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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1712)
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<CENTER>
<BR><FONT SIZE=+3><B>Z E C H A R I A H.</B></FONT>
<BR>
<BR><FONT SIZE=+2>CHAP. VI.</FONT>
<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
<P> &nbsp; &nbsp; &nbsp;
The two kingdoms of providence and grace are what we are all very
nearly interested in, and therefore are concerned to acquaint ourselves
with, all our temporal affairs being in a necessary subjection to
divine Providence, and all our spiritual and eternal concerns in a
necessary dependence upon divine grace; and these two are represented
to us in this chapter--the former by a vision, the latter by a type.
Here is,
I. God, as King of nations, ruling the world by the ministry of angels,
in the vision of the four chariots,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:1-8">ver. 1-8</A>.
II. God, as King of saints, ruling the church by the mediation of
Christ, in the figure of Joshua the high priest crowned, the ceremony
performed, and then explained concerning Christ,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:9-15">ver. 9-15</A>.</P>
</FONT>
<A NAME="Zec6_1"> </A>
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<A NAME="Zec6_4"> </A>
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<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Vision of the Four Chariots.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 520.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>1 And I turned, and lifted up mine eyes, and looked, and,
behold, there came four chariots out from between two mountains;
and the mountains <I>were</I> mountains of brass.
&nbsp; 2 In the first chariot <I>were</I> red horses; and in the second
chariot black horses;
&nbsp; 3 And in the third chariot white horses; and in the fourth
chariot grisled and bay horses.
&nbsp; 4 Then I answered and said unto the angel that talked with me,
What <I>are</I> these, my lord?
&nbsp; 5 And the angel answered and said unto me, These <I>are</I> the four
spirits of the heavens, which go forth from standing before the
Lord of all the earth.
&nbsp; 6 The black horses which <I>are</I> therein go forth into the north
country; and the white go forth after them; and the grisled go
forth toward the south country.
&nbsp; 7 And the bay went forth, and sought to go that they might walk
to and fro through the earth: and he said, Get you hence, walk to
and fro through the earth. So they walked to and fro through the
earth.
&nbsp; 8 Then cried he upon me, and spake unto me, saying, Behold,
these that go toward the north country have quieted my spirit in
the north country.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
The prophet is forward to receive this vision, and, as if he expected
it, he <I>turned and lifted up his eyes and looked.</I> Though this was
the seventh vision he had had, yet he did not think he had had enough;
for the more we know of God and his will, if we know it aright, the
more desirous we shall be to get a further acquaintance with God. Now
observe here the sight that the prophet had of<I>four chariots</I>
drawn by horses of divers colours, together with the explication of the
sight,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:1-5"><I>v.</I> 1-5</A>.
He did not look long before he discovered that which was worth seeing,
and which would serve very much for the encouraging of himself and his
friends in this dark day. We are very much in the dark concerning the
meaning of this vision. Some by the <I>four chariots</I> understand the
four monarchies; and then they read
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:5"><I>v.</I> 5</A>),
<I>These are the four winds of the heavens,</I> and suppose that
therein reference is had to
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Da+7:2">Dan. vii. 2</A>,
where Daniel saw, in vision, the <I>four winds of the heavens striving
upon the great sea,</I> representing the four monarchies. The
Babylonian monarchy, they think, is here represented by the <I>red
horses,</I> which are not afterwards mentioned, because that monarchy
was now extinct. The second chariot with the <I>black horses</I> is the
Persian monarchy, which went forth northward against the Babylonians,
and <I>quieted God's Spirit in the north country,</I> by executing his
judgments on Babylon and freeing the Jews from their captivity. The
<I>white,</I> the Grecians, go <I>forth after them</I> in the north,
for they overthrow the Persians. The <I>grizzled,</I> the Romans, who
conquered the Grecian empire, are said to <I>go forth towards the south
country,</I> because Egypt, which lay southward, was the last branch of
the Grecian empire that was subdued by the Romans. The <I>bay
horses</I> had been with the <I>grizzled,</I> but afterwards went forth
by themselves; and by these they understand the Goths and Vandals, who
with their victorious arms walked to and fro through the earth, or the
Seleucid&aelig; and Lagid&aelig;, the two branches of the Grecian
empire. Thus Grotius and others.</P>
<P> &nbsp; &nbsp; &nbsp;
But I incline rather to understand this vision more generally, as
designing to represent the administration of the kingdom of Providence
in the government of this lower world. The <I>angels</I> are often
called the <I>chariots of God,</I> as
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+68:17,Ps+18:10">Ps. lxviii. 17; xviii. 10</A>.
