<hi type="bold">9. For--</hi>expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (<reference osisRef="Zech.4.10">Zec 4:10</reference>; <reference osisRef="Ezra.3.8-Ezra.3.13">Ezr 3:8-13</reference>), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (<reference osisRef="Ps.118.22">Psa 118:22</reference>; compare <reference osisRef="Isa.28.16">Is 28:16</reference>; <reference osisRef="Dan.2.45">Da 2:45</reference>; <reference osisRef="Matt.21.42">Mt 21:42</reference>; <reference osisRef="1Cor.3.11">1Co 3:11</reference>; <reference osisRef="1Pet.2.6">1Pe 2:6</reference>, <reference osisRef="2Cor.2.7">7</reference>). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.

<hi type="bold">upon one stone shall be seven eyes--</hi>namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (<reference osisRef="Zech.4.10">Zec 4:10</reference>) [Maurer]. The eye is the symbol of Providence: "seven," of perfection (<reference osisRef="Rev.5.6">Re 5:6</reference>; compare <reference osisRef="2Chr.16.9">2Ch 16:9</reference>; <reference osisRef="Ps.32.8">Psa 32:8</reference>). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>), and of all saints (<reference osisRef="John.3.14">Joh 3:14</reference>, <reference osisRef="John.3.15">15</reference>; <reference osisRef="John.12.32">12:32</reference>), and of the patriarchs and prophets (<reference osisRef="John.8.56">Joh 8:56</reference>; <reference osisRef="1Pet.1.10">1Pe 1:10</reference>, <reference osisRef="1Cor.1.11">11</reference>), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. Calvin (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (<reference osisRef="Isa.11.2">Is 11:2</reference>, <reference osisRef="Isa.11.3">3</reference>; <reference osisRef="John.1.16">Joh 1:16</reference>; 3:34; <reference osisRef="Col.1.19">Col 1:19</reference>; 2:9), and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (<reference osisRef="1Pet.2.4">1Pe 2:4</reference>, "a living stone"), who not only attracts the eyes (<reference osisRef="John.12.32">Joh 12:32</reference>) of His people, but emits illumination so as to direct them to Him.

<hi type="bold">engrave ... graving--</hi>implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (<reference osisRef="Heb.10.5">He 10:5</reference>; compare <reference osisRef="John.2.21">Joh 2:21</reference>) is superior to all human builders.

<hi type="bold">remove ... iniquity of that land in one day--</hi>that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (<reference osisRef="Hag.1.6">Hag 1:6</reference>, <reference osisRef="1Cor.1.9-1Cor.1.11">9-11</reference>). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (<reference osisRef="Lev.23.27">Le 23:27</reference>) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (<reference osisRef="Heb.10.10">He 10:10</reference>, <reference osisRef="Heb.12.14">12, 14</reference>).

9. For-- expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Zec 4:10; Ezr 3:8-13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (Psa 118:22; compare Is 28:16; Da 2:45; Mt 21:42; 1Co 3:11; 1Pe 2:6, 7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah. upon one stone shall be seven eyes-- namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zec 4:10) [Maurer]. The eye is the symbol of Providence: "seven," of perfection (Re 5:6; compare 2Ch 16:9; Psa 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (1Ti 3:16), and of all saints (Joh 3:14, 15; 12:32), and of the patriarchs and prophets (Joh 8:56; 1Pe 1:10, 11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. Calvin (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Is 11:2, 3; Joh 1:16; 3:34; Col 1:19; 2:9), and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (1Pe 2:4, "a living stone"), who not only attracts the eyes (Joh 12:32) of His people, but emits illumination so as to direct them to Him. engrave... graving-- implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (He 10:5; compare Joh 2:21) is superior to all human builders. remove... iniquity of that land in one day-- that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, 9-11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (Le 23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (He 10:10, 12, 14).


<hi type="bold">10. under ... vine ... fig tree--</hi>emblem of tranquil prosperity (<reference osisRef="1Kgs.4.25">1Ki 4:25</reference>). Type of spiritual peace with God through Christ (<reference osisRef="Rom.5.1">Ro 5:1</reference>); and of millennial blessedness (<reference osisRef="Mic.4.4">Mi 4:4</reference>). <chapter eID="Zech.3"/>

10. under... vine... fig tree-- emblem of tranquil prosperity (1Ki 4:25). Type of spiritual peace with God through Christ (Ro 5:1); and of millennial blessedness (Mi 4:4).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Zech.4.1-Zech.4.14">Zec 4:1-14</reference>. Fifth Vision. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit.</title>

<hi type="bold">1. waked me--</hi>The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."

CHAPTER 4 Zec 4:1-14. Fifth Vision. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. 1. waked me-- The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."


<hi type="bold">2. candlestick--</hi>symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," <reference osisRef="Matt.5.14">Mt 5:14</reference>, <reference osisRef="Matt.5.16">16</reference>; <reference osisRef="Phil.2.15">Php 2:15</reference>) to the world.

<hi type="bold">all ... gold--</hi>all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be (<reference osisRef="Ps.45.13">Psa 45:13</reference>).

<hi type="bold">bowl upon the top--</hi>In the candlestick of the tabernacle the plural is used, bowls (<reference osisRef="Exod.25.31">Ex 25:31</reference>). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace (<reference osisRef="John.1.16">Joh 1:16</reference>).

<hi type="bold">his seven lamps--</hi>united in one stem; so in <reference osisRef="Exod.25.32">Ex 25:32</reference>. But in <reference osisRef="Rev.1.12">Re 1:12</reference> the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (<reference osisRef="Rom.11.16-Rom.11.24">Ro 11:16-24</reference>). The "seven lamps," in <reference osisRef="Rev.4.5">Re 4:5</reference>, are the "seven Spirits of God."

