Zechariah 6 commentary

This vision may represent the ways of Providence in the government of this lower world. Whatever the providences of God about us are, as to public or private affairs, we should see them all as coming from between the mountains of brass, the immoveable counsels and decrees of God; and therefore reckon it as much our folly to quarrel with them, as it is our duty to submit to them. His providences move swiftly and strongly as chariots, but all are directed and governed by his infinite wisdom and sovereign will. The red horses signify war and bloodshed. The black, signify the dismal consequences of war, famines, pestilences, and desolations. The white, signify the return of comfort, peace, and prosperity. The mixed colour, signify events of different complexions, a day of prosperity and a day of adversity. The angels go forth as messengers of God's counsels, and ministers of his justice and mercy. And the secret motions and impulses upon the spirits of men, by which the designs of Providence are carried on, are these four spirits of the heavens, which go forth from God, and fulfil what the God of the spirits of all flesh appoints. All the events which take place in the world spring from the unchangeable counsels of the Lord, which are formed in unerring wisdom, perfect justice, truth, and goodness; and from history it is found that events happened about the period when this vision was sent to the prophet, which seem referred to therein.

Some Jews from Babylon brought an offering to the house of God. Those who 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. Crowns are to be made, and put upon the head of Joshua. The sign was used, to make the promise more noticed, that God will, in the fulness of time, raise up a great High Priest, like Joshua, who is but the figure of one that is to come. Christ is not only the Foundation, but the Founder of this temple, by his Spirit and grace. 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 is the crown an exceeding weight of glory, and he bears that. The counsel of peace should be between the priest and the throne, between the priestly and kingly offices of Jesus Christ. The peace and welfare of the gospel church, and of all believers, shall be wrought, though not by two several persons, yet by two several offices meeting in one; Christ, purchasing all peace by his priesthood, maintaining and defending it by his kingdom. The crowns used in this solemnity must be kept in the temple, as evidence of this promise of the Messiah. Let us not think of separating what God has joined in his counsel of peace. We cannot come to God by Christ as our Priest, if we refuse to have him rule over us as our King. We have no real ground to think our peace is made with God, unless we try to keep his commandments.

Chapter 6

Lecture One Hundred and Forty-fourth

Zechariah 6:1-3

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 were mountains of brass.

1. Et conversus sum, et levavi oculos meos, et aspexi; et ecce quatuor quadrigae egressae e mdio duorum montium; et montes illi, montes aenei.

2. In the first chariot were red horses; and in the second chariot black horses;

2. In quadriga prima equi rufi, et in quadriga secunda equi nigri,

3. And in the third chariot white horses; and in the fourth chariot grisled and bay horses.

3. Et in quiadriga tertia equi albi, et in quadriga quarta equi grandinei. (vel, varii; םיצומא, robusti, sed potius subscribo eorum sententiae qui vertunt subrufos.)

Here we have another vision; and the Prophet distinguishes it from the former visions by saying, that he turned, as though he had said, that there had been some intervening time. They were not then continued visions, but he turned himself elsewhere, and then he raised up his eyes, and the Lord revealed to him what he now relates. But as the vision is obscure, interpreters have given it different meanings. They who think that the four Gospels are designated by the four chariots, give a very frigid view. I have elsewhere reminded you, that we are to avoid these futile refinements which of themselves vanish away. Allegories, I know, delight many; but we ought reverently and soberly to interpret the prophetic writings, and not to fly in the clouds, but ever to fix our foot on solid ground. Others think that those changes are meant which we know happened in Chaldea and Assyria. As Nineveh was overthrown that Babylon might be the seat of the empire, they suppose that this is meant by the first chariot, the horses of which were red. Then they think that the Persian empire is intended by the second chariot, as the Jews had at the beginning suffered many grievous evils. Afterwards by the white horses are signified, as they suppose, the Macedonian power, as Alexander treated the Jews with humanity and kindness. By the fourth chariot they understand the Roman Empire, and think that the horses are of different colors, because some of the Caesars raged cruelly against the Jews and the Church of God, and some of them showed more lenity. This is the view taken by Jerome, Cyril, Kimchi, Newcome, Blayney, and also by Grotius and Parkhurst, only that they consider the fourth chariot to represent, not the Romans, but the Syrians and Egyptians. See Parkhurst’s Lex., under [אמף]. Henderson confines all the chariots to the Medes and Persians, as referring to various changes and events until the reduction of Egypt by Xerxes, “the south country” being that land. The basis of every view which may be taken of the chariots, as Marckius justly observes, must be the interpretation given by the angel in verse 5; which some translate, “these are the four spirits of the heavens,” that is, angels, as in our version, followed by Newcome and Henderson; and others, such as Marckius and Blayney, “these are the four winds of heaven;” winds being rendered as a metaphorical expression for God’s judgments. See Jeremiah 49:36; Revelation 7:1-3; and also Psalm 148:8

These are the only two renderings of which the words are capable; and the first seems the most appropriate. That God employs angels to execute his purpose both of mercy and of judgment, is a doctrine often taught in Scripture. See Psalm 104:4; Ezekiel 1:6; 23:24; Daniel 7:10; 10:21; Hebrews 1:7, 14. That angels are intended is the view taken by Piscator, Drusius, Henry, Scott, Newcome, and Henderson. It may be said, the chariots represented God’s purposes; the horses, the angels, and their different colors, the different works which they had to execute. See Revelation 6:1-8. “The mountains of brss” designate, as Calvin, Blayney, and many others think, “the firm and unalterable decrees of the Almighty.—Ed. But I know not whether these things are well founded.

We see that the fourth chariot went to the south, and wandered through various regions, and almost through the whole world. As then this cannot be applied to Chaldea, the simpler view seems to be — that the four chariots signify the various changes which happened not only in Chaldea and among the Babylonians, but also in Judea and among other nations: and this may be easily gathered from the context. But as all these things cannot be stated at the same time, we shall treat them in the order in which the Prophet relates them. I shall now repeat what I have elsewhere said respecting the words, that he raised up his eyes, as intimating the divine authority of what is predicted. The words indeed signify that he did not bring forward what he had vainly imagined, nor adduce tales which he had himself fabricated, but he was attentive to what was revealed to him; and also that he was somewhat separated from common life in order to be an interpreter between God and men. Hence authority is here ascribed to the prophecy, as Zechariah did not come forth to speak of uncertain things, but as one sent by heaven, for he delivered nothing but what he had received from above.

He now says, that four chariots appeared to him, which came forth from mountains, and that the two mountains where the chariots were seen were mountains of brass. The Prophet no doubt understood by these mountains the providence of God, or his hidden counsel, by which all things have been decreed before the creation of the world; and hence he says, that they were mountains of brass, as they could not be broken. The poets say, that fate is unavoidable (ineluctable); but as this sentiment is profane, it is enough for us to understand it of God’s eternal providence, which is immutable. And here is most fitly described to us the counsel of God; for before things break forth into action they are inclosed as it were between the narrow passes of mountains, inasmuch as what God has decreed is not apparent, but lies hid as it were in deep mountains. Hence we then begin to acknowledge the counsel of God when experience teaches us, that what was previously hid from us has been in this or in that manner decreed. But it was not in vain that Zechariah adds, that they were mountains of brass; it was to teach us that God’s counsel is not changeable as foolish men imagine, who think that God is doubtful as to the issue, and is, as it were, kept in suspense: for according to their notions, events depend on the free-will of men. They entertain the idea that God foreknows what is to come conditionally: as this or that will not be, except it shall please men. And though they confess not that God is changeable, yet we gather from their dotages that there is in God nothing sure and certain. The Prophet therefore says here, that they were mountains of brass, because God has fixed before all ages what he has purposed to be done, and thus fixed it by an immutable decree, which cannot be broken by Satan, nor by the whole world.

We hence see how suitable is this representation when the Prophet says, that chariots went forth from mountains.

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 Jr 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; Psa 68:17) to execute them on earth in its four various quarters (Psa 104:4; He 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 Jr 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; Jr 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 He 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 (Psa 110:4; He 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; Is 4:2; Jr 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" (Is 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; Ep 2:20-22; He 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" (Psa 21:5; 102:16; Is 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" (Is 22:24).

sit--implying security and permanence.

priest ... throne--(Ge 14:18; Psa 110:4; He 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" (Is 9:6; Ep 1:8, 11; He 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; Ep 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 (Is 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 (Ep 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; Ep 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Is 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; Is 60:10; 57:19).

build in the temple--Christ "builds the temple" (Zec 6:12, 13; He 3:3, 4): His people "build in the temple." Compare He 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).

There came four chariots - Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in chap. 1.

Mountains of brass - The strong barriers of God's purposes, which restrained those powers within the times and limits appointed by Jehovah.

In the first chariot were red horses - The empire of the Chaldeans, which overthrew the empire of the Assyrians.

The second chariot black horses - The empire of the Persians founded by Cyrus, which destroyed the empire of the Chaldeans.

The third chariot white horses - The empire of the Greeks, founded by Alexander the Great, which destroyed the empire of the Persians.

The fourth chariot grisled and bay horses - That is party-coloured horses, or with horses, some grisled and some bay. The empire of the Romans or of the Greeks. The Greeks divided after the death of Alexander; one part pointing out the Lagidae, who attacked and subdued Egypt; and the other, the seleucidae, who subdued Syria under Seleucus.

The four spirits of the heavens - Ministers of God's wrath against the sinful nations of the world.

The black horses - This refers to the second chariot; of the first the angel makes no mention, because the empire designed by it had ceased to exist. This had red horses, to show the cruelty of the Chaldeans towards the Jews, and the carnage they committed in the land of Judea.

The black - Cyrus, at the head of the Persians and Medes, bringing devastation and death among the Chaldeans, called the north in many parts of Scripture.

The white - Alexander, who was splendid in his victories, and mild towards all that he conquered.

The grisled - The Lagidae or Ptolemies, who founded an empire in Egypt; of these some were good, some bad, some despotic, some moderate, some cruel, and some mild, represented by the party-coloured horses.

And the bay went forth - The Seleucidae, who conquered Syria and the upper provinces, and who wished to extend their conquests, and "sought to go, that they might walk to and fro throughout the earth," were of unbounded ambition, and sought universal empire; such as Antiochus the Great. "So they walked to and fro," did extend their conquests; and harassed many countries by their vexatious and almost continual wars. Some think the Romans are meant, who carried their conquests hither and thither, just as the Divine providence permitted them.

