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Friday, June 14th, 2024
the Week of Proper 5 / Ordinary 10
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Bible Commentaries
Zechariah 6

Preacher's Complete Homiletical CommentaryPreacher's Homiletical

Verses 1-8

CRITICAL NOTES.] Chariots] Symbolic of four great empires described (Daniel 2:31-43; Daniel 7:3-7): or of the four winds of heaven (Zechariah 6:5). Two mountains] Between Moriah and Zion, some; others, emblems of Medes and Persians, corresponding to the two horns (Daniel 8:14). Brass] Strength and solidity (cf. Jeremiah 1:18).

Zechariah 6:2. Red] The colours indicate the character of the dispensations. Red, a symbol of cruelty, war, and bloodshed. Black] of calamity and sorrow. White] of prosperity and gladness. Grisled and bay] or piebald, of a mixed dispensation, light and darkness, prosperity and adversity.

Zechariah 6:5. Angel] explains. Spirits] (winds, marg.), emblem of the destructive powers and agencies of Divine judgments (cf. Psalms 148:8; Jeremiah 49:36; Revelation 7:2; Revelation 7:8). Henderson gives, “angels or celestial spirits, represented as employed by God to carry into effect his high behests, which they receive in his immediate presence (Job 1:6; Job 2:1), and then proceed to the different quarters of the globe in which the special operations of Divine Providence are to be carried forward.”

Zechariah 6:6. North] To conquer Babylonians. After them] Alexander and his suceessors go forth to conquer the Persians. South] Egypt and Arabia.

Zechariah 6:7. Bay] Lit. strong or fleet. Sought] Eagerly seeking for permission to do what had to be done. Walk] in the land, unmolested by invasion, yet not free from annoyance; a mixed state of affairs in Israel for a considerable period. Get] Permission given by him who commands the chariots.

Zechariah 6:8. Quieted my spirit] i.e. have appeased mine anger, or caused it to rest (Judges 8:3; Ecclesiastes 10:4; Ezekiel 5:13). Babylon alone in the days of the prophet was punished; God’s anger was satisfied in that direction; other monarchies had to expiate their sins.



Under the type of four chariots the providence of God is represented in this vision as guiding the agencies of the world, in reference to the destinies of God’s people.

I. The powers of the world are subservient to the interests of the Christian Church. The history of the world is arranged with a view to promote the welfare of God’s people and to establish the kingdom of the Messiah. Hence all things are designed and adjusted to work in mutual action and united tendency for the good of the Christian (Romans 8:28).

1. In their origin. “There came four chariots out from between two mountains.” Calvin explains the mountains as the hiding-place of the Divine purpose, which is kept back until the time for its revelation and execution. All events and agencies emanate from the decrees of God, which are firm and immovable as mountains of brass.

2. In their nature. The messengers of God are sent to accomplish various designs. Some go on errands of bloodshed and mourning; some as heralds of joy and triumph; and others have missions mixed with joy and grief, prosperity and adversity

3. In their direction. Some go to the north, and others to the south (Zechariah 6:6). They all start from a common centre, the purpose of the Eternal, but are sent in different directions. In all quarters of the globe God is supreme, and sees the end from the beginning of events. Nothing is contingent or happens unknown to him. “Political changes,” says Moore, “are only the moving of the shadow on the earthly dial-plate that marks the mightiest revolutions going forward in the heavens.”

II. The powers of the world are employed according to the design of God concerning the Christian Church. God’s swift messengers are sent forth to accomplish the counsels of his will.

1. To punish some. War, pestilence, famine, and destructive agencies bring mourning and distress. God can turn nations one against another, and white horses may follow black.

2. To caution others. To many, providences are a cup mixed with bitter and sweet; life to them is now prosperous and then adverse.

3. To help God’s people. Whatever be the dispensations of God to others, they portend good only to his people. Swiftly and triumphantly are the chariots driven along, agitating the earth like rushing winds; but the Church of God is secure. “God is in the midst of her; she shall not be moved: God shall help her, and that right early.”


In this vision we have an insight of the providence of God in its relation to men.

I. It is various in its aspects. There were red and white horses, grisled and bay. Events have different aspects, and the times change like the face of the sky. One thing is set over against the other, and the cup of God’s hand is full of mixture (Psalms 75:8).

