Text -- Zechariah 3:1-8 (NET)

Vision Four: The Priest

3:1 Next I saw Joshua the high priest standing before the angel of the Lord, with Satan standing at his right hand to accuse him. 3:2 The Lord said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes as he stood there before the angel. 3:4 The angel spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live and work according to my requirements, you will be able to preside over my temple and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you are a symbol that I am about to introduce my servant, the Branch.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 3:1

The Lord represented to me in a vision.

Wesley: Zec 3:1

Ministering in his office.

Wesley: Zec 3:1

Christ.

Wesley: Zec 3:2

Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own.

Wesley: Zec 3:2

Joshua.

Wesley: Zec 3:3

The emblem of a poor or sinful state.

Wesley: Zec 3:3

Christ.

Wesley: Zec 3:4

Christ.

Wesley: Zec 3:4

Ministerial angels.

Wesley: Zec 3:4

What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.

Wesley: Zec 3:4

Clean and rich, the emblem of holiness.

Wesley: Zec 3:5

Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ.

Wesley: Zec 3:5

The proper ornament for the head of the high-priest.

Wesley: Zec 3:5

All the garments which appertained to the high priest.

Wesley: Zec 3:5

Christ.

Wesley: Zec 3:6

Solemnly declared.

Wesley: Zec 3:7

The special charge and office of the high-priest.

Wesley: Zec 3:7

Be ruler in the temple, and in the things that pertain to the worship of God there.

Wesley: Zec 3:7

Not as a servant, but as the chief, on whom others wait, and at last thou shalt have place among my angels.

Wesley: Zec 3:8

Thy associates in the priestly office.

Wesley: Zec 3:8

As assessors in a council.

Wesley: Zec 3:8

The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house.

Wesley: Zec 3:8

God the Father will bring forth a much more wonderful work.

Wesley: Zec 3:8

The Messiah.

JFB: Zec 3:1

"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zec 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zec 3:8), a scion of their own royal line of David (Isa 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Rev 12:10). Compare Rev 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9).

JFB: Zec 3:1

The Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1Jo 2:1).

JFB: Zec 3:1

The usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Psa 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Luk 1:11), who supplants Satan from his place as accuser. Some hence explain Jud 1:9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jud 1:9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.

JFB: Zec 3:2

JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zec 3:1).

JFB: Zec 3:2

Twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.

JFB: Zec 3:2

(Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zec 1:17; Zec 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zec 3:7).

JFB: Zec 3:2

(Amo 4:11; 1Pe 4:18; Jud 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zec 3:3-4, Zec 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Phi 1:6).

JFB: Zec 3:3

Symbol of sin (Pro 30:12; Isa 4:4; Isa 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.

JFB: Zec 3:4

The ministering angels (compare the phrase in 1Ki 10:8; Dan 1:5).

JFB: Zec 3:4

In Zec 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.

JFB: Zec 3:4

Literally, "from upon him"; pressing upon him as an overwhelming burden.

JFB: Zec 3:4

Festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mat 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Heb 4:8), the Representative of Israel, the "kingdom of priests" (Exo 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isa 42:1; Isa 44:1; Isa 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Heb 8:1; Heb 9:24). Then, as the consequence (1Pe 2:5), realized in the Church generally (Luk 15:22; Rev 19:8), and in Israel in particular (Isa 61:10; compare Isa 3:6; Isa 66:21).

JFB: Zec 3:5

Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.

JFB: Zec 3:5

The Divine Angel had been sitting (the posture of a judge, Dan 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Zec 3:6-7).

JFB: Zec 3:6

Proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

JFB: Zec 3:7

God's choice of Jerusalem (Zec 3:2) was unto its sanctification (Joh 15:16; Rom 8:29); hence the charge here which connects the promised blessing with obedience.

JFB: Zec 3:7

The ordinances, ritual and moral (Num 3:28, Num 3:31-32, Num 3:38; Jos 1:7-9; 1Ki 2:3; Eze 44:16).

JFB: Zec 3:7

Thou shalt long preside over the temple ceremonial as high priest (Lev 10:10; Eze 44:23; Mal 2:7) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] (Num 12:7; Hos 8:1). We know from Deu 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (Dan 7:18, Dan 7:22; Luk 19:17; 1Co 6:2); by virtue of their royal priesthood (Rev 1:6).

JFB: Zec 3:7

Guard My house from profanation.

JFB: Zec 3:7

Free ingress and egress (1Sa 18:16; 1Ki 3:7; 1Ki 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zec 4:14; Zec 6:5; 1Ki 22:19) into His presence, discharging thy priestly function. In Eze 42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1Co 11:10; compare Ecc 5:6; Eph 3:10; Rev 22:9).

JFB: Zec 3:8

On account of the magnitude of what He is about to say, He at once demands solemn attention.

JFB: Zec 3:8

Thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.

JFB: Zec 3:8

From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zec 3:9).

JFB: Zec 3:8

Hebrew, "men of wonder," that is, having a typical character (Isa 8:18; Isa 20:3; Eze 12:11; Eze 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (1Pe 2:5; Rev 5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (Psa 71:7; Isa 8:18; Isa 53:1, &c.).

JFB: Zec 3:8

Marking the greatness of what follows.

JFB: Zec 3:8

The characteristic title of Messiah (Isa 42:1; Isa 49:3; Isa 50:10; Isa 52:13; Isa 53:11; Eze 34:23-24).

