Zechariah · Chapter 6

ver. 1-8. Joshua crowned as a type of Christ, ver. 9-15. V. 1. Four chariots-Angels who are sometimes styled chariots of God. These as employed in the affairs of church and empire, act their part in the revolution and changes of things, ‘till the gospel be preached by the Messiah, and the apostles. Of brass-These denote the immoveable decrees of God, his steady execution of his counsels and the insuperable restraints upon all empires and countries, which God keeps within the barriers of such impregnable mountains.

Verse 1. There came four chariots] Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in Zechariah 1:18-21.

Mountains of brass.] The strong barriers of God’s purposes, which restrained those powers within the times and limits appointed by Jehovah.

Verse 1. And I turned and looked, &c. — “The main design of this eighth and last vision is to confirm the Jews in their faith in, and dependance upon God, by showing them that, weak and defenceless as they seemed to be, they had nothing to fear from the greatest earthly powers, while they remained under the divine protection; since all those powers originally proceeded from the counsels of the Almighty, were the instruments of his providence, and could not subsist, nor act, but under his permission.” — Blayney. And behold there came four chariots — Horses and chariots are the usual emblems of conquerors: see Isaiah 21:7-9; Zechariah 10:3. The four chariots, here mentioned, denoted the four great empires, which either had subdued, or were to subdue the greater part of the then known world, namely, the Assyrian, or Babylonian, the Persian, Grecian, and Roman. They are here represented as coming from between two mountains, because mountains are the natural barriers which divide kingdoms; which, though they be strong as brass, are here supposed to be broken through by those that invade and conquer their neighbours. And it is observable, that several of the mighty conquerors of the world 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. Thus the beginning of Alexander’s success against the Persians, was his passing without opposition through the straits of Cilicia; through which also the Babylonians and Persians had passed before, when they marched into Syria and Judea.

Verse 1. Four chariots. The four great monarchies seen in vision by Daniel, under the form of four beasts: chap. 7. The mountains of brass are expressive of the strength of those empires. Daniel also designates their opulence and splendour by gold, silver, brass, iron, and clay: chap. 2.

1. The introductory formula is practically the same as in Zechariah 1:18; 2:1; 5:1. Chariots — War chariots. The occupants are sent forth to war. Four — To be interpreted as in Zechariah 1:18; they were to be sent to the four points of the compass, that is, in every direction. Attempts to identify the four chariots with four world powers, be they those of Daniel 2:31-35; 7:3-7, or any others, are vain. The angel suggests no such identification. The chariots represent the agents — whatever or whoever they may be — ordained by Jehovah to execute judgment upon the nations, and to bring about the “shaking” which was expected to usher in the Messianic era (Haggai 2:7). Between two mountains — The Hebrew has the article, the two (well-known) mountains. What mountains were in the mind of the prophet we do not know — some think Mount Zion and Mount Moriah; some, Mount Zion and Mount Olives. The mountains play no further part in the vision, therefore it is immaterial to know what mountains they were; one thing is certain, that they were thought to be near the dwelling place of Jehovah (verse 5). Of brass — A symbol of strength and immovableness.

V. 2. Red horses-Perhaps denoting bloody times, Revelation 6:4. Black horses-Perhaps a time of mortality, and wasting diseases, Revelation 6:5.

Verse 2. In the first chariot were red horses] The empire of the Chaldeans, which overthrew the empire of the Assyrians. The second chariot black horses] The empire of the Persians founded by Cyrus, which destroyed the empire of the Chaldeans.

Verses 2, 3. In the first chariot were red horses — This meant the Chaldean empire, the bloody cruelties of which were signified by the red colour of the horses. This empire being overthrown, and its power extinct, when the prophet had this vision, it is only mentioned by-the-by, for the sake of order, and nothing further is said of it. And in the second, black horses — We find by the Apocalypse, Revelation 6:5, that a black horse was an emblem of famine, or dearth, so that the chariot with black horses seems to have signified the Persian empire, which brought desolation on many countries, as appears from the history of Darius and Xerxes. And in the third chariot white horses — Conquerors used to ride on white horses, when they were triumphing on account of victories gained over their enemies. This, therefore, aptly denoted the almost continual victories of Alexander, who in a few years overturned the Persian empire, and set up the Macedonian. And in the fourth chariot — Representing the Roman empire; grizzled and bay horses — Denoting the various forms of the Roman government.

Ver. 2. In the first chariot were red horses, pointing out the bloody character of the Assyrians. In the second were black horses, indicative of the terror of the Persian armies.

2, 3. The chariots were drawn by horses of different colors. Red… black… white… grisled and bay — For the last R.V. reads “grizzled strong.” Various symbolical meanings have been suggested for these colors; for example, red, the color of blood, has been thought to symbolize war and slaughter, black, the color of mourning, the distress following the slaughter. White has been thought to symbolize victory, grizzled has been taken as equivalent to pale, the color of the horse ridden by Death (Revelation 6:8). Those who take the chariots to symbolize four nations interpret the colors as representing the chief characteristics of the nations alluded to. But these and similar interpretations are fanciful; the colors have no symbolical meaning; they serve only to distinguish the chariots from one another. Grizzled means literally covered with hail, that is, spotted (Genesis 31:10, 12). The word joined with it, bay, or R.V. strong, is of uncertain meaning. Since it occurs in connection with several colors, one would expect another color; this is supplied by A.V., but there is little to support the translation bay. In Isaiah 63:1, a similar word is translated “dyed,” margin “crimsoned.” Some think, therefore, that the word used here has the same meaning, or that the other was originally in this place. If so, the meaning might be that the ground color was crimson and that on it were the spots. All this is more or less doubtful. Others, who favor the translation strong, explain the use of the term by the more difficult task assigned to this chariot (but see on verse 7). The expression remains peculiar, and Wellhausen and others who, on the basis of verses 6, 7, omit strong (see on verse 7), may offer the correct solution.

V. 3. White horses-Signifying joyful and prosperous affairs, chap. 1:8. Grisled-A mixt state of affairs.

Verse 3. The third chariot white horses] The empire of the Greeks, founded by Alexander the Great, which destroyed the empire of the Persians.

The fourth chariot grisled and bay horses.] That is party-coloured horses; or with horses, some grisled and some bay. The empire of the Romans or of the Greeks. The Greeks divided after the death of Alexander; one part pointing out the Lagidæ, who attacked and subdued Egypt; and the other, the Seleucidæ, who subdued Syria under Seleucus.

