5 And the messenger answereth and saith unto me, `These `are' four spirits of the heavens coming forth from presenting themselves before the Lord of the whole earth.
and unto the messengers, indeed, He saith, `Who is making His messengers spirits, and His ministers a flame of fire;'
And He saith unto me: `Prophesy unto the Spirit, prophesy, son of man, and thou hast said unto the Spirit: Thus said the Lord Jehovah: From the four winds come in, O Spirit, and breathe on these slain, and they do live.'
And I saw another messenger flying in mid-heaven, having good news age-during to proclaim to those dwelling upon the earth, and to every nation, and tribe, and tongue, and people, saying in a great voice, `Fear ye God, and give to Him glory, because come did the hour of His judgment, and bow ye before Him who did make the heaven, and the land, and sea, and fountains of waters.' And another messenger did follow, saying, `Fall, fall, did Babylon, the great city, because of the wine of the wrath of her whoredom she hath given to all nations to drink.' And a third messenger did follow them, saying in a great voice, `If any one the beast doth bow before, and his image, and doth receive a mark upon his forehead, or upon his hand, he also shall drink of the wine of the wrath of God, that hath been mingled unmixed in the cup of His anger, and he shall be tormented in fire and brimstone before the holy messengers, and before the Lamb, and the smoke of their torment doth go up to ages of ages; and they have no rest day and night, who are bowing before the beast and his image, also if any doth receive the mark of his name. Here is endurance of the saints: here `are' those keeping the commands of God, and the faith of Jesus.' And I heard a voice out of the heaven saying to me, `Write: Happy are the dead who in the Lord are dying from this time!' `Yes, (saith the Spirit,) That they may rest from their labours -- and their works do follow them!'
And after these things I saw four messengers, standing upon the four corners of the land, holding the four winds of the land, that the wind may not blow upon the land, nor upon the sea, nor upon any tree;
are they not all spirits of service -- for ministration being sent forth because of those about to inherit salvation?
and he shall send his messengers with a great sound of a trumpet, and they shall gather together his chosen from the four winds, from the ends of the heavens unto the ends thereof.
`Beware! -- ye may not despise one of these little ones, for I say to you, that their messengers in the heavens do always behold the face of my Father who is in the heavens,
For who trampled on the day of small things, They have rejoiced, And seen the tin weight in the hand of Zerubbabel, These seven `are' the eyes of Jehovah, They are going to and fro in all the land.'
And the one who is standing between the myrtles doth answer and say, `These `are' they whom Jehovah hath sent to walk up and down in the land.' And they answer the messenger of Jehovah who is standing between the myrtles, and say, `We have walked up and down in the land, and lo, all the land is sitting still, and at rest.'
Answered hath Daniel and said, `I was seeing in my vision by night, and lo, the four winds of the heavens are coming forth to the great sea;
And He saith, `Go out, and thou hast stood in the mount before Jehovah.' And lo, Jehovah is passing by, and a wind -- great and strong -- is rending mountains, and shivering rocks before Jehovah: -- not in the wind `is' Jehovah; and after the wind a shaking: -- not in the shaking `is' Jehovah;
and I look, and lo, four wheels near the cherubs, one wheel near the one cherub, and another wheel near the other cherub, and the appearance of the wheels `is' as the colour of a beryl stone. As to their appearances, one likeness `is' to them four, as it were the wheel in the midst of the wheel. In their going, on their four sides they go; they turn not round in their going, for to the place whither the head turneth, after it they go, they turn not round in their going. And all their flesh, and their backs, and their hands, and their wings, and the wheels, are full of eyes round about; to them four `are' their wheels. To the wheels -- to them is one calling in mine ears, `O wheel!' And four faces `are' to each; the face of the one `is' the face of the cherub, and the face of the second the face of man, and of the third the face of a lion, and of the fourth the face of an eagle. And the cherubs are lifted up, it `is' the living creature that I saw by the river Chebar. And in the going of the cherubs, the wheels go beside them; and in the cherubs lifting up their wings to be high above the earth, the wheels turn not round, even they, from being beside them. In their standing they stand, and in their exaltation they are exalted with them: for the living spirit `is' in them. And go forth doth the honour of Jehovah from off the threshold of the house, and standeth over the cherubs, and the cherubs lift up their wings, and are lifted up from the earth before mine eyes; in their going forth, the wheels also `are' over-against them, and he standeth at the opening of the east gate of the house of Jehovah, and the honour of the God of Israel `is' over them from above.
