(Calvin. Commentaries on the Prophet Zechariah. Part 12)
Lecture One Hundred and Forty-fifth.
Zechariah 6:9-11
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;
This vision was given to Zechariah that he might inspire weak
minds with better hope; for the Jews found that they were hardly
pressed on every side by their neighbours, inasmuch as enemies rose
up against them before and behind, so that there was no end to their
troubles. Hence they who had returned from exile thought themselves
wretched in such a state of things. They might indeed have lived in
quietness among the Babylonians, and they had become accustomed to
that kind of life, so that exile was not so very grievous to them.
Thus then the favour of God was turned unto loathing, and was almost
hated by them; for they thought it better to be deprived of their
country, than to be daily exposed to new assaults. And further, the
possession of the land was not of itself desirable, except with
reference to the hope given them; that is, because God had promised
by his Prophets that the kingdom of David would again be made
glorious, and also that the grandeur and glory of the temple would
be greater than ever before. When the Jews found themselves
continually harassed by their enemies, they thought that all that
had been promised was in vain. There is therefore no doubt but that
many complaints and many clamours were everywhere raised. Hence that
they might cease thus to murmur against God, this vision was given
to the Prophet, in which he is bid to take silver and gold from four
men, and to make two crowns to be set on the head of Joshua the high
priest. The design was to make the Jews to feel assured, that the
state of the people would be as safe as it was formerly, when the
kingly office and the priesthood flourished: for these were the
chief ornaments, or the two eyes, as it were, of the body - the
priest, a mediator between God and men - and the king, sustaining
the person of God in governing the people.
We hence see that by the two crowns is set forth the
restoration of the Church: but we must also observe that the two
crowns are placed on the head of Joshua, which was new and unusual.
A mitre, we know, was given to the priests; and we know also that
kings were adorned with a diadem; but no one individual was to wear
a royal diadem and a sacerdotal mitre. Here then we find a union of
royalty and priesthood in the same person, which had never before
been the case; for God had in his law made a distinction between the
two offices. We hence see that something unknown before is set forth
by this prophecy, even this, that the same person would be both a
king and a priest. For what Jerome says, among other things, that
there might have been many crowns, is weak and frivolous; and
further, he contradicts the words of the Prophet; for shortly after
he subjoins, that there would be a counsel of peace between the two;
that is, between royalty and priesthood. As to what the same author
thinks, that there was one crown given to the high priest, it is
also false; besides, he subverts as far as he can the whole doctrine
of the Prophet. But I leave these trifles; for there is no ambiguity
in Zechariah's words when he says, that God commanded him to take
silver and gold, that he might make two crowns to set on the head of
the high priest. We now perceive the design of the Prophet as to the
object of the prophecy, and also the meaning of the words.
Let us now inquire, why the Prophet was bid to take gold from
four men; for he says, Take from the transmigration. The word
"hagolah" is to be taken in a collective sense, as in many other
places. Take then from the exiles, who have now returned from
Babylon to their own country. But he afterwards mentions four men;
and there is some abruptness in the passage, but nothing that
obscures the meaning of the Prophet; for he says, Take frown Heldai,
and from Tobiah, and from Jedaiah; and then he adds, go in that day,
enter the house of Josiah, the son of Zephaniah. The Prophet no
doubt had been commanded to go to these four, and to enter the house
of one of them; and this is evident from the end of the tenth verse,
where he says, who have come from Babylon. He had spoken only of
Josiah the son of Zephaniah; and then he adds, that they had come
from Babylon. I come now to the answer. Some interpreters think that
these four men supplied the gold and the silver, because they were
chief men among the people, and excelled others in piety. Hence they
think that these four men were chosen, as a mark of distinction, to
supply the gold and the silver to make the crowns: but I conjecture
from the end of the chapter that their weakness is here pointed out,
even because they were weak in faith and did not believe the
promises of God, and thus disheartened others by their example. It
is indeed certain that they were men in high authority, and excelled
all others, so that the eyes of all were fixed on them; this is
certain. But yet their want of faith is what is here reproved,
because they did not attend sufficiently to God's promises, and
thought themselves disappointed of their hope; for they had left
Babylon, where they enjoyed great abundance, and returned to the
holy land, and found it uncultivated and desolate. There was indeed
required great patience, when they had to plow among thorns and
brambles; for that land, as I have already said, had not been
regularly cultivated. Those indeed who had been sent from the East,
dwelt here and there in it; but lions and wild beasts had come into
it, so that the desolation of the land rendered much work necessary,
when the Jews returned. I hence doubt not but that the Holy Spirit
does here reprove these four men, who ought to have been leaders and
standard-bearers to others; on the contrary, they broke down the
confidence of the common people. And this, I say, may be learnt from
the end of the chapter, where God commands the two crowns to be
placed in the temple, to be a memorial to them, that they might see
there the condemnation of their unbelief, as we shall show in its
place.