II. It is supreme in its operations. All events “go forth” from God. He commands and he restrains. He is supreme,

1. Over all agencies. The chariots are driven by his skill, and the winds gathered in his fists (Proverbs 30:4).

2. Over all times. In all ages of the world, and in every period of national and personal history, God rules. All the laws and forces of the universe were created and are preserved and directed by him. There is no chance nor caprice; there are no inferior deities, like the store-keepers of Jupiter, in the providence of God.

III. It is wonderful in its method. In John’s vision angels are represented as holding the winds (Revelation 7:1). “Why not the angels,” asks Wardlaw, “in the vision of Zechariah, be considered as directing the winds?” Angels stand before God, “excel in strength,” and are “ministers of his that do his pleasure.” How strange that God should employ the mightiest and most intelligent creatures in the universe on our behalf. Well may Shakespeare exclaim, “Angels and ministers of grace, defend us!”

IV. It is rapid in its movements. Swift as chariots and sudden as the winds are changes often wrought. Now sunshine beams upon nations and they bask in prosperity; then clouds and storms gather over them and joy is driven away. “The chariot of God’s providence runneth not upon broken wheels,” says Rutherford.

V. It is satisfactory to God in its results. “They have quieted my spirit.” This may refer to the satisfaction of Divine justice in executing vengeance upon the enemies of his people (of. ch. Zechariah 1:15, and Isaiah 1:24). Wrath and mercy may be deferred, but will eventually be revealed God’s people should hope on and work earnestly. God’s enemies should beware lest they be overtaken in their sins. “The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.”


In these words the charioteers are represented as asking permission to do what they could for the holy land. They have to wait, but the command is given and they are swift in obedience. Take them as describing the ministry of angels.
I. It is extensive in range. “To and fro through the earth.” North or south, as God commissions them (Zechariah 6:6).

II. It is antagonistic in its character. Satan and his angels walk to and fro in the earth to do mischief. They roam in restless activity, and no place is secure from their attacks (Job 1:7). But the messengers of Jehovah are more numerous and powerful than all against us. The ultimate triumph is certain, we may therefore have confidence.

III. It is retributive in its design. To punish the enemies of God’s people and satisfy the demands of his justice. They not only minister mercy but execute vengeance.

IV. It is eager in its spirit. They “sought to go that they might walk,” they were eager and ready to be employed.

“They stand with wings outspread

Listening to catch the Master’s least command,
And fly through Nature ere the moment ends” [Carrington].


Zechariah 6:1. Brass. Mountains of brass denote the immovable decrees of God, his steady execution of his counsels, and the insuperable restraints that are upon all empires and counsels, which God keeps within the barriers of such impregnable mountains that not one can start till he opens the way [Cruden’s Concordance].

Zechariah 6:4. What? Difficulty doth but whet desire in heroic spirits; the harder the vision, the more earnest was the prophet’s inquisition; he was restless till better resolved, and therefore applieth himself again to his angel tutor, rather than tutelar, whom for honour’s sake he called my lord [Trapp].

Zechariah 6:7. Sought. This doth not teach that the angels are more careful of this world than 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 yield obedience upon the least intimation of the Divine pleasure [Trapp]. From the whole section we learn—that the earth may seem to be quiet and at peace while the people of God are in a weak and suffering condition; that the outward peace of the earth will be disturbed in due time, and God’s people wonderfully delivered; that whatever sad dispensations God sends upon the nations, the Church will be his special care; that his purpose will be fully accomplished and all things done according to his mind, therefore his people may trust his wisdom, power, and love.


Zechariah 6:1-8. Providence. Everything or what mark it is aimed at; but the that acts for an end must know that archer that puts it in and darts it out of end or be directed by another to attain the bow knows [Charnock]. Providence that end. The arrow doth not know certainly does not attend merely to the who shoots it, or to what end it is shot, interests of individuals, but the profound wisdom of its counsels extends to the right ordering and betterment of all [Humbolt].

Zechariah 6:5. Angels stand. A king is there where his court is, where his train and retinue are; so God, the Lord of Hosts, is there specially present where the heavenly guard, the blessed angels, keep their sacred station and rendezvous [Mede].

Zechariah 6:8. Justice satisfied. Justice is the key-note of the world, and all else is ever out of tune [Theodore Parker]. Justice always whirls in equal measure [Shakespeare].

Verses 9-15


Zechariah 6:9.] The ninth vision. Crowns on Joshua.

