Zechariah 6
PATVcr. 11. And he said unto me, To build it a house in the land o/Shinar: and it shall be established, &c. Or, To build her, i. e. the woman, a house, &c. The design of the vision is to instruct tho Jews, that as their fathers were carried into a seventy years’ captivity to Babylon; so, if their posterity should not take warning by their punishraent, a worso captivity should bcfal them, one of so long a continuance, as should make them despair of ever returning home, and resolve to settle themselves in those countries where they were dispersed. This is expressed by removing them to Babylon; which was a proverbial expression for utter ruin and desolation: just like that of sending them into Egypt, which God threatens tho Jews with in the prophets, as a judgment of which they had the most dreadful apprehension; so it became a proverbial speech for extreme misery. (See Deut. xxviii. G4. Isa. x. 24. Hos. viii. 13. ix. 3.) [A learned prelate, in his Vindication of the Defence of Christianity, b. i. chap. 1. sect. 4. supposes the vision to denote the translation of sin or punishment from Judeato Babylon, of which the two kingdoms of Media and Persia were the instruments; denoted by the tivo women who had the wings of a stork. Babylon itself being signified by the woman enclosed in an ephah, or bushel, and covered with a leaden lid, implying that it was sealed up there, and irrecoverably doomed to destruction, agreeably to the other prophecies denounced against Babylon. Sec Isa. xiii. 19. Jer. 1.40.] The first vision in this chapter, of the four chariots drawn by several sorts of horses, denotes the succession of the four empires. The second, concerning the crowns put upon the head of Joshua, sets forth the glory of Christ the Branch, who is to be both King and High-priest of the church of God. deserved for their cruelty towards my people. (See ver. 2.) The word ruach, spirit, often signifies anger. (See Judg. viii. 3. Eccles.x. 9.).
Zechariah 6:1
JlSeHOLD, there came four chariots from between tivo mountains; and the mountains were mountains of brass. Horses and chariots are the usual emblems of conquerors. (See Isa. xxi. 7. 9. and x. 3. of this prophecy.) The four chariots denote the four great empires, w r hich subdued the biggest part of the then known world. And they are represented as coming from between two mountains; because mountains are the natural barriers which divide kingdoms, which are here, though they be as strong as brass, supposed to be broke through by those that invade and conquer their neighbours., And it is observable, that some of the mighty conquerors owed the beginning of their greatness to their, successful passage through the straits of mountains, where a small force might have maintained the passes against a powerful army. So the beginning of Alexander’s success against the Persians, was his passing through the Portac Ciliciaj without any opposition: the like success the Roman emperor Severus had against Pescenninus Niger at the same place: and the great incursions the Turks made through the Portae Caspiac, was the first step towards making them apnear formidable in the world. -
Zechariah 6:2
In the first chariot were red horses. To signify the bloody cruelties of the Babylonish empire, especially towards the Jews. (See i. 15. Jc-r. li. 34. Habak. i. C. 10, 11. viii. 12. compare i. 8. Rev. vi. 4.) And in the second chariot were black horses.] Black is the colour of mourning; (compare Rev. vi. 5.) so this denotes the sad and mournful estate of the Jews under the successors of Cyrus in the Persian empire, when their enemies forged calumnies against them, and thereby put a stop to the building of the temple; (see Ezraiv. 4, &c. Neliem. iv. 1, 2. 4, &c. ix. 30, 37.) and the whole nation was in danger of being destroyed by the interest of Haman in the Persian court.
Zechariah 6:3
And in the third chariot were white horses. Signifying the victories of Alexander, the third great monarch, and his kindness to the Jews in confirming their religion, laws, and liberties. (See Dr. Prideaux, under the fourth year of Darius Codomannus.) Conquerors use to ride on white horses in the days of triumph. (See Rev. vi. 2.) And in the fourth chariot were grisled and bay horses.] Or, Strong horses, as the Vulgar Latin renders the word. These may denote the various forms of the Roman government, the fourth empire. (Compare Dan. ii. 33. 40, 41. and see ver. G, 7.)