<hi type="bold">seven pipes--</hi>feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in <reference osisRef="Zech.4.6">Zec 4:6</reference> is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.

2. candlestick-- symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," Mt 5:14, 16; Php 2:15) to the world. all... gold-- all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be (Psa 45:13). bowl upon the top-- In the candlestick of the tabernacle the plural is used, bowls (Ex 25:31). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace (Joh 1:16). his seven lamps-- united in one stem; so in Ex 25:32. But in Re 1:12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Ro 11:16-24). The "seven lamps," in Re 4:5, are the "seven Spirits of God." seven pipes-- feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in Zec 4:6 is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.


<hi type="bold">3. two olive trees--</hi>supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.

<hi type="bold">by it--</hi>literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see <reference osisRef="Zech.4.12">Zec 4:12</reference>, <reference osisRef="Zech.4.14">14</reference>.

3. two olive trees-- supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church. by it-- literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zec 4:12, 14.


4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [Calvin].


<hi type="bold">5. Knowest thou not, &c.--</hi>Not a reproof of his ignorance, but a stimulus to reflection on the mystery.

<hi type="bold">No, my lord--</hi>ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.

5. Knowest thou not, &c.-- Not a reproof of his ignorance, but a stimulus to reflection on the mystery. No, my lord-- ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.


<hi type="bold">6. Not by might ... but by my Spirit--</hi>As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare <reference osisRef="Hag.2.5">Hag 2:5</reference>) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (<reference osisRef="Hos.1.7">Ho 1:7</reference>; <reference osisRef="2Cor.12.10">2Co 12:10</reference>; <reference osisRef="Heb.11.34">He 11:34</reference>). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" (<reference osisRef="2Chr.14.11">2Ch 14:11</reference>; compare <reference osisRef="1Sam.14.6">1Sa 14:6</reference>). So in the conversion of sinners (<reference osisRef="1Cor.3.6">1Co 3:6</reference>; <reference osisRef="2Cor.10.4">2Co 10:4</reference>). "Zerubbabel" is addressed as the chief civil authority in directing the work.

6. Not by might... but by my Spirit-- As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Ho 1:7; 2Co 12:10; He 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" (2Ch 14:11; compare 1Sa 14:6). So in the conversion of sinners (1Co 3:6; 2Co 10:4). "Zerubbabel" is addressed as the chief civil authority in directing the work.


7. All mountain-like obstacles (<reference osisRef="Isa.40.4">Is 40:4</reference>; <reference osisRef="Isa.49.11">49:11</reference>) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (<reference osisRef="Jer.51.25">Jr 51:25</reference>; <reference osisRef="Dan.2.34">Da 2:34</reference>, 44; <reference osisRef="Matt.21.44">Mt 21:44</reference>).

<hi type="bold">bring forth the head-stone--</hi>Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare <reference osisRef="Ezra.3.10">Ezr 3:10</reference>). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare <reference osisRef="Rom.11.26">Ro 11:26</reference>; <reference osisRef="Heb.11.40">He 11:40</reference>; <reference osisRef="Heb.12.22">12:22</reference>, <reference osisRef="Heb.12.23">23</reference>; <reference osisRef="Rev.7.4-Rev.7.9">Re 7:4-9</reference>).

<hi type="bold">Grace, grace--</hi>The repetition expresses, Grace from first to last (<reference osisRef="Isa.26.3">Is 26:3</reference>, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (<reference osisRef="Ezra.3.11">Ezr 3:11</reference>, <reference osisRef="Ezra.3.13">13</reference>). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (<reference osisRef="Matt.21.9">Mt 21:9</reference>), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (<reference osisRef="John.2.20">Joh 2:20</reference>, 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (<reference osisRef="Rev.19.1">Re 19:1</reference>, <reference osisRef="Rev.19.6">6</reference>). <reference osisRef="Ps.118.22">Psa 118:22</reference> regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, <reference osisRef="Luke.2.14">Lu 2:14</reference>. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (<reference osisRef="Heb.12.2">He 12:2</reference>). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (<reference osisRef="2Cor.13.14">2Co 13:14</reference>).

7. All mountain-like obstacles (Is 40:4; 49:11) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jr 51:25; Da 2:34, 44; Mt 21:44). bring forth the head-stone-- Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Ezr 3:10). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Ro 11:26; He 11:40; 12:22, 23; Re 7:4-9). Grace, grace-- The repetition expresses, Grace from first to last (Is 26:3, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (Ezr 3:11, 13). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (Mt 21:9), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (Joh 2:20, 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (Re 19:1, 6). Psa 118:22 regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, Lu 2:14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (He 12:2). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (2Co 13:14).


<hi type="bold">9. Zerubbabel ... shall ... finish it--</hi>(<reference osisRef="Ezra.6.15">Ezr 6:15</reference>) in the sixth year of Darius' reign.

<hi type="bold">Lord ... sent me unto you--</hi>(<reference osisRef="Zech.2.9">Zec 2:9</reference>). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.

9. Zerubbabel... shall... finish it-- (Ezr 6:15) in the sixth year of Darius' reign. Lord... sent me unto you-- (Zec 2:9). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.


<hi type="bold">10. who ... despised ... small things--</hi>He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" (<reference osisRef="Hos.1.11">Ho 1:11</reference>) with "the day of small things" here.

<hi type="bold">they shall rejoice ... with those seven; they are the eyes of the Lord--</hi>rather, "they, even those seven eyes of the Lord (compare <reference osisRef="Zech.3.9">Zec 3:9</reference>), which ... shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [Moore]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" (<reference osisRef="Zech.3.9">Zec 3:9</reference>): which are explained, "They are the eyes of the Lord which," &c. [Pembellus]. So differently do men and Jehovah regard the "small" beginnings of God's work (<reference osisRef="Ezra.3.12">Ezr 3:12</reference>; <reference osisRef="Hag.2.3">Hag 2:3</reference>). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so.