JFB: Zec 3:8

Messiah, a tender branch from the almost extinct royal line of David (Zec 6:12; Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15). Luk 1:78, where for "day spring," "branch" may be substituted (Mal 4:2, however, favors English Version). The reference cannot be to Zerubbabel (as GROTIUS thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.

Clarke: Zec 3:1

And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jud 1:9. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about owe thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here: -

Satan standing at his right hand to resist him - שטן Satan signifies an adversary. לשטנו lesiteno , to be his adversary, or accuser.

Clarke: Zec 3:2

Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jud 1:9 relates to this circumstance - the very same phraseology which occurs here. See the notes on Jud 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan’ s design, who accuses the followers of God day and night. See Rev 12:10.

Clarke: Zec 3:3

Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.

Clarke: Zec 3:4

Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.

Clarke: Zec 3:5

A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, Exo 28:4, etc

Clarke: Zec 3:5

Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.

Clarke: Zec 3:7

If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part of my family; and have places - mansions - in eternal glory, with all them that are sanctified.

Clarke: Zec 3:8

O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey mopheth , figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, "I will bring forth my servant The Branch."Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Mat 1:12, and heir to the throne of Judah. The Chaldee has, "My servant the Messiah."See the note on Isa 4:2 (note). I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See Zec 6:11, Zec 6:12.

Calvin: Zec 3:1

We have said at the beginning that Zechariah was sent for this end — to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end — to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people.

This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him ³³ God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons — that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations — and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, but with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet.

He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, — because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. (Joh 8:44.)

We hence see that the faithful were taught what was extremely necessary, — that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ’s right hand, so as not to allow him in peace to exercise his priestly office.

Calvin: Zec 3:2

Now follows another reason for the prophecy, — that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Satan let Jehovah, ³⁴ rebuke thee let Jehovah, who has chosen Jerusalem. God speaks here; and yet he seems to be the angel of Jehovah: ³⁵ but this is not inscrutable; for as in the last verse, where Zechariah says that Joshua stood before the Angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse. But that no contentious person may say that we refine on the words too much, we may take them simply thus, — that God mentions here his own name in the third person; and this mode of so speaking is not rare in Scripture,

“Jehovah rained from God.” (Gen 19:24).

Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke thee let Jehovah, that is, I myself will rebuke thee. However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage. Let Jehovah then rebuke thee, Satan, let him rebuke thee. The repetition more fully confirms what Zechariah meant to show, even that sufficient protection would be found in God alone for the preservation of the Church, how much soever Satan might employ all his powers for its ruin, and that though God would not immediately give help and restrain Satan, yet a firm hope was to be entertained, for this would be done in time the most seasonable. The import of the whole is, — that though God had hitherto let loose Satan to assail the Church as to the priesthood, yet God would be the faithful guardian of his Church, and would check Satan, that he might not execute what he intended; and further, that many contests must be patiently endured, until the period of the warfare be completed. We now then see what the Prophet had in view in these words.

But the rebuke of God is not to be regarded as being only in words, but must be referred to that power by which God subverts and lays prostrate all the attempts of Satan. At the same time he mentions the end for which this rebuke was given; it was, that the Church might continue safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke thee. These words are to be read, not apart, but as joined with the former, as though he had said, “Let God raise up his hand for the salvation of his chosen people, so as to put thee, Satan, to flight with all thy furies.” This is the meaning. Let us therefore know, that God is not simply the enemy of Satan, but also one who has taken us under his protection, and who will preserve us safe to the end. Hence God, as our Redeemer and the eternal guardian of our salvation, is armed against Satan in order to restrain him. The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side.

But we are at the same time reminded, that we are not to regard what we have deserved in order to gain help from God; for this wholly depends on his gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. Let us then learn to rely on the gratuitous adoption of God, if we would boldly exult against Satan and all his assaults. It hence follows, that those men who at this day obscure, and seek, as far as they can, to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation.

He at last adds, Is not this a brand snatched from the fire? ³⁶ Here God makes known the favor he had manifested towards the high priest, that the faithful might be convinced that Joshua would overcome his enemies, as God would not forsake his own work; for the end ever corresponds with the beginning as to God’s favor; he is never wearied in the middle course of his beneficence. This is the reason why he now objects to Satan and says, “Why! God has wonderfully snatched this priest as a brand from the burning: as then the miraculous power of God appears in the return of the high priest, what dost thou mean, Satan? Thou risest up against God, and thinkest it possible to abolish the priesthood, which it has pleased him in his great favor hitherto to preserve. See whence has the priest come forth. While he was in Chaldea, he seemed to be in the lower regions; yet God delivered him from thence: and now, when he sits in the temple and is performing his office, is it possible for thee to pull down from heaven him whom thou could not detain in hell?” We now perceive the meaning of the Prophet as to this similitude. He then adds —

Calvin: Zec 3:3

Zechariah adds here another thing, — that Joshua had on mean garments, but that new garments were given him by the angel’s command. And by this he means, that though the priesthood had been for a time contemptible, it would yet recover whatever dignity it had lost. But he ever leads the minds of the faithful to this point, — to look for what they did not then see, nor could conjecture from the state of things at that time. It is certain that the sacerdotal vestments, after the return from exile, were not such as they were before; for they were not sumptuously woven, nor had attached to them so many precious stones. Though Cyrus had bountifully supplied great abundance of gold and silver for the worship of God, yet the chief priest did not so shine with precious stones and the work of the Phrygians as before the exile. Hence, what was shown to Zechariah was then well known to all. But we ought to notice the latter clause, — that the angel commanded a change of garments. The Prophet then bids the faithful to be of good cheer, though the appearance of the priesthood was vile and mean, because God would not overlook its contemptible state; but the time of restoration had not yet come; when it came, the ancient dignity of the priesthood would again appear.

