Zechariah 6

I looked up again, and there before me were four chariots coming out from between two mountains – mountains of bronze. Zechariah 6:1

Here the prophet sees the last in his series of eight visions. He sees four chariots coming from between two bronze mountains. In biblical times the chariot was the most swift, powerful and feared of the weapons (cf. Judg. 1:19). These four chariots were certainly symbolic of God’s fierce and swift judgment upon his enemies. We might compare them to a group of modern tanks today. The Bible speaks of God’s strength in terms of chariots: “The chariots of God are tens of thousands and thousands of thousands” (Psa. 68:17).

Many commentators see the two mountains mentioned as Mount Moriah, or the Temple Mount, and the Mount of Olives. Between the two mountains runs the deep Kidron Valley, which is known in the Bible as the Valley of Jehoshaphat or the valley of God’s judgment (Joel 3:2, 12). These two mountains are pictured as being made of bronze. It is of note that bronze was the strongest metal alloy in biblical times. [1] Also in scripture, bronze was used to represent judgment. [2] The strength of God’s judgment cannot be missed here.

“The first chariot had red horses, the second black, the third white, and the fourth dappled— all of them powerful” (6:2-3). Now the prophet goes on to describe the various horses that were pulling the chariots. We cannot help but note that these images are very similar to the ones described in 1:8-17. There is also some reference to the horses at a much later time in Revelation chapter 6. Commentators feel that we cannot make too much of their colors. It is generally felt that red signifies warfare, while black indicates famine or calamity. The white could point to victory and the dappled possibly represents plagues. [3] Various translations of the fourth horse read dappled, grisled, spotted, marked, or bay. Jamieson and company see the color of this last horse “implying a mixed dispensation, partly prosperity, partly adversity.” [4]

While we cannot be certain regarding the coloration of these horses and their symbolism we can be quite certain as to their purposes. Guthrie says, “The chariots represent the exercise of divine rule over the whole earth…” [5] Pett adds: “These chariots are coming forth to do God’s will and purpose. Jerusalem, the High Priest and the Temple having been restored, and sin and idolatry having been removed from the land, God will now establish his people in security and peace. They do not want any more invasions from the north.” [6]

“I asked the angel who was speaking to me, ‘What are these, my lord?’ The angel answered me, ‘These are the four spirits of heaven, going out from standing in the presence of the Lord of the whole world’” (6:4-5). Guzik sees these as angelic spirits of God. He says that if those in Zechariah’s day had the technology they might be compared to jet planes. They were going out to swiftly accomplish God’s purposes and God’s Spirit could only rest when his enemies were judged. [7]

“The one with the black horses is going toward the north country, the one with the white horses toward the west, and the one with the dappled horses toward the south” (6:6). Baldwin says, “A word or phrase is missing from the Hebrew at the beginning of the verse…it could be that the missing clause was ‘The red horses went towards the east country’…” [8] We might remember that ancient armies did not move from Babylon across the hundreds of miles of desert in order to reach Israel. Rather, they moved along the Tigris and Euphrates river valleys of the Fertile Crescent and then attacked Israel from the north. Baldwin adds: “So far as the prophet’s message is concerned the only group of importance is that which goes to the north (north and east, understood), where the struggle for world domination had for centuries been concentrated.” [9] According to the Hebrew of the verse, it is quite possible that the white horse also followed to the north. [10]

The NIV here translates the Hebrew indicating that the white horse is going toward the west. The NRS version agrees. However, many modern translations show the white horse also going toward the north (NAS, ESV, NET, NKJ). Should the white horse be traveling west it would almost have to be a reference to Alexander the Great who would eventually arise in Macedonia. It is clear that the dappled horses headed for Egypt in the south. Egypt, that old enemy of Israel was conquered shortly before 525 BC by the Persians at the Battle of Pelusium.

“When the powerful horses went out, they were straining to go throughout the earth. And he said, ‘Go throughout the earth!’ So they went throughout the earth” (6:7). Baldwin remarks of this: “From first to last (cf. 1:10) the affairs of the nations are under God’s direction, not man’s.” [11] As we have seen previously, much of their activity was directed toward the kingdoms of the north – being Assyria and Babylonia. We will see a similar situation like this in the last days as God releases the four angels that are bound at the Euphrates River (Rev. 9:14). [12]

“Then he called to me, ‘Look, those going toward the north country have given my Spirit rest in the land of the north’” (6:8). Once again, we realize that the focus of God’s interest was toward the nations in the north. Literally, God could have no rest until the nations that destroyed and imprisoned his people Israel were judged. Assyria had been defeated in battle at the Battle of Nineveh (612 BC) and the final battle of Carchemish (605 BC). The Persians and Medes then had defeated Babylon in 539 BC. God’s fierce judgment began to settle on these lands. Some of God’s wrath may then have been visited on Persia. Even after Darius took over the rule, revolts broke out in parts of the empire and they were not settled until 514 BC. [13] Today we can see how thorough God’s judgment was concerning all these countries. Nineveh is a pile of rubble, as well as Babylon. Even Persia’s Persepolis lies in ruins. All the glory of ancient Egypt has passed and the country has been stolen away and degraded by Islam.