<hi type="bold">run to and fro, &c.--</hi>Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work (<reference osisRef="Prov.15.3">Pr 15:3</reference>; <reference osisRef="1Cor.16.9">1Co 16:9</reference>).

10. who... despised... small things-- He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" (Ho 1:11) with "the day of small things" here. they shall rejoice... with those seven; they are the eyes of the Lord-- rather, "they, even those seven eyes of the Lord (compare Zec 3:9), which... shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [Moore]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" (Zec 3:9): which are explained, "They are the eyes of the Lord which," &c. [Pembellus]. So differently do men and Jehovah regard the "small" beginnings of God's work (Ezr 3:12; Hag 2:3). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so. run to and fro, &c.-- Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work (Pr 15:3; 1Co 16:9).


11-12. Zechariah three times (<reference osisRef="Zech.4.4">Zec 4:4</reference>, <reference osisRef="Zech.11.12">11, 12</reference>) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (<reference osisRef="Zech.4.2">Zec 4:2</reference>), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" (<reference osisRef="Zech.4.14">Zec 4:14</reference>) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (<reference osisRef="Zech.14.9">Zec 14:9</reference>; <reference osisRef="Dan.2.44">Da 2:44</reference>; <reference osisRef="Rev.11.15">Re 11:15</reference>). Compare the description of the offices of the "priests" and the "prince" (<reference osisRef="Isa.49.23">Is 49:23</reference>; Eze 44:1-46:24). As in <reference osisRef="Rev.11.3">Re 11:3</reference>, <reference osisRef="Rev.11.4">4</reference>, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, <reference osisRef="Matt.17.3">Mt 17:3</reference>, <reference osisRef="Matt.17.11">11</reference>, with Mal 4:4, 5; <reference osisRef="John.1.21">Joh 1:21</reference>) with Moses. <reference osisRef="Rev.11.6">Re 11:6</reference>, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare <reference osisRef="Exod.7.19">Ex 7:19</reference>; <reference osisRef="1Kgs.17.1">1Ki 17:1</reference>; <reference osisRef="Luke.4.25">Lu 4:25</reference>; <reference osisRef="Jas.5.16">Jas 5:16</reference>, <reference osisRef="Jas.5.17">17</reference>). The period is the same, "three years and six months"; the scene also is in Israel (<reference osisRef="Rev.11.8">Re 11:8</reference>), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad (<reference osisRef="Dan.9.20-Dan.9.27">Da 9:20-27</reference>), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (<reference osisRef="Dan.9.27">Da 9:27</reference>), and set himself up in the temple to be worshipped as God (<reference osisRef="2Thess.2.4">2Th 2:4</reference>). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (<reference osisRef="Luke.18.8">Lu 18:8</reference>); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. <reference osisRef="Zech.6.11-Zech.6.13">Zec 6:11-13</reference> accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (<reference osisRef="John.3.34">Joh 3:34</reference>). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" (<reference osisRef="Zech.4.14">Zec 4:14</reference>) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.

11-12. Zechariah three times (Zec 4:4, 11, 12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (Zec 4:2), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" (Zec 4:14) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (Zec 14:9; Da 2:44; Re 11:15). Compare the description of the offices of the "priests" and the "prince" (Is 49:23; Eze 44:1-46:24). As in Re 11:3, 4, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Mt 17:3, 11, with Mal 4:4, 5; Joh 1:21) with Moses. Re 11:6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Ex 7:19; 1Ki 17:1; Lu 4:25; Jas 5:16, 17). The period is the same, "three years and six months"; the scene also is in Israel (Re 11:8), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad (Da 9:20-27), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (Da 9:27), and set himself up in the temple to be worshipped as God (2Th 2:4). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (Lu 18:8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Zec 6:11-13 accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (Joh 3:34). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" (Zec 4:14) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.


<hi type="bold">13. Knowest thou not--</hi>God would awaken His people to zeal in learning His truth.

13. Knowest thou not-- God would awaken His people to zeal in learning His truth.


<hi type="bold">14. anointed ones--</hi>literally, "sons of oil" (<reference osisRef="Isa.5.1">Is 5:1</reference>, Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare <reference osisRef="1John.2.20">1Jo 2:20</reference>, 27). <chapter eID="Zech.4"/>

14. anointed ones-- literally, "sons of oil" (Is 5:1, Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare 1Jo 2:20, 27).


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Zech.5.1-Zech.5.4">Zec 5:1-4</reference>. Sixth Vision. The Flying Roll. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea.</title>

<hi type="bold">1. flying roll--</hi>of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (<reference osisRef="Ezek.2.9">Eze 2:9</reference>). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (<reference osisRef="Zech.5.2">Zec 5:2</reference>). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (<reference osisRef="Zech.5.3">Zec 5:3</reference>) [Vatablus] connects it with the two tables of the law (<reference osisRef="Exod.32.15">Ex 32:15</reference>), and implies its comprehensiveness. One side denounced "him that sweareth falsely (<reference osisRef="Zech.5.4">Zec 5:4</reference>) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.

CHAPTER 5 Zec 5:1-4. Sixth Vision. The Flying Roll. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. 1. flying roll-- of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal (Eze 2:9). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen (Zec 5:2). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" (Zec 5:3) [Vatablus] connects it with the two tables of the law (Ex 32:15), and implies its comprehensiveness. One side denounced "him that sweareth falsely (Zec 5:4) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.


<hi type="bold">2. length ... twenty cubits ... breadth ... ten cubits--</hi>thirty feet by fifteen, the dimensions of the temple porch (<reference osisRef="1Kgs.6.3">1Ki 6:3</reference>), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (<reference osisRef="Ps.40.7">Psa 40:7</reference>).

