Zechariah 6:9-15; Hebrews 7:1-17

In our last message we noted that we

had come to the last of the series of
visions that Zechariah received on one
night. But before a new day of revelation
was experienced by Zechariah C7: 1), we
have the concludingwordsofthepresent
experience in Zechariah 6:9-15.

the chapter do not recordanothervision.
The actions portrayed are introduced in
a way that is quite different from the
"seeing" ofa vision CZech. 6:9). This is a
revelation of the word of God to
Zechariah, with a command for him to
dosomethingCZech. 6: 10). Thesewords
serve as an historical appendix to the
visions.
What we have here is what is called
"prophetic theater." That is, the prophet
has the message of God acted out before
the people. Many of the prophets were
called upon to act out their messages in
various ways in order to drive home their
point. Hosea was commanded to marry
a prostitute to show Israel's sin against
GodCHos.1:2). Jsaiahnamedhis sons as
symbols to Israel CIsa. 8:3) and prophesied
sparsely dressed as a sign of Israel's
destruction CIsa. 20:3). And there are
others.
The message here acted out under
the direction of Zechariah is one that
summarizes and draws together several
of the key elements from the series of
visions just concluded. We find in it
references to several things we have seen
before in the visions: the rebuilding of
the temple CZech. 1; 3; 4), Babylon CZech.
2:7),joshua the high priest CZech. 3-4),
and the Branch CZech. 3:8). Thatelement
which exercises the most influence on
the actions involved is drawn from
Zechariah 3, where Zerubabbel the
governor ofjudah and joshua the high
priest are seen.
The symbolic message acted out is
particularly important as a corrective to
a potential misconstrual of the last vision.
In the very last vision Zechariah saw
God's Spirit and God's Four Horsemen
settling in judgment upon His enemies.
Now the verses before us clearly show
that though God will judge the heathen,
Hewill notutterlyexterminate them. Let
ussee, then, whatistaught by considering
the symbolic action, the typical meaning,
and the prophetic result.
1. The Symbolic Action
In the text we have presented to us
three particular Jews who have come
from Babylon to stay in the house of a
fourthjewnamedjosiahCZech. 6:10). In
verse 14 four names are mentioned that
in two instances are slightly different
from those in verse 10. However these ,
are the same four men. In the Hebrew
there is but a slight difference in the
names Heldai (v. 10) and HelemCv. 14),
which might simply be a misspelling in
the copy of the scrolls we have. And
apparently the man called 'josiah son of
Zephaniah" of verse lOis the same as the
one called ''Hen the son of Zephaniah" of
verse 14. Probably Hen was a second
name for josiah.
The three men who are visiting are
representatives of those Jews who still
remain behind in Babylon these fourteen
years after the enforced captivity had
ceased. They have come to visit, not to
stay. Apparently these three are deputies
sent from the Babylonian jews to bring
silver and gold to help in the rebuilding
ofthe temple CZech. 6:10). These three
men are to go into the house of] osiah to
wimess the prophetic theater to be acted
out.
Nowinthatpropheticactionwehave
Zechariah commanded to take the gold
and silver the men brought and make
crowns and set them upon the head of
Joshuathehighpriest(Zech.6:11). These
are probably two crowns, or at least a
double crown, because they are said (l)
to involve both the priesthood and
kingship and (2) to effecta peace between
them both CZech. 6: 13). Following the
crowning action played out Zechariah
gives a prophecy that we shall consider
shortly.
This, then, is the prophetic theater.
But what does it mean? What is its
ultimate significance?
2. The Typical Meaning
What Zechariah has acted out here
becomes not only asymbol, buta type. A
type is a divinely intended symbolic
action in the Old Testament that comes
to reality and expression in the New
Testament. Theactionhereseemsclearly
to be typical in that the crowns are
ordered to be left in the temple for a
"memorial" to the three visitors from
Babylon CZech. 6:14).
July/August, 1992 TIlE COUNSEL of Chalcedon f 37
. But there is something 1Rlusual and
vittually unprecedented in Zecha.riah's
actions here (Zech. 6: 11). Here the high
priest Is crowned with royal crowns.
But according to God's ordained
government as ordered in tenns of His
law, never was the priesthood and
kingship to be held in one person.
Even in Old Testament Israel there was a
strong distinction between Church and
State. There was a clear separation of
and king; there was a difference
between temple and palace.
And all of this is despite
the distortion and confusion
some modern
conunentators that see Israel
asunionofChuochandState.
That Israel had that
"",as different from the
modern Situation was a
harmonyofChuochandState
under GOd, not a union of
the two. And this is very
iriiportant forus to recognize
\vhen we consider the
applicability of God's UlW
today. Goddesiresharmony
and mutual respect between
Chuoch and State, not 1Rlion
orthe domination of one over
the other.
lsraelWasorganizedasanation1Rlder
Moses. You will recall that in the days of
Israel's early nationhood, Moses was
Israel's ciVil ruler, but he was not her
priest. Aaron, Moses' associate, was the
father of the priestly line (known as the
Aaronic priesthood). Moses. was not.
