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65 lines
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<title>Blue Letter Bible: Text Commentaries</title>
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PriorBook = 'Haggai';
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Title = 'The Book of Zechariah';
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<p id="Chapter6" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 6
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<p id="Zec6_1"><a onclick="return mV('Zec',6,'1-8');">Zec 6:1-8</a>. EIGHTH VISION. THE FOUR CHARIOTS.
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<p><b>1. four chariots</b>—symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare <a onclick="return mV('Zec',6,8);">Zec 6:8</a> ("the north country," that is, Babylon); <a onclick="return mV('Zec',1,15);">Zec 1:15</a>; <a onclick="return mV('Zec',2,6);">2:6</a>. The number "four" is specified not merely in reference to the four quarters of the horizon (implying <i>universal</i> judgments), but in allusion to the <i>four</i> world kingdoms of Daniel.
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<br><br><b>from between two mountains</b>—the valley of Jehoshaphat, between Moriah and Mount Olivet [MOORE]; or the valley between Zion and Moriah, where the Lord is (<a onclick="return mV('Zec',2,10);">Zec 2:10</a>), and whence He sends forth His ministers of judgment on the heathen [MAURER]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
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<br><br><b>of brass</b>—the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare <a onclick="return mV('Jer',1,18);">Jer 1:18</a>). CALVIN explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were <i>between</i> lofty <i>mountains;</i> the <i>chariots</i> are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (<a onclick="return mV('Zec',4,3);">Zec 4:3</a>); the <i>allusion</i> to the "two mountains" near the temple is not necessarily excluded in this view. HENDERSON explains them to be the Medo-Persian kingdom, represented by the "two horns" (<a onclick="return mV('Dan',8,3,4);">Dan 8:3-4</a>), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
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<p id="Zec6_2"><b>2. red</b>—implying carnage.
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<br><br><b>black</b>—representing sorrow; also famine (<a onclick="return mV('Rev',6,5,6);">Rev 6:5-6</a>; compare <a onclick="return mV('Zec',1,8);">Zec 1:8</a>).
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<p id="Zec6_3"><b>3. white</b>—implying joy and victory [CALVIN].
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<br><br><b>grizzled</b>—piebald. Implying a <i>mixed</i> dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
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<br><br><b>bay</b>—rather, "strong" or "fleet"; so <i>Vulgate</i> [GESENIUS]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (<a onclick="return mV('Zec',6,7);">Zec 6:7</a>). However, the <i>Septuagint</i> and <i>Chaldee</i> agree with <i>English Version</i> in referring the <i>Hebrew</i> to <i>color,</i> not strength.
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<p id="Zec6_4"><b>4.</b> The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
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<p id="Zec6_5"><b>5. four spirits of the heavens</b>—heavenly spirits who "stand before Jehovah" to receive God's commands (<a onclick="return mV('Zec',4,14);">Zec 4:14</a>; <a onclick="return mV('1Ki',22,19);">1Ki 22:19</a>; <a onclick="return mV('Job',2,1);">Job 2:1</a>; <a onclick="return mV('Luk',1,19);">Luk 1:19</a>) in heaven (of which Zion is the counterpart on earth, see on JFB for <a href="./Comm/jfb/Zec/Zec006.html#Zec6_1">Zec 6:1</a>), and proceed with chariot speed (<a onclick="return mV('2Ki',6,17);">2Ki 6:17</a>; <a onclick="return mV('Psa',68,17);">Psa 68:17</a>) to execute them on earth in its four various quarters (<a onclick="return mV('Psa',104,4);">Psa 104:4</a>; <a onclick="return mV('Hbr',1,7,14);">Hbr 1:7, 14</a>) [PEMBELLUS]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [CALVIN].
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<p id="Zec6_6"><b>6. north country</b>—Babylon (see on JFB for <a href="./Comm/jfb/Jer/Jer001.html#Jer1_14">Jer 1:14</a>). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (<a onclick="return mV('Zec',2,6);">Zec 2:6</a>; <a onclick="return mV('Jer',3,18);">Jer 3:18</a>). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [HENDERSON]. The "white" go after the "black" horses to the same country; <i>two</i> sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [MOORE]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
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<br><br><b>grizzled...toward the south</b>—that is, to Egypt, the other great foe of God's people. It, being a part of the Graeco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
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<p id="Zec6_7"><b>7. bay</b>—rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the <i>Hebrew</i> for "bay" ought to be translated) in <a onclick="return mV('Zec',6,3);">Zec 6:3</a> seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Graeco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (<a onclick="return mV('Job',1,7);">Job 1:7</a>; <a onclick="return mV('2Th',2,8,9);">2Th 2:8-9</a>; <a onclick="return mV('1Ti',4,1);">1Ti 4:1</a>), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (<a onclick="return mV('Eze',39,'1-29');">Eze 39:1-29</a>; <a onclick="return mV('Rev',19,17,18,21);">Rev 19:17-18, 21</a>).