2. length... twenty cubits... breadth... ten cubits-- thirty feet by fifteen, the dimensions of the temple porch (1Ki 6:3), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law (Psa 40:7).


<hi type="bold">3. curse ... earth--</hi>(Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (<reference osisRef="Rom.2.15">Ro 2:15</reference>).

<hi type="bold">cut off--</hi>literally, "cleared away."

<hi type="bold">as on this side ... as on that side--</hi>both sides of the roll [Vatablus]. From this place ... from this place (repeated twice, as "the house" is repeated in <reference osisRef="Zech.5.4">Zec 5:4</reference>) [Maurer]; so "hence" is used, <reference osisRef="Gen.37.17">Ge 37:17</reference> (or, "on this and on that side," that is, on every side) [Henderson]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [Calvin]. God will not spare even "this place," Jerusalem, when it sins [Pembellus]. English Version seems to take Vatablus' view.

<hi type="bold">according to it--</hi>according as it is written.

3. curse... earth-- (Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts (Ro 2:15). cut off-- literally, "cleared away." as on this side... as on that side-- both sides of the roll [Vatablus]. From this place... from this place (repeated twice, as "the house" is repeated in Zec 5:4) [Maurer]; so "hence" is used, Ge 37:17 (or, "on this and on that side," that is, on every side) [Henderson]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [Calvin]. God will not spare even "this place," Jerusalem, when it sins [Pembellus]. English Version seems to take Vatablus' view. according to it-- according as it is written.


4. The "theft" immediately meant is similar sacrilege to that complained of in <reference osisRef="Neh.13.10">Ne 13:10</reference>; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see <reference osisRef="Prov.30.9">Pr 30:9</reference>).

<hi type="bold">enter ... the house--</hi>In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.

<hi type="bold">consume ... timber ... stones--</hi>not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (<reference osisRef="Lev.14.15">Le 14:15</reference>; compare <reference osisRef="1Kgs.18.38">1Ki 18:38</reference>).
 <title type="x-s3"><reference osisRef="Zech.5.5-Zech.5.11">Zec 5:5-11</reference>. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements.</title>
 The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" (<reference osisRef="Zech.5.6">Zec 5:6</reference>), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so <reference osisRef="Zech.3.9">Zec 3:9</reference>; <reference osisRef="Isa.27.9">Is 27:9</reference>; <reference osisRef="Isa.52.1">52:1</reference>; <reference osisRef="Isa.60.21">60:21</reference>; <reference osisRef="Jer.50.20">Jr 50:20</reference>; <reference osisRef="Zeph.3.13">Zep 3:13</reference>). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.

4. The "theft" immediately meant is similar sacrilege to that complained of in Ne 13:10; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see Pr 30:9). enter... the house-- In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure. consume... timber... stones-- not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed (Le 14:15; compare 1Ki 18:38). Zec 5:5-11. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" (Zec 5:6), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so Zec 3:9; Is 27:9; 52:1; 60:21; Jr 50:20; Zep 3:13). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.


<hi type="bold">5. went forth--</hi>The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.

5. went forth-- The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.


<hi type="bold">6. This is their resemblance--</hi>literally, "eye" (compare <reference osisRef="Ezek.1.4">Eze 1:4</reference>, 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.

<hi type="bold">This--</hi>Here used of what was within the ephah, not the ephah itself.

6. This is their resemblance-- literally, "eye" (compare Eze 1:4, 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews. This-- Here used of what was within the ephah, not the ephah itself.


<hi type="bold">7. lifted up--</hi>The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.

<hi type="bold">talent--</hi>literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.

<hi type="bold">woman--</hi>for comparison of "wickedness" to a woman, <reference osisRef="Prov.2.16">Pr 2:16</reference>; <reference osisRef="2Cor.5.3">5:3</reference>, <reference osisRef="2Cor.5.4">4</reference>. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.

7. lifted up-- The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down. talent-- literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy. woman-- for comparison of "wickedness" to a woman, Pr 2:16; 5:3, 4. In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.


<hi type="bold">8. wickedness--</hi>literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," <reference osisRef="2Thess.2.3">2Th 2:3</reference>.

<hi type="bold">cast it--</hi>that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.

<hi type="bold">weight--</hi>literally, "stone," that is, round mass.

8. wickedness-- literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," 2Th 2:3. cast it-- that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off. weight-- literally, "stone," that is, round mass.


9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (<reference osisRef="Zech.4.14">Zec 4:14</reference>) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, <reference osisRef="2Thess.2.3">2Th 2:3</reference>, <reference osisRef="2Cor.7.8">7, 8</reference>). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (<reference osisRef="Rev.17.3-Rev.17.5">Re 17:3-5</reference>).

9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" (Zec 4:14) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, 2Th 2:3, 7, 8). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon (Re 17:3-5).


<hi type="bold">11. To build ... house in ... Shinar--</hi>Babylonia (<reference osisRef="Gen.10.10">Ge 10:10</reference>), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (<reference osisRef="Jer.29.5">Jr 29:5</reference>, <reference osisRef="Jer.29.28">28</reference>) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay.

<hi type="bold">set ... upon her own base--</hi>fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve. <chapter eID="Zech.5"/>

11. To build... house in... Shinar-- Babylonia (Ge 10:10), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon (Jr 29:5, 28) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay. set... upon her own base-- fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Zech.6.1-Zech.6.8">Zec 6:1-8</reference>. Eighth Vision. The Four Chariots.</title>

<hi type="bold">1. four chariots--</hi>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 <reference osisRef="Zech.6.8">Zec 6:8</reference> ("the north country," that is, Babylon); <reference osisRef="Zech.1.15">Zec 1:15</reference>; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.

<hi type="bold">from between two mountains--</hi>the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (<reference osisRef="Zech.2.10">Zec 2:10</reference>), 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.