And out of its midst `is' a likeness of four living creatures, and this `is' their appearance; a likeness of man `is' to them, and four faces `are' to each, and four wings `are' to each of them, and their feet `are' straight feet, and the sole of their feet `is' as a sole of a calf's foot, and they are sparkling as the colour of bright brass; and hands of man under their wings -- on their four sides, and their faces and their wings -- `are' to them four; joining one unto another `are' their wings, they turn not round in their going, each straight forward they go. As to the likeness of their faces, the face of a man, and the face of a lion, toward the right `are' to them four, and the face of an ox on the left `are' to them four, and the face of an eagle `are' to them four. And their faces and their wings are separate from above, to each `are' two joining together, and two are covering their bodies. And each straight forward they go, whither the spirit is to go, they go, they turn not round in their going. As to the likeness of the living creatures, their appearances `are' as coals of fire -- burning as the appearance of lamps; it is going up and down between the living creatures, and brightness `is' to the fire, and out of the fire is going forth lightning. And the living creatures are running, and turning back, as the appearance of the flash. And I see the living creatures, and lo, one wheel `is' in the earth, near the living creatures, at its four faces. The appearance of the wheels and their works `is' as the colour of beryl, and one likeness `is' to them four, and their appearances and their works `are' as it were the wheel in the midst of the wheel. On their four sides, in their going they go, they turn not round in their going. As to their rings, they are both high and fearful, and their rings `are' full of eyes round about them four. And in the going of the living creatures, the wheels go beside them, and in the living creatures being lifted up from off the earth, lifted up are the wheels. Whither the spirit is to go, they go, thither the spirit `is' to go, and the wheels are lifted up over-against them, for a living spirit `is' in the wheels. In their going, they go; and in their standing, they stand; and in their being lifted up from off the earth, lifted up are the wheels over-against them; for a living spirit `is' in the wheels. And a likeness `is' over the heads of the living creatures of an expanse, as the colour of the fearful ice, stretched out over their heads from above. And under the expanse their wings `are' straight, one toward the other, to each are two covering on this side, and to each are two covering on that side -- their bodies. And I hear the noise of their wings, as the noise of many waters, as the noise of the Mighty One, in their going -- the noise of tumult, as the noise of a camp, in their standing they let fall their wings. And there is a voice from above the expanse, that `is' above their head: in their standing they let fall their wings. And above the expanse that `is' over their head, as an appearance of a sapphire stone, `is' the likeness of a throne, and on the likeness of the throne a likeness, as the appearance of man upon it from above. And I see as the colour of copper, as the appearance of fire within it round about, from the appearance of his loins and upward, and from the appearance of his loins and downward, I have seen as the appearance of fire, and brightness `is' to it round about. As the appearance of the bow that is in a cloud in a day of rain, so `is' the appearance of the brightness round about.
Fire and hail, snow and vapour, Whirlwind doing His word;
Who is laying the beam of His upper chambers in the waters, Who is making thick clouds His chariot, Who is walking on wings of wind, Making His messengers -- the winds, His ministers -- the flaming fire.
And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst to station himself by Jehovah. And Jehovah saith unto the Adversary, `Whence camest thou?' And the Adversary answereth Jehovah and saith, `From going to and fro in the land, and from walking up and down in it.'
And the day is, that sons of God come in to station themselves by Jehovah, and there doth come also the Adversary in their midst.
