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Study this verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 6:9–15. His three-level outline is real structure in the source text, so it is rendered as structure.
God did not only at sundry times, but in divers manners, speak in time past by the prophets to his church. In the former part of this chapter he spoke by a vision, which only the prophet himself saw; here, in this latter part, he speaks by a sign, or type, which many saw, and which, as it was explained, was an illustrious prediction of the Messiah as the priest and king of his church. Here is,
I.The significant ceremony which God appointed, and that was the coronation of Joshua the high priest, Zac 6:10, Zac 6:11.
It is observable that there should be two eminent types of Christ in the Old Testament that were both named Joshua (the same name with Jesus, and by the Septuagint, and in the New Testament, rendered Jesus, Act 7:45) - Joshua the chief captain, a type of Christ the captain of our salvation, and Joshua the chief priest, a type of Christ the high priest of our profession, and both in their day saviours and leaders into Canaan. And this is peculiar to Joshua the high priest, that here was something done to him by the divine appointment on purpose that he might be a type of Christ, a priest after the order of Melchizedek, who was both a king and a priest. Joshua was far from being ambitious of a crown, and the people of having a crowned head over them; but the prophet, to the great surprise of both, is ordered to crown Joshua as if he had been a king. And, as Zerubbabel's prudence and piety kept this from being any affront to him (as the setting up of a rival with him), so God's providence kept the kings of Persia from taking umbrage at it, as raising a rebellion against them. In doing what we are sure is God's pleasure, as this was, we may well venture men's displeasure.
1.Here were some Jews come from Babylon that brought an offering to the house of God, some of the captivity, here named to their honour, that came from Babylon on a visit to Jerusalem. They ought to have bidden a final farewell to Babylon, and to have come and settled with their brethren in their own land, and for their remissness and indifference in not doing so they thought to atone by this visit. Perhaps they came as ambassadors from the body of the Jews that were in Babylon, who lived there in ease and fulness; and, hearing that the building of the temple went on slowly for want of money, they sent them with an offering of gold and silver for the service of the house of God. Note, Those that by reason of distance, or otherwise, cannot forward a good work by their persons, must, as they are able, forward it by their purses; if some find hands, let others fill them.
2.Time and place are appointed for the prophet to meet them. They thought to bring their present to the priest, God's ordinary minister; but God has a prophet, an extraordinary one, ready to receive them and it, which would be an encouragement to them, who, in their captivity, had so often complained, We see not our signs, there is no more any prophet, and would invite them and others to re-settle in their own land, which then began to look like itself, like a holy land, when the Spirit of prophecy was revived in it. Zechariah was ordered to give them the meeting the same day they came (for when they had arrived they would lose no time, but present their offering immediately), and to bid them welcome, assuring them that God now accepted their gifts. He was to meet them in the house of Josiah, the son of Zephaniah, who probably was receiver-general for the temple, and kept the treasures of it. They brought their gold and silver, to be employed about the temple, but God ordered it to be used in honour of One greater than the temple, Mat 12:6.
3.Crowns are to be made, and put upon the head of Joshua, Zac 6:11. It is supposed that there were two crowns provided, one of silver and the other of gold; the former (as some think) denoting his priestly dignity, the latter his kingly dignity. Or, rather, he being a priest already, and having a crown of gold, of pure gold, already, to signify his honour and power as a priest, these crowns of silver and gold both signify the royal dignity, the crown of silver being perhaps designed to typify the kingdom of the Messiah when he was here on earth, for then he was the King of Israel (Joh 1:49), but the crown of gold his kingdom in his exalted state, the glory of which as far exceeded that of the former as gold does silver. The sun shines as gold, when he goes forth in his strength; and the beams of the moon, when she walks in brightness, we call silver beams. Those that had worshipped the sun and moon shall now fall down before the golden and silver crowns of the exalted Redeemer, before whom the sun shall be ashamed and the moon confounded, being both out-shone.
II.The signification which God gave of this ceremony.
