Even he shall build the temple - Joshua, not Zerubbabel.
He shall bear the glory - Have all the honor of it; for none can do this but himself. The Messiah is still intended.
And shall sit and rule upon his throne - For the government of the Church shall be upon his shoulder.
And he shall be a priest upon his throne - He shall, as the great high priest, offer the only available offering and atonement; and so he shall be both king and priest, a royal king and a royal priest; for even the priest is here stated to sit upon his throne.
And the counsel of peace shall be between them both - Whom? Zerubbabel and Joshua? Certainly not Zerubbabel, for he is not mentioned in all this prediction; but, as the Messiah is intended, the counsel of peace - the purpose to establish peace between heaven and earth, must be between the Father and the Son.
Even He - Literally, “He Himself.” The repetition shows that it is a great thing, which he affirms; “and He,” again emphatic, “He,” the same who shall build the temple of the Lord, “He shall bear the glory.” Great must be the glory, since it is affirmed of Him as of none beside, “He shall bear glory,” “He should build the temple of the Lord,” as none beside ever built it; He should bear glory, as none beside ever bare it, “the glory as of the Only Begotten of the Father, full of grace and truth” John 1:14. This word glory is almost always used of the special glory of God, and then, although seldom, of the Majesty of those, on whom God confers majesty as His representatives, as Moses, or Joshua Numbers 27:20, or “the glory of the kingdom” given to Solomon 1 Chronicles 29:25. It is used also of Him, a likeness of whom these vicegerents of God bare, in a Psalm whose language belongs (as Jews too have seen,) to One more than man, although also of glory given by God, either of grace or nature.
So in our Lord‘s great High Priest‘s prayer lie says, “Father, glorify Thou Me with Thine ownself with the glory which I had with Thee before the world was” John 17:5; and prays, “that they also whom Thou hast given Me, be with Me, where I am; that they may behold My glory which Thou hast given Me” John 17:24. So Paul, applying the words of the eighth Psalm, says of our Lord, “We see Jesus, who was made a little lower than the angels, crowned with glory and horror” Hebrews 2:9; and the angels and saints round the Throne say, “Worthy is the Lamb which was slain to receive power and wisdom and strength and honor and glory and blessing, and those on earth answer, Blessing and honor and glory and power be unto Him that sitteth upon the Throne and unto the Lamb forever and ever” Revelation 5:12-13. That glory Isaiah saw; in His miracles He “manifested forth His glory” John 12:41, “which resided in Him” John 2:11; in His Transfiguration, the three Apostles “saw His glory” Luke 9:32, shining out from within Him; “into this His glory” (Luke 24:26; add 1 Peter 1:11-12), He told the disciples at Emmaus, the prophets said, that He was to enter, having first suffered what He suffered; in this His glory He is to sit, when He judges. “And He shall sit and rule on His Throne” Matthew 19:28; Luke 9:26. His rule shall be, not passing but abiding, not by human might, but in peaceful majesty, as God says, “Yet have I set My king upon My holy bill of Zion” Psalm 2:6, and again, Sit Thou on My Right Hand, until I make Thine enemies Thy footstool” Psalm 110:1; and the angel said to Mary, “The Lord God shall give unto Him the throne of His father David, and He shall reign over the house of Jacob forever, and of His kingdom there shall be no end” Luke 1:32-33.
And He shall be a priest upon His Throne - He shall be at once king and priest, as it is said, “Thou art a priest forever after the order of Melchizedec.” When the Christ should reign, He should not cease to be our Priest. He, having all power given to Him in heaven and earth, reigneth over His Church and His elect by His grace, and over the world by His power, yet ever liveth to make intercession for us. Rup.: “Not dwellings now on what is chiefest, that “by Him were all things created that are in heaven and that are in earth, visible and invincible, whether they be thrones or dominions or principalities or powers; all things were created by Him and for Him, and He is before all things, and by Him all things consist” Colossians 1:16-17, how many crowns of glory belong to Him, One and the Same, God and man, Christ Jesus! He then “will bear glory and will sit upon His throne and shall be a priest on His throne.”
How just this is, it is easier to think than to express, that “He should sit and rule all things, by whom all things were wade, and He should be a Priest forever,” by whose Blood all things are reconciled. “He shall rule then upon His throne, and He shall be a priest upon His throne,” which cannot be said of any of the saints, because it is the right of none of them, to call the throne of his rule or of his priesthood his own, but of this Only Lord and Priest, whose majesty and throne are one and the same with the Majesty of God, as He saith, “When the Son of Man shall come in His Majesty (Glory), then shall He sit upon the throne of His Majesty (Glory)” Matthew 25:31. And what meaneth that re-duplication, and He shall rule on His Throne, but that One and the Same, of whom all this is said, should be and is King and Priest. He who is King shall rule on His Throne, because kingdom and priesthood shall meet in One Person, and One shall occupy the double throne of kingdom and priesthood.” He alone should be our King; He alone our Saviour: He alone the Object of our love, obedience and adoration.
And the counsel of peace shall be between them both - “The counsel of peace” is not merely peace, as Jerome seems to interpret: “He is both king and priest, and shall sit both on the royal and sacerdotal throne, and there shall be peaceful counsel between both, so that neither should the royal eminence depress the dignity of the priesthood, nor the dignity of the priesthood, the royal eminency, but both should be consistent in the glory of the One Lord Jesus.” For had this been all, the simple idiom, “there shall be peace between them,” would have been used here, as elsewhere (Judges 4:17; 1 Samuel 7:14; 1 Kings 5:16 (12English)). But “counsel of peace,” must, according to the like idioms, signify “a counsel devising or procuring peace” for some other than those who counsel thereon. We have the idiom itself, “counsellors of peace” Proverbs 12:20.
