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Commentary Index | Return to PrayerRequest.comJamieson Fausset Brown Commentary - Zechariah 6:13 - 6:13
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This Chapter Verse Commentaries:
bear the glory - that is, wear the insignia of the kingly glory, “the crowns” (Psa 21:5; Psa 102:16; Isa 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” (Isa 22:24).
sit - implying security and permanence.
priest ... throne - (Gen 14:18; Psa 110:4; Heb 5:6, Heb 5:10; Heb 6:20; Heb 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 “Counselor” (Isa 9:6; Eph 1:8, Eph 1:11; Heb 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 (Luk 2:14; Act 10:36; Eph 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 (Rev 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 (Isa 11:4; Dan 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 (Zec 6:13); 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 fullness of times (Eph 1:10), when God shall gather in one all things in Christ, the final end of which shall be, “God all in all” (1Co 15:24-28).