The Prophet is bid to set the two crowns on the head of the
high priest. This, as I have said, was intended as a symbol to
denote the union of the two dignities in the person of Christ. It
was necessary until the coming of Christ to select the high priest
from the posterity of Aaron; and it was also required that the kings
should be from the seed of David; so that we observe a distinction
between the royal office and the priesthood, not only as to the
persons, but also as to the families. It would have indeed been a
strange thing to see a king from the tribe of Levi; and it would
have been contrary to God's appointed order to see a priest from the
tribe of Judah and from the family of David. Since then the king was
adorned with his own diadem, and since the high priest had his own
proper mitre, what could this mean, but that the same man was to
wear two crowns? Doubtless we observe that there is here some change
in the past order of things, and that there is something unusual set
forth. But there is nothing new in this, - that the Redeemer, who
had been promised, should be eminent as a king and a priest; for
this had been predicted in the hundred and tenth Psalm, "Jehovah
said to my Lord, sit on my right hand," - this is what belongs to
the right of a king; it afterwards follows, "Thou art a priest for
ever, according to the order of Melchizedec." Though kings must then
have been chosen from the family of David and the tribe of Judah,
and though priests must have then been taken from the Levitical
tribe, yet the Spirit foretold, that a king would come who was to be
a priest, as had been the case with Melchisedec. This very thing is
what the Prophet now confirms.
Zechariah being ordered to set the crowns on the head of
Joshua, we are not so to regard this, as though Joshua had
immediately undertaken the two offices of a king and a priest; for
he was satisfied with his own: but the Prophet shows in the type
what was to be looked for at the coming of the Messiah; for the time
had not yet come, when Christ should receive the royal diadem, as it
is said in Ezekiel, - "Take away the diadem;.... set it aside, set
it aside, set it aside, until he shall come, whose it is." (Ezek.
21: 26, 27.) We here see that the Prophet points out a length of
time, during which the royal diadem was to be trodden as it were
under foot. Though the royal crown had not yet laid in the dust
sufficiently long, yet the Prophet did nothing presumptuously; for
the Jews could not have conceived in their mind what is here
promised, had not the typical priest come forth, wearing the two
crowns. Nor could this have been so suitable to the person of
Zerubbabel; for though he was of the family of David, and was a type
of Christ, he had not yet the name of a king, nor had he any regal
power: he could not therefore have been so suitable a person. It is
then no wonder that God brought forth the high priest Joshua, who
was a type and representative of Christ; and he brought him forth
with a double crown, because he who was to come would unite,
according to what follows, the priesthood with the kingly office.
Zechariah 6:12,13
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.
The vision is now explained; for if the chief priest, without
this explanation, had been adorned with two crowns, there must have
been much talk among the people, "What means this?" God here shows
that what he has commanded to be done to Joshua does not belong to
him, but has a reference to another, Thou shalt say to him, Behold
the Man, Branch is his name. It is the same as though the Prophet
had expressly testified that Joshua was not crowned, because he was
worthy of such an honour, or because he could look for royal
dignity; but that he was to bear this honour for a time, in order
that the Jews might understand that one was to arise who would be
both a king and a priest. Hence he says, that there would be a Man,
whose name was to be Branch.
As to this name, it has been explained elsewhere. I omit those
refinements with which some are delighted; but as I have shown in
another place, the simple and true reason why Christ is so called,
is, because he was not like a tall tree, with deep and strong roots,
but like a small plant. He is indeed called in another place, "a
shoot from the root of Jesse." (Is. 11: 1.) But the meaning is the
same; for that root of Jesse was obscure and of no repute. Besides,
this kind of shoot has nothing in it that is illustrious. We hence
see that Christ is called Branch, because his beginning was
contemptible, so that he was of hardly any repute among heathens;
nay even among his own nation. But God intimates at the same time,
that this little plant would be set, as it were, by his own hand,
and thus would gather strength. Though then the beginning of Christ
was humble, yet God declares, that he would give vigour for
continued growth, until he should attain to a great height. In this
sense it is that Christ is called Branch: and we clearly conclude,
that the minds of the people were transferred to Christ who was to
come, that they might not fix their attention on Joshua, who was
then but a typical priest. Say to Joshua, Behold the Man, whose name
is Branch. Where is that man? He does not speak of Joshua; he does
not say, "Thou art the man;" but he says, Behold the man, whose name
is Branch, that is, who comes elsewhere. We then hence learn, that
these crowns were those of Christ, but given to Joshua, that the
Jews might see in the type, what was as yet hid under hope.