Every one would be ready to ask, "What is the meaning of Joshua's being crowned thus?" And the prophet is as ready to tell them the meaning of it. Upon this speaking sign is grafted a prediction, and the sign was used to make it the more taken notice of and the better remembered. Now the promise is,
1.That God will, in the fulness of time, raise up a great high priest, like Joshua. Tell Joshua that he is but the figure of one that is to come, a faint shadow of him (Zac 6:12): Speak unto him in the name of the Lord of hosts, that the man whose name is The BRANCH shall grow up out of his place, out of Bethlehem the city of David, the place appointed for his birth; though the family be a root in a dry ground, yet this branch shall spring out of it, as in the spring, when the sun returns, the flowers spring out of the roots, in which they lay buried out of sight and out of mind. He shall grow up for himself (so some read it) propria virtute - by his own vital energy, shall be exalted in his own strength.
2.That, as Joshua was an active useful instrument in building the temple, so the man, the branch, shall be the master-builder, the sole builder of the spiritual temple, the gospel-church. He shall build the temple of the Lord; and it is repeated (Zac 6:13), Even he shall build the temple of the Lord. He shall grow up to do good, to be an instrument of God's glory and a great blessing to mankind. Note, The gospel-church is the temple of the Lord, a spiritual house (Pe1 2:5), a holy temple, Eph 2:21. In the temple God made discoveries of himself to his people, and there he received the service and homage of his people; so, in the gospel-church, the light of divine revelation shines by the word, and the spiritual sacrifices of prayer and praise are offered. Now Christ is not only the foundation, but the founder, of this temple, by his Spirit and grace.
3.That Christ shall bear the glory. Glory is a burden, but not too heavy for him to bear who upholds all things. The cross was his glory, and he bore that; so was the crown an exceeding weight of glory, and he bears that. The government is upon his shoulders, and in it he bears the glory, Isa 9:6. They shall hang upon him all the glory of his Father's house, Isa 22:24. It becomes him, and he is par negotio - well able to bear it. The glory of the priesthood and royalty had been divided between the house of Aaron and that of David; but now he alone shall bear all the glory of both. That which he shall bear, which he shall undertake, shall be indeed the glory of Israel; and they must wait for that, and, in prospect of it, must be content in the want of that external glory which they formerly had. He shall bear such a glory as shall make the glory of this latter house greater than that of the former. He shall lift up the glory (so it may be read); the glory of Israel had been thrown down and depressed, but he shall raise it out of the dust.
4.That he shall have a throne, and be both priest and king upon his throne. A throne denotes both dignity and dominion, an exalted honour with an extensive power.
(1.)This priest shall be a king, and his office as a priest shall be no diminution to his dignity as a king: He shall sit and rule upon his throne. Christ, as a priest, ever lives to make intercession for us; but he does it sitting at his Father's right hand, as one having authority, Heb 8:1. We have such a high priest as Israel never had, for he is set on the right hand of the throne of the Majesty in the heavens, which puts a prevailing virtue into his mediation; he that appears for us within the veil is one that sits and rules there. Christ, who is ordained to offer sacrifices for us, is authorized to give law to us. He will not save us unless we be willing that he should govern us. God has prepared him a throne in the heavens; and, if we would have any benefit by that, we must prepare him a throne in our hearts, and be willing and glad that he should sit and rule upon that throne; and to him every thought within us must be brought into obedience.
(2.)This king shall be a priest, a priest upon his throne. With the majesty and power of a king, he shall have the tenderness and simplicity of a priest, who, being taken from among men, is ordained for men, and can have compassion on the ignorant, Heb 5:1, Heb 5:2. In all the acts of his government as a king he prosecutes the intentions of his grace as a priest. Let not therefore those that are his look upon his throne, though a throne of glory and a throne of judgment, with terror and amazement; for, as there is a rainbow about the throne, so he is a priest upon the throne.