Verses 2, 3. In the first chariot were red horses — This meant the Chaldean empire, the bloody cruelties of which were signified by the red colour of the horses. This empire being overthrown, and its power extinct, when the prophet had this vision, it is only mentioned by-the-by, for the sake of order, and nothing further is said of it. And in the second, black horses — We find by the Apocalypse, Revelation 6:5, that a black horse was an emblem of famine, or dearth, so that the chariot with black horses seems to have signified the Persian empire, which brought desolation on many countries, as appears from the history of Darius and Xerxes. And in the third chariot white horses — Conquerors used to ride on white horses, when they were triumphing on account of victories gained over their enemies. This, therefore, aptly denoted the almost continual victories of Alexander, who in a few years overturned the Persian empire, and set up the Macedonian. And in the fourth chariot — Representing the Roman empire; grizzled and bay horses — Denoting the various forms of the Roman government.

Ver. 3. In the third chariot white horses, characteristic of the Grecian power. Alexander would not allow his soldiers to burn houses, nor destroy trees, alleging that it was destroying their own property. The fourth chariot had horses grisled and bay. The Vulgate reads, horses various and strong, which strikingly indicate the diversified character of the Roman conquests. No nation could be more cruel than they were, in the storming of towers, and the slaughter of their enemies, though they were sometimes magnanimous and humane to admiration. The black Persians conquered in the north. The white Greeks conquered the Persians in the east. The grey Romans, under Augustus, conquered Egypt in the south. Then they walked to and fro in the earth, having all the world for their empire. Luke 2:1. How could Zechariah know all this without inspiration! St. John improves this vision. Revelation 6.

2, 3. The chariots were drawn by horses of different colors. Red… black… white… grisled and bay — For the last R.V. reads “grizzled strong.” Various symbolical meanings have been suggested for these colors; for example, red, the color of blood, has been thought to symbolize war and slaughter, black, the color of mourning, the distress following the slaughter. White has been thought to symbolize victory, grizzled has been taken as equivalent to pale, the color of the horse ridden by Death (Revelation 6:8). Those who take the chariots to symbolize four nations interpret the colors as representing the chief characteristics of the nations alluded to. But these and similar interpretations are fanciful; the colors have no symbolical meaning; they serve only to distinguish the chariots from one another. Grizzled means literally covered with hail, that is, spotted (Genesis 31:10, 12). The word joined with it, bay, or R.V. strong, is of uncertain meaning. Since it occurs in connection with several colors, one would expect another color; this is supplied by A.V., but there is little to support the translation bay. In Isaiah 63:1, a similar word is translated “dyed,” margin “crimsoned.” Some think, therefore, that the word used here has the same meaning, or that the other was originally in this place. If so, the meaning might be that the ground color was crimson and that on it were the spots. All this is more or less doubtful. Others, who favor the translation strong, explain the use of the term by the more difficult task assigned to this chariot (but see on verse 7). The expression remains peculiar, and Wellhausen and others who, on the basis of verses 6, 7, omit strong (see on verse 7), may offer the correct solution.

4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information. The four spirits of the heavens — R.V., “the four winds” (compare Jeremiah 49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of verse 1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in verse 8.

The angel, after stating whence the chariots proceed, indicates in verses 6, 7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of verse 2 are absent; instead, the adjectives grizzled strong or grizzled and bay of verse 3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of verses 2, 3 are identical with those of verses 6, 7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in verse 7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in verse 7; from there a later writer inserted strong also in verse 3. The north country — Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zechariah 2:6; see also on Joel 2:20; compare Jeremiah 1:14; 4:6; 6:1). After them — If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment. The south country — The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in verse 6; therefore instead of “went forth” we should translate, as in verse 6, “go forth,” for the opening words of verse 7 are the continuation of verse 6. After go forth a break should be made, for the succeeding words, “and sought to go… ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go. Get you hence — Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (verse 5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joel 2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”

V. 5. These are-The angels of heaven, who have a great share in the management of the affairs both of the church and states. Of the heavens-Which reside in heaven, ‘till employed, go thence when employed, and having done their work, return thither. Standing-They stand as servants attending the command of their Lord.

Verse 5. The four spirits of the heavens] Ministers of God’s wrath against the sinful nations of the world.

Verse 5. These are the four spirits of the heavens — Or rather, The four winds, as the word twjwr very frequently signifies, and as it is here rendered in the margin, and also by the LXX. and the Vulgate: that is, these chariots are the four empires in the different parts of the world. Thus Daniel, beginning to foretel the rise of these four great empires, Daniel 7:2, observes, Behold, the four winds of heaven strove upon the great sea. But how, it may be asked, could these chariots be said to be winds? Like strong winds they rushed violently on, and produced great agitations and commotions in the earth, resembling the effects of strong winds, both by sea and land. These winds are said to go forth from standing before the Lord of all the earth, to signify that, as winds are frequently made God’s ministers, and fulfil his word, (Psalm 148:8,) so these empires, as his servants, should do his pleasure, and execute his purposes, whether of judgment or mercy, upon the different nations of the earth. In other words, they should be made subservient to the designs of his providence.

4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information. The four spirits of the heavens — R.V., “the four winds” (compare Jeremiah 49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of verse 1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in verse 8.

The angel, after stating whence the chariots proceed, indicates in verses 6, 7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of verse 2 are absent; instead, the adjectives grizzled strong or grizzled and bay of verse 3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of verses 2, 3 are identical with those of verses 6, 7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in verse 7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in verse 7; from there a later writer inserted strong also in verse 3. The north country — Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zechariah 2:6; see also on Joel 2:20; compare Jeremiah 1:14; 4:6; 6:1). After them — If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment. The south country — The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in verse 6; therefore instead of “went forth” we should translate, as in verse 6, “go forth,” for the opening words of verse 7 are the continuation of verse 6. After go forth a break should be made, for the succeeding words, “and sought to go… ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go. Get you hence — Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (verse 5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joel 2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”

V. 6. The black horses-The angels signified by the black horses are the executioners of God’s just displeasure. Therein-In the second chariot. The north-country-Babylon. The grisled-The angels signified by these, managed the Roman power, which was sometimes favourable, sometimes fierce and severe, to those they had to do with. The south-country-Egypt and Arabia, which lay south of Judea. It may perhaps point at their invading Africa too, whose punishments were mixed, with kindness and mercy more than the punishments of Babylon were.