Have quieted my spirit in the north country - They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks: -

The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God's spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.

The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.

The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, Zac 6:6, Zac 6:7, under each epithet given it, Zac 6:3.

Take of them of the captivity - The names that follow were probably those to whom the silver and golden vessels of the temple were intrusted; and who might have had bullion of silver and gold, for particular purposes, about the ornaments of the temple.

The house of Josiah - Probably an artificer in silver, gold, etc.

Make crowns - עטרות ataroth; but seven MSS. of Kennicott's and De Rossi's, and one ancient of my own, with the Syriac and Chaldee, have עטרת atereth, a crown, or tiara. And as Joshua the high priest is alone concerned here, I think one crown only is intended.

Behold the man whose name is The Branch! - I cannot think that Zerubbabel is here intended; indeed, he is not so much as mentioned in Zac 3:8. Joshua and his companions are called אנשי מופת anshey mopheth, figurative or typical men; the crowning therefore of Joshua in this place, and calling him the Branch, was most probably in reference to that glorious person, the Messiah, of whom he was the type or figure. The Chaldee has, "whose name is my Messiah," or Christ.

And he shall grow up out of his place - That is, out of David's root, tribe, and family.

And he shall build the temple of the Lord - This cannot refer to the building of the temple then in hand, for Zerubbabel was its builder: but to that temple, the Christian Church, that was typified by it; for Zerubbabel is not named here, and only Joshua or Jesus (the name is the same) is the person who is to be crowned and to build this spiritual temple.

Even he shall build the temple - Joshua, not Zerubbabel.

He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended.

And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder.

And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.

And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.

And the crowns shall be - One of my MSS. has אטרות ataroth, crowns, corrected into עטרת atereth, crown; and so the Septuagint, Syriac, and Arabic. The Chaldee has, "And praise shall be," etc. The meaning appears to be this, that the crown made for Joshua should be delivered to the persons mentioned here and in Zac 6:10, to be laid up in the temple of the Lord, as a memorial of this typical transaction.

And they that are far off shall come - The Gentiles shall come to the Savior of the world; and build - become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.

Ye shall know that the Lord of hosts hath sent me - These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.

And this shall come to pass - Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

Four chariots - Angels who are sometimes styled chariots of God. These as employed in the affairs of church and empire, act their part in the revolution and changes of things, 'till the gospel be preached by the Messiah, and the apostles. Of brass - These denote the immoveable decrees of God, his steady execution of his counsels and the insuperable restraints upon all empires and countries, which God keeps within the barriers of such impregnable mountains.

Red horses - Perhaps denoting bloody times, Rev 6:4. Black horses - Perhaps a time of mortality, and wasting diseases, Rev 6:5.

White horses - Signifying joyful and prosperous affairs, chap. 1:8. Grisled - A mixt state of affairs.

These are - The angels of heaven, who have a great share in the management of the affairs both of the church and states. Of the heavens - Which reside in heaven, 'till employed, go thence when employed, and having done their work, return thither. Standing - They stand as servants attending the command of their Lord.

The black horses - The angels signified by the black horses are the executioners of God's just displeasure. Therein - In the second chariot. The north - country - Babylon. The grisled - The angels signified by these, managed the Roman power, which was sometimes favourable, sometimes fierce and severe, to those they had to do with. The south - country - Egypt and Arabia, which lay south of Judea. It may perhaps point at their invading Africa too, whose punishments were mixed, with kindness and mercy more than the punishments of Babylon were.

Sought to go - Waited for a commission. He said - Christ who hath all power in heaven and on earth. Through the earth - Thro' the rest of the kingdoms of the world remote from Judea, but not remote from God's wise and sovereign providence.

Cried he - Christ spake aloud, and called to him. Quieted my spirit - By doing what I appointed them in revenge of my peoples injuries, and by bringing my people back into Canaan.

Take - Of those that are come out of Babylon. Come thou - Go fetch them, if they lodge elsewhere. The same day - The same day in which they come.

Make crowns - One of silver, the other of gold. Set them - Put both of them, one after another. Joshua - Who herein is now a type of Christ, king and priest for ever for his people.

Unto him - Joshua, but in the hearing of others. Whose name is the Branch - Whom you know by the name of the Branch, who was called so long since. Thou, O Joshua art the portrait, he is the Branch itself. Out of his place - Of the tribe and family, and in the place foretold. He shall build - He it is, though unseen, that stands by you, who build the material temple, far inferior to the spiritual temple, which Christ will build, preserve, and dwell in for ever.

The glory - Of both kingly and priestly office; the glory of both those crowns shall abide on him. Shall sit - Which speaks both his royal magnificence, and the perpetuity of it. A priest - The great high - priest, to offer the great sacrifice to God, to make reconciliation, to intercede for his people. The counsel of peace - The peace made for God's people shall rest upon these two, the kingly and priestly office of Christ; by his priestly office he shall make their peace with God, by his kingly office he shall deliver them from their spiritual enemies.

The crowns - The two crowns before mentioned. Helem - These persons we know no more of than their names. A memorial - Of the Messiah's certain and speedy coming.

They that are far off - This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles. And this - The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God's people.

1 AND I turned , and lift up mine eyes , and looked, and behold, there came four chariots out from between two mountains, and the mountains were mountains of brass .

See chap. 5. ver. 1. let. b.

Ibid let. c. d.

The appearance or Emblem is plain enough, we can easily conceive that; but the things signified hereby are most difficultly found out, and perhaps not found when we think they are; here then, if any were, all are bound to write modestly, and all are bound to read carefully, and to judge candidly; whether by these Chariots are meant. 1. The various changes made by Wars in the Nations, the Chariots as some say were Chariots for War, and drawn by several coloured Horses, and thus Wars and Mutations thereby might be signified. 2. Or, the four Monarchies of different temper and carriage toward the Iews and others, whom they ruled as very many Learned Expositors think▪ Or, 3. The four Gospels, with the Apostles and Preachers of the Gospel sent by Christ as others. Or, 4. Angels who are sometimes stiled Chariots of God, and who are by the Prophets, Daniel, Ezekiel, Zechariah, and by the Apocalypses introduced as great Ministers and Servants of Christ in the Affairs of his Church, I determine not, though perhaps all these might fairly be woven into one web, in which Angels as employed in the Affairs of Church and Empire, act their part in the revolution and changes of things, be these of what temper soever they will in both, till the Gospel be preached▪ by the M[illegible: 3 letters]iah, and his Apostles.

Out of a deep, shady, and dark Valley which here is laid between two Mountains▪ so God's Judgments are a great deep, whilest his Righteousness is as the great Mountains, Psal. 36.6.

These Mountains appear to the Prophet very wonderful, for they were of Brass to denote the immoveable decrees of God, his steddy executions of his Councels, the insuperable restraints upon all Empires and Councels which God keeps within the Barriers of such impregnable Mountains, whence not one can start till he open the way, and possibly it may import the pressures, difficulties, and distresses of the times signified hereby.

2 In the first chariot were red horses, and in the second chariot black horses.

may signifie bloody times, a fiery execution of wrath, Rev. 6.4.

A time of Mortality, and wasting Diseases, Rev. 6.5.

There is no distinction made between Chariot and Chariot, nor any mention made of the drivers of these Chariots, though these are included in the Chariots. Now by the different colours of the Horses doth the Prophet distinguish the Chariots, and possibly that is all intended by the various colours, though generally Interpreters do guess by the colour of the Horses what should be the quality and temper of the times pointed at; of which a little,

3 And in the third chariot white horses, and in the fourth chariot grisled , and bay l horses.

Joyful and prosperous Affairs, see chap. 1. ver. 8. let. d.

State of Affairs mixt of good and bad, chap. 1.8. let. c.

Marginal references: Or, strong.

4 Then I answered and said unto the Angel that talked with me, what are these my lord?

Vide chap. 5. ver. 5. and chap. 1. ver. 19.

5 And the Angel answered and said unto me, These are the four spirits of the heavens which go forth from standing before the LORD of the whole earth .

Signifie or are the emblems of▪

Winds, Heb. to which the Empires are compared, Dan. 7.2. and for the bustlings of them may be well compared so, and forasmuch as they are raised by the Lord, and are under his command may properly enough be called winds of Heavens, which blow as God orders. Or, Spirits of, i. e. Angels of Heaven, who have as Ministers of the Divine Providence, a great share in the manage of affairs both of Church and States. Or, the impulses of Gods Spirit moving as he pleaseth in the Kingdoms of men, and in his Church. Indeed this is the great spring which moves Angels and sets them on work about what is to be done by them, either for or against States and Kingdoms, especially in reference to the Church of God.

Which as they Refide in heaven, till employ'd, so go thence when imploy'd, and observe the will of their God in Heaven and having done their work return thither again.

They stand as Servants attending the Will and Command of their Lord.

Their· God is Lord of all and their business to do his Will in all the Earth, not in one onely part, but every where, whithersoever they are sent.

Marginal references: Or, winds.; 1 King. 22.19. chap. 4.14, Luk. 1.19.

6 The black horses which are therein , go forth into the north-countrey , and the white go forth after them t: and the grisled go forth toward the south countrey .

The Angel signified by the black Horses, the Executioners of God's just displeasure against sinners.

In [illegible: 1 letter]he second Chariot, for nothing is said more of the first, (the red Horses) say some, because that bloody and cruel State was expired, but the sad things portended by the black Horse are to come next on the Scene.

Babylon, the whole Kingdom of Babylon, which lay so much North from Iudea, and because the Metropolis lay North, the whole Kingdom is called the North Countrey, which must feel the effects of these black Horses, which was executed by the hands of the Medes and Persians assisted by that Squadron of Angels which appeared in the second place.

Ministers of Goodness, Mercy, and Kindness went after the black, and their business was, say some, to dispose Affairs for the benefit and joy of God's people in Babylon, whether these were sent to preserve them, to conduct them, and bring them back, and here was great work in this, for many staid behind till Ezra, and Nehemiah's time,

The Angels signified by these, and whose business as some guess, lay in managing the Roman power, which was a mixture of many different people, and which were sometimes favourable, sometimes fierce and severe to those they had to do with.

