 2:6;) but he built a temple to God the Father, when he raised up everywhere pure worship, having demolished superstitions, and when he consecrated us to be a royal priesthood.

We now then see what was shown to the Prophet, — that though the Jews were then exposed to many evils, to reproaches and wrongs, yet Christ would come to restore all things to a perfect order, that he would be not only a king but also a priest; and further, that his beginning would be obscure and despised by the world, and yet that he would attain without any earthly helps his own elevation; and, lastly, that his own proper office would be to build a temple to God.

Calvin: Zec 6:13

He repeats the last thing which he had said, Even he shall build the temple of Jehovah. The Prophet seems here to reiterate to no purpose the same words without any additions of light: but it seems evident to me, that he meant in this way to confirm and sanction what seemed difficult to be believed. As the temple, then, begun at that time to be built, had but little splendor and glory connected with it, and could hardly be expected to become a better or more adorned building, the Prophet reiterates this promise, He, he shall build the temple of Jehovah; by which he means, “Let not your eyes remain fixed on this temple, for to look at it weakens your faith and almost disheartens you; but hope for another temple which ye see not now, for a priest and a king shall at length come to build a better and a more excellent temple.”

He afterwards subjoins, Bear shall he the glory, and shall sit and rule on his throne. He fully confirms what we have already referred to — that this man, who was to grow by God’s hidden power, would be made both a king and a priest, but by no earthly instrumentality. In the words, bear shall he the glory, there is no doubt an implied contrast between Joshua and Christ, the true priest. For Joshua, though he discharged in his time the office of a priest, was yet despised; but the Prophet bids his people to hope for more than what could have been conceived from the view of things at that time; for an illustrious priest was to come, full of royal dignity. And hence he adds, sit shall he and rule on his throne. This did not properly belong to the priesthood; but the Prophet affirms, that the man who was to come from above, would be a king, though he exercised the priestly office. He was then to be a priest, and yet to be on his throne and to rule as a king; and ruling is what belongs to a king and not to a priest.

At length he concludes by saying, The counsel of peace shall be between the two. I do not think that the discords which had been between kings and priests are here indirectly reproved. I indeed allow that such discords had often been seen among that ancient people; but the Prophet had regard to something far different, even this — that the priesthood would be united with the kingly office. He therefore did not refer to different persons who were to be at peace together; but, on the contrary, spoke of things or of the two offices; there shall then be the counsel of peace between the two, that is, between the kingly office and the priesthood. ⁶⁷ We hence learn that which I have already stated — that what is here promised had not been found under the law, and could not have been expected under it; and that the fulfillment of this prophecy is the renovation which took place at the coming of Christ. It follows —

Calvin: Zec 6:14

They who think that the crowns were deposited with these four men, pervert the meaning of the Prophet; for they were, on the contrary, placed in God’s temple to be a memorial to them. It hence appears; that, as I have already said, they were not required to supply the gold, because they excelled all others in piety and holiness, but because it was necessary to condemn their want of faith, inasmuch as they thought that their hope was disappointed, as God did not immediately fulfill what he had promised. Let then these crowns, saith the Spirit, be a memorial to them, that is, that whenever they look on these crowns they may check themselves and know that their expectations are very unreasonable, and that they themselves are too hasty when they wish all prophecies to be accomplished in one day; and also that the whole people may know that they had complained without reason, as these suspended crowns shall be a memorial and a testimony. We now then see more clearly why the Prophet had been ordered to take gold and silver from these four men: it was, that he might make crowns, which were afterwards to be deposited in God’s temple. At length he adds —

Calvin: Zec 6:15

The Prophet also states, that men would come from remote lands to contribute labor or wealth towards the building of the temple; for the word building may refer to either of these two things. Come then shall those from far. Before this time gifts had been presented by Gentile nations, but the temple was not built but by Solomon and his people. God then promises here something more, and that is, that helpers would assist in building the temple, who had been till then wholly aliens. It is indeed certain, that in the age of Zechariah contributions had been made by Cyrus; but the Prophet refers to nothing of this kind: he promises something more. It hence follows that this prophecy must necessarily be referred to the promulgation of the gospel; for then it was that strangers began to contribute their labor and their wealth towards building a temple to God. Though then Cyrus gave a large sum of money towards the erection of the temple, yet the allusion here is not to his liberality. And after Cyrus no stranger had been so liberal: for Herod, who raised up a great and a very splendid building, was not from far; nay, he wished to be thought one of the people. We then see that this prophecy cannot be otherwise referred than to the building of the spiritual temple, when Gentiles, formerly remote from God’s people, joined them as friends, and brought their labor to the work of building the temple, not with stones or wood, or with other corruptible materials, but with the doctrine and the gifts of the Holy Spirit.

He then adds, ye shall know that Jehovah of hosts has sent me to you. Of this kind of knowledge we have spoken elsewhere. It indeed behaved the Jews from the first to feel assured respecting the truth of this prophecy; but when the effect or experience itself was added, they then began to know more clearly. It is then the same as thought the Prophet had said, “God, who speaks by my mouth, will not disappoint you, as he will at length accomplish what I now declare; and experience itself will be a witness that I have been a true and faithful Prophet.” And he calls Him the God of hosts, that the Jews, hearing that what he had said proceeded from Him whose power is infinite, might be confirmed in their faith. There was then no reason for them to doubt as to the accomplishment, for there is nothing that can resist God, when it pleases him to unfold his power.

It follows, If by hearing ye will hear the voice of Jehovah your God. Zechariah promises to the Jews here conditionally — if they became obedient to God, and continued in obedience to his word and in his doctrine; for unbelief deprives men of all participation in God’s favor. It is indeed true that had all become unbelieving, Christ would have come; for God as he is true would not change his purpose were the whole world to become false. Since then the faithfulness of God depends not on men, we ought not so to take what the Prophet says here, If ye will hear the voice of Jehovah, as though they could, by being unfaithful to God, have rendered void the accomplishment of this prophecy. Their defection, then, yea, that of the whole nation, could not have prevented Christ from coming forth in his own appointed time. But the Prophet had another thing in view, even this — that the Jews would become partakers of this blessing, or would enjoy, so to speak, this favor, if they embraced God’s promise, and obediently submitted to his law. For though Christ has already come as the Redeemer of the world, yet we know that this benefit is not come to all, and why? Because many through unbelief close the door against God and his grace through Christ. Hence the faithful alone really know that God has spoken, and really partake of his favor, and for this reason, because they hear his voice; that is, they first by faith receive what God offers, and then they fall not away from his truth, but continue in the obedience of faith to the end.

What the Prophet then had in view, was to show to the Jews that those things were spoken in vain, as to them, if they did not attend to God. And he shows the way in which they were to be attentive, even by hearing the voice of God, that is, by renouncing their own thoughts, and by not esteeming God untrue, though he promised what seemed incredible. If then they denied themselves, banished their own imaginations, wholly attended to God’s word, and believed what he had said as a Prophet, he assures them that they would really find that which he taught them to be true to their own salvation, even this — that Christ would come to be a king and a priest, to secure perfect happiness to his people.

Defender: Zec 6:11

This symbolic crowning of Joshua (same name as "Jesus") appropriately follows completion of the eight visions, since the kingdom age will follow the cleansing of the world and the restoration of Israel. It is significant that the crowning is applied to Joshua the high priest rather than to Zerubbabel, the governor and descendant of kings. There could be no other king of Judah until "the Branch" comes (Jer 33:15-17, compared with Jer 22:30). The kingly line of Judah and the priestly line of Levi had always been kept distinct, yet here Joshua the priest would symbolically become "a priest upon his throne" (Zec 6:13)."

Defender: Zec 6:12

Confirming the prophecy of Jeremiah (see note on Zec 6:11), "the man whose name is The BRANCH" will come to occupy David's throne and to build the millennial temple. But He will also be "a priest for ever" (Psa 110:4), our eternal Priest-King. Joshua would build the restoration temple, along with Zerubbabel, and this becomes a type of Christ as both priest and king. The crowns themselves were to be laid up in the temple as a memorial (Zec 6:14)."

TSK: Zec 6:8

quieted : Zec 1:15; Jdg 8:3, Jdg 15:7; Ecc 10:4; Isa 1:24, Isa 18:3, Isa 18:4, Isa 42:13-15, Isa 48:14; Isa 51:22, Isa 51:23; Jer 51:48, Jer 51:49; Eze 5:13, Eze 16:42, Eze 16:63; Rev 18:21, Rev 18:22

TSK: Zec 6:9

Zec 1:1, Zec 7:1, Zec 8:1

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

TSK: Zec 6:11

make : Zec 3:5; Exo 28:36-38, Exo 29:6, Exo 39:30; Lev 8:9; Psa 21:3; Son 3:11; Heb 2:9; Rev 19:12

Joshua : Zec 3:1; Hag 1:1, Hag 1:14, Hag 2:4

TSK: Zec 6:12

behold : Zec 13:7; Isa 32:1, Isa 32:2; Mic 5:5; Mar 15:39; Joh 19:5; Act 13:38, Act 17:31; Heb 7:4, Heb 7:24, Heb 8:3, Heb 10:12

whose : Zec 3:8; Psa 80:15-17; Isa 4:2, Isa 11:1, Isa 53:2; Jer 23:5, Jer 33:15; Luk 1:78 *marg. Joh 1:45

grow up out of his place : or, branch up from under him

he shall build : Zec 4:6-9, Zec 8:9; Mat 16:18, Mat 26:61; Mar 14:58, Mar 15:29; Joh 2:19-21; 1Co 3:9; Eph 2:20-22; Heb 3:3, Heb 3:4; 1Pe 2:4, 1Pe 2:5

TSK: Zec 6:13

bear : Psa 21:5, Psa 45:3, Psa 45:4, Psa 72:17-19; Isa 9:6, Isa 11:10, Isa 22:24, Isa 49:5, Isa 49:6; Jer 23:6; Dan 7:13, Dan 7:14; Joh 13:31, Joh 13:32, Joh 17:1-5; Eph 1:20-23; Phi 2:7-11; Heb 2:7-9; 1Pe 3:22; Rev 3:21, Rev 5:9-13, Rev 19:11-16

a priest : Zec 6:11; Gen 14:18; Psa 110:4; Heb 3:1, Heb 4:14-16, Heb 6:20, Heb 7:1, Heb 7:24, Heb 7:25-28; Heb 10:12, Heb 10:13

and the : Zec 4:14; Psa 85:9-11; Isa 54:10; Dan 9:25-27; Mic 5:4; Act 10:36-43; Rom 5:1; Eph 2:13-18; Col 1:2, Col 1:18-20; Heb 7:1-3

TSK: Zec 6:14

Helem : Zec 6:10

a memorial : Exo 12:14, Exo 28:12, Exo 28:29; Num 16:40, Num 31:54; Jos 4:7; 1Sa 2:30; Mat 26:13; Mar 14:9; Act 10:4; 1Co 11:23-26

TSK: Zec 6:15

they : Isa 56:6-8, Isa 57:19, Isa 60:10; Act 2:39; 1Co 3:10-15; Eph 2:13-22; 1Pe 2:4, 1Pe 2:5

and ye : Zec 6:12, Zec 2:8-11, Zec 4:8, Zec 4:9; Joh 17:20,Joh 17:21

And this : Zec 3:7; Isa 3:10, Isa 58:10-14; Rom 16:26; 2Pe 1:5-10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 6:8

Then God, or the Angel of the Lord - who speaks of what belonged to God alone, "called me"(probably "loudly"Jdg 4:10, Jdg 4:13; 2Sa 20:4-5), so as to command his attention to this which most immediately concerned his people.

These have quieted My spirit in the north country - Or rather, "have made My anger to rest"on, that is, have carried it thither and deposited it there, made it to rest upon them, as its abode, as John saith of the unbelieving, "The wrath of God abideth on him"Joh 3:36. Babylon had been the final antagonist and subduer of the people of God. It had at the outset destroyed the temple of God, and carried off its vessels to adorn idol-temples. Its empire closed on that night when it triumphed over God , using the vessels dedicated to Him, to the glorifying of their idols. "In that night was Belshazzar the king of the Chaldaeans slain."This final execution of God’ s anger upon that their destroyer was the earnest of the rest to them; and in this the visions pause.

Barnes: Zec 6:9

And the word of the Lord came to me - The visions being closed, Zechariah marks the change by adopting the usual formula, with which the prophets authenticated, that they spake not of themselves, but by the Spirit of God. The act enjoined is a symbolic act, pointing and summing up and interpreting the visions, as some of the visions had been already expanded by fresh revelations following immediately upon them.

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.

Barnes: Zec 6:11

And make crowns - Or a "crown", as in Job, "I would bind it as a crown unto me,"and our Lord is seen in the Revelation, "on His Head were many crowns". The singular is used of "a royal crown", apparently of a festive crown ; and figuratively; (Job 19:9, (plur. Job 31:36) Pro 4:9; Pro 12:4; Pro 14:24; Pro 16:31. Pro 17:6); even of Almighty God Himself as a crown ; but no where of the mitre of the high priest.

The characteristic of the act is, that "the crown"or crowns (it is not in the context said, which) were placed on the head of the one high priest, Joshua; "and thou shall place"(it or them, it is not said which) "upon the head of Joshua son of Josedech the high priest, and shalt say unto him."If crowns were made of each material, there were two crowns. But this is not said, and the silver might have formed a circlet in the crown of gold, as, in modern times, the iron crown of Lombardy, was called iron, because it had "a plate of iron in its summit, being else of gold and most precious". In any case the symbolical act was completed by the placing of a royal crown upon the head of the high priest. This, in itself, represented that He, whom he and all other priests represented, would be also our King. It is all one then, whether the word designate one single crown, so entitled for its greatness, or one united royal crown, that is, one crown uniting many crowns, symbolizing the many kingdoms of the earth, over which our High Priest and King should rule.