5.That the counsel of peace shall be between them both. That is,
(1.)Between Jehovah and the man the branch, between the Father and the Son; the counsels concerning the peace to be made between God and man, by the mediation of Christ, shall be concerted (that is, shall appear to have been concerted) by Infinite Wisdom in the covenant of redemption; the Father and the Son understood one another perfectly well in that matter. Or, rather,
(2.)Between the priest and the throne, between the priestly and kingly office of Jesus Christ. The man the branch must grow up to carry on a counsel of peace, peace on earth, and, in order to that, peace with heaven. God's thoughts towards us were thoughts of peace, and, in prosecution of them, he exalted his Son Christ Jesus to be both a prince and a Saviour; he gave him a throne, but with this proviso, that he should be a priest upon his throne, and by executing the two offices of a priest and king should bring about that great undertaking of man's reconciliation to God and happiness in God. Some think it alludes to the former government of the Jews' state, wherein the king and priest, separate officers, did take counsel one with another, for the maintenance of peace and prosperity in church and state, as did Zerubbabel and Joshua now. I may add, the prophets of God helping them. So shall the peace and welfare of the gospel-church, and of all believers, be wrought, though not by two separate persons, yet by virtue of two separate offices meeting in one - Christ purchasing all peace by his priesthood and maintaining and defending it by his kingdom; so Mr. Pemble. And his prophetic office is serviceable to both in this great design.
6.That there shall be a happy coalition between Jews and Gentiles in the gospel-church, and they shall both meet in Christ, the priest upon his throne, as the centre of their unity (Zac 6:15): Those that are far off shall come and build in the temple of the Lord. Some understand it of the Jews that were now afar off in Babylon, that staid behind in captivity, to the great discouragement of their brethren that had returned, who wanted their help in building the temple. Now God promises that many of them, and some of other nations too, proselyted to the Jewish religion, should come in, and lend a helping hand to the building of the temple, and many hands would make light work. The kings of Persia contributed to the building of the temple (Ezr 6:8) and the furnishing of it, Ezr 7:19, Ezr 7:20. And, in after-times, Herod the Great, and others that were strangers, helped to beautify and enrich the temple. But it has a further reference to that temple of the Lord which the man the branch was to build. The Gentiles, strangers afar off, shall help to build it, for from among them God will raise up ministers that shall be workers together with Christ about that building; and all the Gentile converts shall be stones added to this building, so that it shall grow up to a holy temple, Eph 2:20-22. When God's temple is to be built he can fetch in those that are afar off and employ them in the building of it.
7.That the accomplishment of this will be a strong confirmation of the truth of God's word: You shall know that the Lord of hosts has sent me unto you. That promise, that those that were afar off should come and assist them in building the temple of the Lord, was as it were the giving of them a sign; by this they might be assured that the other promises should be fulfilled in due time. This should be fulfilled now very speedily; it was so, for those that had been their enemies and accusers, in obedience to the king's edict, became their helpers and did speedily what they were ordered to do for the furtherance of the work, and by that means the work went on and was finished; see Ezr 6:13, Ezr 6:14. Now, by this surprising assistance which they had from afar off in building the temple, they might know that Zechariah, who told them of it before, was sent of God, and that therefore his word concerning the man the branch should be fulfilled.
8.That these promises were strong obligations to obedience: "For this shall come to pass (you shall have help in building the temple) if you will diligently obey the voice of the Lord your God. You shall have the help of foreigners in building the temple, if you will but set about it in good earnest yourselves." The assistance of others, instead of being an excuse for our slothfulness, should be a spur to our industry. "You shall have the benefit and comfort of all those promises if you make conscience of your duty." They must know that they are upon their good behaviour; and, though their God is coming towards them in a way of mercy, they cannot expect him to proceed in it unless they conform to his laws. Note, That which God requires of us, to qualify us for his favour, is obedience to his revealed will; and it must be a diligent obedience. We cannot obey the voice of God without a great deal of care and pains, nor will our obedience be accepted of God unless it be laboured by us.
III.The provision that was made to preserve the remembrance of this.