They twain - Might be said of things: but things are naturally not said to counsel, so that the meaning should be, that the thrones of the priests and of the Branch should counsel. For the throne is in each case merely subordinate. It is not as we might say, “the See of Rome,” or “of Constantinople,” or “of Canterbury,” meaning the successive Bishops. It is simply the material throne, on which He sits. Nor is anything said of any throne of a priest, nor had a priest any throne. His office was to stand “before the Lord,” his intercessorial office to “offer gifts and sacrifices for sin” Hebrews 5:1; Hebrews 9:9. To “offer up sacrifice, first for his own sins and then for the people‘s” Hebrews 7:27, was his special office and honor.
There are then not two thrones. One sits on His Throne, as King and Priest. It seems only to remain, that the counsel of peace should be between Jesus and the Father; as Jerome says, “I read in the book of some, that this, “there shall be a peaceful counsel between the two,” is referred to the Father and the Son, because He “came to do not His own will, but the Will of the Father” John 5:30; John 6:38, and “the Father is in the Son, and the Son in the Father” John 14:10. In Christ all is perfect harmony. There is a counsel of peace between Him and the Father whose temple He builds. The Will of the Father and the Son is one. Both had one Will of love toward us, the salvation of the world, bringing forth peace through our redemption. God the Father “so loved the world, that He gave His Only-Begotten Son, that whosoever believeth in Him should not perish but have everlasting life” John 3:16; and God the Son “is our peace, who hath made both one, that He might reconcile both unto God in one body by the Cross, and came and preached peace to them which were afar off and to them that were nigh” Ephesians 2:14, Ephesians 2:16-17.
Others seem to me less naturally to interpret it of Christ in His two offices. Rup.: “There shall be the counsel of peace between them, the ruler and the priest, not that Christ is divided, but that those two princedoms, which were hitherto divided, (the priest and the king being different persons) should be united in the One Christ. Between these two princedoms, being inseparably joined in one, shall be the counsel of peace, because through that union we have peace; and through Him “it pleased the Father to reconcile all things unto Himself, and that all things should be brought to peace through the Blood of His cross, whether things in earth or things in heaven” Colossians 1:19-20.
A council was held in heaven, the result of which was that God's dear Son undertook to redeem man from the curse and the disgrace of Adam's failure, and to conquer Satan. Oh, wonderful condescension! The Majesty of heaven, through love and pity for fallen man, proposed to become his substitute and surety. He would bear man's guilt. He would take the wrath of His Father upon Himself, which otherwise would have fallen upon man because of his disobedience. Con 16.3Read in context »
The fall of man filled all heaven with sorrow. The world that God had made was blighted with the curse of sin and inhabited by beings doomed to misery and death. There appeared no escape for those who had transgressed the law. Angels ceased their songs of praise. Throughout the heavenly courts there was mourning for the ruin that sin had wrought. PP 63.1
The Son of God, heaven's glorious Commander, was touched with pity for the fallen race. His heart was moved with infinite compassion as the woes of the lost world rose up before Him. But divine love had conceived a plan whereby man might be redeemed. The broken law of God demanded the life of the sinner. In all the universe there was but one who could, in behalf of man, satisfy its claims. Since the divine law is as sacred as God Himself, only one equal with God could make atonement for its transgression. None but Christ could redeem fallen man from the curse of the law and bring him again into harmony with Heaven. Christ would take upon Himself the guilt and shame of sin—sin so offensive to a holy God that it must separate the Father and His Son. Christ would reach to the depths of misery to rescue the ruined race. PP 63.2Read in context »
The sacrificial service that had pointed to Christ passed away; but the eyes of men were turned to the true sacrifice for the sins of the world. The earthly priesthood ceased; but we look to Jesus, the minister of the new covenant, and “to the blood of sprinkling, that speaketh better things than that of Abel.” “The way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: ... but Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, ... by His own blood He entered in once into the holy place, having obtained eternal redemption for us.” Hebrews 12:24; 9:8-12. DA 166.1
“Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.” Hebrews 7:25. Though the ministration was to be removed from the earthly to the heavenly temple; though the sanctuary and our great high priest would be invisible to human sight, yet the disciples were to suffer no loss thereby. They would realize no break in their communion, and no diminution of power because of the Saviour's absence. While Jesus ministers in the sanctuary above, He is still by His Spirit the minister of the church on earth. He is withdrawn from the eye of sense, but His parting promise is fulfilled, “Lo, I am with you alway, even unto the end of the world.” Matthew 28:20. While He delegates His power to inferior ministers, His energizing presence is still with His church. DA 166.2
“Seeing then that we have a great high priest, ... Jesus, the Son of God, let us hold fast our profession. For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.” Hebrews 4:14-16. DA 166.3Read in context »
Through the promised Seed, the God of Israel was to bring deliverance to Zion. “There shall come forth a Rod out of the stem of Jesse, and a Branch shall grow out of his roots.” “Behold, a virgin shall conceive, and bear a Son, and shall call His name Immanuel. Butter and honey shall He eat, that He may know to refuse the evil, and choose the good.” Isaiah 11:1; 7:14, 15. PK 695.1
“And the Spirit of the Lord shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the Lord; and shall make Him of quick understanding in the fear of the Lord: and He shall not judge after the sight of His eyes, neither reprove after the hearing of His ears: but with righteousness shall He judge the poor, and reprove with equity for the meek of the earth: and He shall smite the earth with the rod of His mouth, and with the breath of His lips shall He slay the wicked. And righteousness shall be the girdle of His loins, and faithfulness the girdle of His reins.” “And in that day there shall be a Root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and His rest shall be glorious.” Isaiah 11:2-5, 10. PK 695.2
“Behold the Man whose name is the Branch; ... 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.” Zechariah 6:12, 13. PK 695.3Read in context »