The various providences of God concerning nations and churches are
represented by the different colours of horses,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+6:2,4,5,8">Rev. vi. 2, 4, 5, 8</A>.
And so we may observe here,
1. That the counsels and decrees of God are the spring and original of
all events, and they are immovable, as <I>mountains of brass.</I> The
<I>chariots</I> came <I>from between the two mountains;</I> for God
<I>performs the thing that is appointed for us:</I> his appointments
are the originals, and his performances are but copies from them; he
does all <I>according to the counsel of his will.</I> We could as soon
grasp the mountains in our arms as comprehend the divine counsels in
our finite understandings, and as soon remove <I>mountains of brass</I>
as alter any of God's purposes; for <I>he is in one mind, and who can
turn him?</I> Whatever the providences of God are concerning us, as to
public or private affairs, we should see them all coming from
<I>between the mountains of brass,</I> and therefore see it as much our
folly to quarrel with them as it is our duty to acquiesce in them. Who
may say to God, <I>What doest thou, or why doest thou so?</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:23,4:28">Acts ii. 23; iv. 28</A>.
2. That God executes his decrees in the works of Providence, which are
as chariots, in which he rides as a prince in an open chariot, to show
his glory to the world, in which, as in chariots of war, he rides forth
<I>conquering and to conquer,</I> and triumphing over all the enemies
of his glory and government. God is great and terrible in his doings
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+66:3">Ps. lxvi. 3</A>),
and in them we <I>see the goings of our God, our King,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+68:24">Ps. lxviii. 24</A>.
His providences move swiftly and strongly as chariots, but all directed
and governed by his infinite wisdom and sovereign will, as chariots by
their drivers.
3. That the holy angels are the ministers of God's providence, and are
employed by him, as <I>the armies of heaven,</I> for the executing of
his counsels among <I>the inhabitants of the earth;</I> they are the
<I>chariots,</I> or, which comes all to one, they are the horses that
draw the chariots, great in power and might, and who, like the horse
that God himself describes
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+39:19">Job xxxix. 19</A>,
&c.), are clothed with thunder, are terrible, but cannot be
<I>terrified</I> nor <I>made afraid;</I> they are <I>chariots of fire,
and horses of fire,</I> to carry one prophet to heaven and guard
another on earth. They are as observant of and obsequious to the will
of God as well-managed horses are to their rider or driver. Not that
God needs them or their services, but he is pleased to make use of
them, that he may put honour upon them, and encourage our trust in his
providence.
4. That the events of Providence have different aspects and the face of
the times often changes. The <I>horses</I> in the <I>first chariot</I>
were <I>red,</I> signifying war and bloodshed, <I>blood to the
horse-bridles,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:20">Rev. xiv. 20</A>.
Those in the <I>second chariot</I> were <I>black,</I> signifying the
dismal melancholy consequences of war; it puts all into mourning, lays
all waste, introduces famines, and pestilences, and desolations, and
makes whole lands to languish. Those in the <I>third chariot</I> were
<I>white,</I> signifying the return of comfort, and peace, and
prosperity, after these dark and dismal times: though God cause grief
to the children of men, yet will he have compassion. Those in the
<I>fourth chariot</I> were of a mixed colour, <I>grizzled</I> and
<I>bay;</I> some <I>speckled</I> and <I>spotted,</I> and
<I>ash-coloured,</I> signifying events of different complexions
interwoven and counter-changed, a day of prosperity and a day of
adversity set <I>the one over-against the other.</I> The cup of
Providence in the hand of the Lord is<I>full of mixture,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+75:8">Ps. lxxv. 8</A>.
