mh_parser/vol_split/38 - Zechariah/Chapter 6.xml

<div2 id="Zech.vii" n="vii" next="Zech.viii" prev="Zech.vi" progress="94.50%" title="Chapter VI">
<h2 id="Zech.vii-p0.1">Z E C H A R I A H.</h2>
<h3 id="Zech.vii-p0.2">CHAP. VI.</h3>
<p class="intro" id="Zech.vii-p1" shownumber="no">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, <scripRef id="Zech.vii-p1.1" osisRef="Bible:Zech.6.1-Zech.6.8" parsed="|Zech|6|1|6|8" passage="Zec 6:1-8">ver.
1-8</scripRef>. 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, <scripRef id="Zech.vii-p1.2" osisRef="Bible:Zech.6.9-Zech.6.15" parsed="|Zech|6|9|6|15" passage="Zec 6:9-15">ver. 9-15</scripRef>.</p>
<scripCom id="Zech.vii-p1.3" osisRef="Bible:Zech.6" parsed="|Zech|6|0|0|0" passage="Zec 6" type="Commentary"/>
<scripCom id="Zech.vii-p1.4" osisRef="Bible:Zech.6.1-Zech.6.8" parsed="|Zech|6|1|6|8" passage="Zec 6:1-8" type="Commentary"/><div class="Commentary" id="Zech.vii-p1.5">
<h4 id="Zech.vii-p1.6">The Vision of the Four
Chariots. (<span class="smallcaps" id="Zech.vii-p1.7">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.vii-p2" shownumber="no">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.  
2 In the first chariot <i>were</i> red horses; and in the second
chariot black horses;   3 And in the third chariot white
horses; and in the fourth chariot grisled and bay horses.   4
Then I answered and said unto the angel that talked with me, What
<i>are</i> these, my lord?   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.   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.   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.   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.</p>
<p class="indent" id="Zech.vii-p3" shownumber="no">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,
<scripRef id="Zech.vii-p3.1" osisRef="Bible:Zech.6.1-Zech.6.5" parsed="|Zech|6|1|6|5" passage="Zec 6:1-5"><i>v.</i> 1-5</scripRef>. 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 (<scripRef id="Zech.vii-p3.2" osisRef="Bible:Zech.6.5" parsed="|Zech|6|5|0|0" passage="Zec 6:5"><i>v.</i> 5</scripRef>), <i>These are the four
winds of the heavens,</i> and suppose that therein reference is had
to <scripRef id="Zech.vii-p3.3" osisRef="Bible:Dan.7.2" parsed="|Dan|7|2|0|0" passage="Da 7:2">Dan. vii. 2</scripRef>, 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
Seleucidæ and Lagidæ, the two branches of the Grecian empire. Thus
Grotius and others.</p>
<p class="indent" id="Zech.vii-p4" shownumber="no">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
<scripRef id="Zech.vii-p4.1" osisRef="Bible:Ps.68.17 Bible:Ps.18.10" parsed="|Ps|68|17|0|0;|Ps|18|10|0|0" passage="Ps 68:17,Ps 18:10">Ps. lxviii. 17; xviii.
10</scripRef>. The various providences of God concerning nations
and churches are represented by the different colours of horses,
<scripRef id="Zech.vii-p4.2" osisRef="Bible:Rev.6.2 Bible:Rev.6.4 Bible:Rev.6.5 Bible:Rev.6.8" parsed="|Rev|6|2|0|0;|Rev|6|4|0|0;|Rev|6|5|0|0;|Rev|6|8|0|0" passage="Re 6:2,4,5,8">Rev. vi. 2, 4, 5, 8</scripRef>.
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> <scripRef id="Zech.vii-p4.3" osisRef="Bible:Acts.2.23 Bible:Acts.4.28" parsed="|Acts|2|23|0|0;|Acts|4|28|0|0" passage="Ac 2:23,4:28">Acts ii. 23; iv.
28</scripRef>. 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 (<scripRef id="Zech.vii-p4.4" osisRef="Bible:Ps.66.3" parsed="|Ps|66|3|0|0" passage="Ps 66:3">Ps. lxvi. 3</scripRef>), and in them we <i>see the goings
of our God, our King,</i> <scripRef id="Zech.vii-p4.5" osisRef="Bible:Ps.68.24" parsed="|Ps|68|24|0|0" passage="Ps 68:24">Ps. lxviii.