Zechariah 6:10-11.] The persons named appear to have formed a deputation from the captives still remaining in Babylon, who had sent them with contributions in gold and silver, to help forward the building of the temple at Jerusalem. These deputies had deposited their gifts in the house of Josiah, to which the prophet is commanded to repair, and take what was necessary for making the two crowns, which were to be placed on the head of the high priest [Henderson] Crowns] A symbol of the priesthood and kingdom of Messiah (Revelation 19:12).

Zechariah 6:12. The man] shadowed forth in Joshua, viz. the Messiah. Branch] As if it were a proper name, as appears not only by the lack of the article, but by the established usage of the earlier prophets [Lange]. (Cf. Zechariah 3:8; Isaiah 4:2; Jeremiah 23:5). Grow] Shall sprout out from his place, i.e. from his land or nation; not an exotic, but a root-shoot of the real stock. “Not merely from Bethlehem or Nazareth, but by his own power, without man’s aid, in miraculous conception” [Henderson]. Build] the future spiritual temple; an encouragement to Jews that the material temple will be finished in spite of opposition.

Zechariah 6:13. Glory] A reference to the insignia of majesty put on the head of Joshua; the honour and authority of sovereign. Sit and rule] The former denotes the possession of the honour and dignity of a king; the latter, the actual exercise of royal authority [Hengs.]. Priest] Priestly and kingly offices united in him on one throne. Peace] Civil and religions authorities working together, typify the harmony of his kingdom and priesthood; no clashing of jurisdiction between the two offices. “By the counsel or purpose of peace, is understood the glorious scheme of reconciliation between God and man, effected by the joint exercise of the sacerdotal and regal offices of the Lord Jesus Christ (cf. Isaiah 9:6; Micah 5:5; Ephesians 2:14-17; Colossians 1:20-21; Hebrews 13:20” [Henderson].

Zechariah 6:14. Helem] The same as Heldai and Hen] Another name of Josiah (Zechariah 6:10). Not unusual among Jews for one man to be known by two names. Memorial] The crowns not for these persons to wear, but a symbol of the act just taken place; hence to be desposited in the temple as pledges of the Messiah, to animate their anticipations of his appearance.

Zechariah 6:15. Far off] Gentiles shall be called, and shall actively participate in setting up the kingdom of God. Know] When events correspond to predictions. Come] Unbelief would not hinder the accomplishment of the promise; but if they obeyed, the temple would be finished, and in the latter days this would be realized. The benefits of the Messiah’s coming and work were conditional to them. The large portion of the Jews were disobedient, and perverted the prophets. Henderson and others consider the words an aposiopesis; a figure of speech by which emphatic silence conveys an intimation more impressively than words. If ye will hearken, then—“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” [Keil].



In predictions concerning the Messiah we find word combined with action, prophecy coalescing with history. An example of symbolic prediction based upon present history is found in the text. In presence of a deputation of Jews from Babylon, the prophet was charged to place a crown on the head of Joshua, the high priest, and then deliver the prophecy. Its form and spirit, the union of the priestly and regal office, forbid us to confine it to Jewish restoration. It is founded upon visible representations, yet in mystic vision soars into the future.

I. The person of the Messiah is described. Behold the man, the man marked and well known, the true man and most eminent of all men (Hosea 2:16). Not man wretched and miserable, mortal and dying (Job 25:6; cf. Psalms 8:4); but man with the characteristics of a man—strength, courage, and pre-eminence. Joshua and his companions were men of signs (ch. Zechariah 3:8), but in none of them were the priestly and regal splendours united. Then the word branch designates a future person, a sprout of Jehovah (Isaiah 4:2), a descendant of David. The Messiah is the priest and king. Zechariah revives the prophecy of Jeremiah (Jeremiah 33:15). One belongs to the last predictions at the beginning of the captivity, and the other is one of the first after it is past. God does not forget his promise, and will never forsake his people. In every age it may be said, “Unto you that fear my name shall the Sun of Righteousness arise with healing in his wings.”

II. The work of the Messiah is specified.

1. He shall grow up out of his place. He shall sprout up from his place, i.e. from the place peculiar to him; not merely from Bethlehem or Nazareth, but by his own power, without man’s help, in his miraculous concep tion. Some refer this to his springing up from a low family; others, to the growth of the Church under him. It is better to apply it as above. He shall grow by virtue of his own power, with rapid and vigorous increase. He springs from God in his human and Divine nature, shot forth through man, blossoming in the royal line of David, yet neither sown, nor planted, nor propagated by human hands. He shall continue to grow, extend his power and dominion, and his kingdom shall be an everlasting kingdom.

