Zechariah 6:15

Zec 6:15 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.

Ver. 15. And they that are far off] This was fulfilled in the conversion of the Gentiles, who, together with the Christian Jews, grew up into a holy temple in the Lord, Eph 2:19, &c. It was also in some sense fulfilled in Cyrus, Darius, Artaxerxes, Herod, who were at great charge for the temple work. See Ezr 7:15-16, the king and his council, the Babylonians and Jews, make a contribution to the work.

And ye shall know] sc. By the event, and by your own experience.

If you will diligently obey the voice] That is, If by faith ye receive Christ held forth in the promise: and then persist in the obedience of faith unto the end.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

6:15 Exiled Jews in Babylon and other distant lands helped to rebuild the Temple; all Israel could identify with the structure.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

That is, the Gentiles by the preaching of the Gospel, shall help toward the building of the spiritual Temple.

If ye will believe and remain in the obedience of faith.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

they . . . far off shall . . . build--The reason why the crowns were made of gold received from afar, namely, from the Jews of Babylon, was to typify the conversion of the Gentiles to Messiah, King of Israel. This, too, was included in the "peace" spoken of in Zac 6:13 (Act 2:39; Eph 2:12-17). Primarily, however, the return of the dispersed Israelites "from afar" (Isa 60:9) to the king of the Jews at Jerusalem is intended, to be followed, secondly, by the conversion of the Gentiles from "far off" (Zac 2:11; Zec. 8:2-23; Isa 60:10; Isa 57:19).

build in the temple--Christ "builds the temple" (Zac 6:12-13; Heb 3:3-4): His people "build in the temple." Compare Heb 3:2, "Moses in His house."

ye shall know, &c.--when the event corresponds to the prediction (Zac 2:9; Zac 4:9).

this shall come to pass, if ye . . . obey, &c.--To the Jews of Zechariah's day a stimulus is given to diligent prosecution of the temple building, the work which it was meanwhile their duty to fulfil, relying on the hope of the Messiah afterwards to glorify it. The completion of the temple shall "come to pass," if ye diligently on your part "obey the Lord." It is not meant that their unbelief could set aside God's gracious purpose as to Messiah's coming. But there is, secondarily, meant, that Messiah's glory as priest-king of Israel shall not be manifested to the Jews till they turn to Him with obedient penitence. They meanwhile are cast away "branches" until they be grafted in again on the Branch and their own olive tree (Zac 3:8; Zac 12:10-12; Mat 23:39; Rom 11:16-24).

Next: Zechariah Chapter 7

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 15. And they that are far off shall come] The Gentiles shall come to the Saviour of the world; and build-become a part of this new temple; for they, as living stones, shall become a holy temple, a habitation of God through the Spirit.

Ye shall know that the Lord of hosts hath sent me] These predictions, relative to the regal and sacerdotal offices of the Messiah, shall be so circumstantially fulfilled, that ye, Jews, shall be obliged to acknowledge that the Lord of hosts hath sent me with this message.

And this shall come to pass] Your own temple shall be rebuilt, and God shall dwell among you now, if ye will diligently obey the voice of Jehovah your God.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

The Prophet also states, that men would come from remote lands to contribute labor or wealth towards the building of the temple; for the word building may refer to either of these two things. Come then shall those from far. Before this time gifts had been presented by Gentile nations, but the temple was not built but by Solomon and his people. God then promises here something more, and that is, that helpers would assist in building the temple, who had been till then wholly aliens. It is indeed certain, that in the age of Zechariah contributions had been made by Cyrus; but the Prophet refers to nothing of this kind: he promises something more. It hence follows that this prophecy must necessarily be referred to the promulgation of the gospel; for then it was that strangers began to contribute their labor and their wealth towards building a temple to God. Though then Cyrus gave a large sum of money towards the erection of the temple, yet the allusion here is not to his liberality. And after Cyrus no stranger had been so liberal: for Herod, who raised up a great and a very splendid building, was not from far; nay, he wished to be thought one of the people. We then see that this prophecy cannot be otherwise referred than to the building of the spiritual temple, when Gentiles, formerly remote from God’s people, joined them as friends, and brought their labor to the work of building the temple, not with stones or wood, or with other corruptible materials, but with the doctrine and the gifts of the Holy Spirit.

He then adds, ye shall know that Jehovah of hosts has sent me to you. Of this kind of knowledge we have spoken elsewhere. It indeed behaved the Jews from the first to feel assured respecting the truth of this prophecy; but when the effect or experience itself was added, they then began to know more clearly. It is then the same as thought the Prophet had said, “God, who speaks by my mouth, will not disappoint you, as he will at length accomplish what I now declare; and experience itself will be a witness that I have been a true and faithful Prophet.” And he calls Him the God of hosts, that the Jews, hearing that what he had said proceeded from Him whose power is infinite, might be confirmed in their faith. There was then no reason for them to doubt as to the accomplishment, for there is nothing that can resist God, when it pleases him to unfold his power.