He afterwards adds, He shall arise from himself, or grow up
from his own place, literally, from under himself. Here also some
have too refinedly philosophised, - that Christ arose from himself
by his own power, because he is the eternal God. I think, on the
contrary, that all human means are only excluded, as though the
Prophet had said, that though Christ was like a little plant, he
would yet grow up as though he had roots deeply fixed in the earth.
There is indeed no doubt, but that Christ grew up by his own
celestial power, and this is what the words of the Prophet include;
but what he meant was this, - that Christ had nothing in his
beginning calculated to draw the admiration of men. Though then
Christ was only a shoot, yet God had sufficient power, that he
should grow from his own place, that though human means were absent,
it would yet be enough, that God should bless this branch, so as to
cause it to grow to its proper height.
He then says, And he shall build the temple of Jehovah. This is
a remarkable passage: it hence appears that the temple which the
Jews had then begun to build, and which was afterwards built by
Herod, was not the true temple of which Haggai had prophesied, when
he said, "The glory of the second house shall be greater than that
of the first." (Hag. 2: 9.) For though the temple of Herod was
splendid, yet we see what the Spirit declares in this place, - that
to build the temple would be Christ's own work. Hence no one, had he
heaped together all the gold and the silver of the world, could have
built the true temple of which Haggai prophesied, and of which
Ezekiel has so largely spoken near the end of his book. Christ alone
then has been chosen by the Father to build this temple. Christ
indeed himself was a temple as to his body, for the fullness of the
Godhead dwelt in him, (Col. 2: 6;) but he built a temple to God the
Father, when he raised up everywhere pure worship, having demolished
superstitions, and when he consecrated us to be a royal priesthood.
We now then see what was shown to the Prophet, - that though
the Jews were then exposed to many evils, to reproaches and wrongs,
yet Christ would come to restore all things to a perfect order, that
he would be not only a king but also a priest; and further, that his
beginning would be obscure and despised by the world, and yet that
he would attain without any earthly helps his own elevation; and,
lastly, that his own proper office would be to build a temple to
God.
He repeats the last thing which he had said, Even he shall
build the temple of Jehovah. The Prophet seems here to reiterate to
no purpose the same words without any additions of light: but it
seems evident to me, that he meant in this way to confirm and
sanction what seemed difficult to be believed. As the temple, then,
begun at that time to be built, had but little splendour and glory
connected with it, and could hardly be expected to become a better
or more adorned building, the Prophet reiterates this promise, He,
he shall build the temple of Jehovah; by which he means, "Let not
your eyes remain fixed on this temple, for to look at it weakens
your faith and almost disheartens you; but hope for another temple
which ye see not now, for a priest and a king shall at length come
to build a better and a more excellent temple."
He afterwards subjoins, Bear shall he the glory, and shall sit
and rule on his throne. He fully confirms what we have already
referred to - that this man, who was to grow by God's hidden power,
would be made both a king and a priest, but by no earthly
instrumentality. In the words, bear shall he the glory, there is no
doubt an implied contrast between Joshua and Christ, the true
priest. For Joshua, though he discharged in his time the office of a
priest, was yet despised; but the Prophet bids his people to hope
for more than what could have been conceived from the view of things
at that time; for an illustrious priest was to come, full of royal
dignity. And hence he adds, sit shall he and rule on his throne.
This did not properly belong to the priesthood; but the Prophet
affirms, that the man who was to come from above, would be a king,
though he exercised the priestly office. He was then to be a priest,
and yet to be on his throne and to rule as a king; and ruling is
what belongs to a king and not to a priest.
At length he concludes by saying, The counsel of peace shall be
between the two. I do not think that the discords which had been
between kings and priests are here indirectly reproved. I indeed
allow that such discords had often been seen among that ancient
people; but the Prophet had regard to something far different, even
this - that the priesthood would be united with the kingly office.
He therefore did not refer to different persons who were to be at
peace together; but, on the contrary, spoke of things or of the two
offices; there shall then be the counsel of peace between the two,
that is, between the kingly office and the priesthood. We hence
learn that which I have already stated that what is here promised
had not been found under the law, and could not have been expected
under it; and that the fulfilment of this prophecy is the renovation
which took place at the coming of Christ. It follows
Zechariah 6:14
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.
They who think that the crowns were deposited with these four
men, pervert the meaning of the Prophet; for they were, on the
contrary, placed in God's temple to be a memorial to them. It hence
appears; that, as I have already said, they were not required to
supply the gold, because they excelled all others in piety and
holiness, but because it was necessary to condemn their want of
faith, inasmuch as they thought that their hope was disappointed, as
God did not immediately fulfil what he had promised. Let then these
crowns, saith the Spirit, be a memorial to them, that is, that
whenever they look on these crowns they may check themselves and
know that their expectations are very unreasonable, and that they
themselves are too hasty when they wish all prophecies to be
accomplished in one day; and also that the whole people may know
that they had complained without reason, as these suspended crowns
shall be a memorial and a testimony. We now then see more clearly
why the Prophet had been ordered to take gold and silver from these
four men: it was, that he might make crowns, which were afterwards
to be deposited in God's temple. At length he adds -
Zechariah 6:15
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.
