Zechariah 6
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Zechariah 6
The Vision of the Four Chariots
1And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
Jamieson-Fausset-Brown
CHAPTER 6
Zec 6:1-8. Eighth Vision. The Four Chariots.
1. four chariots--symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Zec 6:8 ("the north country," that is, Babylon); Zec 1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains--the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Zec 2:10), and whence He sends forth His ministers of judgment on the heathen [Maurer]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass--the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jr 1:18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Zec 4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be the Medo-Persian kingdom, represented by the "two horns" (Da 8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
CHAPTER 6
Zec 6:1-8. Eighth Vision. The Four Chariots.
1. four chariots--symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Zec 6:8 ("the north country," that is, Babylon); Zec 1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains--the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Zec 2:10), and whence He sends forth His ministers of judgment on the heathen [Maurer]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass--the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jr 1:18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Zec 4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be the Medo-Persian kingdom, represented by the "two horns" (Da 8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
The Pulpit Commentary
§ 10. The eighth vision: the four chariots.
I turned, and lifted up mine eyes (see note on Zec_5:1). Four chariots. These are war chariots. The angel explains, in Zec_6:5, etc; what these chariots mean, how that they represent God's judgments on sinners in all the world. Though evil is removed from the Church, God's vengeance pursues it wherever it is located. If we compare this vision with the first (Zec_1:8-11), we shall see that the quiet there spoken of is here broken, and that the shaking of the nations, which is to accompany Messiah's advent (Hag_2:7), has begun. That the four chariots are to be identified with the four powers of Daniel's visions (2 and 7.)—the Babylonian, Medo-Persian, Macedonian, and Roman—is an opinion that does not commend itself. These four kingdoms and their fate have been already symbolized in the horns of the second vision (Zec_1:19-21), and it is most unlikely that they should be again introduced under a different figure. This would mar the orderly development of the revelation. And how could these kingdoms, such as they were, be said to issue from the seat of the theocracy and to be attentive to God's commands? Further, how could the chariots symbolize the kingdoms which were to be the objects of punishment, when at the same time they are themselves the instruments which inflict the chastisement? Neither does the angel's explanation suit this notion; for kingdoms are nowhere found under the figure of winds, and such a symbol would have been unintelligible to the prophet without further elucidation. Two mountains. The Hebrew has the article, "the two mountains," two well known mountains. The scene of the vision is Jerusalem or its neighbourhood; hence the two mountains mentioned are thought to he those of Zion or the temple mount, and Olives (comp. Zec_14:4; Joe_3:16). It is impossible to identify them; end probably nothing more is meant than that the chariots came forth from a defile between the two mountains which appeared in the vision. Mountains of brass; or, copper. These impregnable, undecaying mountains represent the immovable, invincible nature of the theocracy and of God's decrees respecting it. From it the chariots go forth, because for the sake of God's kingdom and to promote its objects the world powers are destroyed (Knabenbauer) (Isa_66:15). The number "four" represents completeness; the judgment shall leave no quarter unvisited.
§ 10. The eighth vision: the four chariots.
I turned, and lifted up mine eyes (see note on Zec_5:1). Four chariots. These are war chariots. The angel explains, in Zec_6:5, etc; what these chariots mean, how that they represent God's judgments on sinners in all the world. Though evil is removed from the Church, God's vengeance pursues it wherever it is located. If we compare this vision with the first (Zec_1:8-11), we shall see that the quiet there spoken of is here broken, and that the shaking of the nations, which is to accompany Messiah's advent (Hag_2:7), has begun. That the four chariots are to be identified with the four powers of Daniel's visions (2 and 7.)—the Babylonian, Medo-Persian, Macedonian, and Roman—is an opinion that does not commend itself. These four kingdoms and their fate have been already symbolized in the horns of the second vision (Zec_1:19-21), and it is most unlikely that they should be again introduced under a different figure. This would mar the orderly development of the revelation. And how could these kingdoms, such as they were, be said to issue from the seat of the theocracy and to be attentive to God's commands? Further, how could the chariots symbolize the kingdoms which were to be the objects of punishment, when at the same time they are themselves the instruments which inflict the chastisement? Neither does the angel's explanation suit this notion; for kingdoms are nowhere found under the figure of winds, and such a symbol would have been unintelligible to the prophet without further elucidation. Two mountains. The Hebrew has the article, "the two mountains," two well known mountains. The scene of the vision is Jerusalem or its neighbourhood; hence the two mountains mentioned are thought to he those of Zion or the temple mount, and Olives (comp. Zec_14:4; Joe_3:16). It is impossible to identify them; end probably nothing more is meant than that the chariots came forth from a defile between the two mountains which appeared in the vision. Mountains of brass; or, copper. These impregnable, undecaying mountains represent the immovable, invincible nature of the theocracy and of God's decrees respecting it. From it the chariots go forth, because for the sake of God's kingdom and to promote its objects the world powers are destroyed (Knabenbauer) (Isa_66:15). The number "four" represents completeness; the judgment shall leave no quarter unvisited.
