CHAP. VI. V. 1-8. The two brazen 'mountains may be merely an ornamental part 'of the vision; or they may denote God's firm 'and immutable decrees by which he governs 'the earth. "His righteousness is like great 'mountains."" Bp. Newcombe. The emphasis laid on "the mountains" being "mountains of brass," sufficiently proves, that something essential to the vision was intended. ( Marg . Ref . c.- Notes , Ps . 33:10-12. 36:5-9, υυ . 5, 6. Prov . 21:30. Ec . 3:12-15. Is . 14:24-27. 46:10,11.
Eph . 1 : 9-12 . 3 : 9-12, v . 11.) The four chariots are generally interpreted of the four great monarchies, the Chaldean, Persian, Grecian, and Roman, which successively executed God's purposes of justice and mercy. As the red horses mentioned at first are afterwards omitted; it is supposed to be intimated, that the first of those monarchies was already subverted; and the bay horses, which are first joined with the grisled, but afterwards mentioned separately, are supposed to denote the Goths, Vandals, and other barbarous nations, which subverted the Roman empire.
But the reasons assigned for the different colors of the horses, from the different complexions (so to speak) of these monarchies, do not give entire satisfaction. Certainly the Persian monarchy was more favorable to the Jews, than any of the others; and it does not seem to have been more fatal to other nations. And whatever favors Alex-dah: yet the bay, which were connected with ander the Great shewed to the Jews; the suf- || them, sought to go to and fro through the earth, 9 And the word of the LORD came || hold the Man z whose name is The
unto me, saying,
10 Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaian, 5 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 them upon the head of * Joshua, the son of Josedech, the high priest;
12 And speak unto him, saying, speaketh the Lord of hosts, saying,
r 1:1. 7:1. 8:1.
s Ezra 7:14-16. 8:26-30. Is. 66:20. Acts 24:17. Rom. 15: 25,26.
t 14.
u 3:5. Ex. 28:36-38. 29:6.39: 30. Lev. 8:9. Ps. 21:3. Cant.
Thus Be-
3:11. Heb. 2:9. Rev. 19:12. x 3:1. Hag. 1:1,14. 2:4. у 13:7. Is. 32:1,2. Mic. 5:5. Mark 15:39. John 19:5. Acts 13:38. 17:31. Heb. 7:4,24. 8: 3. 10:12.
and obtained permission so to do. Those 'which were represented by the bay, (not being 'designed to any particular place,) went forth 'to pass to and fro throughout the earth, to take 'charge of the church of God, scattered in all 'parts of the world.' Bp Hall. ( Marg . and Marg. Ref . d-i. 1-p.)-At length the prophet's divine Instructer informed him, that those which had gone "towards the north-country, had quieted his spirit" respecting those regions: the judgments inflicted on those who had harassed the Jews, having satisfied the justice of God, he was appeased, and willing that peace should be restored. (Marg. Ref. q. -Notes, Is . 1:21–24, v . 24. Ez . 5:13. 16:35-43,
ข. 42.)
Then cried , &c. (8) 'These words are utter'ed by God, appearing out of the Shekinah . ' Lowth. This is certainly a mere assertion: for the text contains no hint to that effect. The Angel, who talked with the prophet, evidently spake, in this as well as former instances: and the passage unanswerably shews, that, according to the interpretation before given, this Angel was "the LORD of Hosts," "the mighty God," "Emmanuel."-Thus was concluded that succession of visions, which has been continued from the first chapter to this place.
V. 9. Came, &c.] 'After the night, on 'which the eight foregoing visions were rep'resented to the prophet.' Bp. Newcombe. (Marg. Ref.)
V. 10, 11. The persons here mentioned seem to have come from Babylon, to present an oblation from the Jews in those regions, towards the building or decoration of the temple: but it is not certain whether they intended to continue at Jerusalem, or to return to Babylon. ( Marg . Ref . s.-Notes, Ezra 7:14-16.8: 24-30.) The prophet, however, was directed to go on that very day to the house of Josiah, whither perhaps they were gone to present their oblation; and of them he was to take the silver and gold, and to make crowns.
