---
title: "Commentary Critical and Explanatory on the Whole Bible -  Zechariah 6"
description: "CHAPTER 6   :-. EIGHTH VISION.
THE FOUR
CHARIOTS. 1. four chariots—symbolizing
the various dispensations of Providence towards the Gentile nations
which h"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/zechariah/6"
---

CHAPTER 6

. EIGHTH VISION.
THE FOUR
CHARIOTS.

**1. four chariots**—symbolizing
the various dispensations of Providence towards the Gentile nations
which had been more or less brought into contact with Judea;
especially in punishing Babylon. Compare ("the north country," that is, Babylon); [Zechariah 1:15](../../../kjv/zechariah/1/15);
[Zechariah 2:6](../../../kjv/zechariah/2/6). The number "four"
is specified not merely in reference to the four quarters of the
horizon (implying *universal* judgments), but in allusion to the
*four* world kingdoms of Daniel.
**from between two
mountains**—the valley of Jehoshaphat, between Moriah and Mount
Olivet [MOORE]; or the
valley between Zion and Moriah, where the Lord is ([Zechariah 2:6](../../../kjv/zechariah/2/6)), and whence He sends forth His ministers of judgment on the
heathen [MAURER]. The
temple on Mount Moriah is the symbol of the theocracy; hence the
nearest spot accessible to chariots in the valley below is the most
suitable for a vision affecting Judah in relation to the Gentile
world powers. The chariot is the symbol of war, and so of judgments.
**of brass**—the metal
among the ancients representing hard solidity; so the immovable and
resistless firmness of God's people (compare [Zechariah 2:6](../../../kjv/zechariah/2/6)). CALVIN explains
the "two mountains" thus: The secret purpose of God from
eternity does not come forth to view before the execution, but is
hidden and kept back irresistibly till the fit time, as it were
*between* lofty *mountains;* the *chariots* are the
various changes wrought in nations, which, as swift heralds, announce
to us what before we knew not. The "two" may thus
correspond to the number of the "olive trees" ([Zechariah 2:6](../../../kjv/zechariah/2/6)); the *allusion* to the "two mountains" near
the temple is not necessarily excluded in this view. HENDERSON
explains them to be the Medo-Persian kingdom, represented by the "two
horns" ([Daniel 8:3](../../../kjv/daniel/8/3); [Daniel 8:4](../../../kjv/daniel/8/4)),
now employed to execute God's purpose in punishing the nations; but
the prophecy reaches far beyond those times.

**2. red**—implying carnage.
**black**—representing
sorrow; also famine ([Revelation 6:5](../../../kjv/revelation/6/5);
[Revelation 6:6](../../../kjv/revelation/6/6); compare [Revelation 6:6](../../../kjv/revelation/6/6)).

**3. white**—implying joy and
victory [CALVIN].
**grizzled**—piebald.
Implying a *mixed* dispensation, partly prosperity, partly
adversity. All four dispensations, though various in character to the
Gentile nation, portended alike good to God's people.
**bay**—rather, "strong"
or "fleet"; so *Vulgate* [GESENIUS].
The horses have this epithet, whose part it was to "walk to and
fro through the earth" (). However, the *Septuagint* and *Chaldee* agree
with *English Version* in referring the *Hebrew* to *color,*
not strength.

**4.** The prophet humbly and
teachably seeks instruction from God, and therefore seeks not in
vain.

**5. four spirits of the
heavens**—heavenly spirits who "stand before Jehovah"
to receive God's commands ([Zechariah 4:14](../../../kjv/zechariah/4/14);
[1 Kings 22:19](../../../kjv/1-kings/22/19); [Job 2:1](../../../kjv/job/2/1);
[Luke 1:19](../../../kjv/luke/1/19)) in heaven (of which
Zion is the counterpart on earth, see on [Luke 1:19](../../../kjv/luke/1/19)), and proceed with chariot speed ([2 Kings 6:17](../../../kjv/2-kings/6/17);
[Psalms 68:17](../../../kjv/psalms/68/17)) to execute them on
earth in its four various quarters ([Psalms 104:4](../../../kjv/psalms/104/4);
[Hebrews 1:7](../../../kjv/hebrews/1/7); [Hebrews 1:14](../../../kjv/hebrews/1/14))
[PEMBELLUS]. Or, the
secret impulses of God which emanate from His counsel and providence;
the prophet implies that all the revolutions in the world are from
the Spirit of God and are as it were, His messengers or spirits
[CALVIN].