The Prophet also states, that men would come from remote lands
to contribute labour or wealth towards the building of the temple;
for the word building may refer to either of these two things. Come
then shall those from far. Before this time gifts had been presented
by Gentile nations, but the temple was not built but by Solomon and
his people. God then promises here something more, and that is, that
helpers would assist in building the temple, who had been till then
wholly aliens. It is indeed certain, that in the age of Zechariah
contributions had been made by Cyrus; but the Prophet refers to
nothing of this kind: he promises something more. It hence follows
that this prophecy must necessarily be referred to the promulgation
of the gospel; for then it was that strangers began to contribute
their labour and their wealth towards building a temple to God.
Though then Cyrus gave a large sum of money towards the erection of
the temple, yet the allusion here is not to his liberality. And
after Cyrus no stranger had been so liberal: for Herod, who raised
up a great and a very splendid building, was not from far; nay, he
wished to be thought one of the people. We then see that this
prophecy cannot be otherwise referred than to the building of the
spiritual temple, when Gentiles, formerly remote from God's people,
joined them as friends, and brought their labour to the work of
building the temple, not with stones or wood, or with other
corruptible materials, but with the doctrine and the gifts of the
Holy Spirit.
He then adds, ye shall know that Jehovah of hosts has sent me
to you. Of this kind of knowledge we have spoken elsewhere. It
indeed behaved the Jews from the first to feel assured respecting
the truth of this prophecy; but when the effect or experience itself
was added, they then began to know more clearly. It is then the same
as thought the Prophet had said, "God, who speaks by my mouth, will
not disappoint you, as he will at length accomplish what I now
declare; and experience itself will be a witness that I have been a
true and faithful Prophet." And he calls Him the God of hosts, that
the Jews, hearing that what he had said proceeded from Him whose
power is infinite, might be confirmed in their faith. There was then
no reason for them to doubt as to the accomplishment, for there is
nothing that can resist God, when it pleases him to unfold his
power.
It follows, If by hearing ye will hear the voice of Jehovah
your God. Zechariah promises to the Jews here conditionally - if
they became obedient to God, and continued in obedience to his word
and in his doctrine; for unbelief deprives men of all participation
in God's favour. It is indeed true that had all become unbelieving,
Christ would have come; for God as he is true would not change his
purpose were the whole world to become false. Since then the
faithfulness of God depends not on men, we ought not so to take what
the Prophet says here, If ye will hear the voice of Jehovah, as
though they could, by being unfaithful to God, have rendered void
the accomplishment of this prophecy. Their defection, then, yea,
that of the whole nation, could not have prevented Christ from
coming forth in his own appointed time. But the Prophet had another
thing in view, even this - that the Jews would become partakers of
this blessing, or would enjoy, so to speak, this favour, if they
embraced God's promise, and obediently submitted to his law. For
though Christ has already come as the Redeemer of the world, yet we
know that this benefit is not come to all, and why? Because many
through unbelief close the door against God and his grace through
Christ. Hence the faithful alone really know that God has spoken,
and really partake of his favour, and for this reason, because they
hear his voice; that is, they first by faith receive what God
offers, and then they fall not away from his truth, but continue in
the obedience of faith to the end.
What the Prophet then had in view, was to show to the Jews that
those things were spoken in vain, as to them, if they did not attend
to God. And he shows the way in which they were to be attentive,
even by hearing the voice of God, that is, by renouncing their own
thoughts, and by not esteeming God untrue, though he promised what
seemed incredible. If then they denied themselves, banished their
own imaginations, wholly attended to God's word, and believed what
he had said as a Prophet, he assures them that they would really
find that which he taught them to be true to their own salvation,
even this - that Christ would come to be a king and a priest, to
secure perfect happiness to his people.
Prayer.
Grant, Almighty God, that since thy Son has been made known to
us, through whom is brought to us the perfection of all blessings
and of true and real glory, - O grant, that we may continue settled
in him, and never turn here and there, nor fluctuate in any way, but
be so satisfied with his kingship and priesthood, as to deliver up
ourselves wholly to his care and protection, and never doubt but
that we are so sanctified by his grace as to be now acceptable to
thee, and that relying on him as our Mediator, we may offer
ourselves as a sacrifice to thee with full confidence of heart, and
thus strive to glorify thee through the whole course of our life,
that we may at length be made partakers of that celestial glory
which has been obtained for us by the blood of thy only-begotten
Son. - Amen.
(Calvin... on Zechariah)
Continued in Part 13...
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