Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Zechariah · Chapter 6
CHAP. VI.
BEhold four chariots came from between two mountaines of brasse, in the first V. 1. V. 2.were red horses, in the second blacke, in the third white, and in the fourth divers coloured. After sad things spoken of and shewed, chap. 5. here follow joyfull things again, at the least in a great part, although mingled with things sad and heavy. For by these four chariots with their horses, the Lord shewed what had already, and should hereafter happen in the world concerning the Jews, For by these four chariots are set forth four Monarchies. 1. Of the Babylonians represented by red horses, because they were so cruell and bloudy towards the Jews, and because this was already past, nothing more is said of their going forth. 2. Of the Persians, the chariot representing whom was drawn by black horses, bending their course to the north, because they took revenge for the Jews upon Babylon, lying north from Jerusalem, yet they were black, to shew, that the Jews both had and should find them instruments of black and heavy things unto them. For so they had been in the time of Cambyses, who hindered their building of the Temple, after leave given by his father Cyrus▪ all the residue of his time, he being far off, and busied in forein wars, and in his own time also. And after this Darius under whom they had incouragement to bring the work of the Temple to perfection, they were again by the Persians put under Tribute, from which they had been formerly freed, although through the default of some amongst themselves, viz. Joannes and Jesus, who striving for the High-Priesthood one slew the other in the very Temple, which Dartus Ochus, that then reigned, tooke so hainously, that he both tooke away the allowance before given by Darius Histaspis, and laid a tribute upon the Jews, came and destroyed many of them, and banished some into Hircania near the Caspian Sea, as I have more at large shewed in my continuation of the History from Nehemiah. And it is to be noted here, that these four chariots are said to be the four spirits of V. 5.heaven, that goe out from the Lord of the whole earth, and the chariot drawne by the black horses went out from him into the north, and therefore whilest Cyrus did so he prospered, but because he would goe out of a desire to inlarge his Dominion against other Countreys, as against Scythia, he was there suffered to perish by Thomiris queen of the Scythians, who cut off his head from his dead body, and filling a vessell full of bloud, cast it into it with this exprobration, Satia te sangain… quem tam diu sitisti.fill thy self with bloud, which thou hast so long thirsted after. In that these chariots are called 4 spirits of heaven, it is meant, that 4 angels of heaven went out with them, by whose vertue they so greatly prevailed, as long as they went but the way, that these, as their Princes led them. For angels are said by Daniel to be Princes of particular countries, as the angel set over the Kingdom of Persia is called the Prince of Persia, and Michael the Prince of the Jews. So that Dan. 10. 13.there is nothing done in the whole world, but by the Ministry of angels sent Note. from heaven, by whom, as by his Lord Deputies he ruleth over all Kingdoms, and when one Nation cometh to be under another or more are subdued to one, it is by the power of the Lord, and not by the prowesse of the conqueror, or by chance or fortune of war; and that potentate, who now subdueth all, is when God will subdued by another, that no man may be insolent, but walk before God in reverence and fear in the highest pitch of worldly dominion: Or these chariots are called spirits of heaven, to shew, that these Kings were carryed per impusus coelitus venientes, to doe so as they did, according to Calvin.
