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Zechariah
Chapter Six
New King James Version (NKJV)
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, Zechariah 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, Zechariah 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, Zechariah 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, Zechariah 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, Zechariah 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, Zechariah 6:15.
Zechariah 6:1 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.
YLT
1And I turn back, and lift
up mine eyes, and look, and lo, four chariots are coming forth from between two
of the mountains, and the mountains [are] mountains of brass.
And I turned, and lifted up mine eyes, and looked,.... When he
saw another vision, as follows:
and, behold, there came four chariots; by which are
meant, not the four Gospels; rather the apostles of Christ, who had their
commission from Christ; were sent into all the world by him, and carried his
name and Gospel thither; were the instruments Christ made use of in bringing
many souls to him, and into his church, and for the defence of his Gospel, and
of his interest; and were military chariots, who fought the good fight of
faith; and triumphal ones, who were made to triumph in Christ, being more than
conquerors through him; though others think angels are here meant, the chariots
of the Lord, Psalm 68:17 since
they are called the four spirits of the heavens; and are said to go forth from
standing before the Lord of the earth, and are sent by him into each of the
parts of it, Zechariah 6:5 and
are represented by horses of various colours, as in Zechariah 1:8 these
may be signified by chariots, for their glory, strength, and swiftness, in
which Jehovah rides about the world, and executes his will; and are made use of
for the destruction of the church's enemies, and for its protection and
defence. The Jewish writers, after the Targum, generally interpret them of the
four monarchies, the Persian, Grecian, and Roman, by whom were done the will of
God in the world; and seem to be greatly the design of the vision:
these came out from between two mountains: and the mountains were
mountains of brass; such in which this metal is found, as in Chalcis, where it is
said to be first foundF15Plin. Nat. Hist. l. 4. c. 12. Vid. l. 7. c.
56. & l. 34. c. 2. ; and from thence it has its name in the Greek tongue;
or in the island of Cyprus, from whence it may be is the name of copper; and
such mountains were in Judea, Idumea, and Arabia, formerly; as Carmel,
according to HesychiusF16Apud Bochart. Hierozoic. par. 2. l. 6. col.
886. ; and Phinon in Idumea; and some mountains in Arabia, about eleven miles
from Horeb, which, Jerom saysF17De locis Hebraicis, fol. 90. A. ,
formerly abounded with veins of gold and brass: these may intend the decrees
and purposes of God, which, like "mountains", are very ancient,
earlier than the everlasting hills, high and deep, not to be reached and
searched into; are dark, obscure, and hidden to men, till made known; and are
firm, solid, and immovable, and are lasting and durable; and, like mountains of
"brass", are never to be broken in pieces, revoked, made null and
void; for they stand upon the unalterable will of God, upon the basis of
infallible wisdom; are supported by uncontrollable power, and can not be
disannulled by all the men on earth, and devils in hell: and, according to
these fixed and immutable decrees, the said monarchies in succession have took
place in the world; unless rather it should be thought, that by these mountains
of brass are designed the power and providence of God, by which the several
people that first founded those empires were restrained for a while from going
forth to make war upon others, and subdue their kingdoms; until the time was
come, it was the will of God they should. The allusion may be to race horses in
chariots, formerly used for such exercises, which were held within the circus
or bars, till the sign was given when they should start: in like manner these
nations were kept within bounds for a while, just as the four angels were bound
by the providence of God at the river Euphrates, until they were loosed; which
signify the Saracens, and their numerous army of horsemen under their four
leaders, who were restrained from overrunning the "eastern" empire of
the Romans, until it was the pleasure of God to loose them, and give them
liberty, Revelation 9:14.
Grotius understands this literally of the straits of Cilicia, and the vastness
of the mountains there, through which the Babylonians and Persians, Alexander
and his generals, used to pass into Syria, Judea, and Egypt; but rather these
visionary chariots seemed to steer their course through a valley, which lay
between two mountains, whereby they escaped the difficulties that lay in their
way by the mountains; and may denote the low estate of these monarchies in
their original, and the difficulties they grappled with, and got over, before
they rose to the grandeur they did. Some interpret the two mountains of brass
of the kingdom of Israel, after the Babylonish captivity, and the kingdom of
the Messiah; and the four chariots, of the four kingdoms, in this order; the
Persian, the Grecian, that of the Lagidae and Seleucidae, and the Roman, which
is in course last; but was seen first by the prophet, because utter destruction
was brought upon Israel by itF18Vid. Gurtler. Voc. Typ. Prophet.