With regard to the words, the first thing to be observed is the fact, that Joshua stood before the angel, having on sordid or torn garments ³⁷ The repetition seems to be without reason; for he had said before that Joshua stood before the angel of God. Why then does he now repeat that he stood before the angel? That the faithful might take courage; because it was God’s evident purpose that the chief priest should remain there in his sordid garments; for we think that God forgets us when he does not immediately succor us, or when things are in a confused state. Hence Zechariah meets his doubt by saying, that Joshua stood before the angel. He further reminded them, that though the whole world should despise the priesthood, it was yet under the eyes of God. Conspicuous were other priests in the eyes of men, and attracted the admiring observation of all, as it is well known; but all heathen priesthoods, we know, were of no account before God. Hence though heathen priesthoods shone before men, they were yet abominations only in the sight of God; but the priesthood of Joshua, however abject and vile it may have been, was yet, as Zechariah testifies, esteemed before God.

Calvin: Zec 3:4

We now see that he who is often said to be Jehovah is called an angel: the name therefore of Angel as well as of Jehovah, I doubt not, ought to be applied to the person of Christ, who is truly and really God, and at the same time a Mediator between the Father and the faithful: and hence he authoritatively commanded the angels who were present; for Christ was there, but with his hosts. While therefore the angels were standing by, ready to obey, he is said to have bidden them to strip the high priest of his mean garments.

Afterwards the angel addresses Joshua himself, See, I slave made to pass from thee thine iniquity, and now I will clothe thee with new or other garments ³⁸ When the angel said that he had taken away iniquity, he justly reminded them of the filthiness contracted by the priest as well as by the people; for they had denuded themselves of all glory by their iniquities. We hence see that the mouths of the Jews were here closed, that they might not clamor against God, because he suffered them still to continue in their sordid condition, for they deserved to continue in such a state; and the Lord for this reason called their filth, iniquity. He further teaches us, that though the Jews fully deserved by their sins to rot in their struggle and filthiness, yet the Lord would not finally allow their unworthiness to prevent him from affording relief.

The import of the prophecy then is this, — That however much the mean outward condition of the high priest might offend the Jews, they were still to entertain hope; for the remedy was in God’s power, who would at length change the dishonor and reproach of the high priest into very great glory, even when the time of gratuitous remission or of good pleasure arrived.

Calvin: Zec 3:5

The Prophet had said that Joshua was clothed in splendid and beautiful garments, who had on before such as were sordid, and that this was done by the command of the angel: he now adds, that he wished that a still greater glory should be bestowed on him, for he saw that something was wanting. He therefore desired that the high priest should be adorned with a crown, so that his dress might in every way correspond with the dignity of his office. But what is here stated, that the Prophet spoke, ³⁹ is not to be taken as spoken authoritatively, but rather expressed as a wish, as though he had said, that it was indeed a pleasant and delightful spectacle to see the high priest decently and honorably clothed; but that it was also desirable, that a crown or a diadem should be added, as a symbol of the priesthood, and not of royalty. There is indeed no disadvantage in considering royalty also as signified; for the kingly office, we know, is united with the priestly in the person of Christ: but I take the crown here to be the priest’s mitre; for we know that this was the chief ornament whenever the priest came to the altar of incense. But as to the main point, we must bear in mind the design of the Prophet, — that the high priest was adorned with splendid vestments, and yet his dignity appeared only in part; therefore the Prophet desires that a pure crown or mitre should be added: and he says that this took place even in the presence of the angel, thereby intimating that his wish was by God approved.

Now we ought first to contemplate the zeal and godly concern of the Prophet, which he had for the glory and honor of the priesthood; for though he regarded with joy the splendid dress of the high priest, he could not restrain himself from wishing that the highest ornament should be added. And this example is exhibited to us for imitation, so that we ought to desire the increase of those favors of God, by which the priesthood of Christ is signalised, until it arrives at the most perfect state. But we see that many are against such a wish; for at this day there are those who profess some zeal for true religion, but are satisfied with a mere shadow; or at least, it would abundantly satisfy them to see the Church half purified: and the world is full of men who indeed confess that the Church is defiled by many pollutions, but wish only for some small measure of reformation. But the Prophet seems to invite us to do a very different thing: he saw that the high priest was already adorned with new garments; but when he considered that the honor of the priesthood was not fully restored, he wished the mitre to be also added. And by saying that the angels seconded his wish, he encourages us fully to believe, that if we desire from the heart that his glory should be given to Christ, God will hear our prayers: for the Prophet, when he sighed, did not in vain ask the angel to put a mitre on the high priest.

The expression, that the angel of God stood, is not without meaning. He was not an idle spectator; and it is intimated that God had not only once a care for the priesthood, but that the angel was always watching to defend Joshua; for it would not be enough to be once adorned by God, who presides over the Church, except his guardianship were perpetual. We now then understand the import of the words. It follows —

Calvin: Zec 3:6

Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor to man, but because God purposed to protect the honor of his own worship. This is the reason why the angel exhorts Joshua; for it behaves us ever to consider for what end God deals so liberally with us and favors us with extraordinary gifts. All things ought to be referred to his glory and worship, otherwise every good thing he bestows on us is profaned. And this is especially to be regarded when we speak of his Church and its government; for we know how ready men are to turn what God gives to his Church to serve the purpose of their own tyranny.