Either symbol, of separate crowns "the golden at Rome."Du Cang. Otto of Frisingen said that Frederic received 5 crowns; the first at Aix for the kingdom of the Franks; a second at Ratisban for that of Germany; a third at Pavia for the kingdom of Lombardy; the fourth at Rome for the Roman empire from Adrian iv; the fifth of Monza for the kingdom of Italy."In our own memory, Napoleon I. having been crowned in France, was crowned with the iron crown at Monza), or an united crown , has been used in the same meaning, to symbolize as many empires, as there were crowns.

On Zerubbabel no crown was placed. It would have been confusing; a seeming restoration of the kingdom, when it was not to be restored; an encouragement of the temporal hopes, which were the bane of Israel. God had foretold, that none of the race of Jehoiakim should prosper, "sitting on the throne of David, or ruling any more in Israel."Nehemiah rejects the imputation of Sanballat, "Thou hast also appointed prophets to preach of thee at Jerusalem,"There is "a king in Judah."He answers, "There are no such things done as thou sayest; and thou feignest them out of thine own heart"Neh 6:6-8. But Isaiah had foretold much of the king who should reign: Zechariah, by placing the royal crown on the head of Joshua, foreshowed that the kingdom was not to be of this world. The royal crown had been taken away in the time of Zedekiah, "Thus saith the Lord God, Remove the diadem and take away the crown; this shall not be this; exalt the low and abase the high; an overthrow, overthrow, overthrow will I make it; this too is not; until he come whose the right is, and I will give it"(Eze 21:31-32 (Eze 21:26-27 in English)).

But the Messiah, it was foretold, was to be both priest and king; "a priest after the order of Melchizedec"Psa 110:4, and a king, set by the Lord "upon His holy hill of Zion"Psa 2:6. The act of placing the crown on the head of Joshua the high priest, pictured not only the union of the offices of priest and king in the person of Christ, but that He should be King, being first our High Priest. Joshua was already high priest; being such, the kingly crown was added to him. It says in act, what Paul says, that "Christ Jesus, being found in fashion as a man, humbled Himself and became obedient unto death, even the death of the Cross. Wherefore God also hath highly exalted Him"Phi 2:8-9.

Barnes: Zec 6:12

The prophet is taught to explain his own symbolic act. "Behold the Man whose name is the Branch". "Not for himself, but for Christ, whose name Joshua bare, and whose Priesthood and Princedom he represented,"was the crown given him. The prophet had already foretold the Messiah, under the name of the Branch. Here he adds,

And he shall grow up out of His place - Lowly and of no seeming account, as God foretold by Jeremiah, "I will cause the Branch of righteousness to grow up unto David"Jer 33:15; and Jesus Himself said, "Except a grain of wheat fall into the earth and die, it abideth alone; but if it die, it bringeth forth much fruit"Joh 12:24. Alone He grew up before God, as a tender plant Isa 53:2, unknown of man, known to God. It is that still, Divine Life at Nazareth, of which we see only that one bright flash in the temple, the deep saying, not understood even by Joseph and Mary, and then, "He went down with them and came to Nazareth and was subject unto them"(see Luk 2:49-51).

And he shall build the temple of the Lord - The material temple was soon to be finished, and that by Zerubbabel, to whom this had been promised, Zec 4:10, not by Joshua. It was then a new temple, to be built from the foundation, of which He Himself was to be "the foundation"Isa 28:16; 1Co 3:11; Eph 2:20-21, as He said, "On this rock I will build My Church"Mat 16:18; and in Him "all the building, fitly framed together, groweth unto an holy temple to the Lord"Eph 2:21. Osorius: "He it is, who built the house; for neither Solomon nor Zerubbabel nor Joshua son of Josedech could build a house worthy of the majesty of God. For "the Most High"Act 7:48-49, Stephen says, "dwelleth not in temples made with hands, as saith the prophet; Heaven is My throne and earth is My footstool; what house will ye build Me, saith the Lord?"For if they could have built a house for God, He would not have allowed His house to be burned and overthrown. What then is the house of God which Christ built? The Church, founded on faith in Him, dedicated by His Blood, stablished by the stayedness of divine virtue, adorned with divine and eternal riches, wherein the Lord ever dwelleth."

Barnes: Zec 6:13

Even He - Literally, "He Himself."The repetition shows that it is a great thing, which he affirms; "and He,"again emphatic, "He,"the same who shall build the temple of the Lord, "He shall bear the glory."Great must be the glory, since it is affirmed of Him as of none beside, "He shall bear glory,""He should build the temple of the Lord,"as none beside ever built it; He should bear glory, as none beside ever bare it, "the glory as of the Only Begotten of the Father, full of grace and truth"Joh 1:14. This word glory is almost always used of the special glory of God, and then, although seldom, of the Majesty of those, on whom God confers majesty as His representatives, as Moses, or Joshua Num 27:20, or "the glory of the kingdom"given to Solomon 1Ch 29:25. It is used also of Him, a likeness of whom these vicegerents of God bare, in a Psalm whose language belongs (as Jews too have seen,) to One more than man , although also of glory given by God, either of grace or nature .

So in our Lord’ s great High Priest’ s prayer lie says, "Father, glorify Thou Me with Thine ownself with the glory which I had with Thee before the world was"Joh 17:5; and prays, "that they also whom Thou hast given Me, be with Me, where I am; that they may behold My glory which Thou hast given Me"Joh 17:24. So Paul, applying the words of the eighth Psalm, says of our Lord, "We see Jesus, who was made a little lower than the angels, crowned with glory and horror"Heb 2:9; and the angels and saints round the Throne say, "Worthy is the Lamb which was slain to receive power and wisdom and strength and honor and glory and blessing, and those on earth answer, Blessing and honor and glory and power be unto Him that sitteth upon the Throne and unto the Lamb forever and ever"Rev 5:12-13. That glory Isaiah saw; in His miracles He "manifested forth His glory"Joh 12:41, "which resided in Him"Joh 2:11; in His Transfiguration, the three Apostles "saw His glory"Luk 9:32, shining out from within Him; "into this His glory"(Luk 24:26; add 1Pe 1:11-12), He told the disciples at Emmaus, the prophets said, that He was to enter, having first suffered what He suffered; in this His glory He is to sit, when He judges. "And He shall sit and rule on His Throne"Mat 19:28; Luk 9:26. His rule shall be, not passing but abiding, not by human might, but in peaceful majesty, as God says, "Yet have I set My king upon My holy bill of Zion"Psa 2:6, and again, Sit Thou on My Right Hand, until I make Thine enemies Thy footstool"Psa 110:1; and the angel said to Mary, "The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end"Luk 1:32-33.

And He shall be a priest upon His Throne - He shall be at once king and priest, as it is said, "Thou art a priest forever after the order of Melchizedec."When the Christ should reign, He should not cease to be our Priest. He, having all power given to Him in heaven and earth, reigneth over His Church and His elect by His grace, and over the world by His power, yet ever liveth to make intercession for us. Rup.: "Not dwellings now on what is chiefest, that "by Him were all things created that are in heaven and that are in earth, visible and invincible, whether they be thrones or dominions or principalities or powers; all things were created by Him and for Him, and He is before all things, and by Him all things consist"Col 1:16-17, how many crowns of glory belong to Him, One and the Same, God and man, Christ Jesus! He then "will bear glory and will sit upon His throne and shall be a priest on His throne."

How just this is, it is easier to think than to express, that "He should sit and rule all things, by whom all things were wade, and He should be a Priest forever,"by whose Blood all things are reconciled. "He shall rule then upon His throne, and He shall be a priest upon His throne,"which cannot be said of any of the saints, because it is the right of none of them, to call the throne of his rule or of his priesthood his own, but of this Only Lord and Priest, whose majesty and throne are one and the same with the Majesty of God, as He saith, "When the Son of Man shall come in His Majesty (Glory), then shall He sit upon the throne of His Majesty (Glory)"Mat 25:31. And what meaneth that re-duplication, and He shall rule on His Throne, but that One and the Same, of whom all this is said, should be and is King and Priest. He who is King shall rule on His Throne, because kingdom and priesthood shall meet in One Person, and One shall occupy the double throne of kingdom and priesthood."He alone should be our King; He alone our Saviour: He alone the Object of our love, obedience and adoration.

And the counsel of peace shall be between them both - " The counsel of peace"is not merely peace, as Jerome seems to interpret: "He is both king and priest, and shall sit both on the royal and sacerdotal throne, and there shall be peaceful counsel between both, so that neither should the royal eminence depress the dignity of the priesthood, nor the dignity of the priesthood, the royal eminency, but both should be consistent in the glory of the One Lord Jesus."For had this been all, the simple idiom, "there shall be peace between them,"would have been used here, as elsewhere (Jdg 4:17; 1Sa 7:14; 1Ki 5:16 (12 English)). But "counsel of peace,"must, according to the like idioms, signify "a counsel devising or procuring peace"for some other than those who counsel thereon. We have the idiom itself, "counsellors of peace"Pro 12:20.

They twain - Might be said of things : but things are naturally not said to counsel, so that the meaning should be, that the thrones of the priests and of the Branch should counsel. For the throne is in each case merely subordinate. It is not as we might say, "the See of Rome,"or "of Constantinople,"or "of Canterbury,"meaning the successive Bishops. It is simply the material throne, on which He sits. Nor is anything said of any throne of a priest, nor had a priest any throne. His office was to stand "before the Lord,"his intercessorial office to "offer gifts and sacrifices for sin"Heb 5:1; Heb 9:9. To "offer up sacrifice, first for his own sins and then for the people’ s"Heb 7:27, was his special office and honor.

There are then not two thrones. One sits on His Throne, as King and Priest. It seems only to remain, that the counsel of peace should be between Jesus and the Father; as Jerome says, "I read in the book of some, that this, "there shall be a peaceful counsel between the two,"is referred to the Father and the Son, because He "came to do not His own will, but the Will of the Father"Joh 5:30; Joh 6:38, and "the Father is in the Son, and the Son in the Father"Joh 14:10. In Christ all is perfect harmony. There is a counsel of peace between Him and the Father whose temple He builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption. God the Father "so loved the world, that He gave His Only-Begotten Son, that whosoever believeth in Him should not perish but have everlasting life"Joh 3:16; and God the Son "is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh"Eph 2:14, Eph 2:16-17.

Others seem to me less naturally to interpret it of Christ in His two offices. Rup.: "There shall be the counsel of peace between them, the ruler and the priest, not that Christ is divided, but that those two princedoms, which were hitherto divided, (the priest and the king being different persons) should be united in the One Christ. Between these two princedoms, being inseparably joined in one, shall be the counsel of peace, because through that union we have peace; and through Him "it pleased the Father to reconcile all things unto Himself, and that all things should be brought to peace through the Blood of His cross, whether things in earth or things in heaven"Col 1:19-20.

Barnes: Zec 6:14

And the crowns shall be to Helem - There is no ground apparent to us, why the name "Helem"appears instead of "Holdai", or "Hen"for "Josiah:"yet the same person must have been called both Hen and Josiah, since the father’ s name is the same in both places. They cannot both be intended as explanations of the former names, since Helem stands insulated in Hebrew, its meaning conjectural. Perhaps then they were the own names of the individuals, and the names compounded with the name of God, honorable names which they had taken.

For a memorial in the temple of the Lord - They brought a passing gift, but it should be for a lasting memorial in their behalf. It is a renewal of the well-known term of the law. The two stones, engraven with the names of the children of Israel, upon the shoulders of the Ephod, were to the end, that Aaron should "bear their names before the Lord upon his two shoulders for a memorial"Exo 28:12, Exo 28:22; Exo 39:7; continually, it is added of the "breastplate with its twelve precious stones Exo 28:29; the atonement money of the children of Israel was to be appointed for the service of the tabernacle of the congregation, that it may be a memorial for the children of Israel before the Lord, to make atonement for their souls; "to make an atonement for their souls before the Lord"Exo 30:16. They were to "blow with the trumpets over their burnt-offerings, and over the sacrifice of their peace-offerings, that they may be to you for a memorial before your God"Num 10:10.

When Midian had been smitten before Israel, and not one of Israel had been slain, they brought all the gold which had accrued to them, and "Moses and Eleazar took the gold, and brought it into the tabernacle, a memorial for the children of Israel before the Lord"Num 31:50, Num 31:54. So the angel said to Cornelius, "thy prayers and thy alms are come up for a memorial before God"Act 10:4, Act 10:31. Rup.: "This is what we look for, that to all the saints and friends of God, whom these signify, those crowns which they made of their gold and silver for the Lord Jesus, shall be an everlasting memorial in that heavenly temple of the Lord."The tradition of the Jews, that this was literally, observed , can hardly be without foundation. Cyril: "These their offerings shall be for grace to those who dedicated them and an occasion of doxology. For the piety of princes becomes to the rest a path to the love of God. But when Christ is crowned by us, then shall also the multitude of the Gentiles haste to the knowledge of Him."

Barnes: Zec 6:15

And they who are far off shall come - They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, "Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ"Eph 2:13; and, "He came and preached peace to you which were far off and to them that were nigh"Eph 2:17; and "the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call"Act 2:39.

And build in - or upon, the temple of the Lord (Neh 4:4, Neh 4:11 (Neh 4:10, Neh 4:17 in English).) Not "build it"for it was to be built by "the Branch,"but "build on,"labor on, it. It was a building, which should continually be enlarged; of which Paul says, "I, as a wise master-builder, according to the grace given unto me, laid the foundation, and another buildeth thereon; let every man take heed how, he buildeth thereupon"1Co 3:10. Cyril: "What shall they build? Themselves, compacting themselves with the saints, and joining together in faith to oneness with those of Israel, Jesus Christ Himself being the head cornerstone and uniting together in harmony through Himself, what was of old divided. For He united "the two peoples into one new man, making peace, and reconciling in His own body all things unto the Father"Eph 2:15-16, which being accomplished, we shall own the truth of the holy prophets, and know clearly that it was God who spake in them and declared to us beforehand the mystery of Christ."