<hi type="bold">of brass--</hi>the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare <reference osisRef="Jer.1.18">Jr 1:18</reference>). 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 between lofty mountains; the chariots 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" (<reference osisRef="Zech.4.3">Zec 4:3</reference>); the allusion 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" (<reference osisRef="Dan.8.3">Da 8:3</reference>, <reference osisRef="Dan.8.4">4</reference>), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.

CHAPTER 6 Zec 6:1-8. Eighth Vision. The Four Chariots. 1. four chariots-- 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 Zec 6:8 ("the north country," that is, Babylon); Zec 1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel. from between two mountains-- the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Zec 2:10), 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. of brass-- the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jr 1:18). 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 between lofty mountains; the chariots 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" (Zec 4:3); the allusion 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" (Da 8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.


<hi type="bold">2. red--</hi>implying carnage.

<hi type="bold">black--</hi>representing sorrow; also famine (<reference osisRef="Rev.6.5">Re 6:5</reference>, <reference osisRef="Rev.6.6">6</reference>; compare <reference osisRef="Zech.1.8">Zec 1:8</reference>).

2. red-- implying carnage. black-- representing sorrow; also famine (Re 6:5, 6; compare Zec 1:8).


<hi type="bold">3. white--</hi>implying joy and victory [Calvin].

<hi type="bold">grizzled--</hi>piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.

<hi type="bold">bay--</hi>rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (<reference osisRef="Zech.6.7">Zec 6:7</reference>). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.

3. white-- implying joy and victory [Calvin]. grizzled-- piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people. bay-- rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zec 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.


4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.


<hi type="bold">5. four spirits of the heavens--</hi>heavenly spirits who "stand before Jehovah" to receive God's commands (<reference osisRef="Zech.4.14">Zec 4:14</reference>; <reference osisRef="1Kgs.22.19">1Ki 22:19</reference>; <reference osisRef="Job.2.1">Job 2:1</reference>; <reference osisRef="Luke.1.19">Lu 1:19</reference>) in heaven (of which Zion is the counterpart on earth, see on <reference osisRef="Zech.6.1">Zec 6:1</reference>), and proceed with chariot speed (<reference osisRef="2Kgs.6.17">2Ki 6:17</reference>; <reference osisRef="Ps.68.17">Psa 68:17</reference>) to execute them on earth in its four various quarters (<reference osisRef="Ps.104.4">Psa 104:4</reference>; <reference osisRef="Heb.1.7">He 1:7</reference>, <reference osisRef="1Cor.1.14">14</reference>) [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].

5. four spirits of the heavens-- heavenly spirits who "stand before Jehovah" to receive God's commands (Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Zec 6:1), and proceed with chariot speed (2Ki 6:17; Psa 68:17) to execute them on earth in its four various quarters (Psa 104:4; He 1:7, 14) [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].


<hi type="bold">6. north country--</hi>Babylon (see on <reference osisRef="Jer.1.14">Jr 1:14</reference>). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (<reference osisRef="Zech.2.6">Zec 2:6</reference>; <reference osisRef="Jer.3.18">Jr 3:18</reference>). "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; two 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.

<hi type="bold">grizzled ... toward the south--</hi>that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.

6. north country-- Babylon (see on Jr 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zec 2:6; Jr 3:18). "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; two 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. grizzled... toward the south-- that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.


<hi type="bold">7. bay--</hi>rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in <reference osisRef="Zech.6.3">Zec 6:3</reference> 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 Græco-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" (<reference osisRef="Job.1.7">Job 1:7</reference>; <reference osisRef="2Thess.2.8">2Th 2:8</reference>, <reference osisRef="2Cor.2.9">9</reference>; <reference osisRef="1Tim.4.1">1Ti 4:1</reference>), 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 (<reference osisRef="Ezek.39.1-Ezek.39.29">Eze 39:1-29</reference>; <reference osisRef="Rev.19.17">Re 19:17</reference>, <reference osisRef="Rev.18.21">18, 21</reference>).

7. bay-- rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zec 6:3 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 Græco-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" (Job 1:7; 2Th 2:8, 9; 1Ti 4:1), 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 (Eze 39:1-29; Re 19:17, 18, 21).


<hi type="bold">8. north ... quieted ... my spirit--</hi>that is, caused My anger to rest (<reference osisRef="Judg.8.3">Jud 8:3</reference>, Margin; <reference osisRef="Eccl.10.4">Ec 10:4</reference>; <reference osisRef="Ezek.5.13">Eze 5:13</reference>; <reference osisRef="Ezek.16.42">16:42</reference>). 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.
 <title type="x-s3"><reference osisRef="Zech.6.9-Zech.6.15">Zec 6:9-15</reference>. Ninth Vision. The Crowning of Joshua.</title>
 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 <reference osisRef="Heb.6.20">He 6:20</reference>; <reference osisRef="Heb.7.1-Heb.7.21">7:1-21</reference>, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.

8. north... quieted... my spirit-- that is, caused My anger to rest (Jud 8:3, Margin; Ec 10:4; Eze 5:13; 16:42). 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. Zec 6:9-15. Ninth Vision. The Crowning of Joshua. 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 He 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.


<hi type="bold">10. Take of them of the captivity--</hi>Take silver and gold (<reference osisRef="Zech.6.11">Zec 6:11</reference>) from 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 <reference osisRef="Zech.6.11">Zec 6:11</reference>, <reference osisRef="Zech.6.14">14</reference>, "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.

<hi type="bold">Heldai--</hi>meaning "robust." Called Helem below.

<hi type="bold">Tobijah--</hi>that is, "the goodness of God."

<hi type="bold">Jedaiah--</hi>that is, "God knows."

<hi type="bold">which are come from Babylon--</hi>This clause in the Hebrew 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 English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."

<hi type="bold">the same day--</hi>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.

