Zechariah 6:9


I. THE COMING MAN OF THE AGES. "Branch." Lowliness, and yet dignity. The heathens fabled that the Titans were sons of heaven and earth. Here is what they vainly imagined. "Grew up." Natural development. Perfection of humanity. Long the cry was, "He cometh." We see his shadow in every sacrifice. Find his presence in every prophecy. Hear his footfall in every promise. He was the Hope of Israel, and the Desire of all nations.

II. CHARGED WITH THE NOBLEST MISSION. "Build" - personally and instrumentally. Many whom he honours as "fellow workers." Temple slowly rising. Grandeur and beauty gradually unfolding. Implies the union and fellowship of men as "living stones" in the great temple of humanity.


1. Priest. Power with God. "Forever, after the order of Melchizedek."

2. King. Power with men. The rule of righteousness and love.

3. The recompose of his sufferings. "Sit and rule." First the cross, then the crown (cf. Hebrews 10:12, 13; 1 Peter 1:11).

IV. DESIGNATED FOR IMMORTAL HONOUR. Heaven is the perfect state. What do we see there? Let St. John declare (Revelation 5:6). Even on earth, what honour to Christ! Every day, and especially on the Lord's day, what prayers in his Name! what offerings to his praise and glory! In how many lands, by what various voices, with what measureless love, is his name breathed forth! "Behold the Man!" Let each heart answer, with adoring gratitude and joy, "My Lord and my God!" - F.

And set them upon the head of Joshua
The crowning, the work, and the position of Joshua spoken of in these verses, are obviously employed to symbolise some coming man who would be matchless in all history. Concerning this matchless man, we are taught —

I. THAT HE IS ONE WHOM HEAVEN COMMANDS THE PEOPLE TO HONOUR. The prophet is commanded to go to certain men of the more distinguished who had returned from Babylon, representative men it may be. tie was to take these men, whose names are here given, to the house of another distinguished man, here called Josiah, the son of Zephaniah. From that house silver and gold were to be taken, with which crowns were to be made, and placed upon the head of Joshua, the son of the high priest. By general consent of expositors, this was a mere symbolical transaction — a transaction pointing to some great man whom heaven will require all men to crown with the highest dignity. Here is a character symbolised by the name of Joshua, to whom the people are called upon by God Himself to render honour. Who is this man? The man Christ Jesus! "When He bringeth in the first-begotten into the world He saith, Let all the angels of God worship Him."

II. THAT HIS PEDIGREE WAS STRIKINGLY SINGULAR. "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." He came down from heaven and tabernacled on this earth, which was not His place. A great soul, dominated by a supreme sympathy with the Supremely Good, can grow anywhere, in its place or out of it. It can subordinate the most hostile external elements and forces for its own will and interests.

III. THAT HE IS ONE WHOSE MISSION IS SUBLIMELY GLORIOUS. "He shall build the temple of the Lord," etc. Zerubbabel was now engaged in the work of rearing the material temple at Jerusalem; and a more glorious work than this is not given to man, viz. to promote the public worship of God.


1. As a priestly King.

2. As a glorious Reconciler.The Mediator between God and man. The reconciliation, the atonement.

V. THAT HE IS ONE WHOSE POWER TO ATTRACT OTHERS TO HIS ENTERPRISE IS IMMENSELY GREAT. The Gentiles were to be themselves stones in the building, and agents in the rearing of it.


The man whose name is the Branch
The text and context are a remarkable prophecy of the coming of the promised Messiah in the flesh, who is described by His natures, His offices of Priest and King, and His work in building the spiritual temple of the Lord.