It follows, If by hearing ye will hear the voice of Jehovah your God. Zechariah promises to the Jews here conditionally — if they became obedient to God, and continued in obedience to his word and in his doctrine; for unbelief deprives men of all participation in God’s favor. It is indeed true that had all become unbelieving, Christ would have come; for God as he is true would not change his purpose were the whole world to become false. Since then the faithfulness of God depends not on men, we ought not so to take what the Prophet says here, If ye will hear the voice of Jehovah, as though they could, by being unfaithful to God, have rendered void the accomplishment of this prophecy. Their defection, then, yea, that of the whole nation, could not have prevented Christ from coming forth in his own appointed time. But the Prophet had another thing in view, even this — that the Jews would become partakers of this blessing, or would enjoy, so to speak, this favor, if they embraced God’s promise, and obediently submitted to his law. For though Christ has already come as the Redeemer of the world, yet we know that this benefit is not come to all, and why? Because many through unbelief close the door against God and his grace through Christ. Hence the faithful alone really know that God has spoken, and really partake of his favor, and for this reason, because they hear his voice; that is, they first by faith receive what God offers, and then they fall not away from his truth, but continue in the obedience of faith to the end.

What the Prophet then had in view, was to show to the Jews that those things were spoken in vain, as to them, if they did not attend to God. And he shows the way in which they were to be attentive, even by hearing the voice of God, that is, by renouncing their own thoughts, and by not esteeming God untrue, though he promised what seemed incredible. If then they denied themselves, banished their own imaginations, wholly attended to God’s word, and believed what he had said as a Prophet, he assures them that they would really find that which he taught them to be true to their own salvation, even this — that Christ would come to be a king and a priest, to secure perfect happiness to his people.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(15) And they that are far off.—Hardly the Jews of the Dispersion only, but non-Jews also. (Comp. Hag_2:7; Zec_2:11.)

And build in—i.e., work at building, as in Psa_128:1. With regard to the fulfilment, see Notes on the passages cited.

And this shall come to pass.—Better, And it shall come to pass, if our God. This must not be looked on as an abrupt aposiopesis, for the hearers could never have filled up the gap for themselves. Nor is the rendering of the English Version (although it has the support of Rashi and Kimchi) admissible. It only remains, therefore, to suppose that the remainder of the passage has been lost, though there is no tradition to that effect, as is the case in several instances.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. they that are far off] Comp. Eph_2:13; Eph_2:17, where there is perhaps a reminiscence of the οἱ μακρὰν of the LXX. here. “The counsel of peace,” and the “building in the temple of the Lord,” may also have been in St Paul’s mind when he wrote that passage.

if ye will diligently obey] The meaning is not, that the coming and work of Messiah, but that their share in it depended on their obedience. 2Ti_2:13; Mal_4:1-2; Heb_4:9; Heb_4:11.

The Deputation from Bethel. Chaps. 7, 8. After the lapse of nearly two years, Zechariah is again called to prophesy, the occasion of his doing so being the arrival at Jerusalem of a deputation, sent from Bethel to enquire whether they ought still to observe a national fast, which had been instituted in the time of the captivity, Zec_7:1-3. The answer of Almighty God by the prophet falls into four sections (marked by separate paragraphs in R. V.), each of which is introduced by the same formula, Zec_7:4; Zec_7:8; Zec_8:1; Zec_8:18. The return in the last of these sections (Zec_8:19) to the question out of which the whole arose, shews that the prophecy is really one. In the first section the people are reminded that their fasting and feasting had alike been observances terminating upon themselves and devoid of religious motive and spiritual aim, and consequently unacceptable to God; in accordance with the teaching of the earlier prophets, in the times of Jerusalem’s prosperity, Zec_7:4-7. In the next section the substance of this teaching, as insisting on moral reformation and not on outward observances, is given; and to the neglect of it are traced the rejection by God of His people, and the calamities that had come upon them in their captivity and dispersion, Zec_7:8-14. Passing now to a happier strain of hope and promise, the prophetic word tells of the bright days of holiness and prosperity in store for Jerusalem, in contrast with her earlier condition of distress and discord, and urges the people, on the strength of these promises, to holy obedience, Zec_8:1-17. The concluding section predicts that the question from Bethel shall be solved, by the transformation of the fasts of their captivity into joyful feasts, to which willing multitudes shall throng from all parts of the land; heathen nations joining also in their celebration, and counting it an honour and protection to be associated with a Jew, Zec_8:18-23.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they who are far off shall come - They who came from Babylon with offerings to God, became types of the Gentiles, of whom the Apostle says, “Now in Christ Jesus ye who sometimes were far off have become nigh through the blood of Christ” Eph 2:13; and, “He came and preached peace to you which were far off and to them that were nigh” Eph 2:17; and “the promise is to you and to your children, and to all that are far off, as many as the Lord our God shall call” Act 2:39.