With these he was ordered to crown Joshua the high priest: not with respect to his personal character and station; for he exercised no regal authority, Zerubbabel being the civil governor, and the deputy of the king of Persia: but as he was in this transaction a type of Christ.-'Two "... crowns of gold are ordered here to be made, 'and both of them to be placed upon the head 'of Joshua, to signify, that the Messias, the 'Branch spoken of in the next verse, of whom Joshua was a type, should be both a King and 'a Priest; and so should have a right to wear
BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
13 Even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a Priest upon his throne: dand the counsel of peace shall be between them both.
z 3-8. Ps. 80:15-17. Is. 4:2. 11:1. 53:2. Jer. 23:5. 33:15. Luke 1:78. marg.
* Or, branch up from under him .
a 4:6-9. 8:9. Matt. 16:18. 26: 61. Mark 14:58. 15:29. John 2:19-21. Eph. 2:20-22. Heb. 3 : 3,4.
b Ps. 21:5, 45:3,4. 72:17-19. Is. 9:6. 11:10. 22:24. 49:5,6. Jer. 23:6. Dan. 7:13,14. John
13:31,32. 17:1-5. Eph. 1:20 -23. Phil. 2:7-11. Heb. 2: 7-9. 1 Pet. 3:22. Rev. 3:21. 5:9-13. 19:11-16.
c See on 11.- Gen. 14:18. I's. 110:4. Heb. 3:1. 6:20. 7:1,&c. 10:12,18.
d 4:14. Ps. 85:9-11. Is. 54:10. Dan. 9:25-27. Mic. 5:4,5. Acts 10:36-43. Eph. 2:1318. Col. 1:18-20. Heb. 7:1 -3.
'the two crowns, that belong to each of those 'offices.' Lowth . Some think, that one crown was made of gold and the other of silver: but others suppose that the silver was employed for different sacred uses. As the high priest's crown, inscribed with HOLINESS TO THE LORD, was made of pure gold; the emblem seems to require the latter interpretation. ( Marg . Ref . t, u.- Notes , 3:5. Ex . 28:36-38. Rev. 19:11-16, v . 12.)-Josiah was probably a worker in gold 'and silver.' Bp. Newcombe.
V. 12, 13. See in the person of Joshua the 'high priest, the type and representation of the 'Man, whose 'name is the Christ that shall be 'revealed;' as the Targum paraphrases the 'text.' Lowth .-Joshua was directed, by this typical action, to behold the "Man, whose name is The BRANCH;" the divine Savio Savior, who would in due time assume human nature, as a Branch from the root of Jesse.
He would certainly "grow up out of his place," from a virgin of the family of David, in the city of Bethlehem where he would be born; and then, from small beginnings, he should grow up to extraordinary greatness and honor. ( Marg . and and Marg . Marg . Ref . Ref. Ref. y, y, z.- Notes , z.- No 3:8. 13:7. Ps. 80: 14,15,17,18, v . 18. Is . 4:2. 11:1,10. 11:1,10, 32:1,2. 53:13. Jer. 23:5,6. Mic . 5:2.
Matt . 2:3-6.) He, and he only, would build the true "temple of the LORD," of which Solomon's temple, and that which Zerubbabel and Joshua were building, were types; consisting of the whole company of redeemed sinners, quickened and converted by divine grace, and made "an habitation of God through the Spirit." ( Marg . Ref . a.- Notes , 4:4-10, vv . 6,7,9,10. Matt . 16:18. 2 Cor . 6:1418, v. 16. Eph . 2:19-22.
Heb . 3:1-6, υυ . 3,4,6, 1 Pet . 2:4-6.) He would bear, and be able to sustain, the exceeding weight of that "glory,” which would redound to him, as having planned and erected this spiritual edifice.
For, after his humiliation on earth, he would be advanced in human nature to the mediatorial throne; "angels, principalities, and powers being made subject to him;" "all power in heaven and earth being given to him;" and "all the fulness of the Godhead dwelling in him," in order to the completion of this great design; of which he will have the whole glory froin all the company of the redeemed, and from the angels in heaven, to all eternity. On this throne he would be established, till all enemies should be put under his feet. ( Marg . Ref . b. -Notes , Ps . 21:2-5, v. 5. 45:3-5.72:17-19.