10. Take of them of the captivity-- Take silver and gold (Zec 6:11) from 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 Zec 6:11, 14, "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. Heldai-- meaning "robust." Called Helem below. Tobijah-- that is, "the goodness of God." Jedaiah-- that is, "God knows." which are come from Babylon-- This clause in the Hebrew 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 English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon." the same day-- 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.


11. The high priest wore a crown above the miter (<reference osisRef="Zech.3.5">Zec 3:5</reference>; <reference osisRef="Lev.8.9">Le 8:9</reference>). Messiah shall wear many crowns, one surmounting the other (<reference osisRef="Rev.19.12">Re 19:12</reference>). 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 (<reference osisRef="Ps.110.4">Psa 110:4</reference>; <reference osisRef="Heb.5.10">He 5:10</reference>). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (<reference osisRef="Acts.1.6">Ac 1:6</reference>).

11. The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 19:12). 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 (Psa 110:4; He 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).


<hi type="bold">12. Behold, the man--</hi>namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (<reference osisRef="John.19.5">Joh 19:5</reference>). 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 individually be crowned king, not being of the royal line of David, but only in his representative character.

<hi type="bold">Branch--</hi>(See on <reference osisRef="Zech.3.8">Zec 3:8</reference>; <reference osisRef="Isa.4.2">Is 4:2</reference>; <reference osisRef="Jer.23.5">Jr 23:5</reference>; <reference osisRef="Jer.33.15">33:15</reference>).

<hi type="bold">he shall grow up out of his place--</hi>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 in His place of obscurity, "as a tender plant and a root out of a dry ground" (<reference osisRef="Isa.53.2">Is 53:2</reference>), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare <reference osisRef="Exod.10.23">Ex 10:23</reference>). 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.

<hi type="bold">build the temple--</hi>The promise of the future true building of the spiritual temple by Messiah (<reference osisRef="Matt.16.18">Mt 16:18</reference>; <reference osisRef="1Cor.3.17">1Co 3:17</reference>; <reference osisRef="2Cor.6.16">2Co 6:16</reference>; <reference osisRef="Eph.2.20-Eph.2.22">Ep 2:20-22</reference>; <reference osisRef="Heb.3.3">He 3:3</reference>) 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 (Eze 40:1-43:27). The repetition of the same clause (<reference osisRef="Zech.6.13">Zec 6:13</reference>) gives emphasis to the statement as to Messiah's work.

12. Behold, the man-- namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). 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 individually be crowned king, not being of the royal line of David, but only in his representative character. Branch-- (See on Zec 3:8; Is 4:2; Jr 23:5; 33:15). he shall grow up out of his place-- 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 in His place of obscurity, "as a tender plant and a root out of a dry ground" (Is 53:2), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Ex 10:23). 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. build the temple-- The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Ep 2:20-22; He 3:3) 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 (Eze 40:1-43:27). The repetition of the same clause (Zec 6:13) gives emphasis to the statement as to Messiah's work.


<hi type="bold">13. bear the glory--</hi>that is, wear the insignia of the kingly glory, "the crowns" (<reference osisRef="Ps.21.5">Psa 21:5</reference>; <reference osisRef="Ps.102.16">102:16</reference>; <reference osisRef="Isa.52.13">Is 52:13</reference>). He himself 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" (<reference osisRef="Isa.22.24">Is 22:24</reference>).

<hi type="bold">sit--</hi>implying security and permanence.

<hi type="bold">priest ... throne--</hi>(<reference osisRef="Gen.14.18">Ge 14:18</reference>; <reference osisRef="Ps.110.4">Psa 110:4</reference>; <reference osisRef="Heb.5.6">He 5:6</reference>, <reference osisRef="Heb.5.10">10</reference>; <reference osisRef="Heb.6.20">6:20</reference>; <reference osisRef="Heb.7.1-Heb.7.28">7:1-28</reference>).

<hi type="bold">counsel of peace ... between ... both--</hi>Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both 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 "His 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, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (<reference osisRef="Isa.9.6">Is 9:6</reference>; <reference osisRef="Eph.1.8">Ep 1:8</reference>, <reference osisRef="1Cor.1.11">11</reference>; <reference osisRef="Heb.6.17">He 6:17</reference>). 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 (<reference osisRef="Luke.2.14">Lu 2:14</reference>; <reference osisRef="Acts.10.36">Ac 10:36</reference>; <reference osisRef="Eph.2.13-Eph.2.17">Ep 2:13-17</reference>). 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 (<reference osisRef="Rev.7.15">Re 7:15</reference>), 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 (<reference osisRef="Isa.11.4">Is 11:4</reference>; <reference osisRef="Dan.7.17">Da 7:17</reference>), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (<reference osisRef="Zech.6.13">Zec 6:13</reference>); 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 (<reference osisRef="Eph.1.10">Ep 1:10</reference>), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (<reference osisRef="1Cor.15.24-1Cor.15.28">1Co 15:24-28</reference>).

13. bear the glory-- that is, wear the insignia of the kingly glory, "the crowns" (Psa 21:5; 102:16; Is 52:13). He himself 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" (Is 22:24). sit-- implying security and permanence. priest... throne-- (Ge 14:18; Psa 110:4; He 5:6, 10; 6:20; 7:1-28). counsel of peace... between... both-- Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both 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 "His 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, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Is 9:6; Ep 1:8, 11; He 6:17). 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 (Lu 2:14; Ac 10:36; Ep 2:13-17). 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 (Re 7:15), 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 (Is 11:4; Da 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zec 6:13); 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 (Ep 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Co 15:24-28).


<hi type="bold">14. the crowns shall be to Helem ... a memorial--</hi>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.

14. the crowns shall be to Helem... a memorial-- 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.