Verse 6. The black horses] This refers to the second chariot; of the first the angel makes no mention, because the empire designed by it had ceased to exist. This had red horses, to show the cruelty of the Chaldeans towards the Jews, and the carnage they committed in the land of Judea. The black] Cyrus, at the head of the Persians and Medes, bringing devastation and death among the Chaldeans, called the north in many parts of Scripture.

The white] Alexander, who was splendid in his victories, and mild towards all that he conquered.

The grisled] The Lagidæ or Ptolemies, who founded an empire in Egypt; of these some were good, some bad, some despotic, some moderate, some cruel, and some mild; represented by the party-coloured horses.

Verses 6, 7. The black horses go forth into the north country — The Persians (signified, as before observed, by the black horses) marched from Persia into Chaldea, which lay north of Judea, and is commonly denominated the north country. And the white go forth after them — Alexander, with his Macedonians, signified, as we have said, by the white horses, marched from Greece through Asia Minor to Babylon, after the Persians, who retired before his victorious army. And the grizzled go forth toward the south country — This probably was intended to denote the Romans conquering Egypt, frequently called the south country in Scripture: see Daniel 11:6. This was the last country the Romans subdued, under Augustus, whereby they became masters of the greatest part of the known world. And the bay sought to go, &c., that they might walk to and fro through the earth — As the bay horses, as well as the grizzled, belonged to the fourth chariot, representing the Roman empire, (see note on verse 3,) and the bay horses are mentioned after the grizzled, this verse may be intended to describe the ambition of the Romans, especially under the last form of their government, the imperial, to extend their conquests to every quarter of the globe; and the divine permission granted them so to do, signified in the latter part of the verse. Or, as Lowth supposes, a different branch of that empire may be here intended, which should arise and extend its conquests in the latter times; namely, the empire of the Goths and Vandals, whose power rose out of the ruins of the first Roman empire, and who set up the kingdom of the ten horns, mentioned Revelation 13:1, and 17:3.

4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information. The four spirits of the heavens — R.V., “the four winds” (compare Jeremiah 49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of verse 1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in verse 8.

The angel, after stating whence the chariots proceed, indicates in verses 6, 7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of verse 2 are absent; instead, the adjectives grizzled strong or grizzled and bay of verse 3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of verses 2, 3 are identical with those of verses 6, 7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in verse 7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in verse 7; from there a later writer inserted strong also in verse 3. The north country — Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zechariah 2:6; see also on Joel 2:20; compare Jeremiah 1:14; 4:6; 6:1). After them — If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment. The south country — The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in verse 6; therefore instead of “went forth” we should translate, as in verse 6, “go forth,” for the opening words of verse 7 are the continuation of verse 6. After go forth a break should be made, for the succeeding words, “and sought to go… ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go. Get you hence — Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (verse 5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joel 2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”

V. 7. Sought to go-Waited for a commission. He said-Christ who hath all power in heaven and on earth. Through the earth-Thro’ the rest of the kingdoms of the world remote from Judea, but not remote from God’s wise and sovereign providence.

Verse 7. And the bay went forth] The Seleucidæ, who conquered Syria and the upper provinces, and who wished to extend their conquests, and “sought to go, that they might walk to and fro throughout the earth,” were of unbounded ambition, and sought universal empire; such as Antiochus the Great. “So they walked to and fro,” did extend their conquests; and harassed many countries by their vexatious and almost continual wars. Some think the Romans are meant, who carried their conquests hither and thither, just as the Divine providence permitted them.

Verses 6, 7. The black horses go forth into the north country — The Persians (signified, as before observed, by the black horses) marched from Persia into Chaldea, which lay north of Judea, and is commonly denominated the north country. And the white go forth after them — Alexander, with his Macedonians, signified, as we have said, by the white horses, marched from Greece through Asia Minor to Babylon, after the Persians, who retired before his victorious army. And the grizzled go forth toward the south country — This probably was intended to denote the Romans conquering Egypt, frequently called the south country in Scripture: see Daniel 11:6. This was the last country the Romans subdued, under Augustus, whereby they became masters of the greatest part of the known world. And the bay sought to go, &c., that they might walk to and fro through the earth — As the bay horses, as well as the grizzled, belonged to the fourth chariot, representing the Roman empire, (see note on verse 3,) and the bay horses are mentioned after the grizzled, this verse may be intended to describe the ambition of the Romans, especially under the last form of their government, the imperial, to extend their conquests to every quarter of the globe; and the divine permission granted them so to do, signified in the latter part of the verse. Or, as Lowth supposes, a different branch of that empire may be here intended, which should arise and extend its conquests in the latter times; namely, the empire of the Goths and Vandals, whose power rose out of the ruins of the first Roman empire, and who set up the kingdom of the ten horns, mentioned Revelation 13:1, and 17:3.

4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information. The four spirits of the heavens — R.V., “the four winds” (compare Jeremiah 49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of verse 1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in verse 8.

The angel, after stating whence the chariots proceed, indicates in verses 6, 7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of verse 2 are absent; instead, the adjectives grizzled strong or grizzled and bay of verse 3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of verses 2, 3 are identical with those of verses 6, 7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in verse 7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in verse 7; from there a later writer inserted strong also in verse 3. The north country — Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zechariah 2:6; see also on Joel 2:20; compare Jeremiah 1:14; 4:6; 6:1). After them — If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment. The south country — The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in verse 6; therefore instead of “went forth” we should translate, as in verse 6, “go forth,” for the opening words of verse 7 are the continuation of verse 6. After go forth a break should be made, for the succeeding words, “and sought to go… ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go. Get you hence — Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (verse 5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joel 2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”

V. 8. Cried he-Christ spake aloud, and called to him. Quieted my spirit-By doing what I appointed them in revenge of my peoples injuries, and by bringing my people back into Canaan.

Verse 8. Have quieted my spirit in the north country.] They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks:—

The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God’s spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.

The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.

The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, Zechariah 6:6, 7, under each epithet given it, Zechariah 6:3.

Verse 8. Then cried he unto me, Behold, these that go toward the north — Namely, the black horses, denoting the Persian empire; have quieted my spirit in the north country — That is, by conquering the Babylonians, and executing upon them the punishment which they deserved for their cruelty and other crimes, they have satisfied the wrath which I had conceived against that people. So the LXX., anepausan ton qumon mou en gh Borra, they have caused my wrath to cease in the land of the north. Instead of these that go toward the north, it would be better to translate the words, those who have gone toward the north; because it is spoken of the Persians overturning the Babylonian empire, which happened before the prophet was favoured with this vision.