Egypt and Arabia, which lay South of Iudea, and which the Romans did, though late, subdue, it may perhaps point at their invading Africa too, whose punishments were mixed somewhat with Kindness and Mercy more than the Punishments of Babylon were.

7 And the bay went forth , and sought to go, that they might walk to and fro through the earth : and he said , Get ye hence , walk to and fro through the earth. So they walked to and fro through the earth.

From the place where the Prophet saw them at first standing as at the starting place,

Either asked Commission, or waited for it,

They had a larger Commission say some▪ the whole Earth or a particular Commission to keep their rounds in the Land of Iudea, and to take care of their affairs for the comfort of that people.

Christ who hath all power in Heaven and on Earth,

Stay no longer here▪ hasten to your charge, as you have desired, so do.

They obey immediately and do his Commands. These Bay horses are here represented as attempting, or making essay which at first seems to take little effect though at last by a full Commission empowred they do succeed in the attempt. This might give ground to suppose here is some Kingdom aimed at, which made some attempts to enlarge it self through all the Earth but failed in its attempt, which no wonder since the Angels which were to assist were not Commissioned to walk through the whole Earth, and they keeping to their commission gave no farther help for want of whi[illegible: 1 letter]h the design failed. How far this may concern Goths and Vandals, or any more late Empires and Kingdoms, I have neither skill nor will farther to enquire. Nor yet to enquire whether these Bay horses were not emblems of Angels employed by the Lord, in the Government of the rest of the Kingdoms of the World remote from Iudaea, but not remote from Gods Wise and Sovereign Providence governing all the Earth. The known Empires here are supposed to have been managed by particular Angels represented according to the analogy between the colours of the Horses and the complexion of the Kingdoms. And it may seem likely that the rest of the World was not le[illegible: 1 letter]t without some to have care of them.

8 Then cried he upon me and spake unto me, saying, Behold, these that go toward the north countrey have quieted my spirit in the north countrey.

When the Prophet had been informed about the former vision.

The Angel that talked with the Prophet, i. e. The Lord Christ spake aloud, and called to him.

Or are gone, for he speaks of what was already past, 'tis likely he meaneth the Red horses.

Into Babylon.

Either by doing what I appointed them against the cruel Chaldeans in revenge of my peoples injuries, or bringing my people back out of Babylon into Canaan.

9 ¶ And the word of the LORD came unto me, saying,

It appears not that this next thing hath any necessary connexion to that which the Prophet last saw.

The direction or command for the Prophet to do something out of hand.

10 Take of them of the captivity, even 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.

Gold and Silver, of those that are come out of Babylon ▪ lately, to make their Oblation to the Lord, or to bring the Oblation of them, who yet were in Babylon, but remembred Ierusalem and the Temple.

Go fetch them if they lodge elsewhere, and bring them in thy company.

The same day in which they come, or else in the same day that I speak unto thee, delay not.

Some say he was a Goldsmith, others, that he was Treasurer for the Temple, and that these persons before named had brought a rich present to him for the Temple, and the service of the Lord.

11 Then take silver and gold , and make crownes , and set them upon the head of Joshua , the son of Josedech the high priest.

This reiterating the command, both confirms and explains the former command.

Two, the one of Silver, the other of Gold.

Put both of them, i. e. one after the other.

Who now in this circumstance stands a Type of Christ, King and Priest for ever for his people, and this extraordinary Act was to represent something extraordinary in the Messiah.

Marginal references: chap. 3.5.

12 And speak unto him , saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is the BRANCH , and he shall grow up out of his place , and he shall build the temple of the LORD.

Ioshua but in hearing of others, and in the name of the Lord·

Consider throughly the import and meaning of this unusual Ceremony.

Thou Ioshua art the Type or Figure, but he that is the man signified by thee, is that great person God hath promised, and you do expect, and who shall come.

Whom you know by the name of the Branch, who was called so long since, Messiah Ben David; This wonderful person is the man that is crowned, as King and Priest by Proxy, or in Effigy: Thou O Ioshua art the Pourtrait he is the Branch it self, chap. 3.8.

Though you may perhaps suspect the Root dry or dead, yet assuredly 'tis not, the Branch will spring up, Messiah King and Priest shall be born in due time.

Of the same Tribe and Family, and in the same place, foretold.

He it is, though uns[illegible: 1 letter]en, that stands by you, that build the Material Temple: N[illegible: 1 letter]ther Zerubbabel nor Ioshua, nor all the Iewes, could do any thing without Christ in the present building, which is yet far inferiour to the Spiritual Temple, which Christ will build, beautifie and preserve, and dwell in for ever.

Marginal references: Or, branch up [illegible: 1 letter]rom und[illegible: 1 letter]r him.

13 Even he shall build ▪ the temple of the LORD , and he shall bear the glory , and he 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 .

The promise is repeated to settle the Iewes in the assured expectation of the thing.

Your Material Temple as Type, and the Spiritual Temple as Antitype.

Of both Kingly Office, and Priestly, the glory of both those Crowns shall abide on him, the only person worthy of i[illegible: 1 letter].

Which speaks both his Royal Magnificence, and the Perpetuity of it.

Though he shall have many Attendants and Offic[illegible: 1 letter]rs, yet he shall Rule, give Lawes, distribute Rewards and punish Of[illegible: 1 letter]enders,

His by Birth, by Donation, by Purchase, and by Conquest, his most undoubtedly by best Right.

The great High Priest, to offer the great Sacrifice to God, to make reconciliation, to intercede for his People; This is that meant by the crowns set on thy head, O Ioshua.

The peace made for Gods People shall rest upon these two, the Kingly and Priestly Office of Christ, by his Priestly Office he shall make their peace with God, by his Kingly Office he shall deliver them from Spiritual enemies; by Priestly Operation he shall expiate our sin, by the power of his Kingly Office he shall extirpate sin; as Priest he makes, as King maintains Peace; Purchase as a Priest, Protect as a King.

Marginal references: [illegible: 1 span] He[illegible: 1 letter]. 3▪

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 LORD.

Those two crowns before mentioned, made of the Gold and Silver brought from Babylon, verse 11.

These Persons we know no more of with any certainty, but their names.

Of their incredulity say some, of their liberality say others, but these crowns were certainly to be memorials of the Mess[illegible: 1 letter]ahs certain and speedy coming, and to be reserved in the Temple, as a Memorial of this solemn Typical inauguration of Io[illegible: 1 letter]h[illegible: 2 letters], or Messiah in him.

15 And they that are far off shall come and build in the temple of the LORD, and 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.

Such Jews as do now abide in Baby[illegible: 3 letters] ▪ and Persia, or other remote parts. 'Tis also the character of the Gentiles, Acts 2.42. Eph. 2.13, 14.

The Jews did so with their gifts, came to Ierusalem and built with their brethren, the Gentiles are come in and build the spiritual Temple.

The accomplishment of this shall prove my words to be Gods word, and that I am sent of him.

The literal part shall come to pass in your day, if you will obey the voice of the Lord your God speaking by me. The mystical part shall come to passe also, and, if you will believe and obey, the Gentiles shall come in and be your Brethren, make up one Church with you, and help to build the Temple, the spiritual Temple. But if you obey not you shall be cast out and the Gentiles be taken in to be Gods people, and to build his Temple.

This verse hath certainly a double reference one to the Jews, and the building of the material Temple, which is the literal and historical sense, the other mystical, and refers to the bringing in of the Gentiles.

Marginal references: chap▪ [illegible: 1 span]

Zec 6:1-8

Zec 6:1. “And again I lifted up my eyes, and saw, and behold four chariots coming forth between the two mountains, and the mountains were mountains of brass. Zec 6:2. In the first chariot were red horses, and in the second chariot black horses. Zec 6:3. And in the third chariot white horses, and in the fourth chariot speckled powerful horses. Zec 6:4. And I answered and said to the angel that talked with me, What are these, my lord? Zec 6:5. And the angel answered and said to me, These are the four winds of heaven going out, after having stationed themselves by the Lord of the whole earth. Zec 6:6. Those in which the black horses are, go out into the land of the north, and the white have gone out behind them, and the speckled have gone out into the land of the south. Zec 6:7. And the powerful ones have gone out, and sought to go, to pass through the earth; and he said, Go ye, and pass through the earth; and they passed through the earth. Zec 6:8. And he called to me, and spake to me thus: Behold, those which go out into the land of the north let down my spirit in the land of the north.” The four chariots are explained in Zec 6:5 by the interpreting angel to be the four winds of heaven, which go forth after they have taken their stand by the Lord of the whole earth, i.e., have appeared before Him in the attitude of servants, to lay their account before Him, and to receive commands from Him (התיצּב על, as in Job 1:6; Job 2:1). This addition shows that the explanation is not a real interpretation; that is to say, the meaning is not that the chariots represent the four winds; but the less obvious figure of the chariots is explained through the more obvious figure of the winds, which answers better to the reality. Since, for example, according to Zec 6:8, the chariots are designed to carry the Spirit (rūăch) of God, there was nothing with which they could be more suitably compared than the winds (rūăch) of heaven, for these are the most appropriate earthly substratum to symbolize the working of the Divine Spirit (cf. Jer 49:36; Dan 7:2). This Spirit, in its judicial operations, is to be borne by the chariots to the places more immediately designated in the vision. As they go out, after having appeared before God, the two mountains, between which they go out or come forth, can only be sought in the place where God’s dwelling is. But the mountains are of brass, and therefore are not earthly mountains; but they are not therefore mere symbols of the might of God with which His church is defended (Hengst., Neumann), or allusions to the fact that the dwelling-place of God is immovable and unapproachable (Koehler), or symbols of the imperial power of the world and the kingdom of God (Kliefoth), according to which the power of the world would be just as immovable as the kingdom of God. The symbol has rather a definite geographical view as its basis. As the lands to which the chariots go are described geographically as the lands of the north and south, the starting-point of the chariots must also be thought of geographically, and must therefore be a place or country lying between the northern and southern lands: this is the land of Israel, or more especially Jerusalem, the centre of the Old Testament kingdom of God, where the Lord had His dwelling-place. It is therefore the view of Jerusalem and its situation that lies at the foundation of the vision; only we must not think of the mountains Zion and Moriah (as Osiander, Maurer, Hofmann, and Umbreit do), for these are never distinguished from one another in the Old Testament as forming two separate mountains; but we have rather to think of Zion and the Mount of Olives, which stood opposite to it towards the east. Both are named as places where or from which the Lord judges the world, viz., the Mount of Olives in Zec 14:4, and Zion very frequently, e.g., in Joe 3:16. The place between the two mountains is, then, the valley of Jehoshaphat, in which, according to Joe 3:2., the Lord judges the nations. In the vision before us this valley simply forms the starting-point for the chariots, which carry the judgment from the dwelling-place of God into the lands of the north and south, which are mentioned as the seat of the imperial power; and the mountains are of brass, to denote the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.