The crowns that were used in this solemnity were not given to Joshua, but must be kept for a memorial in the temple of the Lord, Zac 6:14. Either they were laid up in the temple treasury or (as the Jews' tradition is) they were hung up in the windows of the temple, in the view of all, in perpetuam rei memoriam - for a perpetual memorial, for a traditional evidence of the promise of the Messiah and this typical transaction used for the confirmation of that promise. The crowns were delivered to those who found the materials (and some think their names were engraven on the crowns), to be preserved as a public testimony of their pious liberality and an encouragement to others in like manner to bring presents to the house of God. Note, Various means were used for the support of the faith of the Old Testament saints, who waited for the consolation of Israel, till the time, the set time, for it came.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 9 and following) And the word of the Lord came to me, saying: Take from the exiles, from Holdai, from Tobiah, and from Idah, and come in that day and enter the house of Josiah the son of Sophaiah, who came from Babylon. And take silver and gold, and make crowns, and put them on the head of Joshua the son of Jehozadak, the high priest, and say to him: Thus says the Lord of hosts, saying: Behold a man whose name is the Branch, and he shall grow up from his place, and he shall build the temple of the Lord. And he himself will build a temple for the Lord, and he himself will bear the glory, and he will sit and rule on his throne, and he will be a priest on his throne, and there will be counsel of peace between them both. And the crowns will be for Helem, Tobiah, and Idajah, and for Hen son of Zephaniah, a memorial in the temple of the Lord. And those who are far off will come and build in the temple of the Lord, and you will know that the Lord of hosts has sent me to you. And it will come to pass, if you will diligently listen to the voice of the Lord your God. LXX: And the word of the Lord came to me saying: Take what is from the captivity, from the princes and from their benefactors, and from those who know them: and you shall enter on that day into the house of Josiah the son of Sophonias that came from Babylon, and you shall take silver and gold, and shall make crowns, and shall set them on the head of Jesus the son of Josedec the high priest, and you shall say to him: Thus says the Lord of hosts: Behold a man, the Orient is his name, and under him shall he spring up, and shall build a temple to the Lord, and he shall take upon himself the glory, and shall sit, and shall rule upon his throne. And there shall be a priest at his right hand, and there shall be counsel of peace between the two: but the crown of expectation and of benefit to him, and to them that know her, and to the beloved son of Zephaniah, and to the psalm in the house of the Lord, to them that are far off, they shall come and build in the house of the Lord. And you shall know that the Lord of hosts hath sent me to you. And it shall come to pass, if hearing you will hear the voice of the Lord your God. Once I set forth the hidden doctrine of Hebrew learning, and the concealed discipline of the masters of the synagogue, namely, that which is agreeable to the holy Scriptures. To reveal in Latin. Therefore, it is necessary for me to draw lines of history in the darkest places and thus bring forth what I have learned from ecclesiastical men, leaving it to the reader's discretion as to what they should follow more. And first, the order of the reading must be restored, so that what is said becomes clear according to the letter. Take, it says, from Holdai, and from Tobia, and from Idaja, who came from the Babylonian captivity, and you shall take from them gifts that are offered, silver and gold, and you shall enter the house of Josiah, son of Zephaniah; and there you shall make crowns, distinguished by the variety of gold and silver, not one crown, but either two or more: for Ataroth, namely, στέμματα, signifies not one, but either dual or plural number. When you make the crowns, you shall set one of them on the head of Jesus, the son of Jehozadak, the high priest, and you shall speak to him, saying, ‘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.”’ And when he has built that, he himself will also receive glory, that is, another crown, which in Hebrew is called 'Hod', and in another language 'ἐπιδοξότης', in another 'εὐπρέπεια', in another 'ἀρετὴ', in another 'δόξα', which all mean illustrious, beauty, virtue, or glory. They think it refers to Zerubbabel, who, rising suddenly from a low and captive state, built the temple of the Lord, and sat on his throne, ruling with princely power. And the high priest, too, said he, Jesus the son of Josedech will sit on the priestly throne, and with united minds and councils, they will govern the people of God. And there will be peace between those two, that is, between the one who is of the royal tribe and the one who is descended from the Levite line, so that they may jointly rule the priesthood and the kingdom of God's people. And you shall consecrate the very crowns that you have made of gold and silver, after they have been placed on the head of Joshua, the son of Josedech, and on the head of Zerubbabel, the son of Shealtiel, with their names from whom they have been offered, in the temple, that