Explic. p. 58, 177. : according to this interpretation, the red horses are the
Romans; and the other, the above mentioned. So Cocceius is of opinion that the
two mountains are two powerful and unshaken kingdoms, set up by God; or rather
two manifestations of the same kingdom; the one the kingdom of the house of
David; the other the kingdom of Christ, which is spiritual, but as to the
effect earthly, in the subjection of all nations to it, Daniel 7:22 the
kingdom of the house of David, as to the external form, is abolished, but
notwithstanding remains in the root, until it appears in another mountain; and
between these two, or in the middle space of time, four kingdoms with their
armies would possess the promised land; and he observes, that in Daniel 2:35,
mention is made of two mountains, and, that these chariots in part agree with
the several parts of the image there.
Zechariah 6:2 2 With
the first chariot were red horses, with the second chariot black horses,
YLT
2In the first chariot [are]
red horses, and in the second chariot brown horses,
In the first chariot were red horses,.... If these
are to be understood of the apostles of Christ, and ministers of the Gospel,
they may be compared to "horses", for bearing the name of Christ, and
drawing the chariot of the Gospel; for their strength to labour in the word and
doctrine; for their courage in the cause of Christ; and for their swiftness in
doing his work; and to "red" ones, for their flaming zeal for the
honour of the Redeemer, and their bloody sufferings for his sake: and if of
angels, they may be compared to "horses", because strong and swift to
do the will of God; and to "red" ones, because they are the
executioners of his wrath and vengeance on wicked men: but if by "the
chariots" are meant the monarchies, then by these "red horses"
must be designed the Babylonians and Chaldeans, so called because their soldiers
were clothed in red, and their chariots were like flaming torches; and they
were sanguinary, cruel, and bloody in their tempers, and in their actions to
the Jews; and were signified by Nebuchadnezzar's head of gold in his image; see
Nahum 2:3,
and in the second chariot black horses; which,
applied to the apostles and ministers of the Gospel, may denote their mean and
abject appearance outwardly, and their knowledge in the mysteries of grace,
which are dark and obscure to others; and, if understood of angels, is
applicable to them, when messengers of ill tidings, or executioners of
judgment: but if the monarchies are meant, which seems best, the Medes and
Persians are intended; and their "black" colour is expressive of the
sorrowful estate of the Jews under them, especially in the time of Haman, as
Jarchi and Kimchi observe: black horses were reckoned strong, well made, and
fit for labour; and the Ethiopians and Moors chose to have their horses they
used in war all of this colour, to strike the greater horror and terror into
their enemies; and to see black horses in a dream was accounted a bad omenF19Vid.
Bochart. Hierozoic. par. 1. l. 2. c. 7. col. 106, 107. . The Medes and Persians
were a strong and warlike people, and were very terrible to their enemies,
under Cyrus; and very troublesome and distressing to the Jews, under Cambyses
and Ahasuerus.
Zechariah 6:3 3 with
the third chariot white horses, and with the fourth chariot dappled
horses—strong steeds.
YLT
3and in the third chariot
white horses, and in the fourth chariot strong grisled horses.
And in the third chariot white horses,.... Which, as
referring to Gospel preachers, may denote the purity of their lives and
doctrines, and their conquests and victories over the souls of men by the
ministry of the word; and, as applicable to angels, may express the purity of
their nature and actions, the joyful messages they bring to the heirs of
salvation, and their victories over the evil angels; but, as respecting the
monarchies, point at the Grecians, and the conquests of Alexander, and his
mildness and gentleness to the Jews: white horses were used in triumphs, in
token of victoryF20Aurel. Victor de Viris Ilustrib. c. 26. in Furio
Camillo, & Plutarchus in Camillo. ; see Revelation 6:2 and
they have been reckoned the swiftest in running; and by the
"oneirocritics", to see them in a dream or vision is a good omenF21Bochart,
ut supra, (Hierozoic par. 1. l. 2. c. 7.) col. 105, 106. ; and so it was
accounted with the JewsF23T. Bab. Sanhedrin, fol. 93. 1. ; all which
suits very well with Alexander, who was famous for his victories over many
nations: and who, with great velocity, overran them, and as soon conquered
them, and was kind and beneficent to the Jewish nation:
and in the fourth chariot grisled and bay horses: signifying
either the diversity of gifts in the ministers of the Gospel; or the different
employment and services of angels; or rather the Romans are meant, who were
collected out of various nations, and consisted of different people, and had
dvarious forms of government, and emperors of different dispositions to the
Jews; and particularly as two colours are assigned to these, it may respect the
division of their kingdom into Pagan and Papal, as is predicted in Daniel 2:41. Kimchi
thinks the "bay horses" design the kingdom of the Ishmaelites, or
Turks, a strong and powerful people; as some think the word used signifiesF24אמוצים "fortes", V. L. Pagninus, Montanus,
Drusius; "robusti", Piscator, Tarnovius, Gussetius, Stockius, p. 74.