And he saith, `Therefore, hear ye a word of Jehovah: I have seen Jehovah sitting on His throne, and all the host of the heavens standing on His right and His left; and Jehovah saith, Who doth entice Ahab king of Israel, and he doth go up and fall in Ramoth-Gilead? And this speaker saith thus, and that speaker thus.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 6
Commentary on Zechariah 6 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 6
Zec 6:1-8. Eighth Vision. The Four Chariots.
1. four chariots—symbolizing the various dispensations of Providence towards the Gentile nations which had been more or less brought into contact with Judea; especially in punishing Babylon. Compare Zec 6:8 ("the north country," that is, Babylon); Zec 1:15; 2:6. The number "four" is specified not merely in reference to the four quarters of the horizon (implying universal judgments), but in allusion to the four world kingdoms of Daniel.
from between two mountains—the valley of Jehoshaphat, between Moriah and Mount Olivet [Moore]; or the valley between Zion and Moriah, where the Lord is (Zec 2:10), and whence He sends forth His ministers of judgment on the heathen [Maurer]. The temple on Mount Moriah is the symbol of the theocracy; hence the nearest spot accessible to chariots in the valley below is the most suitable for a vision affecting Judah in relation to the Gentile world powers. The chariot is the symbol of war, and so of judgments.
of brass—the metal among the ancients representing hard solidity; so the immovable and resistless firmness of God's people (compare Jer 1:18). Calvin explains the "two mountains" thus: The secret purpose of God from eternity does not come forth to view before the execution, but is hidden and kept back irresistibly till the fit time, as it were between lofty mountains; the chariots are the various changes wrought in nations, which, as swift heralds, announce to us what before we knew not. The "two" may thus correspond to the number of the "olive trees" (Zec 4:3); the allusion to the "two mountains" near the temple is not necessarily excluded in this view. Henderson explains them to be the Medo-Persian kingdom, represented by the "two horns" (Da 8:3, 4), now employed to execute God's purpose in punishing the nations; but the prophecy reaches far beyond those times.
2. red—implying carnage.
black—representing sorrow; also famine (Re 6:5, 6; compare Zec 1:8).
3. white—implying joy and victory [Calvin].
grizzled—piebald. Implying a mixed dispensation, partly prosperity, partly adversity. All four dispensations, though various in character to the Gentile nation, portended alike good to God's people.
bay—rather, "strong" or "fleet"; so Vulgate [Gesenius]. The horses have this epithet, whose part it was to "walk to and fro through the earth" (Zec 6:7). However, the Septuagint and Chaldee agree with English Version in referring the Hebrew to color, not strength.
4. The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.
5. four spirits of the heavens—heavenly spirits who "stand before Jehovah" to receive God's commands (Zec 4:14; 1Ki 22:19; Job 2:1; Lu 1:19) in heaven (of which Zion is the counterpart on earth, see on Zec 6:1), and proceed with chariot speed (2Ki 6:17; Ps 68:17) to execute them on earth in its four various quarters (Ps 104:4; Heb 1:7, 14) [Pembellus]. Or, the secret impulses of God which emanate from His counsel and providence; the prophet implies that all the revolutions in the world are from the Spirit of God and are as it were, His messengers or spirits [Calvin].
6. north country—Babylon (see on Jer 1:14). The north is the quarter specified in particular whence Judah and Israel are hereafter to return to their own land (Zec 2:6; Jer 3:18). "The black horses" go to Babylon, primarily to represent the awful desolation with which Darius visited it in the fifth year of his reign (two years after this prophecy) for revolting [Henderson]. The "white" go after the "black" horses to the same country; two sets being sent to it because of its greater cruelty and guilt in respect to Judea. The white represent Darius triumphant subjugation of it [Moore]. Rather, I think, the white are sent to victoriously subdue Medo-Persia, the second world kingdom, lying in the same quarter as Babylon, namely, north.
grizzled … toward the south—that is, to Egypt, the other great foe of God's people. It, being a part of the Græco-Macedonian kingdom, stands for the whole of it, the third world kingdom.