The colour of the horses, by which the four chariots are distinguished, is just as significant here as in Zec 1:8; and indeed, so far as the colour is the same, the meaning is also the same here as there. Three colours are alike, since beruddı̄m, speckled, is not essentially different from seruqqı̄m, starling-grey, viz., black and white mixed together (see at Zec 1:8). The black horses are added here. Black is the colour of grief (cf. “black as sackcloth of hair,” Rev 6:12). The rider upon the black horse in Rev 6:5-6, holds in his hand the emblem of dearness, the milder form of famine. Consequently the colours of the horses indicate the destination of the chariots, to execute judgment upon the enemies of the kingdom of God. Red, as the colour of blood, points to war and bloodshed; the speckled colour to pestilence and other fatal plagues; and the black colour to dearness and famine: so that these three chariots symbolize the three great judgments, war, pestilence, and hunger (2Sa 24:11.), along with which “the noisome beast” is also mentioned in Eze 14:21 as a fourth judgment. In the vision before us the fourth chariot is drawn by white horses, to point to the glorious victories of the ministers of the divine judgment. The explanation of the chariots in this vision is rendered more difficult by the fact, that on the one hand the horses of the fourth chariot are not only called beruddı̄m, but אמצּים also; and on the other hand, that in the account of the starting of the chariots the red horses are omitted, and the speckled are distinguished from the אמשצים instead, inasmuch as it is affirmed of the former that they went forth into the south country, and of the latter, that “they sought to go that they might pass through the whole earth,” and they passed through with the consent of God. The commentators have therefore attempted in different ways to identify האמשצים in Zec 6:7 with אדמּים. Hitzig and Maurer assume that אמצים is omitted from Zec 6:6 by mistake, and that אמצים in Zec 6:7 is a copyist’s error for אדמים, although there is not a single critical authority that can be adduced in support of this. Hengstenberg and Umbreit suppose that the predicate אמצּים, strong, in Zec 6:3 refers to all the horses in the four chariots, and that by the “strong” horses of Zec 6:7 we are to understand the “red” horses of the first chariot. But if the horses of all the chariots were strong, the red alone cannot be so called, since the article not only stands before אמצּים in Zec 6:7, but also before the three other colours, and indicates nothing more than that the colours have been mentioned before. Moreover, it is grammatically impossible that אמצּים in Zec 6:3 should refer to all the four teams; as “we must in that case have had אמצּים כּלּם” (Koehler). Others (e.g., Abulw., Kimchi, Calvin, and Koehler) have attempted to prove that אמצּים taht evo may have the sense of אדמּים; regarding אמוּץ as a softened form of חמוּץ, and explaining the latter, after Isa 63:1, as signifying bright red. But apart from the fact that it is impossible to see why so unusual a word should have been chosen in the place of the intelligible word 'ădummı̄m in the account of the destination of the red team in Zec 6:7, unless אמשצים were merely a copyist’s error for 'ădummı̄m, there are no satisfactory grounds for identifying אמץ with חמוּץ, since it is impossible to adduce any well-established examples of the change of ח into א in Hebrew. The assertion of Koehler, that the Chaldee verb אלם, robustus fuit, is חלם in Hebrew in Job 39:4, is incorrect; for we find חלם in the sense of to be healthy and strong in the Syriac and Talmudic as well, and the Chaldaic אלם is a softened form of עלם, and not of חלם. The fact that in 1Ch 8:35 we have the name תּארע in the place of תּחרע in 1Ch 9:41, being the only instance of the interchange of א and ח in Hebrew, is not sufficient of itself to sustain the alteration, amidst the great mass of various readings in the genealogies of the Chronicles. Moreover, châmūts, from châmēts, to be sharp, does not mean red (= 'âdōm), but a glaring colour, like the Greek ὀξύς; and even in Isa 63:1 it has simply this meaning, i.e., merely “denotes the unusual redness of the dress, which does not look like the purple of a king’s talar, or the scarlet of a chlamys” (Delitzsch); or, speaking more correctly, it merely denotes the glaring colour which the dress has acquired through being sprinkled over with red spots, arising either from the dark juice of the grape or from blood. All that remains therefore is to acknowledge, in accordance with the words of the text, that in the interpretation of the vision the departure of the team with the red horses is omitted, and the team with speckled powerful horses divided into two teams - one with speckled horses, and the other with black.

We cannot find any support in this for the interpretation of the four chariots as denoting the four imperial monarchies of Daniel, since neither the fact that there are four chariots nor the colour of the teams furnishes any tenable ground for this. And it is precluded by the angel’s comparison of the four chariots to the four winds, which point to four quarters of the globe, as in Jer 49:36 and Dan 7:2, but not to four empires rising one after another, one of which always took the place of the other, so that they embraced the same lands, and were merely distinguished from one another by the fact that each in succession spread over a wider surface than its predecessor. The colour of the horses also does not favour, but rather opposes, any reference to the four great empires. Leaving out of sight the arguments already adduced at Zec 1:8 against this interpretation, Kliefoth himself admits that, so far as the horses and their colour are concerned, there is a thorough contrast between this vision and the first one (Zec 1:7-17), - namely, that in the first vision the colour assigned to the horses corresponds to the kingdoms of the world to which they are sent, whereas in the vision before us they have the colour of the kingdoms from which they set out to convey the judgment to the others; and he endeavours to explain this distinction, by saying that in the first vision the riders procure information from the different kingdoms of the world as to their actual condition, whereas in the vision before us the chariots have to convey the judgment to the kingdoms of the world. But this distinction furnishes no tenable ground for interpreting the colour of the horses in the one case in accordance with the object of their mission, and in the other case in accordance with their origin or starting-point. If the intention was to set forth the stamp of the kingdoms in the colours, they would correspond in both visions to the kingdoms upon or in which the riders and the chariots had to perform their mission. If, on the other hand, the colour is regulated by the nature and object of the vision, so that these are indicated by it, it cannot exhibit the character of the great empires.

If we look still further at the statement of the angel as to the destination of the chariots, the two attempts made by Hofmann and Kliefoth to combine the colours of the horses with the empires, show most distinctly the untenable character of this view. According to both these expositors, the angel says nothing about the chariot with the red horses, because the Babylonian empire had accomplished its mission to destroy the Assyrian empire. But the Perso-Median empire had also accomplished its mission to destroy the Babylonian, and therefore the team with the black horses should also have been left unnoticed in the explanation. On the other hand, Kliefoth asserts, and appeals to the participle יצאים in Zec 6:6 in support of his assertion, that the chariot with the horses of the imperial monarchy of Medo-Persia goes to the north country, viz., Mesopotamia, the seat of Babel, to convey the judgment of God thither; that the judgment was at that very time in process of execution, and the chariot was going in the prophet’s own day. But although the revolt of Babylon in the time of Darius, and its result, furnish an apparent proof that the power of the Babylonian empire was not yet completely destroyed in Zechariah’s time, this intimation cannot lie in the participle as expressing what is actually in process, for the simple reason that in that case the perfects יצאוּ which follow would necessarily affirm what had already taken place; and consequently not only would the white horses, which went out behind the black, i.e., the horses of the imperial monarchy of Macedonia, have executed the judgment upon the Persian empire, but the speckled horses would have accomplished their mission also, since the same יצאוּ is affirmed of both. The interchange of the participle with the perfect does not point to any difference in the time at which the events occur, but simply expresses a distinction in the idea. In the clause with יצאים the mission of the chariot is expressed through the medium of the participle, according to its idea. The expression “the black horses are going out” is equivalent to, “they are appointed to go out;” whereas in the following clauses with יצאוּ the going out is expressed in the form of a fact, for which we should use the present.

A still greater difficulty lies in the way of the interpretation of the colours of the horses as denoting the great empires, from the statement concerning the places to which the teams go forth. Kliefoth finds the reason why not only the black horses (of the Medo-Persian monarchy), but also the white horses (of the Graeco-Macedonian), go forth to the north country (Mesopotamia), but the latter after the former, in the fact that not only the Babylonian empire had its seat there, but the Medo-Persian empire also. But how does the going forth of the speckled horses into the south country (Egypt) agree with this? If the fourth chariot answered to the fourth empire in Daniel, i.e., to the Roman empire, since this empire executed the judgment upon the Graeco-Macedonian monarchy, this chariot must of necessity have gone forth to the seat of that monarchy. But that was not Egypt, the south country, but Central Asia or Babylon, where Alexander died in the midst of his endeavours to give a firm foundation to his monarchy. In order to explain the going out of the (fourth) chariot with the speckled horses into the south country, Hofmann inserts between the Graeco-Macedonian monarchy and the Roman the empire of Antiochus Epiphanes as a small intermediate empire, which is indicated by the speckled horses, and thereby brings Zechariah into contradiction not only with Daniel’s description of the empires, but also with the historical circumstances, according to which, as Kliefoth has already observed, “Antiochus Epiphanes and his power had not the importance of an imperial monarchy, but were merely an offshoot of another imperial monarchy, namely the Graeco-Macedonian.”Kliefoth (Sach. p. 90) adds, by way of still further argument in support of the above: “The way in which Antiochus Epiphanes is introduced in Daniel 8 is in perfect accordance with these historical circumstances. The third monarchy, the Graeco-Macedonian, represented as a he-goat, destroys the Medo-Persian empire; but its first great horn, Alexander, breaks off in the midst of its victorious career: four horns of kingdoms grow out of the Graeco-Macedonian, and one of these offshoots of the Macedonian empire is Antiochus Epiphanes, the 'little horn,' the bold and artful king.” But Zechariah would no more agree with this description in Daniel than with the historical fulfilment, if he had intended the speckled horses to represent Antiochus Epiphanes. For whereas, like Daniel, he enumerates four imperial monarchies, he makes the spotted horses appear not with the third chariot, but with the fourth, and expressly combines the spotted horses with the powerful ones, which, even according to Hofmann, were intended to indicate the Romans, and therefore unquestionably connects the spotted horses with the Roman empire. If, then, he wished the spotted horses to be understood as referring to Antiochus Epiphanes, he would represent Antiochus Epiphanes not as an offshoot of the third or Graeco-Macedonian monarchy, but as the first member of the fourth or Roman, in direct contradiction to the book of Daniel and to the historical order of events.