8. The greatest enemy of the Jews were the Babylonians, or their successors, the Persians; while their power remained intact there was little hope for a complete restoration. In the first and second visions the prophet had been informed that judgment was about to fall upon that nation; here he is assured once more that the day of judgment is at hand. All the chariots are messengers of judgment, but only the one going toward the north is singled out for further comment. Have quieted my spirit — A prophetic perfect; the act is still future, but it is so certain that the prophet may speak of it as already accomplished. The spirit is the spirit of wrath (Ecclesiastes 10:4), which they are about to quiet, that is, to pacify, by the execution of the judgment (Ezekiel 5:13; 16:42).

Verses 9-11. And the word of the Lord came unto me, &c. — The prophet here proceeds to relate how he was favoured with another revelation, respecting a kingdom very different from the preceding; saying, Take of them of the captivity, &c. — That is, receive from the captivity, from Heldai, from Tobijah, &c. The exiles who remained in Babylon, showed their regard for the temple that was 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, it is to be supposed, they sent about the time when the prophet had this vision, by the persons here named, as they did afterward by Ezra and his companions: see Ezra 7:16, and 8:25, 26. And go into the house of Josiah — This was probably one who came from Babylon along with those before mentioned, namely, Heldai, &c.; for in other versions the words, which are come from Babylon, are put at the end of the verse. Then take silver and gold — That is, receive from them silver and gold, namely, of that which they had brought for the service of the temple, from those who remained still in Babylon. And make crowns — “That is, cause to be made by the artist.” — Newcome, who observes that Josiah, above mentioned, was probably a worker in gold and silver. Some versions read, not crowns, but a crown. It seems, however, more probable, that “two crowns are here ordered to be made, and both of them to be placed upon the head of Joshua; to signify that the Messiah, 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 belonged to these offices. One crown was probably made of silver, and the other of gold; or both silver and gold might be used on the same crown; the silver denoting the human nature of the Messiah, and the gold the divine; or the former the exercise of his offices of priest and king on earth, and the latter the exercise of them in heaven. Or, as some think more probable, both crowns were made of gold, and the silver was employed for some different sacred use, especially as the high-priest’s crown, inscribed with HOLINESS TO THE LORD, was to be entirely made of pure gold.

THE SYMBOLICAL CROWNING OF JOSHUA, THE HIGH PRIEST, 9-15. The series of symbolical visions is followed by a command to perform a symbolical act, which is so closely connected with the preceding visions that it seems best to consider this section a sort of appendix to them. The prophet is urged to adorn the high priest Joshua with a crown made of the silver and gold sent by the exiles from Babylon, and to proclaim him the type of “Branch,” who is about to appear in order to complete the temple and to rule over the people. His fame will spread quickly, and those that are afar off will come and join in the building enterprise.

9. The word of Jehovah came — Perhaps during the same night. How it came is not stated, perhaps through the interpreting angel.

V. 10. Take-Of those that are come out of Babylon. Come thou-Go fetch them, if they lodge elsewhere. The same day-The same day in which they come.

Verse 10. Take of them of the captivity] The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple.

The house of Josiah] Probably an artificer in silver, gold, &c.

Verses 9-11. And the word of the Lord came unto me, &c. — The prophet here proceeds to relate how he was favoured with another revelation, respecting a kingdom very different from the preceding; saying, Take of them of the captivity, &c. — That is, receive from the captivity, from Heldai, from Tobijah, &c. The exiles who remained in Babylon, showed their regard for the temple that was 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, it is to be supposed, they sent about the time when the prophet had this vision, by the persons here named, as they did afterward by Ezra and his companions: see Ezra 7:16, and 8:25, 26. And go into the house of Josiah — This was probably one who came from Babylon along with those before mentioned, namely, Heldai, &c.; for in other versions the words, which are come from Babylon, are put at the end of the verse. Then take silver and gold — That is, receive from them silver and gold, namely, of that which they had brought for the service of the temple, from those who remained still in Babylon. And make crowns — “That is, cause to be made by the artist.” — Newcome, who observes that Josiah, above mentioned, was probably a worker in gold and silver. Some versions read, not crowns, but a crown. It seems, however, more probable, that “two crowns are here ordered to be made, and both of them to be placed upon the head of Joshua; to signify that the Messiah, 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 belonged to these offices. One crown was probably made of silver, and the other of gold; or both silver and gold might be used on the same crown; the silver denoting the human nature of the Messiah, and the gold the divine; or the former the exercise of his offices of priest and king on earth, and the latter the exercise of them in heaven. Or, as some think more probable, both crowns were made of gold, and the silver was employed for some different sacred use, especially as the high-priest’s crown, inscribed with HOLINESS TO THE LORD, was to be entirely made of pure gold.

Verses 10-15 state the contents of the word. That the command was carried out is not stated, but there is no reason why it should not have been. Of them of the captivity — Literally, of the captivity. Of the exiles still dwelling in Babylon, who through the men named, Heldai, Tobijah, Jedaiah, otherwise unknown, sent their gifts to the temple (compare Ezra 7:14-16; 8:26-30). The same day — The day belonging to the night in which the revelation came (see on Zechariah 1:8), equivalent to this very day. According to the present Hebrew text these men were lodging in the house of Josiah the son of Zephaniah, where the prophet is to meet them. The Hebrew text of 10b is very cumbersome, hence many consider it corrupt. Nowack suggests as an emendation, partly on the basis of verse 14 and partly in order to retain the common meaning of the relative translated whither, “Take… of Heldai, and of Tobijah, and of Jedaiah, and of Josiah, the son of Zephaniah, who are come from Babylon.” The result is a smoother text.

V. 11. Make crowns-One of silver, the other of gold. Set them-Put both of them, one after another. Joshua-Who herein is now a type of Christ, king and priest for ever for his people.

Verse 11. Make crowns] twrc[ ataroth; but seven MSS. of Kennicott’s and Deuteronomy Rossi’s, and one ancient of my own, with the Syriac and Chaldee, have trc[ atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.