A Crown For Joshua

The word of the LORD came to me: “Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon. Go the same day to the house of Josiah son of Zephaniah.” Zechariah 6:9-10

The earlier Scottish commentator, William Nicoll says, “The true hope of the world is a Priest.” [14] How true it is that humankind, both ancient and modern, has sought out a priest. Even Christians, for whom this problem long has been solved, still seek out priests on this earth.

Here the Babylonian exiles Heldai, Tobijah and Jedaiah had made a pilgrimage to Israel. They brought with them precious gifts of gold and silver. They were obviously lodging with Josiah the son of Zephaniah.

How true it is that even today, in the time of Israel’s second restoration, many people are bringing gifts to Jerusalem. The Bible speaks of the wealth of nations coming to the land. It says, “…the wealth on the seas will be brought to you, to you the riches of the nations will come” (Isa. 60:5). For several years I served in Israel as the Director of Outreach to new immigrants for a large Christian organization. I witnessed Christians bringing their gifts to the land, often a suitcase-full at a time. I also witnessed millions of dollars in money gifts being given to the new arrivals from Christians all over the world. The Bible says: “…For if the Gentiles have shared in the Jews’ spiritual blessings, they owe it to the Jews to share with them their material blessings” (Rom. 15:27).

“Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jozadak” (6:11). This instruction must have sounded outrageous to the prophet. Zerubbabel the governor was from the line of David and it would seem that if there was a crowning he should be the one crowned. For someone else to be crowned would surely cause a good deal of hard feelings. The crowning itself was certain to be a cause of alarm to the ruling Persians. The whole idea of a priest being crowned as king was foreign to Israel’s thinking. Only one king in Israel’s biblical history had sought to mix the kingly and priestly functions and that ended in a great disaster (2 Chron.26:16-21). However, starting in the second century BC the priestly Maccabees ruled both as priests and kings. They had a good beginning but that too ended much later in disaster.

The crown mentioned here (Heb. atarot ) is plural. Baldwin says, “Eastern crowns were circlets, which could be worn singly or fitted together to make a composite crown (cf. Rev. 19:12).” [15]

“Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD’” (6:12). So here we begin to understand that the whole act of crowning the priest was symbolic. While the basic symbolism seemed to apply to Joshua, some of it applied to Zerubbabel. Joshua’s name would be the same as that of the coming Messiah (Joshua, Yehoshu’a, Deut. 3:21; Hoshe’a, Deut. 32:44; Yeshu’a, Neh. 8:17). [16] However, Zerubbabel’s name had the meaning of “branch” or “shoot” from Babylon ( Tsemach ). It would actually be Zerubbabel who would finish work on the literal Second Temple (cf. Zech. 4:9). [17]

There is much more here than meets the eye. While Zerubbabel would finish the literal temple, the symbolic crown on Joshua’s head would apply to the spiritual temple to come. It would apply to the coming Messiah, who like Zerubbabel, would also have the name of Branch (Heb. Tsemach ). We can read the prophecies concerning this in Isaiah 4:2; Jeremiah 23: 5, 33:15 and also earlier in Zechariah 3:8. The passage in Jeremiah 33:15-16 states plainly: “In those days and at that time I will make a righteous Branch sprout from David’s line; he will do what is just and right in the land. In those days Judah will be saved and Jerusalem will live in safety. This is the name by which it will be called: ‘The LORD Our Righteous Savior.’”

The Second Temple that Zerubbabel would finish was only a type, shadow and pattern of the spiritual temple to come. Jesus once talked to the Samaritan woman about worship in this spiritual temple. He said to her: “Yet a time is coming and has now come when the true worshipers will worship the Father in the Spirit and in truth, for they are the kind of worshipers the Father seeks. God is spirit, and his worshipers must worship in the Spirit and in truth” (Jn. 4:23-24).

We can read more about this coming spiritual temple in Ephesians 2:19-22. Also 1 Peter 2:5 describes it quite well: “you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.” The coming temple with Jesus as the Cornerstone will be made up of believing people, both Jews and Gentiles. They will serve as priests in this new temple. This spiritual temple will stretch throughout the earth and even reach unto heaven. This temple will be indestructible and will last through eternity.