<hi type="bold">15. they ... far off shall ... build--</hi>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 <reference osisRef="Zech.6.13">Zec 6:13</reference> (<reference osisRef="Acts.2.39">Ac 2:39</reference>; <reference osisRef="Eph.2.12-Eph.2.17">Ep 2:12-17</reference>). Primarily, however, the return of the dispersed Israelites "from afar" (<reference osisRef="Isa.60.9">Is 60:9</reference>) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (<reference osisRef="Zech.2.11">Zec 2:11</reference>; <reference osisRef="2Cor.8.2-2Cor.8.2">8:2-2</reference>, <reference osisRef="2Cor.8.23">23</reference>; <reference osisRef="Isa.60.10">Is 60:10</reference>; <reference osisRef="Isa.57.19">57:19</reference>).

<hi type="bold">build in the temple--</hi>Christ "builds the temple" (<reference osisRef="Zech.6.12">Zec 6:12</reference>, <reference osisRef="Zech.6.13">13</reference>; <reference osisRef="Heb.3.3">He 3:3</reference>, <reference osisRef="Heb.3.4">4</reference>): His people "build in the temple." Compare <reference osisRef="Heb.3.2">He 3:2</reference>, "Moses in His house."

<hi type="bold">ye shall know, &c.--</hi>when the event corresponds to the prediction (<reference osisRef="Zech.2.9">Zec 2:9</reference>; <reference osisRef="2Cor.4.9">4:9</reference>).

<hi type="bold">this shall come to pass, if ye ... obey, &c.--</hi>To the Jews of Zechariah's day a stimulus is given to diligent 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 (<reference osisRef="Zech.3.8">Zec 3:8</reference>; <reference osisRef="Zech.12.10-Zech.12.12">12:10-12</reference>; <reference osisRef="Matt.23.39">Mt 23:39</reference>; <reference osisRef="Rom.11.16-Rom.11.24">Ro 11:16-24</reference>). <chapter eID="Zech.6"/>

15. they... far off shall... build-- 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 Zec 6:13 (Ac 2:39; Ep 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zec 2:11; 8:2-2, 23; Is 60:10; 57:19). build in the temple-- Christ "builds the temple" (Zec 6:12, 13; He 3:3, 4): His people "build in the temple." Compare He 3:2, "Moses in His house." ye shall know, &c.-- when the event corresponds to the prediction (Zec 2:9; 4:9). this shall come to pass, if ye... obey, &c.-- To the Jews of Zechariah's day a stimulus is given to diligent 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 (Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24).


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Zech.7.1-Zech.7.14">Zec 7:1-14</reference>. II. Didactic Part, Seventh and Eighth chapters. Obedience, Rather than Fasting, Enjoined: Its Reward.</title>

<hi type="bold">1. fourth year of ... Darius--</hi>two years after the previous prophecies (<reference osisRef="Zech.1.1">Zec 1:1</reference>, &c.).

<hi type="bold">Chisleu--</hi>meaning "torpidity," the state in which nature is in November, answering to this month.

CHAPTER 7 Zec 7:1-14. II. Didactic Part, Seventh and Eighth chapters. Obedience, Rather than Fasting, Enjoined: Its Reward. 1. fourth year of... Darius-- two years after the previous prophecies (Zec 1:1, &c.). Chisleu-- meaning "torpidity," the state in which nature is in November, answering to this month.


<hi type="bold">2. they ... sent unto ... house of God--</hi>The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (<reference osisRef="Ezra.3.3">Ezr 3:3</reference>), though the temple was not completed till two years afterwards (<reference osisRef="Ezra.6.15">Ezr 6:15</reference>). The priests' duty was to give decision on points of the law (<reference osisRef="Deut.17.9">De 17:9</reference>; <reference osisRef="Matt.2.4">Mt 2:4</reference>). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in <reference osisRef="Zech.7.3">Zec 7:3</reference>), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (<reference osisRef="Zech.3.7">Zec 3:7</reference>; <reference osisRef="Hos.8.1">Ho 8:1</reference>). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so.

<hi type="bold">Sherezer--</hi>an Assyrian name meaning, "Prefect of the treasury."

<hi type="bold">Regemmelech--</hi>meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience.

<hi type="bold">pray before the Lord--</hi>literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (<reference osisRef="1Sam.13.12">1Sa 13:12</reference>).

2. they... sent unto... house of God-- The Jews of the country sent to the house of God or congregation at Jerusalem. The altar was long since reared (Ezr 3:3), though the temple was not completed till two years afterwards (Ezr 6:15). The priests' duty was to give decision on points of the law (De 17:9; Mt 2:4). Beth-el is here used instead of Beth-Jehovah, because the religious authorities, rather than the house itself (designated "Beth-Jehovah" in Zec 7:3), are intended. The old Beth-el had long ceased to be the seat of idol-worship, so that the name had lost its opprobrious meaning. "The house of the Lord" is used for the congregation of worshippers headed by their priests (Zec 3:7; Ho 8:1). Maurer makes the "house of God" nominative to "sent." Henderson makes "Beth-el" so. Sherezer-- an Assyrian name meaning, "Prefect of the treasury." Regemmelech-- meaning, "The king's official." These names perhaps intimate the semi-heathen character of the inquirers, which may also be implied in the name "Beth-el" (Hebrew for "house of God"), so notorious once for its calf-worship. They sent to Jehovah's house as their forefathers sent to old Beth-el, not in the spirit of true obedience. pray before the Lord-- literally, "to entreat the face of," that is, to offer sacrifices, the accompaniment of prayers, to conciliate His favor (1Sa 13:12).


<hi type="bold">3. Should I weep in the fifth month--</hi>"I" represents here the people of God (compare <reference osisRef="Zech.8.21">Zec 8:21</reference>). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus].

<hi type="bold">to the prophets--</hi>Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (<reference osisRef="Jer.52.12-Jer.52.14">Jr 52:12-14</reference>). They ask, Should the fast be continued, now that the temple and city are being restored?