Godkeptthecivilandecdesiasticaloffices
separate from Israel's very beginning.
In 2 Chronicles 19:5-11 we see a
careful distinction drawn between the
civil ruler and the priests. 2 Chronicles
19:11 is very dear in this regard. In 1
Samuel we witness King Saul taking it
into his , own hand to offer incense to
God, although it was the priest's task.
Samuel rebuked hinl for that usurpation
ofpower(lSam.13:11-13). KingUzziah
also inrruded upon prtestlyprerogatives
and was rebuked by Azariah the priest (2
Chron 26:16-21).
Sowhatwehaveheredoneinsymbol
is highly unusual: the priest is crowned
with a royal crown (Zech. 6:11). lsayit
is highlyunusual. Although it iswithout
divine warrant for lsrael's government
(which was a model to all nations, Deut.
4:5-8), such a 1Rlion of the two offices of
priestand kingwasnotwithoutprecedent
in Scripture. Such a urtion does appear
Branch" (cp. Isa 11: l;Jer. 23:5). Joshua
stands before them clothed in priestly
robes and crowned with a kingly crown
as a symbol of Jesus <luist, not as a
priest-king hlmsel[ In fact, the crowns
are not to be left onJoshua but were to be
placed in the temple as a memotial,
because they were a symbol not a reality
(Zech.6:14).
Thereason for thereference to Christ
as "the Branch" in Isaiah,Jeremiah, and
Zechariah is that all of these prophets
deal 'Vith :rsrae1's judgment in
., .' . :, ,; the banlshment to Babylonand
., > the over-throw of the Jewish
.. state. Isaiahforeseesitas!itture
from his own time; JereIIliah
acrually experiences it in his
,. " life time; Zechariah is writing
. ; ::: just after the fulfillment of the
, banishment and the return to
the Ulnd.
',.,."."" .'",. ".,.,.' Consequently, the
,. " ':/"' i.
}: " i royal house of David has
:' .': : collapsed. Their government
in Abraham's day over 500 years before
Moses. Therein Genesis 14wemeet tltat
shadowy figure ofMelchizedek, the king
of righteousness.
InPSalnt llO:4we have arefetence to
MelchizedekthatisappliedtoJesusChrlst
in Hebrews 7: 17. Christ is the One who
iscomingWhowilllegitimatelycombine
the priesthood and the kingship in one
person. And thads predselythepeint of
the prophetic theater conducted here.
AfterthecrownsareplacedonJoshua
thehighpriest,Zechariahiscommanded
tospeak(Zech. 6:12). NoticethatJoshua
is standing there but Zechariah says,
"Beholdthelt!'\llwhose nameis TheBranch.
As we learned in our study of chapter 3,
Zechariah, Isaiah, andJeremiahallmake
prophetic reference to Christ as "The
, is now 1Rlder the oversight
and dommion of superior
empires. The mighty tree of
has been felled.
But there is hope: There is a Branch
Coming that will grow up out of the
stumpoflsrael. Hewillrestorethehouse
of David and the glory that was Israel's.
That Branch is Jesus Christ of whom tbe
angel to Mary (Luke 1:32). From
the seemingly deadandworthlessstump
of collapsed Israel Christ would arise.
And]oshua was here acting out Christ's
kingly and priestly role in type.
Not only is this significant, but it
should be noted that it is a kingly crown
setuponapriest,notpriestlyrobesplaced
upon a king. It is also said that "he shaH
be a priest upon hls throne, not a king in
the temple (Zech. 6: 13). This order is
extremely important. Remember
Zerubabbel was the governor of Judah
mentioned in Zechariah 3 and alluded to
38 TIlE COUNSEL of Otalcedon July/August, 1992
in chapter4. He is surprisingly absent in
allofthis. Thepriestreceivesprominence
for an important reason.
This shows the necessity of Christ's
coming to earth to die for sins first, only
then followed by Hisexaltationto glorious
kingly rule. The priority is the cross
before the crown, humiliation before
exaltation, the effecting of salvation
through forgiveness before glory through
kingly rule.
This was a point
notoriously misunderstood
by the Jews of Jesus' day.
They tried to forobly make
Him king before He died for
sin Oohn 6:15). Even
modem dispensationalists
teach that Jesus offered an
earthly political kingdom to
Israel that would have
precluded His death had he
acceptedit. Hisowndisciples
were distraUght at His death,
having hoped He would
bring glory to Israel (Luke
24:21). But Jesus set the
record straight (Luke 24:26), as didPeter
later (1 Pet. 1:11).
This truth isset forthhereinsymbolic
action over 500 years prior to Christ. In
fact, the very phraseology suggests His
gradually assuming gloryin that "he shall
growup out ojhls place" (Zech. 6:12). He
does not come into glory at once. First
"unto us a Son Is given" (lsa. 9:6). Then
later "the government shall be upon His
shoulders" (lsa. 9:7), when He ascends
into heaven to rule from the righthand of
God.