It is God’s will that he should be attended to when he speaks by his servants and those whom he has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from his own government: nay, the vassals of Satan often arrogate to themselves a full and unlimited power over all the faithful, because God would have the priesthood honored, and approves of a right discipline in his Church. As then Satan has in all ages abused the high eulogies by which God commends his Church, this exhortations, now briefly given by the Prophet, ought always to be added; for it is not God’s will to extol men, that he himself might be as a private individual and give up his own place and degree, but that the whole excellency bestowed on the Church is intended for this purpose — that God may be purely worshipped, and that all, not only the people, but also the priest, may submit to his authority. Whatever glory then belongs to the Church, God would have it all to be subservient to his purpose, so that he alone may be the supreme and that rightly. We now then perceive the Prophet’s design.

And to give some weight to what is taught, he says, that the angel bore witness; for the word used is forensic or legal: one is said to bear witness to another, when he uses, so to speak, a solemn protestations. In short, bearing witness differs from a common declaration, as an oath, or an appeal to lawful authority, is interposed, so that the words are sacred. It was then the design of the holy spirit by this expression to render us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or some such thing, in order to secure more reverence to his order or command.

Calvin: Zec 3:7

Protest then did the angel of Jehovah to Joshua, saying, Thus saith Jehovah, If thou wilt walk in my ways, and if my charge thou wilt observe, etc. The angel now briefly teaches us, that the priests do not excel, that they may exult at pleasure; but he interposes a condition, that they are to exercise faithfully their office, and to obey the call of God. We then see that those two things are united — the dignity of the priesthood, and the faithfulness which God’s ministers, who have been called to that office, are to exhibit. Hence they who seek to domineer without control, do thereby sufficiently show that they are not the lawful priests of God; for Joshua typified Christ, and yet we see how God bound him by a certain condition, lest relying on his honor and title he should take to himself more than what was lawful or right.

If Joshua, who was a type of Christ, together with his successors, was not to regard himself dignified, but in order to obey God, we hence see how foolish and even abominable is the arrogance of the Pope, who, being content with a naked title, seeks to reduce the whole world to himself, as if God had given up his own right.

But let us at the same time see what he means by ways and by charge. These two words ought, no doubt, to be confined to the office of the priest. God commands us all in common to follow where he leads us; and whatever he prescribes as to the way of leading a godly and righteous life may be called a charge; for the Lord suffers us not to wander and go astray, but anticipates errors and shows what we are to follow. There is then a general charge with regard to all the faithful; but the priestly charge, as I have already stated, is to be confined to that office. We yet know that men are not raised on high by God, that he may resign his own authority. He indeed commits to men their own offices, and they are rightly called the vicars of God, who purely and faithfully teach from his mouth: but the authority of God is not diminished when he makes use of the labors of men and employs them as his ministers. We hence see that the priestly charge is this — to rule the Church according to the pure Word of God.

He therefore adds, Thou also shalt govern my house. This condition then is ever to be observed, when the governors of the Church demand a hearing, even that they keep the charge of God. It is indeed true, that all the ministers of the Word are adorned with honorable titles; but, as I have said, their dignity is degraded if it obscures the glory of God. As then God would have men to be heard, so that nothing may be taken from him, this condition ought ever to be observed, “Thou shalt govern my house, if thou wilt walk in my ways.”

It may however be asked, can priests be rightly deprived instantly of their office when they depart from their duty? To this I answer, that the Church ought, as far as possible, to be reformed; but yet legitimate means ought to be used, so that the Church may reject all the ungodly, who respond not to their duty, nor exhibit due sincerity, nor discharge their office in obedience to God. All then who depart or turn aside from the right course ought rightly to be rejected, but by legitimate authority. But when the majority desire to have pastors, such as cannot but be deemed really wolves, they must be borne with, though unworthy of the honor, and yet so borne with that they be not allowed to oppress the Church with their tyranny, or to take to themselves what belongs to God alone, or to adulterate the worship of God or pure doctrine.

However this may be, none are lawful priests before God, except those who faithfully exercise their office and respond to the calling of God, as we shall hereafter see in the second chapter of Malachi Mal 2:1. But I am not disposed to enlarge; it is enough to adduce what an explanation of the passage may require. In short, pastors divinely appointed are so to rule over the Church as not to exercise their own power, but to govern the Church according to what God has prescribed, and in such a manner that God himself may always rule through the instrumentality of men.

What he adds, Thou shalt keep my courts, appears not to be an honor to the priest, for it was an humble service to wait in the courts of the temple. But taking a part for the whole, the Prophet includes the charge of the whole temple: and it was no common honor to have the charge of that sacred habitation of God. It is not then improperly added that Joshua would be the keeper of the temple, if he walked in the ways of the Lord. Nevertheless we see at this day how the masked rulers of the Church, under the Papacy, not only disregard the keeping of the temple, but wholly repudiate it, as it seems to be unworthy of their high dignity. I call the charge of the temple, not that which is the duty of overseers, but whatever belongs to the worship of God: but to feed the flock, to discharge the office of pastors, and to administer the sacraments, is to these a sordid employment. Hence the Pope, with all his adherents, can easily bear to be relieved from the charge of the temple; but yet he seeks to rule in a profane and tyrannical manner, and according to his own pleasure. But we here see that the charge of the temple is especially intrusted to the priest, as it was a special honor. We also see on what condition God allowed the priests to continue in their dignity, even on that of walking in his ways.