Verses 9-11. And the word of the Lord came unto me, &c. — The prophet here proceeds to relate how he was favoured with another revelation, respecting a kingdom very different from the preceding; saying, Take of them of the captivity, &c. — That is, receive from the captivity, from Heldai, from Tobijah, &c. The exiles who remained in Babylon, showed their regard for the temple that was 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, it is to be supposed, they sent about the time when the prophet had this vision, by the persons here named, as they did afterward by Ezra and his companions: see Ezra 7:16, and 8:25, 26. And go into the house of Josiah — This was probably one who came from Babylon along with those before mentioned, namely, Heldai, &c.; for in other versions the words, which are come from Babylon, are put at the end of the verse. Then take silver and gold — That is, receive from them silver and gold, namely, of that which they had brought for the service of the temple, from those who remained still in Babylon. And make crowns — “That is, cause to be made by the artist.” — Newcome, who observes that Josiah, above mentioned, was probably a worker in gold and silver. Some versions read, not crowns, but a crown. It seems, however, more probable, that “two crowns are here ordered to be made, and both of them to be placed upon the head of Joshua; to signify that the Messiah, 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 belonged to these offices. One crown was probably made of silver, and the other of gold; or both silver and gold might be used on the same crown; the silver denoting the human nature of the Messiah, and the gold the divine; or the former the exercise of his offices of priest and king on earth, and the latter the exercise of them in heaven. Or, as some think more probable, both crowns were made of gold, and the silver was employed for some different sacred use, especially as the high-priest’s crown, inscribed with HOLINESS TO THE LORD, was to be entirely made of pure gold.

11. Then take — R.V., “yea, take of them.” Of the men named the prophet is to take the gifts of silver and gold which they have brought. Make — Cause to be made (Exodus 25:11ff). Crowns — Margin R.V. reads the singular, “a crown.” The pronoun them which follows is not expressed in the Hebrew; it would be just as legitimate to supply the singular it. Since only one person is crowned, since a crowning of one person with two crowns seems unnatural, and since the verb “shall be” in verse 14, which belongs to “the crowns,” is in the singular, it is better to follow the margin (compare Job 31:36). The plural may indicate that the crown is to be composed of two or more circlets, perhaps one of gold and one of silver. Joshua — The same as in Zechariah 3:1 (compare Haggai 1:1). Upon his head the crown is to be placed. The action is explained in verse 12. Behold the man whose name is The Branch — The last word is without the article in the Hebrew (see on Zechariah 3:8), hence Branch is to be regarded as a proper name. It is impossible to identify Branch with the high priest. The context (compare also Zechariah 3:8; 4:7) makes the latter only a type of the former, and in the succeeding clauses attention is called to the antitype, not to the type. And he — Branch. Shall grow up out of his place — Literally, from under him; margin R.V., “and it (or, they; the indefinite subject=things, everything) shall grow up (bud forth) under him,” that is, under Branch. An obscure expression. The first translation presents the greater difficulties; indeed, no satisfactory explanation has been offered. It is hardly sufficient to say, “compare for the meaning Isaiah 11:1; 53:2,” for the expressions there are of a different character. It is equally difficult to get from the words the idea that Branch will “grow up from the ground out of obscure lowliness.” The translation offered in the margin is more satisfactory. The influence of Branch will be beneficial, and under his reign everything will revive and flourish. The promise of prosperity in the Messianic age is one found frequently in the prophetic books (compare Hosea 2:21, 22; Amos 9:13; compare Zechariah 1:17; 2:1ff.). And he — Branch. Shall build the temple of Jehovah — There is no warrant anywhere for making this temple the spiritual temple, the kingdom of God, as distinguished from the temple in Jerusalem, in the building of which Haggai and Zechariah are so deeply interested. The temple mentioned here is no other than the temple of Zechariah 4:7. In verse 13 the promise is repeated for the sake of emphasis. He shall bear the glory — Of royalty. He will be clothed with regal majesty and splendor (compare Isaiah 9:6); he will, indeed, sit on the throne and rule as king. He shall be a priest upon his throne — Margin R.V., “there shall be a priest upon his throne.” The former translation implies that Branch will combine in his person the priestly and kingly offices; the latter simply says that at the time when Branch will rule as king there will also be enthroned a priest, either upon a separate throne or upon the same throne with the ruler. The latter is supported by LXX., which reads “at his right hand” for “upon his throne.” The Hebrew permits either translation. Against the second it has been urged that if the high priest is a type of Branch he cannot very well typify a second person, who is to fill his own office. But this objection is by no means conclusive; besides, it is not necessary to think of Joshua as the type of the new high priest. If Zerubbabel is Branch (see below), it is quite probable that Joshua himself is in the mind of the prophet as occupying the high-priestly office in the Messianic era. This is in perfect accord with the teaching of Zechariah elsewhere; he always places Joshua by the side of Zerubbabel; nowhere does he give any hint that the one will supersede the other. To bring out the thought more clearly some insert “Joshua” as the subject: “and Joshua shall be a priest upon his throne,” or “by his side” (LXX.). On the whole, the marginal translation seems preferable. The last clause certainly favors the view that two distinct persons are meant. And the counsel of peace — There will be peace and harmony between priest and king and they will plan together to promote the peace of the community. Between them both — Between priest and king. Those who think that Branch is both king and priest interpret both of the two offices. In the past they have been apart, in Branch they will be united in one person, and between the two offices, which apparently pursue different ends, there will be perfect agreement, and both will labor for the same end. This interpretation, however, is less natural. In Psalm cx the Messianic king is represented as combining in his own person the kingly and priestly offices, but this thought seems foreign to Zechariah. Another interpretation makes “between them both” refer to the union between Jehovah and Branch, but this also is unsuitable.

It is not necessary to enumerate the many emendations that have been suggested, for they are not needed, nor do they improve the text. Here, as in Zechariah 3:8, Branch must be Zerubbabel, for the task assigned to both is the building of the temple (compare Zechariah 4:7ff.). In what sense this and similar passages find their fulfillment in Jesus the Christ is pointed out in the comments on Micah 4:1-5, and at the close of the comments on Micah 5:15. The question may be raised, however, why the crown was not placed upon the head of Zerubbabel, if Zechariah saw in him the Messianic king. The most probable explanation is that the crowning of the civil ruler would have aroused the suspicion of the Persian government and would have invited disaster. The time for such step was not yet ripe. On the other hand, the crowning of the high priest might be looked upon by the authorities as a purely religious ceremony, without any threatening significance, while it would prove a consolation and inspiration to the Jews who were acquainted with the Messianic teaching of the earlier prophets.