2. He shall build the temple, the Church of God, which is the house and temple of God (1 Corinthians 3:16; 1 Timothy 3:15; 1 Peter 2:5). Of this temple he is the author and foundation (Ephesians 2:20-22). It is growing in beauty and numbers, filled with his light and glory, and is the school of instruction, the monument of wisdom to the universe (Ephesians 3:10). The repetition may indicate the certainty of the work being commenced and finished, or give emphasis to the truth, to encourage faith in his person and confidence in his work.

III. The honour of the Messiah is set forth.

1. He (himself) shall bear the glory. The crowns of royalty, the robes and insignia of office, shall hang upon him and adorn his person. He shall lift up the glory (as the word means) which had been depressed and despised. It shall be exalted in him, not divided any longer between kings and priests, but the government shall be upon his shoulders alone, and he shall have the glory (Isaiah 9:6; Philippians 2:9-11).

2. He shall sit and rule. For a king to sit was nothing strange, but contrary to the custom of priests, who stood daily (Hebrews 10:11). But Christ has offered one sacrifice and obtained eternal redemption; he has finished his work, will never rise to perform it a second time, but now sits for ever at the right hand of God: a priest upon his throne, whom the people cannot approach without priestly intercession. Here the majesty of a prince is blended with the sympathy of a priest (Hebrews 2:18; Hebrews 4:15; Hebrews 5:2).

IV. The special arrangement with the Messiah is mentioned. “The counsel of peace shall be between them both.” The words allude, first of all, to Joshua and Zerubbabel, then to the priestly and kingly office of Christ. Formerly kings and priests had counselled together for the peace and prosperity of the Church and the State. Now these offices may be centred in one person, and no longer kept distinct; yet each must have its dignity. The majesty of the king is not to be displayed without the intercession of the priest. There is no depression of one to exalt the other, no confounding together, but harmony and co-operation. The priest is a king, and the king is a priest. There may be reference also to the plan of redemption, a plan of infinite wisdom, and Christ is called “Counsellor” (Isaiah 9:6). As in the creation of man, so was there consultation in his redemption. Peace is the grand result; harmony in the moral government of God, peace between God and man, and man and man. “On earth peace, goodwill toward men” [By the Author, from The Study, 1873].


The temple is not that of which Zerubbabel was the builder; but the spiritual temple, the house, the Church of God.

I. He drew the plan. The Divine Architect who made and beautified the world planned the structure of his house. Everything is specified and pre-ordained. Sects may scheme and build, but Christ alone can rear “the Church of the living God, the pillar and ground of truth.”

II. He collect the materials. For a material temple the stones are not naturally prepared. Solomon had to fell the timber and cut out the stones. Christ collects the living stones of this wonderful building.

1. He bought them. He shed his precious blood and “gave his life a ransom for many.”

2. He prepares them. He renews by his grace, forms and polishes them for their place in the building. “In whom all the building, fitly framed together, groweth into an holy temple in the Lord.”

III. He unites the materials when collected. He assigns them their suitable position, and puts them together more firmly than any human being or human theory could “In whom ye also are builded together for an habitation of God through the Spirit.”

IV. He employs others to help in this work. Christ is the sole builder, others are under-builders. Paul was “as a wise master-builder,” and “laid the foundation,” but he declared “another buildeth thereon.” Ministers are only assistant instruments, and cannot add a single stone without his aid. “He shall build,” and under his superintending care and by his Divine agency “the temple” shall be finished. In due time the head-stone shall be brought forth with shoutings of “Grace, grace unto it.”


1. The first point is the temple. The temple is the Church of God, not in any narrow, sectarianism sense. Any company of Christian men gathered together in holy bonds of communion, for the purpose of receiving God’s ordinances and preaching God’s word, is a Church. All believers scattered throughout the world, all Churches gathered together from the one Universal Apostolic Church. Why is the Church called the temple of God? The temple was the special residence of God, the place of the clearest manifestation, and a place of worship. For these reasons the Church is said to be the temple of God.

2. The next is the builder of the temple. Make a parallel between Solomon, the builder of the first temple, and Christ, the builder of the Church. Solomon was wise, but needed instructions and a pattern. Christ is no Solomon in this respect. A mountain, Moriah, was ready made for the first temple; for the second, the foundation was laid in oaths, promises, and blood. Again, Christ excels Solomon in providing all the materials. He hews them himself, rough-casts them first, then during life polishes them till ready for the hill of God whereon the temple is built. In Solomon’s temple the stones were made ready in the quarries, and no sound of the hammer was heard; so we must be made meet for heaven. There will be no sanctifying there if not ready beforehand.