He afterwards adds, I will give thee passages (intercourses) among those who stand by, ⁴⁰ that is, I will cause all the godly to admit and freely to receive thee. The angels who stood there, no doubt, represented the body of the Church; for they are mingled with the faithful whenever they meet together in the name of Christ, as Paul teaches us in 1Co 11:10. Angels alone then stood by; but it is the same as though God had said, “Thee will all the faithful acknowledge, so that a free passage will be open to thee among them, provided thou walkest in my ways.” And he puts passages in the plural number, for he speaks of continued homage and regard.

The meaning is, that the priest is ever worthy of regard and honor when he faithfully performs his office and obeys the call of God. We may, on the other hand, conclude that all masked pastors ought justly to be excluded, when they not only are apostates and perfidious against God, but seek also to destroy the Church; yea, when they are also voracious wolves and spiritual tyrants and slaughterers. All those who are such, the angel clearly intimates, are not only unworthy of being received, but ought also to be excluded and exterminated from the Church. We now then perceive what I have stated, that whatever excellency belongs to the pastors of the Church ought not to be separated from the honor due to God; for God does not resign his authority to mortals, nor diminish anything from his own right; but he only constitutes men as his ministers, that he may by them govern his Church alone, and be alone supreme. It hence follows, that they are unworthy of honor who perform not faithfully their office; and when they rob God of what belongs to him, they ought to be deprived of their very name; for it is nothing else but the mask of Satan, by which he seeks to deceive the simple. He afterwards adds —

Calvin: Zec 3:8

The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in its time. We have said that God’s design was to lead the godly to the expectation of Christ; for these beginnings of favor were obscure. It behaved them, therefore, to hope for far more than they saw; and this appears evident from the verse before us, in which the angel says, hear now. He makes this preface to gain attention, as though he said, that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch

Let us notice this, which is the main part of the verse, Behold, I send my servant, the Branch. The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch, because he was to come forth as a stem, according to what is said in Isaiah, the eleventh chapter, Isa 11:1 and in other places. It is then the same as though he had said, “this priesthood is as yet disregarded, nevertheless my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow.” The word צמח , tsamech means a shoot. He then compares Christ to a shoot, for he seemed, as we say, to rise up from nothing, because his beginning was contemptible. For what excellency had Christ in the estimation of the world when he was born? how did he commence his kingdom? and how was he initiated into his priesthood? Doubtless, whatever honor and glory the Father had given him was regarded we know with contempt. It is then no wonder that he is on this account called a Branch.

Now the reason for the similitude is apparent enough: and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself. What priest succeeded Joshua who equalled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men; we know that the priesthood became venal among them; we know that it was contended for with the most cruel hatred; nay, we know that a priest was slain in the temple itself; ambition was burning so furiously that no success could be gained without shedding innocent blood. After the death of Joshua nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is to be found this servant of God, the Branch? This principle must also be ever borne in mind, that the reformation of the temple was to be made by Christ: we must, therefore, necessarily come to him, that we may find the servant mentioned here. ⁴¹ And why he is called a servant has been stated elsewhere; for he humbled himself that he might be not only the minister of his Father, but also of men. As then Christ condescended to become the servant of men, it is no wonder that he is called the servant of God.

Let us now enquire why the angel bids Joshua and his companions to hear. He indirectly reproves, I doubt not, the common unbelief, for there were very few then who had any notion of a future and spiritual priesthood. Indeed, the people had the promises in their mouths, but nearly all had their thoughts fixed on the earth and the world. This is the reason why the angel directed his words especially to Joshua and his companions: he saw that the ears of others were almost closed; he saw so much indifference in the people, that hardly any one was capable of receiving his doctrine: and thus he intended to obviate a trial which might have weakened the courage of Joshua. For we know how ready we are to faint when the whole world would drive us to apostasy; for when any of us is weak, we wish to be supported by others; and when there is no faith, no religion, no piety among men, every one is ready to quail. In short, we can hardly believe God, and continue firm in his word, except we have many companions, and a large number in our favor; and when unbelief prevails everywhere our faith vacillates. Hence the angel now addresses Joshua and his companions apart; as though he had said, that there was no reason for them to depend on the multitude, but, on the contrary, to look to God, and by relying on his word to wait patiently for what he promised, though all the rest were to reject his favor: Thou then and thy friends who stand before thee

He adds, for they are men of wonder; or though they are men of wonder; but the meaning is the same. For God means, that though the whole people rejected what he now declares as to the renewal of the priesthood, it would yet be found true and confirmed in its own time. Some render the words, “men of prodigy,” because they were objects of wonder and they think that the companions of Joshua were signalised by this title or encomium, because their faith was victorious and surmounted all hindrances. ⁴² But the meaning of the prophet seems to me to be wholly different: and, I doubt not, but that this passage is the same with another in Isaiah, the eighth chapter, Isa 8:1 where he says, that the faithful were men of prodigy, or, that they were for a sign or prodigy, because they were objects of hatred, “what do these seek for themselves?” As then all were astonished as at a spectacle new and unwonted, when any one of the faithful met them, the Prophet says, that the true servants of God were then for a sign and prodigy. So here they are men of prodigy, for we see clearly, that the companions of Joshua were separated from the rest, or the common multitude. Why? not because they were objects of wonder, for that would be frigid, but because they were objects of reproach to all; and they were hardly borne with by the people, who clamored, “what do these seek for themselves? they seek to be wiser than the Church.”