V. 12. Unto him-Joshua, but in the hearing of others. Whose name is the Branch-Whom you know by the name of the Branch, who was called so long since. Thou, O Joshua art the portrait, he is the Branch itself. Out of his place-Of the tribe and family, and in the place foretold. He shall build-He it is, though unseen, that stands by you, who build the material temple, far inferior to the spiritual temple, which Christ will build, preserve, and dwell in for ever.

Verse 12. Behold the man whose name is The BRANCH!] I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in Zechariah 3:8. Joshua and his companions are called tpwm yvna anshey mopheth, figurative or typical men; the crowning therefore of Joshua in this place, and calling him the BRANCH, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, “whose name is my MESSIAH,” or CHRIST.

And he shall grow up out of his place] That is, out of David’s root, tribe, and family.

And he shall build the temple of the Lord.] This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.

Verse 12. And speak unto him, saying — Bishop Chandler justly observes, that the prophet’s speech is directed to Joshua only; the two crowns are put only on the head of Joshua; to him only it is said, Behold the man whose name is The Branch — As much as to say, “Behold the sign of the BRANCH, the person whom I promised to David in Solomon, and by the prophets after David to the Jews, by the name of the BRANCH.” “There cannot be a doubt,” says Blayney, “that the same person is meant by the BRANCH here, who is so called chap. 3:8, and this has been already shown to be, not Zerubbabel, but the Messiah himself; of whom Joshua is made the type, or representative, by the crown placed on his head. For to what end should he have been called in to represent Zerubbabel, who was his cotemporary, and altogether as ready at hand as himself. Nor will the passage, strictly and literally translated, answer to any other but 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.” It must be observed, however, that the human nature of our Lord is here chiefly intended by the expression, The man, the BRANCH. For, considered in his divine nature, he is not the branch out of the stem of Jesse, or David, but their root, as he is termed Isaiah 11:10; Revelation 5:5, and 22:16. In this his human nature, he was small in his beginning, even as to his kingdom as well as his person; and mean in his appearance, as a mere bud or sprout, but gradually flourishing and becoming great and fruitful. As a branch, he was to be cut off, but would produce sprouts, branches, and trees of righteousness innumerable. He shall grow up out of his place — Out of the tribe and family, and in the place foretold; as if he had said, Though you may suspect the root to be dry and dead, yet assuredly it is not: the branch will spring up, the Messiah, who shall be both priest and king, will make his appearance in due time. The Hebrew, jmxy wytjtm, is literally, He shall spring up, or flourish, from under himself; by his own power, or by the power of his own Spirit, he shall be both stock and stem to himself. The words seem evidently to express his miraculous conception. He shall build the temple of the Lord — As the preceding clause speaks of his person, his conception, and birth, so this describes his work; as if he had said, He it is that stands by you, though unseen, and enables you to build this material temple; which neither Zerubbabel, nor Joshua, nor all the Jews uniting with them, would be able to complete without him. This, however, is a temple far inferior to that spiritual building, the gospel church, which the Messiah will in due time raise, beautify, preserve, and honour; the spiritual house, in which he will dwell, 1 Peter 2:4; the temple built on the foundations laid in Zion, where he will manifest his grace and glory, and be worshipped in Spirit and in truth, 1 Corinthians 3:9-16; 2 Corinthians 6:16; Ephesians 2:19-22.

Ver. 12. Thus speaketh the Lord of hosts. We have here a special revelation to encourage the jews to return with vigour to the work of the temple, for that work, glorious in itself, was made a figure of the more glorious work of the spiritual temple, which the Lord himself would build. Behold the man. Ecce vir—Ecce homo, the words of Pilate to the jews, when he presented the Saviour, crowned with thorns and clothed with purple. Behold the man, whose name is the BRANCH, the root of Jesse, as Isaiah had called him. Such also was the special revelation to Jeremiah, in Jeremiah 23:5, 6. “Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth.”—This Branch was not Zerubbabel; he was not allowed to wear the crown; neither was he a priest on the regal throne. He was an aged and retiring man; for these prophecies were delivered only four years before the temple was finished. The Chaldaic reads, Ecce vir cujus nomen est Messias: Behold the man whose name is Messiah. It was common for the jews to denominate the Messiah, after the prophets by the word jmx, tsemach, the rising sucker or branch, shooting forth of himself, and without human aid, being God as well as man. Rabbi Jonathan reads here in a comment, “Messiah the Just and Righteous,” words coincident with the Holy One of Israel. He shall build the temple of the Lord. Another hemistich or broken line follows here: “even he shall build the temple of Jehovah.” Repetitions in Hebrew form the superlative degree. Here then is the true sublime; all temples compared with his retire to the dust. This is founded on the rock of ages; apostles and prophets are the gems, the brilliant stones; all believers are superadded, growing to a holy temple in the Lord. See more on Isaiah

2. 28. Micah 4. Ephes 4. Revelation 21.

Verses 10-15 state the contents of the word. That the command was carried out is not stated, but there is no reason why it should not have been. Of them of the captivity — Literally, of the captivity. Of the exiles still dwelling in Babylon, who through the men named, Heldai, Tobijah, Jedaiah, otherwise unknown, sent their gifts to the temple (compare Ezra 7:14-16; 8:26-30). The same day — The day belonging to the night in which the revelation came (see on Zechariah 1:8), equivalent to this very day. According to the present Hebrew text these men were lodging in the house of Josiah the son of Zephaniah, where the prophet is to meet them. The Hebrew text of 10b is very cumbersome, hence many consider it corrupt. Nowack suggests as an emendation, partly on the basis of verse 14 and partly in order to retain the common meaning of the relative translated whither, “Take… of Heldai, and of Tobijah, and of Jedaiah, and of Josiah, the son of Zephaniah, who are come from Babylon.” The result is a smoother text.

V. 13. The glory-Of both kingly and priestly office; the glory of both those crowns shall abide on him. Shall sit-Which speaks both his royal magnificence, and the perpetuity of it. A priest-The great high-priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people. The counsel of peace-The peace made for God’s people shall rest upon these two, the kingly and priestly office of Christ; by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from their spiritual enemies.

Verse 13. Even he shall build the temple] Joshua, not Zerubbabel. He shall bear the glory] Have all the honour of it; for none can do this but himself. The Messiah is still intended.