2In the first chariot were red horses; and in the second chariot black horses;
Jamieson-Fausset-Brown
2. red--implying carnage.
black--representing sorrow; also famine (Re 6:5, 6; compare Zec 1:8).
2. red--implying carnage.
black--representing sorrow; also famine (Re 6:5, 6; compare Zec 1:8).
The Pulpit Commentary
Red horses (see note on Zec_1:8). The colours of the horses are significant, though the symbols are not undisputed. "Red" symbolizes bloodshed and war (Isa_63:2; Rev_6:4); "black," sorrow and mourning (Isa_1:3; Jer_4:28; Rev_6:5); "white," victory and joy (Ecc_9:8; Rev_6:2; Rev_19:11). What the colour of the horses in the fourth chariot means is very doubtful (see below on Zec_6:3).
Red horses (see note on Zec_1:8). The colours of the horses are significant, though the symbols are not undisputed. "Red" symbolizes bloodshed and war (Isa_63:2; Rev_6:4); "black," sorrow and mourning (Isa_1:3; Jer_4:28; Rev_6:5); "white," victory and joy (Ecc_9:8; Rev_6:2; Rev_19:11). What the colour of the horses in the fourth chariot means is very doubtful (see below on Zec_6:3).
3And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
Jamieson-Fausset-Brown
3. white--implying joy and victory [Calvin].
grizzled--piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay--rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zec 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
3. white--implying joy and victory [Calvin].
grizzled--piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay--rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zec 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
The Pulpit Commentary
Grisled and bay; rather, speckled, strong; Septuagint, ἵπποι ποικίλαι ψαροί, "horses pied and dapple-grey." But ψαρὸς is explained by the Scholiast in Aristophanes, 'Nub.,' 1225, as "swift;" and possibly the LXX. used it in that sense here. The Vulgate has fortes; Aquila, καρτεροί. One would have expected a colour to be named. but why these are specially mentioned as strong or active is seen in Zec_6:7. The word beruddim, "speckled," occurs only in Gen_31:10, Gen_31:12, where it has no symbolical character. As it denotes a combination of colours, probably spots of white on a dark ground, it may signify a quality of a mixed, nature, thus indicating a visitation of war and pestilence, the sword and famine.
Grisled and bay; rather, speckled, strong; Septuagint, ἵπποι ποικίλαι ψαροί, "horses pied and dapple-grey." But ψαρὸς is explained by the Scholiast in Aristophanes, 'Nub.,' 1225, as "swift;" and possibly the LXX. used it in that sense here. The Vulgate has fortes; Aquila, καρτεροί. One would have expected a colour to be named. but why these are specially mentioned as strong or active is seen in Zec_6:7. The word beruddim, "speckled," occurs only in Gen_31:10, Gen_31:12, where it has no symbolical character. As it denotes a combination of colours, probably spots of white on a dark ground, it may signify a quality of a mixed, nature, thus indicating a visitation of war and pestilence, the sword and famine.
4Then I answered and said unto the angel that talked with me, What are these, my lord?
Jamieson-Fausset-Brown
4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
5And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the LORD of all the earth.
Jamieson-Fausset-Brown
5. four spirits of the heavens--heavenly spirits who "stand before Jehovah" to receive God's commands (Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Zec 6:1), and proceed with chariot speed (2Ki 6:17; Psa 68:17) to execute them on earth in its four various quarters (Psa 104:4; He 1:7, 14) [Pembellus]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [Calvin].
5. four spirits of the heavens--heavenly spirits who "stand before Jehovah" to receive God's commands (Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Zec 6:1), and proceed with chariot speed (2Ki 6:17; Psa 68:17) to execute them on earth in its four various quarters (Psa 104:4; He 1:7, 14) [Pembellus]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [Calvin].
The Pulpit Commentary
The four spirits of the heavens. Both the Septuagint and Vulgate render, "the four winds of heaven;" and this is doubtless correct. It was a familiar symbol to the Jews. The winds are often introduced in executing God's will on sinners (comp. Psa_104:4; Psa_148:8; Jer_49:36; Dan_7:2). Which go forth from standing before the Lord (comp. Job_1:6; Job_2:1). The winds are supposed to be God's servants, waiting his pleasure to be sent forth on his errands. The Septuagint and Vulgate translate, "which go forth to stand before the Lord." This denotes merely their usual obedience; but the text implies that the prophet sees them moving from their usual expectant attitude, and hastening forth to do God's commands.
The four spirits of the heavens. Both the Septuagint and Vulgate render, "the four winds of heaven;" and this is doubtless correct. It was a familiar symbol to the Jews. The winds are often introduced in executing God's will on sinners (comp. Psa_104:4; Psa_148:8; Jer_49:36; Dan_7:2). Which go forth from standing before the Lord (comp. Job_1:6; Job_2:1). The winds are supposed to be God's servants, waiting his pleasure to be sent forth on his errands. The Septuagint and Vulgate translate, "which go forth to stand before the Lord." This denotes merely their usual obedience; but the text implies that the prophet sees them moving from their usual expectant attitude, and hastening forth to do God's commands.