is, Helem, and Tobiah, and Iddo, and Hen. The second and third names are the same as above. The first has been changed, and instead of Holdai he now uses Helem. The fourth, which was not mentioned above, is Hen, of whom we will speak in the following. And after having stored the crowns in the temple of the Lord, and consecrated them for everlasting memory, the nations from all the ends of the earth, scattered afar, will come and each one will build in my temple according to their own abilities. And then, at the end of events and with the prosperity of all, you will know that the Lord has sent me, and that I have foretold everything by His command. But all these things will be if you obey the commandments of the Lord and fulfill his commands. Holdai is interpreted as the prayer of the Lord, which in Greek is more significantly called the Litany of the Lord. Tobiah is a good man, known by the Lord. Instead of Holdai, Helem is now placed in the first place, which is interpreted as a dream; and in the fourth place, Hen is added, which means grace. The crowns of these four men will be with the son of Zephaniah, whom we read above Josiah, who is the guardian and custodian of the temple of the Lord, and there they will rest with eternal station. The Hebrews Ananias, Azarias, and Misael, who came from captivity, commemorate that they brought gold and silver as gifts to the temple, as well as the crowns of the high priest and the prince. They also mention that above, Hen, that is, favor, Daniel came with a gift. And for this reason, Helem is placed in place of Holdai, so that from the interpretation of the name which is called a dream, it may be shown that Daniel was placed in captivity, and that the three boys knew the mysteries of the royal dream. For when three boys were taken, Daniel prayed to the Lord and obtained the interpretation of the dream (Daniel II). According to history, this is an attempt to explain Circumcision. However, it is necessary for us to say what our ancestors said according to the Septuagint translators. Take from the captivity and from the princes, and from her useful things, and from those who know her, gold and silver, and upon entering the house of Josiah the son of Zephaniah, who himself came from Babylon, make golden and silver crowns, which you will place upon the head of Joshua the son of Josedech, the high priest. The captivity of the Jews, that is, confessing the Lord of the people, is due to vices and sins: those who begin to do penance, and desire the former Jerusalem, that is, the Church of Christ, forsake and abandon it in Babylon, and are offered by the princes of the captives, and by their helpers, that is, those of the captivity (who themselves were handed over to the angel of Satan for their own utility, unto the perdition of the flesh, that the spirit may be saved (I Cor. V), and by those who know it, namely, the captivity, to be turned into a good part after punishment. But gold and silver are offered by those who both confess the Lord with understanding and speech, and from them, that is, from gold and silver, crowns are made in the house of Josiah, who is interpreted as saved, and he is the son of the visitation of the Lord, that is, the oversight of the Lord. For he is visited by the Lord who had previously been seriously ill. And rightly Josiah is called saved, because he himself also returned from Babylon. And crowns are placed upon Jesus, the son of Josedech the high priest, because as we progress and return to better things, the Lord is crowned by each of our virtues. Indeed, we are crowned with the virtue of repentance, and the Savior receives a crown in each of us, according to what Paul also says: Henceforth there is laid up for me the crown of righteousness, which the righteous judge, the Lord, shall give to me: and not to me only, but also to all who love the appearing of our Lord Savior Jesus Christ (I Tim. IV, 8). From where he received the name 'crown of justice' and 'Father of the Lord Savior'. For Josedec means Lord of justice, because he renders to each one according to his works. James also speaks of this crown in his Epistle: Blessed is the man who endures temptation, for when he is tried, he will receive the crown of life, which God has promised to those who love him (James 2). And the prophet is commanded that after he has placed the crown, or crowns, upon the head of Jesus, the son of Josedec the high priest, he should speak to him, and say: Thus says the Lord: Behold, a man, his name is the Rising Sun: and beneath him will arise, and so on. We do not divide Jesus, nor can we make two persons into one person; but he himself who is called Jesus, because he saved the world, and is called the Orient, because in his days righteousness arose. And it is sung in the Psalm: Truth has arisen from the earth (Ps. LXXXIV, 12), because he, who was born from the virgin womb in the completion of the ages, has said: I am the truth (John XIV, 6), and the final hour has come, as it is written in the Epistle of John (I John II, 18): Little children, it is now the final hour, in which he has called the people standing and doing nothing from the Gentiles, and has sent them to the vineyard (Matt. XX). Moreover, if he becomes different according to the diversity of names, he will be another shepherd, another ram, another lamb, another gate, another stumbling block, and another rock of offense. Therefore, the