And shall sit and rule upon his throne] For the government of the Church shall be upon his shoulder.

And he shall be a priest upon his throne] He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.

And the counsel of peace shall be between them both.] Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace—the purpose to establish peace between heaven and earth, must be between the Father and the Son.

Verse 13. Even he shall build the temple of the Lord — Here we have a sentence omitted by the LXX., Syriac, Arabic, and one MS., and which Archbishop Newcome proposes to expunge, as being only a different reading of the foregoing clause. “But, in arrest of judgment,” says Dr. Blayney, “I would beg leave to plead, that, in my opinion, the clause is not superfluous, but highly emphatic, implying that EVEN HE, the self-same person, who should build the temple of Jehovah, awhw, 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.” Or, perhaps, the prediction is repeated, chiefly in order to confirm the Jews in the assured expectation of what is promised. And he shall bear the glory — The glory of the priesthood and royalty had been divided between the house of Aaron and that of David: but now, he alone shall bear the glory of both. Glory, in general, is a burden, and this double glory would be a double burden; but not too heavy for him to bear who upholdeth all things. He bore the cross, which was his glory, and he bears the crown, an exceeding great and eternal weight of glory. They shall hang on him all the glory of his Father’s house, &c., Isaiah 22:24. He shall bear such glory that the glory of the latter house shall be greater than that of the former. Thus he shall raise, or lift up (Hebrew, acy) the glory. The glory of Israel hath been thrown down and depressed, but he shall raise it out of the dust. And shall sit and rule upon his throne — He shall have a throne: the government shall be on his shoulders; which denotes both dignity and dominion, exalted honour and extensive power: he hath a name above every name; all power is his in heaven and on earth. And this throne is his: by birth-right; by donation of his Father; by purchase; by conquest: it is his most undoubted right. And its being said that he shall sit and rule upon his throne, signifies at once his royal magnificence, the perpetuity thereof, and the ease with which he shall rule, namely, the world, by his providence, judging and punishing, or sparing and pardoning nations, families, or individuals; or the church, and all the members of it, by his word, especially his laws, his Spirit, and the exercise of discipline. Observe well, reader, Christ, who is ordained to offer sacrifice for us, is authorized to give law to us. He will not save us, unless we be willing he should govern us, Hebrews 5:9. God has prepared him a throne in the heavens, and if we would have any benefit by that, we must prepare him one in our hearts, and be willing and glad that he should sit and rule there, and to him must every thought be brought into subjection. And he shall be a priest upon his throne — With the majesty and power of a king, he has the tenderness and sympathy of a priest, who, being taken from among men, is ordained for men, that he may offer both gifts and sacrifices for men; who can have compassion on the ignorant, &c., Hebrews 5:1, 2. In all the acts of his government as a king, he prosecutes his intentions as a priest. Let not those, then, that believe in, and are subject to him, look on his throne, though a throne of glory and of judgment, with terror and amazement. For as there is a rainbow round about the throne, so there is a priest upon the throne. And his office as a priest is no diminution to his dignity as a king. But his dignity as a king gives efficacy to his intercessions and services as a priest. The counsel of peace shall be between them both — Between Jehovah on the one hand, and the man, whose name is the Branch, on the other. That is, the counsel concerning the peace to be made between God and man, by the mediation of the Messiah, shall be, or rather, shall appear to have been, concerted by infinite wisdom, in the covenant of redemption; and that the Father and the Son understood each other perfectly in that matter. So some interpret the words. But it seems more probable that the kingly and priestly offices of Christ are here referred to, and that the meaning is, that the peace made for God’s people shall rest on these two offices; that Christ, by his priestly office, should make peace for them with God, and by his kingly office should deliver them from their spiritual enemies: that by the former he should expiate sin, and by the latter extirpate it; that as a priest he should make, and as a king maintain peace.

Ver. 13. He shall bear the glory of all his regal and mediatorial throne. He shall receive the glory and the worship of heaven and earth. The Father hath said, “Worship him all ye gods,” angels and men. To him every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

He shall sit and rule upon his throne. All power in heaven and earth being given to him, our prophet had in his eye the glorious vision of David, in Psalm 110. The Lord said, Jehovah said to my Adonai, sit thou on my right hand till all thy enemies are made thy footstool. The government shall be upon his shoulders, and he shall reign over the house of David for ever. He shall be a priest upon his throne. The Hebrew here is verbatim as the English. “The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedec.” On these words we have the luminous comment of St. Paul. Hebrews 5. That Christ dies no more; that by the one offering of himself he hath for ever perfected our redemption; that he is touched with the feeling of our infirmities; that he ever liveth to make intercession for us, and we may therefore come boldly to the throne of grace, seeing he is able to save to the uttermost all that come to God by him.

And the counsel of peace shall be between them both. Christ’s title is the prince of peace: He shall publish peace to the heathen, as this prophet says: Zechariah 9:10. The apostle’s elucidation of the text is to the same effect. Ephesians 2:14. Colossians 2:13, 14. He is our peace, who hath made both one, and hath broken down the middle wall of partition between us, which had so long vexed the gentiles in the outward court. But amidst all this glory which the prophets, the rabbins, and the christians give to the Redeemer, where are our arians and unitarians? Why do not they put in a word to correct the prophets, and set us right? Where is Grotius, Houbigant, and Calmet abroad, and Blaney, Newcome, and Tomline at home? They have hitherto stoutly contended that there is not one text in the old testament by which the Divinity of Christ can properly be proved. By giving up this prophecy, they give up all; and to be defeated at the close of the battle, is a complete defeat and route. They will not have courage to rally again.

They appear indeed no longer our opponents, but seem all on our side. They all declare the prophecy belongs to Christ. They are afraid and ashamed to fight openly against the world, yet they mutter a little in the rear of Immanuel’s army. On the words, in ver. 15, “they that are far off shall come and build in the temple of the Lord,” they have something to offer; and it is, that strangers shall come as the Tyrians did, to assist in the building of Solomon’s temple! On the words, “he shall receive glory,” they say it is such as Moses gave to Joshua. Numbers 27:20. Isaiah gives a much better answer: “upon all the glory shall be a defence:” Isaiah 4:5.