Of course, this King and Priest after Melchisedek’s line (Psa. 110:4) would go unnoticed by most people in Israel and especially by the priests and ruling classes. He would come to them not as the conquering king they desired but as a Suffering Servant. Moore speaks of “His growing lowly in his place of obscurity, ‘as a tender plant and a root out of a dry ground’ (Isaiah 53:2), for thirty years unknown except as the son of a carpenter…” [18]

“It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two” (6:13). This new temple will not be built by human beings like Zerubbabel. It will only be built by Yeshua or Jesus. He will reign there as the eternal King and Priest. Baldwin says, “Nowhere else in the Old Testament is it made so plain that the coming David king will also be a priest.” [19]

When anyone accepts Jesus as Lord that person becomes a part of that spiritual temple. So today, Christians are invited into the Holy Place and even the Holy of Holies as they go deeper in their relationship with Jesus (Heb. 10:19-22). They cannot only go into the Holy Temple but they can become part of that temple and minister there as holy priests before God.

“The crown will be given to Heldai, Tobijah, Jedaiah and Hen son of Zephaniah as a memorial in the temple of the LORD” (6:14). Here it is made very plain that the crowning of Joshua was purely symbolic and was an act looking forward to the crowning of the great High Priest and King Yeshua or Jesus. We notice here that there is an apparent name change to Josiah son of Zephaniah. He is called Hen which is the Hebrew word for grace. Perhaps he had a blessed nickname like “gracious one.” Likely he was of the priestly family.

It is very interesting that the precious crown was not worn by Joshua. Rather it was deposited in the temple to honor the donors. It was also a memorial to the coronation of the Messiah to come (cf. Hag. 2:6-9). [20]

Strangely, the name of Heldai is also changed to the Hebrew Helem. This change is picked up in several of the modern translations like NAS, ESV, NET, and NKJ. We need to get used to the fact that in a multicultural and multilingual setting like the Middle East people tended to have second names that might reflect other cultural influences. Coffman says, “We are surprised here by the names apparently being changed from those mentioned in Zechariah 6:9, but we refuse to find any problem here. Any of those mentioned could have borne two or more names.” [21]

“Those who are far away will come and help to build the temple of the LORD, and you will know that the LORD Almighty has sent me to you. This will happen if you diligently obey the LORD your God” (6:15). Those who are far away cannot necessarily be confined to Jews of the dispersion. [22] Utley says, “eschatologically it refers to the Gentiles (cf. Zech. 2:11; 8:20-23; Isa. 2:2-4; 56:6-8; 60:5c- 9, 10; Micah 4:1-5; Eph. 2:11-22).” [23]

Zechariah thus presents Jews and even Gentile people with the promise of a Messiah in the line of David. He also presents us with a wonderful spiritual temple and priesthood. He gives us the opportunity to build in that new temple but we should heed the words of Paul in 1 Corinthians 3:10 and be very careful how we build.

Footnotes

1. Utley, Free Bible Commentary, v. 6:1.

2. Wiersbe, The Wiersbe Bible Commentary, OT, p. 1509.

3. Pfeiffer & Harrison, The Wycliffe Bible Commentary, p. 903.

4. Jamieson, et al., Commentary Critical and Explanatory on the Whole Bible, v. 6:3.

5. Guthrie, et al., The New Bible Commentary, pp. 792-793.

6. Pett, Peter Pett’s Commentary on the Bible, vs. 6:1-8.

7. Guzik, Enduring Word, Zechariah, vs. 6:4-8.

8. Baldwin, Haggai, Zechariah, Malachi, p.131.

9. Ibid., p. 140.

10. Pett, Peter Pett’s Commentary on the Bible, vs. 6:6-8.

11. Baldwin, Haggai, Zechariah, Malachi, p. 132.

12. Coffman, Coffman’s Commentaries on the Bible, v. 6:7.

13. Dummelow, John Dummelow’s Commentary on the Bible, v. 8.

14. Nicoll, Sermon Bible Commentary, Commentary on Zechariah, v. 9.

15. Baldwin, Haggai, Zechariah, Malachi, p. 133.

16. Utley, Free Bible Commentary, v. 14.

17. Baldwin, Haggai, Zechariah, Malachi, pp. 134-135.

18. Quoted in Jamieson, et al., Commentary Critical and Explanatory on the Whole Bible, v. 6:12)

19. Baldwin, Haggai, Zechariah, Malachi, p. 137.

20. Jamieson, et al., Commentary Critical and Explanatory on the Whole Bible, v. 6:14.

21. Coffman, Coffman’s Commentaries on the Bible, v. 6:14.

22. Baldwin, Haggai, Zechariah, Malachi, p. 137.

23. Utley, Free Bible Commentary, v. 6:15.