6The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
Jamieson-Fausset-Brown
6. north country--Babylon (see on Jr 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zec 2:6; Jr 3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [Henderson]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [Moore]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled ... toward the south--that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
6. north country--Babylon (see on Jr 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zec 2:6; Jr 3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [Henderson]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [Moore]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled ... toward the south--that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
The Pulpit Commentary
The angel now (Zec_6:6, Zec_6:7) indicates the various destinations of the chariots, except the first with the red horses. Why this is omitted has never been satisfactorily explained. Some regard Zec_6:7 as giving the destination of this chariot, by making a slight change in the word rendered "bay" in the Authorized Version, which would cause it to mean "red." The Syriac, indeed, which omits the word in Zec_6:3, translates it here by "red." If we retain the Masoretic reading, we must let this difficulty remain unsolved, and suppose that the angel explains only part of the vision, leaving the rest for the prophet's meditation. The black horses which are therein; literally, that wherein are the black horses, they go forth, etc.; which is equivalent to "the chariot wherein are the black horses goeth forth." So the Revised Version. The north country. Babylonia (see note on Zec_2:6). After them; behind them. The white horses go to the same quarter; and thus is indicated the overwhelming destruction that was coming on Babylon, and the victory and triumph of the conquerors over it. The south country; i.e. Egypt (Isa_30:6; Dan_11:5), another hostile power, also, perhaps, Edom and Ethiopia. One chariot only is seen to go towards it, drawn by the speckled horses that denote a mixed judgment, perhaps of war and pestilence (see on Zec_6:3). The north and south symbolize the whole earth and the powers hostile to the true Israel.
The angel now (Zec_6:6, Zec_6:7) indicates the various destinations of the chariots, except the first with the red horses. Why this is omitted has never been satisfactorily explained. Some regard Zec_6:7 as giving the destination of this chariot, by making a slight change in the word rendered "bay" in the Authorized Version, which would cause it to mean "red." The Syriac, indeed, which omits the word in Zec_6:3, translates it here by "red." If we retain the Masoretic reading, we must let this difficulty remain unsolved, and suppose that the angel explains only part of the vision, leaving the rest for the prophet's meditation. The black horses which are therein; literally, that wherein are the black horses, they go forth, etc.; which is equivalent to "the chariot wherein are the black horses goeth forth." So the Revised Version. The north country. Babylonia (see note on Zec_2:6). After them; behind them. The white horses go to the same quarter; and thus is indicated the overwhelming destruction that was coming on Babylon, and the victory and triumph of the conquerors over it. The south country; i.e. Egypt (Isa_30:6; Dan_11:5), another hostile power, also, perhaps, Edom and Ethiopia. One chariot only is seen to go towards it, drawn by the speckled horses that denote a mixed judgment, perhaps of war and pestilence (see on Zec_6:3). The north and south symbolize the whole earth and the powers hostile to the true Israel.
7And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
Jamieson-Fausset-Brown
7. bay--rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zec 6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (Job 1:7; 2Th 2:8, 9; 1Ti 4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (Eze 39:1-29; Re 19:17, 18, 21).
7. bay--rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zec 6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (Job 1:7; 2Th 2:8, 9; 1Ti 4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (Eze 39:1-29; Re 19:17, 18, 21).
The Pulpit Commentary
The bay; rather, the strong, as in Zec_6:3; the horses in the fourth chariot, whose special mission needed peculiar powers. Septuagint, οἱ ψαροί: but the Vulgate, qui erant robustissimi. Sought to go. These agents desired a wider sphere, and asked permission to extend their action, and to walk to and fro through the earth. Famine and pestilence, which this chariot symbolizes, come at different times and in different places mysteriously and unexpectedly "as arrows shot from the hand of God (Eze_5:16) on the objects of his displeasure" (Alexander). LXX; Καὶ ἐπέβλεπον [S2, Καὶ ἐζήτουν καὶ ἐπέβλεπον] τοῦ πορεύεσθαι τοῦ [Α, καὶ] περιοδεῦσαι τὴν γῆν, "And looked to go and compass the earth."
The bay; rather, the strong, as in Zec_6:3; the horses in the fourth chariot, whose special mission needed peculiar powers. Septuagint, οἱ ψαροί: but the Vulgate, qui erant robustissimi. Sought to go. These agents desired a wider sphere, and asked permission to extend their action, and to walk to and fro through the earth. Famine and pestilence, which this chariot symbolizes, come at different times and in different places mysteriously and unexpectedly "as arrows shot from the hand of God (Eze_5:16) on the objects of his displeasure" (Alexander). LXX; Καὶ ἐπέβλεπον [S2, Καὶ ἐζήτουν καὶ ἐπέβλεπον] τοῦ πορεύεσθαι τοῦ [Α, καὶ] περιοδεῦσαι τὴν γῆν, "And looked to go and compass the earth."
8Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
Jamieson-Fausset-Brown
8. north ... quieted ... my spirit--that is, caused My anger to rest (Jud 8:3, Margin; Ec 10:4; Eze 5:13; 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.
Zec 6:9-15. Ninth Vision. The Crowning of Joshua.
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 He 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
8. north ... quieted ... my spirit--that is, caused My anger to rest (Jud 8:3, Margin; Ec 10:4; Eze 5:13; 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.
Zec 6:9-15. Ninth Vision. The Crowning of Joshua.
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 He 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
The Pulpit Commentary
Then cried he upon me. The angel cried aloud (like a herald announcing a proclamation, Jon_3:7), to call the prophet's attention to what was coming, which was of most immediate consequence to his people. This angel speaks as in the person of God. Have quieted my spirit; literally, have caused my spirit to rest; LXX; ἀνέπαυσαν τὸν θυμόν μου, "quieted my anger," i.e. by satiating it. Many commentators take the clause as equivalent to "have caused my wrath to rest upon the land" (comp. Joh_3:36), referring to Jdg_8:3; Pro_16:32; Ecc_10:4, for the use of the word "spirit" (ruach) in the sense of "anger." Others see here an intimation of mercy and grace to the Jews still resident in Babylonia. But it is plain that the vision is one of judgment: and the Spirit of the Lord is a Spirit of judgment and vengeance (Isa_4:4), which destroys evil that good may flourish.
Then cried he upon me. The angel cried aloud (like a herald announcing a proclamation, Jon_3:7), to call the prophet's attention to what was coming, which was of most immediate consequence to his people. This angel speaks as in the person of God. Have quieted my spirit; literally, have caused my spirit to rest; LXX; ἀνέπαυσαν τὸν θυμόν μου, "quieted my anger," i.e. by satiating it. Many commentators take the clause as equivalent to "have caused my wrath to rest upon the land" (comp. Joh_3:36), referring to Jdg_8:3; Pro_16:32; Ecc_10:4, for the use of the word "spirit" (ruach) in the sense of "anger." Others see here an intimation of mercy and grace to the Jews still resident in Babylonia. But it is plain that the vision is one of judgment: and the Spirit of the Lord is a Spirit of judgment and vengeance (Isa_4:4), which destroys evil that good may flourish.
The Crowns Made for Joshua
9And the word of the LORD came unto me, saying,
The Pulpit Commentary
§ 11. A symbolical action—the crowning of the high priest.
The preceding visions having come to an end, they are now confirmed by a public act which should show the glory of the future temple, the acceptance of the members of the theocracy, and the King and Priest who Was to come. Came unto me. This was probably on the morning after the night of visions, or as soon as he had divulged them to the people.
§ 11. A symbolical action—the crowning of the high priest.
The preceding visions having come to an end, they are now confirmed by a public act which should show the glory of the future temple, the acceptance of the members of the theocracy, and the King and Priest who Was to come. Came unto me. This was probably on the morning after the night of visions, or as soon as he had divulged them to the people.
10Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
Jamieson-Fausset-Brown
10. Take of them of the captivity--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, 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.
Heldai--meaning "robust." Called Helem below.
Tobijah--that is, "the goodness of God."
Jedaiah--that is, "God knows."
which are come from Babylon--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."
the same day--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.
10. Take of them of the captivity--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, 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.
Heldai--meaning "robust." Called Helem below.
Tobijah--that is, "the goodness of God."
Jedaiah--that is, "God knows."
which are come from Babylon--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."
the same day--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.
The Pulpit Commentary
Take of them of the Captivity. The verb is in the infinitive for the imperative, "take thou from the Captivity;" what he is to take is noted in the next verse. "Those of the Captivity" are certain envoys sent by the Jews who still dwelt in Babylon (Eze_1:1; Eze_3:11), bearing gifts for the temple. These messengers the prophet was to visit at the house of Josiah, their host. Heldai; or, Cheldai, in Zec_6:14 "Helem" or "Chelem," "The Enduring One" (Keil); "The Lord's Word" (Pussy). The name occurs in 1Ch_27:15. Tobijah; "The Lord is good," a well known name. Jedaiah; "God careth." The name is found in 1Ch_9:10; 1Ch_24:7. The LXX. explains the names in symbolical fashion, Παρὰ τῶν ἀρχόντων καὶ παρὰ τῶν χρησίμων αὐτῆς καὶ παρὰ τῶν ἐπεγνωκότων αὐτήν "From the chief men, and from its good men, and from those that have understood it." Which are come from Babylon. This clause in the Authorized Version is transposed from its place in the Hebrew, which is at the end of the verse, where it refers to the house of Josiah, and should be rendered, "to which," or "whither they have come from Babylon." Septuagint, Τὸν οἶκον Ὠσίου … τοῦ ἥκοντος ἐκ Βαβυλῶνος, "The house of Josiah … who came from Babylon." The same day. There was to be no delay; the transaction was to be carried out "on that day," the day made known to the prophet, and by himself in person. The house of Josiah the son of Zephaniah. He was, perhaps, treasurer. At any rate, at his house the envoys were entertained, and there were stored the contributions which the Jews in exile had sent to their brethren in Jerusalem. Josiah is the same person as Hen, according to the Authorized Version and the Vulgate, in verse 14 (where see note). He was probably son of the Zephaniah mentioned in 2Ki_25:18 as in the second rank of priests among those who were deported to Babylon (comp. Jer_21:1; Jer_37:3).
