Zechariah 6

Zechariah 6:2

2. — red horses; &c.] The “red horses” may signify the bloody cruelties of the Babylonish empire, especially towards the Jews; the “black,” the sad and mournful estate of the Jews under the Persian successors of Cyrus; the “white,” the victories of Alexander, (white horses being used by conquerors in days of triumph,) and his kindness towards the Jews; and the “grised,” the various forms of the Roman government. W. Lowth. C., probably the colours of the horses design no more than the diversity of the people, of whom the four empires respectively consisted; not any characteristic quality belonging to them. Dr. Blayney.

3. — bay horses. Or, “strong horses,” as the Latin Vulgate renders the word. W. Lowth. This sense is preferable, because the Roman empire, here designed, is characterized by Daniel, chap. vii. 7. 19. 23, as more strong and powerful than any of the preceding. Dr. Blayney.

Zechariah 6:5

5. — These are the four spirits of the heavens, &c.] Rather, as it is in the margin, agreeably to the Greek and Latin versions, “four winds.” Compare Dan. vii. 2. Like strong winds, these chariots rushed violently on, and produced great agitations and commotions in the earth, the effect of strong winds both by land and by sea. And these winds are said to go forth from attending upon the Lord of the whole earth; that is, they waited his pleasure, and went forth like ministers, “fulfilling his word.” Ps. xxviii. 8. Dr. Blayney.

Zechariah 6:6

6. The black horses—go forth into the north country;] Denoting the conquests of the Persians over the Babylonians, often expressed by “the north” in the Prophets. The angel says nothing of the red horses, because the Babylonians empire was at an end. W. Lowth.

— the white go forth after them;] Alexander and his armies go forth to conquer the Persians. W. Lowth.

— the grised go forth toward the south country.] This probably denotes the Roman conquests in Egypt, frequently called the “south country” in Scripture. This was the last country subdued by the Romans under Augustus, whereby they became masters of the greatest part of the then known world. W. Lowth.

VOL. II.

Zechariah 6:7

7. And the bay went forth, and sought to go &c.] The restless ambition of the Romans is here described, who under the Divine permission extended their conquests to every quarter of the globe. In the preceding verse it is said of “the black horses” in the present tense, that they “go forth;” whereas the past tense is used of “the white” and “the grised,” in the original; as it is here also said, that “the bay went forth.” To account for this difference we must understand, that the former words were spoken by the angel, who explains what was passing at the instant. But the latter is the Prophet’s relation of what appeared to him afterwards. Dr. Blayney.

Zechariah 6:8

8. — Behold, these that go toward the north country have quieted my spirit &c.] The Persians, by conquering the Babylonians, have appeased my wrath, by executing upon them that vengeance which they have deserved for their cruelty towards my people. W. Lowth.

The foregoing exposition is given according to the prevailing sense of our commentators. Poole, who recites several interpretations, appears to incline to that which understands “the four spirits of the heavens,” ver. 5, to signify angels, who have, as ministers of Divine Providence, a great share in the management of affairs both of church and state; and which considers the vision in general as a representation of these servants of the Lord, acting their part in the revolutions and changes of things, he thes: of what temper soever they may, till the Gospel be preached by the Messiah and his Apostles. His remark upon the whole of the vision is judicious, and well worthy of attention. “The appearance or emblem is plain enough, we can easily conceive that: but the things signified hereby are most difficultly found out, and perhaps not found when we think they are; here then, if any where, all are bound to write modestly, and all are bound to read carefully, and to judge candidly.” Edit.

Zechariah 6:10

10. Take of them of the captivity, &c.] The exiles, who remained in Babylon, shewed their regard for the temple, then building, by sending their gifts and oblations to Jerusalem for carrying on the work, and adorning the temple after it was built. These offerings they sent by the persons here named, as they did afterwards by Ezra and his companions: see Ezra vii. 16; viii. 25, 26. W. Lowth.

Zechariah 6:11

11. Then take silver and gold, and make crowns, &c.]

Zechariah 6:12

12.—Behold the man whose name is The BRANCH.] See in the person of Joshua the high priest, the type or representation of the Man, whose “name is the Christ that shall be revealed,” as the Targum paraphrases the text. W. Louth. There cannot be a doubt that the same Person is meant by “The BRANCH” here, who is so called chap. iii. 8; namely, the Messiah; of whom Joshua is made the type or representative by the crown placed on his head. The passage will not answer to any other but to Him, who was at once both King and Priest, and, by uniting both characters in Himself, was completely qualified to bring about “the counsel of peace,” or reconciliation between God and man. Dr. Blayney. —he shall build the temple of the Lord.] The Church of Christ is expressly called “the temple of God,” 1 Cor. iii. 16; 2 Cor. vi. 16; “a spiritual house,”

Zechariah 6:13

13. Even he shall build the temple of the Lord.] This clause is highly emphatical; implying that “even He,” the selfsame Person, who should build the temple of Jehovah, even He should have the honour of governing and presiding in it, as both King and Priest, in both capacities advancing the peace and prosperity of his people. Dr. Blayney. —and he shall bear the glory.] That is, the honour and authority, belonging to a sovereign or chief ruler. So when Moses was directed to give up his command and authority to Joshua, it is said, “And thou shalt put some of thine honour upon him,” Numb. xxvii. 20. And in this sense Christ was to “receive glory;” see Ps. xxi. 5; Dan. vii. 14; Acts iii. 13; v. 31; Phil. ii. 9 - 11; Heb. ii. 9. He was to be exalted to the right hand of God, there to sit upon his throne as a King, governing his Church as a Priest, making intercession continually for it. It is impossible not to see, that this prophecy was completed in Christ, so as it never could be in any other person. Dr. Blayney. —and the counsel of peace shall be between them both.] The kingdom and priesthood being united in the same Person, there shall be no clashing of jurisdiction between the two offices. W. Louth.

Zechariah 6:14

14. And the crowns shall be to Helem, &c.] And those Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.

Zechariah 6:15

15. And they that are far off shall come &c.] This is a plain prediction of the coming in of the Gentiles, whom St. Paul expressly calls those “who were far off,” Eph. ii. 13, to “build,” or constitute a part of the Christian Church. Dr. Blayney. —And this shall come to pass, &c.] And ye of the Jewish nation shall be the first shapers in the benefits arising from Christ’s kingdom and priesthood, and then those that are “far off,” if you diligently listen to the voice of God, speaking to you both by his Prophets, and by his Son. W. Louth. Chap. VII. In this chapter is contained a third and distinct revelation made to Zechariah about two years after the former; of which the occasion and matter are as follows. A considerable progress having by this time been made in the rebuilding of the temple, and affairs going on pretty smoothly, the hopes of the Jewish nation began to revive, and a deputation was sent to enquire of the priests and the Prophets, whether it was God’s will that they should still continue to observe the fast, which had been instituted on account of the city and the temple having been burnt by the Chaldeans. To this the Prophet is directed to reply, That this and another fast of the like kind, being of their own appointment, regarded themselves only, and not God; that what He required of them was the practice of moral righteousness, like as He had enjoined it to their fathers, who, disregarding his injunctions, had brought upon themselves and upon their country all the evil which they had recently experienced. Having thus accounted for God’s past severity, the Prophet in the following chapter goes on to inform them, that the anger of Jehovah was now appeased, and He was again disposed to be gracious unto his people, and to restore Jerusalem. He exhorts them therefore to proceed vigorously with the building of the temple, and assures them that they would from that instant experience a happy revolution in their affairs. He renews