And build in - or upon, the temple of the Lord (Neh 4:4, Neh 4:11 (Neh 4:10, Neh 4:17 in English).) Not “build it” for it was to be built by “the Branch,” but “build on,” labor on, it. It was a building, which should continually be enlarged; of which Paul says, “I, as a wise master-builder, according to the grace given unto me, laid the foundation, and another buildeth thereon; let every man take heed how, he buildeth thereupon” 1Co 3:10. Cyril: “What shall they build? Themselves, compacting themselves with the saints, and joining together in faith to oneness with those of Israel, Jesus Christ Himself being the head cornerstone and uniting together in harmony through Himself, what was of old divided. For He united “the two peoples into one new man, making peace, and reconciling in His own body all things unto the Father” Eph 2:15-16, which being accomplished, we shall own the truth of the holy prophets, and know clearly that it was God who spake in them and declared to us beforehand the mystery of Christ.”

And this shall be - Not as though the coming of Christ depended upon their faithfulness, but their share in it. “Ye shall know (he had said) that the Lord of hosts hath sent me unto you;” but whether this knowledge should reach to individuals, depends upon their obedience and their willingness to know; “it shall be, , if ye will diligently obey the voice of the Lord your God. For none of the wicked,” Daniel says, “shall understand” Dan 12:10; and Hosea, “Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them and the transgressors shall stumble at them” ; and the wise man, “he that keepeth the law of the Lord getteth the understanding thereof” (Ecclesiasticus 21:11). So our Lord said, “If any man will do His will, he shall know of the doctrine, whether it be of God or whether I speak of Myself” Joh 7:17; “He that is of God heareth God’s words: ye therefore hear them not because ye are not of God: Joh 8:47 : Everyone that is of the truth heareth My voice” Joh 18:37. Osorius: “Because he had said, And ye shall know that the Lord hath sent me unto you, he warns them, that the fruit of that coming will reach to those only, who should hear God and with ardent mind join themselves to His name. For as many as believed in Him were made sons of God; but the rest were cast into outer darkness. But they receive Christ, who hear His voice and do not refuse His rule. For He was made the cause of eternal salvation to tell who obey Him.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Off. Many Jews now assisted in the building, coming from all parts. The temple was thus finished in four years time; whereas Solomon, with all his riches and workmen, spent seven in building one. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

This verse hath certainly a double reference, one to the Jews, and the building of the material temple, which is the literal and historical sense; the other mystical, and refers to the bringing in of the Gentiles.

They that are far off; such Jews as do now abide in Babylon and Persia, or other remote parts. It is also the character of the Gentiles, Act 2:39; Eph 2:13,17.

Shall come and build in the temple; the Jews did so with their gifts, came to Jerusalem and built with their brethren; the Gentiles are come in and build the spiritual temple.

Ye shall know that the Lord of hosts hath sent me unto you; the accomplishment of this shall prove my words to be God’s word, and that I am sent of him.

This shall come to pass; the literal part shall come to pass in your day,

if ye will obey the voice of the Lord your God speaking by me. The mystical part shall come to pass also; and, if you will believe and obey, the Gentiles shall come in and be your brethren, make up one church with you, and help to build the temple, the spiritual temple; but if you obey not, you shall be cast out, and the Gentiles be taken in, to be God’s people, and to build his temple.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

They that are far off; oi makran , (Septuagint); comp. Eph_2:13, Eph_2:17. The Jews who had come from Babylon to Jerusalem are a figure of the conversion of distant nations and their offerings to the Church. (see Hag_2:7, and note there) Build in the temple of the Lord. They shall join in building up the spiritual temple, the universal Church of Christ. Ye shall know, etc. (Zec_2:9, 11 4:9) The Angel of Jehovah is speaking in Jehovah"s name (ver. 9). What takes place in the case of this material temple shall be a token and a prelude of the great fulfilment in Messianic times. If ye will diligently obey. Neither the restoration of the temple nor the advent of Messiah"s kingdom was in itself doubtful; but the people"s share in the former, and their participation in the blessings of the latter, depended on the preparation of the heart, obedience, zeal, and holiness. (Dan_12:10 Mal_4:1, 2Jn_1:12 2Ti_2:11, 2Ti_2:12)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

They that are far off - This verse hath a double reference, one to the Jews, and the building of the material temple, the other to the bringing in of the Gentiles. And this - The literal part shall come to pass in your day, if you will obey the voice of the Lord. The mystical part shall come to pass also, and, if you will believe and obey, the Gentiles shall come in and be your brethren, and help to build the temple, the spiritual temple. But if you rebel and obey not, you shall be cast out and the Gentiles be taken in, to be God's people.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And it shall come to pass if you hearken And this thing shall come to pass for you if you hearken, etc.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.