And hitherto of the black horses, now of the white, it is said, they goe forth after V. 6.them, hereby the Kingdom of the Grecians was set forth, of which Alexander the Great was the Monarch, that went against and subdued the Persian King, after that he had subdued the Babylonian, and continued long the Monarch of the World. And he and they after him, that divided his Empire amongst them are set forth by white horses, because as white, and light is an embleme of comfort, so under that Empire the Jews had comfort by Alexanders favour towards them, and the favour shewed them by Ptolemie Philadelphus King of Egypt, who restored the pretious vessels of the house of the Lord, that were in his land, and honourably entertained the 70 Interpreters of the Bible, for whom he sent to this end and purpose. Lastly, touching the grisled horses, that went towards the south, by them the Roman Empire was represented, being set forth by horses of divers colours, because that Empire was diversly governed, sometimes by Kings, then by Consuls, after by the Decemviri, then by Tribunes of the people, after by Dictatours, and lastly by V. 7.Emperors, wherefore these horses were not onelyonly grisled, but also bay, v. 7. that walked to and fro through the earth, as they had done first towards the south, that is, Africa, where they subdued Carthage, that great and mighty City, which had long contended with them for Dominion. And towards the Jews they were as party-coloured horses, because sometime receiving them into friendship, and sometime turning their enemies, especially Pompey the Great, that went proudly into their Temple and Crassus, who robbed it of all the pretious things thereof, and finally both City and Temple were destroyed by Titus and Vespasian; for the word foreign rendered by Pagnin ash-coloured, it signifieth strong, being therefore in Vulgar robustissimi, according to which if we read it, the sense will be good, the grisled or party-coloured horses, that were strongest, sought to goe not onelyonly towards the south, but also all over the earth, and they were permitted, and as in the south, so they prevailed every where. And these things it pleased God to reveal for the comfort of his faithfull people, that knowing all worldly mutations to be Note. moderated by the power of heaven they might upon all occurrences continue unshaken in their faith in their greatest sufferings expecting an happy end of them all, and not look at men, as if by their will it came so to passe, but at God onelyonly. And these things were shewed by chariots and horses, because with these wars are made and Kingdoms and Nations subdued according to the old manner of fighting. And whereas the other chariots and horses went but one towards one part and another towards another, these walke to and fro as Lords all over the earth, to intimate their Dominion much more inlarged then any of the Monarchs that went before them, and the same touching these foure Monarchies is by Daniel represented, sometime by an image of gold and silver, brasse, and a compound of iron and clay, ch. 2. and sometime two of them onelyonly by a Ram and a Goat, chap. 8. Only hitherto nothing hath been said of the brazen mountaines, from which these chariots came, wherefore of these to speak a little, and then I shall have done with this Vision, and come to the Kingdome of Christ subduing and bringing under all other Kingdoms, as is shewed, Dan. 2. These mountains of brasse intimating height and strength set forth the Almighty power of God stopping the course of these chariots and horses, till he be pleased to open them a way to come forth, teaching us, that no humane force, or any other can come out to prevail, but when God permits and gives way unto them, or as Calvin hath it, they come forth between two mountaines of Brasse, to Calvin.shew, that things, which are done in this World are from eternity decreed by God, and till they come to passe are hid from us, as it were by mountaines of brasse, none being able to pierce into those secrets any more, then to break through such mountaines, untill that he be pleased to reveale them: but when the time is come, that things so decreed by God shall be effected, very mountaines of brasse cannot stop the course of them, but they shall undoubtedly come to passe, which the heathen seeing into held the same touching fate or destiny, that all the world cannot hinder, but we, Gods providence or eternall Decree. Wherein we may well goe with him, but whereas differing from other Expositours he understands by the black horses the Babylonians, and by the white the Persians, and by others of a divers colour the divers events in all the earth, the people of God in all places being sometime in adversity and sometime in prosperity, as God pleaseth, without restraining them to any particular people, by whom, he cannot but be thought to erre, if we consider, that the black are said to be foreseen to goe out, as the red spoken of before are not, of which silence touching them, but telling of these going towards the north, no reason can be rendered but that which hath been given before, nor of the going of the black towards the north, if the Babylonians be by them understood. For when their coming against the Jews is threatened by the Prophets, it is commonly said that they should come out of the north, which is contrary to going towards the north. And for so much as there were four such Monarchies succeeding one another, it cannot be turned another way without some derogation from the prescience and providence of God to say, that hee onelyonly foreshewed things in generall, which indeed he did particularly intimating his singular wisdome and providence in these most remarkable mutations in the world. Again whereas it is said, those that goe towards the north have V. 8.quieted my spirit in the north countrey, how can this be applyed to the Babylonians, unlesse the Spirit of God liked well and were quieted, when they had destroyed Jerusalem with such pride and cruelty? but to the Persians it agreeth very …ll, when they by destroying the Babylonians revenged his quarrell against them for his people; whence note, that the wrath of God Note. and spirit of revenge is up against the wicked enemies of his Church, and cannot be quieted again, but troubled till revenge be taken upon them, and not onelyonly against such enemies, but against all notorious wicked persons in any kind, whom he counts his adversaries also, Esa. 1. 24. Ah, I will ease me of mine adversaries, they being till condign punishment inflicted upon them, a burthen to him.