Take of them of the Captivity. The verb is in the infinitive for the imperative, "take thou from the Captivity;" what he is to take is noted in the next verse. "Those of the Captivity" are certain envoys sent by the Jews who still dwelt in Babylon (Eze_1:1; Eze_3:11), bearing gifts for the temple. These messengers the prophet was to visit at the house of Josiah, their host. Heldai; or, Cheldai, in Zec_6:14 "Helem" or "Chelem," "The Enduring One" (Keil); "The Lord's Word" (Pussy). The name occurs in 1Ch_27:15. Tobijah; "The Lord is good," a well known name. Jedaiah; "God careth." The name is found in 1Ch_9:10; 1Ch_24:7. The LXX. explains the names in symbolical fashion, Παρὰ τῶν ἀρχόντων καὶ παρὰ τῶν χρησίμων αὐτῆς καὶ παρὰ τῶν ἐπεγνωκότων αὐτήν "From the chief men, and from its good men, and from those that have understood it." Which are come from Babylon. This clause in the Authorized Version is transposed from its place in the Hebrew, which is at the end of the verse, where it refers to the house of Josiah, and should be rendered, "to which," or "whither they have come from Babylon." Septuagint, Τὸν οἶκον Ὠσίου … τοῦ ἥκοντος ἐκ Βαβυλῶνος, "The house of Josiah … who came from Babylon." The same day. There was to be no delay; the transaction was to be carried out "on that day," the day made known to the prophet, and by himself in person. The house of Josiah the son of Zephaniah. He was, perhaps, treasurer. At any rate, at his house the envoys were entertained, and there were stored the contributions which the Jews in exile had sent to their brethren in Jerusalem. Josiah is the same person as Hen, according to the Authorized Version and the Vulgate, in verse 14 (where see note). He was probably son of the Zephaniah mentioned in 2Ki_25:18 as in the second rank of priests among those who were deported to Babylon (comp. Jer_21:1; Jer_37:3).
11Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;
Jamieson-Fausset-Brown
11. The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 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; He 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).
11. The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 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; He 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).
The Pulpit Commentary
Silver and gold. That which had been brought from Babylon. However unwilling the Jews were to let the Samaritans take part in the good work, they were quite ready to receive contributions from their brethren in the dispersion, and likewise from heathen kings and princes (see Ezr_6:8, etc.; Ezr_7:15, etc.). Make crowns. The prophet was to get the crowns made (comp. Exo_25:1-40; passim). The plural may here be used intensively for "a noble crown," as in Job_31:36; or it may signify the two metals of which the crown was made, two or more wreaths being intertwined to form it. It is certain that only one crown was to be made, and that that was to be placed on Joshua's head. There is no mention of Zerubbabel in the passage; so the plural cannot be taken to intimate that there was a crown for the high priest and a crown for the princely ruler, as Ewald and Bunsen assert. These critics, followed by Hitzig and Wellhausen, supply the passage thus: "on the head of Zerubbabel and on the head of Joshua." Zerubbabel had no kingly position. Rather, all mention of Zerubbabel is expressly excluded, in order to denote that in the Person of him whom Joshua symbolized, the offices of priest and king were united (Psa_110:1-7). We may note that in Rev_19:12 Christ is said to have on his head many crowns, by which is meant a diadem composed of many circlets. The high priest's mitre is never called a crown. That which was placed on Joshua's head was a royal crown, a token of royal dignity, not his own, but his whom he represented—Christ the eternal Priest, the universal King.
Silver and gold. That which had been brought from Babylon. However unwilling the Jews were to let the Samaritans take part in the good work, they were quite ready to receive contributions from their brethren in the dispersion, and likewise from heathen kings and princes (see Ezr_6:8, etc.; Ezr_7:15, etc.). Make crowns. The prophet was to get the crowns made (comp. Exo_25:1-40; passim). The plural may here be used intensively for "a noble crown," as in Job_31:36; or it may signify the two metals of which the crown was made, two or more wreaths being intertwined to form it. It is certain that only one crown was to be made, and that that was to be placed on Joshua's head. There is no mention of Zerubbabel in the passage; so the plural cannot be taken to intimate that there was a crown for the high priest and a crown for the princely ruler, as Ewald and Bunsen assert. These critics, followed by Hitzig and Wellhausen, supply the passage thus: "on the head of Zerubbabel and on the head of Joshua." Zerubbabel had no kingly position. Rather, all mention of Zerubbabel is expressly excluded, in order to denote that in the Person of him whom Joshua symbolized, the offices of priest and king were united (Psa_110:1-7). We may note that in Rev_19:12 Christ is said to have on his head many crowns, by which is meant a diadem composed of many circlets. The high priest's mitre is never called a crown. That which was placed on Joshua's head was a royal crown, a token of royal dignity, not his own, but his whom he represented—Christ the eternal Priest, the universal King.