"validi", Burkius; so Kimchi; and the Jews in Pesikta apud Yalkut in
loc. ; rather the Goths and Vandals; see Zechariah 6:7. The
word for "grisled" is by the Targum rendered "spotted" or
"speckled"; and comes from one which signifies "hail"; and
so denotes such coloured horses as are spotted with white spots, like
hailstonesF25בדדים "grandinate",
Montanus, Cocceius, Burkius; "grandiue gut. tati", Junius &
Tremellius, Piscator, Tarnovius, De Dieu, Pembellus. , upon another colour, as
black or red; and is by the Septuagint, and others, rendered "various"F26 ποικιλοι, Sept.; "varii", Pagninus. , of divers colours: and the
other word for "bay" is rendered by them "starling
coloured"; the colour of the starling, which is a black bird, with white
spots; and so were a fit emblem of the Goths, Huns, &c. who were of various
nations, and had various laws, customs, and usages; though some think by these
two are meant the successors of Alexander, the Lagidae and the Seleucidae, put
together, because of their intermarriages with one another, as well as
succeeding Alexander: the former by the "grisled", who went and
settled in the south country in Egypt, Zechariah 6:6 whose
first king was Ptolemy Lagus, from whence is the name, and who is the king of the
south in Daniel 11:5 and the
latter by the "bay" or "ash coloured", as the Targum; the
kings of Syria hiding deep their counsels, as under ashes, particularly
Antiochus, as Grotius observes; and sometimes making war on one nation, and
sometimes on another; and both of them in their turns falling upon the Jews
suddenly, and with great violence, like hailstones, and making sad devastations
among them, reducing them to ashes; but then this sense shuts out the Romans,
the fourth monarchy, from having any place in this vision, which cannot be
admitted; since these four chariots answer to the four sorts of metal in
Nebuchadnezzar's image, and to the four beasts in Daniel's vision. So the
Jewish writersF1In Pesikta Rabbati apud Yalkut in loc. say, the red
horses are the kingdom of Babylon, which shed much blood in Israel; this is the
head of gold: the black horses, the kingdom of the Persians and Medes, like to
a bear, who made black the faces of Israel, by the decrees of Haman: the white
horses, the kingdom of Grecia, who made white the faces of Israel by
reproaches: the horses grisled and bay the fourth kingdom, which decreed
various decrees, different from one another: and these four chariots went out
from between two mountains, from between the kingdoms of Judah and Israel,
which dwell between two countries, that beyond Jordan, and the land of Israel;
and they went out between them, and carried them captive; and these kingdoms
are called mountains of brass, because strong as brass, and hearkened not to
the words of the prophets.
Zechariah 6:4 4 Then
I answered and said to the angel who talked with me, “What are these, my
lord?”
YLT
4And I answer and say unto
the messenger who is speaking with me, `What [are] these, my lord?'
Then I answered and said unto the angel that talked with me,.... After he
had seen the chariots come out, and had observed the different colours of the
horses in them:
what are these, my lord? that is, what do they
signify? what is the meaning of this vision?
Zechariah 6:5 5 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.
YLT
5And the messenger answereth
and saith unto me, `These [are] four spirits of the heavens coming forth from
presenting themselves before the Lord of the whole earth.
