Zechariah 6
OGCZechariah 6:1-8
CHAPTER XXXIV
A VISION OF WAR CHARIOTS
RV. And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled strong horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth. The chariot wherein are the black horses goeth forth toward the. north country; and the white went forth after them; and the grizzled went forth toward the south country. And the strong went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Then cried he to me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.
LXX. And I turned and lifted up mine eyes, and looked, and, behold, four chariots coming out from between two mountains; and the mountains were brazen mountains. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot piebald and ash-coloured horses. And I answered and said to the angel that talked with me, What are these, my lord? And the angel that talked with me answered and said, These are the four winds of heaven, and they are going forth to stand before the Lord of all the earth. As for the chariot in which were the black horses, they went out to the land of the north; and the white went out after them; and the piebald went out to the land of the south. And the ash-coloured went out, and looked to go and compass the earth: and he said, Go, and compass the earth. And they compassed the earth. And he cried out and spoke to me, saying, Behold, these go out to the land of the north, and they have quieted mine anger in the land of the north.
COMMENTS
WHAT THE PROPHET SAW. Zechariah 6:1-4
This is the final in the series of eight visions. It comes full circle, back to the universal concerns expressed in the first two. Visions three through seven have focused our primary attention on the recently returned Jews in Judah. The truths revealed have had to do primarily with the moral and spiritual qualities which must characterize them in order that God’s purpose in them may be accomplished. On occasion we have seen that the same moral and spiritual obstacles which beset Judah are common to all mankind. The first two visions were concerned with their relationship to their neighbors as these affected their security while rebuilding. In this final vision we again look outward from Judah. From between two mountains come four chariots drawn by different colored horses. They are red, black, white and dappled (grizzled). The last are particularly noted for their strength. Having presented themselves before the Lord, the chariots are commanded to go out through all the earth; north, south, east and west. All are impatient to start, but particular attention is drawn to the north.
WHAT THE VISION MEANT. Zechariah 6:5-8
Upon Zechariah’s inquiry as to the meaning of the vision, particularly as to the identity of the four chariots, the angel explains that these are four winds or spirits which go forth from before the Lord of all the earth. The marginal reading spirit is preferred here rather than winds. They walk to and fro through the earth.
The end result is that the Lord’s Spirit is quieted in the north. Zechariah 6:8 (b) thus becomes the key to understanding the final vision.
If we are correct in asserting that these visions represent God’s dealing with the obstacles which stood in the way of. Messiah’s coming, particularly as they prevented the rebuilding of the temple in which the symbolic priestly-sacrificial system must foreshadow His advent, this final vision may well be intended to mark the beginning of the Messianic age. The details are unclear to us, largely because they been blurred-by time, but the next following paragraph depicts the coronation of the high priest which symbolizes the merging of the two offices of priest and king in the Messiah. The two mountains of verse one are probably Mount Moriah on which sat the temple and Mount Zion to the south of Moriah. Since the temple is the symbolic dwelling place of God, it is fitting that, in the vision, the chariots representing His Spirit going out to all the earth should be sent from this place. In Bible times the valley of the cheese merchants divided Moriah and Zion. It has since been filled and the two today appear as a single mountain. In the vision these mountains are of brass, more accurately bronze. At the time of Zechariah *he bronze age in Persia and Egypt had given way to iron in the making of weapons. Nevertheless, bronze remained one of the strongest, and possibly the single most enduring metal of the ancient world. No doubt the symbolism here is a statement of the enduring presence of God and His eternal concern for all men.
The colors of the horses are similar to those of the first vision. Red represents bloodshed as in the first. The second, the white horse, as in the first vision also, represents death. The black horse, a color not mentioned in the first vision, represents famine and sorrow (cp. Revelation 6:5-6). The grizzled or dappled, as in the first vision, represents a mixture of prosperity and adversity. The strong horses is more accurately translated swift.
Rather than become entangled in a vain attempt to find a specific in the colors of the horses as related to the direction each went, it is best to consider them as an overall representation of the universal judgement of God. Special attention is called to the north, toward which the chariot with black horses is directed. Any invader which came upon Jerusalem must come from either the south or north. To the south lay Egypt, now subjected to Persian dominance in world affairs and unlikely to engage in any war of conquest, To the north lay the route along which Babylon must march if she is again to threaten the rebuilders of the temple. Along this northern route also the Medo-Persians must come if they are to harass Judah. From the north the Assyrians had come to wipe out the northern kingdom. To the north is directed the chariot pulled by black horses. The chariot drawn by white horses follows the first. This has been variously understood to be desolation visited on Babylon three after Zechariah’s prophecy was written, and the subduing of Darius-’ kingdom itself by Alexander in the fourth century B.C. In any case, Judah was never again seriously threatened by Babylon or Persia.