one who is crowned with our virtues will arise and be called the East. To whom the Father spoke: You are my Son, today I have begotten you (Ps. 2:7): And beneath him a multitude of believers will arise, and he will build the house of the Lord, the Church, and he himself will receive power and beauty and progress, and the glory of each one, and he will sit and reign on his throne, on the throne of David, of whom it is also written in the Gospel: And there shall be a priest at his right hand (Luke 1), or according to the Hebrew, above his throne; for he is both king and high priest: and he will sit on both the royal and the priestly throne, and there will be peaceful counsel between the two, so that neither the royal summit may detract from the dignity of the priesthood, nor the dignity of the priesthood from the royal summit, but that both may agree in the glory of the Lord Jesus, the one and only. I read in a certain book (Zech. 6:13): And peaceful counsel shall be between two, to be referred to the Father and to the Son: because it is not His own, but the Father's will that He came to do, and the Father is in the Son, and the Son in the Father (ibid., 14). But the crown, that is, the sign of victory, is promised also to those who await Him and understand the benefit of their former captivity and know all the mysteries of God, so that they may be in the grace of the son of Zephaniah, that is, in the visitation of the Lord. And those who were in Babylon said (Ps. CXXXVI, 1, 2): By the rivers of Babylon, there we sat and wept, when we remembered Zion. On the willows in its midst we hung up our lyres, after they had returned to Jerusalem, let them receive a psalm and a timbrel, and let them sing in the church of the Lord. And those who were far from Judaea because of great sins, let them come with true confession, and let them rebuild the house of the Lord according to their individual progress, and then the entire congregation will know with one mind that the Almighty Lord has sent a prophet to them. But all the promises will be fulfilled if they are willing to listen to the Lord and, after repentance, remain in good works.
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Summary
Zechariah 6:15 is a profound prophetic declaration that culminates Zechariah's series of visions, revealing God's expansive plan for the future. It foretells the inclusion of distant peoples in the rebuilding and spiritual flourishing of God's temple, serving as a divine validation of Zechariah's prophetic commission. Crucially, the verse underscores that the full realization of these promises is contingent upon the diligent obedience of God's people to His voice.
Context
Literary Context
Zechariah 6:15 serves as the concluding statement to the eighth and final night vision, which began in Zechariah 6:1. This vision depicted four chariots representing God's sovereign judgment and control over the earth. Immediately preceding verse 15, Zechariah is commanded to take silver and gold from the exiles, make a crown, and place it on the head of Joshua the high priest (Zechariah 6:9-11). This act is deeply symbolic, pointing to the coming Messiah, referred to as "the Branch," who will build the Lord's temple and reign as both priest and king (Zechariah 6:12-13). Thus, verse 15 ties the immediate task of temple rebuilding to a grander, future, messianic reality, emphasizing that the completion of this work and the recognition of God's messenger are conditional upon the community's faithfulness.
Historical & Cultural Context
The prophecy in Zechariah 6:15 is delivered during the post-exilic period, around 520 BC, to the returned Jewish exiles in Jerusalem. These exiles, led by Zerubbabel and Joshua, faced immense challenges and discouragement in rebuilding the Second Temple, which lay in ruins after the Babylonian destruction. They contended with internal apathy, economic hardship, and external opposition from surrounding peoples. The phrase "they that are far off" would have resonated deeply, referring not only to the Jewish diaspora who might contribute to the temple but also, prophetically, to the Gentiles. In a culture where the temple was the central place of worship and national identity, the idea of foreigners participating in its construction was revolutionary, pointing to a future beyond the immediate ethnic boundaries of Israel.
Key Themes
Zechariah 6:15 contributes significantly to several overarching themes within the book of Zechariah and broader biblical theology. It highlights the Messianic Hope, particularly through the figure of "the Branch" (Zechariah 3:8), whose future reign will bring about the ultimate fulfillment of God's promises. The verse also emphasizes the theme of Temple Rebuilding, not just as a physical structure, but as a symbol of God's restored presence among His people and eventually, among all nations. Crucially, it introduces the theme of Inclusion of the Gentiles, foreshadowing a time when non-Israelites will participate in the worship of the true God, a concept profoundly developed in the New Testament (e.g., Ephesians 2:11-13). Finally, the verse underscores the paramount importance of Conditional Obedience, asserting that the full manifestation of God's blessings and the realization of His promises are directly linked to the diligent hearkening to His voice, a principle deeply rooted in the Mosaic covenant (e.g., Deuteronomy 28:1-14).