1. Some observations upon the occasion and reason of this name. the Branch, given to the promised Messiah, before His coming in the flesh.(1) The original word, "tsemach," does not signify "the East," as some have imagined, but always, "the Branch." There are also other Hebrew words expressing Jesus Christ by this His name, the Branch.(2) A man's offspring are, by a very just metaphor, called his branches, because they proceed from him, as branches or sprouts from a root. Jesus Christ is said, in Isaiah 11:1, to be a "Branch out of the root of Jesse."(3) Jesus Christ is metaphorically called a Branch, respecting some family He was to spring from in His human nature, and this was the family of David, the son of Jesse.(4) When the kings of David's family, and their kingdom, which was then the Church of God, were greatly declined, sore oppressed and much weakened, this promise to David, that Christ was to come as a Branch from him, was presented to their faith, that they might expect the greatest blessings to themselves, and to the Church of God, by the means of this Branch of David's family.(5) After the return from captivity, the encouragement and hope of the Church were founded upon the coming of this Branch of David.

2. Scriptures of the New Testament where He is designed the Branch (Luke 1:78). For "day spring" the margin has sun rising or branch (Matthew 2:23). Nazareth had its name from a branch, which, though not the same word as in our text, yet is of the same signification.

3. The Scripture account of Jesus Christ, under the name and designation of the Branch.(1) He was to be the true and eternal God. "The Lord our Righteousness."(2) The Branch of the Lord (Isaiah 4:2). Son of God the Father, by an eternal, incomprehensible, and incommunicable generation.(3) Really and truly man, and of the lineage and posterity of David.(4) Both God and man, without any change of one nature into another, or confusion of the one with the other, and all this in one person.(5) He was to be Jehovah's servant for the redemption of lost sinners. "He took upon Him the form of a servant." He came, "not to be ministered unto, but to minister."(6) This Branch was, in a peculiar manner, of God's bringing forth and raising up. God the Father found Him out, and called Him to the work of saving sinners.(7) He was for a time to be very low and contemptible, to be cut down, and to grow up to the greatest height. This was to be specially true of His birth.(8) The Branch was to sustain and execute offices for the building of the temple of the Lord, both as Prince and Saviour.(9) It was to be a righteous Branch, a Branch of righteousness. Application —

1. Learn the advantage of studying the Old Testament.

2. Be restless in your endeavours, until this Branch, this man, be excellent, desirably glorious and precious to you, and in your esteem.

3. Behold the man whose name is the Branch. Behold Him in His person, in His natures.

4. Come and take up your dwelling under the shadow of this man whose name is the Branch.

(James Robe, M. A.)

The words are addressed to Joshua the priest, but they represent the Divine Saviour.

I. THE BEAUTY OF THIS "BRANCH." What is it that most especially constitutes the beauty of the Divine character? Not justice by itself; not mercy by itself; but the marvellous union of both, the harmony between these Divine attributes, by which God can be "a just God and a Saviour." That union has been discovered perfect and complete in the person of the Lord Jesus, the God-man-mediator, so in Him is the very perfection of beauty. It is indeed said of Him, "There is no beauty that we should desire Him"; but these expressions refer to the meanness of His birth, and to the prejudices of His nation.

II. THE SHADINESS OF THIS BRANCH. The term brings to our minds the exposed state of the sinner, in the "weary land" of this world. He stands exposed to the wrath of God. He wants "shade" —something that will interpose between him and the intense heat from above, and afford him a protection from it. By whatever emblem the precious blood and perfect righteousness of Christ are represented to us in Scripture, the idea always conveyed is that of security against the effects of Divine wrath, consequent on human transgression. The shade of the "righteous Branch" is the interposing mediation of our exalted Redeemer. The shade of this Branch is extending itself every day.

III. THE FRUITFULNESS OF THIS BRANCH. The two figures are united in Canticles. "I sat down under His shadow with great delight, and His fruit was sweet to my taste." In Revelation is described the tree of life, which bare twelve manner of fruit, and whose leaves were not for shade only, but also for healing.

IV. THE STRENGTH OF THIS BRANCH. "He shall bear the glory." He shall bear the weight of all the cares and concerns of His whole Church, both small and great, even of every individual, however important or insignificant; and He shall be found both able and willing to support them all. And He "bare our sins in His own body on the tree."

(F. Elwin.)

