We now come to consider the conclusion of the first portion of the book of Zechariah. In doing this, we need to make sure we have mastered the import of these visions, so that we will be able to understand the great oracles with which Zechariah concludes the book.
This ninth section of the first portion of Zechariah is not a ninth vision. We have seen eight visions, arranged in chiastic form. This ninth is a summary of the previous visions, and is not a vision itself. Rather it is what may be called “prophetic theater,” where a lesson with typological significance is acted out.
A delegation of three men has come from the exiles who are still in Babylon. They have brought a gift of silver and gold for the work on the Temple. (The men in v. 9 are almost certainly the same four men as in v. 14.) Zechariah is told to go to the house of a fourth man, and there to crown Joshua with an elaborate crown made from the silver and gold which was brought by the delegation. The high priest is then crowned.
In verse 12, Zechariah is told to speak to Joshua, and he gives him the prophetic word, the message which accompanies this prophetic theater. The One typified by the branch does not descend from heaven in glory, but rather branches out. “From his place” he will branch out (v. 12). In other words, we see the work of the Branch commence with very humble beginnings. We are told twice that the Branch will build the Temple. Clearly, this looks beyond the physical Temple which Zerubabbel himself was to complete (vv. 12-13). The Church recognizes that Christ bears the glory, and consequently, we give Him glory (v. 13). It is also significant that we have a priest on the throne, and not a king in the temple. A priest is given the civil crown, and this is typical of the reign of King Jesus. He sits and rules on His throne, and is a priest on His throne (v. 13). We can also see here harmony between the civil and ecclesiastical functions of society. Only in Christ, the priest/king, can this kind of harmony be found. Our current disharmony is the direct result of rebellion against heaven (v. 13).
The crown does not remain on Joshua, showing that Joshua as an individual is not in view. Rather, the crown is taken and hung in the Temple as a memorial — for the four men. We do not know if this was because they were struggling with unbelief, or because they were men of great faith. But the memorial is placed there for them.
The apostle Paul uses a phrase from this passage in speaking of the Gentiles “But now in Christ Jesus you who once were far off have been brought near by the blood of Christ” (Eph. 2:13). Just a few verses below this he teaches us how we are being built into a holy Temple with the apostles and prophets as the foundation. So this is the meaning of these visions — the coming glory of the Christian church, as the Gentiles are brought in to the Temple. When this happens, we may know that Zechariah was a prophet sent by God. And the blessings promised by God are covenant blessings. This means that diligent obedience is necessary before we may see what God has promised. Disobedience does not set aside His purposes, but it does blind us to them.
All Christians are monarchists, or, to use the rallying cry from the American War for Independence, “No king but King Jesus!” The ramifications of this biblical thinking are profound.