Exposition and Analysis
Key Word Analysis
A primitive root meaning remote, literally or figuratively, of place or time; specifically, precious; often used adverbially (with preposition). In Zechariah 6:15, "far off" denotes geographical distance, referring to those outside the immediate community of returned exiles. Prophetically, it carries the profound implication of non-Israelites (Gentiles) who are distant from God's covenant people, yet are destined to be drawn near and participate in His redemptive work.
A primitive root meaning to build (literally and figuratively); (begin to) build(-er), obtain children, make, repair, set (up), [idiom] surely. While literally referring to the construction of the physical Second Temple, this word also carries a figurative sense of establishing, restoring, or creating a spiritual community. The participation of "those far off" in building points to a collective, inclusive effort in the establishment of God's kingdom.
A primitive root meaning to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.). The Hebrew construction here, using the infinitive absolute before the finite verb (shâmoa‘ tishme‘u), emphasizes the intensity and certainty of the action. It means "to hear diligently," "to surely obey," or "to listen carefully and continually." This highlights that the promised blessings and the fulfillment of God's plan are not automatic but are contingent upon a profound, consistent, and active response of obedience from His people.
Verse Breakdown
"And they [that are] far off shall come and build in the temple of the LORD,"
This opening clause presents a radical prophetic vision. "They that are far off" refers to individuals from distant lands, traditionally understood as Gentiles, who will actively participate in the construction of God's temple. While initially pertaining to the physical Second Temple, this prophecy extends to the spiritual temple of God's presence, signifying a future era of universal worship where God's people are drawn from all nations. This challenges the exclusive mindset prevalent in post-exilic Israel and points to God's expansive redemptive plan.
"and ye shall know that the LORD of hosts hath sent me unto you."
This clause serves as a divine attestation to Zechariah's prophetic authority. The fulfillment of the preceding promise—the coming of distant peoples to build—will serve as undeniable proof that Zechariah's message and commission are truly from God. The title "LORD of hosts" (YHWH Sabaoth) emphasizes God's supreme power, sovereignty, and control over all creation and heavenly armies, lending immense weight to the divine origin of the prophecy. This knowing is not mere intellectual assent but an experiential recognition of God's faithfulness.
"And [this] shall come to pass, if ye will diligently obey the voice of the LORD your God."
This concluding clause introduces a crucial condition for the realization of the promises. The phrase "diligently obey" (a strong Hebrew idiom for emphatic obedience) underscores that the blessings and the full manifestation of God's plan are not unconditional. While God's ultimate purposes are sovereignly assured, the immediate and progressive experience of these blessings by the community is contingent upon their faithful and continuous adherence to God's commands. It highlights the reciprocal nature of the covenant relationship, where human responsiveness is essential for divine favor.
Literary Devices
Zechariah 6:15 employs several significant literary devices to convey its powerful message. Symbolism is prominent, particularly in the "temple," which represents not only the physical structure being rebuilt but also the spiritual dwelling place of God, ultimately fulfilled in the church. The phrase "they that are far off" is also deeply symbolic, initially referring to the Jewish diaspora but expanding prophetically to signify the inclusion of the Gentiles in God's redemptive plan. The verse also features a clear Conditional Clause, "if ye will diligently obey the voice of the LORD your God," which highlights the covenantal nature of God's relationship with His people and the necessity of human response for the experience of divine blessing. Furthermore, the use of the divine title "LORD of hosts" serves as a powerful affirmation of God's supreme authority and the certainty of His word, lending an air of divine attestation to Zechariah's prophecy. The emphatic repetition in the Hebrew for "diligently obey" (an infinitive absolute construction) acts as a form of Intensification, underscoring the vital importance of wholehearted and continuous obedience.
Theological and Thematic Connections
Zechariah 6:15 stands as a pivotal prophetic statement, weaving together themes of divine sovereignty, universal salvation, and the enduring importance of human obedience. It reveals God's expansive heart, demonstrating His intention to draw people from all nations into His worship and service, transcending the boundaries of ethnic Israel. This vision of an inclusive, global community participating in the building of God's "temple" foreshadows the New Covenant reality where the church becomes the spiritual dwelling place of God, built upon Christ as the cornerstone. The verse also powerfully affirms that while God's ultimate plan is certain, the immediate experience of His blessings and the full manifestation of His promises are intrinsically linked to the faithful and diligent obedience of His people, reminding us that a genuine relationship with God is characterized by responsive submission to His voice.