And this shall be - Not as though the coming of Christ depended upon their faithfulness, but their share in it. "Ye shall know (he had said) that the Lord of hosts hath sent me unto you;"but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know; "it shall be, , if ye will diligently obey the voice of the Lord your God. For none of the wicked,"Daniel says, "shall understand"Dan 12:10; and Hosea, "Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them and the transgressors shall stumble at them"; and the wise man, "he that keepeth the law of the Lord getteth the understanding thereof"(Ecclesiasticus 21:11). So our Lord said, "If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself"Joh 7:17; "He that is of God heareth God’ s words: ye therefore hear them not because ye are not of God: Joh 8:47 : Everyone that is of the truth heareth My voice"Joh 18:37. Osorius: "Because he had said, And ye shall know that the Lord hath sent me unto you, he warns them, that the fruit of that coming will reach to those only, who should hear God and with ardent mind join themselves to His name. For as many as believed in Him were made sons of God; but the rest were cast into outer darkness. But they receive Christ, who hear His voice and do not refuse His rule. For He was made the cause of eternal salvation to tell who obey Him."

Poole: Zec 6:8

Then when the prophet had been informed about the former vision,

cried he the Angel that talked with the prophet, i.e. the Lord Christ, spake aloud. and called to him.

These that go or are gone, for he speaks of what was already past; it is likely he meaneth the red horses.

Toward the north country into Babylon.

Have quieted my spirit either by doing what I appointed them against the cruel Chaldeans, in revenge of my people’ s injuries, or bringing my people back out of Babylon into Canaan.

Poole: Zec 6:9

And: it appears not that this next thing hath any necessary connexion to that which the prophet last saw.

The word the direction or command for the prophet to do something out of hand.

And: it appears not that this next thing hath any necessary connexion to that which the prophet last saw.

The word the direction or command for the prophet to do something out of hand.

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.

Poole: Zec 6:11

Then take silver and gold: this reiterating the command both confirms and explains the former command.

Make crowns two, the one of silver, the other of gold.

Set them , put both of them, i.e. one after the other,

upon the head of Joshua who now in this circumstance stands a type of Christ, King and Priest for ever for his people, and this extraordinary act was to represent something extraordinary in the Messiah.

Poole: Zec 6:12

Speak unto him Joshua, but in hearing of others, and in the name of the Lord.

Behold consider thoroughly the import and meaning of this unusual ceremony.

The man thou, Joshua, art the type or figure, but he that is the man signified by thee, is that great person God hath promised, and you do expect, and who shall come.

Whose name is the Branch whom you know by the name of the Branch, who was called so long since, Messiah Ben David; this wonderful person is the man that is crowned, as King and Priest, by proxy, or in effigy: thou, O Joshua, art the portrait; he is the Branch itself, Zec 3:8 .

He shall grow up though you may perhaps suspect the root dry or dead, yet assuredly it is not, the Branch will spring up, Messiah, King and Priest, shall be born in due time.

Out of his place of the same tribe and family, and in the same place, foretold.

He shall build the temple he it is, though unseen, that stands by you, that builds the material temple: neither Zerubbabel nor Joshua, nor all the Jews, could do any thing without Christ in the present building, which is yet far inferior to the spiritual temple, which Christ will build, beautify, and preserve, and dwell in for ever.

Speak unto him Joshua, but in hearing of others, and in the name of the Lord.

Behold consider thoroughly the import and meaning of this unusual ceremony.

The man thou, Joshua, art the type or figure, but he that is the man signified by thee, is that great person God hath promised, and you do expect, and who shall come.

Whose name is the Branch whom you know by the name of the Branch, who was called so long since, Messiah Ben David; this wonderful person is the man that is crowned, as King and Priest, by proxy, or in effigy: thou, O Joshua, art the portrait; he is the Branch itself, Zec 3:8 .

He shall grow up though you may perhaps suspect the root dry or dead, yet assuredly it is not, the Branch will spring up, Messiah, King and Priest, shall be born in due time.

Out of his place of the same tribe and family, and in the same place, foretold.

He shall build the temple he it is, though unseen, that stands by you, that builds the material temple: neither Zerubbabel nor Joshua, nor all the Jews, could do any thing without Christ in the present building, which is yet far inferior to the spiritual temple, which Christ will build, beautify, and preserve, and dwell in for ever.

Poole: Zec 6:13

Even he shall build: the promise is repeated to settle the Jews in the assured expectation of the thing.

The temple of the Lord your material temple as type, and the spiritual temple as antitype.

He shall bear the glory of both kingly office and priestly, the glory of both those crowns shall abide on him, the only person worthy of it.

He shall sit which speaks both his royal magnificence and the perpetuity of it.

And rule though he shall have many attendants and officers, yet he shall rule, give laws, distribute rewards, and punish offenders.

Upon his throne his by birth, by donation, by purchase, and by conquest, his most undoubtedly by best right.

He shall be a priest ; the great High Priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people: this is that meant by the crowns set on thy head, O Joshua.

The counsel of peace shall be between them both the peace made for God’ s people shall rest upon these two, the kingly and priestly office of Christ: by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from spiritual enemies; by priestly operation he shall expiate our sin, by the power of his kingly office he shall extirpate sin; as Priest he makes, as King maintains, peace; purchase as a Priest, protect as a King.

Poole: Zec 6:14

The crowns those two crowns before mentioned, made of the gold and silver brought from Babylon, Zec 6:11 .

Shall be to Helem & c.: these persons we know no more of with any certainty but their names.

For a memorial of their incredulity, say some, of their liberality, say others; but these crowns were certainly to be memorials of the Messiah’ s certain and speedy coming, and to be reserved in the temple as a memorial of this solemn typical inauguration of Joshua, or Messiah in him.

Poole: Zec 6:15

This verse hath certainly a double reference, one to the Jews, and the building of the material temple, which is the literal and historical sense; the other mystical, and refers to the bringing in of the Gentiles.

They that are far off such Jews as do now abide in Babylon and Persia, or other remote parts. It is also the character of the Gentiles, Act 2:39 Eph 2:13,17 .

Shall come and build in the temple the Jews did so with their gifts, came to Jerusalem and built with their brethren; the Gentiles are come in and build the spiritual temple.

Ye shall know that the Lord of hosts hath sent me unto you the accomplishment of this shall prove my words to be God’ s word, and that I am sent of him.

This shall come to pass the literal part shall come to pass in your day,

if ye will obey the voice of the Lord your God speaking by me. The mystical part shall come to pass also; and, if you will believe and obey, the Gentiles shall come in and be your brethren, make up one church with you, and help to build the temple, the spiritual temple; but if you obey not, you shall be cast out, and the Gentiles be taken in, to be God’ s people, and to build his temple.

Haydock: Zec 6:8

Spirit. Septuagint, "wrath or fury." (Haydock) ---

Nabopolassar overcame the Assyrians, Cyrus the Chaldeans, as Alexander would shortly treat the Persians.

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)

Haydock: Zec 6:12

Orient. Protestants, "the branch , and he shall grow up out of his place." (Haydock) ---

Hebrew, "under or from himself." This alludes to the miraculous birth of Christ, (Isaias xi. 1.) whom the prophet had principally in view; though his hearers might naturally understand (Calmet) Zorobabel, who was to preserve the royal family and build the temple. (Theodoret; St. Jerome) ---

Yet he was only a shadow of the Messias, chap. iii. 8. (Calmet)

Haydock: Zec 6:13

Glory. Septuagint, "virtue," or "receive strength" and courage, Greek: areten; (Haydock) or one of the crowns, as prince of Juda, ver. 10. (Calmet) ---

Both. That is, he shall unite in himself the two offices or dignities of king and priest. (Challoner) ---

Zorobabel and Jesus shall act in concert. (Haydock)

Haydock: Zec 6:14

Helem. Septuagint, "the crown shall be for those who expect him." (Haydock) ---

Hem. Septuagint, "for grace." Hebrew chen. (St. Jerome) ---

Thus proper names are frequently interpreted. (Haydock) ---

The crowns were not to be worn, but to be deposited in the temple, 1 Machabees i. 23. (Calmet) ---

The names of those four who had contributed towards their making, were to be inscribed upon them. Helem and Hem are the same with Holdai and Josias. (Menochius) ---

The Jews say Hem or Daniel, and his three companions, brought gifts. (St. Jerome)

Haydock: Zec 6:15

Off. Many Jews now assisted in the building, coming from all parts. The temple was thus finished in four years time; whereas Solomon, with all his riches and workmen, spent seven in building one. (Calmet)

Gill: Zec 6:8

Then cried he upon me, and spake unto me, saying,.... That is, the Lord of the whole earth spoke to the prophet with a loud voice, and uttered the following words:

Behold, these that go toward the north country; meaning the Medes and Persians, which went towards Babylon:

have quieted my spirit in the north country; by executing the judgments of God upon the Chaldeans, and by helping, favouring, and delivering the people of the Jews; which were very agreeable to the will of God, and well pleasing in his sight, signified by the quieting or refreshing his Spirit.

Gill: Zec 6:9

And the word of the Lord came unto me, saying. Either "the word of prophecy from the Lord", as the Targum paraphrases it; the visions being ended, the prophetic part of the book begins; and many excellent prophecies concerning the Messiah, and his kingdom, are contained in this and the following chapters: or an order from the Lord, which is expressed in the next verses Zec 6:10.

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.

Gill: Zec 6:11

Then take silver and gold, &c. Which the Jewish writers suppose were brought by the above men from their brethren in Babylon, as a free will offering towards the building of the temple:

and make crowns; two at least, one of silver, and another of gold; the one to be put upon the head of Joshua the high priest; the other upon the head of Zerubbabel, as Kimchi conjectures; though, according to the text, they seem to be both, or all of them, be they as many as they will, to be put upon the head of Joshua; and may signify the different states of the priesthood in the present time, and when in its pristine glory; or that both the crown of the priesthood and the crown of the kingdom should meet in his antitype Christ, who is said to have on his head many crowns, Rev 19:12. The Targum renders it, "thou shalt make a great crown"; as if only one crown was to be made of gold and silver mixed together; and so the Arabic version renders it; but more are certainly meant, for it follows:

and set them upon the head of Joshua the son of Josedech the high priest; on whose head a fair mitre was set; see Zec 3:5 and with the mitre was wore by the high priest the holy crown, made of pure gold; and which was no other than the plate or "flower" of gold, on which was engraved "Holiness to the Lord", Exo 28:36 and this, according to the Jewish writers ^b, was a plate of gold two fingers broad, and reached from ear to ear; though Josephus ^c seems to give a different account of it; he says,

"the golden crown surrounds (either the mitre, or perhaps rather the forehead or temples); and on it were three rows of cups or flowers, like those of the herb we call "saccharus"; and the Grecian botanists "hyosciamus";''

or henbane; and after describing the herb, and the figure of the buds, cups, or flowers of it, he adds,

"like to these is made a crown reaching from the hinder part of the head unto both temples; for the flowers do not encompass the forehead; but there is a golden plate, which has the name of God engraved in sacred letters;''

which seems to disagree with the accounts of other Jewish writers; unless, as Braunius ^d observes, they may be thus reconciled, that the crown was nothing else but the plate that was two fingers broad, and was in length from ear to ear; so that about the temples it was ornamented with three rows of henbane flowers on each side: and these three rows may give occasion for the use of the word in the plural number; and some have called it a triple crown ^e; and Popish writers fail not to improve it in favour of the crown their pontiff wears; and Lyra ^f speaks of little crowns or coronets, even in the mitres of the common priests; which (he says) were circles in the lower part of them so called; wherefore the rows of flowers in the high priest's crown, from whence it might be called ציץ, a flower, might with more propriety bear that name. Philo the Jew ^g, speaking of the golden plate, says it was like a crown engraven with four letters of the name (Jehovah); and further observes, that

"the mitre under it kept the plate from touching the head, on which the "cidaris" or diadem was put; for it was like the cidaris which the eastern kings used for a diadem:''

and indeed this crown, and the three rows of flowers in it, were a hieroglyphic or emblem of the threefold office of Christ, whom the high priest represented, kingly, priestly, and prophetic; and so may be fitly signified here by crowns in the plural number; and it is usual with the Jewish writers to speak of three crowns, the crown of the law, the crown of the kingdom, and the crown of the priesthood ^h; and very probably from the high priest among the Jews wearing crowns it was that the priests among the Heathens had the same ornaments on their heads; and to be crowned was with them the same as to exercise the office of priesthood ⁱ, and who was an eminent type of the Messiah, and in this of having crowns put upon his head, as the following words show.

Gill: Zec 6:12

And speak unto him, saying,.... That is, to Joshua the high priest, having the crowns on his head:

thus speaketh the Lord of hosts, saying, behold the man whose name is The BRANCH; which is not to be understood of Zerubbabel, as some Jewish writers interpret it; for he was not "the Branch", by way of eminency, much less that righteous Branch of David, called the Lord our righteousness, Jer 23:5 the same that is here meant; besides, he was already grown up out of his place; nor did he build a temple, from which he had great glory; nor was he either king or priest, only governor of Judah; and, however, not both, as this person is represented to be; and who is no other than the Messiah; and so the Targum paraphrases the words,

"behold the man Messiah is his name;''

and Jarchi owns that some of their Rabbins interpret the words of the King Messiah. The "Branch" is a name by which the Messiah goes in the Talmud ^k, and in other Jewish writings. It is asked ^l, what is the name of the King Messiah? it is answered, among others, his name is the "Branch"; as it is said, "behold the man whose name is the Branch; he shall grow up out of his place": elsewhere ^m they speak of five letters doubled, which are the foundation of deliverance to certain persons, or point thereat. The first four, they observe, were accomplished in the deliverance of Abraham from Ur of the Chaldees, of Isaac from the Philistines, of Jacob from Esau, and of the Israelites from Egypt; and the fifth, which is the letter צ, the first letter of "Tzemach", the Branch, by it they say the holy blessed God will redeem Israel at the end of the four monarchies; as it is said, "behold the man whose name is the Branch", &c.; Philo the Jew ⁿ interprets this passage of a divine Person, the Son of God, by whom no other than the Messiah is meant,

"we have heard (says he) one of the friends of Moses, i. e. Zechariah, saying thus, behold the man "whose name is the east", or rising sun (so the Greek version renders the words); a new appellation, if you can think it said of one consisting of soul and body; but if of that incorporeal one, bearing the divine image, you will own that the name is fitly given him, the ancient Sun, the Father of beings will cause to arise; whom otherwise he names the first begotten, and who, being begotten, imitates the ways of his Father; and looking at his archetypal exemplars, forms the same.''

