Chapter Fourteen
Prophet, King, and High
Priest
The offices of High Priest and king in
Israel were never to be coupled and occupied by the same person under the
Mosaic Covenant. The king of Israel was
not to intrude into the office of the priest.
This is what originally defined separation
of church and state. The king was
obligated to preserve the Law, as were all citizens of Israel, but was not a
judge in the matters of the Law. The
king could offer no sacrifices in the Temple or minister as a priest. God understands the tendency of kings to be
swayed by public opinions and personal preferences. Although Israel’s kings governed the people,
kings were governed by the Law, which was administrated by the priesthood of
Israel. Corruption is inherent in
sinners and the separation of powers,
defined in the Mosaic Covenant, were not immune to this corruption. When men are exalted to powerful positions by
God, there is always the danger of the abuses of that power. This is why pride and arrogance are the two
most dangerous attitudes in leadership positions. Pride and arrogance will generate
self-serving and self-glorifying decisions by those corrupted by those
attitudes. “9 And the word of the LORD came unto me, saying, 10 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; 11 Then take silver and gold, and make crowns {plural}, and set them upon the head of Joshua the son of Josedech, the high priest; 12 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: 13 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. 14 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. 15 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” (Zechariah 6:9-15).
Within
the nation of Israel, there were three offices ordained by God - prophet,
priest, and king. Prophets could also
be kings. David was a prophet and
king. Ezekiel and Zechariah were both
prophets and priests. However, the
offices of priest and king were always to be kept separate under the Mosaic Covenant. The
High Priest wore a mitre (turban,
Exodus 28:4) and the king wore a crown. Priests came from the tribe of Levi. Kings came from the tribe of Judah.
King Uzziah reigned from B.C. 783-742
(for 52 years). II Chronicles 26:16
details the great failure and ultimate downfall of king Uzziah when “his heart
was lifted up to his destruction: for he transgressed against the
LORD his God, and went into the temple of the LORD to burn incense upon the
altar of incense” The High Priest of
Israel at the time was Azariah (uniquely, the name Uzziah is a contracted form
of Azariah). The High Priest Azariah and
eighty other priests “went in after him” and rebuked king Uzziah for his
transgression of intruding into the priest’s office (II Chronicles
26:17-18). Instead of repenting, Uzziah “was
wroth” with the priests for their rebuke. Immediately,
God smote Uzziah with leprosy “in his forehead” manifesting his uncleanness
before God and to Israel (II Chronicles 26:19-21). From that time until Uzziah’s death, he “was
cut off {barred} from {entering} the house of the LORD.”
Zechariah 6:10 says, “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.” The word
“take” in Zechariah 6:9 is translated from the Hebrew word lâqach (law-kakh’). The context means to
receive from these men. Heldai,
Tobijah, and Jedaiah had come from Babylon (“the captivity”) with offerings of gold
and silver. The words “of the
captivity” signifies that these men had chosen to remain living in Babylon
rather than to return and live permanently in Jerusalem. They had come on a pilgrimage to Jerusalem to
offer precious offerings to God through the High Priest Joshua. They did this to signify their support and
loyalty to the returned remnant who had chosen to return to rebuild the Temple
and re-establish the priesthood and offering of sacrifices to God.
Prophetically,
in the returning remnant, the priesthood of Israel had to be re-established in
order to fulfill prophecies that the priesthood of Israel would cast away their
promised Messiah and thereby seal God’s casting away of the Levitical
priesthood. Therefore, although the
return within the captivity re-established
the priesthood (the Jews were still under Assyrian dominance and never again
were independent of Gentile domination), the Temple, and the offerings, there
is no record any where of God’s Shekinah ever returning to the rebuilt Temple,
including Herod’s Temple.
Heldai, Tobijah, and Jedaiah came from
Babylon and entered “into the house of Josiah the son of Zephaniah” as
guests. Josiah was one of the remnant
that had returned to live in Jerusalem working to rebuild the Temple.
Zechariah is instructed to “[t]hen
take silver and gold {that was given by
the three men from Babylon}, and make crowns
{plural}, and set them upon
the head of Joshua the son of Josedech, the high priest” (Zechariah 6:11). We are not told how may crowns, simply that
the instruction is more than one. The probability is two crowns. One would have been the mitre (turban) of the High Priest, which would have a gold plague
attached with an inscription upon it.
The second crown would be the kings crown, which signified
sovereignty.
Notice that “them” in the KJV in Zechariah 6:11 is italicized. This means the word “them” was added to the translation by the KJV translators for
clarification. However, the context nowhere
implies that both “crowns” are placed upon the head of Joshua. In fact, it would be contrary to the Mosaic
Covenant for Joshua to take the king’s crown upon his head just as it would be
contrary for the king to take the High Priest’s crown upon his head. The lesson learned by king Uzziah being
smitten with leprosy for his transgression did not need to be learned again by
every new generation. However, under the
prophet’s instruction, Joshua received these crowns.
