Chapter 6

1 The vision of the four chariots. 9 By the crowns of Joshua is shewed the temple and kingdom of Christ the Branch.

1. Four chariots. This is perhaps the most obscure of the eight visions. The information furnished by the interpreting angel is limited. Some have noted a similarity to the vision of ch. 1:8–11, but to what extent similarity should be pressed is open to question. No fully satisfactory explanation of the various symbols has yet been advanced. See on ch. 1:8.

Two mountains. These appeared in vision and need not necessarily represent any geographical mountains. Later the chariots are said to come from the presence of God (v. 5).

Brass. Better, “bronze,” or “copper” (see on 2 Sam. 8:8). The significance of the metal is not explained. The prophet may have sought to designate appearance rather than material. Not all features noted in a vision are necessarily of interpretative value (see on ch. 1:8).

2. Red horses. The various colors of the horses (see vs. 2, 3) distinguished the chariots dispatched in different directions (see vs. 6, 7).

5. Spirits. Heb. ruchoth, singular, ruach, a word occurring 377 times in the OT. It is translated “spirit” 232 times, “wind” 90 times, and the remaining times in a variety of ways. Many translators prefer the rendering “winds” in this verse (LXX; RSV; etc.). The identical Hebrew phrase here translated, “the four spirits of the heavens,” is rendered, “the four winds of heaven” in Dan. 8:8.

Go forth. This passage may be translated as in the RSV, “These are going forth to the four winds of heaven.”

6. North country. Because the invasion routes from Babylon entered Palestine from the north, Babylon had formerly been designated a northern power (see on Jer. 1:14, 15). The term could, as appropriately, be applied to the Persians, who had taken over the territories of Babylon. The chariots “which go forth from standing before the Lord of all the earth” (Zech. 6:5) doubtless represent God’s agencies operating throughout the earth, “silently, patiently working out the counsels of His own will” (see Ed 173). The delegation to the north country probably symbolized the influence exerted upon the rulers of the Persian realm to further the work of God. It seemed at the time “as if the permission granted the Jews to rebuild was about to be withdrawn” (PK 580). The vision must have brought great encouragement to the disheartened builders, for it gave them the assurance that the mission to the north country would be successful. “These that go toward the north country have quieted my spirit in the north country” (see on v. 8). Darius issued a new decree shortly afterward, permitting the work to go forward, encouraging the enterprise by public funds, and threatening any who might oppose it (Ezra 6:7–12).

After them. Some prefer the reading “west” (see RSV), inasmuch as it would seem that the four chariots would be dispatched in the four directions. However, it is necessary to alter the Hebrew to obtain this reading. It may be that although normally the white horses were not dispatched to the north, they may now have been sent in that direction because of the crisis there (see above under “North country”). In times of emergency the agencies of Heaven combine to bring relief (see on Dan. 10:13).

7. The bay. Heb. Хamussim, literally, “the strong ones,” or “courageous ones.” Perhaps by this expression the prophet groups the horses of all colors, although such a grouping leaves the destination of the “grisled and bay horses” (v. 3) unannounced. However, the impatience and eagerness of all the horses may have been the intent of the representation, thus showing the speed with which Heaven would interpose to dispel the prevailing uncertainty and anxiety (see on v. 6).

8. Quieted my spirit. Literally, “caused my spirit to rest.” “Spirit” (Heb. ruach) may here be used in the sense of “will” or “volition” (see on Eccl. 12:7). The expression may refer to accomplishment of God’s will in Persia; namely, in the securing of a decree that would be favorable to the Jews (see on Zech. 6:6). Compare ch. 1:11, 15.

9. Word of the Lord. In vs. 9–15 is portrayed a striking symbolism of the work of the Messiah. The work of restoration was to go forward to a grand climax in the coming of Messiah and the establishment of His eternal kingdom (see especially v. 13; see on ch. 1:8).

10. Take of them. In the eight visions of chs. 1:7 to 6:8 Zechariah was an observer only. It may be that the instructions here given the prophet were to be carried out as a part of the inaugural ceremony of Joshua as high priest, at the time the Temple services were reinstituted.

Of the captivity. Some have suggested that the three men were representatives from the Jews that were still in Babylon who had come with gifts for the Temple. Instead of their names the LXX gives the symbolic meaning of the three names: “the chief men,” “the useful men,” and “those that have understood it.”

Josiah. Some have suggested that he was the son of the Zephaniah of 2 Kings 25:18, who was of the “second” order of the priests during the closing years of the kingdom of Judah (see Jer. 21:1; 37:3). However, the fact that the capture of Jerusalem (see 2 Kings 25:18–21) was some 70 years in the past, makes it highly unlikely that Zephaniah was the father of the Josiah of the present narrative, unless Josiah was extremely old.

11. Joshua. See on ch. 3:1. Here, the high priest represents Messiah, as in ch. 3:1–4 he represents the people.

12. Speak unto him. That is, to Joshua.

Branch. Heb. semach (see on ch. 3:8). A clear Messianic prediction and recognized as such by the Jews.

Grow up. Heb. samach, “to spring forth,” “to sprout.” From samach is derived semach, the word translated “Branch.”

Build the temple. More than the material Temple completed by Zerubbabel (Ezra 6:14, 15) is here foretold. The prophet envisions the spiritual house (see on Zech. 6:15; cf. 1 Cor. 3:16, 17; Eph. 2:19–22; 1 Peter 2:3–5; GC 416).

13. He shall build. The repetition is doubtless for emphasis.

The glory. “To Christ belongs the glory of redemption for the fallen race” (GC 416).

Priest. Like Melchizedek, who held the double office of priest and king (Luke 1:32, 33; Heb. 5:5, 6, 10; 7:1, 2, 15–17; 8:1, 2). Christ would be priest and would eventually ascend to the “throne of his father David” (see Ps. 110:1–4). At the time of His first advent Christ qualified to serve as High Priest in the heavenly sanctuary (Heb. 2:17), to remove men’s sins and transform their characters. At His second advent He will come to reign over them as King (see on Matt. 25:31).

Counsel of peace. This phrase describes the agreement between the Father and the Son for the salvation of man (see 8T 269; GC 416, 417).

14. Crowns. Or, “crown.”

Helem. Probably the same as “Heldai” (v. 10).

Tobijah. See on v. 10.

Jedaiah. See on v. 10.

To Hen. Literally, “to [or for] the grace [or favor] of the son of Zephaniah.” The LXX reads “for the favor of the son of Sophonias [Zephaniah].”

15. That are far off. These are the Gentiles who would join the Messianic kingdom (see Isa. 11:9; 57:13). With the complete failure of literal Israel, God is now accomplishing His purposes through the Christian church (see Eph. 2:19–22; 1 Peter 2:3–5; AA 595; see Vol. IV, pp. 28–36).

If ye will. The Jews might have formed the nucleus of God’s spiritual house. However, the promises made to them were conditional, as is here clearly pointed out. Nevertheless, despite man’s failure, God’s purposes will move steadily forward and will be accomplished through those from every nation who constitute His spiritual house today (see pp. 35, 36).

Ellen G. White comments

12  AA 595; GC 415

12, 13  DA 166; PK 695; 8T 269

13   GC 416, 417; PP 63

15   AA 595