Behold the Man Whose Name Is the BRANCH
★12And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
Jamieson-Fausset-Brown
12. Behold, the man--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 individually be crowned king, not being of the royal line of David, but only in his representative character.
Branch--(See on Zec 3:8; Is 4:2; Jr 23:5; 33:15).
he shall grow up out of his place--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" (Is 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 Ex 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.
build the temple--The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Ep 2:20-22; He 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.
12. Behold, the man--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 individually be crowned king, not being of the royal line of David, but only in his representative character.
Branch--(See on Zec 3:8; Is 4:2; Jr 23:5; 33:15).
he shall grow up out of his place--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" (Is 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 Ex 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.
build the temple--The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Ep 2:20-22; He 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.
The Pulpit Commentary
Speak unto him, saying. The prophet is to explain to Joshua the meaning of this public act. Behold the Man whose name is The BRANCH; literally, behold the man, BRANCH is his name (see note on Zec_3:8). The Targum has, "Behold the Man, Messiah is his name." It is plain that the term "Branch" or "Shoot" (LXX; Ἀνατολή: Vulgate, Oriens) could not be addressed to Joshua; indeed, the very form of the sentence, "his name," not "thy name," shows this. All who saw the transaction and heard the words must have understood that they had reference to the "Shoot" of David, the Messiah that was to come, to whom was committed the regal and priestly dignity. And he shall grow up out of his place; Septuagint, Καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, "And item beneath him he shall spring up;" Vulgate, Et subter eum orietur; Drake, "He shall sprout forth from under himself;" Revised Version margin, "And it (or they) shall bud forth under him;" Hitzig, Ewald, "From under him there shall be sprouting." But them is no need to alter the rendering of the Authorized Version, which indicates that the shoot shall grow from its own soil, that Messiah shall arise in his own country and nation, and shall spring from a lowly origin to the highest glory (see Isa_11:1; Isa_53:2). He shall build the temple of the Lord. He should build, not the material temple whose foundations Zerubbabel had laid, but the spiritual temple of which the tabernacle and the temple of Jerusalem were only the type and shadow—that new sanctuary which Ezekiel beheld (41), a house not made with hands, the Church of the living God (Eph_2:20, etc.; 1Pe_2:5).
Speak unto him, saying. The prophet is to explain to Joshua the meaning of this public act. Behold the Man whose name is The BRANCH; literally, behold the man, BRANCH is his name (see note on Zec_3:8). The Targum has, "Behold the Man, Messiah is his name." It is plain that the term "Branch" or "Shoot" (LXX; Ἀνατολή: Vulgate, Oriens) could not be addressed to Joshua; indeed, the very form of the sentence, "his name," not "thy name," shows this. All who saw the transaction and heard the words must have understood that they had reference to the "Shoot" of David, the Messiah that was to come, to whom was committed the regal and priestly dignity. And he shall grow up out of his place; Septuagint, Καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, "And item beneath him he shall spring up;" Vulgate, Et subter eum orietur; Drake, "He shall sprout forth from under himself;" Revised Version margin, "And it (or they) shall bud forth under him;" Hitzig, Ewald, "From under him there shall be sprouting." But them is no need to alter the rendering of the Authorized Version, which indicates that the shoot shall grow from its own soil, that Messiah shall arise in his own country and nation, and shall spring from a lowly origin to the highest glory (see Isa_11:1; Isa_53:2). He shall build the temple of the Lord. He should build, not the material temple whose foundations Zerubbabel had laid, but the spiritual temple of which the tabernacle and the temple of Jerusalem were only the type and shadow—that new sanctuary which Ezekiel beheld (41), a house not made with hands, the Church of the living God (Eph_2:20, etc.; 1Pe_2:5).
★13Even he shall build the temple of the LORD; and he shall bear the 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 them both.
Jamieson-Fausset-Brown
13. bear the glory--that is, wear the insignia of the kingly glory, "the crowns" (Psa 21:5; 102:16; Is 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" (Is 22:24).
sit--implying security and permanence.
priest ... throne--(Ge 14:18; Psa 110:4; He 5:6, 10; 6:20; 7:1-28).
counsel of peace ... between ... both--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" (Is 9:6; Ep 1:8, 11; He 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 (Lu 2:14; Ac 10:36; Ep 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 (Re 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 (Is 11:4; Da 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 (Ep 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).
13. bear the glory--that is, wear the insignia of the kingly glory, "the crowns" (Psa 21:5; 102:16; Is 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" (Is 22:24).
sit--implying security and permanence.
priest ... throne--(Ge 14:18; Psa 110:4; He 5:6, 10; 6:20; 7:1-28).
counsel of peace ... between ... both--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" (Is 9:6; Ep 1:8, 11; He 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 (Lu 2:14; Ac 10:36; Ep 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 (Re 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 (Is 11:4; Da 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 (Ep 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).