The war chariots are similar in purpose to the wall of fire seen in the third vision. Judah will remain secure so long as she is dedicated to the accomplishment of God’s purpose which at this time was primarily concerned for the rebuilding of the temple. It is a recurrence of the theme stated in Zechariah 1:3, Therefore say thou unto them, Thus saith Jehovah of hosts: Return unto me, saith Jehovah of hosts, and I will return unto you, saith Jehovah of hosts.
Chapter XXXIVQuestions
A Vision of War Chariots
Describe the eighth vision of Zechariah.
The eighth vision comes full circle back to _____________________.
Who were the four chariots?
What verse is the key to the understanding of this vision?
What are the two mountains?
In Bible times ___________________ divided Moriah and Zion.
What is the significance of the colors of the horses?
Why does Zechariah’s vision call special attention to the north?
How are the war chariots similar to the wall of fire in the third vision?
In this vision is a recurrence of _____________________.
Zechariah 6:9-15
CHAPTER XXXV
THE PROCLAMATION OF THE MESSIAH
RV. And the word of Jehovah came unto me, saying, Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah; and come thou the same day, and go into the house of Josiah the son of Zephaniah, whither they are come from Babylon; yea, take of them silver and gold, and make crowns, and set them upon the head of Joshua the son of Jehozadak, the high priest; and speak unto him, saying, Thus speaketh Jehovah of hosts, saying, Behold, the man whose name is the Branch: and he shall grow up out of his place; and he shall build the temple of Jehovah; even he shall build the temple of Jehovah; and, he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of Jehovah. And they that are far off shall come and build in the temple of Jehovah; and ye shall know that Jehovah of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of Jehovah your God.
LXX. And the word of the Lord came to me, saying, Take the things of the captivity from the chief men, and from the useful men of it, and from them that have understood it; and thou shalt enter in that day into the house of Josias the son Sophonias that came out of Babylon. And thou shalt take silver and gold, and make crowns, and thou shalt put them upon the head of Jesus the son of Josedec the high priest; and thou shalt say to him, Thus saith the Lord Almighty: Behold the man whose name is The Branch; and he shall spring up from his stem, and build the house of the Lord. And he shall receive power, and shall sit and rule upon his throne; and there shall be a priest on his right hand, and a peaceable counsel shall be between them both. And the crown shall be to them that wait patiently, and to the useful men of the captivity, and to them that have known it, and for the favour of the son of Sophonias, and for a psalm in the house of the Lord. And they that are far from them shall come and build in the house of the Lord, and ye shall know that the Lord Almighty has sent me to you: and this shall come to pass, if ye will diligently hearken to the voice of the Lord your God.
COMMENTS
Zechariah’s first eight visions, as we have seen, have to do with removing the obstacles to the coming of the Messiah. The second and concluding section of the book, beginning with chapter nine, deals with His coming. The present passage describing the coronation of Joshua and the subsequent passages which teach about worship form a bridge between these two main divisions of the book. There are some textual difficulties in the passage immediately before us. However, the scope and purpose of this book will not permit our dealing with them. We shall simply take the text as it presently stands and comment on it.
(Zechariah 6:9-11) Rather than a vision, Zechariah receives the word of Jehovah instructing him to take from three recent returnees from Babylon, Heldai, Tobijah and Jedaiah, who are residing with one Josiah, the gold and silver necessary to make crowns; The marginal reading here is a crown and is probably the preferred reading.
We do not know anything of these men beyond Zechariah’s identification of them as having recently returned from the captivity. Possibly they were successful merchants, as many Jews had become in Babylon. If so, they may have volunteered the gift to mark their arrival in the holy land.
It has been suggested that the gold and silver were sent by Darius and that Heldai, Tobijah and Jedaiah were simply delivering it for the king. The former seems more likely in view of verse fourteen. There the name of Hen is added to the threesome mentioned in verse ten and the crown (or crowns) is to be left in the temple as a memorial to them.
(Zechariah 6:12-15) These verses, the first two of which are the message of Jehovah through Zechariah to Joshua the high priest, form a very definite Messianic prophecy. In the coronation Joshua became symbolically the Messiah.