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<p id="Zec6_8"><b>8. north...quieted...my spirit</b>—that is, caused My <i>anger</i> to rest (<a onclick="return mV('Jdg',8,3);">Jdg 8:3</a>, <i>Margin;</i> <a href= "#" onclick="return mV('Ecc',10,4);">Ecc 10:4</a>; <a onclick="return mV('Eze',5,13);">Eze 5:13</a>; <a onclick="return mV('Eze',16,42);">16:42</a>). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.
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<p id="Zec6_9"><a onclick="return mV('Zec',6,'9-15');">Zec 6:9-15</a>. NINTH VISION. THE CROWNING OF JOSHUA.
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<p>The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare <a onclick="return mV('Hbr',6,20);">Hbr 6:20</a>; <a onclick="return mV('Hbr',7,'1-21');">7:1-21</a>, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
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<p id="Zec6_10"><b>10. Take of <i>them of</i> the captivity</b>—Take <i>silver and gold</i> (<a onclick="return mV('Zec',6,11);">Zec 6:11</a>) <i>from</i> them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in <a onclick="return mV('Zec',6,11,14);">Zec 6:11, 14</a>, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.
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<br><br><b>Heldai</b>—meaning "robust." Called <i>Helem</i> below.
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<br><br><b>Tobijah</b>—that is, "the goodness of God."
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<br><br><b>Jedaiah</b>—that is, "God knows."
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<br><br><b>which are come from Babylon</b>—This clause in the <i>Hebrew</i> comes after "Josiah son of Zephaniah." Therefore, MOORE thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore <i>English Version</i> is right; or MAURER, "Josiah son of Zephaniah, to <i>whom</i> they are come (as guests) from Babylon."
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<br><br><b>the same day</b>—No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
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<p id="Zec6_11"><b>11.</b> The high priest wore a crown above the miter (<a onclick="return mV('Zec',3,5);">Zec 3:5</a>; <a onclick="return mV('Lev',8,9);">Lev 8:9</a>). Messiah shall wear many <i>crowns,</i> one surmounting the other (<a onclick="return mV('Rev',19,12);">Rev 19:12</a>). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (<a onclick="return mV('Psa',110,4);">Psa 110:4</a>; <a onclick="return mV('Hbr',5,10);">Hbr 5:10</a>). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (<a href= "#" onclick="return mV('Act',1,6);">Act 1:6</a>).
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<p id="Zec6_12"><b>12. Behold, the man</b>—namely, shall arise. Pilate unconsciously spake God's will concerning Him, "<i>Behold</i> the man" (<a onclick="return mV('Jhn',19,5);">Jhn 19:5</a>). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not personally be crowned king, not being of the royal line of David, but only in his <i>representative</i> character. <br><b>Branch</b>—(See on JFB for <a href="./Comm/jfb/Zec/Zec003.html#Zec3_8">Zec 3:8</a>; <a onclick="return mV('Isa',4,2);">Isa 4:2</a>; <a onclick="return mV('Jer',23,5);">Jer 23:5</a>; <a onclick="return mV('Jer',33,15);"> 33:15</a>).
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<br><br><b>he shall grow up out of his place</b>—retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [HENDERSON]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [CALVIN]. MOORE makes it refer to His growing lowly <i>in His place</i> of obscurity, "as a tender plant and a root out of a dry ground" (<a href= "#" onclick="return mV('Isa',53,2);">Isa 53:2</a>), for thirty years unknown except as the son of a carpenter. MAURER translates, "Under Him there shall be growth (in the Church)." <i>English Version</i> accords better with the <i>Hebrew</i> (compare <a onclick="return mV('Exd',10,23);">Exd 10:23</a>). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.
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<br><br><b>build the temple</b>—The promise of the future true building of the spiritual temple by Messiah (<a onclick="return mV('Mat',16,18);">Mat 16:18</a>; <a onclick="return mV('1Cr',3,17);">1Cr 3:17</a>; <a onclick="return mV('2Cr',6,16);">2Cr 6:16</a>; <a onclick="return mV('Eph',2,'20-22');">Eph 2:20-22</a>; <a onclick="return mV('Hbr',3,3);">Hbr 3:3</a>) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (<a onclick="return mV('Eze',40,'1-');">Eze 40:1 - 43:27</a>). The repetition of the same clause (<a onclick="return mV('Zec',6,13);">Zec 6:13</a>) gives emphasis to the statement as to Messiah's work.
