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Zechariah 6:12 King James Version with Strong's Concordance (STRONG)

12 And speak H559 unto him, saying, H559 Thus speaketh H559 the LORD H3068 of hosts, H6635 saying, H559 Behold the man H376 whose name H8034 is The BRANCH; H6780 and he shall grow up H6779 out of his place, and he shall build H1129 the temple H1964 of the LORD: H3068

Cross Reference

Zechariah 3:8 STRONG

Hear H8085 now, O Joshua H3091 the high H1419 priest, H3548 thou, and thy fellows H7453 that sit H3427 before H6440 thee: for they are men H582 wondered at: H4159 for, behold, I will bring forth H935 my servant H5650 the BRANCH. H6780

Zechariah 4:6-9 STRONG

Then he answered H6030 and spake H559 unto me, saying, H559 This is the word H1697 of the LORD H3068 unto Zerubbabel, H2216 saying, H559 Not by might, H2428 nor by power, H3581 but by my spirit, H7307 saith H559 the LORD H3068 of hosts. H6635 Who art thou, O great H1419 mountain? H2022 before H6440 Zerubbabel H2216 thou shalt become a plain: H4334 and he shall bring forth H3318 the headstone H68 H7222 thereof with shoutings, H8663 crying, Grace, H2580 grace H2580 unto it. Moreover the word H1697 of the LORD H3068 came unto me, saying, H559 The hands H3027 of Zerubbabel H2216 have laid the foundation H3245 of this house; H1004 his hands H3027 shall also finish H1214 it; and thou shalt know H3045 that the LORD H3068 of hosts H6635 hath sent H7971 me unto you.

Isaiah 4:2 STRONG

In that day H3117 shall the branch H6780 of the LORD H3068 be beautiful H6643 and glorious, H3519 and the fruit H6529 of the earth H776 shall be excellent H1347 and comely for H8597 them that are escaped H6413 of Israel. H3478

Isaiah 53:2 STRONG

For he shall grow up H5927 before H6440 him as a tender plant, H3126 and as a root H8328 out of a dry H6723 ground: H776 he hath no form H8389 nor comeliness; H1926 and when we shall see H7200 him, there is no beauty H4758 that we should desire H2530 him.

Isaiah 11:1 STRONG

And there shall come forth H3318 a rod H2415 out of the stem H1503 of Jesse, H3448 and a Branch H5342 shall grow H6509 out of his roots: H8328

Jeremiah 23:5 STRONG

Behold, the days H3117 come, H935 saith H5002 the LORD, H3068 that I will raise H6965 unto David H1732 a righteous H6662 Branch, H6780 and a King H4428 shall reign H4427 and prosper, H7919 and shall execute H6213 judgment H4941 and justice H6666 in the earth. H776

Jeremiah 33:15 STRONG

In those days, H3117 and at that time, H6256 will I cause the Branch H6780 of righteousness H6666 to grow up H6779 unto David; H1732 and he shall execute H6213 judgment H4941 and righteousness H6666 in the land. H776

Matthew 16:18 STRONG

And G1161 I say G3004 also G2504 unto thee, G4671 That G3754 thou G4771 art G1488 Peter, G4074 and G2532 upon G1909 this G5026 rock G4073 I will build G3618 my G3450 church; G1577 and G2532 the gates G4439 of hell G86 shall G2729 not G3756 prevail against G2729 it. G846

Ephesians 2:20-22 STRONG

And are built G2026 upon G1909 the foundation G2310 of the apostles G652 and G2532 prophets, G4396 Jesus G2424 Christ G5547 himself G846 being G5607 the chief corner G204 stone; In G1722 whom G3739 all G3956 the building G3619 fitly framed together G4883 groweth G837 unto G1519 an holy G40 temple G3485 in G1722 the Lord: G2962 In G1722 whom G3739 ye G5210 also G2532 are builded together G4925 for G1519 an habitation G2732 of God G2316 through G1722 the Spirit. G4151