In the same way we find ourselves at this day to be condemned by the Papists. “Oh! these, forsooth, will create a new world, they will create a new law: the rule of our great men will not satisfy these; we have a Church founded for so many ages, antiquity is in our favor. In short these men tear asunder what has been sanctioned from the beginning until now.” But in the time of Joshua and in the time of Isaiah, all who simply believed God were regarded as strange men; for the people had become then so unrestrainedly licentious, that to retain the pure worship of God was viewed as a strange thing on account of its novelty.

We now apprehend the meaning of the words, when the angel bids Joshua and his companions to attend, and when he calls them the men of prodigy, and when at last he promises that a priest should arise like a Branch, for God would make Christ to rise up, though hid, not only under the feet, but under the earth itself, like a shoot which comes forth from the root after the tree has been cut down. It follows —

Defender: Zec 3:1

In the tradition of the Levitical priesthood and Aaron, the first high priest appointed for Israel by God, Joshua had come to Jerusalem with Zerubbabel sixteen years earlier, and as their Mediator, represented the Israelite nation before God.

Defender: Zec 3:1

Satan - as in the well-known attack on Job (Job 1:6-12) - is always tempting men to sin and, when they do, accuses them before God, as "the accuser of our brethren" (Rev 12:10). His hatred toward men ("created in the image of God" which he was not) is exceeded only by his hatred of God. He himself wants to be god of the universe, and so seeks to defeat all God's purposes for His other creatures."

Defender: Zec 3:2

The first basis of God's rebuke to Satan is not in any attempt to justify Israel's wickedness, but merely that God had chosen Jerusalem. What God does is right by definition."

Defender: Zec 3:3

Joshua's "filthy garments" represented the sinfulness of the people of Judah (Isa 1:4-6; Isa 64:6)."

Defender: Zec 3:4

The "filthy garments", or sins, were removed not by Joshua, but by God, who "caused thine iniquity to pass from thee," and who then replaced them with "garments of salvation" (Isa 61:10)."

Defender: Zec 3:8

"The BRANCH" is one of the specifically designated names given by the Lord to His promised Messiah. It is He by whose work Joshua (and his people) can have their iniquity removed and their unclean garments exchanged for robes of righteousness. See other references to "the BRANCH of the Lord" (Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15; Zec 6:12)."

TSK: Zec 3:1

he : Zec 1:9, Zec 1:13, Zec 1:19, Zec 2:3

Joshua : Zec 3:8, Zec 6:11; Ezr 5:2; Hag 1:1, Hag 1:12, Hag 2:4

standing : Deu 10:8, Deu 18:15; 1Sa 6:20; 2Ch 29:11; Psa 106:23; Jer 15:19; Eze 44:11, Eze 44:15; Luk 21:36

the angel : Gen 48:16; Exo 3:2-6, Exo 23:20,Exo 23:21; Hos 12:4, Hos 12:5; Mal 3:1; Act 7:30-38

Satan : that is, an adversary, Job 1:6-12, Job 2:1-8; Psa 109:6 *marg. Luk 22:31; 1Pe 5:8; Rev 12:9, Rev 12:10

resist him : Heb. be his adversary, Gen 3:15

TSK: Zec 3:2

the Lord said : Psa 109:31; Luk 22:32; Rom 16:20; 1Jo 3:8

The Lord rebuke : Dan 12:1; Mar 1:25; Luk 4:35, Luk 9:42; Jud 1:9; Rev 12:9, Rev 12:10

chosen : Zec 1:17, Zec 2:12; 2Ch 6:6; Joh 13:18; Rom 8:33; Rev 17:14

a brand : Amo 4:11; Rom 11:4, Rom 11:5; Jud 1:23

TSK: Zec 3:3

2Ch 30:18-20; Ezr 9:15; Isa 64:6; Dan 9:18; Mat 22:11-13; Rev 7:13, Rev 7:14, Rev 19:8

TSK: Zec 3:4

those : Zec 3:1, Zec 3:7; 1Ki 22:19; Isa 6:2, Isa 6:3; Luk 1:19; Rev 5:11

Take : Isa 43:25; Eze 36:25; Gal 3:27, Gal 3:28; Phi 3:7-9; Rev 7:14

I have : 2Sa 12:13; Psa 32:1, Psa 32:2, Psa 51:9; Isa 6:5-7; Joh 1:29; Rom 6:23; Heb 8:12

and I will : Isa 61:3, Isa 61:10; Luk 15:22; Rom 3:22; 1Co 6:11; 2Co 5:21; Col 3:10; Rev 19:7

TSK: Zec 3:5

fair : Zec 6:11; Exo 28:2-4, Exo 29:6; Lev 8:6-9; Heb 2:8, Heb 2:9; Rev 4:4, Rev 4:10, Rev 5:8-14

TSK: Zec 3:6

the : Zec 3:1; Gen 22:15, Gen 22:16, Gen 28:13-17, Gen 48:15, Gen 48:16; Exo 23:20,Exo 23:21; Isa 63:9; Hos 12:4; Act 7:35-38

protested : Jer 11:7

TSK: Zec 3:7

if thou wilt keep : Gen 26:5; Lev 8:35, Lev 10:3; 1Ki 2:3; 1Ch 23:32; Eze 44:8, Eze 44:15, Eze 44:16, Eze 48:11; 1Ti 6:13, 1Ti 6:14; 2Ti 4:1, 2Ti 4:2

charge : or, ordinance

judge : Deu 17:8-13; 1Sa 2:28-30; Jer 15:19-21; Mal 2:5-7; Mat 19:28; Luk 22:30; 1Co 6:2, 1Co 6:3; Rev 3:21

I will : Zec 1:8-11, Zec 4:14, Zec 6:5; Luk 20:35, Luk 20:36; Joh 14:2; Heb 12:22, Heb 12:23; Rev 5:9-14

places : Heb. walks, Rev 3:4, Rev 3:5

TSK: Zec 3:8

for : Psa 71:7; Isa 8:18, Isa 20:3; 1Co 4:9-13

wondered at : Heb. of wonder, or sign, as, Eze 12:11, Eze 24:24

my : Isa 42:1, Isa 49:3, Isa 49:5, Isa 52:13, Isa 53:11; Eze 34:23, Eze 34:24, Eze 37:24; Phi 2:6-8

the Branch : Zec 6:12; Isa 4:2, Isa 11:1, Isa 53:2; Jer 23:5, Jer 33:15; Eze 17:22-24, Eze 34:29; Luk 1:78 *marg.

