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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)