This vision was given to Zechariah that he might inspire weak minds with better hope; for the Jews found that they were hardly pressed on every side by their neighbors, inasmuch as enemies rose up against them before and behind, so that there was no end to their troubles. Hence they who had returned from exile thought themselves wretched in such a state of things. They might indeed have lived in quietness among the Babylonians, and they had become accustomed to that kind of life, so that exile was not so very grievous to them. Thus then the favor of God was turned unto loathing, and was almost hated by them; for they thought it better to be deprived of their country, than to be daily exposed to new assaults. And further, the possession of the land was not of itself desirable, except with reference to the hope given them; that is, because God had promised by his Prophets that the kingdom of David would again be made glorious, and also that the grandeur and glory of the temple would be greater than ever before. When the Jews found themselves continually harassed by their enemies, they thought that all that had been promised was in vain. There is therefore no doubt but that many complaints and many clamors were everywhere raised. Hence that they might cease thus to murmur against God, this vision was given to the Prophet, in which he is bid to take silver and gold from four men, and to make two crowns to be set on the head of Joshua the high priest. The design was to make the Jews to feel assured, that the state of the people would be as safe as it was formerly, when the kingly office and the priesthood flourished: for these were the chief ornaments, or the two eyes, as it were, of the body — the priest, a mediator between God and men — and the king, sustaining the person of God in governing the people.
We hence see that by the two crowns is set forth the restoration of the Church: but we must also observe that the two crowns are placed on the head of Joshua, which was new and unusual. A mitre, we know, was given to the priests; and we know also that kings were adorned with a diadem; but no one individual was to wear a royal diadem and a sacerdotal mitre. Here then we find a union of royalty and priesthood in the same person, which had never before been the case; for God had in his law made a distinction between the two offices. We hence see that something unknown before is set forth by this prophecy, even this, that the same person would be both a king and a priest. For what Jerome says, among other things, that there might have been many crowns, is weak and frivolous; and further, he contradicts the words of the Prophet; for shortly after he subjoins, that there would be a counsel of peace between the two; that is, between royalty and priesthood. As to what the same author thinks, that there was one crown given to the high priest, it is also false; besides, he subverts as far as he can the whole doctrine of the Prophet. But I leave these trifles; for there is no ambiguity in Zechariah’s words when he says, that God commanded him to take silver and gold, that he might make two crowns to set on the head of the high priest. We now perceive the design of the Prophet as to the object of the prophecy, and also the meaning of the words.