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 3:1

And He - God, (for the office of the attendant angel was to explain, not to show the visions) "showed me Joshua the high priest, standing before the Angel of the Lord;"probably to be judged by him ; as in the New Testament, "to stand before the Son of Man;"for although "standing before,"whether in relation to man or God, , expresses attendance upon, yet here it appears only as a condition, contemporaneous with that of Satan’ s, to accuse him. Although, moreover, the Angel speaks with authority, yet God’ s Presence in him is not spoken of so distinctly, that the high priest would be exhibited as standing before him, as in his office before God.

And Satan - Etymologically, the enemy, as, in the New Testament, "your adversary the devil"1Pe 5:8, etymologically, the accuser. It is a proper name of the Evil one, yet its original meaning, "the enemy, was not lost. Here, as in Job, his malice is shown in accusation; "the accuser of our brethren, who accused them before our God, day and night"Rev 12:10. In Job Job 1:8-11; Job 2:3-5, the accusations were calumnious; here, doubtless, true. For he accused Job of what would have been plain apostacy Job 1:11; Job 2:5; Joshua and Zerubbabel had shared, or given way to, the remissness of the people, as to the rebuilding of the temple and the full restoration of the worship of God Ezr 3:1-13; 4. For this, Haggai had reproved the people, through them Hag 1:1-11. Satan had then a real charge, on which to implead them. Since also the whole series of visions relates to the restoration from the captivity, the guilt, for which Satan impleads him with Jerusalem and Jerusalem in him, includes the whole guilt, which had rested upon them, so that for a time God had seemed to have cast "away His people"Rom 11:1. Satan "stands at his right hand,"the place of a protector Psa 16:8; Psa 109:31; Psa 121:5; Psa 142:4, to show that he had none to save him, and that himself was victorious.

Barnes: Zec 3:2

And the Lord said unto Satan, The Lord rebuke thee - Jerome: "This they so explain, that the Father and the Son is Lord, as we read in the Psa 110:1-7, "The Lord said unto my Lord, Sit Thou on My right hand."The Lord speaketh of another Lord; not that He, the Lord who speaketh, cannot rebuke, but that, from the unity of nature, when the Other rebuketh, He Himself who speaketh rebuketh. For "he who seeth the Son, seeth the Father also"Joh 14:9. It may be that God, by such sayings , also accustomed people, before Christ came, to believe in the Plurality of Persons in the One Godhead. The rebuke of God must be with power. "Thou hast rebuked the nations, Thou hast destroyed the ungodly"Psa 9:5. "Thou hast rebuked the proud, accursed"Psa 119:21. "They perish at the rebuke of Thy Countenance"Psa 80:16. "At Thy rebuke, O God of Jacob, both the chariot and horse are cast into a deep sleep"Psa 76:6. "God shall rebuke him, and he fleeth far off, and shall be chased as the chaff of the mountains before the wind"Isa 17:13. "He rebuked the Red Sea and it dried up"Psa 106:9. "The foundations of the world were discovered at Thy rebuke, O Lord"(Psa 18:15, add Nah 1:4). He "rebuked the seed"Mal 2:3, and it perished; the devourer"Mal 3:11, and it no longer devoured. The rebuke then of the blasted spirit involved a withering rejection of himself and his accusations, as when Jesus rebuked the unclean spirit and he departed out of his victim Mar 1:25-26; Mar 9:25; Luk 4:35; Luk 9:42.

The Lord hath chosen Jerusalem - Joshua then is acquitted, not because the accusation of Satan was false, but out of the free love of God for His people and for Joshua in it and as its representative. "Who shall lay anything to the charge of God’ s elect? It is God that justifieth. Who is he that condemneth?"Rom 8:33-34. The high priest, being "himself also compassed with infirmity, needed daily to offer up sacrifices first for his own sins, and then for the people’ s"Heb 5:2-3. As Isaiah said, on the sight of God, "I am undone, because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips"Isa 6:5, and, until cleansed by the typical coal, dared not offer himself for the prophetic office, so here Satan, in Joshua, aimed at the whole priestly office, and in it, at Israel’ s relation to God.

Is not this a brand plucked out of the fire? - Cyril: "As if he should say, Israel confessedly has sinned, and is liable to these charges. Yet it has suffered no slight punishment; it has endured sufferings, and has scarce been snatched out of them, as a half-burned "brand out of the fire."For not yet had it shaken off the dust of the harms from the captivity; only just now and scarely had it escaped the flame of that most intolerable calamity. Cease then imputing sin to them, on whom God has had mercy."