There is a difference between the manner in which the prophets, before and after the captivity, spoke of the Messiah. To the prophets after the captivity, the invasion of the Babylonian armies, the destruction of their city and temple, and the very return of the Jews were all past events. The fulfilling hand of the faithful Inspirer of foregoing predictions had swept them all aside; and nothing remained to turn their attention from that near approach of the Messiah of which they all speak in terms so remarkably explicit. Among other types and figures of heavenly things which the Jewish prophets used, are personal types, of which the text is an example. Here Joshua is expressly made the type of Him who was both King and Priest. This could not apply to Joshua himself, seeing that he was only a priest.

I. THE EMPHATIC APPELLATION GIVEN TO THE MESSIAH, — THE BRANCH. The verb whence the word is derived signifies "to grow," "to sprout." It is specially applied to trees, some of which in part decayed, and that to the very roots, will often send forth new shoots, which shall surpass, in greatness and fruitfulness, the original stock. This expression, as applied to Christ, is —

1. Eminently prophetical (Isaiah 11:1). The stem of Jesse was decayed. At the time of its lowest depression, the Branch, the Messiah, shot forth.

2. As descriptive of His Personal progress to glory and dominion. Of the progress of His religion in the world. And of the work of Christ in the heart.

3. As indicating the secret and mysterious mode of His operations. The metaphor is taken from vegetation, the process of invisible influence which out of rude elements frames the stately tree, and from a bud develops the goodly branch. There is an unseen principle at work, and that principle is the working of God Himself. We see this m the progress of our Saviour from sufferings to glory. And in the progress of His religion in our world.

II. THE GREAT WORK TO WHICH THE MESSIAH WAS APPOINTED. "He shall build the temple of the Lord." A parallel may be presented between the material temple and the spiritual house. In conclusion notice — the union of the kingly and priestly offices in Christ.

(R. Watson.)

I. THE PERSON HERE SPOKEN OF. Who is this wondrous, mysterious man? Not certainly Joshua, the high priest, on whose head the crowns were to be placed. For the message is addressed to Joshua, as concerning some one else. Joshua, the crowned high priest, is the type of another, greater than himself, to whom he and all others are to look for blessing. These words seem to point to one already known, to one whose name is familiar. And so it is. Isaiah had borne testimony regarding Him (Isaiah 11:2-9; Isaiah 23:5, 6; Isaiah 33:15, 16). Is not this the substance of the Lord's message to every generation of the sons of men? Is not this the great central message of the Book of God, and of every faithful messenger of His? Must not this be the keynote of our preaching? The Branch is none other than the Messiah, our blessed Redeemer, the Lord Jesus Christ. It tells of one who has taken our nature. Our Redeemer is man. But not man alone. He is the God-man. Son of God and Son of Man, a Divine, and therefore an all-sufficient Saviour.

II. HIS WORK. "He shall build up the temple of the Lord." This work was entrusted to Zerubbabel, but he was only a type of the true temple builder. For the true temple is the spiritual temple, the temple into which all believers are built, and of which Jesus Christ is the foundation stone. And this Builder is also the Owner, the Ruler, a Priest, a Royal Priest. The headship of Christ is a personal matter; the great question for each one is, Am I a loyal subject of the Church's Head and King? Is He the ruler of my life? It is also said, "He shall be a Priest upon His throne." What you and I need is a priest to remove guilt, to make atonement for sin, to satisfy Divine justice, and reconcile us to God. "Him hath God exalted, a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins."

(William Findley, M. A.)

Heldai, Helem, Hen, Jedaiah, Jehozadak, Josedech, Joshua, Josiah, Tobijah, Zechariah, Zephaniah, Zerubbabel
Babylon, Jerusalem, Shinar
1. The vision of the four chariots.
9. By the crowns of Joshua are shown the temple and kingdom of Christ the Branch.