Acts 17:31 STRONG

Because G1360 he hath appointed G2476 a day, G2250 in G1722 the which G3739 he will G3195 judge G2919 the world G3625 in G1722 righteousness G1343 by G1722 that man G435 whom G3739 he hath ordained; G3724 whereof he hath given G3930 assurance G4102 unto all G3956 men, in that he hath raised G450 him G846 from G1537 the dead. G3498

1 Peter 2:4-5 STRONG

To G4314 whom G3739 coming, G4334 as unto a living G2198 stone, G3037 disallowed G593 indeed G3303 of G5259 men, G444 but G1161 chosen G1588 of G3844 God, G2316 and precious, G1784 Ye G846 also, G2532 as G5613 lively G2198 stones, G3037 are built up G3618 a spiritual G4152 house, G3624 an holy G40 priesthood, G2406 to offer up G399 spiritual G4152 sacrifices, G2378 acceptable G2144 to God G2316 by G1223 Jesus G2424 Christ. G5547

Hebrews 10:12 STRONG

But G1161 this man, G846 after he had offered G4374 one G3391 sacrifice G2378 for G5228 sins G266 for G1519 ever, G1336 sat down G2523 on G1722 the right hand G1188 of God; G2316

Hebrews 8:3 STRONG

For G1063 every G3956 high priest G749 is ordained G2525 to G1519 offer G4374 gifts G1435 and G5037 G2532 sacrifices: G2378 wherefore G3606 it is of necessity G316 that this man G5126 have G2192 somewhat G5100 also G2532 to G3739 offer. G4374

Hebrews 7:24 STRONG

But G1161 this man, because G1223 he G846 continueth G3306 ever, G1519 G165 hath G2192 an unchangeable G531 priesthood. G2420

Hebrews 7:4 STRONG

Now G1161 consider G2334 how great G4080 this man G3778 was, unto whom G3739 even G2532 the patriarch G3966 Abraham G11 gave G1325 the tenth G1181 of G1537 the spoils. G205

Hebrews 3:3-4 STRONG

For G1063 this G3778 man was counted worthy G515 of more G4119 glory G1391 than G3844 Moses, G3475 inasmuch as G2596 G3745 he who hath builded G2680 the house G3624 hath more G4119 honour G5092 than G2192 the house. G846 For G1063 every G3956 house G3624 is builded G2680 by G5259 some G5100 man; but G1161 he that built G2680 all things G3956 is God. G2316

1 Corinthians 3:9 STRONG

For G1063 we are G2070 labourers together G4904 with God: G2316 ye are G2075 God's G2316 husbandry, G1091 ye are God's G2316 building. G3619

Acts 13:38 STRONG

Be it G2077 known G1110 unto you G5213 therefore, G3767 men G435 and brethren, G80 that G3754 through G1223 this man G5127 is preached G2605 unto you G5213 the forgiveness G859 of sins: G266

John 2:19-21 STRONG

Jesus G2424 answered G611 and G2532 said G2036 unto them, G846 Destroy G3089 this G5126 temple, G3485 and G2532 in G1722 three G5140 days G2250 I will raise G1453 it G846 up. G1453 Then G3767 said G2036 the Jews, G2453 Forty G5062 and G2532 six G1803 years G2094 was G3618 this G3778 temple G3485 in building, G3618 and G2532 wilt G1453 thou G4771 rear G1453 it G846 up G1453 in G1722 three G5140 days? G2250 But G1161 he G1565 spake G3004 of G4012 the temple G3485 of his G846 body. G4983

John 1:45 STRONG

Philip G5376 findeth G2147 Nathanael, G3482 and G2532 saith G3004 unto him, G846 We have found G2147 him, of whom G3739 Moses G3475 in G1722 the law, G3551 and G2532 the prophets, G4396 did write, G1125 Jesus G2424 of G575 Nazareth, G3478 the son G5207 of Joseph. G2501

Luke 1:78 STRONG

Through G1223 the tender G4698 mercy G1656 of our G2257 God; G2316 whereby G1722 G3739 the dayspring G395 from G1537 on high G5311 hath visited G1980 us, G2248