Kliefoth’s attempt to remove this difficulty is also a failure. Understanding by the spotted strong horses the Roman empire, he explains the separation of the spotted from the powerful horses in the angel’s interpretation from the peculiar character of the imperial monarchy of Rome, - namely, that it will first of all appear as an actual and united empire, but will then break up into ten kingdoms, i.e., into a plurality of kingdoms embracing the whole earth, and finally pass over into the kingdom of Antichrist. Accordingly, the spotted horses go out first of all, and carry the spirit of wrath to the south country, Egypt, which comes into consideration as the kingdom of the Ptolemies, and as that most vigorous offshoot of the Graeco-Macedonian monarchy, which survived Antiochus Epiphanes himself. The powerful horses harnessed to the same chariot as the Roman horses go out after this, and wander over the whole earth. They are the divided kingdoms of Daniel springing out of the Roman empire, which are called the powerful ones, not only because they go over the whole earth, but also because Antichrist with his kingdom springs out of them, to convey the judgments of God over the whole earth. But however skilful this interpretation is, it founders on the fact, that it fails to explain the going forth of the speckled horses into the land of the south in a manner corresponding to the object of the vision and the historical circumstances. If the vision represented the judgment, which falls upon the empires in such a manner that the one kingdom destroys or breaks up the other, the speckled horses, which are intended to represent the actual and united Roman empire, would of necessity have gone out not merely into the south country, but into the north country also, because the Roman empire conquered and destroyed not only the one offshoot of the Graeco-Macedonian empire, but all the kingdoms that sprang out of that empire. Kliefoth has given no reason for the exclusive reference to the southern branch of this imperial monarchy, nor can any reason be found. The kingdom of the Ptolemies neither broke up the other kingdoms that sprang out of the monarchy of Alexander, nor received them into itself, so that it could be mentioned as pars pro toto, and it had no such importance in relation to the holy land and nation as that it could be referred to on that account. If the angel had simply wished to mention a vigorous offshoot of the Graeco-Macedonian empire instead of mentioning the whole, he would certainly have fixed his eye upon the kingdom of the Seleucidae, which developed itself in Antiochus Epiphanes into a type of Antichrist, and have let the speckled horses also go to the north, i.e., to Syria. This could have been explained by referring to Daniel; but not their going forth to the south country from the fact that the south country is mentioned in Dan 11:5, as Kliefoth supposes, inasmuch as in this prophecy of Daniel not only the king of the south, but the king of the north is also mentioned, and that long-continued conflict between the two described, which inflicted such grievous injury upon the holy land.

To obtain a simple explanation of the vision, we must consider, above all things, that in all these visions the interpretations of the angel do not furnish a complete explanation of all the separate details of the vision, but simply hints and expositions of certain leading features, from which the meaning of the whole may be gathered. This is the case here. All the commentators have noticed the fact, that the statement in Zec 6:8 concerning the horses going forth into the north country, viz., that they carry the Spirit of Jehovah thither, also applies to the rest of the teams - namely, that they also carry the Spirit of Jehovah to the place to which they go forth. It is also admitted that the angel confines himself to interpreting single features by individualizing. This is the case here with regard to the two lands to which the chariots go forth. The land of the north, i.e., the territory covered by the lands of the Euphrates and Tigris, and the land of the south, i.e., Egypt, are mentioned as the two principal seats of the power of the world in its hostility to Israel: Egypt on the one hand, and Asshur-Babel on the other, which were the principal foes of the people of God, not only before the captivity, but also afterwards, in the conflicts between Syria and Egypt for the possession of Palestine (Daniel 11). If we observe this combination, the hypothesis that our vision depicts the fate of the four imperial monarchies, is deprived of all support. Two chariots go into the north country, which is one representative of the heathen world-power: viz., first of all the black horses, to carry famine thither, as one of the great plagues of God with which the ungodly are punished: a plague which is felt all the more painfully, in proportion to the luxury and excess in which men have previously lived. Then follow the white horses, indicating that the judgment will lead to complete victory over the power of the world. Into the south country, i.e., to Egypt, the other representative of the heathen world-power, goes the chariot with the speckled horses, to carry the manifold judgment of death by sword, famine, and pestilence, which is indicated by this colour. After what has been said concerning the team that went forth into the north country, it follows as a matter of course that this judgment will also execute the will of the Lord, so that it is quite sufficient for a chariot to be mentioned. On the other hand, it was evidently important to guard against the opinion that the judgment would only affect the two countries or kingdoms that are specially mentioned, and to give distinct prominence to the fact that they are only representatives of the heathen world, and that what is here announced applies to the whole world that is at enmity against God. This is done through the explanation in Zec 6:7 concerning the going out of a fourth team, to pass through the whole earth. This mission is not received by the red horses, but by the powerful ones, as the speckled horses are also called in the vision, to indicate that the manifold judgments indicated by the speckled horses will pass over the earth in all their force. The going forth of the red horses is not mentioned, simply because, according to the analogy of what has been said concerning the other teams, there could be no doubt about it, as the blood-red colour pointed clearly enough to the shedding of blood. The object of the going forth of the chariots is to let down the Spirit of Jehovah upon the land in question. הניח רוּח יי, to cause the Spirit of Jehovah to rest, i.e., to let it down, is not identical with הניח חמתו, to let out His wrath, in Eze 5:13; Eze 16:42; for rūăch is not equivalent to chēmâh, wrath or fury; but the Spirit of Jehovah is rūăch mishpât (Isa 4:4), a spirit of judgment, which not only destroys what is ungodly, but also quickens and invigorates what is related to God. The vision does not set forth the destruction of the world-power, which is at enmity against God, but simply the judgment by which God purifies the sinful world, exterminates all that is ungodly, and renews it by His Spirit. It is also to be observed, that Zec 6:6 and Zec 6:7 are a continuation of the address of the angel, and not an explanation given by the prophet of what has been said by the angel in Zec 6:5. The construction in Zec 6:6 is anakolouthic, the horses being made the subject in יצאים, instead of the chariot with black horses, because the significance of the chariots lay in the horses. The object to ויּאמר in Zec 6:7 is “the Lord of the whole earth” in Zec 6:5, who causes the chariots to go forth; whereas in ויּזעק אתי in Zec 6:8 it is the interpreting angel again. By יזעק, lit., he cried to him, i.e., called out to him with a loud voice, the contents of the exclamation are held up as important to the interpretation of the whole.

Zec 6:9-11

The series of visions closes with a symbolical transaction, which is closely connected with the substance of the night-visions, and sets before the eye the figure of the mediator of salvation, who, as crowned high priest, or as priestly king, is to build the kingdom of God, and raise it into a victorious power over all the kingdoms of this world, for the purpose of comforting and strengthening the congregation. The transaction is the following: Zec 6:9. “And the word of Jehovah came to me thus: Zec 6:10. Take of the people of the captivity, of Cheldai, of Tobijah, and of Jedahyah, and go thou the same day, go into the house of Josiah the son of Zephaniah, whither they have come from Babel; Zec 6:11. And take silver and gold, and make crowns, and set them upon the head of Joshua the son of Jozadak the high priest.” By the introduction, “The word of the Lord came to me,” the following transaction is introduced as a procedure of symbolical importance. It is evident from Zec 6:10 and Zec 6:11 that messengers had come to Jerusalem from the Israelites who had been left behind in Babel, to offer presents of silver and gold, probably for supporting the erection of the temple, and had gone to the house of Josiah the son of Zephaniah. The prophet is to go to them, and to take silver and gold from them, to have a crown made for Joshua the high priest. The construction in Zec 6:10 and Zec 6:11 is somewhat broad and dragging. The object is wanting to the inf. absol. לקוח, which is used instead of the imperative; and the sentence which has been begun is interrupted by וּבאת וגו, so that the verb which stands at the head is resumed in the ולקחתּ of Zec 6:11, and the sentence finished by the introduction of the object. This view is the simplest one. For it is still more impracticable to take לקוח in an absolute sense, and either supply the object from the context, or force it out by alterations of the text (Hitzig). If, for example, we were to supply as the object, “that which they are bringing,” this meaning would result: “accept what they are bringing, do not refuse it,” without there being any ground for the assumption that there had been any unwillingness to accept the presents. The alteration of מחלדּי into מחמדּי, “my jewels,” is destitute of any critical support, and מחלדּי is defended against critical caprice by the לחלם in Zec 6:14. Nor can מאת הגּולה be taken as the object to לקוח, “take (some) from the emigration,” because this thought requires מן, and is irreconcilable with מאת, “from with.” Haggōlâh, lit., the wandering into exile, then those who belong to the wandering, or to the exiled, not merely those who are still in exile, but very frequently also those who have returned from exile. This is the meaning here, as in Ezr 4:1; Ezr 6:19, etc. Mecheldai is an abbreviation for מאת חלדּי. Cheldai, Tobiyah, and Yedahyah, were the persons who had come from Babylon to bring the present. This is implied in the words אשׁר בּאוּ מב, whither they have come from Babel. אשׁר is an accus. loci, pointing back to בּית. We are not warranted in interpreting the names of these men symbolically or typically, either by the circumstance that the names have an appellative meaning, like all proper names in Hebrew, or by the fact that Cheldai is written Chēlem in Zec 6:14, and that instead of Josiah we have there apparently chēn. For chēn is not a proper name (see at Zec 6:14), and chēlem, i.e., strength, is not materially different from Cheldai, i.e., the enduring one; so that it is only a variation of the name, such as we often meet with. The definition “on that day” can only point back to the day mentioned in Zec 1:7, on which Zechariah saw the night-visions, so that it defines the chronological connection between this symbolical transaction and those night-visions. For, with the explanation given by C. B. Michaelis, “die isto quo scil. facere debes quae nunc mando,” the definition of the time is unmeaning. If God had defined the day more precisely to the prophet in the vision, the prophet would have recorded it. Zechariah is to have given to him as much of the silver and gold which they have brought with them as is required to make ‛ătârōth. The plural ‛ătârōth does indeed apparently point to at least two crowns, say a silver and a golden one, as C. B. Michaelis and Hitzig suppose. But what follows cannot be made to harmonize with this. The prophet is to put the ‛ătârōth upon Joshua’s head. But you do not put two or more crowns upon the head of one man; and the indifference with which Ewald, Hitzig, and Bunsen interpolate the words זרוּבבל וּבראשׁ after בּראשׁ, without the smallest critical authority, is condemned by the fact that in what follows only one wearer of a crown is spoken of, and in Zec 6:13, according to the correct interpretation, there is no “sharp distinction made between the priest and the Messiah.” The plural ‛ătârōth denotes here one single splendid crown, consisting of several gold and silver twists wound together, or rising one above another, as in Job 31:36, and just as in Rev 19:12 (ἐπὶ τὴν κεφαλὴν αὐτοῦ διαδήματα πολλά) Christ is said to wear, not many separate diadems, but a crown consisting of several diadems twisted together, as the insignia of His regal dignity.