**6. north country**—Babylon (see
on ). The north is the
quarter specified in particular whence Judah and Israel are hereafter
to return to their own land ([Zechariah 2:6](../../../kjv/zechariah/2/6);
[Jeremiah 3:18](../../../kjv/jeremiah/3/18)). "The black
horses" go to Babylon, primarily to represent the awful
desolation with which Darius visited it in the fifth year of his
reign (two years after this prophecy) for revolting [HENDERSON].
The "white" go after the "black" horses to the
same country; *two* sets being sent to it because of its greater
cruelty and guilt in respect to Judea. The white represent Darius
triumphant subjugation of it [MOORE].
Rather, I think, the white are sent to victoriously subdue
Medo-Persia, the second world kingdom, lying in the same quarter as
Babylon, namely, north.
**grizzled . . . toward the
south**—that is, to Egypt, the other great foe of God's people.
It, being a part of the Græco-Macedonian kingdom, stands for the
whole of it, the third world kingdom.

**7. bay**—rather, the "fleet"
(or "strong"). As the "red" are not otherwise
mentioned, the epithet "fleet" (as the *Hebrew* for
"bay" ought to be translated) in seems to apply to all four, and here especially to the "red."
Their office is to complete hereafter the work already in part
executed by the previous three who have stilled Babylon, Medo-Persia,
and Græco-Macedonia; namely, to punish finally the last great foe of
Israel, the final form assumed by the fourth world kingdom, Rome,
which is to continue down to the second advent of Christ. Hence they
"walk to and fro through the earth," counterworking Satan's
"going to and fro in the earth" ([Job 1:7](../../../kjv/job/1/7);
[2 Thessalonians 2:8](../../../kjv/2-thessalonians/2/8); [2 Thessalonians 2:9](../../../kjv/2-thessalonians/2/9);
[1 Timothy 4:1](../../../kjv/1-timothy/4/1)), in connection with the
last awful development of the fourth world kingdom. Their "fleetness"
is needed to counteract his restless activity; their red color
implies the final great carnage ([Ezekiel 39:1-29](../../../kjv/ezekiel/39/1-29);
[Revelation 19:17](../../../kjv/revelation/19/17); [Revelation 19:18](../../../kjv/revelation/19/18);
[Revelation 19:21](../../../kjv/revelation/19/21)).

**8. north . . . quieted . . . my
spirit**—that is, caused My *anger* to rest (, *Margin;* [Ecclesiastes 10:4](../../../kjv/ecclesiastes/10/4);
[Ezekiel 5:13](../../../kjv/ezekiel/5/13); [Ezekiel 16:42](../../../kjv/ezekiel/16/42)).
Babylon alone of the four great world kingdoms had in Zechariah's
time been finally punished; therefore, in its case alone does God now
say His anger is satisfied; the others had as yet to expiate their
sin; the fourth has still to do so.
[Ezekiel 16:42](../../../kjv/ezekiel/16/42). NINTH VISION.
THE CROWNING
OF JOSHUA.
The double crown is placed on
Joshua's head, symbolizing that the true priesthood and the kingdom
shall be conferred on the one Messiah. Compare [Hebrews 6:20](../../../kjv/hebrews/6/20);
[Hebrews 7:1-21](../../../kjv/hebrews/7/1-21), on Melchisedek,
who similarly combined the kingdom and priesthood as type of Messiah.