And the angel answered and said unto me,.... In order
to grant him his request, and explain the vision of the chariots:
these are the four spirits of the heavens; or, "the
four winds of the heavens"; the apostles and ministers of the Gospel may
be compared to "the winds", because their ministry is the
ministration of the Spirit, which is like wind that blows invisibly,
powerfully, and where it listeth; and because in and by it the Spirit breathes
life and comfort into the souls of men; and because of the powerful efficacy
and penetrating nature of the word preached by them, and their swiftness and
readiness to do the will of God: angels are called "spirits" or
"winds", Psalm 104:3 they
are created spirits, and so differ from God; are incorporeal ones, and so
differ from men; and are immaterial and immortal, and so die not: they are
spiritual subsistences, and spirits of the heavens, or heavenly spirits; heaven
being the place of their abode and residence; and they may be compared to
"winds", for their invisibility, wonderful penetration into places
and things, their very great swiftness, and prodigious power and strength. The
Targum paraphrases the words thus,
"these
are the four kingdoms, which are as the winds of heaven;'
and
so the same are signified by the four winds in Daniel 7:2 to which
they may be compared for their swift and forcible carrying all before them, and
for their fickleness and changeableness; and to which, the several parts of the
world, into which they went, agree:
which go forth, from standing before the Lord of all the earth: so the
apostles of Christ, and ministers of the Gospel, stood before him in his
eternal purposes and decrees from everlasting; and went forth, having their
commission from him in time; and were sent by him into the several parts of the
world he is the Lord of; and by whom they were filled with gifts, grace, and
courage, fitting them for their work. Angels also stand before him, ministering
unto him; always behold him; are in his presence, and enjoy his favour; and go
forth from him, being sent forth by him on various accounts into all the parts
of the world; which Jehovah is the Creator, Upholder, and Governor of:
moreover, this is applicable to the four monarchies; these stood before the
Lord in his vast and infinite mind; in the secret decrees of it, before the
world was; and the sending and going forth of them from him show that they were
powers ordained of God, who has the government of the whole world in his hands.
Zechariah 6:6 6 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.”
YLT
6The brown horses that [are]
therein, are coming forth unto the land of the north; and the white have come
forth unto their hinder part; and the grisled have come forth unto the land of
the south;
The black horses which are therein,.... Which
were in the second chariot: no further mention is made of the red horses in the
first chariot, because the kingdom of the Chaldeans was now extinct: these
design the Medes and Persians:
go forth into the north country: into the country of
Babylon or Chaldea, which lay north of Judea; see Jeremiah 1:13 and
other places; these went to Babylon, took that, and seized on the empire, and
delivered the Jews, who were captives there:
and the white go forth after them; the Grecians under
Alexander, who went after the Medes and Persians into the same country, and
fought Darius the Persian, and conquered him:
and the grisled go forth toward the south country; the Romans
under Julius Caesar, Augustus, and others before them, who went into Egypt,
which lay south of Judea, Daniel 11:5 and
conquered that, and other nations, and set up the fourth kingdom or monarchy.
Zechariah 6:7 7 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.
YLT
7and the strong ones have
come forth, and they seek to go to walk up and down in the earth;' and he
saith, `Go, walk up and down in the earth;' and they walk up and down in the
earth.
And the bay went forth, and sought to go,.... Without
leave: these design either the Romans; or, since distinct from the grisled, the
Huns, Goths, and Vandals; who sought to go out of their own places into other
countries: and were desirous
that they might walk to and fro through the earth: without
control; overrunning as they, did the Roman empire, and set up ten kingdoms in
it; unless this is to be understood of the land of Judea only, through which
the Romans walked to and fro at pleasure, and subdued it:
and he said; that is, the Lord of the whole earth, before whom they stood:
Get ye hence, walk to and fro through the earth; as being
filled with indignation at them, and yet suffered them to have their will; and
so Kimchi interprets the phrase,
"he
gave them power to go and subdue lands;'
and
to the same purpose Jarchi,
"he
gave them power to rule with great authority; and this is the kingdom of Edom
or Rome:'
So they walked to and fro through the earth; either the
land of Judea, as the Romans did, and made it a Roman province; and these may
represent Rome Papal, set up and supported by the above people, even the beast
of Rome, which has reigned over the kings of the earth, to whom the ten kings
gave their kingdom and power.
Zechariah 6:8 8 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.”
YLT
8And he calleth me, and
speaketh unto me, saying, `See, those coming forth unto the land of the north
have caused My Spirit to rest in the land of the north.'