If both crowns, the king’s crown and
the High Priest’s crown, were both placed upon Joshua’s head, Joshua would
certainly think twice about what was being done by the prophet Zechariah. Such an act might even cause Joshua to
question the Biblical correctness of Zechariah as a prophet. Such an act would certainly cause Joshua to
question in his mind, if not verbally, what Zechariah was doing. Therefore, Zechariah is told to answer
Joshua’s question before he asks it.
Why was Zechariah putting both these crowns
upon Joshua’s head? The answer is
simple. Joshua is a type of Christ in the Melchizedekian priesthood of the New
Covenant. The purpose is to inform
Joshua that the Temple construction upon which the remnant worked would not be
the Temple of the Kingdom Age. The High
Priesthood would be passed to a new priesthood and a New Covenant. Zechariah tells Joshua:
“ . . . speak {Zechariah} unto him {Joshua}, 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: 13
Even he {the BRANCH or Messiah} shall
build the temple of the LORD {the temple
the Jews were building at the time of Joshua, nor Herod’s Temple, would NOT be
the Kingdom Age Temple}; and he {the BRANCH or Messiah} shall bear the glory, and {the BRANCH or Messiah} shall sit and rule upon his throne {the King’s crown}; and he {the
BRANCH or Messiah} shall be a priest
upon his throne {the High Priest’s
crown}: and the counsel of peace shall be between them both {thrones or offices combined in one Person}”
(Zechariah 6:12-13).
The substance of Zechariah 6:12-13 is
important because we know that historically many of the Jewish remnant of the
period between the Old Testament prophecy of Malachi to John the Baptist
believed there would be two Messiahs.
They believed this because the Mosaic Covenant forbade a person being
both King and High Priest. Yet, many
prophecies speak of Messiah as Prophet, High Priest, and King of Israel. Therefore, they rationalized that there must be two Messiahs coming. They could
not see that Jesus came to fulfill
the Mosaic Covenant, and was going to
establish a New Covenant through which the Messiah would be Prophet,
Melchizedekian High Priest, and King of Israel.
His new Melchizedekian King/Priesthood would make Church Age believers
“kings and priests.” These “kings and
priests” would be both glorified Jews and glorified Gentiles “born again” during
the Church Age. This new priesthood
would be grafted into national Israel at the second coming of Jesus to the
Earth (Romans 11:13-21) to reign WITH Jesus.
“3 Blessed
is he that readeth {to understand}, and they that hear {to obey} the words of this prophecy, and keep {to preserve through
accurate communication of what was learned and obeyed} those things which
are written therein: for the time is
at hand. 4 John to the
seven churches which are in Asia: Grace be unto you, and peace, from
him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; 5
And from Jesus Christ, who is
the faithful witness, and the first
begotten of the dead, and the prince of the kings of the earth. Unto him
that loved us, and washed us from our sins in his own blood, 6 And hath made us kings and priests unto God and
his Father; to him be glory and dominion for ever and ever. Amen”
(Revelation 1:3-6).
“6 And
I beheld, and, lo, in the midst of the throne and of the four beasts, and in
the midst of the elders{twelve sons of
Abraham and twelve Apostles}, stood
a Lamb as it had been slain, having seven horns {all power; sovereign King}
and seven eyes {all seeing Judge},
which are the seven Spirits of God {Isaiah
11:1-4; Temple Menorah type fulfilled} sent forth into all the earth. 7
And he came and took the book out of the right hand of him {God the Father} that sat upon the
throne. 8 And when he had taken the book, the four beasts {seraphim} and four and twenty
elders {twelve sons of Abraham and twelve
Apostles} fell down before the Lamb, having every one of them harps, and
golden vials full of odours, which are the prayers of saints. 9 And
they sung a new song, saying, Thou art worthy to take the book, and to open the
seals thereof: for thou wast slain, and hast
redeemed us to God by thy blood out of every kindred, and tongue, and people,
and nation; 10 And hast
made us unto our God kings and priests: and we shall reign on the earth” (Revelation 5:6-10).
“Behold the man whose name is The
BRANCH”
The “behold” focuses attention upon
Joshua crowned as both High Priest and King.
The connection to “The BRANCH” would immediately connect this vision to
all the prophetic promises of Messiah now merely typified or shadowed in
Joshua. There are many other prophecies that would immediately establish to
anyone knowledgeable of the Scriptures that Joshua was merely a type or shadow. Joshua does not fulfill the other definitive qualifications detail by other
prophecies. He was not born of a virgin (Isaiah 7:14).
He was not born in Bethlehem
(Micah 5:2). He was not of the genetic linage of king David (Jeremiah 23:5). Joshua was not “despised and rejected of men” (Isaiah 53:3).
Zechariah chapter three has already
clearly established that Joshua is not the Branch that will come. Zechariah 3:8 clearly distinguishes between
the High Priest Joshua and the “BRANCH” that will come. “Hear now, O Joshua the high priest, thou,
and thy fellows {other priests} that
sit before thee: for they are men wondered at: for, behold, I will bring forth my servant the BRANCH.”
