Zechariah 6
Introduction
The first 8 verses speak to what is called the eighth vision, the 4 Chariots
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.
Verse 9-15 begin a section called the ninth vision: The Crowning of Joshua
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 personally be crowned king, not being of the royal line of David, but only in his representative character.
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.
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 above. 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 Zec 6:13 (Ac 2:39; Eph 2:12–17). Primarily, however, the return of the dispersed Israelites “from afar” (Is 60:9) to the king of the Jews at Jerusalem
build in the temple—Christ “builds the temple” (Zec 6:12, 13; Zec 6:12, 13, Heb 3:3, 4): His people “build in the temple.” Compare Heb 3:2, “Moses in His house.”
ye shall know, &c.—when the event corresponds to the prediction (Zec 2:9; 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 (Zec 3:8; 12:10–12; Mt 23:39; Ro 11:16–24).