Abendana ^o, a modern Jew, observes, that

"it is right that the Targum interprets it of the Messiah, for of him it is spoken; therefore it is written, "and he shall grow up out of his place"; for he shall go forth from him, and shall be of the seed of Zerubbabel,--and the King Messiah shall bear the glory of the kingdom, and he shall rule upon the throne of his kingdom;''

and when he is called a man, the meaning is not that he is a mere man, nor was he really man before his incarnation; but as he was to be man, and his incarnation was drawing near, he is so called: of his name the "Branch", see Isa 4:2, and Joshua, he is directed to look upon himself, with the crowns on his head, as a type of him; and so were the prophet, and those that were with him; and he is to be beheld, as before in type, so now in truth, by faith, with love and affection, with diligent attention, and great admiration:

and he shall grow up out of his place: or, "from under him" ^p; which may regard his natural descent as man, and the persons or person from whom he sprung; as from Abraham, Jacob, Judah, Jesse, and particularly from David, from the royal seed, as Jarchi interprets it: or else the place from whence this Branch arose, the land of Judea, the tribe of Judah, the city of Bethlehem, where he was born; or Galilee, and particularly Nazareth, where he was brought up, and grew, and increased in the stature of his body, and in the wisdom of his mind: or it may be rendered, "from his inferior place" ^q; his superior, place, as the Son of God, is heaven; his inferior place, as the Son of man, is the earth; from whence he may be said to be, being born of a woman; and so this Branch is called "the fruit of the earth", and said to spring out of it, Isa 4:2 or it is same as מאליו, from himself, as Aben Ezra observes; and so Calvin; for this Branch did not grow up through any sowing and planting of man, but without any hand or concern of his in it; Christ was born of a virgin, through the power of the Highest, and through his own power, as God:

and he shall build the temple of the Lord; not a material temple, but the spiritual temple, the Church; called so in allusion to the temple of Jerusalem, built by Solomon; which was typical of the church, in the builder of it, Solomon, the church being built by Christ the antitypical Solomon, the true Peace, and Peacemaker; in the situation of it on a mount, which denotes the safety, visibility, and exalted state of the church; in the matter of it, being made of choice stones, and excellent timber, to which believers in Christ, who as lively stones are built up a spiritual house, are fitly compared; in the magnificence and stateliness of it, especially as the church will be in the latter day, when the glorious things spoken of it will be fulfilled; and in its strength and firmness, as well as in its holiness: and it is called "the temple of the Lord", because it is of his building, where he dwells, and where he is worshipped; and in the building of it Christ has a great concern; he is not only the foundation and cornerstone of it, but he is the chief, the master builder of it; he builds it on himself, and builds it up by his Spirit, his ministers, his word and ordinances, making thereby continually an increase of it, and additions to it; see Mat 16:18.

Gill: Zec 6:13

Even he shall build the temple of the Lord,.... Which is repeated, as Kimchi observes, for confirmation sake:

and he shall bear the glory; that is, of building the temple; and the phrase denotes that the glory of it shall be upon him, shall be hung upon him, as in Isa 22:24 and so shall be visible; that it would be weighty and heavy, he having many crowns on his head, put there by all the saints, who everyone of them ascribe glory to him; that it would continue, and not pass away like the glory of this world; and that he, and he alone, should bear it; not Joshua, nor Zerubbabel, nor the ministers of the word, nor members of churches, nor any other, but himself; he, and he alone, shall be exalted:

and shall sit and rule upon his throne; in heaven, having done his work on earth, where he is at ease and rest, and exercises power and authority; he rules over the whole world, and the kings of it in general, and in particular over his saints, by his Spirit, word, and ordinates, feeding, protecting, and defending them:

and he shall be a Prince upon his throne; he is both Priest and King, and exercises both offices at one and the same time, and even now in heaven; having offered himself as a sacrifice on earth, by which he has put away sin for ever, and perfected his people; he is set down upon his throne, as a King crowned with glory and honour; and ever lives as a Priest the throne, to make intercession for them; by appearing in the presence of God for them; by presenting his blood, sacrifice, and righteousness, to his divine Father; by offering up the prayers and praises of his people; by declaring it as his will that such and such blessings be bestowed upon them; and by applying the benefits of his death unto them:

and the counsel of peace shall be between them both; not between Joshua and Zerubbabel, who should agree together, as they did, in the administration of government belonging to their distinct offices; rather between the priestly and kingly offices of Christ; nor the council of peace between the Father and the Son, concerning the salvation of the elect; for that was past in eternity; but better the Gospel of peace, called the whole counsel of God, which, in consequence of Christ being a Priest on his throne, was preached to both Jews and Gentiles; which brought the glad tidings of peace and salvation by Christ to both, and was the means of making peace between them both.

Gill: Zec 6:14

And the crowns shall be to Helem,.... The same with Heldai, Zec 6:10,

and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah; the same with Josiah, Zec 6:10,

for a memorial in the temple of the Lord; the crowns, after they had been put upon the head of Joshua, were taken off, and laid up in some part of the temple, of which the Jews make mention in their Misna ^r; and say there were golden chains fixed to the beams of the porch (of the temple), by which the young priests went up, and saw the crowns; as it is said, Zec 6:14 "and the crowns shall be to Helem", &c.; these were laid up for a memorial of the liberality and generosity of those men, as Jarchi interprets it; who had so freely and largely offered towards the building of the temple; or rather, as Alshec ^s, another Jewish commentator, observes, they were for a memorial of something future, even of the Messiah, who was typified by Joshua; when he had those crowns upon him; for those crowns respected the glory of Christ's government in future times; and being made both of silver and gold, and put upon the head of the high priest Joshua, denoted the union of the kingly and priestly offices in the Messiah.

Gill: Zec 6:15

And they that are afar off shall come,..... Into the temple; not the material temple; nor is this a prophecy which was fulfilled in Herod, a stranger, repairing that, as Kimchi suggests; but into the spiritual temple, the church; and is a prophecy of the calling of the Gentiles, who are said to be "afar off", Eph 2:12, from God; from having his image on them; from subjection to his law; from the knowledge and fear of him; and from communion with him: from Christ; from the knowledge of his person, righteousness, and salvation by him; from love to him, faith in him, and fellowship with him; from the Spirit of God, and from the people of God, and from any solid hope of eternal life: now these being called by grace, and brought to Christ under the drawings of the Father's love, shall come to his church, and join themselves to his people:

and build in the temple of the Lord; upon the foundation Christ; and be useful in building up others, either by private conversation, or by public preaching the word; it is not said, they shall "build the temple of the Lord"; that is Christ's work; but "build in" it:

and ye shall know that the Lord of hosts hath sent me unto you; that is, the Prophet Zechariah, who was sent to the Jews to declare these things to them; or, as the Targum adds, "to prophesy unto you": which they would fully know, and be assured of, when these things should have their accomplishment:

and this shall come to pass, if ye will diligently obey the voice of the Lord your God; not that the fulfilment of the above predictions depended upon their obedience; but when they should in the latter day obey the Gospel of Christ, or "the word of the Lord" their "God", as the Targum paraphrases it; then this would come to pass, that they should know that the prophet had his mission from the Lord.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 6:8

¹ tn Heb “my spirit.” The subject appears to be the Lord who exclaims here that the horsemen have accomplished their task of bringing peace.

² sn The immediate referent of peace about the northland is to the peace brought by Persia’s conquest of Babylonia, a peace that allowed the restoration of the Jewish people (cf. 2 Chr 36:22-23; Isa 44:28; 45:1-2). However, there is also an eschatological dimension, referring to a time when there will be perfect and universal peace.

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.

NET Notes: Zec 6:11

¹ tn Heb “crowns” (so KJV, ASV; also in v. 14). The Hebrew word for “crown” here is עֲטֶרֶת (’ateret), a term never used in the OT for the priestly crown or mitre. Thus, the scene here describes the investing of the priest with royal authority.

NET Notes: Zec 6:12

¹ tn The epithet “Branch” (צֶמַח, tsemakh) derives from the verb used here (יִצְמָח, yitsmakh, “will sprout up”) to describe the rise of the Messiah, already referred to in this manner in Zech 3:8 (cf. Isa 11:1; 53:2; Jer 33:15). In the immediate context this refers to Zerubbabel, but the ultimate referent is Jesus (cf. John 19:5).

NET Notes: Zec 6:13

¹ sn The priest here in the immediate context is Joshua but the fuller and more distant allusion is to the Messiah, a ruling priest. The notion of the ruler as a priest-king was already apparent in David and his successors (Pss 2:2, 6-8; 110:2, 4), and it finds mature expression in David’s greater Son, Jesus Christ, who will combine both offices in his kingship (Heb 5:1-10; 7:1-25).

NET Notes: Zec 6:14

¹ tn “Helem” is probably the same individual as “Heldai” in v. 10. Since the MT and the major ancient versions leave the apparent conflict unresolved it is probably best to view “Helem” as interchangeable with “Heldai” (cf. “Heled” in 1 Chr 11:30 with “Heleb” [2 Sam 23:29] and “Heldai” [1 Chr 27:15]). A number of modern English versions use “Heldai” here (e.g., NAB, NIV, NRSV, TEV, NLT).

² tn Since the “son of Zephaniah” in v. 10 is Josiah, it might be best here to understand “Hen” in its meaning “grace” (חֵן, khen); that is, “Hen” is a nickname for Josiah – “the gracious one.” A number of modern English translations use “Josiah” here (e.g., NCV, NRSV, NLT).

NET Notes: Zec 6:15

¹ sn Those who are far away is probably a reference to later groups of returning exiles under Ezra, Nehemiah, and others.

Geneva Bible: Zec 6:8

Then he cried upon me, and spoke to me, saying, Behold, these that go toward the north country have quieted my ^{( k )} spirit in the north country.

^{( k )} By punishing the Chaldeans my anger ceased, and you were delivered.

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.

Geneva Bible: Zec 6:11

Then take silver and gold, and make crowns, and set [them] upon the ^{( m )} head of Joshua the son of Josedech, the high priest;

^{( m )} Because this could not be attributed to any one according to the Law, therefore it follows that Joshua must represent the Messiah, who was both Priest and King.

Geneva Bible: Zec 6:12

And speak to him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The ^{( n )} BRANCH; and he shall grow ^{( o )} up out of his place, and he shall ^{( p )} build the temple of the LORD:

^{( n )} Meaning Christ, of whom Joshua was the figure: for in Greek they were both called Jesus.

^{( o )} That is, of himself without the help of man.

^{( p )} Which declares that no one could build this temple of which Haggai speaks, but only Christ: and therefore it was spiritual, and not material; (Hag 2:9).

Geneva Bible: Zec 6:13

Even he shall build the temple of the LORD; and he shall bear the ^{( q )} glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between ^{( r )} them both.

^{( q )} Of which Joshua had but a shadow.

^{( r )} The two offices of the kingdom and priesthood, will be joined together in such a way, that they will no longer be separated.

Geneva Bible: Zec 6:14

And the crowns shall be to ^{( s )} Helem, and to Tobijah, and to Jedaiah, and to ^{( t )} Hen the son of Zephaniah, for a ^{( u )} memorial in the temple of the LORD.

^{( s )} Who was also called Heldai.

^{( t )} He was also called Joshias.

^{( u )} That they may acknowledge their infirmity, who thought that all things would be restored immediately: and of this their infidelity these two crowns will remain as tokens; (Act 1:6).

Geneva Bible: Zec 6:15

And they [that are] ^{( x )} far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me to you. And [this] shall come to pass, if ye will diligently ^{( y )} obey the voice of the LORD your God.

^{( x )} That is, the Gentiles by the preaching of the Gospel, will help toward the building of the spiritual temple.

^{( y )} If you will believe and remain in the obedience of faith.

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.

Maclaren: Zec 6:13

The Priest Of The World And King Of Men

He shall build the Temple of the Lord, and He shall be a Priest upon His throne.'--Zechariah 6:13.

A HANDFUL of feeble exiles had come back from their Captivity. The holy and beautiful house' where their fathers praised Him was burned with fire. There was no king among them, but they still possessed a representative of the priesthood, the other great office of divine appointment. Their first care was to rear some poor copy of the Temple; and the usual difficulties that attend reconstruction of any sort, and dog every movement that rests upon religious enthusiasm, beset them --strong enemies, and half-hearted friends, and personal jealousies weakening still more their weak forces. In this time of anarchy, of toil at a great task with inadequate resources, of despondency that was rapidly fulfilling its own forebodings, the Prophet, who was the spring of the whole movement, receives a word in season from the Lord. He is bidden to take from some of the returned exiles the tribute-money which they had brought, and having made of it golden and silver crowns--the sign of kingship--to set them on the high priest's head, thus uniting the sacerdotal and regal offices, which had always been jealously separated in Israel. This singular action is explained, by the words which he is commanded to speak, as being a symbolic prophecy of Him who is the Branch '--the well-known name which older prophets had used for the Messiah--indicating that in Him were the reality which the priesthood shadowed, and the rule which was partly delegated to Israel's king as well as the power which should rear the true temple of God among men.

