Zechariah Chapter 6
A King and Priest
A. Vision of the Four Chariots and Their Horses
Zechariah 6:1–3
“Then I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains, and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grisled and bay horses.”
The prophet Zechariah looked up and beheld four chariots emerging from between two mountains of brass. These mountains are believed to represent the Mount of Olives and Mount Zion, as the definite article “the” suggests they were familiar mountains to the prophet. The fact that they were made of brass, or bronze, symbolizes strength and judgment, indicating that the vision is related to divine justice being executed upon the earth.
The four chariots were drawn by horses of different colors: red, black, white, and grizzled (or dappled). Each color carries symbolic meaning throughout Scripture. Red often signifies war and bloodshed, black represents famine and death, white stands for victory and righteousness, and grizzled or dappled is associated with pestilence and mixed calamity, as seen in Ezekiel 14:21 and Revelation 6:8. These horses, unlike those in Zechariah 1, are not merely observers but active instruments of judgment, executing the divine will across the world. They are called “strong steeds,” emphasizing their power and readiness for God’s service.
Some interpreters have connected these chariots with Daniel’s four world empires described in Daniel 2 and Daniel 7, but the imagery more closely aligns with the four horsemen of Revelation 6, who also symbolize the various judgments poured out upon the earth. Though distinct in context, both visions reveal God’s sovereignty over the nations and His control of history through His appointed messengers of judgment.
Zechariah 6:4–8
“Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.”
Zechariah sought understanding of the vision, and the interpreting angel explained that the chariots represented the four spirits of heaven, angelic beings who stand before the Lord of all the earth and are sent forth at His command. These spiritual agents go out from God’s presence to carry out His decrees among the nations. Their movement illustrates that the earth’s affairs are under the watchful and active governance of heaven.
The black horses were sent to the north, likely representing Babylon and the regions associated with Israel’s past oppressors, while the white followed after them. The dappled or grizzled horses went toward the south, possibly toward Egypt. Though the directions are specific, the text makes clear that these angelic messengers traverse the whole earth, carrying out divine missions wherever God directs.
The phrase, “those that go toward the north country have quieted My Spirit in the north country,” indicates that God’s Spirit finds rest only when His enemies are judged and justice is satisfied. The rest of His Spirit implies that divine indignation has been appeased through righteous judgment. It shows that God is not indifferent to wickedness, but that His perfect holiness demands justice.
John Calvin noted that these angels are compared to charioteers because of their swift obedience to God’s commands, moving rapidly throughout the earth to execute His will. If Zechariah had the vocabulary of modern times, he might have described them as divine agents in swift vehicles or aircraft, symbolizing both speed and power.
This vision demonstrates that the affairs of nations are under God’s control and that angelic powers act as instruments of His will. It assures God’s people that while evil empires may rise and fall, all are ultimately subject to the authority of the Lord of all the earth. His purposes will be fulfilled, His justice executed, and His Spirit will rest when His righteousness prevails among the nations.
B. The Crowning of Joshua, the High Priest
Zechariah 6:9–11
“And the word of the LORD came unto me, saying, Take of them of the captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest.”
The Lord commanded Zechariah to take gifts brought by returning exiles—Heldai, Tobijah, and Jedaiah—and to make from their offering a crown of silver and gold. These men had come from Babylon and were likely among the wealthier Jews who remained there, sending contributions to the rebuilding effort in Jerusalem. Their offering demonstrated both their faith in God’s promises and their recognition that His work in Jerusalem was not finished.
The names of these three men are significant in themselves. Heldai means “robust,” Tobijah means “the goodness of God,” and Jedaiah means “Jehovah knows.” Together, their names form a message: “God knows that through His goodness He will act mightily.” The act of receiving their gifts symbolized that the restoration of Israel was the work of God’s providence, His goodness, and His strength.
The Lord then instructed Zechariah to take the silver and gold and fashion “an elaborate crown” and place it upon the head of Joshua the son of Josedech, the high priest. This act was extraordinary, because throughout Israel’s history, the offices of priest and king were strictly separated. The priests descended from Aaron and represented the people before God, while the kings came from the line of David and ruled over the nation. To confuse these roles was to defy divine order.
Scripture provides a warning about this in 2 Chronicles 26, where King Uzziah attempted to usurp the priestly office by burning incense in the temple. As a result, God struck him with leprosy, and he remained a leper until his death. God had decreed a separation between the religious and civil leadership of Israel, and any attempt to merge them was judged as rebellion against His design.
Therefore, the crowning of Joshua the high priest was not to elevate him as an earthly king but to serve as a prophetic symbol of One yet to come—the Messiah, who would unite both offices of King and Priest perfectly and righteously. It was a visible prophecy of the coming Christ, who alone would reign as both Priest and King in the millennial kingdom.
Zerubbabel, the governor of Judah and descendant of David, might have seemed the natural candidate to receive a crown, as he represented royal authority. However, God chose Joshua instead to prefigure Christ, who would combine the priestly and kingly offices in Himself. Liberal critics claim this is a textual error and that Zerubbabel was meant to be crowned, but such claims miss the entire prophetic intent. This act was symbolic, pointing to the King-Priest who would come in the fullness of time—Jesus Christ.