Zec 6:12-15

The meaning of this is explained in Zec 6:12-15. Zec 6:12. “And speak to him, saying, Thus speaketh Jehovah of hosts, saying, Behold a man, His name is Tsemach (Sprout), and from His place will He sprout up, and build the temple of Jehovah. Zec 6:13. And He will build the temple of Jehovah, and He will carry loftiness, and will sit and rule upon His throne, and will be a priest upon His throne, and the counsel of peace will be between them both. Zec 6:14. And the crown will be to Chelem, and to Tobijah, and to Jedahjah, and the favour of the son of Zephaniah, for a memorial in the temple of Jehovah. Zec 6:15. And they that are far off will come and build at the temple of Jehovah; then will ye know that Jehovah of hosts hath sent me to you; and it will come to pass, if ye hearken to the voice of Jehovah your God.” Two things are stated in these verses concerning the crown: (1) In Zec 6:12 and Zec 6:13 the meaning is explained of the setting of the crown upon the head of Joshua the high priest; and (2) in Zec 6:14, Zec 6:15, an explanation is given of the circumstance, that the crown had been made of silver and gold presented by men of the captivity. The crowning of Joshua the high priest with a royal crown, which did not properly belong to the high priest as such, as his headdress is neither called a crown (‛ătârâh) nor formed part of the insignia of royal dignity and glory, had a typical significance. It pointed to a man who would sit upon his throne as both ruler and priest, that is to say, would combine both royalty and priesthood in his own person and rank. The expression “Speak thou to him” shows that the words of Jehovah are addressed to Joshua, and to him alone (אליו is singular), and therefore that Zerubbabel must not be interpolated into Zec 6:11 along with Joshua. The man whom Joshua is to represent or typify, by having a crown placed upon his head, is designated as the Messiah, by the name Tsemach (see at Zec 3:8); and this name is explained by the expression מתּחתּיו יצמח. These words must not be taken impersonally, in the sense of “under him will it sprout” (lxx, Luth., Calov., Hitzig, Maurer, and others); for this thought cannot be justified from the usage of the language, to say nothing of its being quite remote from the context, since we have מתּחתּיו, and not תּחתּיו (under him); and moreover, the change of subject in יצמח and וּבנה would be intolerably harsh. In addition to this, according to Jer 33:15, the Messiah is called Tsemach, because Jehovah causes a righteous growth to spring up to David, so that Tsemach is the sprouting one, and not he who makes others or something else to sprout. מתּחתּיו, “from under himself,” is equivalent to “from his place” (Exo 10:23), i.e., from his soil; and is correctly explained by Alting in Hengstenberg thus: “both as to his nation and as to his country, of the house of David, Judah, and Abraham, to whom the promises were made.” It also contains an allusion to the fact that He will grow from below upwards, from lowliness to eminence.

This Sprout will build the temple of the Lord. That these words do not refer to the building of the earthly temple of stone and wood, as Ros. and Hitzig with the Rabbins suppose, is so obvious, that even Koehler has given up this view here, and understands the words, as Hengstenberg, Tholuck, and others do, as relating to the spiritual temple, of which the tabernacle and the temples of both Solomon and Zerubbabel were only symbols, the temple which is the church of God itself (Hos 8:1; 1Pe 2:5; Heb 3:6; and Eph 2:21-22). Zechariah not only speaks of this temple here, but also in Zec 4:9, as Haggai had done before him, in Hag 2:6-9, which puts the correctness of our explanation of these passages beyond the reach of doubt. The repetition of this statement in Zec 6:13 is not useless, but serves, as the emphatic והוּא before this and the following sentence shows, to bring the work of the Tsemach into connection with the place He will occupy, in other words, to show the glory of the temple to be built. The two clauses are to be linked together thus: “He who will build the temple, the same will carry eminence.” There is no “antithesis to the building of the temple by Joshua and Zerubbabel” (Koehler) in והוּא; but this is quite as foreign to the context as another view of the same commentator, viz., that Zec 6:13 interrupts the explanation of what the shoot is to be. הוד, eminence, is the true word for regal majesty (cf. Jer 22:18; 1Ch 29:25; Dan 11:21). In this majesty He will sit upon His throne and rule, also using His regal dignity and power for the good of His people, and will be a Priest upon His throne, i.e., will be at once both Priest and King upon the throne which He assumes. The rendering, “And there will be a priest upon His throne” (Ewald and Hitzig), is precluded by the simple structure of the sentences, and still more by the strangeness of the thought which it expresses; for the calling of a priest in relation to God and the people is not to sit upon a throne, but to stand before Jehovah (cf. Jdg 20:28; Deu 17:12). Even the closing words of this verse, “And a counsel of peace will be between them both,” do not compel us to introduce a priest sitting upon the throne into the text by the side of the Tsemach ruling upon His throne. שׁניהם cannot be taken as a neuter in the sense of “between the regal dignity of the Messiah and His priesthood” (Capp., Ros.), and does not even refer to the Tsemach and Jehovah, but to the Mōshēl and Kōhēn, who sit upon the throne, united in one person, in the Tsemach. Between these two there will be ‛ătsath shâlōm. This does not merely mean, “the most perfect harmony will exist” (Hofmann, Umbreit), for that is a matter of course, and does not exhaust the meaning of the words. ‛Atsath shâlōm, counsel of peace, is not merely peaceful, harmonious consultation, but consultation which has peace for its object; and the thought is the following: The Messiah, who unites in Himself royalty and priesthood, will counsel and promote the peace of His people.

This is the typical meaning of the crowning of the high priest Joshua. But another feature is added to this. The crown, which has been placed upon the head of Joshua, to designate him as the type of the Messiah, is to be kept in the temple of the Lord after the performance of this act, as a memorial for those who bring the silver and gold from the exiles in Babel, and לחן בּן־צ, i.e., for the favour or grace of the son of Zephaniah. Chēn is not a proper name, or another name for Josiah, but an appellative in the sense of favour, or a favourable disposition, and refers to the favour which the son of Zephaniah has shown to the emigrants who have come from Babylon, by receiving them hospitably into his house. For a memorial of these men, the crown is to be kept in the temple of Jehovah. The object of this is not merely “to guard it against profanation, and perpetuate the remembrance of the givers” (Kliefoth); but this action has also a symbolical and prophetic meaning, which is given in Zec 6:15 in the words, “Strangers will come and build at the temple of the Lord.” Those who have come from the far distant Babylon are types of the distant nations who will help to build the temple of the Lord with their possessions and treasures. This symbolical proceeding therefore furnishes a confirmation of the promise in Hag 2:7, that the Lord will fill His temple with the treasures of all nations. By the realization of what is indicated in this symbolical proceeding, Israel will perceive that the speaker has been sent to them by the Lord of hosts; that is to say, not that Zechariah has spoken by the command of God, but that the Lord has sent the angel of Jehovah. For although in what precedes, only the prophet, and not the angel of Jehovah, has appeared as acting and speaking, we must not change the “sending” into “speaking” here, or take the formula וידעתּם כּי וגו in any other sense here than in Zec 2:13, Zec 3:2, and Zec 4:9. We must therefore assume, that just as the words of the prophet pass imperceptibly into words of Jehovah, so here they pass into the words of the angel of Jehovah, who says concerning himself that Jehovah has sent him. The words conclude with the earnest admonition to the hearers, that they are only to become partakers of the predicted good when they hearken to the voice of their God. The sentence commencing with והיה does not contain any aposiopesis; there is no valid ground for such an assumption as this in the simple announcement, which shows no trace of excitement; but vehâhâh may be connected with the preceding thought, “ye will know,” etc., and affirms that they will only discern that the angel of Jehovah has been sent to them when they pay attention to the voice of their God. Now, although the recognition of the sending of the angel of the Lord involves participation in the Messianic salvation, the fact that this recognition is made to depend upon their giving heed to the word of God, by no means implies that the coming of the Messiah, or the participation of the Gentiles in His kingdom, will be bound up with the fidelity of the covenant nation, as Hengstenberg supposes; but the words simply declare that Israel will not come to the knowledge of the Messiah or to His salvation, unless it hearkens to the voice of the Lord. Whoever intentionally closes his eyes, will be unable to see the salvation of God.

The question whether the prophet really carried out the symbolical action enjoined upon him in Zec 6:10., externally or not, can neither be answered in the affirmative nor with a decided negative. The statement in Zec 6:11, that the prophet who was hardly a goldsmith, was to make the crown, is no more a proof that it was not actually done, than the talmudic notice in Middoth iii., concerning the place where the crown was hung up in the temple, is a proof that it was. For עשׂית in Zec 6:11 may also express causing to be made; and the talmudic notice referred to does not affirm that this crown was kept in the temple, but simply states that in the porch of the temple there were beams stretching from one wall to the other, and that golden chains were fastened to them, upon which the priestly candidates climbed up and saw crowns; and the verse before us is then quoted, with the formula שׁנאמר as a confirmation of this.