<hi type="bold">separating myself--</hi>sanctifying myself by separation, not only from food, but from all defilements (compare <reference osisRef="Joel.2.16">Joe 2:16</reference>) as was usual in a solemn fast.

3. Should I weep in the fifth month-- "I" represents here the people of God (compare Zec 8:21). This rather favors Maurer's view, taking "the house of God," the congregation, as nominative to "sent." Their hypocrisy appeared because they showed more concern about a ceremony of human institution (not improper in itself) than about moral obedience. If, too, they had trusted God's promise as to the restoration of Church and State, the fast would have now given place to joy, for which there was more cause than for grief [Pembellus]. to the prophets-- Haggai and Zechariah especially. The tenth day of the fifth month was kept a fast, being the anniversary of the destruction of Jerusalem (Jr 52:12-14). They ask, Should the fast be continued, now that the temple and city are being restored? separating myself-- sanctifying myself by separation, not only from food, but from all defilements (compare Joe 2:16) as was usual in a solemn fast.


<hi type="bold">5. Speak unto all--</hi>The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion.

<hi type="bold">seventh month--</hi>This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (<reference osisRef="2Kgs.25.25">2Ki 25:25</reference>, <reference osisRef="2Kgs.25.26">26</reference>; <reference osisRef="Jer.41.1-Jer.41.3">Jr 41:1-3</reference>).

<hi type="bold">did ye ... fast unto me?--</hi>No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (<reference osisRef="Isa.58.3-Isa.58.7">Is 58:3-7</reference>). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (<reference osisRef="Rom.14.6">Ro 14:6</reference>).

5. Speak unto all-- The question had been asked in the name of the people in general by Sherezer and Regemmelech. The self-imposed fast they were tired of, not having observed it in the spirit of true religion. seventh month-- This fast was in memory of the murder of Gedaliah and those with him at Mizpah, issuing in the dispersion of the Jews (2Ki 25:25, 26; Jr 41:1-3). did ye... fast unto me?-- No; it was to gratify yourselves in hypocritical will-worship. If it had been "unto Me," ye would have "separated yourselves" not only from food, but from your sins (Is 58:3-7). They falsely made the fast an end intrinsically meritorious in itself, not a means towards God's glory in their sanctification. The true principle of piety, reference to God, was wanting: hence the emphatic repetition of "unto Me." Before settling questions as to the outward forms of piety (however proper, as in this case), the great question was as to piety itself; that being once settled, all their outward observances become sanctified, being "unto the Lord" (Ro 14:6).


<hi type="bold">6. did not ye eat for yourselves?--</hi>literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.

6. did not ye eat for yourselves?-- literally, "Is it not ye who eat?" that is, it is not unto Me and My glory. It tends no more to My glory, your feasting than your fasting.


<hi type="bold">7. Should ye not hear the words--</hi>rather, "Should ye not do the words," as their question naturally was as to what they should do (<reference osisRef="Zech.7.3">Zec 7:3</reference>); "hearing" is not mentioned till <reference osisRef="Zech.7.12">Zec 7:12</reference>. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (<reference osisRef="Zech.7.9-Zech.7.14">Zec 7:9-14</reference>) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (<reference osisRef="Isa.58.3">Is 58:3</reference>; <reference osisRef="Jer.14.12">Jr 14:12</reference>) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts.

<hi type="bold">the plain--</hi>southwest of Jerusalem. They then inhabited securely the region most unguarded.

7. Should ye not hear the words-- rather, "Should ye not do the words," as their question naturally was as to what they should do (Zec 7:3); "hearing" is not mentioned till Zec 7:12. The sense is, It is not fasts that Jehovah requires of you, but that ye should keep His precepts given to you at the time when Jerusalem was in its integrity. Had ye done so then, ye would have had no occasion to institute fasts to commemorate its destruction, for it would never have been destroyed (Zec 7:9-14) [Maurer]. Or, as the Margin, "Are not these the words" of the older prophets (Is 58:3; Jr 14:12) which threatened a curse for disobedience, which the event has so awfully confirmed. If ye follow them in sin, ye must follow them in suffering. English Version is good sense: Ye inquire anxiously about the fasts, whereas ye ought to be anxious about hearing the lesson taught by the former prophets and verified in the nation's punishment; penitence and obedience are required rather than fasts. the plain-- southwest of Jerusalem. They then inhabited securely the region most unguarded.


<hi type="bold">9. speaketh--</hi>implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.

9. speaketh-- implying that these precepts addressed to their ancestors were the requirements of Jehovah not merely then, but now. We must not only not hurt, but we must help our fellow men. God is pleased with such loving obedience, rather than with empty ceremonies.


<hi type="bold">10. imagine evil--</hi>that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (<reference osisRef="Lev.19.18">Le 19:18</reference>). "Devise evil against one another" is simpler (<reference osisRef="Ps.36.4">Psa 36:4</reference>; <reference osisRef="Mic.2.1">Mi 2:1</reference>).

10. imagine evil-- that is, devise evil. The Septuagint takes it, Harbor not the desire of revenge (Le 19:18). "Devise evil against one another" is simpler (Psa 36:4; Mi 2:1).


<hi type="bold">11. pulled away the shoulder--</hi>literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (<reference osisRef="Neh.9.29">Ne 9:29</reference>, Margin).

<hi type="bold">stopped ... ears--</hi>(<reference osisRef="Isa.6.10">Is 6:10</reference>; <reference osisRef="Jer.7.26">Jr 7:26</reference>; <reference osisRef="Acts.7.57">Ac 7:57</reference>).

11. pulled away the shoulder-- literally, "presented a refractory shoulder"; an image from beasts refusing to bear the yoke (Ne 9:29, Margin). stopped... ears-- (Is 6:10; Jr 7:26; Ac 7:57).