Zechariah 6

The four chariots (vs. 1-8)—These visions do not get any easier. The prophet sees four chariots coming from between two bronze mountains. Bronze represented in the ancient world solidity and strength, but in this vision, solidity and strength of what? Well, the angel told Zechariah in verse 5 that the chariots “are four spirits of heaven, who go out from their station before the Lord of all the earth.” Clarke’s idea that the four chariots represent four kingdoms (Assyria, Babylonians, Persians, and Greeks) doesn’t seem to fit the text. I’m a little skeptical about being that specific here, especially given the angel’s words in verse 5. So, since the chariots are from heaven, the brass mountains must represent some kind of celestial strength. The purpose of the chariots was to “walk to and fro throughout the earth” (v. 7). To keep an eye on what is going on? We aren’t specifically told and the references are obscure. The horses are of various colors; red can represent blood, or courage, black is death, white is purity or victory, dappled is anybody’s guess; perhaps a mixture of prosperity and adversity, as one commentator suggests. The “north country” is probably Babylon, or at least that’s what Zechariah’s readers would probably have believed. My best guess for this vision is that God is sending our His emissaries into all the world (“four” is the world number) to keep an eye out in behalf of His people. Especially in the north, where trouble nearly always comes from. Again, it is a very vague prophesy (to us), and perhaps made more sense to the people of Zechariah’s day. And perhaps not.

The Branch (vs. 9-15)—This vision is a little easier to comprehend. Three men, Heldai, Tobijah, and Jedaiah, came from Babylon, bearing gifts. We know nothing of these men other than what is stated here. Their gift of silver and gold was to be immediately taken to the home of a man named Josiah, the son of Zephaniah. Again, we know nothing of this man. Elaborate, dual, crowns were to be made and placed on the head of the high priest, Joshua. This is totally symbolic of the Messiah, of Whom the rest of this section is devoted. The dual crowns represent kingship and priesthood; Joshua was only priest, so he cannot literally be meant here. But verse 12 introduces for us “the BRANCH,” the Messiah, as is evident from other Old Testament passages that refer to the Messiah under that figure (cf. Isa. 11:1; Jer. 5:23). Now we move into the Christian age. The Messiah, “shall build the temple of the Lord” (the church, v. 12), and “He shall bear the glory” (v. 13). He “shall sit and rule on His throne,” and—very important—“He shall be a priest on His throne” (v. 13). Notice, He will be a priest and king at the same time. This can only refer to the Messiah. It is also very much worth noting that His priesthood and kingship are simultaneous. But as a result, they cannot be earthly, as premillennialists teach. Jesus cannot be a priest on earth (Hebrews 8:4) because He is from the wrong tribe; only Levites could be priests. So Jesus can’t be a priest on earth. But since He is going to be priest and king at the same time, and He can’t be a priest on earth, He can’t be a king on earth, either! This wipes out the 1,000 year reign of Christ on earth. Because of His work as priest and king, He is better able to keep peace (“the counsel of peace shall be between them both,” v. 13). The crown given to Joshua will be a “memorial in the [literal] temple”—a constant reminder of this prophesy—to the ones who brought the gift from Babylon (v. 14), but also to “those from afar” (v. 15). They will have a part in building “the temple of the Lord” (the church). “Those from afar” are the Gentiles, who obviously also make up part of the church. When all this happens, we will know this is the work and voice of the Lord (v. 15). A marvelous prophesy of the church.