Take of them of the captivity of Heldab, Tobiah, and Jedaiah, and goe into the V. 10. V. 11.house of Josiah. Vers. 11. And take silver and gold, and make crownes and set them upon the head of Joshua. Here after the prophesie of the four Monarchies of the world, followeth another of the greatest Monarch of all, Christ Jesus, set forth by Zerubbabel in respect of his Kingly dignity before, and now by Joshua the High Priest in respect of his Priestly, to denote both which, not a Crown, but Crownes must be made and set upon Joshua his head, to intimate both these dignities in one person. And by the way hereby was shewed that a Priest should arise, that should come of Joshua and be both Priest and King, as was Aristobulus and Alexander. And whereas it may seem unfit by a Crown to set forth the Priestly dignity, because the Priest did not wear a crown, but a Miter, it is understood, that Christ was a Priest after the order of Melchisedek King of Righteousnesse and King of Peace, as his name signifieth, and therefore he might well be set forth by more then one Crown; and that this is a prophesie touching Christ, under whom all other Crowns should come, and Dan. 2. was shewed, that he should break in peices and destroy all other kingdomes, appeares vers. 12. where he declares plainly, that he meant V. 12. V. 13.hereby the branch, whom hee would bring forth, that should sit upon the Throne and build the Temple, and sit as Priest upon the Throne and beare the glory of both Crownes, and by both settle peace. But what is meant by his taking of Heldah, Tobijah, &c. Answ. This was done because the people returned out of captivity were faint-hearted, and feared, that they should now live in a miserable case by reason of their enemies about them, and these potentates prophesied of, from whom they might perceive, that although they should receive some good, yet much more evill. To incourage and comfort them therefore against all this, the Prophet is bidden to goe and take from these men, which the Lord knew, that they would willingly give, silver and gold to make Crownes of for the use here declared. What these men were we know not, but most probably they were both able and godly men, as their names signified, and not of the pusillanimous sort, although in high place, as Calvin conjectureth against Lyra, Gualter and others, for Calvin. Gualter.he will have the Prophets going to them, and placing the Crownes made afterwards in the Temple for a memoriall, to be placed there to their ignominy for a remembrance of their faint-heartednesse, that both they might be ashamed, and now gather more heart, and others warned by them not to be so timerous and distrustfull. For why they should be thus conceived of I see no reason, but rather of the contrary, seeing hee took from them silver and gold, which cannot be conceived to have been done, but they voluntarily giving it out of their great piety, being herein exemplary to others to move them to liberality towards the Temple and the appurtenances thereof, as Gualter saith. And for the placing of the Crowns, that were made hereof in the Temple for a memoriall, when they had beene first set upon Joshua his head, how can it be thought, that they were placed there for any other end, but that by seeing them men might from time to time be held in expectation of the Messiah, as the Caldee renders the word, which wee read Branch, and remember the goodnesse and bounty of these men, who contributed readily at Gods appointment, so bountifully to the making of these Crowns to their everlasting praise, as our Lord Jesus said of the woman, that was at so great cost in providing a box of ointment, whereby to anoint him to the buriall, This shall be spoken of for a memoriall of her in all countries. For the signification of these names, foreign signifieth knowing m… foreign the goodnesse of God, and both the other names are compiled in part … foreign signifying God. Touching Josiah in particular, to whose house he is bidden to goe and make Crowns, the Hebrews say, that after the Jews return from their captivity they made a treasury and that Josiah was the Keeper thereof, so Cyrill, and Jerome Cyrill. Hieron.calleth him aedituum the Keeper of the house.