The Vision of the Four Chariots. (b. c. 520.)

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 were mountains of brass. 2 In the first chariot were 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 are these, my lord? 5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. 6 The black horses which are 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.

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. vii. 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 Seleucidæ and Lagidæ, 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. lxviii. 17; xviii. 10. The various providences of God concerning nations and churches are represented by the different colours of horses, Rev. vi. 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 ii. 23; iv. 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. lxvi. 3), and in them we see the goings of our God, our King, Ps. lxviii. 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 xxxix. 19, &c.), 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. xiv. 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 isfull of mixture, Ps. lxxv. 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. ci. 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. i. 24, made himself easy.

The Coronation of Joshua; Prediction of the Messiah. (b. c. 520.)

9 And the word of the Lord came unto me, saying, 10 Take of them of the captivity, even 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 them upon the head of Joshua the son of Josedech, the high priest; 12 And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The 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: 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 Lord . 15 And they that are far off shall come and build in the temple of the Lord , and 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.

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 LXX., and in the New Testament, rendered Jesus, Acts vii. 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, Matt. xii. 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 (John i. 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 Pet. ii. 5), a holy temple, Eph. ii. 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. ix. 6. They shall hang upon him all the glory of his Father's house, Isa. xxii. 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. viii. 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. v. 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 vi. 8) and the furnishing of it, Ezra vii. 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. ii. 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 vi. 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.

CHAP. VI.

Verſe 1. ANd I turned, and lift up mine eyes] i. e. I paſſed on to another viſion: and 1 lifted up the eyes of my mind, higher to heaven, ſaith Hierom, to receive a further revelation from God. And whereas he ſaith, I turned, he declareth, that God from on every ſide giveth his Church clear teſtimonies of his care of her, ſo that ſhe will give heed unto them, and lift up her eyes.

there came four chariots out] i.e. four ſquadrons of Angels, Gods Warriours, and Miniſters of his manifold decrees, which are here ſet forth by the name of brazen mountains. 2 King. 2.11 2 King. 6.17 So Hab. 3.8 See chap. 1.8. with the Note. Chariots the Angels are called in many places: but eſpecially Pſal. 68.17. The chariots of God (in the Hebrew it is chariot, in the ſingular, to note the joynt ſervice of all the Angels) are twenty thouſand, [non-Latin text not transcribed]. even thouſands of Angels. (of chearfull ones, ſo the Septuagint, of ſuch as ſerve the Lord readily, and freely, with joy and tranquillity, and ſo do quiet his ſpirit,Deut. 33.26 God rideth upon the heavens for Iſra. els help, i.e. upon the Angels. Heb. as it is ſaid here vorſe 8: give him full ſatisfaction) The Lord is among them as in Sinai, in the holy place: that is, the Angels by their ſwiftneſſe and warlike proweſſe make Sion (the Church) as dreadfull to all her enemies (did not one of them ſo to Sennacherib?) as thoſe Angels made Sinai, at the delivery of the Law, which was given in fire, Deut. 33.2. The word rendred Angels, in the above-cited Pſal. 68.17. (and ſo the Chaldee plainly expreſſeth it) is by ſome (who derive it of Shaan, to ſharpen) referred to chariots: to note a kinde of chariots, armed with ſharp hooks, uſed in warres, as many humane Writers record. And ſo it maketh ſomething to the confirmation of this Interpretation,Statius. Macrob. Vegetius. concerning Angels, rather then the four Monarchies. But the Angel himſelf is our beſt Interpreter, verſe 5. where, being asked by Zachary, what theſe chariots were? he anſwereth, Theſe are the four ſpirits of the heavens, which go ſorth from ſtanding before the Lord of all the earth, a plain Periphraſis of the Angels, chap. 1.10. See the Note there.

from between two mountains] tanquam è carceribus, as deſigned by Gods all diſpoſing providence, and power, and ready preſt at his appointment and pleaſure to run their race, do their office, execute Gods judgements, which are both unſearchable, and inevitable: and this the Poets hammer'd at in their ineluctabile Fatum, as they called it. Gods decrees lie hid under mountains of braſſe, as it were, till they come to execution: they run as a river under ground, till they break out and ſhew themſelves. When he hath once ſignified his will, then we underſtand it; which before lay hid from us: that is, when theſe chariots come out from between the mountains of braſſe, when the event declareth what was the immutable decrce of God. Hence the Pſalmiſt, Thy right couſneſſe is like the great mountains; thy judgements are a great deep: this for the decree. And for the execution, Thou preſerveſt man and beaſt, (Pſal. 36.6.) but by ſuch means, and in ſuch manner as to thee ſeemeth beſt. It is our part to ſay Amen to his Amen, and to put our F[illegible: 1 letter]at and Placet to his. The will of the Lord be done, ſaid thoſe primitive Chriſtians, Act. 21.14. Here am I, ſend me, Eſay 6.8.

Verſe 2. In the firſt chariot were red horſes, &c.] Theſe ſeverall colours ſeem to ſet forth the diverſe miniſtrations of the Angels, deputed to ſeverall employments. The black colour betokeneth ſorrowfull occurrences and revolutions. The white, joyfull. The red, bloody. The griſled, ſundry and mixt matters, partly joyfull, and partly ſorrowfull. But I eaſily ſubſcribe to Him that ſaid, We muſt be content to be ignorant of the full meaning of this viſion. Tanta eſt profunditas Chriſtianarum literarum, ſaith Auſtin, ſo great is the depth of divine learning that there is no fathoming of it. Prophecy is pictured like a Matrone, with her eyes covered, for the difficulty. For which cauſe Paulinus Nolanus would never be drawn to write Commentaries: and Pſellus in Theodoret asketh pardon for expounding the Canticles of Solomon.

Verſe 4. What are theſe my Lord?] Difficulty doth but whet deſire in Heroick ſpirites: the harder the viſion, the more earneſt was the Prophets inquiſition. he was reſtleſſe, till better reſolved; and therefore applieth himſelf again to his Angel-Tutour, rather then Tutelar, whom, for honour ſake, he calleth My Lord. See the Note on chap. 4.5. and take notice of the truth of Saint Peters Aſſertion concerning the Prophetick ſcrutiny (1 Pet. 1.11.) with greateſt ſagacity and ſedulity.

Verſe 5. Theſe are the four ſpirits of the heavens] Angels are ſpirits, Heb. 1.7, 14. and ſpirits of heaven, Mat. 24.36. Gal. 1.8. reſembling their Creatour, as children do their Father, both in their ſubſtance which is incorporeall,Hence they are called ſons of God, Job 1.6. and 38.7 and in their excellent properties, Life, and Immortality, Bleſſedneſſe, and Glory: a part whereof is their juſt Lordſhip and command over inferiour creatures. For like as miniſtring ſpirits they ſtand before the Lord of the whole earth, who ſends them out at his pleaſure, to ſerve his providence: ſo, they have, (as his Agents and Inſtruments, no ſmall ſtroke, in the ordering and managing of naturall and civill affairs, as may be ſeen in the firſt of Ezechiel. The wheels, that is, the events of things, have eyes, that is, ſomething that might ſhew the reaſon of their turnings, if we could ſee it. And they are ſtirred but as the living creatures, that is the Angels ſtirred them: And both the wheels and living creatures were acted and guided by Gods ſpirit as the principall and ſupream Cauſe of all, the Lord of the whole earth, as he is here called.

that ſtand before, &c.] As waiting his commands, and ready to runne on his errand, Mat. 18:10. Dan. 7.10. Jacob at Bethel ſaw them. 1. aſcending, ſc. to contemplate and praiſe God, and to miniſter to him. 2. deſcending, ſc. to execute Gods will upon men, for mercy, or for judgement, Pſal. 103.20. For which purpoſe, Ezekiel tells us that they have four faces, to look every way, when as Gods watch-men they ſtand ſentinell in heavens turret. And that the ſole of their feet is like the ſole of Calves feet, round, and ready to go either forward or backward with greateſt facility: that as they ſee every way, ſo they are apt to go every way for the diſpenſing of Gods benefits, and executing of his chaſtiſements toward the Elect, and vengeance on the reprobates. All this they do juſtly,2 Sam. 24.17 2 King. 19.35 Gen. 19.11 Acts 12.23 Rev. 16.16 diligently and purely, with faith in receiving Gods commands, Rev. 15.6. clothed in pure white linen, and having their breaſts girded with golden girdles. Let us labour to obey God, as Angels do: elſe we may be Angels for gifts, and yet go to hell.

Verſe 6. The black horſes which are therein, &c. Theſe Angels are appointed to ſeverall Countries. The black horſes to Babylon, (which lay North from Judaea) to inflict vengeance. The white horſes are ſent with them, to deliver the Church out of Babylon: and to bring their brethren for an offering unto the Lord, upon horſes, and in chariots, and in litters, and upon mules, and upon ſwift beaſts to Gods holy Mountain Jeruſalem, Eſay 66, 20.

And the griſled go forth toward the South countrey] To ſhew that the puniſhments of Egypt, and Arabia (which lay South-ward from Judaea) ſhould be ſomewhat mixed, and mitigated: they ſhould be in better caſe then Babylon: yet not ſo good, as that the Jews ſhould dream of a happy eſtate in thoſe countries: but rather repair to Judaea, and there keep them; ſith thoſe that are out of Gods precincts, cincts, are out of his protection, Pſal. 91.9, 10, 11, 12.

Verſe 7. And the bay went forth, &c.] Junius reads it, And the ſtrong, or confirmed ones: that is, the Angels, armed with power, and authority from God for the execution of his will, Eſay 10.34. Lebanon ſhall fall by a mighty One, that is, by an Angel. 2 Theſſ. 1.7. they are called the Angels of Gods power: and elſewhere principalities, and powers.

and ſought to go, that they might-walk to and fro thorow the earth] Not onely toward the South, as verſe 6. This doth not teach, that the Angels are more carefull of this world then God is, of whom they deſired it. But firſt, that they can do nothing without commiſſion from Him. Secondly, that they are ever ready to offer their ſervice and to yeeld obedience, upon the leaſt intimation of the Divine pleaſure.