**10. Take of*****them of*****the captivity**—Take *silver and gold* () *from* them. The three named came from Babylon (where
some of the exiled Jews still were left) to present gifts of silver
and gold towards the building of the temple. But in [Zechariah 6:11](../../../kjv/zechariah/6/11);
[Zechariah 6:14](../../../kjv/zechariah/6/14), "crowns" are
directed to be made of them, then to be set on Joshua's head, and to
be deposited in the temple as a memorial of the donors, until Messiah
shall appear.
**Heldai**—meaning
"robust." Called *Helem* [Zechariah 6:14](../../../kjv/zechariah/6/14).
**Tobijah**—that is, "the
goodness of God."
**Jedaiah**—that is, "God
knows."
**which are come from
Babylon**—This clause in the *Hebrew* comes after "Josiah
son of Zephaniah." Therefore, MOORE
thinks Josiah as well as the three "came from Babylon." But
as he has a "house" at Jerusalem, he is plainly a resident,
not a visitor. Therefore *English Version* is right; or MAURER,
"Josiah son of Zephaniah, to *whom* they are come (as
guests) from Babylon."
**the same day**—No time
was to be lost to mark the significancy of their coming from afar to
offer gifts to the temple, typifying, in the double crown made of
their gifts and set on Joshua's head, the gathering in of Israel's
outcasts to Messiah hereafter, who shall then be recognized as the
true king and priest.

**11.** The high priest wore a crown
above the miter ([Zechariah 3:5](../../../kjv/zechariah/3/5);
[Leviticus 8:9](../../../kjv/leviticus/8/9)). Messiah shall wear many
*crowns,* one surmounting the other ([Leviticus 8:9](../../../kjv/leviticus/8/9)). It was a thing before unknown in the Levitical priesthood
that the same person should wear at once the crown of a king and that
of a high priest ([Psalms 110:4](../../../kjv/psalms/110/4);
[Hebrews 5:10](../../../kjv/hebrews/5/10)). Messiah shall be
revealed fully in this twofold dignity when He shall "restore
the kingdom to Israel" ([Hebrews 5:10](../../../kjv/hebrews/5/10)).

**12. Behold, the man**—namely,
shall arise. Pilate unconsciously spake God's will concerning Him,
"*Behold* the man" (). The sense here is, "Behold in Joshua a remarkable
shadowing forth of Messiah." It is not for his own sake that the
crown is placed on him, but as type of Messiah about to be at once
king and priest. Joshua could not individually be crowned king, not
being of the royal line of David, but only in his *representative*
character.
**Branch**—(See on ; [Isaiah 4:2](../../../kjv/isaiah/4/2); [Jeremiah 23:5](../../../kjv/jeremiah/23/5);
[Jeremiah 33:15](../../../kjv/jeremiah/33/15)).
**he shall grow up out of his
place**—retaining the image of a "Branch"; "He
shall sprout up from His place," that is, the place peculiar to
Him: not merely from Beth-lehem or Nazareth, but by His own power,
without man's aid, in His miraculous conception [HENDERSON];
a sense brought out in the original, "from under Himself,"
or "from (of) Himself" [CALVIN].
MOORE makes it refer to
His growing lowly *in His place* of obscurity, "as a tender
plant and a root out of a dry ground" ([Jeremiah 33:15](../../../kjv/jeremiah/33/15)), for thirty years unknown except as the son of a carpenter.
MAURER translates, "Under
Him there shall be growth (in the Church)." *English Version*
accords better with the *Hebrew* (compare [Jeremiah 33:15](../../../kjv/jeremiah/33/15)). The idea in a Branch is that Christ's glory is growing,
not yet fully manifested as a full-grown tree. Therefore men reject
Him now.
**build the temple**—The
promise of the future true building of the spiritual temple by
Messiah ([Matthew 16:18](../../../kjv/matthew/16/18); [1 Corinthians 3:17](../../../kjv/1-corinthians/3/17);
[2 Corinthians 6:16](../../../kjv/2-corinthians/6/16); [Ephesians 2:20-22](../../../kjv/ephesians/2/20-22);
[Hebrews 3:3](../../../kjv/hebrews/3/3)) is an earnest to assure
the Jews, that the material temple will be built by Joshua and
Zerubbabel, in spite of all seeming obstacles. It also raises their
thoughts beyond the material to the spiritual temple, and also to the
future glorious temple, to be reared in Israel under Messiah's
superintendence ([Hebrews 3:3](../../../kjv/hebrews/3/3)). The repetition of the same clause ([Hebrews 3:3](../../../kjv/hebrews/3/3)) gives emphasis to the statement as to Messiah's work.