7. bay—rather, the "fleet" (or "strong"). As the "red" are not otherwise mentioned, the epithet "fleet" (as the Hebrew for "bay" ought to be translated) in Zec 6:3 seems to apply to all four, and here especially to the "red." Their office is to complete hereafter the work already in part executed by the previous three who have stilled Babylon, Medo-Persia, and Græco-Macedonia; namely, to punish finally the last great foe of Israel, the final form assumed by the fourth world kingdom, Rome, which is to continue down to the second advent of Christ. Hence they "walk to and fro through the earth," counterworking Satan's "going to and fro in the earth" (Job 1:7; 2Th 2:8, 9; 1Ti 4:1), in connection with the last awful development of the fourth world kingdom. Their "fleetness" is needed to counteract his restless activity; their red color implies the final great carnage (Eze 39:1-29; Re 19:17, 18, 21).
8. north … quieted … my spirit—that is, caused My anger to rest (Jud 8:3, Margin; Ec 10:4; Eze 5:13; 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.
Zec 6:9-15. Ninth Vision. The Crowning of Joshua.
The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.
10. Take of them of the captivity—Take silver and gold (Zec 6:11) from them. The three named came from Babylon (where some of the exiled Jews still were left) to present gifts of silver and gold towards the building of the temple. But in Zec 6:11, 14, "crowns" are directed to be made of them, then to be set on Joshua's head, and to be deposited in the temple as a memorial of the donors, until Messiah shall appear.
Heldai—meaning "robust." Called Helem below.
Tobijah—that is, "the goodness of God."
Jedaiah—that is, "God knows."
which are come from Babylon—This clause in the Hebrew comes after "Josiah son of Zephaniah." Therefore, Moore thinks Josiah as well as the three "came from Babylon." But as he has a "house" at Jerusalem, he is plainly a resident, not a visitor. Therefore English Version is right; or Maurer, "Josiah son of Zephaniah, to whom they are come (as guests) from Babylon."
the same day—No time was to be lost to mark the significancy of their coming from afar to offer gifts to the temple, typifying, in the double crown made of their gifts and set on Joshua's head, the gathering in of Israel's outcasts to Messiah hereafter, who shall then be recognized as the true king and priest.
11. The high priest wore a crown above the miter (Zec 3:5; Le 8:9). Messiah shall wear many crowns, one surmounting the other (Re 19:12). It was a thing before unknown in the Levitical priesthood that the same person should wear at once the crown of a king and that of a high priest (Ps 110:4; Heb 5:10). Messiah shall be revealed fully in this twofold dignity when He shall "restore the kingdom to Israel" (Ac 1:6).
12. Behold, the man—namely, shall arise. Pilate unconsciously spake God's will concerning Him, "Behold the man" (Joh 19:5). The sense here is, "Behold in Joshua a remarkable shadowing forth of Messiah." It is not for his own sake that the crown is placed on him, but as type of Messiah about to be at once king and priest. Joshua could not individually be crowned king, not being of the royal line of David, but only in his representative character.
Branch—(See on Zec 3:8; Isa 4:2; Jer 23:5; 33:15).
he shall grow up out of his place—retaining the image of a "Branch"; "He shall sprout up from His place," that is, the place peculiar to Him: not merely from Beth-lehem or Nazareth, but by His own power, without man's aid, in His miraculous conception [Henderson]; a sense brought out in the original, "from under Himself," or "from (of) Himself" [Calvin]. Moore makes it refer to His growing lowly in His place of obscurity, "as a tender plant and a root out of a dry ground" (Isa 53:2), for thirty years unknown except as the son of a carpenter. Maurer translates, "Under Him there shall be growth (in the Church)." English Version accords better with the Hebrew (compare Ex 10:23). The idea in a Branch is that Christ's glory is growing, not yet fully manifested as a full-grown tree. Therefore men reject Him now.
build the temple—The promise of the future true building of the spiritual temple by Messiah (Mt 16:18; 1Co 3:17; 2Co 6:16; Eph 2:20-22; Heb 3:3) is an earnest to assure the Jews, that the material temple will be built by Joshua and Zerubbabel, in spite of all seeming obstacles. It also raises their thoughts beyond the material to the spiritual temple, and also to the future glorious temple, to be reared in Israel under Messiah's superintendence (Eze 40:1-43:27). The repetition of the same clause (Zec 6:13) gives emphasis to the statement as to Messiah's work.
