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Zechariah 6:9-15; 7:1-14 Chavurah Shalom Saturday 3/16/19 Vv. 9-15

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Zechariah 6:9-15; 7:1-14 Chavurah Shalom Saturday 3/16/19 Vv. 9-15 Zechariah 6:9-15; 7:1-14 Chavurah Shalom Saturday 3/16/19 Vv. 9-15 Installing God’s Priest-King as Ruler Over All Nations The word of the LORD also came to me, saying, 10 “Take an offering from the exiles, from Heldai, Tobijah and Jedaiah; and you go the same day and enter the house of Josiah the son of Zephaniah, where they have arrived from Babylon. 11 “Take silver and gold, make an ornate crown and set it on the head of Joshua the son of Jehozadak, the high priest. 12 “Then say to him, ‘Thus says the LORD of hosts, “Behold, a man whose name is Branch, for He will branch out from where He is; and He will build the temple of the LORD. 13 “Yes, it is He who will build the temple of the LORD, and He who will bear the honor and sit and rule on His throne. Thus, He will be a priest on His throne, and the counsel of peace will be between the two offices.”’ 14 “Now the crown will become a reminder in the temple of the LORD to Helem, Tobijah, Jedaiah and Hen the son of Zephaniah. 15 “Those who are far off will come and build the temple of the LORD.” Then you will know that the LORD of hosts has sent me to you. And it will take place if you completely obey the LORD your God. We come to the final of these visions, and the symbolic crowning of Joshua the High Priest. There is the arrival of three men from the Babylonian Exile, only recently arrived, who were at the house of Josiah the son of Zephaniah. This comes not as a normal vision, but as "The LORD spoke to me." That the opening words are in the form of a command to perform an action, which stands as the initial activity in a series, signifies the appearance of a particular genre of prophetic material, the symbolic action (cf. Hag 2:10-14; Jer 18:1-11; 19; Isa 8:1-4; 20). Usually the prophetic literature depicting such actions comprises three segments: the command to do a certain activity, a description of the order being executed, and an explication of the action’s significance. Although the second element is not found here, as is sometimes the case for this genre (Amsler 1981:106), the other two elements are explicit. The Hebrew of verse 10 thus allows for three possible interpretations of “exiles”: 1. unretumed exiles who have sent offerings to the Yehudite community (cf. Note below to “silver and gold”); 2. a collective designation for the three individuals whose names would then be in apposition with “exiles,” with these three being returnees according to the last phrase of the Hebrew text of verse 11 (“who have - 1 - come from Babel,” see Note); and 3. both unreturned exiles and a group of newly returned exiles, represented by one or two or three of the named individuals.--The Anchor Yale Bible Commentary, p. 339. The form of this pericope is that of a sign-oracle. OT prophets often acted out their sermons. Isaiah walked around Jerusalem “naked and barefoot” for three years as a sign against trusting in Egypt’s help (Isa 20:2–4). Jeremiah wore a yoke around his neck to portray the submission Judah should give to Nebuchadnezzar (Jer 27:2–7). Ezekiel carried his baggage through a hole in the wall of Jerusalem to symbolize the capture of the city and the exile of her citizens (Ezek 12:1–12). Oracles were usually attached to such signs like the one in vv 12–13.--Word Biblical Commentary, p. 216-217. There is what is generally assumed to be an offering of silver and gold sent by the hands of these three people mentioned in our text, but being sent from those who have remained in the Babylonian Exile. Zechariah is to take from their hands the Silver and the Gold and with it fashion a crown to be placed upon the head of Joshua the High Priest. This is a very unusual picture. First the word for crown is in the plural, and so correctly translated crowns. Dr. Kaiser suggests it was a double ringed crown for both the High Priest and the King, thus combining the two roles into one as we know Yeshua our Messiah does. This scene is reminiscent of the Wise Men who come to see the New Born King of the Jews. They bring gifts of Gold, Frankincense, and Myrrh. This was a common practice to acknowledge the King of Israel in times past. However, there is a more appropriate picture from a prophetic source that indicates similar gifting. Isaiah 60:1 “Arise, shine; for your light has come, And the glory of the LORD has risen upon you. 2 “For behold, darkness will cover the earth And deep darkness the peoples; But the LORD will rise upon you And His glory will appear upon you. 3 “Nations will come to your light, And kings to the brightness of your rising. 