It is in accordance with the law of prophetic development from the beginning, that the external circumstances of the nation at the moment should supply the mould into which the promise is run. The earliest of all Messianic predictions embraced only the existence of evil, as represented by the serpent, and the conquest of it by one who was known but as a son of Eve. When the history reaches the patriarchal stage, wherein the family is the predominant conception, the prophecy proportionately advances to the assurance, In thy seed shall all the families of the earth be blessed.' When the mission of Moses had made the people familiar with the idea of a man who was the medium of revelation, then a further stage was reached--a Prophet shall the Lord your God raise up unto you, of your brethren, like unto me.' The kingdom of David prepared the way for the prediction of the royal dignity of the Messiah, as the peaceful reign of Solomon for the expectation of one who should bring peace by righteousness. The approach of national disaster and sorrow was reflected in Isaiah's vision of the suffering Messiah, and that prophet's announcements of exile had for their counterpoise the proclamation of Him who should bring liberty to the captive. So, here, the kingless band of exiles, painfully striving to rear again the tabernacle which had fallen down, are heartened for their task by the thought of the priest-king of the nation, the builder of an imperishable dwelling-place for God.

To-day we need these truths not less than Zechariah's contemporaries did. And, thank God! we can believe that, for every modern perplexity, the blessed old words carry the same strength and consolation. If kings seem to have perished from among men, if authorities are dying out, and there are no names of power that can rally the world--yet there is a Sovereign. If old institutions are crumbling, and must still further decay ere the site for a noble structure be cleared, yet He shall build the Temple. If priest be on some lips a name of superstitious folly, and on others a synonym for all that is despised as effete in religion, yet this Priest abideth for ever, the guide and the hope for the history of humanity and for the individual spirit. Let us, then, put ourselves under the Prophet's guidance, and consider the eternal truths which he preaches to us too.

I. The True Hope Of The World Is A Priest.

The idea of priesthood is universal. It has been distorted and abused; it has been made the foundation of spiritual tyranny. The priest has not been the teacher nor the elevator of the people. All over the world he has been the ally of oppression and darkness, he has hindered and cramped social and intellectual progress. And yet, in spite of all this, there the office stands, and wherever men go, by some strange perversity they take with them this idea, and choose from among themselves those who, being endowed with some sort of ceremonial and symbolic purity, shall discharge for their brethren the double office of representing them before God, of representing God to them. That is what the world means, with absolute and entire unanimity, by a priest--one who shall be sacrificer, intercessor, representative; bearer of man's worship, channel of God's blessing. How comes it, that, in spite of all the cruelties and lies that have gathered round the office, it lives, indestructible, among the families of men? Why, because it springs from, and corresponds to, real and universal wants in their nature. It is the result of the universal consciousness of sin. Men feel that there is a gulf betwixt them and God. They know themselves to be all foul. True, as their knowledge of God dims and darkens, their conscience hardens and their sense of sin lessens; but, as long as there is any notion of God at all, there will be a parallel and corresponding conviction of moral evil. And so, feeling that, and feeling it, as I believe, not because they are rude and barbarous, but because, though rude and barbarous, they still preserve some trace of their true relation to God, they lay hold upon some of their fellows, and say, Here! be thou for us this thing which we cannot be for ourselves--stand thou there in front of us, and be at once the expression of our knowledge that we dare not come before our gods, and likewise, if it may be, the medium by which their gifts may come on us, unworthy.'

That is a wide-spread and all but universally expressed instinct of human nature. Argue about it as you like, explain it away how you choose, charge the notions of priesthood and sacrifice with exaggeration, immorality, barbarism, if you will--still the thing remains. And I believe for my part that, so far from that want being one which will be left behind, with other rude and savage desires, as men advance in civilisation--it is as real and as permanent as the craving of the understanding for truth, and of the heart for love. When men lose it, it is because they are barbarised, not civilised, into forgetting it. On that rock all systems of religion and eminently all theories of Christianity, that leave out priest and sacrifice, will strike and split. The Gospel for the world must be one which will meet all the facts of man's condition. Chief among these facts is this necessity of the conscience, as expressed by the forms in which for thousands of years the worship of mankind has been embodied all but everywhere--an altar, and a priest standing by its side.

I need not pause to remind you how this Jewish people, who have at all events taught the world the purest Theism, and led men up to the most spiritual religion, had this same institution of a priesthood for the very centre of its worship. Nor need I dwell at length on the fact that the New Testament gives-in its full adhesion to the same idea. We are told that all these sacerdotal allusions in it are only putting pure spiritual truth in the guise of the existing stage of religious development--the husk, not the kernel. It seems to me much rather that the Old Testament ceremonial Temple, priesthood, sacrifice--was established for this along with other purposes, to be a shadow of things to come. Christ's office is not metaphorically illustrated by reference to the Jewish ritual; but the Jewish ritual is the metaphor, and Christ's office the reality. He is the Priest.

And what is the priest whom men crave?

The first requisite is oneness with those whom he represents. Men have ever felt that one of themselves must fill this office, and have taken from among their brethren their medium of communication with God. And we have a Priest who, in all things, is made like unto His brethren,' having taken part of their flesh and blood, and being in all points tempted like as we are.' The next requisite is that these men, who minister at earth's altars, should, by some lustration, or abstinence, or white robe, or other external sign, be separated from the profane crowd, and possess, at all events, a symbolic purity--expression of the conviction that a priest must be cleaner and closer to God than his fellows. And we have a Priest who is holy, harmless, undefiled, radiant in perfect purity, lustrous with the light of constant union with God.

And again, as in nature and character, so in function, Christ corresponds to the widely expressed wants of men, as shown in their priesthoods. They sought for one who should offer gifts and sacrifices on their behalf, and we have One who is' a merciful and faithful High Priest to make reconciliation for the sins of the people.' They sought for a man who should pass into the awful presence, and plead for them while they stood without, and we lift hopeful eyes of love to the heavens, whither the Forerunner is for us entered, even Jesus, made an High Priest for ever.' They sought for a man who should be the medium of divine blessings bestowed upon the worshippers, and we know who hath gone within the veil, having ascended up on high, that He might give gifts unto men.

The world needs a priest. Its many attempts to find such show how deep is the sense of need, and what he must be who shall satisfy them. We have the Priest that the world and ourselves require. I believe that modern Englishmen, with the latest results of civilisation colouring their minds and moulding their characters, stand upon the very same level, so far as this matter is concerned, as the veriest savage in African wilds, who has darkened even the fragment of truth which he possesses, till it has become a lie and the parent of lies. You and I, and all our brethren, alike need a brother who shall be holy and close to God, who shall offer sacrifices for us, and bring God to us. For you and me, and all our brethren alike, the good news is true, we have a great High Priest that is passed into the heavens, Jesus, the Son of God.' That message quenches the fire on every other altar, and strips the mitre from every other head. It, and it alone, meets fully and for ever that strange craving, which, though it has been productive of so many miseries and so many errors, though it has led to grinding tyranny and dark superstitions, though it has never anywhere found what it longs for, remains deep in the soul, indestructible and hungry, till it is vindicated and enlightened and satisfied by the coming of the true Priest, made not after the law of a carnal commandment, but after the power of an endless life.'

II. Our Text Tells Us, Secondly, That The Priest Of The World Is The King Of Men.'

He shall be a Priest upon His throne.'

In Israel these two offices were jealously kept apart, and when one monarch, in a fit of overweening self-importance, tried to unite in his own person the kingly and the priestly functions, the leprosy rose up in his forehead,' even as he stood with the censer in his hand, and Uzziah the king was a leper unto the day of his death.' And the history of the world is full of instances, in which the struggles of the temporal and spiritual power have caused calamities only less intolerable than those which flowed from that alliance of priests and kings which has so often made monarchy a grinding tyranny, and religion a mere instrument of statecraft. History being witness, it would seem to be a very doubtful blessing for the world that one man should wield both forms of control without check or limitation, and be at once king and priest. If the words before us refer to any one but to Christ, the prophet had an altogether mistaken notion about what would be good for men, politically and ecclesiastically, and we may be thankful that his dream has never come true. But if they point to the Son of David who has died for us, and declare that because He is Priest, He is therefore King--oh! then they are full of blessed truth concerning the basis and the nature and the purpose of His dominion, which may well make us lift up our heads and rejoice that in the midst of tyranny and anarchy, of sovereignties whose ultimate resort is force, there is another kingdom--the most absolute of despotisms and yet the most perfect democracy, whose law is love, whose subjects are every one the children of a King, the kingdom of that Priest-ruler on whose head is Aaron's mitre, and more than David's crown.

He does rule. The kingdom of Christ' is no unreal fanciful phrase. Take the lowest ground. Who is it that, by the words He spoke, by the deeds He did, by the life He lived, has shaped the whole form of moral and religious thought and life in the civilised world? Is there One among the great of old, the dead yet sceptred sovereigns, who still rule our spirits from their urns, whose living power over thought and heart and deed among the dominant races of the earth is to be compared with His? And beyond that, we believe that, as the result of His mighty work on earth, the dominion of the whole creation is His, and He is King of kings, and Lord of lords, that His will is sovereign and His voice is absolute law, to which all the powers of nature, all the confusions of earth's politics, all the unruly wills of men, all the pale kingdoms of the dead, and all the glorious companies of the heavens, do bow in real though it be sometimes unconscious and sometimes reluctant obedience.

The foundation of His rule is His sacrifice; or in other words--no truer though a little more modern in their sound--men will do anything for Him who does that for them. Men will yield their whole souls to the warmth and light that stream from the Cross, as the sunflower turns itself to the sun. He that can give an anodyne which is not an opiate, to my conscience--He that can appeal to my heart and will, and say, I have given Myself for thee,' will never speak in vain to those who accept His gift, when He says, Now give thyself to Me.'

Brethren! it is not the thinker who is the true king of men, as we sometimes hear it proudly said. We need One who will not only show but be the Truth; who will not only point, but open and be, the Way; who will not only communicate thought, but give, because He is, the Life. Not the rabbi's pulpit, nor the teacher's desk, still less the gilded chairs of earthly monarchs, least of all the tents of conquerors, are the throne of the true King. He rules from the Cross. The one dominion worth naming, that over men's inmost spirits, springs from the one sacrifice which alone calms and quickens men's inmost spirits. Thou art the King of Glory, O Christ,' for Thou art the Lamb of God, which taketh away the sin of the world.'

His rule is wielded in gentleness. Priestly dominion has ever been fierce, suspicious, tyrannous. His words were softer than oil, yet were they drawn swords.' But the sway of this merciful and faithful High Priest is full of tenderness. His sceptre is not the warrior's mace, nor the jewelled rod of gold, but the reed--emblem of the lowliness of His heart, and of authority guided by love. And all His rule is for the blessing of His subjects, and the end of it is that they may be made free by obedience, emancipated in and for service, crowned as kings by submission to the King of kings, consecrated as priests by their reliance on the only Priest over the house of God, whose loving will rests not until it has made all His people like Himself.

Then, dear brethren! amid all the anarchic chaos of this day, when old institutions are crumbling or crashing into decay, when the whole civilised world seems slowly and painfully parting from its old moorings, and like some unwieldy raft, is creaking and straining at its chains as it feels the impulse of the swift current that is bearing it to an unknown sea, when venerable names cease to have power, when old truths are flouted as antiquated, and the new ones seem so long in making their appearance, when a perfect Babel of voices stuns us, and on every side are pretenders to the throne which they fancy vacant, let us joyfully welcome all change, and hopefully anticipate the future. Lifting our eyes from the world, let us fix them on the likeness of a throne above the firmament that is above the cherubs, and rejoice since there we behold the likeness as the appearance of a man upon it.' Shout, O daughter of Jerusalem; behold, thy King cometh unto thee.'

III. The Priest-King Of Men Builds Among Men The Temple Of God.

Our text still further reminds us that the Priest-King of men builds among men the Temple of God.

The Prophet and his companions had become familiar in their captivity with the gigantic palaces and temples which Assyrian and Babylonian monarchs had a passion for rearing. They had learned to regard the king as equally magnified by his conquests and by his buildings. Zechariah foretells that the true King shall rear a temple more lasting than Solomon's, more magnificent than those which towered on their marble-faced platforms over the Chaldean plain.

Christ is Himself the true Temple of God. Whatsoever that shadowed Christ is or gives. In Him dwelt all the fulness of the Godhead. The glory' which once dwelt between the cherubim, tabernacled among us' in His flesh. As the place of sacrifice, as the place where men meet God, as the seat of revelation of the divine will, the true tabernacle which the Lord hath pitched is the Manhood of our Lord.

Christ builds the temple. By faith, the individual soul becomes the abode of God, and into our desecrated spirits there comes the King of Glory. Know ye not that ye are the temples of God?' By faith, the whole body of believing men are builded together for an habitation of God through the Spirit.'

Christ builds this temple because He is the Temple. By His incarnation and work, He makes our communion with God and God's dwelling in us possible. By His death and sacrifice He draws men to Himself, and blends them in a living unity. By the gift of His Spirit and His life, He hallows their wills, and makes them partakers of His own likeness; so that coming to Him, we also are built up a spiritual house.'

Christ builds the temple, and uses us as His servants in the work. Our prophecy was given to encourage faint-hearted toilers, not to supply an excuse for indolence. Underlying all our poor labours, and blessing them all, is the power of Christ. We may well work diligently who work in the line of His purposes, after the pattern of His labours, in the strength of His power, under the watchfulness of His eye. The little band may be few and feeble; let them not be fearful, for He, the throned Priest, even He, and not they with their inadequate resources, shall build the temple.

Christ builds on through all the ages, and the prophecy of our text is yet unfulfilled. Its fulfilment is the meaning and end of all history. For the present, there has to be much destructive as well as constructive work done. Many a wretched hovel, the abode of sorrow and want, many a den of infamy, many a palace of pride, many a temple of idols, will have to be pulled down yet, and men's eyes will be blinded by the dust, and their hearts will ache as they look at the ruins. Be it so. The finished structure will obliterate the remembrance of poor buildings that cumbered its site. This Emperor of ours may indeed say, that He found the city of brick and made it marble. Have patience if His work is slow; mourn not if it is destructive; doubt not, though the unfinished walls, and corridors that seem to lead nowhere, and all the confusion of unfinished toils puzzle you, when you try to make out the plan. See to it, my brother, that you lend a hand and help to rear the true temple, which is rising slowly through the ages, at which successive generations toil, and from whose unfinished glories they dying depart, but which shall be completed, because the true Builder ever liveth,' and is a priest for ever after the order of Melchizedek.' Above all, brethren! take heed that you are yourselves builded in that temple. Travellers sometimes find in lonely quarries long abandoned or once worked by a vanished race, great blocks squared and dressed, that seem to have been meant for palace or shrine. But there they lie, neglected and forgotten, and the building for which they were hewn has been reared without them. Beware lest God's grand temple should be built up without you, and you be left to desolation and decay. Trust your souls to Christ, and He will set you in the spiritual house which the King greater than Solomon is building still.

