The Book of Zechariah-Part 11

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The Book of Zechariah—Part 11

This article is the eleventh in a series of articles designed to give a brief commentary on the prophetic portion of the Old Testament known as the book of Zechariah. In particular, this article will deal with the vision of the Coronation of Joshua given in Zechariah 6:9-15. This vision serves as the conclusion to the eight night visions of Zechariah 1:7-6:8. Its interpretation briefly stated is that the high priest Joshua is to be regally crowned in a ceremony that pictures the coming king-priest, the Messiah (Jesus Christ) who will one day build the final, restoration temple of the Jews just as in Zechariah’s days the post-exilic Jews are beginning to rebuild the temple. Consequently, this vision appropriately follows the night visions which had focused on God’s ultimate judgment of the nations and the removal of Israel’s sin with the restoration of future blessing.

The opening statement in verse nine (“the word of the LORD came unto me”) marks off the vision of the symbolic crowning of Joshua from the preceding night vision as Zechariah contin­ues to get a message from God. Next, several previously unnamed men are introduced. First, three exiles from Babylon (Heldai, Tobijah, Jedaiah) come with a gift of silver and gold (v. 10). These men do not seem to be named anywhere else in Scripture in relation to the post-exilic Jews in Israel. Zechariah is told to go to the house of a man named Josiah son of Zephaniah, also a man that does not seem to be identified with any other person named elsewhere in Scripture. Although the text is not clear, it is possible that Josiah is skilled in the use of precious metals and assists Zechariah in making a crown. At any rate Zechariah is to make a crown from the gold and silver. The word for “crown” is plural in the Hebrew text. However, that should not be used to argue for two crowns, one for Zerubbabel as well as for Joshua. The plural can be used of a single crown and, in fact, may be a common way to express it even as late as New Testament times. For example, Christ Himself is pictured at the Second Coming as having many crowns upon His one head (Rev. 19:12). It is also significant that Joshua is the one crowned rather than Zerubbabel. Otherwise, the reader might be tempted to believe that Zerubbabel was a Messianic figure. Instead, the high priest is crowned as a type or picture of the future Messiah, Jesus Christ.

The symbolic significance of the crowning of Joshua is explained clearly in verses 12-15. That a literal establishment of Joshua as king is not in view can be seen from the an­nouncement that “Here is the man whose name is the Branch” (v. 12). This terminology was already well established in Old Testament prophecy. For example, even before the Assyrian and Babylonian captivities, Isaiah had used the term Branch in the eighth century B. C. to signify someone from the family of Jesse (David’s father) who would come to reign in righteousness, establish a new kind of world, and restore Israel (Isaiah 11). The post-exilic readers or listeners of Zechariah’s prophecy here would have easily understood Branch as a reference to the Messiah. The use of the term Branch also fits well with the eight night visions. The Messiah has already been mentioned (and the glorious future of Israel described as a time of the presence of the LORD (e.g., 2:3-13). The Branch is explic­itly mentioned in Zechariah 3:8 in a futuristic sense. This interpretation easily fits the later apocalyptic portions of Zechariah also (especially 12-14) where the Messianic figure comes literally to Jerusalem to rescue the holy city from its enemies and restore the fortunes of the nation. Thus, the crowning of Joshua is a ceremonial picture of that future day when the Messiah Jesus Christ will return to establish His kingdom in Israel.

That a future time is meant is also clear by the last portion of verse twelve: “he will branch out from his place and build the temple of the LORD.” The post-exilic temple was already being built in Joshua’s time so this cannot be the temple meant in this passage. The verse points to a yet to be built temple established when the kingdom begins. The temple of Zerubbabel never met the requirements of the millennial kingdom temple de­scribed in Ezekiel during the Babylonian captivity. The Messiah will come to establish such a temple when Israel is restored. This has never happened but will begin to take place at the Second Coming of Jesus Christ. The positive hope this has for Israel is reinforced by the repetition of that particular promise (v. 13a).

The rest of verse thirteen points out that, when the Branch or Messiah comes, he will be both a king and a priest. In honor he will rule on His throne. This is a reference to the throne of David over Israel and would have been understood thus by the post-exilic Jews in Jerusalem. However, the Messiah would also be a priest on His throne. The two offices, king and priest, will be brought together in one man (“counsel of peace will be between the two offices” NASB). This is unlike the arrangements in Israel under the Old or Mosaic Covenant. The king could not hold the office of priest and the priest could not rule as king. Yet one is reminded of Psalm 110:4 where the Davidic King is called a priest after the order of Melchizedek. This godly character from Genesis 14:18ff is a type of the coming Messiah who will encompass both royal and priestly duties (cp. Heb. 7).

One could easily ask, “why is this crowning ceremony involving Joshua the high priest performed at this point in the narrative of Zechariah’s prophecies?” The answer is given in verse fourteen. The crown is to be taken to the temple being rebuilt in the post-exilic days to serve as a reminder of what is to come, i.e., the future kingdom of the king-priest Mes­siah. The reminder is declared to be for four people: Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah. These four men are the same as the four men mentioned in verse ten with the name Helem substituted for Heldiah and Hen for Josiah. The crown, which had ceremoniously been placed on Josiah’s head, was produced with the gift and participation of these four men. It may be likely that these men picture all of the Jews still in Babylon so that they become representative of all Jews outside the land promised by God to them. The crown as a reminder is then a reminder of hope.

The last verse of this vision is introduced with the words “those who are far off will come and build the temple” (v. 15). In light of the identity of the three men above, who had come from Babylon, the statement probably refers to Jews who come from afar, that is, from outside the land. The temple that is mentioned is not the current temple under construction but the restoration temple, which the LORD himself will build with and for His people. Then the LORD says something rather bizarre. When this event occurs, they will know that the “LORD has sent me.” This hints of the deity of the Messiah since God is the one giving the prophecy yet the LORD sends Him. The person under consideration must be the Messiah; there are no other reasonable alternatives from the text. Finally, the imperative is given that the people must obey for the prediction to come true. This conditionality is best understood not as a conditional promise for the entire historical event, but that the people themselves would not participate with “those who are far off” in the future restoration unless they quali­fied. Their obedience is necessary for them to enjoy the blessings promised by God. But Israel could hope. God would bring about His plan to restore Israel and the Messianic temple at the appointed time.

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