4 “Lift up your eyes round about and see; They all gather together, they come to you. Your sons will come from afar, - 2 - And your daughters will be carried in the arms. 5 “Then you will see and be radiant, And your heart will thrill and rejoice; Because the abundance of the sea will be turned to you, The wealth of the nations will come to you. 6 “A multitude of camels will cover you, The young camels of Midian and Ephah; All those from Sheba will come; They will bring gold and frankincense, And will bear good news of the praises of the LORD. While this is obviously a future prophecy even to our own times, this had begun to be fulfilled in the birth of Yeshua. The Gold and the Frankincense can be associated with both the Crown of the King and the "Crown" of the High Priest, both of which were to be made of gold. Frankincense was part of the description of Solomon in the Song of Solomon, associated then with the smells of the Davidic King. Frankincense was spread over the Show Bread, was part of some of the grain sacrifices, and most importantly, part of the Incense to be placed on the Golden Altar of Incense. Myrrh was part of the Holy Anointing Oil which would relate to both King and Priest. A very typical "decoding" of these three gifts has been that gold reflects Messiah's kingship, frankincense his deity, and myrrh his suffering. In Zechariah, these articles of gold and silver seem to reflect both the Jewish people who have recently returned to Bethel, and the gold and silver coming from those remaining in exile, and seeking to know of God's presence and blessing back in the Land. This is a symbolic coronation of Joshua the High Priest, for while we may assume that every High Priest after Aaron would be appropriately set apart and anointed, the placing of a crown in this sense upon his head would not be normal. The following verses are prophetic of Yeshua, and depict Him in His roles primarily as King. This coronation of Joshua then introduces what Dr. Kaiser refers to as 5 Messianic Prophecies: 1- Behold the Man whose Name is Branch A Davidic king would rule in the coming new age (see our comments on the title - 3 - “Branch” in Zech. 3:8; cf. Jer. 23:3–5; 33:14–26; Is. 4:2). 2- From His Place He shall Branch Out Messiah, though He came out of dry and parched ground (Is. 53:2), would be elevated and prosper in accordance with His very own nature—He would, as the BRANCH, branch out! (cf. 2 Sam. 23:1; Ps. 89:19). 3- And He shall build the Temple of the LORD While Zerubbabel the governor, under the prompting of the prophets Haggai and Zechariah, built the so-called second temple in 515 B.C., Messiah himself would build a new temple in that coming new age (Is. 2:2–4; Ezek. 40–42; Mic. 4:1–5; Hag. 2:7–9). Not only would Messiah be in charge of the building of this new temple, but “He shall bear the glory” (v. 13b). Bearing “glory,” or “honor,” signifies all the majesty and splendor that a royal position affords (cf. Ps. 96:6). There would be nothing “wimpish,” or indecisive about the Messiah’s exercise of royal authority. 4- And He shall Sit and Rule on His Throne God had long ago promised that the scion of David would sit on the throne of his family and that that throne would endure forever, unlike all other mortal empires (2 Sam. 7:12–16). Though some Davidic kings would not personally participate in the present spiritual benefits of this line, they would be compelled to pass on the lineal benefits of God’s gracious gift to David until the Messiah himself came (cf. Luke 1:32–33). All power and all authority in heaven and earth belong to the Messiah, who would one day sit on David’s throne. 5- So He shall be a Priest on His Throne, and the Counsel of Peace shall be Between them Both This is the greatest Old Testament passage on the fact that the coming Messiah will be both a Davidic king and a Priest (cf. Heb. 7). So amazing is this prediction that it has troubled many a commentator.
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