24</scripRef>. 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 (<scripRef id="Zech.vii-p4.6" osisRef="Bible:Job.39.19" parsed="|Job|39|19|0|0" passage="Job 39:19">Job
xxxix. 19</scripRef>, &amp;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> <scripRef id="Zech.vii-p4.7" osisRef="Bible:Rev.14.20" parsed="|Rev|14|20|0|0" passage="Re 14:20">Rev. xiv.
20</scripRef>. 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> <scripRef id="Zech.vii-p4.8" osisRef="Bible:Ps.75.8" parsed="|Ps|75|8|0|0" passage="Ps 75:8">Ps. lxxv. 8</scripRef>. 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 (<scripRef id="Zech.vii-p4.9" osisRef="Bible:Zech.6.5" parsed="|Zech|6|5|0|0" passage="Zec 6:5"><i>v.</i> 5</scripRef>): <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 (<scripRef id="Zech.vii-p4.10" osisRef="Bible:Zech.6.6" parsed="|Zech|6|6|0|0" passage="Zec 6:6"><i>v.</i> 6</scripRef>): <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> (<scripRef id="Zech.vii-p4.11" osisRef="Bible:Zech.6.3" parsed="|Zech|6|3|0|0" passage="Zec 6:3"><i>v.</i> 3</scripRef>), 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, <scripRef id="Zech.vii-p4.12" osisRef="Bible:Zech.6.7" parsed="|Zech|6|7|0|0" passage="Zec 6:7"><i>v.</i>
7</scripRef>. 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 (<scripRef id="Zech.vii-p4.13" osisRef="Bible:Ps.101.1" parsed="|Ps|101|1|0|0" passage="Ps 101:1">Ps. ci. 1</scripRef>)
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 (<scripRef id="Zech.vii-p4.14" osisRef="Bible:Zech.6.8" parsed="|Zech|6|8|0|0" passage="Zec 6:8"><i>v.</i> 8</scripRef>): <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, <scripRef id="Zech.vii-p4.15" osisRef="Bible:Isa.1.24" parsed="|Isa|1|24|0|0" passage="Isa 1:24">Isa. i. 24</scripRef>, made himself easy.</p>
</div><scripCom id="Zech.vii-p4.16" osisRef="Bible:Zech.6.9-Zech.6.15" parsed="|Zech|6|9|6|15" passage="Zec 6:9-15" type="Commentary"/><div class="Commentary" id="Zech.vii-p4.17">
<h4 id="Zech.vii-p4.18">The Coronation of Joshua; Prediction of the
Messiah. (<span class="smallcaps" id="Zech.vii-p4.19">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.vii-p5" shownumber="no">9 And the word of the <span class="smallcaps" id="Zech.vii-p5.1">Lord</span> came unto me, saying,   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;  
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;
  12 And speak unto him, saying, Thus speaketh the <span class="smallcaps" id="Zech.vii-p5.2">Lord</span> 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 <span class="smallcaps" id="Zech.vii-p5.3">Lord</span>:   13 Even he shall build the temple
of the <span class="smallcaps" id="Zech.vii-p5.4">Lord</span>; 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.   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 <span class="smallcaps" id="Zech.vii-p5.5">Lord</span>.