Verſe 8. Then cried he upon me] That I might the better obſerve it: ſith he ſpake it with ſo great vehemency.

Have pacified my ſpirit] i.e. perfecerunt voluntatem meam, as the Chaldee here hath it, they have done my work thoroughly, to my great content. When the Churches enemies are ſlaughtered, God inviteth the birds and beaſts to a feaſt, as it were for joy: and taketh as much delight in their juſt puniſhment, as any man can do in a cup of generous wine: whence it is called the wine of Gods wrath, Rev. 14.10. See Deut. 28.63.

Verſe 9. And the word of the Lord came unto me ſaying,] This ſecond part of the Chapter, is not a viſion, but a Sermon, or an hiſtoricall prediction of what was really to be done. For as Gods Spirit was quieted, and as it were comforted by the Angels faithfull execution of their offices: ſo He ſeeks by this Prophecy, to quiet and comfort the ſpirits of his people the Iews, that were returned out of Babylon. For theſe finding themſelves beſet with enemies, and exigencies, might poſſibly deſpair of ever ſeeing the accompliſhment of thoſe promiſes and prophecies of the kingdome reſtored to the houſe of David, and of the great glory of the ſecond Temple above the firſt. To keep up their hearts therefore, is this declaration made them of the kingdome and prieſtood of Chriſt, under the typicall coronation of Jehoſhuah the High-prieſt.

Verſ. 10. Take of them of the captivity] i. e. Of the returned captives, even of Heldai, Num. 16.2. of Tobijah, and of Jedaiah] Men famous in the Congregation, men of renown. That theſe four mentioned here (taking in Joſiah, who is alſo called Her, verſe 14.) were Embaſſadours from the godly Jews in Babylon, and brought their giſts, as Junius thinketh, I cannot affirm. But that they were the ſame with Daniel, Shadrach, Meſhach, and Abednego, as the Jews and Hierom tell us, I do not beleeve. Joſiah ſeemeth to be the Hoſte to the other three: as Gaius was to St. Paul, and other good people. Though ſome think rather, he was either treaſurer for the Temple, or elſe a gold-ſmith, and one that could make crowns. Calvin conjectures from the fourteenth verſe; (where it is ſaid, that the crowns ſhall be to theſe men for a memoriall) that being men of authority, they were deeply guilty of infidelity and impatiency, becauſe they [illegible: 1 letter]aw not a preſent performance of the promiſes; they were diſcontented themſelves, and diſcouraged others. Ye have need of patience, ſaith the Apoſtle to thoſe ſhort ſpirited Hebrews chap. 10.36. who found it more eaſie to ſuffer evil, thento wait for the promiſed good.

and come thou the ſame day] Either the ſame day theſe men came from Babylon: Or, the ſelf-ſame day that the Lord ſpake to the Prophet, is hee commanded to go, not to put it off a day longer: for the people needed a ſpeedy and haſty comfort. No ſooner had God prepared the people, but the thing was done ſuddenly, as 2 Chron. 29.36. No ſooner were they ripe, but he was ready. He is a God of judgement, a wiſe God, that knowes when to deal forth his favours: As till then he waits to be gracious, Eſay 30.18. His fingers itch to be doing good in his good pleaſure to Sion: as the mothers breaſts ake, when now it is time the child had ſuck. He exalteth the lowly, he filleth the hungry with good things. When once David is poor and needy, God will make no tarriance, Pſal. 40.17. when his ſoul is even as a weaned child, then he ſhall have the kingdom, Pſal. 131.2.

Verſe 11. Make crowns] Two, ſaith Piſcator: one of gold, for the Kingly dignity, another of ſilver for the Prieſthood. Three, ſaith A Lapide, who makes it a type as of Chriſts threefold office, ſo of the Popes triple crown: which later relateth rather to Prides picture drawn by the old Romanes, with three crowns on her head; On the firſt whereof was in ſcribed Tranſcendo: on the ſecond Non obedio: on the third Perturbo. Danaeus thinks it likely by the 14. verſe, that here were foure crowns made according to the number of the foure perſons here mentioned, that brought in the gold and ſilver. Ribera will have it to be all but one crown made of both metalls, and called crowns for the greatneſſe of it;Chald. vertit Facies coronam magnam. as Wiſdomes for ſingular wiſdome, Pro. 1. Behemoth Beaſts, for an huge beaſt Iob 40. The Verb ſingular tihieh ver. 14. ſeemes moſt to favour this conceit of his. But in Hebrew the ſingular is oft put for the plurall.

Verſe 12. And ſpake unto him ſaying, Thus ſpeaketh the Lord of Hoſts ſaying] that is, Confidently and Conſtantly affirme and averr it: that notwithſtanding all unlikely hood, and unbeliefe on the peoples part, Almighty God will ſurely bring it to paſſe: This heape of words importeth ſo much: for do ye think the ſcripture ſpeaketh in vaine? ſaith St. James, not without ſome holy indignation, chap. 4.5.

behold the man whoſe name is the Branch] The man Chriſt Jeſus,Rom. 1.3. who was made of the ſeed of David according to the fleſh: and as a Branch grew out of his roots Eſay 11.1. See the Note above on chap. 3.4. Jehoſhuah, 2 Cor. 12.7. Rom. 12.3. that he might not be exaited above meaſure with the abundance of this new honour, or think of himſelf more highly then he ought to think, is given to underſtand, that he is crownned for no other cauſe then this, that the Jewes might underſtand, that there ſhould One ariſe, that ſhould be both a King and a Prieſt alſo for ever after the order of Melchiſedeck: and his name ſhould be the Branch, Not only becauſe when he was a child, he grew in age and in wiſdome, and in grace with God and men, (which is Vatablus his reaſon) but becauſe he is the [illegible: 1 letter]oot, fountain, and foundation of all the faithfull, who do grow up and increaſe in him, with the increaſe of God: Hence it followeth.

he ſhall grow up out of his place, and ſhall build the Temple of God] that is, the Church, which at all times hath been gathered together by Chriſt, through the preaching of the Goſpel.

and he ſhall grow up out of his place] Or He (the Branch) ſhall branch up de ſub ſe, from under hinſelf: he ſhall be born of himſelf, as it were, of poor parentage; for this Branch grew out of the root of Ieſſe, when that goodly family was ſunk ſo low, as from David the king to Joſeph the carpenter. He that writeth the life of King Edward 6. ſaith of his Tutours Dr. Cox, and Mr. Iohn Cheek, Sr. Iohn Heywood. that they were men of meane birth; but ſo well eſteemed for vertue and learning, that they might well be ſaid to be born of themſelves.

and he ſhall build the Temple of the Lord] i. e. the ſpirituall temple, that Temple the Church, the glory where of was far greater then the glory of the former Hag. 2.9. See the Note there. And this he ſhould do in the quality of a king, and with royall magnificence. Ye alſo as lively ſtones elect and precious are built up a ſpirituall houſe, an holy Prieſthood &c. 1. Pet. 2.5.

Verſe 13. Even he ſhall build the Temple of the Lord] The ſame againe for greater aſſurance: as Pharaoh's dream was doubled. Or, Even he ſhall build it, that is, he ſhall both begin and finiſh it (It is the ſame word againe, but in the future tenſe) Chriſt is called the Authour and Fimſher of our faith Heb. 12.2.

and he ſhall beare the glory] Jeſus ſhall, not thou Jehoſhuah (in Greek, Jeſus) though now thou beare the crown. All thy glory is but figurative of his. Thus ſaith the Lord, Remove the diadem (or mitre) take off the crown: this ſhall not be the ſame &c. I will overturn, overturn, overturn it, and it ſhall be no more, untill he come whoſe right it is, and I will give it him, that is Chriſt the king and prieſt of his Church. Particularly for his Kingly office, he ſhall ſit and rule upon his throne, as a Soveraigne Lord of all: And for his Prieſtly office

he ſhall be a Prieſt upon his throne likewiſe] for the Church alſo hath her throne and juriſdiction, though diſtinct and ſevered from the civill.

and the counſell of peace ſhall be between them both] i. e. there ſhall be no claſhing between theſe two offices in Chriſt; as there was ſometimes between the Kings and the Prieſts of former ages, but they ſhould, as it were, take ſweet counſell together for the good of the Church: Chriſt having purchaſed all peace to his people by his Pr[illegible: 1 letter]eſ[illegible: 1 letter]hood, and maintaining and defending it, by his Kingdome.

Verſe 14. And the crownes ſhall be to Halem—for a memoriall] Or monument of their incredulity, ſaith Calvin, and for their full conviction. See the Note above on verſe 10. Or their liberality, fay others, and peradventure with ſome inſeription or remembrance of their names (here recorded) for honour ſake. But beſt of all thoſe that ſay theſe duties were for a memoriall in the Temple of the Meſſiah that was ſhortly to be expected, and was preſently promiſed. The poor Jewes at this day are ſaid to have a crown hanging in their ſynagogues, againſt the comming of their long lookt-for Meſſiah.Taim. in Sanhed. cap. 11 And that he comes not all thi[illegible: 1 letter] while, they ſay it is for their ſins which are many and bony, or, migh[illegible: 1 letter]y, ([non-Latin text not transcribed].) But now ſeeing he ſtayes ſo long, he ſhalibe, ſay they, a forerunner of the end of the world,Spec. Eur. and ſhall gather by his power all nation, into one fold, according to that which here followeth.

Verſe 15. And they that are farr off] This was fulfilled in the converſion of the Gentiles who together with the Chriſtian Jewes grew up into an holy Temple in the Lord Eph. 2.19. &c. It was alſo in ſome ſenſe fulfilled in Cyrus, Darius A[illegible: 1 letter]ta[illegible: 5 letters]s, Herod, who were at great charge for the Temple-work. See Ezra 7.15, 16. the King and his Councel, the Babylonian and Jewes make a contribution to the work.

and ye ſhall know] ſc. by the event, and by your own experience.

If you will dilig[illegible: 1 letter]ntly obey the voyce] That is, If by faith ye receive Chriſt held forth in the promiſe: and then petfift in the obedience o[illegible: 1 letter] faith unto the end.