In one of the mosques of Damascus, which has been a Christian church, and before that was a heathen temple, the portal bears, deep cut in Greek characters, the inscription, Thy kingdom, O Christ, is an everlasting kingdom, and Thy dominion endureth throughout all generations.' The confident words seem contradicted by the twelve centuries of Mohammedanism on which they have looked down. But though their silent prophecy is unheeded and unheard by the worshippers below, it shall be proved true one day, and the crescent shall wane before the steady light of the Sun of Righteousness. The words are carven deep over the portals of the temple which Christ rears; and though men may not be able to read them, and may not believe them if they do, though for centuries traffickers have defiled its courts, and base-born usurpers have set up their petty thrones, yet the writing stands sure, a dumb witness against the transient lies, a patient prophet of the eternal truth. And when all false faiths, and their priests who have oppressed men and traduced God, have vanished; and when kings that have prostituted their great anal godlike office to personal advancement and dynastic ambition are forgotten; and when every shrine reared for obscene and bloody rites, or for superficial and formal worship, has been cast to the ground, then from out of the confusion and desolation shall gleam the temple of God, which is the refuge of men, and on the one throne of the universe shall sit the Eternal Priest--our Brother, Jesus the Christ.

THE END

Malachi

MHCC: Zec 6:1-8

This vision may represent the ways of Providence in the government of this lower world. Whatever the providences of God about us are, as to public or private affairs, we should see them all as coming from between the mountains of brass, the immoveable counsels and decrees of God; and therefore reckon it as much our folly to quarrel with them, as it is our duty to submit to them. His providences move swiftly and strongly as chariots, but all are directed and governed by his infinite wisdom and sovereign will. The red horses signify war and bloodshed. The black, signify the dismal consequences of war, famines, pestilences, and desolations. The white, signify the return of comfort, peace, and prosperity. The mixed colour, signify events of different complexions, a day of prosperity and a day of adversity. The angels go forth as messengers of God's counsels, and ministers of his justice and mercy. And the secret motions and impulses upon the spirits of men, by which the designs of Providence are carried on, are these four spirits of the heavens, which go forth from God, and fulfil what the God of the spirits of all flesh appoints. All the events which take place in the world spring from the unchangeable counsels of the Lord, which are formed in unerring wisdom, perfect justice, truth, and goodness; and from history it is found that events happened about the period when this vision was sent to the prophet, which seem referred to therein.

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 6:1-8

The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. Though this was the seventh vision he had had, yet he did not think he had had enough; for the more we know of God and his will, if we know it aright, the more desirous we shall be to get a further acquaintance with God. Now observe here the sight that the prophet had of four chariots drawn by horses of divers colours, together with the explication of the sight, Zec 6:1-5. He did not look long before he discovered that which was worth seeing, and which would serve very much for the encouraging of himself and his friends in this dark day. We are very much in the dark concerning the meaning of this vision. Some by the four chariots understand the four monarchies; and then they read (Zec 6:5), These are the four winds of the heavens, and suppose that therein reference is had to Dan 7:2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God's Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, but afterwards went forth by themselves; and by these they understand the Goths and Vandals, who with their victorious arms walked to and fro through the earth, or the Seleucidae and Lagidae, the two branches of the Grecian empire. Thus Grotius and others.

But I incline rather to understand this vision more generally, as designing to represent the administration of the kingdom of Providence in the government of this lower world. The angels are often called the chariots of God, as Psa 68:17; Psa 18:10. The various providences of God concerning nations and churches are represented by the different colours of horses, Rev 6:2, Rev 6:4, Rev 6:5, Rev 6:8. And so we may observe here, 1. That the counsels and decrees of God are the spring and original of all events, and they are immovable, as mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God's purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, and therefore see it as much our folly to quarrel with them as it is our duty to acquiesce in them. Who may say to God, What doest thou, or why doest thou so? Act 2:23; Act 4:28. 2. That God executes his decrees in the works of Providence, which are as chariots, in which he rides as a prince in an open chariot, to show his glory to the world, in which, as in chariots of war, he rides forth conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Psa 66:3), and in them we see the goings of our God, our King, Psa 68:24. His providences move swiftly and strongly as chariots, but all directed and governed by his infinite wisdom and sovereign will, as chariots by their drivers. 3. That the holy angels are the ministers of God's providence, and are employed by him, as the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, or, which comes all to one, they are the horses that draw the chariots, great in power and might, and who, like the horse that God himself describes (Job 39:19, etc.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid; they are chariots of fire, and horses of fire, to carry one prophet to heaven and guard another on earth. They are as observant of and obsequious to the will of God as well-managed horses are to their rider or driver. Not that God needs them or their services, but he is pleased to make use of them, that he may put honour upon them, and encourage our trust in his providence. 4. That the events of Providence have different aspects and the face of the times often changes. The horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Rev 14:20. Those in the second chariot were black, signifying the dismal melancholy consequences of war; it puts all into mourning, lays all waste, introduces famines, and pestilences, and desolations, and makes whole lands to languish. Those in the third chariot were white, signifying the return of comfort, and peace, and prosperity, after these dark and dismal times: though God cause grief to the children of men, yet will he have compassion. Those in the fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord is full of mixture, Psa 75:8. 5. That all the instruments of Providence, and all the events of it, come from God, and from him they receive their commissions and instructions (Zec 6:5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, to attend upon him and minister to him, to behold his glory in the upper world, which is their blessedness, and to serve his glory in their blessedness, and to serve his glory in this lower world, which is their business. They stand before him as the Lord of the whole earth, to receive orders from him and give up their accounts to him concerning their services on this earth, for it is all within his jurisdiction. But, when he appoints, they go forth as messengers of his counsels and ministers of his justice and mercy. Those secret motions and impulses upon the spirits of men by which the designs of Providence are carried on, some think, are these four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh. 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (Zec 6:6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, carrying joy to those that mourned, and, by a new turn given to affairs, making them to look pleasant again. Such are God's dealings with his church and people: if the black horses go forth, the white ones presently go after them; for as affliction abounds consolation much more abounds. 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (Zec 6:3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, Zec 6:7. If we go to and fro through the earth, we shall find the events of Providence neither all black nor all white, but ash-coloured, or gray, mixed of black and white. Such is the world we live in; that before us is unmixed. Here we are singing, at the same time, of mercy and judgment, and we must sing unto God of both (Psa 101:1) and labour to accommodate ourselves to God's will and design in the mixtures of Providence, rejoicing in our comforts as though we rejoiced not, because they have their allays, and weeping for our afflictions as though we wept not, because there is so much mercy mixed with them. 8. That God is well-pleased with all the operations of his own providence (Zec 6:8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, which had of late been the most remarkable scene of action with reference to the church; that is, by these uncommon appearances and actings of providence God's wrath is executed upon the enemies of the church, and his favours are conferred upon the church, both which had long been deferred, and in both God had fulfilled his will, accomplished his word, and so quieted his Spirit. The Lord is well-pleased for his righteousness' sake; and, as he speaks, Isa 1:24, made himself easy.

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 6:1-8

Zec 6:1. "And again I lifted up my eyes, and saw, and behold four chariots coming forth between the two mountains, and the mountains were mountains of brass. Zec 6:2. In the first chariot were red horses, and in the second chariot black horses. Zec 6:3. And in the third chariot white horses, and in the fourth chariot speckled powerful horses. Zec 6:4. And I answered and said to the angel that talked with me, What are these, my lord? Zec 6:5. And the angel answered and said to me, These are the four winds of heaven going out, after having stationed themselves by the Lord of the whole earth. Zec 6:6. Those in which the black horses are, go out into the land of the north, and the white have gone out behind them, and the speckled have gone out into the land of the south. Zec 6:7. And the powerful ones have gone out, and sought to go, to pass through the earth; and he said, Go ye, and pass through the earth; and they passed through the earth. Zec 6:8. And he called to me, and spake to me thus: Behold, those which go out into the land of the north let down my spirit in the land of the north." The four chariots are explained in Zec 6:5 by the interpreting angel to be the four winds of heaven, which go forth after they have taken their stand by the Lord of the whole earth, i.e., have appeared before Him in the attitude of servants, to lay their account before Him, and to receive commands from Him ( התיצּב על , as in Job 1:6; Job 2:1). This addition shows that the explanation is not a real interpretation; that is to say, the meaning is not that the chariots represent the four winds; but the less obvious figure of the chariots is explained through the more obvious figure of the winds, which answers better to the reality. Since, for example, according to Zec 6:8, the chariots are designed to carry the Spirit ( rūăch ) of God, there was nothing with which they could be more suitably compared than the winds ( rūăch ) of heaven, for these are the most appropriate earthly substratum to symbolize the working of the Divine Spirit (cf. Jer 49:36; Dan 7:2). This Spirit, in its judicial operations, is to be borne by the chariots to the places more immediately designated in the vision. As they go out, after having appeared before God, the two mountains, between which they go out or come forth, can only be sought in the place where God's dwelling is. But the mountains are of brass, and therefore are not earthly mountains; but they are not therefore mere symbols of the might of God with which His church is defended (Hengst., Neumann), or allusions to the fact that the dwelling-place of God is immovable and unapproachable (Koehler), or symbols of the imperial power of the world and the kingdom of God (Kliefoth), according to which the power of the world would be just as immovable as the kingdom of God. The symbol has rather a definite geographical view as its basis. As the lands to which the chariots go are described geographically as the lands of the north and south, the starting-point of the chariots must also be thought of geographically, and must therefore be a place or country lying between the northern and southern lands: this is the land of Israel, or more especially Jerusalem, the centre of the Old Testament kingdom of God, where the Lord had His dwelling-place. It is therefore the view of Jerusalem and its situation that lies at the foundation of the vision; only we must not think of the mountains Zion and Moriah (as Osiander, Maurer, Hofmann, and Umbreit do), for these are never distinguished from one another in the Old Testament as forming two separate mountains; but we have rather to think of Zion and the Mount of Olives, which stood opposite to it towards the east. Both are named as places where or from which the Lord judges the world, viz., the Mount of Olives in Zec 14:4, and Zion very frequently, e.g., in Joe 3:16. The place between the two mountains is, then, the valley of Jehoshaphat, in which, according to Joe 3:2., the Lord judges the nations. In the vision before us this valley simply forms the starting-point for the chariots, which carry the judgment from the dwelling-place of God into the lands of the north and south, which are mentioned as the seat of the imperial power; and the mountains are of brass, to denote the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.

The colour of the horses, by which the four chariots are distinguished, is just as significant here as in Zec 1:8; and indeed, so far as the colour is the same, the meaning is also the same here as there. Three colours are alike, since b^e ruddı̄m , speckled, is not essentially different from s^e ruqqı̄m , starling-grey, viz., black and white mixed together (see at Zec 1:8). The black horses are added here. Black is the colour of grief (cf. "black as sackcloth of hair,"Rev 6:12). The rider upon the black horse in Rev 6:5-6, holds in his hand the emblem of dearness, the milder form of famine. Consequently the colours of the horses indicate the destination of the chariots, to execute judgment upon the enemies of the kingdom of God. Red, as the colour of blood, points to war and bloodshed; the speckled colour to pestilence and other fatal plagues; and the black colour to dearness and famine: so that these three chariots symbolize the three great judgments, war, pestilence, and hunger (2Sa 24:11.), along with which "the noisome beast"is also mentioned in Eze 14:21 as a fourth judgment. In the vision before us the fourth chariot is drawn by white horses, to point to the glorious victories of the ministers of the divine judgment. The explanation of the chariots in this vision is rendered more difficult by the fact, that on the one hand the horses of the fourth chariot are not only called b^e ruddı̄m , but אמצּים also; and on the other hand, that in the account of the starting of the chariots the red horses are omitted, and the speckled are distinguished from the אמשצים instead, inasmuch as it is affirmed of the former that they went forth into the south country, and of the latter, that "they sought to go that they might pass through the whole earth,"and they passed through with the consent of God. The commentators have therefore attempted in different ways to identify האמשצים in Zec 6:7 with אדמּים . Hitzig and Maurer assume that אמצים is omitted from Zec 6:6 by mistake, and that אמצים in Zec 6:7 is a copyist's error for אדמים , although there is not a single critical authority that can be adduced in support of this. Hengstenberg and Umbreit suppose that the predicate אמצּים , strong, in Zec 6:3 refers to all the horses in the four chariots, and that by the "strong"horses of Zec 6:7 we are to understand the "red"horses of the first chariot. But if the horses of all the chariots were strong, the red alone cannot be so called, since the article not only stands before אמצּים in Zec 6:7, but also before the three other colours, and indicates nothing more than that the colours have been mentioned before. Moreover, it is grammatically impossible that אמצּים in Zec 6:3 should refer to all the four teams; as "we must in that case have had אמצּים כּלּם "(Koehler). Others (e.g., Abulw., Kimchi, Calvin, and Koehler) have attempted to prove that אמצּים taht evo may have the sense of אדמּים ; regarding אמוּץ as a softened form of חמוּץ , and explaining the latter, after Isa 63:1, as signifying bright red. But apart from the fact that it is impossible to see why so unusual a word should have been chosen in the place of the intelligible word 'ădummı̄m in the account of the destination of the red team in Zec 6:7, unless אמשצים were merely a copyist's error for 'ădummı̄m , there are no satisfactory grounds for identifying אמץ with חמוּץ , since it is impossible to adduce any well-established examples of the change of ח into א in Hebrew. The assertion of Koehler, that the Chaldee verb אלם , robustus fuit , is חלם in Hebrew in Job 39:4, is incorrect; for we find חלם in the sense of to be healthy and strong in the Syriac and Talmudic as well, and the Chaldaic אלם is a softened form of עלם , and not of חלם . The fact that in 1Ch 8:35 we have the name תּארע in the place of תּחרע in 1Ch 9:41, being the only instance of the interchange of א and ח in Hebrew, is not sufficient of itself to sustain the alteration, amidst the great mass of various readings in the genealogies of the Chronicles. Moreover, châmūts , from châmēts , to be sharp, does not mean red (= 'âdōm ), but a glaring colour, like the Greek ὀξύς ; and even in Isa 63:1 it has simply this meaning, i.e., merely "denotes the unusual redness of the dress, which does not look like the purple of a king's talar, or the scarlet of a chlamys"(Delitzsch); or, speaking more correctly, it merely denotes the glaring colour which the dress has acquired through being sprinkled over with red spots, arising either from the dark juice of the grape or from blood. All that remains therefore is to acknowledge, in accordance with the words of the text, that in the interpretation of the vision the departure of the team with the red horses is omitted, and the team with speckled powerful horses divided into two teams - one with speckled horses, and the other with black.