The Pulpit Commentary
Even he shall build. A forcible repetition of the preceding statement, laying stress on the Person, "He, and no one else, shall build." The clause is omitted by the Septuagint. He shall bear the glory. The word rendered "glory" is used to denote royal honours here, as in 1Ch_29:25; Jer_22:18; Dan_11:21. Messiah shall have regal majesty. Compare the many passages where the glory of Christ is spoken of; e.g. Joh_1:14; Joh_2:11; Joh_17:5; Luk_9:32; Luk_24:26; Heb_2:9; Rev_5:12, etc. Shall sit and rule upon his throne (comp. Zec_9:10). Thus Christ says, "All power is given unto me in heaven and in earth" (Mat_28:18; see Luk_1:32). And he shall be a Priest upon his throne; Septuagint, Καὶ ἔσται ἱερεὺς ἐκ δεξιῶν αὐτοῦ, "There shall be a Priest upon his right hand." The Authorized Version is doubtless correct, as the clause is intended to declare that Messiah should, like Melchizedek, combine the offices of Priest and King (Psa_110:4; Heb_5:6, Heb_5:10). The counsel of peace shall be between them both. The two offices or dignities are meant, which are combined in one person. The Messiah, in his two offices of Priest and King, has one common design, to bring peace to his people (Isa_9:6; Mic_5:5, where see note). Other interpretations are unsuitable. Thus: There shall be harmony between Joshua and Zerubbabel; but the two are nowhere mentioned together in the paragraph, and, indeed, the statement would be superfluous. There shall be perfect concord between the two offices; but a person is spoken of. not an abstraction. Others explain the "counsel of peace" to be between Jews and Gentiles, or the returned and the exiled Jews; but neither of these have been named. Pusey takes it to mean, "between the Father and the Son;" but there is nothing in the passage to lead to this. Kuabenhauer expounds it of those who alone are mentioned in the text, Messiah and Joshua, seeing in it an exhortation to the latter to make the type correspond to the Antitype, so that all may see that there is perfect harmony between them.
Even he shall build. A forcible repetition of the preceding statement, laying stress on the Person, "He, and no one else, shall build." The clause is omitted by the Septuagint. He shall bear the glory. The word rendered "glory" is used to denote royal honours here, as in 1Ch_29:25; Jer_22:18; Dan_11:21. Messiah shall have regal majesty. Compare the many passages where the glory of Christ is spoken of; e.g. Joh_1:14; Joh_2:11; Joh_17:5; Luk_9:32; Luk_24:26; Heb_2:9; Rev_5:12, etc. Shall sit and rule upon his throne (comp. Zec_9:10). Thus Christ says, "All power is given unto me in heaven and in earth" (Mat_28:18; see Luk_1:32). And he shall be a Priest upon his throne; Septuagint, Καὶ ἔσται ἱερεὺς ἐκ δεξιῶν αὐτοῦ, "There shall be a Priest upon his right hand." The Authorized Version is doubtless correct, as the clause is intended to declare that Messiah should, like Melchizedek, combine the offices of Priest and King (Psa_110:4; Heb_5:6, Heb_5:10). The counsel of peace shall be between them both. The two offices or dignities are meant, which are combined in one person. The Messiah, in his two offices of Priest and King, has one common design, to bring peace to his people (Isa_9:6; Mic_5:5, where see note). Other interpretations are unsuitable. Thus: There shall be harmony between Joshua and Zerubbabel; but the two are nowhere mentioned together in the paragraph, and, indeed, the statement would be superfluous. There shall be perfect concord between the two offices; but a person is spoken of. not an abstraction. Others explain the "counsel of peace" to be between Jews and Gentiles, or the returned and the exiled Jews; but neither of these have been named. Pusey takes it to mean, "between the Father and the Son;" but there is nothing in the passage to lead to this. Kuabenhauer expounds it of those who alone are mentioned in the text, Messiah and Joshua, seeing in it an exhortation to the latter to make the type correspond to the Antitype, so that all may see that there is perfect harmony between them.
14And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
Jamieson-Fausset-Brown
14. the crowns shall be to Helem ... a memorial--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.
14. the crowns shall be to Helem ... a memorial--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.
