Joshua himself knew of a certainty that that which was set forth by the symbolical act of his being crowned, and the great prophecy contained in the words which followed, could not refer to himself.
Perhaps if it had been Zerubbabel who was a prince of the House of David who had been so crowned, and to whom the words had been addressed, there might have been some shadow of ground for such a mistake; but Joshua, as priest, never could wear a crown, nor sit and rule upon a throne, since as long as the old Dispensation lasted the priesthood and royalty were, by God's appointment, apportioned to different tribes, and no true prophet would ever think or speak of any one but a son of David as having a right to sit and rule on a throne in Jerusalem. This, in all probability, was the reason why the crown was placed on the head, not of Zerubbabel, but of Joshua. But Zechariah, who was a priest-prophet, and Joshua, to whom the words are addressed, knew well that there were pre
hoary hairs. Rashi, perceiving this objection, has interpreted this to mean that He shall be of the royal seed; but this is not correct, for the word vmnp ("from beneath Him ") teaches nothing about the royal family. . . . But, at all events, I should like to ask them, if these words be spoken of Zerubbabel, why does the prophet add that " He shall build the Temple of the Lord: even He shall build the Temple of the Lord." Why this repetition to express one single event? The commentators have got no answer but this, " It is to confirm the matter." But, if this be the case, it would be better to repeat the words three or four times, for then the confirmation would have been greater still. I should further ask them how they can interpret of Zerubbabel those words, " He shall bear the glory, and shall sit and rule upon His throne"; " for he (Zerubbabel) never ruled in Jerusalem, and never sat upon the throne of the kingdom, but only occupied himself in building the Temple, and afterwards returned to Babylon " (Abarbanel, Comment, in loc.).
Dr. Alexander McCaul says on this passage, "The prophecy promises these particulars: first, He shall be a priest upon His throne; secondly, He shall build the Temple of the Lord; thirdly, He shall bear the glory (Tin, the "majesty"), and shall sit and rule upon His throne, and they that are far oft shall come and build the Temple of the Lord. " It is not necessary to point out the well-known passages which prove that these four particulars are all features of Messiah's character, and in that of no one else. It is also easy to identify these features in the character of Jesus of Nazareth. He is represented in the New Testament as a High Priest, as a King; and it is certain that the Gentiles, who were then afar off, have acknowledged His dignity; and, as for building a Temple, He did this also. (See John ii. 29; Eph. ii. 22.)