**13. bear the glory**—that is,
wear the insignia of the kingly glory, "the crowns"
([Psalms 21:5](../../../kjv/psalms/21/5); [Psalms 102:16](../../../kjv/psalms/102/16);
[Isaiah 52:13](../../../kjv/isaiah/52/13)). *He himself*
shall bear the glory, not thou, Joshua, though thou dost bear the
crowns. The Church's dignity is in her head alone, Christ. So
Eliakim, type of Messiah, was to have "all the glory of his
father's house hung upon him" ([Isaiah 52:13](../../../kjv/isaiah/52/13)).
**sit**—implying security
and permanence.
**priest . . . throne**—
([Genesis 14:18](../../../kjv/genesis/14/18); [Psalms 110:4](../../../kjv/psalms/110/4);
[Hebrews 5:6](../../../kjv/hebrews/5/6); [Hebrews 5:10](../../../kjv/hebrews/5/10);
[Hebrews 6:20](../../../kjv/hebrews/6/20); [Hebrews 7:1-28](../../../kjv/hebrews/7/1-28)).
**counsel of peace . . .
between . . . both**—Joshua and Zerubbabel, the religious and
civil authorities co-operating in the temple, typify the *peace,*
or harmonious union, *between both* the kingly and priestly
offices. The kingly majesty shall not depress the priestly dignity,
nor the priestly dignity the kingly majesty [JEROME].
The peace of the Church, formerly sought for in the mutual "counsels"
of the kings and the priests, who had been always distinct, shall be
perfectly ensured by the concurrence of the two offices in the one
Messiah, who by His mediatorial priesthood purchases it, and by His
kingly rule maintains it. VITRINGA
takes "*His* throne" to be Jehovah the Father's. Thus
it will be, "there shall be . . . peace between the Branch and
Jehovah" [LUDOVICUS
DE DIEU].
The other view is better, namely, "*Messiah's* throne."
As Priest He expiates sin; as King, extirpates it. "*Counsel*
of peace," implies that it is the plan of infinite "wisdom,"
whence Messiah is called "Counsellor" ([Isaiah 9:6](../../../kjv/isaiah/9/6);
[Ephesians 1:8](../../../kjv/ephesians/1/8); [Ephesians 1:11](../../../kjv/ephesians/1/11);
[Hebrews 6:17](../../../kjv/hebrews/6/17)). Peace between the
kingly and priestly attributes of Messiah implies the harmonizing of
the conflicting claims of God's justice as a King, and His love as a
Father and Priest. Hence is produced peace to man ([Luke 2:14](../../../kjv/luke/2/14);
[Acts 10:36](../../../kjv/acts/10/36); [Ephesians 2:13-17](../../../kjv/ephesians/2/13-17)).
It is only by being pardoned through His atonement and ruled by His
laws, that we can find "peace." The royal "throne"
was always connected with the "temple," as is the case in
the Apocalypse ([Revelation 7:15](../../../kjv/revelation/7/15)),
because Christ is to be a king on His throne and a priest, and
because the people, whose "king" the Lord is, cannot
approach Him except by a priestly mediation [ROOS].
Jesus shall come to effect, by His presence ([Isaiah 11:4](../../../kjv/isaiah/11/4);
[Daniel 7:17](../../../kjv/daniel/7/17)), that which in vain is
looked for, in His absence, by other means. He shall exercise His
power mediatorially as priest on His throne ([Daniel 7:17](../../../kjv/daniel/7/17)); therefore His reign is for a limited period, which it
could not be if it were the final and everlasting state of glory. But
being for a special purpose, to reconcile all things in this world,
now disordered by sin, and so present it to God the Father that He
may again for the first time since the fall come into direct
connection with His creatures; therefore it is limited, forming the
dispensation in the fulness of times ([Daniel 7:17](../../../kjv/daniel/7/17)), when God shall gather in one all things in Christ, the
final end of which shall be, "God all in all" ([Daniel 7:17](../../../kjv/daniel/7/17)).