Zechariah 6:5
These are the four spirits of the heavens. The angels which preside oyer each of these monarchies. (See the note upon Dan. x. 13.) Which go forth from standing before the Lord of the whole earth.] Who receive their commission from the supreme Lord of all, to govern the affairs of these empires according to his direction. (Sec iv. 14. 1 Kings xxii. 19.) Vcr. G. The black horses which are therein go forth into the north country.] The black horses which thou sawest in the vision belonging to the second chariot, and denoting the Persian empire, go forth to conquer the Babylonians, often expressed by the north in the prophets. (See Jer. i. 14. iv. G. vi. 1. Ezek. i. 4.) The angel saith nothing of the red horses, belonging to the first chariot, because that empire was at an end. And the white go forth after them.] Alexander and his armies go forth to conquer the Persians. And the grisled go forth into the south country.] This probably denotes the Romans conquering Egypt, frequently called the south country in Scripture. (See Dan. xi. G, &c.) This was the last country the Romans subdued under Augustus, whereby they became masters of the greatest part of the known world. Vcr. 7. And the bay went forth and sought to go, that they might walk through the earth, &c] These seem to signify another branch of the Roman empire, that extended their conquests in the latter times: and these can be no other than the Goths and Vandals, whose power rose out of the ruins of the first Roman empire, and who set up tho kingdom of the ten horns, mentioned Rev. xiii. 1. xvii. 3. So they walked to and fro through the earth.] They took possession of it. (See Gen. xiii. 17.) Vcr. 8. Then cried he upon [unto] me.] These words are uttered by God, appearing out of the Schechinah. (See the note upon i. 13. 20.), Behold, these that go forth towards the north country have quieted my spirit [or, my wrath] in the north country.] The black horses, denoting the Persian empire, that have conquered the Babylonians, (see ver. G.) have appeased my wrath by executing that vengeance upon them which they
Zechariah 6:10
Take them of the captivity— which are come from Babylon — Then [or, even. take silver and gold, &c] The exiles who remained in Babylon, shewed their regard for the temple that was then in 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 afterward by Ezra and his companions. (See Ezra vii. 16. viii. 25, 20.) fc A.’ Ver. 11* Tfien [rather, even] take [the] silver and [the] gold, and make crowns, and set them upon the head of Joshua.’] There is no necessity of supposing the silver to be used in making those crowns: that is mentioned to shew the liberality of the offerers, and might be laid up for the ornament or service of the temple. (See Ezra viii. 24. 30. Hag. ii. 8, 9.) The use of the gold is here specified; a plate or crown of gold was an ornament placed upon the mitre of the high-priest. (See Exod. xxviii. 36. xxix. 6. Lev. viii. 9.) Two such crowns of gold are ordered here to be made, and both of them to be placed upon the head of Joshua, to signify that the Messias, the Branch spoken of in the next verse, of whom Joshua was a type, should be both a king and a priest, and so should have a right to wear the two crowns that belong to each of those officers.,
Zechariah 6:12
Beliold the man ivhose 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 paraphra$es the text. (Seethe note upon iii. 8.) And he shall grow up oat of his place.] The Hebrew phrase doth literally signify, Shall grow up from under him; i. e. as a branch or twig grows out of the stock of a tree; so the Messias should spring from the family of David: or the expression may mean, that he shall succeed Joshua in the high-priesthood, which shall be unchangeably fixed in his person. And he shall build the temple of the Lord.] Zcrubbabel was to build the material temple, (see iv. 9.) but the building God’s spiritual temple, the church, was a work reserved for the Messias. (See Matt. xvi. 18. Eph. ii. 20 — 22. Heb. iii. 3.) This text the Chaldee paraphrast understands of the Messias, and so it was understood by the Jews in the time of our Saviour. Herod at that time had a mind to be thought the Messias; his flatterers had put this thought into his head, who from thence were called the Herodians, (Matt. xxii. 16.) as many of the ancient writers suppose. This put him upon rebuilding the temple, a work foretold in this place to be undertook by the Messias.
Zechariah 6:13
lie shall bear the glory, and shall sit and rule upon his throne; and shall be a priest upon his throne. This is a plain description of Christ, who was foretold to be both a king and priest, (Psal. ex. 4.) who should bear the glory of a king, and withal perform the office of a priest. The ancient Jews expected their Messias should retain both these characters. The author of the first book of Maccabees informs us, xiv. 41. that in gratitude to Simon the brother of Judas Maccabeus, they appointed him their governor and high-priest for ever (i. e. himself and his posterity), until there shoidd arise a faithful Prophet, or, till the faithful Prophet should arise, meaning the Messias. (Compare Heb. iii. 2.) And the counsel of peace shall be between them both.] The kingdom and priesthood being joined in the same person, there shall be no more clashing of jurisdictions between those two offices, represented by the two olive-trees, iv.
Zechariah 6:14
And the crowns shall be to Helem—for a memorial in the temple of the Lord. The crowns, when they have been set upon Joshua’s head, (ver. 11.) shall be delivered to the persons here mentioned, that they may be laid up for a memorial in the temple, for what use they bad been made; as there were several gifts laid up in the temple in aftertimes, which were presents offered there by the kings of Egypt, and other great men, out of respect to the place. “Helem, here mentioned, is probably the same person with Heldai, and Hen with Josiah; such variety of names belonging to the same person may be often observed in the books of the Kings and Chronicles.
Zechariah 6:15
And they that are afar off shall come and build in the temple [or, build the temple. of the Lord.] The gentiles shall be added to the church, (compare Isa. lvii. 19.) and shall make a considerable increase of this spiritual building. And ye shall know that the Lord of hosts hath sent meunto you.] See ii. 11. And this shall come to pass, if you diligently obey the voice of the Lord your God.] And ye of the Jewish nation shall be first sharers in the benefits arising from Christ’s kingdom and priesthood (and then those that are afar off), if you. diligently hearken to the voice of God, speaking to you both by his prophets and by his Son.