13. bear the glory—that is, wear the insignia of the kingly glory, "the crowns" (Ps 21:5; 102:16; Isa 52:13). He himself shall bear the glory, not thou, Joshua, though thou dost bear the crowns. The Church's dignity is in her head alone, Christ. So Eliakim, type of Messiah, was to have "all the glory of his father's house hung upon him" (Isa 22:24).
sit—implying security and permanence.
priest … throne—(Ge 14:18; Ps 110:4; Heb 5:6, 10; 6:20; 7:1-28).
counsel of peace … between … both—Joshua and Zerubbabel, the religious and civil authorities co-operating in the temple, typify the peace, or harmonious union, between both the kingly and priestly offices. The kingly majesty shall not depress the priestly dignity, nor the priestly dignity the kingly majesty [Jerome]. The peace of the Church, formerly sought for in the mutual "counsels" of the kings and the priests, who had been always distinct, shall be perfectly ensured by the concurrence of the two offices in the one Messiah, who by His mediatorial priesthood purchases it, and by His kingly rule maintains it. Vitringa takes "His throne" to be Jehovah the Father's. Thus it will be, "there shall be … peace between the Branch and Jehovah" [Ludovicus De Dieu]. The other view is better, namely, "Messiah's throne." As Priest He expiates sin; as King, extirpates it. "Counsel of peace," implies that it is the plan of infinite "wisdom," whence Messiah is called "Counsellor" (Isa 9:6; Eph 1:8, 11; Heb 6:17). Peace between the kingly and priestly attributes of Messiah implies the harmonizing of the conflicting claims of God's justice as a King, and His love as a Father and Priest. Hence is produced peace to man (Lu 2:14; Ac 10:36; Eph 2:13-17). It is only by being pardoned through His atonement and ruled by His laws, that we can find "peace." The royal "throne" was always connected with the "temple," as is the case in the Apocalypse (Re 7:15), because Christ is to be a king on His throne and a priest, and because the people, whose "king" the Lord is, cannot approach Him except by a priestly mediation [Roos]. Jesus shall come to effect, by His presence (Isa 11:4; Da 7:17), that which in vain is looked for, in His absence, by other means. He shall exercise His power mediatorially as priest on His throne (Zec 6:13); therefore His reign is for a limited period, which it could not be if it were the final and everlasting state of glory. But being for a special purpose, to reconcile all things in this world, now disordered by sin, and so present it to God the Father that He may again for the first time since the fall come into direct connection with His creatures; therefore it is limited, forming the dispensation in the fulness of times (Eph 1:10), when God shall gather in one all things in Christ, the final end of which shall be, "God all in all" (1Co 15:24-28).
14. the crowns shall be to Helem … a memorial—deposited in the temple, to the honor of the donors; a memorial, too, of the coronation of Joshua, to remind all of Messiah, the promised antitypical king-priest, soon to come. Helem, the same as Heldai above. So Hen (that is, "favor") is another name for Josiah (that is, "God founds") above. The same person often had two names.
15. they … far off shall … build—The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zec 6:13 (Ac 2:39; Eph 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isa 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zec 2:11; 8:2-2, 23; Isa 60:10; 57:19).
build in the temple—Christ "builds the temple" (Zec 6:12, 13; Heb 3:3, 4): His people "build in the temple." Compare Heb 3:2, "Moses in His house."
ye shall know, &c.—when the event corresponds to the prediction (Zec 2:9; 4:9).
this shall come to pass, if ye … obey, &c.—To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zec 3:8; 12:10-12; Mt 23:39; Ro 11:16-24).