5. That all the instruments of Providence, and all the events of it,
come from God, and from him they receive their commissions and
instructions
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:5"><I>v.</I> 5</A>):
<I>These are the four spirits of heaven, the four winds</I> (so some),
which seem to blow as they list, from the various points of the
compass; but God has them <I>in his fists</I> and brings them out of
<I>his treasuries.</I> Or, rather, These are <I>the angels</I> that
<I>go forth from standing before the Lord of all the earth,</I> to
attend upon him and minister to him, to behold his glory in the upper
world, which is their blessedness, and to serve his glory in their
blessedness, and to serve his glory in this lower world, which is their
business. They <I>stand before him</I> as the <I>Lord of the whole
earth,</I> to receive orders from him and give up their accounts to him
concerning their services on this earth, for it is all within his
jurisdiction. But, when he appoints, they <I>go forth</I> as messengers
of his counsels and ministers of his justice and mercy. Those secret
motions and impulses upon the spirits of men by which the designs of
Providence are carried on, some think, are these <I>four spirits of the
heavens,</I> which <I>go forth from God</I> and fulfil what he
appoints, who is <I>the God of the spirits of all flesh.</I>
6. That there is an admirable beauty in Providence, and one event
serves for a balance to another
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:6"><I>v.</I> 6</A>):
<I>The black horses went forth,</I> carrying with them very dark and
melancholy events, such as made every person and every thing look
black; but presently <I>the white went forth after them,</I> carrying
joy to those that mourned, and, by a new turn given to affairs, making
them to look pleasant again. Such are God's dealings with his church
and people: if the black horses go forth, the white ones presently go
after them; for <I>as affliction abounds consolation much more
abounds.</I>
7. That the common general aspect of providence is mixed and
compounded. The <I>grizzled</I> and <I>bay horses</I> were both in the
<I>fourth chariot</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:3"><I>v.</I> 3</A>),
and though they went forth, at first, towards the <I>south country,</I>
yet afterwards they <I>sought to walk to and fro through the earth</I>
and were directed to do so,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:7"><I>v.</I> 7</A>.
If we go to and fro through the earth, we shall find the events of
Providence neither all black nor all white, but ash-coloured, or gray,
mixed of black and white. Such is the world we live in; that before us
is unmixed. Here we are singing, at the same time, of <I>mercy and
judgment,</I> and we must <I>sing unto God</I> of both
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+101:1">Ps. ci. 1</A>)
and labour to accommodate ourselves to God's will and design in the
mixtures of Providence, rejoicing in our comforts as though we rejoiced
not, because they have their allays, and weeping for our afflictions as
though we wept not, because there is so much mercy mixed with them.
8. That God is well-pleased with all the operations of his own
providence
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:8"><I>v.</I> 8</A>):
<I>These have quieted my spirit,</I> these <I>black horses</I> which
denote extraordinary judgments, and the <I>white</I> ones which denote
extraordinary deliverances, both which <I>went towards the north
country,</I> while the common mixed providences went all the world
over. These have <I>quieted my spirit in the north-country,</I> which
had of late been the most remarkable scene of action with reference to
the church; that is, by these uncommon appearances and actings of
providence God's wrath is executed upon the enemies of the church, and
his favours are conferred upon the church, both which had long been
deferred, and in both God had fulfilled his will, accomplished his
word, and so <I>quieted his Spirit. The Lord is well-pleased for his
righteousness' sake;</I> and, as he speaks,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+1:24">Isa. i. 24</A>,
made himself easy.</P>
<A NAME="Zec6_9"> </A>
<A NAME="Zec6_10"> </A>
<A NAME="Zec6_11"> </A>
<A NAME="Zec6_12"> </A>
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<A NAME="Sec2"> </A>
<TABLE WIDTH="100%" BORDER=0>
<TR><TD><FONT SIZE=+1><I>The Coronation of Joshua; Prediction of the Messiah.</I></FONT></TD>
<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 520.</TD></TR>
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
</TABLE>
<P> &nbsp; &nbsp; &nbsp;
<FONT SIZE=+1>9 And the word of the L<FONT SIZE=-1><B>ORD</B></FONT> came unto me, saying,
&nbsp; 10 Take of <I>them of</I> the captivity, <I>even</I> of Heldai, of
Tobijah, and of Jedaiah, which are come from Babylon, and come
thou the same day, and go into the house of Josiah the son of
Zephaniah;
&nbsp; 11 Then take silver and gold, and make crowns, and set <I>them</I>
upon the head of Joshua the son of Josedech, the high priest;
&nbsp; 12 And speak unto him, saying, Thus speaketh the L<FONT SIZE=-1><B>ORD</B></FONT> of hosts,
saying, Behold the man whose name <I>is</I> The BRANCH; and he shall
grow up out of his place, and he shall build the temple of the
L<FONT SIZE=-1><B>ORD</B></FONT>:
&nbsp; 13 Even he shall build the temple of the L<FONT SIZE=-1><B>ORD</B></FONT>; and he shall
bear the glory, and shall sit and rule upon his throne; and he
shall be a priest upon his throne: and the counsel of peace shall
be between them both.