3. The Prophetic Result
The priestly role of the kingship of
Christ, the redemptive nature of His
kingdom receives the emphasis in the
passage. Italso brlngsabout the promise
of a wondrous result.
Notice that it is "the Branch" (Jesus
Christ)whoissaidto bethe builderofthe
temple (Zech. 6: 12d). This is a truth
misconstrued by the Jews then and the
dispensationalists today. The Jews
focused their hopes on the physical
temple. The dispensationalists today
look to a future rebuilding of the temple
astheplaceofworsbipduringasupposed
future rule of Christ on the earth. Both
views are wrong.
Zechariah is speaking of the building
of the spiritual temple, not the physical
temple that was soon to be constructed.
According to Zechariah 4:9 ZerubabbeI,
the governor, was the one who would
complete the rebuilding of the physical
temple destroyed by the Babylonians.
But here Zerubabbel is not even present
when reference is made to the building.
And great emphasisis placed on the fact
that "the Branch" and no one else will
build the temple (Zech. 6:12d-13a).
Notice the repetition is speaking of the
rebuilding at the end of verse 12 and the
beginning of verse 13. Notice also the
emphatic "even he" statement.
Clearly the New Testanlent speaks of
Christ's building of a spiritual temple, as
we havementionedin previous messages
(Eph. 2:21; 1 Pet. 2:5). We do not see
Jesus building a physical temple at alI! In
fact, Heprophesies the destruction of the
physical Jewish temple that occuned in
A.D. 70.
There is further evidence that this
prophecy (unlike some of the earlier
ones) is not on the rebuilding of the
physical temple by Zerubabbel but on
the building of the spiritual temple by
Jesus. In verse 15 we have terminology
picked up on by Paul in Ephesians
2:17-21. Notice that those far offare the
gentiles, who because of Christ are made
a part of the spiritual, living temple. .
This prophecy clearly harkens back
to Zechariah 2: 11, whichlookedforward
to worldwide gentile salvation (Zech.
2: 11; 6: 15). And both of
these are rooted in the
Abrahamic Covenant which
promised salvation to all the
families of the earth (Gen.
12:3).
It also parallels the
prophecy by Zechaliah's
contemporary, Haggai. In
Haggai 2:6, 7 we learn that
God will begin drawing all
nations to His worship.
Hebrews tells us of the
beginning of the fulfillment
of this prophecy in New
Testament times at the
destruction of the physical temple CHeb.
12:26-28). Godsecures the future of His
spiritual temple, the Church of Jesus
Christ, when He destroys the physical
Jewish temple once andforallinA.D. 70.
As Hebrews says, we Christians
receive a kingdom when God shakes the
heavens and the earth in A.D. 70. This
fulfills Zechariah 6: 13, 15. It is through
the death of Christ that salvation's peace
is made available to the gentiles. It is at
the destruction of the temple in A.D. 70
thatmessagereceivesa permanent boost.
WithJesusaspriestandklng, the counsel
of peace is effected (Zech. 6:13; Eph.
2:14-15).
So we see the ultimate prophetic
outcome of Zechariall's prophecy: The
coming of Christ in humiliation to
accomplish the work of the priesthood
once and for all and then the
enthronement of Christ as king (Heb.
1:3; 10:11-13). Upon the basis of His
July/August, 1992 TIlE COUNSEL of Olalc:edon 39
accomplished redemptive work He. will
I?uild His spiritual rempleand expand
His spiritual kingdom to include those
lhatarefaroff,fromeverynation,kindred,
tongue, and m'be. . .
Conclusion
What might we learn from this
prophecy?
In the first place, we should learn a
very important factor of Scripture. The
Old Testament priesthood and temple
weretemporarysignsofcorningsalvation
in Christ. tle"Yerbe established
again, and those who await it in a futUre
millermial tclgn of Christ are in error. '
Ourworkshouldbethroughevangelism
and discipleship to spread the spiritual
temple of Christ and the spiritual rule of
Christ throughout the world.
In the second place, we can learn that
we must expect trlbulationandsuffering
before glory.' Christ is our example.
When He came to the earth He endured
SUffering befote He received glory. He
workedbeforeHereceived blessing. This
isthewayofGodWithus,aswell. Christ
has established His Church in the world
knowing fun well that she had a long, .
tough road ahead of her.
Our Christian forefathers laid
groundwork for us to puild UpOIl We
have already received many temporal
benefits from their God-blessed labolS,
such as the Widespread influence of
Christianity in the world, our freedom,
prosperiry, and security. Butourworkis
not over. We have put our hand to the
plow, but we must not look back. The
"counsel of peace" has been established
in legal ptindple. We must await its
gradual historical fulfillment as we strive
to "disciple all nations baptizing them in
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thenameoftheFatherandoftheSonand
of the Holy Spirit" (Matt. 28:20). This
takes time and work.
Let us pray, study, and labor toward
the gradual building of Christ's temple
Church in the world. And let us pray for
the further expansion of the kingdomHe
rules from the right hand of God (Zech.
6:12-13).0