Zechariah 6:12–13
“And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: even he shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both.”
The Lord then revealed to Zechariah the meaning of this symbolic coronation: Joshua represented “the Man whose name is The BRANCH.” The title Branch is a well-known Messianic term used throughout Scripture. In Isaiah 4:2, the prophet declared, “In that day shall the branch of the LORD be beautiful and glorious.” In Isaiah 11:1, it is written, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots.” Jeremiah 23:5 states, “Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch, and a King shall reign and prosper, and shall execute judgment and justice in the earth.” Likewise, Jeremiah 33:15 proclaims, “In those days, and at that time, will I cause the Branch of righteousness to grow up unto David; and he shall execute judgment and righteousness in the land.”
The word Branch signifies life, growth, and fruitfulness—attributes that perfectly describe the Messiah. Christ, the Branch, brings forth new life where there was barrenness, just as Isaiah 53:2 says, “For he shall grow up before him as a tender plant, and as a root out of a dry ground.”
The phrase “Behold the Man” is striking, for these are the very words Pilate used when presenting the beaten Christ to the crowd in John 19:5, saying, “Behold the man!” Though Pilate spoke them in mockery, Zechariah used them prophetically. The same words that once introduced the suffering Servant will one day herald the reigning King. In Zechariah’s vision, we are not to behold the humbled Jesus but the glorified, triumphant One who bears the crown of majesty.
The Lord declared that this Branch “shall build the temple of the LORD.” Though Zerubbabel led the rebuilding of the physical temple, the ultimate fulfillment points to Christ, who is building a spiritual temple composed of living stones. As Ephesians 2:19–22 explains, “Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God; and are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner stone; in whom all the building fitly framed together groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit.” Likewise, 1 Peter 2:5 says, “Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.”
Christ, therefore, is both the builder and the cornerstone of this spiritual temple, and He “shall bear the glory.” The glory that belongs to God alone rests upon Him because He is God manifest in the flesh. He alone is worthy to sit and rule upon His throne, uniting the offices of King and Priest in perfect harmony.
“So He shall be a priest upon His throne.” This statement is of immense theological significance. No man in Israel’s history ever sat upon a throne as both king and priest. Yet Christ will occupy both offices eternally. As King, He rules in righteousness; as Priest, He intercedes in mercy. His kingship ensures justice, and His priesthood ensures grace. Together they form “the counsel of peace,” the perfect union between divine justice and divine mercy, fulfilled in the person of Jesus Christ.
This vision, therefore, looks forward to the Millennial Kingdom when Christ shall reign from Jerusalem as both Priest and King, the only One worthy to wear both crowns. The symbolism of Joshua’s coronation prefigures that glorious day when “the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever” (Revelation 11:15).
Zechariah 6:14–15
“And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD. And they that are far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the LORD your God.”
The Lord declared that the crown, once placed on the head of Joshua the high priest, was not to remain there as a royal symbol but was to be preserved as a memorial in the temple of the Lord. This act confirmed that the coronation was symbolic and prophetic rather than political. Joshua was not to assume kingship, for the purpose of the ceremony was to prefigure the future reign of Christ, the true Priest-King who would rule in righteousness and peace.
The crown served as a lasting testimony to God’s promise. It was a visible reminder to all who entered the temple that one day the Messiah would come to reign as both King and Priest. As long as the crown remained in the temple, it declared to Israel that the Word of the Lord would be fulfilled in His time. God never intended for Joshua to govern as king in his generation; his crowning was a divine prophecy, a shadow of the reality that would be revealed in Christ Jesus.
The passage mentions “Helem, Tobijah, Jedaiah, and Hen the son of Zephaniah.” These were the men associated with the making of the crown and its preservation. Earlier, the text referenced “Heldai, Tobijah, and Jedaiah,” who brought offerings from Babylon. The name Helem is likely a variation of Heldai, just as Hen—which means “gracious”—is almost certainly another name for Josiah, the son of Zephaniah. In Hebrew tradition, it was not uncommon for individuals to have dual names reflecting aspects of their character or God’s favor upon them. The name Hen (“gracious”) was especially fitting for Josiah, who provided his house as the setting for this prophetic act.
The prophecy then extends beyond the immediate context: “Even they that are far off shall come and build in the temple of the LORD.” This promise points forward to the future participation of Gentiles in the worship and service of the Lord, a theme consistent with the Messianic age. It foreshadows the time when nations will join in honoring the true King-Priest and contribute to the spiritual temple that He is building—the Church. As Ephesians 2:13 declares, “But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.”
The closing statement, “And this shall come to pass, if ye will diligently obey the voice of the LORD your God,” underscores the conditional aspect of divine blessing. While the ultimate fulfillment of God’s redemptive plan is certain, the immediate blessings of restoration and prosperity for Israel depended upon their faithfulness and obedience. The people were called to continue their work of rebuilding the temple, for their present obedience was tied to the realization of God’s future promises.
Thus, the crown remained as both a reminder of what God had done and a pledge of what He would yet accomplish. It was a call to steadfast faithfulness, assuring the remnant that God’s purposes were unfolding—even if the full manifestation of His glory awaited the coming of the Messiah, the true King-Priest who would unite heaven and earth in perfect harmony.