&nbsp; 14 And the crowns shall be to Helem, and to Tobijah, and to
Jedaiah, and to Hen the son of Zephaniah, for a memorial in the
temple of the L<FONT SIZE=-1><B>ORD</B></FONT>.
&nbsp; 15 And they <I>that are</I> far off shall come and build in the
temple of the L<FONT SIZE=-1><B>ORD</B></FONT>, and ye shall know that the L<FONT SIZE=-1><B>ORD</B></FONT> of hosts hath
sent me unto you. And <I>this</I> shall come to pass, if ye will
diligently obey the voice of the L<FONT SIZE=-1><B>ORD</B></FONT> your God.
</FONT></P>
<P> &nbsp; &nbsp; &nbsp;
God did not only at <I>sundry times,</I> but <I>in divers manners,</I>
speak in time past by the prophets to his church. In the former part of
this chapter he spoke by a vision, which only the prophet himself saw;
here, in this latter part, he speaks by a sign, or type, which many
saw, and which, as it was explained, was an illustrious prediction of
the Messiah as the priest and king of his church. Here is,</P>
<P> &nbsp; &nbsp; &nbsp;
I. The significant ceremony which God appointed, and that was the
<I>coronation of Joshua</I> the high priest,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:10,11"><I>v.</I> 10, 11</A>.
It is observable that there should be two eminent types of Christ in
the Old Testament that were both named <I>Joshua</I> (the same name
with <I>Jesus,</I> and by the LXX., and in the New Testament, rendered
<I>Jesus,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+7:45">Acts vii. 45</A>)--
Joshua the chief captain, a type of Christ the captain of our
salvation, and Joshua the chief priest, a type of Christ the high
priest of our profession, and both in their day saviours and leaders
into Canaan. And this is peculiar to Joshua the high priest, that here
was something done to him by the divine appointment on purpose that he
might be a type of Christ, a priest after the order of Melchizedek, who
was both a king and a priest. Joshua was far from being ambitious of a
crown, and the people of having a crowned head over them; but the
prophet, to the great surprise of both, is ordered to crown Joshua as
if he had been a king. And, as Zerubbabel's prudence and piety kept
this from being any affront to him (as the setting up of a rival with
him), so God's providence kept the kings of Persia from taking umbrage
at it, as raising a rebellion against them. In doing what we are sure
is God's pleasure, as this was, we may well venture men's displeasure.
1. Here were some Jews come from Babylon that brought an offering to
the house of God, <I>some of the captivity,</I> here named to their
honour, that <I>came from Babylon</I> on a visit to Jerusalem. They
ought to have bidden a final farewell to Babylon, and to have come and
settled with their brethren in their own land, and for their remissness
and indifference in not doing so they thought to atone by this visit.
Perhaps they came as ambassadors from the body of the Jews that were in
Babylon, who lived there in ease and fulness; and, hearing that the
building of the temple went on slowly for want of money, they sent them
with an offering of gold and silver for the service of the house of
God. Note, Those that by reason of distance, or otherwise, cannot
forward a good work by their persons, must, as they are able, forward
it by their purses; if some find hands, let others fill them.
