The ministry of Messiah.
"And the word of the Lord came unto me, saying," etc. The series of striking visions which we have now been considering had a kind of "prologue" in Zechariah 1:1-6. We seem to have the corresponding "epilogue" here. It turns on the fact of the arrival (probably about the same season, no special note of time being given as in Zechariah 7:1) of certain visitors at Jerusalem, with offerings for the temple, from a "far" country, viz. "Babylon" (see Zechariah 1:10 and Zechariah 1:15; and comp. Isaiah 39:3). And what we seem invited to notice, respecting these visitors, is
I. THE WELCOME ACCORDED THEM. This is shown in several ways.
1. As to their persons. They are mentioned by name (Zechariah 1:10; comp. Exodus 31:2; Exodus 33:12; 1 Kings 13:2; Isaiah 45:3; John 10:3), including the name of the man who appears to have given them hospitality in his "house" (Matthew 10:41). Also, if it be true, as some suppose from comparing Zechariah 1:10 and Zechariah 1:14, that two among them had more names than one, the second name in each case being one assumed because containing in it, like all the rest (see Pusey), the name of Jehovah or Jah (comp. Daniel 1:7; Daniel 4:8; Daniel 5:12; Micah 4:5), it is, perhaps, worthy of notice that their names seem mentioned in full; thus showing, further, it may be, how God is pleased to notice and honour the very least thing that is done by us in remembrance of his Name (Mark 9:41).
2. As to their offerings. These are not only not refused, but openly accepted—a very great point, and by no means such a matter of course as we are sometimes inclined to suppose (Genesis 4:4, Genesis 4:5; Numbers 16:15; Exodus 25:2; Exodus 30:16; Exodus 35:5, etc.). Also, when accepted, these offerings are honoured, and put to very dignified use, being employed to make "crowns" (Zechariah 1:11) for God's chief minister then upon earth.
II. THE INSTRUCTION VOUCHSAFED THEM. See what God says of Joshua, when thus adorned, as a type or sign (comp. Zechariah 3:8), in verses 12 and 13. With these two crowns on him, he seems to represent to us:
1. The appearance of the coming Messiah in his humiliation. We see him here
2. The appearance of the coming Messiah in his glory. For example, we see him here
III. THE SPECIAL PROMOTION CONFERRED ON THEM. As shown by the final destination of their offerings. After doing their duty, as "crowns" to Joshua, in a typical way, they were to have a perpetual place amongst the treasures of God's house (verse 14). This:
1. As a "memorial." (Verse 14.) Future visitors should learn from them how these first visitors (as they appear to have been) had been welcomed. Possibly this may even help to account for the world wide habit which afterwards prevailed amongst the Jews in this respect (Acts 2:1-11, etc.; and compare, perhaps, Romans 16:5; Ephesians 2:12).
2. As a pledge. Placed in the restored temple, these crowns would be a kind of standing prophecy:
3. As a warning. "Ye shall know," if willing to know—so it means (see end of verse 15; and comp. Daniel 12:10; John 7:17).
See how these various considerations show the unity of the Bible.
1. As to its structure. Joshua, or Jesus, after the Exodus, brings the Israelites, as Moses could not do, into rest. Another "Jesus," after the Captivity, typifies, in Zechariah 3:6-10, the two natures of Christ; and, in this passage, his two offices of King and Priest. In the "fulness of time" a third "Jesus" arises, in whom all these things are fulfilled. Is there no evidence, in all this, of "design"?
2. As to its subject. Wherever we penetrate far enough beneath the surface, we find this one "Rock." Must it not, therefore, like the granite in geological formations, be the foundation of all?
3. As to its source. To what are we to attribute such singular unity of teaching, at such very different times, and in such very different circumstances, except virtual unity of origin, or of supervision, to say the least? Is not the true and only explanation in such passages as 2 Peter 1:21; 1 Corinthians 12:6-11.