**14. the crowns shall be to Helem . .
. a memorial**—deposited in the temple, to the honor of the
donors; a memorial, too, of the coronation of Joshua, to remind all
of Messiah, the promised antitypical king-priest, soon to come.
Helem, the same as Heldai [Zechariah 6:10](../../../kjv/zechariah/6/10).
So Hen (that is, "favor") is another name for Josiah (that
is, "God founds") above. The same person often had two
names.

**15. they . . . far off shall . . .
build**—The reason why the crowns were made of gold received from
afar, namely, from the Jews of Babylon, was to typify the conversion
of the Gentiles to Messiah, King of Israel. This, too, was included
in the "peace" spoken of in ([Acts 2:39](../../../kjv/acts/2/39); [Ephesians 2:12-17](../../../kjv/ephesians/2/12-17)).
Primarily, however, the return of the dispersed Israelites "from
afar" ([Isaiah 60:9](../../../kjv/isaiah/60/9)) to the
king of the Jews at Jerusalem is intended, to be followed, secondly,
by the conversion of the Gentiles from "far off" ([Zechariah 2:11](../../../kjv/zechariah/2/11);
[Zechariah 8:2-2](../../../kjv/zechariah/8/2-2); [Zechariah 8:23](../../../kjv/zechariah/8/23);
[Isaiah 60:10](../../../kjv/isaiah/60/10); [Isaiah 57:19](../../../kjv/isaiah/57/19)).
**build in the temple**—Christ
"builds the temple" ([Zechariah 6:12](../../../kjv/zechariah/6/12);
[Zechariah 6:13](../../../kjv/zechariah/6/13); [Hebrews 3:3](../../../kjv/hebrews/3/3);
[Hebrews 3:4](../../../kjv/hebrews/3/4)): His people "build
*in* the temple." Compare [Hebrews 3:4](../../../kjv/hebrews/3/4), "Moses *in* His house."
**ye shall know,** c.—when
the event corresponds to the prediction ([Zechariah 2:9](../../../kjv/zechariah/2/9)
[Zechariah 4:9](../../../kjv/zechariah/4/9)).
**this shall come to pass, if
ye . . . obey,** c.—To the Jews of Zechariah's day a stimulus is
given to *diligent* prosecution of the temple building, the work
which it was meanwhile their duty to fulfil, relying on the hope of
the Messiah afterwards to glorify it. The completion of the temple
shall "come to pass," if ye diligently on your part "obey
the Lord." It is not meant that their unbelief could set aside
God's gracious purpose as to Messiah's coming. But there is,
secondarily, meant, that Messiah's glory as priest-king of Israel
shall not be manifested to the Jews till they turn to Him with
obedient penitence. They meanwhile are cast away "branches"
until they be grafted in again on the Branch and their own olive tree
([Zechariah 3:8](../../../kjv/zechariah/3/8) [Zechariah 12:10-12](../../../kjv/zechariah/12/10-12);
[Matthew 23:39](../../../kjv/matthew/23/39); [Romans 11:16-24](../../../kjv/romans/11/16-24)).

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