2. Time and place are appointed for the prophet to meet them. They
thought to bring their present to the priest, God's ordinary minister;
but God has a prophet, an extraordinary one, ready to receive them and
it, which would be an encouragement to them, who, in their captivity,
had so often complained, <I>We see not our signs, there is no more any
prophet,</I> and would invite them and others to re-settle in their own
land, which then began to look like itself, like a holy land, when the
Spirit of prophecy was revived in it. Zechariah was ordered to give
them the meeting <I>the same day</I> they came (for when they had
arrived they would <I>lose no time,</I> but present their offering
immediately), and to bid them welcome, assuring them that God now
accepted their gifts. He was to meet them in the house of Josiah, the
son of Zephaniah, who probably was receiver-general for the temple, and
kept the treasures of it. They brought their gold and silver, to be
employed about the temple, but God ordered it to be used in honour of
One <I>greater than the temple,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:6">Matt. xii. 6</A>.
3. Crowns are to be <I>made,</I> and <I>put upon the head of
Joshua,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:11"><I>v.</I> 11</A>.
It is supposed that there were two crowns provided, one of silver and
the other of gold; the former (as some think) denoting his priestly
dignity, the latter his kingly dignity. Or, rather, he being a priest
already, and having a crown of gold, of pure gold, already, to signify
his honour and power as a priest, these crowns of silver and gold both
signify the <I>royal dignity,</I> the crown of silver being perhaps
designed to typify the kingdom of the Messiah when he was here on
earth, for then he was the <I>King of Israel</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:49">John i. 49</A>),
but the crown of gold his kingdom in his exalted state, the glory of
which as far exceeded that of the former as gold does silver. The sun
shines as gold, when he <I>goes forth in his strength;</I> and the
beams of the moon, when she <I>walks in brightness,</I> we call
<I>silver beams.</I> Those that had worshipped the sun and moon shall
now fall down before the golden and silver crowns of the exalted
Redeemer, before whom the sun shall be ashamed and the moon confounded,
being both out-shone.</P>
<P> &nbsp; &nbsp; &nbsp;
II. The signification which God gave of this ceremony. Every one would
be ready to ask, "What is the meaning of Joshua's being crowned thus?"
And the prophet is as ready to tell them the meaning of it. Upon this
speaking sign is grafted a prediction, and the sign was used to make it
the more taken notice of and the better remembered. Now the promise
is,</P>
<P> &nbsp; &nbsp; &nbsp;
1. That God will, in the fulness of time, raise up a great high priest,
like Joshua. Tell Joshua that he is but the figure of one that is to
come, a faint shadow of him
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:12"><I>v.</I> 12</A>):
<I>Speak unto him</I> in the name of <I>the Lord of hosts,</I> that
<I>the man whose name is The BRANCH</I> shall <I>grow up out of his
place,</I> out of Bethlehem the city of David, the place appointed for
his birth; though the family be a root in a dry ground, yet this branch
shall spring out of it, as in the spring, when the sun returns, the
flowers spring out of the roots, in which they lay buried out of sight
and out of mind. He shall <I>grow up for himself</I> (so some read it)
<I>propria virtute--by his own vital energy,</I> shall be exalted <I>in
his own strength.</I></P>
<P> &nbsp; &nbsp; &nbsp;
2. That, as Joshua was an active useful instrument in building the
temple, so <I>the man, the branch,</I> shall be the master-builder, the
sole builder of the spiritual temple, the gospel-church. He <I>shall
build the temple of the Lord;</I> and it is repeated
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:13"><I>v.</I> 13</A>),
<I>Even he shall build the temple of the Lord.</I> He shall grow up to
do good, to be an instrument of God's glory and a great blessing to
mankind. Note, The gospel-church is the <I>temple of the Lord,</I> a
<I>spiritual house</I>
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:5">1 Pet. ii. 5</A>),
a <I>holy temple,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:21">Eph. ii. 21</A>.
In the temple God made discoveries of himself to his people, and there
he received the service and homage of his people; so, in the
gospel-church, the light of divine revelation shines by the word, and
the spiritual sacrifices of prayer and praise are offered. Now Christ
is not only the foundation, but the founder, of this temple, by his
Spirit and grace.</P>
<P> &nbsp; &nbsp; &nbsp;
3. That Christ shall bear the glory. Glory is a burden, but not too
heavy for him to bear who upholds all things. The cross was his glory,
and he bore that; so was the crown <I>an exceeding weight of glory,</I>
and he bears that. The <I>government</I> is <I>upon his shoulders,</I>
and in it <I>he bears the glory,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+9:6">Isa. ix. 6</A>.