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.
Zechariah 6:9 9 Then
the word of the Lord came to me, saying:
YLT
9And there is a word of
Jehovah unto me, saying,
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 Zechariah 6:10.
Zechariah 6:10 10 “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.
YLT
10to take of the captivity
(who came from Babylon) from Heldai, from Tobijah, and from Jedaiah, `and thou
hast come in -- thou, in that day, yea, thou hast come into the house of Josiah
son of Zephaniah,
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.
Zechariah 6:11 11 Take
the silver and gold, make an elaborate crown, and set it on the head of
Joshua the son of Jehozadak, the high priest.
YLT
11and thou hast taken silver
and gold, and hast made a crown, and hast placed on the head of Joshua son of
Josedech, the high priest,
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, Revelation 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 Zechariah 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", Exodus 28:36 and
this, according to the Jewish writersF2Maimon. Cele Hamikdash, c. 9.
sect. 1. Jarchi in Exod. xxviii. 36. , was a plate of gold two fingers broad,
and reached from ear to ear; though JosephusF3Antiqu. l. 3. c. 7.
sect. 7. 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
BrauniusF4De Vestitu Sacerdot. Hebr. l. 2. c. 28. sect. 18. p. 807.
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 crownF5Fortunatus
Scacchus in Myrothec. l. 3. c. 40. p. 1000. Solerius de Pileo, sect. 13. p.
266. ; and Popish writers fail not to improve it in favour of the crown their
pontiff wears; and LyraF6In Exod. xxxix. 27. 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 JewF7De
Vita Mosis, l. 3. p. 670, 671. , 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
priesthoodF8Pirke Abot, c. 4. sect. 13. ; 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 priesthoodF9Paschalius de
Coronis, l. 4. c. 13. , and who was an eminent type of the Messiah, and in this
of having crowns put upon his head, as the following words show.
Zechariah 6:12 12 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;
YLT
12and hast spoken unto him,
saying: Thus spake Jehovah of Hosts, saying: Lo, a man! A Shoot -- [is] his
name, And from his place he doth shoot up, And he hath built the temple of
Jehovah.
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, Jeremiah 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 TalmudF11T.
Hieros. Beracot, fol. 5. 1. , and in other Jewish writings. It is askedF12Echa
Rabbati, fol. 50. 1. , 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":
elsewhereF13Pirke Eliezer, c. 48. fol. 58. 1. Bemidbar Rabba, sect.
18. fol. 223. 2. 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
JewF14De Confus. Ling. p. 329. 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.'
AbendanaF15Not.
in Miclol Yophi in loc. , 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 Isaiah 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"F16מתחתיו
"subter eum", V. L. Pagninus; "ad verbum, de sub
se", Calvin, Drusius; "de subter se", Cocceius; "ex sub
eo", Burkius. ; 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"F17"Ex inferiore loco", Vitringa in
Jesaiam, c. iv. 2. "E leco suo humili", Hiller. Onomastic. Sacr. p.
47. ; 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, Isaiah 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 Matthew 16:18.
Zechariah 6:13 13 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.”’
YLT
13Yea, he doth build the
temple of Jehovah, And he doth bear away honour, And he hath sat and ruled on
His throne, And hath been a priest on His throne, And a counsel of peace is
between both.
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 Isaiah 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.
Zechariah 6:14 14 “Now
the elaborate crown shall be for a memorial in the temple of the Lord for Helem,[a] Tobijah,
Jedaiah, and Hen the son of Zephaniah.
YLT
14And the crown is to Helem,
and to Tobijah, and to Jedaiah, and to Hen son of Zephaniah, for a memorial in
the temple of Jehovah.
And the crowns shall be to Helem,.... The same with
Heldai, Zechariah 6:10,
and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah; the same with
Josiah, Zechariah 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 MisnaF18Massech.
Middot, c. 3. sect. 8. ; 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, Zechariah 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 AlshecF19Apud L'Empereur. Not. in ib. , 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.
Zechariah 6:15 15 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.”
YLT
15And the far-off come in,
and they have built in the temple of Jehovah, and ye have known that Jehovah of
Hosts hath sent me unto you, yea, it hath come to pass, if ye do certainly
hearken to the voice of Jehovah your God.'
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", Ephesians 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)