Mark 15:39 STRONG

And G1161 when the centurion, G2760 which G3588 stood G3936 over G1537 against G1727 him, G846 saw G1492 that G3754 he so G3779 cried out, G2896 and gave up the ghost, G1606 he said, G2036 Truly G230 this G3778 man G444 was G2258 the Son G5207 of God. G2316

Mark 15:29 STRONG

And G2532 they that passed by G3899 railed G987 on him, G846 wagging G2795 their G846 heads, G2776 and G2532 saying, G3004 Ah, G3758 thou that destroyest G2647 the temple, G3485 and G2532 buildest G3618 it in G1722 three G5140 days, G2250

Mark 14:58 STRONG

G3754 We G2249 heard G191 him G846 say, G3004 G3754 I G1473 will destroy G2647 this G5126 temple G3485 that is made with hands, G5499 and G2532 within G1223 three G5140 days G2250 I will build G3618 another G243 made without hands. G886

Matthew 26:61 STRONG

And said, G2036 This G3778 fellow said, G5346 I am able G1410 to destroy G2647 the temple G3485 of God, G2316 and G2532 to build G3618 it G846 in G1223 three G5140 days. G2250

Zechariah 13:7 STRONG

Awake, H5782 O sword, H2719 against my shepherd, H7462 and against the man H1397 that is my fellow, H5997 saith H5002 the LORD H3068 of hosts: H6635 smite H5221 the shepherd, H7462 and the sheep H6629 shall be scattered: H6327 and I will turn H7725 mine hand H3027 upon the little ones. H6819

Zechariah 8:9 STRONG

Thus saith H559 the LORD H3068 of hosts; H6635 Let your hands H3027 be strong, H2388 ye that hear H8085 in these days H3117 these words H1697 by the mouth H6310 of the prophets, H5030 which were in the day H3117 that the foundation H3245 of the house H1004 of the LORD H3068 of hosts H6635 was laid, H3245 that the temple H1964 might be built. H1129

Micah 5:5 STRONG

And this man shall be the peace, H7965 when the Assyrian H804 shall come H935 into our land: H776 and when he shall tread H1869 in our palaces, H759 then shall we raise H6965 against him seven H7651 shepherds, H7462 and eight H8083 principal H5257 men. H120

Isaiah 32:1-2 STRONG

Behold, a king H4428 shall reign H4427 in righteousness, H6664 and princes H8269 shall rule H8323 in judgment. H4941 And a man H376 shall be as an hiding place H4224 from the wind, H7307 and a covert H5643 from the tempest; H2230 as rivers H6388 of water H4325 in a dry place, H6724 as the shadow H6738 of a great H3515 rock H5553 in a weary H5889 land. H776

Psalms 80:15-17 STRONG

And the vineyard H3657 H3661 which thy right hand H3225 hath planted, H5193 and the branch H1121 that thou madest strong H553 for thyself. It is burned H8313 with fire, H784 it is cut down: H3683 they perish H6 at the rebuke H1606 of thy countenance. H6440 Let thy hand H3027 be upon the man H376 of thy right hand, H3225 upon the son H1121 of man H120 whom thou madest strong H553 for thyself.

Ezra 3:10 STRONG

And when the builders H1129 laid the foundation H3245 of the temple H1964 of the LORD, H3068 they set H5975 the priests H3548 in their apparel H3847 with trumpets, H2689 and the Levites H3881 the sons H1121 of Asaph H623 with cymbals, H4700 to praise H1984 the LORD, H3068 after the ordinance H3027 of David H1732 king H4428 of Israel. H3478

Ezra 3:8 STRONG

Now in the second H8145 year H8141 of their coming H935 unto the house H1004 of God H430 at Jerusalem, H3389 in the second H8145 month, H2320 began H2490 Zerubbabel H2216 the son H1121 of Shealtiel, H7597 and Jeshua H3442 the son H1121 of Jozadak, H3136 and the remnant H7605 of their brethren H251 the priests H3548 and the Levites, H3881 and all they that were come out H935 of the captivity H7628 unto Jerusalem; H3389 and appointed H5975 the Levites, H3881 from twenty H6242 years H8141 old H1121 and upward, H4605 to set forward H5329 the work H4399 of the house H1004 of the LORD. H3068

John 19:5 STRONG

Then G3767 came G1831 Jesus G2424 forth, G1854 wearing G5409 the crown G4735 of thorns, G174 and G2532 the purple G4210 robe. G2440 And G2532 Pilate saith G3004 unto them, G846 Behold G2396 the man! G444

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Zechariah 6

Commentary on Zechariah 6 Matthew Henry Commentary


Chapter 6

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 (v. 1-8).
  • 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 (v. 9-15).