<I>They shall hang upon him all the glory of his Father's house,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+22:24">Isa. xxii. 24</A>.
It becomes him, and he is <I>par negotio--well able to bear it.</I> The
glory of the priesthood and royalty had been divided between the house
of Aaron and that of David; but now he alone shall bear all the glory
of both. That which he shall bear, which he shall undertake, shall be
indeed the <I>glory of Israel;</I> and they must wait for that, and, in
prospect of it, must be content in the want of that external glory
which they formerly had. He shall bear such a glory as shall make the
glory of this latter house greater than that of the former. He shall
<I>lift up the glory</I> (so it may be read); the glory of Israel had
been thrown down and depressed, but he shall raise it out of the
dust.</P>
<P> &nbsp; &nbsp; &nbsp;
4. That he shall have a throne, and be both priest and king upon his
throne. A throne denotes both dignity and dominion, an exalted honour
with an extensive power.
(1.) This priest shall be a king, and his office as a priest shall be
no diminution to his dignity as a king: <I>He shall sit and rule upon
his throne.</I> Christ, as a priest, ever lives to make intercession
for us; but he does it sitting at his Father's right hand, as one
having authority,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+8:1">Heb. viii. 1</A>.
We have <I>such a high priest</I> as Israel never had, for he is <I>set
on the right hand of the throne of the Majesty in the heavens,</I>
which puts a prevailing virtue into his mediation; he that appears for
us within the veil is one that sits and rules there. Christ, who is
ordained to offer sacrifices for us, is authorized to give law to us.
He will not save us unless we be willing that he should govern us. God
has prepared him a throne <I>in the heavens;</I> and, if we would have
any benefit by that, we must prepare him a throne in our hearts, and be
willing and glad that he should <I>sit and rule upon that throne;</I>
and to him every thought within us must be brought into obedience.
(2.) This king shall be a priest, a <I>priest upon his throne.</I> With
the majesty and power of a king, he shall have the tenderness and
simplicity of a priest, who, being <I>taken from among men,</I> is
<I>ordained for men,</I> and <I>can have compassion on the
ignorant,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+5:1,2">Heb. v. 1, 2</A>.
In all the acts of his government as a king he prosecutes the
intentions of his grace as a priest. Let not therefore those that are
his look upon his throne, though a throne of glory and a throne of
judgment, with terror and amazement; for, as there is a <I>rainbow
about the throne,</I> so he is a <I>priest upon the throne.</I></P>
<P> &nbsp; &nbsp; &nbsp;
5. That <I>the counsel of peace shall be between them both.</I> That
is,
(1.) Between <I>Jehovah</I> and the <I>man the branch,</I> between the
Father and the Son; the counsels concerning the peace to be made
between God and man, by the mediation of Christ, shall be concerted
(that is, shall <I>appear to have been</I> concerted) by Infinite
Wisdom in the covenant of redemption; the Father and the Son understood
one another perfectly well in that matter. Or, rather,
(2.) Between the priest and the throne, between the priestly and kingly
office of Jesus Christ. <I>The man the branch</I> must grow up to carry
on a <I>counsel of peace,</I> peace on earth, and, in order to that,
peace with heaven. God's thoughts towards us were <I>thoughts of
peace,</I> and, in prosecution of them, he exalted his Son Christ Jesus
to be <I>both a prince</I> and a <I>Saviour;</I> he gave him a throne,
but with this proviso, that he should be a priest upon his throne, and
by executing the two offices of a priest and king should bring about
that great undertaking of man's reconciliation to God and happiness in
God. Some think it alludes to the former government of the Jews' state,
wherein the king and priest, separate officers, did take counsel one
with another, for the maintenance of peace and prosperity in church and
state, as did Zerubbabel and Joshua now. I may add, the <I>prophets of
God helping them.</I> So shall the peace and welfare of the
gospel-church, and of all believers, be wrought, though not by two
separate persons, yet by virtue of two separate offices meeting in
one--Christ purchasing all peace by his priesthood and maintaining and
defending it by his kingdom; so Mr. Pemble. And his prophetic office is
serviceable to both in this great design.</P>
<P> &nbsp; &nbsp; &nbsp;
6. That there shall be a happy coalition between Jews and Gentiles in
the gospel-church, and they shall both meet in Christ, the priest upon
his throne, as the centre of their unity
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:15"><I>v.</I> 15</A>):
<I>Those that are far off shall come and build in the temple of the
Lord.</I> Some understand it of the Jews that were now afar off in
Babylon, that staid behind in captivity, to the great discouragement of
their brethren that had returned, who wanted their help in building the
temple. Now God promises that many of them, and some of other nations
too, proselyted to the Jewish religion, should come in, and lend a
helping hand to the building of the temple, and many hands would make
light work. The kings of Persia contributed to the building of the
temple
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+6:8">Ezra vi. 8</A>)
and the furnishing of it,
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+7:19,20">Ezra vii. 19, 20</A>.