Zechariah chapter three speaks of the
defiled Levitical priesthood cast away by God, but cleansed and restored to a
diminished status after the coming of the “BRANCH” and during the Kingdom
Age.
The
proclamation, “Behold the man,” was prophetically fulfilled in the proclamation
of Pilate at the mock trial of Jesus.
The words of Pilate must have cut to the heart of the Apostate
priesthood of Israel. Although apostate,
these corrupted priests conniving to get Jesus crucified would have been very
familiar with Zechariah 6:12.
“1 Then
Pilate therefore took Jesus, and scourged him. 2 And the
soldiers platted a crown of thorns, and put it on his head, and they put
on him a purple robe, 3 And said, Hail, King of the Jews! and they {probably many apostate priests} smote him {slapped Him repeatedly; to smite someone was to public disgrace him}
with their hands. 4 Pilate therefore went forth again, and saith
unto them, Behold, I bring him forth to you {Pilate wanted the Jews to know that if they wanted Jesus crucified, His
innocent blood would be upon their hands}, that ye may know that I find no
fault in him. 5 Then came Jesus forth, wearing the crown of
thorns, and the purple robe. And Pilate saith unto them, Behold the man! 6 When the
chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him.
Pilate saith unto them, Take ye
him, and crucify him: for I
find no fault in him” (John 19:1-6).
When
Pilate cried out, “Behold the man!, the conviction of prophetic truth grabbed
the hardened hearts of these apostate priests of Israel. This fulfillment of prophetic proclamation
was God’s confirmation by pagan Pilate of the very truth that the apostate
priests of Israel refused to acknowledge.
Jesus was the prophetically promised Messiah! Pilate was used of God to confirm this
prophecy to the apostate Jews!
“Whose name is
The BRANCH”
“1 And
there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: 2 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; 3
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: 4 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” (Isaiah 11:1-4).
From numerous prophecies, it is clear
that “The BRANCH” is Messianic and refers to Zionism in the restoration of the
nation of Israel at the beginning of the Kingdom Age and the second coming of
Jesus.
“2 In
that day {the coming to establish the
universal Kingdom of Israel} shall the branch of the LORD be beautiful and
glorious, and the fruit of the earth shall be excellent and comely for
them that are escaped of Israel. 3 And it shall come to pass, that
he that is left {alive} in Zion,
and he that remaineth {alive}
in Jerusalem, shall be called holy, even every one that is written among
the living in Jerusalem: 4 When the Lord shall have washed away the
filth of the daughters of Zion, and shall have purged the blood of Jerusalem
from the midst thereof by the spirit of judgment, and by the spirit of burning
{the Tribulation judgments}. 5
And the LORD will create upon every dwelling place of mount Zion, and upon her
assemblies, a cloud and smoke by day, and the shining of a flaming fire by
night {the return of Shekinah in the presence of Messiah King Jesus}:
for upon all the glory shall be a defence. 6 And there shall
be a tabernacle for a shadow in the daytime from the heat, and for a place of
refuge, and for a covert from storm and from rain” (Isaiah 4:2-6).
Isaiah
4:2-6 refers to the second coming of Jesus.
The first coming of Jesus was to fulfill the righteous requirements of
God for the redemption of lost souls. That work is “finished.” The second coming of Jesus is to fulfill the
righteous requirements of God for the redemption of humanity’s lost dominion. Both
redemptions require a kinsman redeemer. To understand the
Bible’s teaching on redemption, we must understand the Biblical concept of the
Kinsman Redeemer. Lewis Sperry Chafer’s Systematic Theology, Volume VII, pages
263-264 explains the Scriptural requirements for redemption and the Redeemer
clearly:
“. . . (c) a lost estate could be redeemed by a kinsman
(Lev.25:25). This practice becomes a
type of Christ’s redemption. There were
four requirements in the type as likewise four antitype; (1) A redeemer must be a near
kinsman. To fulfill this Christ took
upon Himself the human form, entered the race. (2) He must be able to redeem. The price of redemption must needs be paid,
which in antitype was the blood of the Son of God (Acts 20:28; I Peter
1:18-19). (3) He must be willing to
redeem (cf. Heb. 10:4-10). (4) He
must be free from the calamity which occasioned the need of redemption,
that is to say, he could not redeem himself.
This was true of Christ, for He needed no redemption. According to the type of the high priest on
the Day of Atonement, then, Christ offered sacrifice but not for Himself (Luke
1:35; Heb. 4:15).” (bolding added)
This is why understanding redemption
is essential to understanding that the Gospel defines the “propitiation”
(satisfaction) of God’s wrath upon the sinner’s sin thereby remitting the
penalty of sin, which is “death” (Romans 6:23), to the repentant believer. After which, the repentant believer can
receive the impartation of the righteousness of God (“justification”) by
receiving the indwelling Holy Spirit of God (II Peter 1:4).
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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 48 years.
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