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<p id="Zec6_13"><b>13. bear the glory</b>—that is, wear the insignia of the kingly glory, "the crowns" (<a onclick="return mV('Psa',21,5);">Psa 21:5</a>; <a onclick="return mV('Psa',102,16);">102:16</a>; <a onclick="return mV('Isa',52,13);">Isa 52:13</a>). <i>He himself</i> shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (<a onclick="return mV('Isa',22,24);">Isa 22:24</a>).
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<br><br><b>sit</b>—implying security and permanence.
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<br><br><b>priest...throne</b>— (<a href= "#" onclick="return mV('Gen',14,18);">Gen 14:18</a>; <a onclick="return mV('Psa',110,4);">Psa 110:4</a>; <a onclick="return mV('Hbr',5,6,10);">Hbr 5:6, 10</a>; <a onclick="return mV('Hbr',6,20);">6:20</a>; <a onclick="return mV('Hbr',7,'all');">Hbr 7</a>).
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<br><br><b>counsel of peace...between...both</b>—Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the <i>peace,</i> or harmonious union, <i>between both</i> the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [JEROME]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. VITRINGA takes "<i>His</i> throne" to be Jehovah the Father's. Thus it will be, "there shall be ...peace between the Branch and Jehovah" [LUDOVICUS DE DIEU]. The other view is better, namely, "<i>Messiah's</i> throne." As Priest He expiates sin; as King, extirpates it. "<i>Counsel</i> of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (<a onclick="return mV('Isa',9,6);">Isa 9:6</a>; <a onclick="return mV('Eph',1,8,11);">Eph 1:8, 11</a>; <a onclick="return mV('Hbr',6,17);">Hbr 6:17</a>). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (<a onclick="return mV('Luk',2,14);">Luk 2:14</a>; <a onclick="return mV('Act',10,36);">Act 10:36</a>; <a onclick="return mV('Eph',2,'13-17');">Eph 2:13-17</a>). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (<a onclick="return mV('Rev',7,15);">Rev 7:15</a>), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [ROOS]. Jesus shall come to effect, by His presence (<a onclick="return mV('Isa',11,4);">Isa 11:4</a>; <a onclick="return mV('Dan',7,17);">Dan 7:17</a>), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (<a onclick="return mV('Zec',6,13);">Zec 6:13</a>); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (<a onclick="return mV('Eph',1,10);">Eph 1:10</a>), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (<a onclick="return mV('1Cr',15,'24-28');">1Cr 15:24-28</a>).
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<p id="Zec6_14"><b>14. the crowns shall be to Helem...a memorial</b>—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
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<p id="Zec6_15"><b>15. they...far off shall...build</b>—The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in <a onclick="return mV('Zec',6,13);">Zec 6:13</a> (<a onclick="return mV('Act',2,39);">Act 2:39</a>; <a onclick="return mV('Eph',2,'12-17');">Eph 2:12-17</a>). Primarily, however, the return of the dispersed Israelites "from afar" (<a onclick="return mV('Isa',60,9);">Isa 60:9</a>) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (<a onclick="return mV('Zec',2,11);">Zec 2:11</a>; <a onclick="return mV('Zec',8,22,23);">8:22-23</a>; <a onclick="return mV('Isa',60,10);">Isa 60:10</a>; <a onclick="return mV('Isa',57,19);">57:19</a>).
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<br><br><b>build in the temple</b>—Christ "builds the temple" (<a onclick="return mV('Zec',6,12,13);">Zec 6:12-13</a>; <a onclick="return mV('Hbr',3,3,4);">Hbr 3:3-4</a>): His people "build <i>in</i> the temple." Compare <a onclick="return mV('Hbr',3,2);">Hbr 3:2</a>, "Moses in His house."
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<br><br><b>ye shall know,</b> etc.—when the event corresponds to the prediction (<a onclick="return mV('Zec',2,9);">Zec 2:9</a>; <a onclick="return mV('Zec',2,9);">4:9</a>).
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<br><br><b>this shall come to pass, if ye...obey,</b> etc.—To the Jews of Zechariah's day a stimulus is given to <i>diligent</i> prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (<a onclick="return mV('Zec',3,8);">Zec 3:8</a>; <a onclick="return mV('Zec',12,'10-12');">12:10-12</a>; <a onclick="return mV('Mat',23,39);">Mat 23:39</a>; <a onclick="return mV('Rom',11,'16-24');">Rom 11:16-24</a>).
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