Is . 9:5,6. 49:5,6. Dan . 7:13,14. John 5:20-23, 13:31-35, υυ . 31,32. 17:1-5, υυ . 1,5. Eph . 1:15 14 And the crowns shall be to Helem, || and build in the temple of the LORD, hand
and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD.
e 10.
15 And they that are far off shall come
f Ex. 28:12,29. Num. 16:40. 31:54. Josh, 4:7. 1 Sam. 2:30. Matt. 26:13. Mark 14:9. Acts
10:4. 1 Cor. 11:23-26. gs. 56:6-8.57:19.60:10. Acts 2:39. 1 Cor. 3:10-15. Eph. 2:13-22. 1 Pet. 2:4,5.
ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God.
h 12. 2:8-11. 4:8,9. John 17: i 3:7. Is. 3:10. 58:10-14.
20,21.
Pet. 1:5-10.
princes, in building the material temple: but this typified the calling of the Gentiles into the church, and the usefulness of many Gentile converts in promoting its extent, purity, and prosperity. These things would come to pass, "if they diligently obeyed the voice of the LORD," &c. ( Marg . Ref . i. -Notes , 3:6,7. Is . 58: 8-12.)-'And ye, of the Jewish nation, shall 'be first sharers in the benefits arising from 'Christ's kingdom and priesthood, (and then those "that are far off;") if you diligently hearken to the voice of God speaking to you, both by his prophets and by his Son. Lowth . ( Note , Acts 13:42-48.)
-23, υυ . 20-23. Phil . 2:9-11. 1 Pet . 1:1721, ν. 21. 3:21.22. Rev. 3:20-22. 5:8-14.) And he would be a Priest, as well as a King, upon his throne. His royal dignity in human nature would be the recompense of his humiliation and sacrifice as a Priest: he would still officiate as Priest, by his intercession within the veil; his royal dignity would add splendor and efficacy to his priestly ministrations; "and thus the counsel of peace would be between them both." ( Marg . Ref . c.- Notes , 10,11. Gen. 14:18-20. Ps . 110:4.
Heb . 7: 10:11-18, υυ . 12,13.) Some indeed explain this of the eternal counsel of redemption between the Father and the Son, concerning the reconciliation and salvation of the elect: but doubtless it signifies, that the counsel of God would be fulfilled, by this union All the diversified events, that take place in of the kingdom and priesthood in Christ.
The the world, spring from the unchangeable former had been confined to the family of Da- counsels of God, which are formed in unerring vid, the latter to that of Aaron; from them Ze- wisdom, and perfect justice, truth, and goodrubbabel and Joshua were risen, and they con-ness. "His counsel shall stand and he will do curred in building the temple. But One would || all his pleasure;" "and none can stay his hand, at length arise, "after the order of Melchize- or say to him, What doest thou?" ( Note , Dan .
dek," who would be a Priest upon a throne, and unite the two distinct offices in his single person, of which the crowning of Joshua was a type. As a Priest, he would offer an atoning sacrifice, and expiate sin, and then make intercession for sinners: as a King, he would rule, enact laws, execute judgment, conquer and destroy his enemies; protect and exalt his people: and thus "the counsel of peace" would be accomplished by this union of the two offices in our Prince of peace. ( Marg . Ref . d. Notes , 4:11-14, v . 14. Ps . 85:9-13. Міс . 5:36, vv. 4,5. Rom . 5:1,2. Eph . 2:14-18. Col. 1:18 -20.) And, as the prophets were always scordial helpers to the pious kings kit king and priests, priest in
PRACTICAL OBSERVATIONS.