Hee shall grow up out of his place, and he shall build the Temple of the Lord. This V. 12.he speaks of Christ, the branch, as he was also called before chap. 3. 8. Heb. it is, he shall branch from under him, foreign, whereby it is meant, as Jerome Hieron.hath it, he shall grow into many branches, who shall by the Preaching of the Gospell spring out of him, for which cause he is said to be the Vine, Joh. 15. 1. Rom. 11.and beleevers the branches, and the Olive tree into which the Gentiles are graffed by faith, and they are said to branch from under him, because by vertue coming from him, and not by humane force or might, whereby they were compelled, for which cause, and to shew which he sent not out great men or learned men at the first to preach the Gospell, but poore and ignorant men, yet not to shew, that it was his will, that such should alwayes bee the instruments of converting soules, but that the Gospell might appear to be the very power and wisdome of God, and therefore after the 12 he called Paul, a learned man to goe out preaching also, who planted more Churches, then any of the other Apostles, as branches of this Vine or Olive tree, for the consutation of those, who in these confused times, (wherein every one, that will, becomes a Preacher, as in the days of Jeroboam, men of the basest sort became Priests) plead for the Preaching of illiterate men, as sent of God, and cry down learning. These words are also by some understood of his owne springing up, by virtue in himselfe and not borrowed from any other. But the former is the best, and approved by the words following, he shall build my house, &c. this is done by thus branching out, sith the house of God hereby meant is nothing else, but a company or Congregation of beleevers, as Ephes. 2. 20. 1 Tim. 3. 15. And for further confirmation of the same, he saith again v. 13. Even he shall V. 13.build the Temple of the Lord, and he shall bear the glory, that is, the glory of the crowns before spoken of, being both King and Priest for ever, in pointing whereat, David saith, Thou hast set a crown of pure gold upon his head, and Psal. 110. Psal. 21. 3.Thou art a Priest for ever after the order of Melchisedech, and sit thou on my right hand, till I make thine enemies thy footstool: and of this glory, see before ch. 2. 8. After the glory he hath sent me to the Nations, where by glory is meant Christ filling the second Temple with glory greater then the first, as was prophesied Hag. 2. 7, 8. not of silver or gold, but of an high Priest a King of Kings that should come into it, whereas none but an high Priest after the order of Aaron came into the other, adorned only with pontificall robes wrought with gold and silver, the glittering & glorious things of this world, but he shining in heavenly glory, although not seen withcarnall but spiritual eys, unlesse when he pleased by a …ew in his transfiguration upon the Mount, and by John, Rev. 1. And he shall sit Matth. 17.and rule upon his Throne, and be a Priest upon his Throne, and the counsell of Peace shall be between them both. As he hath two crowns, so he hath also two thrones, ruling as Psal. 45. Psal. 2.a King by powerfully subduing all enemies, either making them to yeild and submit unto him, or breaking them in pieces and destroying them, and as an high Priest, sacrificing and making intercession for his people. And between these two, he saith, is the counsell of peace, that is, when men are subdued unto him by beleeving and obeying, and their sinnes are done away by his sacrificing of himself and continuall intercession for them, there followeth peace with God, who in his eternall counsell hath thus provided to make peace betwixt sinfull man and himself, and betwixt Jew and Gentile, and Nation and Nation, and the people of a Nation amongst themselves, there being otherwise no peace to the wicked, so also Hag. 2. 8. Esa. 11. And in me, saith Christ, Esa. 57. 21.ye shall have peace. If it be at any time otherwise in the Church, there being strife and contention, it is for want of one of these, Christ doth not rule in the heart, or in the Church, all things in worship and discipline being ordered according to his will, as indeed it is seldom done, and to be sure is not done at this day in our Church, wherein either there is no government, or they have a stroak in the government thereof to whom the Lord never committed it, being neither Bishops, Presbyters, Pastors, or Teachers, or Deacons, who only are his Officers, all others being introduced by men. The Jewes expound this counsel of peace between these two, of the good agreement betwixt the King and the Priest, Zerubbabel and Joshua, whereas in times past there were sometimes jarres, as betwixt Ʋzziah the King that would offer incense and Azariah the Priest resisting him. But because the crowns were set, not upon two mens heads, but only the head of one, this falleth to the ground and the Exposition before going must needs stand firm.