The term Branch was previously applied to Joshua in Zechariah 3:8-9 during the prophet’s third vision. (See comments) In Zechariah 3:8, it is, stated -that Joshua in particular and the accompanying priests in general were together a sign or symbol of *my servant The Branch.
Isaiah 11:1 -ff* establishes The Branch as a term referring to the Messiah as the promised Seed of David. Isaiah 4:2 -ff, where the term is used with Messianic meaning for the first time by Isaiah, connects the Branch with the return of the remnant from the captivity.
Jeremiah 23:5 predicts the coming of Branch in these words, Behold the days come, saith the Lord, that I will raise unto David a Branch, and a King shall reign and prosper and execute Judgement and Justice in the earth. (KJV) A similar passage is found in Jeremiah 33:15.
The Branch is thus seen as a term long established as referring to the kingly Messiah. In the symbolism of Joshua’s coronation, His kingly office is merged with that of high priest. Zechariah 4:6-9 had alluded to this when the prophet saw the two olive trees pouring their oil simultaneously into the bowl at the base of the multiple menorah.
The menorah was the established symbol of Israel. Zechariah’s multiple menorah was the seven branched lampstand multiplied by seven. The meaning is apparent: Israel perfected. Israel perfected is Messianic Israel. Her Spirit, symbolized by the oil in the menorah comes to her from the Messiah who is both priest and king.
In Zechariah, chapter nine, we shall find a detailed prophetic presentation of the Messianic king. For an expose of the high priestly function of the Messiah we have only to read the New Testament book of Hebrews. In Hebrews 5:1-10 the writer establishes that Jesus fulfills the qualifications of this office. He must offer gifts and sacrifices for sins (Hebrews 5:1). He must have compassion on the ignorant and the wayward (Hebrews 5:2). He must be called of God. (Hebrews 5:4).
Jesus fulfilled these qualifications. He offered prayers and supplications (Hebrews 5:7). He was called of God (Hebrews 5:10). His priesthood is superior to the Levitical priesthood which was only a symbol of His (Hebrews 7:1-28). The high priestly office of the Christ manifests a new covenant, and the true tabernacle of which the former tabernacle was only a shadow (Hebrews 9:15-28). His high priestly sacrifice is final, as opposed to the symbolic sacrifices of the law (Hebrews 10:1-10). This finality is established by the comparison of it to the oft-repeated sacrifices of the Levitical priesthood (Hebrews 10:11-12). The finality of His sacrifice establishes the new covenant as final in that it brings absolute remission of sin (Hebrews 10:15-18).
In verse twelve Jehovah says concerning Joshua as symbolic of the Branch what Pilate would one day say concerning the Branch Himself, Behold the man. (cp. John 19:5) As Joshua now stood with the mitre of the high priest capped by the crown of the king, so Jesus would stand offering Himself as the high priestly sacrifice and crowned with a crown of thorns. And above the head of this high priest as He offered Himself in sacrifice for His people, Pilate would write, Behold the King of the Jews.
Joshua’s coronation could not be more than symbolic, since he could never be king, not being of David’s lineage. The temple which Joshua would build, would be also symbolic of the true temple to be built by the Christ.
Actually Joshua did not build the second temple. It was built under the direction of Zerubbabel, who governed Judah by appointment of Darius. This is one of the textual problems of Zechariah 6:9; Zechariah 6:15. It has been suggested that the name Zerubbabel actually appeared in the original rather than Joshua. This seems unlikely since the term Branch applied here is previously applied to Joshua. (cp. Zechariah 3:8)
It seems more likely that the prophet here credits Joshua with building the temple in order to carry forward the symbolic merger of the two offices of king and priest. In fact Judah, at this time, had no king. The civil authority resided in Zerubbabel and that by Persian appointment.
(Zechariah 6:13) When the true Branch came, of whom Joshua was only a symbol, He would build the true temple, of which the present temple would only be a symbol. (cp. Ephesians 2:19-22 and Hebrews 8:1-2)
Further, The Branch shall bear the glory. The Hebrew hod, here rendered glory, means literally honor, beauty, majesty. Hebrews 1:3 will say He is the effulgence (or brightness) of God’s glory. Certainly this could only be said symbolically of Joshua.
The prophet makes three additional assertions concerning The Branch. He shall sit and rule upon His throne, He shall be a priest upon His throne, and the counsel of peace shall be between, them, i.e., between His functions as King and priest.
Men have died, the Christ has been crucified, denominations have been formed and countless souls have been lost eternally over the seeming inability of men to agree as to what is meant by the Christ sitting on a throne and ruling.