And, in after-times, Herod the Great, and others that were strangers,
helped to beautify and enrich the temple. But it has a further
reference to that <I>temple of the Lord</I> which <I>the man the
branch</I> was to build. The Gentiles, <I>strangers afar off,</I>
shall help to build it, for from among them God will raise up ministers
that shall be workers together with Christ about that building; and all
the Gentile converts shall be stones added to this building, so that it
shall <I>grow up to a holy temple,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+2:20-22">Eph. ii. 20-22</A>.
When God's temple is to be built he can fetch in those that are afar
off and employ them in the building of it.</P>
<P> &nbsp; &nbsp; &nbsp;
7. That the accomplishment of this will be a strong confirmation of the
truth of God's word: <I>You shall know that the Lord of hosts has sent
me unto you.</I> That promise, that those that were afar off should
come and assist them in <I>building the temple of the Lord,</I> was as
it were the <I>giving of them a sign;</I> by this they might be assured
that the other promises should be fulfilled in due time. This should be
fulfilled now very speedily; it was so, for those that had been their
enemies and accusers, in obedience to the king's edict, became their
helpers and did speedily what they were ordered to do for the
furtherance of the work, and by that means the work went on and was
finished; see
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+6:13,14">Ezra vi. 13, 14</A>.
Now, by this surprising assistance which they had from afar off in
building the temple, they might know that Zechariah, who told them of
it before, was sent of God, and that therefore his word concerning the
man the branch should be fulfilled.</P>
<P> &nbsp; &nbsp; &nbsp;
8. That these promises were strong obligations to obedience: "<I>For
this shall come to pass</I> (you shall have help in building the
temple) <I>if you will diligently obey the voice of the Lord your
God.</I> You shall have the help of foreigners in building the temple,
if you will but set about it in good earnest yourselves." The
assistance of others, instead of being an excuse for our slothfulness,
should be a spur to our industry. "You shall have the benefit and
comfort of all those promises if you make conscience of your duty."
They must know that they are upon their good behaviour; and, though
their God is coming towards them in a way of mercy, they cannot expect
him to proceed in it unless they conform to his laws. Note, That which
God requires of us, to qualify us for his favour, is obedience to his
revealed will; and it must be a diligent obedience. We cannot <I>obey
the voice of God</I> without a great deal of care and pains, nor will
our obedience be accepted of God unless it be laboured by us.</P>
<P> &nbsp; &nbsp; &nbsp;
III. The provision that was made to preserve the remembrance of this.
<I>The crowns</I> that were used in this solemnity were not given to
Joshua, but must be <I>kept for a memorial in the temple of the
Lord,</I>
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Zec+6:14"><I>v.</I> 14</A>.
Either they were laid up in the temple treasury or (as the Jews'
tradition is) they were hung up in the windows of the temple, in the
view of all, <I>in perpetuam rei memoriam--for a perpetual
memorial,</I> for a traditional evidence of the promise of the Messiah
and this typical transaction used for the confirmation of that promise.
The crowns were delivered to those who found the materials (and some
think their names were engraven on the crowns), to be preserved as a
public testimony of their pious liberality and an encouragement to
others in like manner to bring presents to the house of God. Note,
Various means were used for the support of the faith of the
Old-Testament saints, who waited for the consolation of Israel, till
the time, the set time, for it came.</P>
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