  15 And they <i>that are</i> far off shall come and build in
the temple of the <span class="smallcaps" id="Zech.vii-p5.6">Lord</span>, and ye shall
know that the <span class="smallcaps" id="Zech.vii-p5.7">Lord</span> of hosts hath
sent me unto you. And <i>this</i> shall come to pass, if ye will
diligently obey the voice of the <span class="smallcaps" id="Zech.vii-p5.8">Lord</span> your God.</p>
<p class="indent" id="Zech.vii-p6" shownumber="no">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 class="indent" id="Zech.vii-p7" shownumber="no">I. The significant ceremony which God
appointed, and that was the <i>coronation of Joshua</i> the high
priest, <scripRef id="Zech.vii-p7.1" osisRef="Bible:Zech.6.10-Zech.6.11" parsed="|Zech|6|10|6|11" passage="Zec 6:10,11"><i>v.</i> 10,
11</scripRef>. 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> <scripRef id="Zech.vii-p7.2" osisRef="Bible:Acts.7.45" parsed="|Acts|7|45|0|0" passage="Ac 7:45">Acts vii. 45</scripRef>)—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> <scripRef id="Zech.vii-p7.3" osisRef="Bible:Matt.12.6" parsed="|Matt|12|6|0|0" passage="Mt 12:6">Matt. xii. 6</scripRef>. 3. Crowns are to be
<i>made,</i> and <i>put upon the head of Joshua,</i> <scripRef id="Zech.vii-p7.4" osisRef="Bible:Zech.6.11" parsed="|Zech|6|11|0|0" passage="Zec 6:11"><i>v.</i> 11</scripRef>. 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> (<scripRef id="Zech.vii-p7.5" osisRef="Bible:John.1.49" parsed="|John|1|49|0|0" passage="Joh 1:49">John i. 49</scripRef>), 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 class="indent" id="Zech.vii-p8" shownumber="no">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 class="indent" id="Zech.vii-p9" shownumber="no">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
(<scripRef id="Zech.vii-p9.1" osisRef="Bible:Zech.6.12" parsed="|Zech|6|12|0|0" passage="Zec 6:12"><i>v.</i> 12</scripRef>): <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 class="indent" id="Zech.vii-p10" shownumber="no">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 (<scripRef id="Zech.vii-p10.1" osisRef="Bible:Zech.6.13" parsed="|Zech|6|13|0|0" passage="Zec 6:13"><i>v.</i> 13</scripRef>), <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> (<scripRef id="Zech.vii-p10.2" osisRef="Bible:1Pet.2.5" parsed="|1Pet|2|5|0|0" passage="1Pe 2:5">1 Pet. ii. 5</scripRef>), a
<i>holy temple,</i> <scripRef id="Zech.vii-p10.3" osisRef="Bible:Eph.2.21" parsed="|Eph|2|21|0|0" passage="Eph 2:21">Eph. ii.
21</scripRef>. 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 class="indent" id="Zech.vii-p11" shownumber="no">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> <scripRef id="Zech.vii-p11.1" osisRef="Bible:Isa.9.6" parsed="|Isa|9|6|0|0" passage="Isa 9:6">Isa. ix.
6</scripRef>. <i>They shall hang upon him all the glory of his
Father's house,</i> <scripRef id="Zech.vii-p11.2" osisRef="Bible:Isa.22.24" parsed="|Isa|22|24|0|0" passage="Isa 22:24">Isa. xxii.
24</scripRef>. 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 class="indent" id="Zech.vii-p12" shownumber="no">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, <scripRef id="Zech.vii-p12.1" osisRef="Bible:Heb.8.1" parsed="|Heb|8|1|0|0" passage="Heb 8:1">Heb.
viii. 1</scripRef>. 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> <scripRef id="Zech.vii-p12.2" osisRef="Bible:Heb.5.1-Heb.5.2" parsed="|Heb|5|1|5|2" passage="Heb 5:1,2">Heb. v. 1,
2</scripRef>. 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 class="indent" id="Zech.vii-p13" shownumber="no">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 class="indent" id="Zech.vii-p14" shownumber="no">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 (<scripRef id="Zech.vii-p14.1" osisRef="Bible:Zech.6.15" parsed="|Zech|6|15|0|0" passage="Zec 6:15"><i>v.</i> 15</scripRef>):
<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 (<scripRef id="Zech.vii-p14.2" osisRef="Bible:Ezra.6.8" parsed="|Ezra|6|8|0|0" passage="Ezr 6:8">Ezra vi. 8</scripRef>) and the furnishing of it,
<scripRef id="Zech.vii-p14.3" osisRef="Bible:Ezra.7.19-Ezra.7.20" parsed="|Ezra|7|19|7|20" passage="Ezr 7:19,20">Ezra vii. 19, 20</scripRef>. 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>
<scripRef id="Zech.vii-p14.4" osisRef="Bible:Eph.2.20-Eph.2.22" parsed="|Eph|2|20|2|22" passage="Eph 2:20-22">Eph. ii. 20-22</scripRef>. 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 class="indent" id="Zech.vii-p15" shownumber="no">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 <scripRef id="Zech.vii-p15.1" osisRef="Bible:Ezra.6.13-Ezra.6.14" parsed="|Ezra|6|13|6|14" passage="Ezr 6:13,14">Ezra vi. 13, 14</scripRef>.
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 class="indent" id="Zech.vii-p16" shownumber="no">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 class="indent" id="Zech.vii-p17" shownumber="no">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> <scripRef id="Zech.vii-p17.1" osisRef="Bible:Zech.6.14" parsed="|Zech|6|14|0|0" passage="Zec 6:14"><i>v.</i> 14</scripRef>. 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>
</div></div2>