The Pulpit Commentary
The crowns shall be … for a memorial. The crown was to be taken from Joshua's head and deposited in the temple as a memorial of this prophecy, and of the zeal of those who had come from far to bring offerings to the Lord, and likewise of the hospitality of Josiah, who had received them into his house. That such "gifts" were dedicated in the temple is well known. Helem is the same as Heldai (verse 10), whether he bore both names, or whether, as is probable, this is a mere mistake of a copyist. To Hen. The Authorized Version considers this as a proper name. In this case it would be another name for Josiah. But it is really an appellative, and the rendering should be, "for the kindness of the son of Zephaniah." The crown would be also a memorial of his kindness in receiving and entertaining these exiles (comp. Mat_10:41). The LXX. explains the names as in verse 10, though not quite in the same way, Εσται τοῖς ὑπομένουσι καὶ τοῖς χρησίμοις αὐτῆς καὶ τοῖς ἐπεγνωκόσιν αὐτὴν καὶ εἰς χάριτα υἱοῦ Σοφονίον καὶ εἰς ψαλμὸν ἐν οἴκῳ Κυρίου, "The crown shall be to them that endure, and to its good men, and to those that have understood it, both for a favour to the son of Sophonias, and for a psalm in the house of the Lord."
The crowns shall be … for a memorial. The crown was to be taken from Joshua's head and deposited in the temple as a memorial of this prophecy, and of the zeal of those who had come from far to bring offerings to the Lord, and likewise of the hospitality of Josiah, who had received them into his house. That such "gifts" were dedicated in the temple is well known. Helem is the same as Heldai (verse 10), whether he bore both names, or whether, as is probable, this is a mere mistake of a copyist. To Hen. The Authorized Version considers this as a proper name. In this case it would be another name for Josiah. But it is really an appellative, and the rendering should be, "for the kindness of the son of Zephaniah." The crown would be also a memorial of his kindness in receiving and entertaining these exiles (comp. Mat_10:41). The LXX. explains the names as in verse 10, though not quite in the same way, Εσται τοῖς ὑπομένουσι καὶ τοῖς χρησίμοις αὐτῆς καὶ τοῖς ἐπεγνωκόσιν αὐτὴν καὶ εἰς χάριτα υἱοῦ Σοφονίον καὶ εἰς ψαλμὸν ἐν οἴκῳ Κυρίου, "The crown shall be to them that endure, and to its good men, and to those that have understood it, both for a favour to the son of Sophonias, and for a psalm in the house of the Lord."
15And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.
Jamieson-Fausset-Brown
15. they ... far off shall ... build--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 (Ac 2:39; Ep 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 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; 8:2-2, 23; Is 60:10; 57:19).
build in the temple--Christ "builds the temple" (Zec 6:12, 13; He 3:3, 4): His people "build in the temple." Compare He 3:2, "Moses in His house."
ye shall know, &c.--when the event corresponds to the prediction (Zec 2:9; 4:9).
this shall come to pass, if ye ... obey, &c.--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; 12:10-12; Mt 23:39; Ro 11:16-24).
15. they ... far off shall ... build--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 (Ac 2:39; Ep 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 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; 8:2-2, 23; Is 60:10; 57:19).
build in the temple--Christ "builds the temple" (Zec 6:12, 13; He 3:3, 4): His people "build in the temple." Compare He 3:2, "Moses in His house."
ye shall know, &c.--when the event corresponds to the prediction (Zec 2:9; 4:9).
this shall come to pass, if ye ... obey, &c.--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; 12:10-12; Mt 23:39; Ro 11:16-24).
The Pulpit Commentary
They that are far off; οἱ μακράν,; comp. Eph_2:13, Eph_2:17. The Jews who had come from Babylon to Jerusalem are a figure of the conversion of distant nations and their offerings to the Church (see Hag_2:7, and note there). Build in the temple of the Lord. They shall join in building up the spiritual temple, the universal Church of Christ. Ye shall know, etc. (Zec_2:9, Zec_2:11; Zec_4:9). The Angel of Jehovah is speaking in Jehovah's name (Eph_2:9). What takes place in the case of this material temple shall be a token and a prelude of the great fulfilment in Messianic times. If ye will diligently obey. Neither the restoration of the temple nor the advent of Messiah's kingdom was in itself doubtful; but the people's share in the former, and their participation in the blessings of the latter, depended on the preparation of the heart, obedience, zeal, and holiness (Dan_12:10; Mal_4:1, Mal_4:2; Joh_1:12; 2Ti_2:11, 2Ti_2:12).
They that are far off; οἱ μακράν,; comp. Eph_2:13, Eph_2:17. The Jews who had come from Babylon to Jerusalem are a figure of the conversion of distant nations and their offerings to the Church (see Hag_2:7, and note there). Build in the temple of the Lord. They shall join in building up the spiritual temple, the universal Church of Christ. Ye shall know, etc. (Zec_2:9, Zec_2:11; Zec_4:9). The Angel of Jehovah is speaking in Jehovah's name (Eph_2:9). What takes place in the case of this material temple shall be a token and a prelude of the great fulfilment in Messianic times. If ye will diligently obey. Neither the restoration of the temple nor the advent of Messiah's kingdom was in itself doubtful; but the people's share in the former, and their participation in the blessings of the latter, depended on the preparation of the heart, obedience, zeal, and holiness (Dan_12:10; Mal_4:1, Mal_4:2; Joh_1:12; 2Ti_2:11, 2Ti_2:12).
THE HOLY BIBLE
Zechariah
Chapter 6
Translated out of the original tongues, and with the former translations diligently compared and revised.
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