Zec 6:1-8

The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. 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 offour chariots drawn by horses of divers colours, together with the explication of the sight, v. 1-5. 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 four chariots understand the four monarchies; and then they read (v. 5), These are the four winds of the heavens, and suppose that therein reference is had to Dan. 7:2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God's Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, 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 Seleucidae and Lagidae, the two branches of the Grecian empire. Thus Grotius and others.

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 angels are often called the chariots of God, as Ps. 68:17; 18:10. The various providences of God concerning nations and churches are represented by the different colours of horses, Rev. 6:2, 4, 5, 8. 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 mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God's purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, 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, What doest thou, or why doest thou so? Acts 2:23; 4:28.
  • 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 conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Ps. 66:3), and in them we see the goings of our God, our King, Ps. 68:24. 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 the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, 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 (Job 39:19, etc.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid; they are chariots of fire, and horses of fire, 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 horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Rev. 14:20. Those in the second chariot were black, 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 third chariot were white, 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 fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord is full of mixture, Ps. 75:8.
  • 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 (v. 5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, 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 stand before him as the Lord of the whole earth, 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 go forth 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 four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh.
  • 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (v. 6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, 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 as affliction abounds consolation much more abounds.
  • 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (v. 3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, v. 7. 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 mercy and judgment, and we must sing unto God of both (Ps. 101:1) 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 (v. 8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, 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 quieted his Spirit. The Lord is well-pleased for his righteousness' sake; and, as he speaks, Isa. 1:24, made himself easy.

Zec 6:9-15

God did not only at sundry times, but in divers manners, 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,

  • I. The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, v. 10, 11. It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the Septuagint, and in the New Testament, rendered Jesus, Acts 7:45)-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, some of the captivity, here named to their honour, that came from Babylon 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, We see not our signs, there is no more any prophet, 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 the same day they came (for when they had arrived they would lose no time, 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 greater than the temple, Mt. 12:6.
    • 3. Crowns are to be made, and put upon the head of Joshua, v. 11. 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 royal dignity, 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 King of Israel (Jn. 1:49), 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 goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. 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.
  • 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,
    • 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 (v. 12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, 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 grow up for himself (so some read it) propria virtute-by his own vital energy, shall be exalted in his own strength.
    • 2. That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (v. 13), Even he shall build the temple of the Lord. 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 temple of the Lord, a spiritual house (1 Pt. 2:5), a holy temple, Eph. 2:21. 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.
    • 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 an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa. 9:6. They shall hang upon him all the glory of his Father's house, Isa. 22:24. It becomes him, and he is par negotio-well able to bear it. 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 glory of Israel; 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 lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.
    • 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: He shall sit and rule upon his throne. 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, Heb. 8:1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, 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 in the heavens; 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 sit and rule upon that throne; and to him every thought within us must be brought into obedience.
      • (2.) This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb. 5:1, 2. 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 rainbow about the throne, so he is a priest upon the throne.
    • 5. That the counsel of peace shall be between them both. That is,
      • (1.) Between Jehovah and the man the branch, 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 appear to have been 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. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; 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 prophets of God helping them. 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.
    • 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 (v. 15): Those that are far off shall come and build in the temple of the Lord. 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 (Ezra 6:8) and the furnishing of it, Ezra 7:19, 20. 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 temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, 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 grow up to a holy temple, Eph. 2:20-22. 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.
    • 7. That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; 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 Ezra 6:13, 14. 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.
    • 8. That these promises were strong obligations to obedience: "For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. 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 obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.
  • III. The provision that was made to preserve the remembrance of this. The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, v. 14. 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, in perpetuam rei memoriam-for a perpetual memorial, 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.