4:34-37.) He might justly fill the earth with unmingled woe: but he moderates the severity of his vengeance, as far as consists with the honor of his justice, and when his judgments have "quieted his spirit," as provoked by man's daring rebellions. The holy angels delight in executing his mandates, whether of wrath, or of mercy. While they seek to go forth, they wait his orders and exactly conform to his will: and, as we hope shortly to be equal to them, we should now study and copy their examples. If insuperable hindrances prevent men from giving personal assistance to pious pi and good designs; it is well, if they are willing to contribute towards them from their sub
the execution of their offices: so the prophetic-stance: and, when such services spring from al office of Christ makes him known in his faith and love, they will remain for "a memokingly and priestly offices. This was under- rial" to their benefit in the temple of the Lord stood of the Messiah in the days of our Savior. above. Yet nothing can be accepted accepted from sin'Herod ... had a mind to be thought the Messi-ners, but what is presented presented in in dependence on 'as; his flatterers had put this thought into his Christ, our Priest and King. For us men and 'head, who from thence were called the Hero- 'for our Salvation he came down from heaven, 'dians, ( Matt . 22:16.) as many of the ancient 'and became incarnate,' and grew as a Branch 'writers suppose. This put him upon rebuild-out of a dry ground, till he arose to his pre'ing the temple.' Lowth .
eminent dignity and glory; shewing us, that humiliation and self-abasement are the first steps towards true glory and honor. To him, the great Builder, as well as Foundation, of the temple, all the glory belongs, and shall be rendered for ever. We must both submit to him as our King, trust in him as our Priest, and give him all the glory of our salvation; if we would have the new covenant ratified with us, and its blessed peace communicated to our hearts and consciences. Let us not think of separating what God has joined together in his "counsel of peace;" for we cannot obey Christ as our King, unless we come to God by him as our Priest; nor come to God by him as our Priest, if we refuse to have him reign over us as our King. We have heard the gospel of peace, through the blood of his cross, in these distant regions: but are we come to him and built on him, as a part of his spiritual temple; or are we yet the palace of Satan? ( Note , Luke
V. 14, 15. After these crowns had been put on the head of Joshua, they were to be placed in the temple, for "a memorial" of the transaction, and of the piety of those men, who had presented the gold of which they were made. "Helem" seems to have been the same person as Heldai, and "Hen, the son of Zephaniah," as Josiah. (10) Perhaps these names were inscribed on the crowns.
And, as they came from a great distance to bring this oblation, so it was foretold, that they who were far off, would "come and build in the temple of the LORD;" either as instruments in the hands of the great Builder, or as coming to be made a part of the spiritual building. Thus they would know the truth the prophet's mission. ( Marg . Ref . g-h.- Notes , 2:10-13, v. 11. 8:20–23. Is . 56:3-8.60:10—14. 1 Cor . 3:10-15.
Eph . 2:19 -22. 1 Pet . 1:4-6.) -Some reference may be had to the assistance afforded by the Jews who lived in distant countries, and even by Gentile || 11:14-26, υυ . 21,22.) Are we endeavoring to
CHAP . VII.
4 Then came the word of the LORD of
The Jews inquire concerning the observance of certain appoint hosts unto ine, saying,
ed fasts, prophet reproves them for not regarding God in their fasting, &c. 4-7. He warns them not to copy the obstinacy and rebellion of their fathers, and exherts them to practise justice and mercy, 8-14.
ND it came to pass in the fourth year of king Darius, that the word of the LORD Came unto Zechariah, in the ourth day of the ninth month, even in 6 Chisleu;
2 When they had sent unto the house of God, Sherezer, and Regemmelech, and their men, d to pray before the LORD,
3 And to speak unto the priests, which were in the house of the LORD of hosts, and to the prophets, saying, Should I weep in the fifth month, separating myself, as I have done these so many years?
a 1:1. Ezra 6:14,15. Hag. 2:10, e Deut. 17:9-11. 33:10. Ez. 44:23,24. Hos. 4:6. Hag. 2: 11. Mal. 2:7.
20.
b Neh. 1:1.
c 6:10. Ezra 6:10. 7:15-23. f5. Neh. 8:9-11. 9:1-3. Ec. 8:28,&c. Is. 60:7.
d 8:21.
* Heb. entreat the face of, &c. Ex. 32:11. marg. 1 Kings 13: 6. Jer. 26:19. marg.
3:4. Is. 22:12,13. Joel 2:17. Matt. 9:15. Jam. 4:8-10.
g 3:19. 2 Kings 25:3,9. Jer. 52:
12-14.
h 12:12-14.
1 Cor. 7:5,
promote the purity and prosperity of this temple; or do we defile it by our sins? Certainly we can have no comfortable ground to think our peace is made with God, unless we diligently endeavor to obey his voice, and keep his commandments.
NOTES.