Verses 10-15 state the contents of the word. That the command was carried out is not stated, but there is no reason why it should not have been. Of them of the captivity — Literally, of the captivity. Of the exiles still dwelling in Babylon, who through the men named, Heldai, Tobijah, Jedaiah, otherwise unknown, sent their gifts to the temple (compare Ezra 7:14-16; 8:26-30). The same day — The day belonging to the night in which the revelation came (see on Zechariah 1:8), equivalent to this very day. According to the present Hebrew text these men were lodging in the house of Josiah the son of Zephaniah, where the prophet is to meet them. The Hebrew text of 10b is very cumbersome, hence many consider it corrupt. Nowack suggests as an emendation, partly on the basis of verse 14 and partly in order to retain the common meaning of the relative translated whither, “Take… of Heldai, and of Tobijah, and of Jedaiah, and of Josiah, the son of Zephaniah, who are come from Babylon.” The result is a smoother text.

V. 14. The crowns-The two crowns before mentioned. Helem-These persons we know no more of than their names. A memorial-Of the Messiah’s certain and speedy coming.

Verse 14. And the crowns shall be] One of my MSS. has twrca ataroth, crowns, corrected into trc[ atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, “And praise shall be,” &c. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in Zechariah 6:10, to be laid up in the temple of the Lord, as a memorial of this typical transaction.

Verses 14, 15. And the crowns — The two crowns before mentioned, made of the gold and silver brought from Babylon, verse 11; shall be to Helem and to Tobijah, &c. — Of these persons we know no more, with any certainty, than their names. For a memorial in the temple of the Lord — Namely, of this transaction, of the pious liberality of those men, who had presented the gold and silver of which they were made, and especially of the Messiah’s certain and speedy coming. And they that are far off shall come and build, &c. — Though this verse, in its literal sense, may refer to the Jews who lived in distant parts, and other artificers, coming to Jerusalem to assist in building the material temple, yet, in its mystical and ultimate meaning, it refers to the conversion of the Gentiles to Christ, and to that true temple, the Christian Church, in helping to erect, enlarge, and beautify which, thousands and myriads of the Gentiles have co-operated, and still more, in ages to come, will co-operate. And ye shall know that the Lord of hosts hath sent me unto you — And the event of things, which, if not prevented by your disobedience, will be agreeable to my predictions, shall prove to you, beyond all doubt, that I was divinely inspired, and commissioned to declare these things to you: that is, the prediction, as far as it was intended to be understood literally, shall be accomplished in your days; and, in its mystical sense also, it shall be fulfilled in its season: the Gentiles shall come in and be united with you as brethren, and will help you to build the spiritual temple; if ye will diligently obey the voice of the Lord — For I must again desire you to observe, that the accomplishment of these promises depends on the condition of your obedience: for if you rebel and obey not, you shall even be cast out of God’s church, shall be deprived of his protection and care, and the Gentiles shall be taken to be his peculiar people in your place.

14. After the performance of the symbolic act the crown is to be preserved in the temple, soon to be completed, as a memorial to the men who brought the gifts out of which it was made, but perhaps also so as to have it in readiness for the time when Zerubbabel himself should be crowned as Messianic king. Crowns — See on verse 11. Helem — Probably a copyist’s error for Heldai (verse 10), which Peshitto has preserved here. Hen the son of Zephaniah — Undoubtedly the same person as Josiah, the son of Zephaniah, in verse 10. Some commentators take Hen to be a second name of the same person; others (so margin R.V.) translate it as a common noun “for the kindness of the son of Zephaniah,” that is, for the kindness shown by him in receiving in his house the messengers from Babylon (but see on verse 10). Still others consider Hen a copyist’s error for Josiah, and they think that the latter should be read here. Whether the emendation is accepted or not, there can hardly be any doubt that the same person is meant as in verse 10.

V. 15. They that are far off-This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles. And this-The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God’s people.

Verse 15. And they that are far off shall come] The Gentiles shall come to the Saviour of the world; and build—become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.

Ye shall know that the Lord of hosts hath sent me] These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.

And this shall come to pass] Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

ZECHARIAH

Verses 14, 15. And the crowns — The two crowns before mentioned, made of the gold and silver brought from Babylon, verse 11; shall be to Helem and to Tobijah, &c. — Of these persons we know no more, with any certainty, than their names. For a memorial in the temple of the Lord — Namely, of this transaction, of the pious liberality of those men, who had presented the gold and silver of which they were made, and especially of the Messiah’s certain and speedy coming. And they that are far off shall come and build, &c. — Though this verse, in its literal sense, may refer to the Jews who lived in distant parts, and other artificers, coming to Jerusalem to assist in building the material temple, yet, in its mystical and ultimate meaning, it refers to the conversion of the Gentiles to Christ, and to that true temple, the Christian Church, in helping to erect, enlarge, and beautify which, thousands and myriads of the Gentiles have co-operated, and still more, in ages to come, will co-operate. And ye shall know that the Lord of hosts hath sent me unto you — And the event of things, which, if not prevented by your disobedience, will be agreeable to my predictions, shall prove to you, beyond all doubt, that I was divinely inspired, and commissioned to declare these things to you: that is, the prediction, as far as it was intended to be understood literally, shall be accomplished in your days; and, in its mystical sense also, it shall be fulfilled in its season: the Gentiles shall come in and be united with you as brethren, and will help you to build the spiritual temple; if ye will diligently obey the voice of the Lord — For I must again desire you to observe, that the accomplishment of these promises depends on the condition of your obedience: for if you rebel and obey not, you shall even be cast out of God’s church, shall be deprived of his protection and care, and the Gentiles shall be taken to be his peculiar people in your place.

15. Branch will not have to depend exclusively upon the few Jews now in Jerusalem to assist him in the building enterprise. They that are far off shall come and build — The Jews still in exile, as well as foreigners who will be converted to Jehovah (compare Zechariah 2:11; 8:20-23; Haggai 2:7, 8). And ye shall know — As in Zechariah 2:9, 11; 4:9 (see there). The blessings promised in the symbolical act and in the visions will be theirs only if they diligently obey the words of Jehovah as proclaimed by Haggai and Zechariah, which means, primarily, if they will speedily rebuild the temple. The translation found in the English versions is the only one that can be given of 15b in its present position at the close of the chapter. But the Hebrew reads as if the whole were a protasis with the apodosis dropped out: “And it shall come to pass if ye will diligently obey the voice of Jehovah, your God.…” If the apodosis has been lost it is difficult to say what it was.