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.¹²⁹Nevertheless 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).¹³²This 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).¹³³His 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).¹³⁷All 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.