Dictionary of Bible Themes
Zechariah 6:9-15

     1431   prophecy, OT methods
     7394   memorial

The Priest of the World and King of Men
'He shall build the Temple of the Lord ... and He shall be a Priest upon His throne.'--ZECHARIAH vi. 13. A handful of feeble exiles had come back from their Captivity. 'The holy and beautiful house' where their fathers praised Him was burned with fire. There was no king among them, but they still possessed a representative of the priesthood, the other great office of divine appointment. Their first care was to rear some poor copy of the Temple; and the usual difficulties that attend reconstruction
Alexander Maclaren—Expositions of Holy Scripture

Christ Glorified as the Builder of his Church
This world is but the echo of the spheres." HEAVEN singeth evermore. Before the throne of God, angels and redeemed saints extol his name. And this world is singing too; sometimes with the loud noise of the rolling thunder, of the boiling sea of the dashing cataract, and of the lowing cattle; and often with that still, solemn harmony, which floweth from the vast creation, when in its silence it praises God. Such is the song which gushes in silence from the mountain lifting its head to the sky, covering
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Allegory of Melchizedek.
HEBREWS vii. 1-28 (R.V.). "For this Melchizedek, King of Salem, priest of God Most High, who met Abraham returning from the slaughter of the kings, and blessed him, to whom also Abraham divided a tenth part of all (being first, by interpretation, King of righteousness, and then also King of Salem, which is, King of peace; without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like unto the Son of God), abideth a priest continually. Now consider
Thomas Charles Edwards—The Expositor's Bible: The Epistle to the Hebrews

The Ascension
"So then the Lord Jesus, after He had spoken unto them, was received up into heaven, and sat down at the right hand of God. And they went forth, and preached everywhere, the Lord working with them, and confirming the word by the signs that followed. Amen." MARK 16:19-20 (R.V.) WE have reached the close of the great Gospel of the energies of Jesus, His toils, His manner, His searching gaze, His noble indignation, His love of children, the consuming zeal by virtue of which He was not more truly the
G. A. Chadwick—The Gospel of St. Mark

Solomon's Temple Spiritualized
or, Gospel Light Fetched out of the Temple at Jerusalem, to Let us More Easily into the Glory of New Testament Truths. 'Thou son of man, shew the house to the house of Isreal;--shew them the form of the house, and the fashion thereof, and the goings out hereof, and the comings in thereof, and all the forms thereof, and all the ordinances thereof, and all the forms thereof, and all the laws thereof.'--Ezekiel 43:10, 11 London: Printed for, and sold by George Larkin, at the Two Swans without Bishopgate,
John Bunyan—The Works of John Bunyan Volumes 1-3

The King --Continued.
The second event recorded as important in the bright early years is the great promise of the perpetuity of the kingdom in David's house. As soon as the king was firmly established and free from war, he remembered the ancient word which said, "When He giveth you rest from all your enemies round about, so that ye dwell in safety, then there shall be a place which the Lord your God shall choose to cause His name to dwell there" (Deut. xii. 10, 11). His own ease rebukes him; he regards his tranquillity
Alexander Maclaren—The Life of David

LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

Grace unto you and peace be multiplied. I Pet 1:1. Having spoken of the first fruit of sanctification, assurance, I proceed to the second, viz., Peace, Peace be multiplied:' What are the several species or kinds of Peace? Peace, in Scripture, is compared to a river which parts itself into two silver streams. Isa 66:12. I. There is an external peace, and that is, (1.) (Economical, or peace in a family. (2.) Political, or peace in the state. Peace is the nurse of plenty. He maketh peace in thy borders,
Thomas Watson—A Body of Divinity

CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people
John Edgar McFadyen—Introduction to the Old Testament

Zechariah 6:9 NIV
Zechariah 6:9 NLT
Zechariah 6:9 ESV
Zechariah 6:9 NASB
Zechariah 6:9 KJV

Zechariah 6:9 Bible Apps
Zechariah 6:9 Parallel
Zechariah 6:9 Biblia Paralela
Zechariah 6:9 Chinese Bible
Zechariah 6:9 French Bible
Zechariah 6:9 German Bible

Zechariah 6:9 Commentaries

Bible Hub
Zechariah 6:8
Top of Page
Top of Page