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6. Four Chariots1 I looked up again, and there before me were four chariots coming out from between two mountains—mountains of bronze. 2 The first chariot had red horses, the second black, 3 the third white, and the fourth dappled—all of them powerful. 4 I asked the angel who was speaking to me, “What are these, my lord?”5 The angel answered me, “These are the four spirits Or winds of heaven, going out from standing in the presence of the Lord of the whole world. 6 The one with the black horses is going toward the north country, the one with the white horses toward the west, Or horses after them and the one with the dappled horses toward the south.” 7 When the powerful horses went out, they were straining to go throughout the earth. And he said, “Go throughout the earth!” So they went throughout the earth. 8 Then he called to me, “Look, those going toward the north country have given my Spirit Or spirit rest in the land of the north.” A Crown for Joshua9 The word of the LORD came to me: 10 “Take silver and gold from the exiles Heldai, Tobijah and Jedaiah, who have arrived from Babylon. Go the same day to the house of Josiah son of Zephaniah. 11 Take the silver and gold and make a crown, and set it on the head of the high priest, Joshua son of Jozadak. Hebrew Jehozadak, a variant of Jozadak 12 Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD. 13 It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he Or there will be a priest on his throne. And there will be harmony between the two.’ 14 The crown will be given to Heldai, Syriac; Hebrew Helem Tobijah, Jedaiah and Hen Or and the gracious one, the son of Zephaniah as a memorial in the temple of the LORD. 15 Those who are far away will come and help to build the temple of the LORD, and you will know that the LORD Almighty has sent me to you. This will happen if you diligently obey the LORD your God.” THE HOLY BIBLE, NEW INTERNATIONAL VERSION®, NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
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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 splendor 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. 6767 There are especially two interpretations of this sentence; the one adopted by Calvin, and also by Jerome, Marckius, Drusius, Dathius, Scott, and Henderson; and the other is, that the “two” are Jehovah, and the Branch or Messiah, and that the “throne” mentioned is the throne of Jehovah. This is the interpretation of Vitringa, Cocceius, Henry, M‘Caul, and Adam Clarke. The objection of Dathius to the last view, that is, that Jehovah is the speaker, and therefore cannot be understood here as the third person is used, seems not to be valid, for the third person is used before in the words, “the temple of Jehovah.” But the first interpretation seems the most appropriate and significant — the concord and agreement between the two offers.—Ed. 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 fulfillment of this prophecy is the renovation which took place at the coming of Christ. It follows — |
