Zechariah 6:9

6:9-15 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.

And the word of the Lord came unto me, saying. Either "the word of prophecy from the Lord", as the Targum paraphrases it; the visions being ended, the prophetic part of the book begins; and many excellent prophecies concerning the Messiah, and his kingdom, are contained in this and the following chapters: or an order from the Lord, which is expressed in the next verses Zechariah 6:10 .

Zechariah 6:9-11 . And the word of the Lord came unto me, &c. — The prophet here proceeds to relate how he was favoured with another revelation, respecting a kingdom very different from the preceding; saying, Take of them of the captivity, &c. — That is, receive from the captivity, from Heldai, from Tobijah, &c. The exiles who remained in Babylon, showed their regard for the temple that was then building, by sending their gifts and oblations to Jerusalem, for carrying on the work, and adorning the temple after it was built. These offerings, it is to be supposed, they sent about the time when the prophet had this vision, by the persons here named, as they did afterward by Ezra and his companions: see Ezra 7:16 ; Ezra 8:25-26 . And go into the house of Josiah — This was probably one who came from Babylon along with those before mentioned, namely, Heldai, &c.; for in other versions the words, which are come from Babylon, are put at the end of the verse. Then take silver and gold — That is, receive from them silver and gold, namely, of that which they had brought for the service of the temple, from those who remained still in Babylon. And make crowns — “That is, cause to be made by the artist.” — Newcome, who observes that Josiah, above mentioned, was probably a worker in gold and silver. Some versions read, not crowns, but a crown.

It seems, however, more probable, that “two crowns are here ordered to be made, and both of them to be placed upon the head of Joshua; to signify that the Messiah, the branch, spoken of in the next verse, of whom Joshua was a type, should be both a king and a priest, and so should have a right to wear the two crowns that belonged to these offices. One crown was probably made of silver, and the other of gold; or both silver and gold might be used on the same crown; the silver denoting the human nature of the Messiah, and the gold the divine; or the former the exercise of his offices of priest and king on earth, and the latter the exercise of them in heaven. Or, as some think more probable, both crowns were made of gold, and the silver was employed for some different sacred use, especially as the high-priest’s crown, inscribed with HOLINESS TO THE LORD, was to be entirely made of pure gold.

And: it appears not that this next thing hath any necessary connexion to that which the prophet last saw. The word; the direction or command for the prophet to do something out of hand. And: it appears not that this next thing hath any necessary connexion to that which the prophet last saw. The word; the direction or command for the prophet to do something out of hand.

Zec 6:9-15. Ninth Vision. The Crowning of Joshua. The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.

Verses 9-15. - § 11. A symbolical action - the crowning of the high priest. Verse 9. - The preceding visions having come to an end, they are now confirmed by a public act which should show the glory of the future temple, the acceptance of the members of the theocracy, and the King and Priest who Was to come. Came unto me. This was probably on the morning after the night of visions, or as soon as he had divulged them to the people. Zechariah 6:9

And the word of the Lord came to me - The visions being closed, Zechariah marks the change by adopting the usual formula, with which the prophets authenticated, that they spake not of themselves, but by the Spirit of God. The act enjoined is a symbolic act, pointing and summing up and interpreting the visions, as some of the visions had been already expanded by fresh revelations following immediately upon them.

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: Zechariah 6:9 . "And the word of Jehovah came to me thus: Zechariah 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; Zechariah 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 Zechariah 6:10 and Zechariah 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 Zechariah 6:10 and Zechariah 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 Zechariah 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 Zechariah 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 Ezra 4:1 ; Ezra 6:19 , etc. Mecheldai is an abbreviation for מאת חלדּי.