And the crowns shall be to Helem, and Tobijah, Jedajah and Hen: where two of V. 14.the names before mentioned are named again, Tobijah and Jedajah, the goodnesse of God, and the knowledge of God, but for the other two, Heldai and Josiah, here are new names, Helem and Hen, the first foreign signifying a dream, the other foreign grace. Hereupon the Rabbins, bold to invent any thing, say, that by Helem was meant Daniel, so called for his expounding of dreams, and by them Ananias, Azarias, and Misael, for the great grace that was in them, not to be moved through fear of the fiery furnace to worship Nebuchadnezzars image, for to these, say they, coming from Babylon and bringing much treasure with them, the Prophet was bidden to goe for this gold and silver. But to passe this over as a conjecture, it is most commonly held, that Heldai before spoken of, had two names, and so had Josiah, and therefore having spoken of them by one before, now he speaks of them by the other, being most significative to set forth the men to whom Christs glory shall be communicated, viz. the knowers o… God, and such as have goodnesse like that of God in them, such as God reveals himself to, as by dreams he did of old, so that they understand his mysticall things; and lastly such as have grace to walk before him in holinesse as they ought, and righteousnesse all their dayes. Now to them it is said, that these crowns shall be to them for a memoriall in the Temple of the Lord, that is, having been set upon the head of Joshua and then taken and laid up in the Temple, so that all who should see them should remember and praise their piety, out of whose bounty these were made. And consequently, hereby was Note. shewed, that able men, who are liberall in doing any thing in the Church of God, according to his will by their purses to his glory, shall not be forgotten but be had in everlasting remembrance in heaven, which is chiefly Gods house.
And they that are far off shall come and build in the Temple of the Lord, that is, Heathen V. 15.Kings contributing hereunto, as after this Darius did Artaxerxes, spoken of Nehem. 1. and Ptolemie Philadelphus, who sent pretious vessels unto it. But it is specially meant of the Temple, which the Branch Christ Jesus should build under the Gospel. For to building of this spirituall Temple the Ministers of Christ in most remote places, being stirred up from amongst the Gentiles, came and laboured, as in Eph. 4. 12. not only Apostles, but Pastors, and Teachers are said to build the Church of Christ which is his body. And this is spoken for the incouragement of the Jews to goe on in building and to shame those that were not forward herein, when as foreiners that had not so much reason, should come to doe that, which they either for fear of danger, or for the costs and charges of the building refused to do: and this shall come to passe, if yee diligently obey the voice of the Lord your God; this is added to shew that Gods promises of good take not effect, but are frustrated to them that disobey and sin against his commandements, as is further expresly said, Jer. 18. 9, 10. And therefore if so much were not done for the Jews as was promised by the Lord, it was through their own default in not injoying so happy a time after their return out of captivity as the Prophets spake of. Whereas the Hebrews say, that this Prophesie of Foreiners building was fulfilled in Herod, who built their Temple most magnificently, because he neither came from far nor had they peace, but were full of troubles and vexation under him for his cruel practises against their high Priest and his many other enormities, which made them sometimes to flee to the Senate at Rome to complaine; It was therefore fulfilled only spiritually to the full, as was before said upon Hag. 2. 7. and but in a little part before according to the letter by that which forein Kings did.