We cannot find any support in this for the interpretation of the four chariots as denoting the four imperial monarchies of Daniel, since neither the fact that there are four chariots nor the colour of the teams furnishes any tenable ground for this. And it is precluded by the angel's comparison of the four chariots to the four winds, which point to four quarters of the globe, as in Jer 49:36 and Dan 7:2, but not to four empires rising one after another, one of which always took the place of the other, so that they embraced the same lands, and were merely distinguished from one another by the fact that each in succession spread over a wider surface than its predecessor. The colour of the horses also does not favour, but rather opposes, any reference to the four great empires. Leaving out of sight the arguments already adduced at Zec 1:8 against this interpretation, Kliefoth himself admits that, so far as the horses and their colour are concerned, there is a thorough contrast between this vision and the first one (Zec 1:7-17), - namely, that in the first vision the colour assigned to the horses corresponds to the kingdoms of the world to which they are sent, whereas in the vision before us they have the colour of the kingdoms from which they set out to convey the judgment to the others; and he endeavours to explain this distinction, by saying that in the first vision the riders procure information from the different kingdoms of the world as to their actual condition, whereas in the vision before us the chariots have to convey the judgment to the kingdoms of the world. But this distinction furnishes no tenable ground for interpreting the colour of the horses in the one case in accordance with the object of their mission, and in the other case in accordance with their origin or starting-point. If the intention was to set forth the stamp of the kingdoms in the colours, they would correspond in both visions to the kingdoms upon or in which the riders and the chariots had to perform their mission. If, on the other hand, the colour is regulated by the nature and object of the vision, so that these are indicated by it, it cannot exhibit the character of the great empires.

If we look still further at the statement of the angel as to the destination of the chariots, the two attempts made by Hofmann and Kliefoth to combine the colours of the horses with the empires, show most distinctly the untenable character of this view. According to both these expositors, the angel says nothing about the chariot with the red horses, because the Babylonian empire had accomplished its mission to destroy the Assyrian empire. But the Perso-Median empire had also accomplished its mission to destroy the Babylonian, and therefore the team with the black horses should also have been left unnoticed in the explanation. On the other hand, Kliefoth asserts, and appeals to the participle יצאים in Zec 6:6 in support of his assertion, that the chariot with the horses of the imperial monarchy of Medo-Persia goes to the north country, viz., Mesopotamia, the seat of Babel, to convey the judgment of God thither; that the judgment was at that very time in process of execution, and the chariot was going in the prophet's own day. But although the revolt of Babylon in the time of Darius, and its result, furnish an apparent proof that the power of the Babylonian empire was not yet completely destroyed in Zechariah's time, this intimation cannot lie in the participle as expressing what is actually in process, for the simple reason that in that case the perfects יצאוּ which follow would necessarily affirm what had already taken place; and consequently not only would the white horses, which went out behind the black, i.e., the horses of the imperial monarchy of Macedonia, have executed the judgment upon the Persian empire, but the speckled horses would have accomplished their mission also, since the same יצאוּ is affirmed of both. The interchange of the participle with the perfect does not point to any difference in the time at which the events occur, but simply expresses a distinction in the idea. In the clause with יצאים the mission of the chariot is expressed through the medium of the participle, according to its idea. The expression "the black horses are going out"is equivalent to, "they are appointed to go out;"whereas in the following clauses with יצאוּ the going out is expressed in the form of a fact, for which we should use the present.

A still greater difficulty lies in the way of the interpretation of the colours of the horses as denoting the great empires, from the statement concerning the places to which the teams go forth. Kliefoth finds the reason why not only the black horses (of the Medo-Persian monarchy), but also the white horses (of the Graeco-Macedonian), go forth to the north country (Mesopotamia), but the latter after the former, in the fact that not only the Babylonian empire had its seat there, but the Medo-Persian empire also. But how does the going forth of the speckled horses into the south country (Egypt) agree with this? If the fourth chariot answered to the fourth empire in Daniel, i.e., to the Roman empire, since this empire executed the judgment upon the Graeco-Macedonian monarchy, this chariot must of necessity have gone forth to the seat of that monarchy. But that was not Egypt, the south country, but Central Asia or Babylon, where Alexander died in the midst of his endeavours to give a firm foundation to his monarchy. In order to explain the going out of the (fourth) chariot with the speckled horses into the south country, Hofmann inserts between the Graeco-Macedonian monarchy and the Roman the empire of Antiochus Epiphanes as a small intermediate empire, which is indicated by the speckled horses, and thereby brings Zechariah into contradiction not only with Daniel's description of the empires, but also with the historical circumstances, according to which, as Kliefoth has already observed, "Antiochus Epiphanes and his power had not the importance of an imperial monarchy, but were merely an offshoot of another imperial monarchy, namely the Graeco-Macedonian."

(Note: Kliefoth ( Sach . p. 90) adds, by way of still further argument in support of the above: "The way in which Antiochus Epiphanes is introduced in Daniel 8 is in perfect accordance with these historical circumstances. The third monarchy, the Graeco-Macedonian, represented as a he-goat, destroys the Medo-Persian empire; but its first great horn, Alexander, breaks off in the midst of its victorious career: four horns of kingdoms grow out of the Graeco-Macedonian, and one of these offshoots of the Macedonian empire is Antiochus Epiphanes, the 'little horn,' the bold and artful king."But Zechariah would no more agree with this description in Daniel than with the historical fulfilment, if he had intended the speckled horses to represent Antiochus Epiphanes. For whereas, like Daniel, he enumerates four imperial monarchies, he makes the spotted horses appear not with the third chariot, but with the fourth, and expressly combines the spotted horses with the powerful ones, which, even according to Hofmann, were intended to indicate the Romans, and therefore unquestionably connects the spotted horses with the Roman empire. If, then, he wished the spotted horses to be understood as referring to Antiochus Epiphanes, he would represent Antiochus Epiphanes not as an offshoot of the third or Graeco-Macedonian monarchy, but as the first member of the fourth or Roman, in direct contradiction to the book of Daniel and to the historical order of events.)

Kliefoth's attempt to remove this difficulty is also a failure. Understanding by the spotted strong horses the Roman empire, he explains the separation of the spotted from the powerful horses in the angel's interpretation from the peculiar character of the imperial monarchy of Rome, - namely, that it will first of all appear as an actual and united empire, but will then break up into ten kingdoms, i.e., into a plurality of kingdoms embracing the whole earth, and finally pass over into the kingdom of Antichrist. Accordingly, the spotted horses go out first of all, and carry the spirit of wrath to the south country, Egypt, which comes into consideration as the kingdom of the Ptolemies, and as that most vigorous offshoot of the Graeco-Macedonian monarchy, which survived Antiochus Epiphanes himself. The powerful horses harnessed to the same chariot as the Roman horses go out after this, and wander over the whole earth. They are the divided kingdoms of Daniel springing out of the Roman empire, which are called the powerful ones, not only because they go over the whole earth, but also because Antichrist with his kingdom springs out of them, to convey the judgments of God over the whole earth. But however skilful this interpretation is, it founders on the fact, that it fails to explain the going forth of the speckled horses into the land of the south in a manner corresponding to the object of the vision and the historical circumstances. If the vision represented the judgment, which falls upon the empires in such a manner that the one kingdom destroys or breaks up the other, the speckled horses, which are intended to represent the actual and united Roman empire, would of necessity have gone out not merely into the south country, but into the north country also, because the Roman empire conquered and destroyed not only the one offshoot of the Graeco-Macedonian empire, but all the kingdoms that sprang out of that empire. Kliefoth has given no reason for the exclusive reference to the southern branch of this imperial monarchy, nor can any reason be found. The kingdom of the Ptolemies neither broke up the other kingdoms that sprang out of the monarchy of Alexander, nor received them into itself, so that it could be mentioned as pars pro toto , and it had no such importance in relation to the holy land and nation as that it could be referred to on that account. If the angel had simply wished to mention a vigorous offshoot of the Graeco-Macedonian empire instead of mentioning the whole, he would certainly have fixed his eye upon the kingdom of the Seleucidae, which developed itself in Antiochus Epiphanes into a type of Antichrist, and have let the speckled horses also go to the north, i.e., to Syria. This could have been explained by referring to Daniel; but not their going forth to the south country from the fact that the south country is mentioned in Dan 11:5, as Kliefoth supposes, inasmuch as in this prophecy of Daniel not only the king of the south, but the king of the north is also mentioned, and that long-continued conflict between the two described, which inflicted such grievous injury upon the holy land.

To obtain a simple explanation of the vision, we must consider, above all things, that in all these visions the interpretations of the angel do not furnish a complete explanation of all the separate details of the vision, but simply hints and expositions of certain leading features, from which the meaning of the whole may be gathered. This is the case here. All the commentators have noticed the fact, that the statement in Zec 6:8 concerning the horses going forth into the north country, viz., that they carry the Spirit of Jehovah thither, also applies to the rest of the teams - namely, that they also carry the Spirit of Jehovah to the place to which they go forth. It is also admitted that the angel confines himself to interpreting single features by individualizing. This is the case here with regard to the two lands to which the chariots go forth. The land of the north, i.e., the territory covered by the lands of the Euphrates and Tigris, and the land of the south, i.e., Egypt, are mentioned as the two principal seats of the power of the world in its hostility to Israel: Egypt on the one hand, and Asshur-Babel on the other, which were the principal foes of the people of God, not only before the captivity, but also afterwards, in the conflicts between Syria and Egypt for the possession of Palestine (Daniel 11). If we observe this combination, the hypothesis that our vision depicts the fate of the four imperial monarchies, is deprived of all support. Two chariots go into the north country, which is one representative of the heathen world-power: viz., first of all the black horses, to carry famine thither, as one of the great plagues of God with which the ungodly are punished: a plague which is felt all the more painfully, in proportion to the luxury and excess in which men have previously lived. Then follow the white horses, indicating that the judgment will lead to complete victory over the power of the world. Into the south country, i.e., to Egypt, the other representative of the heathen world-power, goes the chariot with the speckled horses, to carry the manifold judgment of death by sword, famine, and pestilence, which is indicated by this colour. After what has been said concerning the team that went forth into the north country, it follows as a matter of course that this judgment will also execute the will of the Lord, so that it is quite sufficient for a chariot to be mentioned. On the other hand, it was evidently important to guard against the opinion that the judgment would only affect the two countries or kingdoms that are specially mentioned, and to give distinct prominence to the fact that they are only representatives of the heathen world, and that what is here announced applies to the whole world that is at enmity against God. This is done through the explanation in Zec 6:7 concerning the going out of a fourth team, to pass through the whole earth. This mission is not received by the red horses, but by the powerful ones, as the speckled horses are also called in the vision, to indicate that the manifold judgments indicated by the speckled horses will pass over the earth in all their force. The going forth of the red horses is not mentioned, simply because, according to the analogy of what has been said concerning the other teams, there could be no doubt about it, as the blood-red colour pointed clearly enough to the shedding of blood. The object of the going forth of the chariots is to let down the Spirit of Jehovah upon the land in question. הניח רוּח יי , to cause the Spirit of Jehovah to rest, i.e., to let it down, is not identical with הניח חמתו , to let out His wrath, in Eze 5:13; Eze 16:42; for rūăch is not equivalent to chēmâh , wrath or fury; but the Spirit of Jehovah is rūăch mishpât (Isa 4:4), a spirit of judgment, which not only destroys what is ungodly, but also quickens and invigorates what is related to God. The vision does not set forth the destruction of the world-power, which is at enmity against God, but simply the judgment by which God purifies the sinful world, exterminates all that is ungodly, and renews it by His Spirit. It is also to be observed, that Zec 6:6 and Zec 6:7 are a continuation of the address of the angel, and not an explanation given by the prophet of what has been said by the angel in Zec 6:5. The construction in Zec 6:6 is anakolouthic, the horses being made the subject in יצאים , instead of the chariot with black horses, because the significance of the chariots lay in the horses. The object to ויּאמר in Zec 6:7 is "the Lord of the whole earth"in Zec 6:5, who causes the chariots to go forth; whereas in ויּזעק אתי in Zec 6:8 it is the interpreting angel again. By יזעק , lit., he cried to him, i.e., called out to him with a loud voice, the contents of the exclamation are held up as important to the interpretation of the whole.

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.