Had Jesus been willing to yield to the pressures of first century Jewry and lead an armed revolt for the purpose of establishing Himself upon a materialistic throne to rule an earthly kingdom, those who forced His crucifixion would have been among His most ardent supporters. He refused this kind of throne. He asserted His kingdom was not of this world. Yet thousands of His followers today insist that when He returns, He will do precisely what He refused to do in the first century. Those who do not accept this materialistic view of Christ’s reign are called everything from liberal to spiritualizers. It is assumed that to take the Bible literally is to take it materialistically. And so the argument over Christ’s kingly rule goes on. Surely, whatever the truth is, it is not to be found in such vindictiveness!
Of one thing we may be certain in this verse. It could not be said of Joshua that he would sit and rule upon his throne. -Historically this simply is not true. The statement applies to Him of whom Joshua was merely a sign. (Zechariah 3:8)
Zechariah further informs us that He shall sit as a priest on His throne. Here is the ultimate statement of the merger of the kingly and priestly offices in the Christ. In no other way did a high priest ever sit upon a throne in Israel. And lastly, the counsel of peace shall be between these two Messianic functions. The co-working of civil and spiritual authority are never in conflict with one another. The majesty of the King never overshadows the self-effacing self-sacrifice of the priest. Nor does the loving compassion ever over-rule the just judgements and ultimate authority of the King. The Jews would have had Jesus as King to rule over them and subjugate the Gentiles, but they could not accept His priestly offering of Himself as the ultimate sacrifice for the sins of His people. The modern American Protestant is willing for Him to be the merciful and compassionate self effacing priest but is not willing to accept His Kingly authority.
(Zechariah 6:14) The crowns, following the symbolic coronation of Joshua were to be kept in the temple as a memorial to those who had provided the gold and silver from which they were made.
(Zechariah 6:15) Here, in conjunction with the symbolic merging of the King and high priest, is a very important statement of the nature of the Messianic Temple. It is to be built not just by the Jews but by those that are afar off. Here is a term pregnant indeed with Messianic meaning.
At the preaching of the Gospel on the first Pentecost, Peter assured his listeners that the promise was not alone to them, who were all Jews, but to all that are afar off, even as many as the Lord our God shall call unto Himself.
In Ephesians 2:17 Paul informs us that Christ Jesus came and preached peace to them that were afar off, as well as to them that were nigh. This the apostle sees, as did Zechariah, as included in the building of the real temple for, So then ye (Gentiles) are no more strangers and sojourners, but ye are fellow-citizens with the saints, and of the household of God, being built upon the foundation of the apostles and prophets, Christ Jesus Himself being the chief cornerstone: in whom each several building, fitly framed together groweth into a holy temple in the Lord; in whom ye also are builded together for a habitation of God in the Spirit.
Please note, the ultimate temple, built by the King-priest and those who are afar off is a habitation for God in the Spirit.
Zechariah, chapter six, closes with another recurrence of the theme stated in Zechariah 1:3. All that has been here promised is conditional. The remnant must do what their fathers seldom had done, namely diligently obey the voice of Jehovah God.
Chapter XXXVQuestions
The Proclamation of the Messiah
The eight visions deal with the removal of obstacles to Messiah’s coming. The present word of Jehovah deals with _________________.
Rather than a vision in Zechariah 6:9-15, Zechariah receives ______________.
Who were the donors of the gold and silver for the crowns?
The gold and silver may have been a gift from ______________________.
In the coronation _______________ became, symbolically, the Messiah.
Discuss The Branch in Zechariah 9:12 in relationship to the same term in Zechariah 3:8-9.
Isaiah establishes The Branch as ___________________ ______________.
Jeremiah predicts The Branch in what terms?
Israel perfected is __________________ Israel.
What does Joshua’s coronation symbolize?
When the true Branch came He would build the true
______________________.
How will The Branch bear the glory?
What three additional assertion does Zechariah make concerning The Branch?
How could Jesus have won the allegiance of those who brought about His crucifixion?
Distinguish between taking the Bible literally, and taking it materialistically.
Show how the counsel of peace is between the kingly and priestly functions of the Messiah.
What was to be done with the two crowns following Joshua’s coronation?
Discuss Those that are afar off. (Zechariah 6:15) in connection with Acts 2:39 and Ephesians 2:17.
The ultimate temple built by our King-Priest is a habitation for God ___________ _________________ ______________.
What recurs another time in the close of this section?