The four chariots signify the four winds (vv. 4-8) from the four corners of the earth (Rev. 7:1-3) for God’s judging of sins upon the earth. These four winds are used by God to carry out His administration in the entire universe. In particular, they are used by God to carry out His judgment, not mainly on individual persons but on nations, governments, and kingdoms. God’s sovereign “blowing of the wind” brings in the different craftsmen to judge the nations that damage and destroy Israel (Zech. 1:20-21). See note Zech. 1:18¹.

The two mountains signify a testimony of God’s judgments on the earth. From between the two mountains the four winds come forth to testify to the whole earth that God is on the throne and that the earth is under His administration (Dan. 7:9-10; Rev. 4:2 and note Rev. 4:2^2b).

Bronze signifies God’s judgment (Num. 21:8-9). Thus, the two mountains of bronze signify mountains of judgment. Although the two mountains of bronze do not signify Christ, they are nevertheless closely related to Christ, for He has been appointed by God to carry out the judgment on the living and the dead (John 5:22; Acts 10:42; 17:31; 2 Tim. 4:1). On the one hand, Christ is the Redeemer and the Savior; on the other hand, He is the Judge. As the Judge, He will carry out God’s judgment. God’s judgment is for the carrying out of His testimony.

That each chariot was equipped with horses signifies the quick movement of God’s judgment. The horses of different colors, red, black, white, and speckled, signify the different manners of God’s judgment.

Lit., it.

This signifies that the judgments on the countries of the north, Assyria and Babylon (Jer. 1:13-15), have given rest to God’s Spirit. The judgment on these countries was a comfort to God.

The previous eight visions of comfort, consolation, and encouragement are confirmed by the crowning of Joshua the high priest — typifying Christ in His priesthood — linked with Zerubbabel the governor of Judah (vv. 12-13), typifying Christ as the Shoot of David in His kingship (see note Zech. 3:1^1a and note Zech. 3:8^1a). Christ, typified in vv. 11-13 by two persons, Joshua and Zerubbabel, is the unique One to hold the two offices of the priesthood and the kingship. In all history He is the only person qualified to bear the responsibilities of these two offices in God’s administration. Thus, in Hebrews 7 Christ is both the High Priest and the King, as typified by Melchizedek (cf. Gen. 14:18). Because Melchizedek bore the two offices of the priesthood and the kingship, he was a type of Christ as the One who would bear both the priesthood and the kingship in God’s administration.

This indicates that the concluding word in this chapter, concerning the crowning of Joshua, was an assurance to the people that God would do something to complete the rebuilding of the temple (v. 15; Ezra 5:1-17; 6:1-15).

Between the two means between the priesthood and the kingship. In the Old Testament no king could be a priest, but in the millennium both Christ and the overcomers will be kings to reign and priests to serve God. These two responsibilities will be reconciled in both Christ and the overcomers. In the millennium the overcomers will be priests, drawing near to God and Christ, and they will also be kings, reigning over the nations with Christ (Rev. 2:26-27; 20:4, 6). This will be a reward to the overcomers. The believers who are defeated in this age will forfeit this reward. However, after being dealt with in the millennium, these defeated ones will participate in the blessing of this reward in that they will serve God in the priesthood and represent God in the kingship in the new heaven and new earth for eternity (Rev. 22:3, 5).

The crown with which Joshua was crowned was removed from his head and put in the temple. It was to be a reminder to the children of Israel to remember the coming Messiah, the One who would come to be the King and the Priest to execute God’s administration for the fulfillment of God’s economy.