Keil-Delitzsch: Zec 6:12-15

The meaning of this is explained in Zec 6:12-15. Zec 6:12. "And speak to him, saying, Thus speaketh Jehovah of hosts, saying, Behold a man, His name is Tsemach (Sprout), and from His place will He sprout up, and build the temple of Jehovah. Zec 6:13. And He will build the temple of Jehovah, and He will carry loftiness, and will sit and rule upon His throne, and will be a priest upon His throne, and the counsel of peace will be between them both. Zec 6:14. And the crown will be to Chelem, and to Tobijah, and to Jedahjah, and the favour of the son of Zephaniah, for a memorial in the temple of Jehovah. Zec 6:15. And they that are far off will come and build at the temple of Jehovah; then will ye know that Jehovah of hosts hath sent me to you; and it will come to pass, if ye hearken to the voice of Jehovah your God." Two things are stated in these verses concerning the crown: (1) In Zec 6:12 and Zec 6:13 the meaning is explained of the setting of the crown upon the head of Joshua the high priest; and (2) in Zec 6:14, Zec 6:15, an explanation is given of the circumstance, that the crown had been made of silver and gold presented by men of the captivity. The crowning of Joshua the high priest with a royal crown, which did not properly belong to the high priest as such, as his headdress is neither called a crown ( ‛ătârâh ) nor formed part of the insignia of royal dignity and glory, had a typical significance. It pointed to a man who would sit upon his throne as both ruler and priest, that is to say, would combine both royalty and priesthood in his own person and rank. The expression "Speak thou to him"shows that the words of Jehovah are addressed to Joshua, and to him alone ( אליו is singular), and therefore that Zerubbabel must not be interpolated into Zec 6:11 along with Joshua. The man whom Joshua is to represent or typify, by having a crown placed upon his head, is designated as the Messiah, by the name Tsemach (see at Zec 3:8); and this name is explained by the expression מתּחתּיו יצמח . These words must not be taken impersonally, in the sense of "under him will it sprout"(lxx, Luth., Calov., Hitzig, Maurer, and others); for this thought cannot be justified from the usage of the language, to say nothing of its being quite remote from the context, since we have מתּחתּיו , and not תּחתּיו (under him); and moreover, the change of subject in יצמח and וּבנה would be intolerably harsh. In addition to this, according to Jer 33:15, the Messiah is called Tsemach , because Jehovah causes a righteous growth to spring up to David, so that Tsemach is the sprouting one, and not he who makes others or something else to sprout. מתּחתּיו , "from under himself,"is equivalent to "from his place"(Exo 10:23), i.e., from his soil; and is correctly explained by Alting in Hengstenberg thus: "both as to his nation and as to his country, of the house of David, Judah, and Abraham, to whom the promises were made."It also contains an allusion to the fact that He will grow from below upwards, from lowliness to eminence.

This Sprout will build the temple of the Lord. That these words do not refer to the building of the earthly temple of stone and wood, as Ros. and Hitzig with the Rabbins suppose, is so obvious, that even Koehler has given up this view here, and understands the words, as Hengstenberg, Tholuck, and others do, as relating to the spiritual temple, of which the tabernacle and the temples of both Solomon and Zerubbabel were only symbols, the temple which is the church of God itself (Hos 8:1; 1Pe 2:5; Heb 3:6; and Eph 2:21-22). Zechariah not only speaks of this temple here, but also in Zec 4:9, as Haggai had done before him, in Hag 2:6-9, which puts the correctness of our explanation of these passages beyond the reach of doubt. The repetition of this statement in Zec 6:13 is not useless, but serves, as the emphatic והוּא before this and the following sentence shows, to bring the work of the Tsemach into connection with the place He will occupy, in other words, to show the glory of the temple to be built. The two clauses are to be linked together thus: "He who will build the temple, the same will carry eminence."There is no "antithesis to the building of the temple by Joshua and Zerubbabel"(Koehler) in והוּא ; but this is quite as foreign to the context as another view of the same commentator, viz., that Zec 6:13 interrupts the explanation of what the shoot is to be. הוד , eminence, is the true word for regal majesty (cf. Jer 22:18; 1Ch 29:25; Dan 11:21). In this majesty He will sit upon His throne and rule, also using His regal dignity and power for the good of His people, and will be a Priest upon His throne, i.e., will be at once both Priest and King upon the throne which He assumes. The rendering, "And there will be a priest upon His throne"(Ewald and Hitzig), is precluded by the simple structure of the sentences, and still more by the strangeness of the thought which it expresses; for the calling of a priest in relation to God and the people is not to sit upon a throne, but to stand before Jehovah (cf. Jdg 20:28; Deu 17:12). Even the closing words of this verse, "And a counsel of peace will be between them both,"do not compel us to introduce a priest sitting upon the throne into the text by the side of the Tsemach ruling upon His throne. שׁניהם cannot be taken as a neuter in the sense of "between the regal dignity of the Messiah and His priesthood"(Capp., Ros.), and does not even refer to the Tsemach and Jehovah , but to the Mōshēl and Kōhēn , who sit upon the throne, united in one person, in the Tsemach . Between these two there will be ‛ătsath shâlōm . This does not merely mean, "the most perfect harmony will exist"(Hofmann, Umbreit), for that is a matter of course, and does not exhaust the meaning of the words. ‛Atsath shâlōm , counsel of peace, is not merely peaceful, harmonious consultation, but consultation which has peace for its object; and the thought is the following: The Messiah, who unites in Himself royalty and priesthood, will counsel and promote the peace of His people.

This is the typical meaning of the crowning of the high priest Joshua. But another feature is added to this. The crown, which has been placed upon the head of Joshua, to designate him as the type of the Messiah, is to be kept in the temple of the Lord after the performance of this act, as a memorial for those who bring the silver and gold from the exiles in Babel, and לחן בּן־צ , i.e., for the favour or grace of the son of Zephaniah. Chēn is not a proper name, or another name for Josiah, but an appellative in the sense of favour, or a favourable disposition, and refers to the favour which the son of Zephaniah has shown to the emigrants who have come from Babylon, by receiving them hospitably into his house. For a memorial of these men, the crown is to be kept in the temple of Jehovah. The object of this is not merely "to guard it against profanation, and perpetuate the remembrance of the givers"(Kliefoth); but this action has also a symbolical and prophetic meaning, which is given in Zec 6:15 in the words, "Strangers will come and build at the temple of the Lord."Those who have come from the far distant Babylon are types of the distant nations who will help to build the temple of the Lord with their possessions and treasures. This symbolical proceeding therefore furnishes a confirmation of the promise in Hag 2:7, that the Lord will fill His temple with the treasures of all nations. By the realization of what is indicated in this symbolical proceeding, Israel will perceive that the speaker has been sent to them by the Lord of hosts; that is to say, not that Zechariah has spoken by the command of God, but that the Lord has sent the angel of Jehovah. For although in what precedes, only the prophet, and not the angel of Jehovah, has appeared as acting and speaking, we must not change the "sending"into "speaking"here, or take the formula וידעתּם כּי וגו in any other sense here than in Zec 2:13, Zec 3:2, and Zec 4:9. We must therefore assume, that just as the words of the prophet pass imperceptibly into words of Jehovah, so here they pass into the words of the angel of Jehovah, who says concerning himself that Jehovah has sent him. The words conclude with the earnest admonition to the hearers, that they are only to become partakers of the predicted good when they hearken to the voice of their God. The sentence commencing with והיה does not contain any aposiopesis ; there is no valid ground for such an assumption as this in the simple announcement, which shows no trace of excitement; but v^e hâhâh may be connected with the preceding thought, "ye will know,"etc., and affirms that they will only discern that the angel of Jehovah has been sent to them when they pay attention to the voice of their God. Now, although the recognition of the sending of the angel of the Lord involves participation in the Messianic salvation, the fact that this recognition is made to depend upon their giving heed to the word of God, by no means implies that the coming of the Messiah, or the participation of the Gentiles in His kingdom, will be bound up with the fidelity of the covenant nation, as Hengstenberg supposes; but the words simply declare that Israel will not come to the knowledge of the Messiah or to His salvation, unless it hearkens to the voice of the Lord. Whoever intentionally closes his eyes, will be unable to see the salvation of God.

The question whether the prophet really carried out the symbolical action enjoined upon him in Zec 6:10., externally or not, can neither be answered in the affirmative nor with a decided negative. The statement in Zec 6:11, that the prophet who was hardly a goldsmith, was to make the crown, is no more a proof that it was not actually done, than the talmudic notice in Middoth iii., concerning the place where the crown was hung up in the temple, is a proof that it was. For עשׂית in Zec 6:11 may also express causing to be made; and the talmudic notice referred to does not affirm that this crown was kept in the temple, but simply states that in the porch of the temple there were beams stretching from one wall to the other, and that golden chains were fastened to them, upon which the priestly candidates climbed up and saw crowns; and the verse before us is then quoted, with the formula שׁנאמר as a confirmation of this.

Constable: Zec 1:7--6:9

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

Zechariah received eight apocalyptic visions in one night (1:7). As the text will show, they concerned God's purpose for the future of Israel, particularly Jerusalem, the seat of the Davidic dynasty and the site of the temple, and Judah. None of them was fulfilled in Zechariah's day. The broad theme of this section is the coming of the King. The purpose of these visions was to encourage the returnees to persevere in their work of rebuilding the temple.

Certain features mark each of these eight visions: an introduction, an explanation of what the prophet saw, his request for clarification of its meaning, and the elucidation. Oracles accompany three of the visions making their messages clearer (1:16-17; 2:6-13; 4:6-10).³²

". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The first and last bear a strong resemblance to one another, the second and third, sixth and seventh are pairs, and the fourth and fifth, with their assurance of God-given authoritative leaders, form the climax. All eight visions are meant to be interpreted as one whole, for each contributes to the total picture of the role of Israel in the new era about to dawn."³³

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

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

C The surveyor (ch. 2)

D The cleansing and restoration of Joshua (ch. 3)

D' The gold lampstand and the two olive trees (ch. 4)

C' The flying scroll (5:1-4)

B' The woman in the basket (5:5-11)

A' The four chariots (6:1-8)

Constable: Zec 6:1-8

H. The four chariots 6:1-8

There are several similarities between this last vision and the first one (1:7-17) indicating a return to ideas introduced at the beginning of this chiastic series of revelations. Again there is a group of horses of various colors, but their order and colors are somewhat different. Zechariah mentioned a rider in vision one but no chariots, but in vision eight chariots without horsemen appear. There is a similar emphasis on the fact that Yahweh controls history and subdues the nations that oppress Israel.

"This last of the eight [visions] shares so much in common with the first that the two, at least, must be viewed as book ends enveloping the whole series."¹¹⁸

6:1 The next thing Zechariah saw in his night visions was four chariots coming out from between two bronze mountains.¹¹⁹ Chariots were instruments of judgment, and bronze is a color that often carries this connotation in Scripture (cf. Exod. 27:2; Num. 21:9).¹²⁰ Bronze was used to defend against attackers (Isa. 45:2; Jer. 1:18), so perhaps impregnability is also in view.¹²¹ Perhaps the mountains represent the gateway to heaven from which these agents of judgment come.¹²² Another view is that they were Mount Zion and the Mount of Olives with the valley between being the Kidron Valley.¹²³ A third possibility is that they are the two parts of the Mount of Olives that will split apart when Messiah returns to the earth (cf. 14:1-8). Nevertheless they are "bronze."

6:2-3 The two horses pulling the first chariot were red. Black horses pulled the second chariot, white horses the third, and dappled horses the fourth. All of them were strong. These horses evidently represent angels who facilitate the work of other angels, represented by the chariots (cf. v. 5). The colors of the horses may symbolize various aspects of judgment, perhaps war and bloodshed in the case of the red horse, famine and death for the black, victory and triumph for the white (cf. 1:8; Rev. 19:11, 14), and plague and disease for the dappled (spotted; cf. Rev. 6:1-8).¹²⁴

6:4-6 In response to the prophet's request for interpretation, his angel guide explained that the chariots represented the four spirits (winds, Heb. ruhoth) of heaven (i.e., angels), which were going forth having been in the presence of the Lord of all the earth (cf. 4:14). They were His messengers, the executors of His will (cf. Ps. 104:4). The chariot with the black horses went north from Jerusalem, the direction from which most of Israel's enemy invaders descended on the Promised Land (e.g., Babylonia; cf. Jer. 1:14; 4:6; 6:22; Ezek. 1:4). The chariot with the white horses went out next and evidently followed the previous one north. The one with the dappled horses headed south. Egypt lay to Israel's south, and it was another implacable enemy. Presumably the red horses went in the same direction.

Because of the geography of Palestine all of Israel's enemies came against her from the north or from the south; the Mediterranean Sea on the west and the Arabian Desert on the east prohibited major foreign invasions. Since the chariots went in compass directions we should probably understand their judgment to be universal (cf. 2:6; Jer. 49:36; Ezek. 37:9; Rev. 7:1). They went north and south out of Palestine, but they executed judgment in every direction. The total picture is of God executing His judgments against all nations that oppose Israel.

6:7 When these horses went out from between the bronze mountains they were eager to patrol the earth; they were anxious to carry out these judgments. The Lord gave them permission to patrol it, so they did.

"From first to last (cf. 1:10) the affairs of the nations are under God's direction, not man's. It is this certainty that makes prophecy possible."¹²⁵

6:8 The Lord then called out to Zechariah that the horses that had gone out into the north had appeased His wrath in the land of the north. This probably represents judgment on Babylon specifically, but it probably hints at the total destruction of all enemies of Israel.

Zechariah's Eight Night Visions
Number	Reference	Subject	Lesson
1	1:7-17	The horseman among the myrtle trees	Yahweh's sovereignty over Israel's restoration
2	1:18-21	The four horns and the four smiths	The triumph of Israel over her enemies
3	ch. 2	The surveyor	Preparations for Israel's future restoration
4	ch. 3	The cleansing and restoration of Joshua	The renewal of Israel's priestly ministry
5	ch. 4	The gold lampstand and the two olive trees	Israel's testimony under Messiah as priest and king
6	5:1-4	The flying scroll	Judgment on Israel for covenant disobedience
7	5:5-11	The woman in the basket	The return of evil to Babylon
8	6:1-8	The four chariots	Judgment on Israel's enemies

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

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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.