3. Pause and admire the glory of the builder. “He shall bear the glory.” Half his glory can never be told. Note first that the glory shall be a weighty glory. “They shall hang upon him all the glory of his Father’s house.” He shall have all the glory, all that can be conceived, desired, and imagined. This glory is continual glory. When shall his dominion become effete? He shall bear all the glory.

4. Now for the practical application. Are we built upon Christ? Can we say that we are a part of his temple, that his handiwork has been exhibited in us, and that we are built together with Christ? If so, honour God, for he has highly honoured you. Think that you might have been disgraced, abandoned, and cast away, but now made temples of the Holy Ghost! If no portion in Israel, if not stones in the spiritual temple, how sad never to be used in the building up of God’s Jerusalem! It may seem a slight thing to be left out of the muster-roll of the Church to-day, but will it seem a slight thing to be left out when Christ shall call for his people? When the list is read before the great white throne, and your name left out, then there will be no change, no deliverance. Submit now, and believe in Jesus Christ to-day [From Spurgeon].


Zechariah 6:9-12. First, the offerings of these people. We know little or nothing concerning the persons who brought the gold and silver, but God can touch the hearts of strangers and dispose all to contribute to his work. Second, the use of these offerings. They were accepted, though sent by some who perhaps preferred to remain severed from the temple and the people of God. They were used as a memorial in the crowns placed on the head of Joshua. “Every contribution toward the building up of the Church coming from a true heart was its memorial before God, and is a testimony before the world of the Divinity of the gospel” [Lange]. They were gladly received. “Come thou, the same day.” The people required speedy and great comfort, and no sooner were they prepared than the favours were ready (2 Chronicles 29:36). God delays no blessing when we are earnest in his work.

Zechariah 6:12-13. The temple of the Lord. “Even he,” &c., constantly and confidently affirm and aver it, that notwithstanding all unlikelihood and unbelief on the people’s part, Almighty God will surely bring it to pass. This heap of words importeth so much, for “do ye think the Scripture speaketh in vain?” saith St. James, not without some holy indignation (Zechariah 4:5) [Trapp]. The Church of God is often set forth under the image of a temple. The allusion was peculiarly natural in a Jewish writer, considering the importance attached to the house of God in Jerusalem. The name is founded on three reasons. First, consecration. A temple is appropriated to sacred uses. The people of God are separated from the world and dedicated to his service. “The Lord hath set apart him that is godly for himself.” Beware of profane mixtures, maintain your sacredness, and keep yourselves pure from all filthiness of flesh and spirit. Secondly, residence. A mansion is a dwelling for a nobleman, a palace for a king, a temple for God. “Ye are the temple of the living God;” “I dwell in them, and walk in them.” He is everywhere, but in the Church by a special presence, in a way of grace, influence, and operation. This secures and dignifies it. “This is my rest for ever; here will I dwell; for I have desired it.” What are numbers, fine buildings, or imposing ceremonies to communion with the living God? Thirdly, devotion. He is served and worshipped in them as a temple; he receives homage and adoration nowhere else according to his own requisition. “God is a Spirit, and they that worship him,” &c. His worship, therefore, is a reasonable service; not gross, but spiritual sacrifices. Though prayers, praise, and alms are imperfect and defiled; yet they result from principle, aim at the glory of God, and being offered through the Mediator, and with his incense, they are accepted, and the worshipper has this testimony, that he pleases God [Jay].



A throne is, literally, the seat of a king, and therefore the emblem of royalty. Solomon’s throne was made of ivory and gold, so that “there was none like it in any kingdom.” But a greater than Solomon is here. A greater than angels, for unto “the Son he saith, Thy throne, O God, is for ever and ever,” &c.
Yet how sublime and unrivalled! it is his throne; he has dearly earned it, and sees in it the travail of his soul. God hath highly exalted him, and given him a name above every name. It is his by Divine ordination, and by the suffrage of his people. They are made willing in the day of his power, and avow his name only.