Reflection and Application
Zechariah 6:15 offers profound encouragement and a compelling challenge for believers today. It reminds us of the global scope of God's redemptive plan, urging us to embrace a vision of mission that extends beyond our immediate communities to include "those who are far off." This calls us to actively participate in God's ongoing work of building His spiritual temple—the Church—by sharing the Gospel, discipling new believers, and fostering unity among diverse peoples. Furthermore, the verse reinforces the certainty of God's promises, even when their fulfillment seems distant or the challenges overwhelming. Just as the post-exilic community was assured of God's presence and the divine origin of Zechariah's message, we too can trust that God is at work, fulfilling His word through His appointed means. Most importantly, Zechariah 6:15 serves as a timeless call to diligent obedience. Our experience of God's blessings, our effectiveness in His service, and the tangible manifestation of His kingdom in our lives and in the world are deeply intertwined with our willingness to listen attentively and respond faithfully to His voice in every aspect of our daily walk.
Questions for Reflection
FAQ
Who are "they that are far off" in this prophecy?
While initially referring to the Jewish diaspora who were geographically distant from Jerusalem but would contribute to the temple rebuilding, the phrase "they that are far off" carries a profound prophetic meaning. It primarily signifies the Gentiles, those outside the covenant community of Israel. This interpretation is strongly supported by later biblical revelation, particularly in the New Testament, where the Gospel breaks down barriers and brings those who were once "far off" near to God through Christ (Ephesians 2:13). This points to the universal scope of God's salvation plan, encompassing all peoples.
What does "build in the temple of the LORD" signify beyond the physical structure?
While the immediate historical context refers to the physical rebuilding of the Second Temple in Jerusalem, the phrase "build in the temple of the LORD" carries significant spiritual and eschatological implications. Prophetically, it points to the construction of God's spiritual temple, which is ultimately fulfilled in the New Testament Church. Believers, both Jew and Gentile, are described as "living stones" being built into a spiritual house, a dwelling place for God's Spirit (1 Peter 2:5). This signifies the active participation of all peoples in the establishment and growth of God's kingdom, where Christ Himself is the cornerstone (Ephesians 2:20-22).
Why is "diligently obey the voice of the LORD your God" presented as a condition?
The concluding conditional clause, "if ye will diligently obey the voice of the LORD your God," highlights the covenantal nature of God's relationship with His people. While God's ultimate plan for salvation and the establishment of His kingdom is sovereignly assured, the immediate and progressive experience of His blessings and the full manifestation of His promises within a community are often contingent upon human responsiveness. This principle, deeply embedded in Old Testament covenant theology (e.g., Deuteronomy 11:26-28), emphasizes that genuine faith is demonstrated through active obedience. It's not about earning salvation, but about living in faithful partnership with God, allowing His will to be realized through His obedient people.
Christ-Centered Fulfillment
Zechariah 6:15 finds its ultimate and most profound fulfillment in Jesus Christ. He is the true "Branch" (Zechariah 6:12), the Messiah who not only rebuilt the temple but became the very embodiment of the temple itself, declaring, "Destroy this temple, and in three days I will raise it up!" (referring to His body). Through His atoning work, Jesus broke down the dividing wall between Jew and Gentile, making those who were once "far off" to be "made nigh by the blood of Christ" and enabling them to be "fellow citizens with the saints and members of the household of God". The coming of "those far off" to build in the temple is realized as believers from every nation are incorporated as "living stones" into the spiritual house that is the Church, with Christ as the chief cornerstone (Ephesians 2:20). Furthermore, the condition of "diligently obey the voice of the LORD your God" is perfectly fulfilled in Christ's own life of perfect obedience to the Father (Philippians 2:8). It is through His obedience that the promises of God are secured for all who believe, enabling us, by the power of the Holy Spirit, to also walk in obedience and truly "know that the LORD of hosts hath sent" His Son to reconcile the world to Himself (2 Corinthians 5:19).