But many who ascend a throne can hardly be said to sit and rule there. They are hurled by violence, or drop by weakness, from it. If they continue on it for awhile they have little pleasure or repose; they are filled with fear and cares, and cannot do what they wish. In spite of the sovereign of a hundred and twenty-seven provinces, Daniel was thrown into the lions’ den. What a wretch is Ahab, king of Israel, who is sick, and can neither eat nor drink, because he cannot get a few feet of garden ground from a faithful subject. But Jesus “shall sit and rule upon his throne.” He will never be deposed, never die. Nothing can impede, nothing perplex him. He rules in the midst of enemies who shall be made his footstool. He will display wisdom and power in correcting their designs and making their efforts subserve his own purpose. Though his spiritual empire at present be limited, yet remember two things. First, his real dominion is universal. He is not only King of saints, but King of kings, and the King of nations; all creatures serve him. The treasures of grace, the elements of nature, and the dispensations of providence are his. He is the head over all things to the Church. Secondly, though his kingdom be limited, and subjects who obey him from the heart be few at present, it will not always be so, nor be so long. “He shall have the heathen for his inheritance, and the uttermost parts of the earth for his possession.” Yea, all kings shall fall down before him, all nations shall serve him [Jay].


Zechariah 6:15. Afar off. Distant nations, symbolized by those from captivity (Zechariah 6:9), shall be called. This was partially fulfilled in Cyrus, Darius, Artaxerxes, and Herod, who greatly assisted in the temple work. But the conversion of the Gentiles is here set forth. They shall be united to Israel in faith and privilege, and the truth of prophecy shall be realized.

1. This event is certain. “This shall come to pass.”

2. The truth of the word will be proved when it does come to pass. “You shall know that the Lord of Hosts has sent me unto you.”

3. But it shall be fulfilled only to those who obey the word preached unto them. For “this shall come to pass if ye will diligently obey the voice of the Lord your God.” To secure the favour of God we must obey, and diligently obey, him. This knowledge and experience depend upon individual faithfulness and effort.

4. Hence, though the performance of the promise be not suspended upon men’s conduct, yet neglect of duty may hinder its fulfilment. If men despise knowledge, stifle convictions, and reject the truth, Christ’s work will not profit them. By this means they bring “swift destruction” upon themselves, and not the blessings of the Messiah’s reign.

From the whole chapter, learn—

1. God’s cause shall be avenged even by his enemies. The messengers of earth and heaven shall alike fulfil his pleasure.

2. God’s cause shall be supported by his friends. “The silver and the gold are the Lord’s,” and these they will not fail to bestow where it is in their power to give; while God will graciously remember their works of faith and labours of love.

3. God’s cause shall be Iwnoured by the Mediator. All the purposes of eternal love are accomplished in him. To him belong dominion and glory, and on his head are many crowns. When the great events of his kingdom are consummated, then shall he become all in all” [Cobbin].


Zechariah 6:10-15. Prophets introduce gospel subjects. Zechariah, especially, in mystic vision and by typical representation, which yet are sufficiently clear, as expressive of the kingdom and priesthood of Christ, the establishment of the Christian Church, and the concourse of nations resorting to that future Temple. For here we have a second application of the same systematic form of prophecy which was employed in the establishment of the temporal kingdom. The nearer subject in each instance supplies the prophetic ground and the prophetic images for the future Christian subject. In the first instance, the kingdom of Christ is delineated in connection with, and by analogy to, the actual kingdom which was seen before men’s eyes rising to view; in the second instance, his personal priesthood and his Church are delineated in connection with, and by an equal analogy to, the priesthood and temple of the Hebrew Church, at the time when that priesthood was reinstated in its functions and that temple was rebuilt. This is an example of symbolic prediction founded upon the present scene of things [Davison on Prophecy].

Zechariah 6:12-13. The man. A man’s a man; but when you see a king you see the work of many thousand men [G. Eliot]. Throne. He was a king blessed of the King of kings [Shakespeare]. Kings ought to be kings in all things [Adrian].

Zechariah 6:15. Diligently. The expectations of life depend upon diligence, and the mechanic that would perfect his work must first sharpen his tools [Confucius]. What we hope ever to do with ease we may learn first to do with diligence [Johnson]. Toil, feel, think, hope. A man is sure to dream enough before he dies without making arrangements for the purpose [Sterling].

Bibliographical Information
Exell, Joseph S. "Commentary on Zechariah 6". Preacher's Complete Homiletical Commentary. https://www.studylight.org/commentaries/eng/phc/zechariah-6.html. Funk & Wagnalls Company, 1892.
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