Barnes: Zec 3:3

Now Joshua was clothed with filthy garments - Such, it is expressed, was his habitual condition; he was one so clothed. The "filthy garment,"as defilement generally, is, in Scripture, the symbol of sin. "We are all as the unclean, and all our righteousnesses are as filthy rags"Isa 64:6. "He that is left in Zion and he that remaineth in Jerusalem shall be called holy - when the Lord shall have washed away the filth of the daughters of Zion"Isa 4:3-4. "There is a generation, pure in its own eyes, and it is not washed from its filthiness"Pro 30:12. The same is expressed by different words, signifying pollution, defilement by sin; "Woe unto her that is filthy and polluted"Zep 3:1; "The land was defiled with blood"Psa 106:38; "they were defiled with their own works". It is symbolized also by the "divers washings"Heb 9:10 of the law, representing restored purity; and the use of the word by Psalmists and prophets; "Wash me thoroughly from mine iniquity"Psa 51:4; "wash you, make you clean; put away the evil of your doings from before Mine eyes"Isa 1:16; "O Jerusalem, wash thy heart from wickedness"Jer 4:14. In later times at least, the accused were clothed in black , not in defiled garments.

Barnes: Zec 3:4

And He spake to those who stood before Him - the ministering angels who had waited on the Angel of the Lord to do His bidding.

See, I have caused thine iniquity to pass from thee - The pardoning words of the Lord to David by Nathan, "The Lord too hath put away thy sin"2Sa 12:13. "And clothe thee with change of raiment, that is, such as were taken off and reserved for great occasions. As the filthy garments were not necessarily other than the high priest’ s vesture, symbolically defiled through the sins of the people, so neither need these be other than the priestly garments in their purity and freshness. The words imply the condition, not the nature of the vestment. (Cyril: "The high priest having been thus taken to represent the whole people, the filthy garments would be no unclear symbol of the wickedness of the people. For clad, as it were, with their sins, with the ill-effaceable spot of ungodliness, they abode in captivity, subject to retribution, paying the penalty of their unholy deeds. But when God had pity on them, He bade them be freed from their defilements, and in a manner re-clad with justifying grace. He indicates to them the end of their toils. For where remission of sin is, there follows of necessity freedom from the evils brought through sin."He adds that a clean mitre should be put upon his head, (Cyril), "that so we might understand that the glory of the priesthood ever, in a sort, concurs with the condition of the people. For the boast of the priesthood is the purity of those in their charge. As then when the people was in sin, the raiment of the priest also was in a manner defiled, so if it were again well-approved, pure and bright is the fashion of the priesthood, and free its access to God. So the inspired Paul having ministered to the Gentiles the Gospel of Christ, seeing them advancing in graces, writes, "By your boast, brethren, which I have in Christ Jesus"1Co 15:31, and, "my joy and crown"Phi 4:1.

Barnes: Zec 3:5

And I said, let them set a fair mitre on his head - This seems to have been purposely omitted, in order to leave something, and that, the completion of all, to be done at the intercession of the prophet. The glory and complement of the high priest’ s sacrificial attire was the mitre with the "holy crown upon it and the plate of prate gold, on which was graven, Holiness to the Lord"Exo 28:36-38; Exo 29:6; which was to "be upon"the high priest’ s "forehead, that he may bear the iniquity of the holy things which the children of Israel shall hallow in all their holy gifts; which was always to be upon his forehead, that they may be accepted before the Lord."The renewed gift of this was reserved for the intercession of man co-working with God.

And the angel of the Lord standing by - Seeing that all was done aright, and, now that the acquittal was complete, standing to give the charge.

Barnes: Zec 3:6

And the angel of the Lord protested - Solemnly (etymologically, called God to witness) as in, "Did I not make thee swear by the Lord and protested unto thee"1Ki 2:42, laying it as an obligation upon him. The charge is given to Joshua, and in him to all successive high priests, while Israel should continue to be God’ s people, as the condition of their acceptance.

Barnes: Zec 3:7

If thou wilt walk in My ways and if thou wilt keep My charge - Both of these are expressions, dating from the Pentateuch, for holding on in the way of life, well-pleasing to God and keeping the charge given by God. It was the injunction of the dying David to Solomon, "Keep the charge of the Lord thy God, to walk in His ways, to keep His statutes ..."1Ki 2:3.

Then shalt thou also judge My house - Judgment, in the place of God, was part of the high priest’ s office Deu 17:9-13; Deu 19:17; Mal 2:7. Yet these judgments also were given in the house of God. The cause was directed to be brought to God, and He through His priests judged it. Both then may be comprehended in the world, the oversight of the people itself and the judgment of all causes brought to it. Jonathan: "Thou shalt judge those who minister in the house of My sanctuary."

And I will give thee place to walk among those who stand by - that is, among the ministering spirits, who were "standing before the Angel of the Lord"Zec 3:4. This can be fully only after death, when the saints shall be received among the several choirs of angels. Jonathan: "In the resurrection of the dead I will revive thee and give thee feet walking among these Seraphim."Even in this this since "our conversation is in heaven"Phi 3:20, and the life of priests should be an angel-life, it may mean, that he should have free access to God, his soul in heaven, while his body was on this earth.

Barnes: Zec 3:8

Thou and thy companions which sit before thee; yea men of marvelous signs are they - o It seems probable that the words addressed to Joshua begin here; else the "men of signs"would be the companions of Joshua, to the exclusion of Himself. His companions are probably ordinary priests, who sit as sharing his dignity as priest, but "before him,"as inferiors. So Ezekiel says, "I was sitting in my house, and the elders of Israel were sitting before me"Eze 8:1. They are "images of the things to come"Heb 10:1. Isaiah’ s two sons, with their prophetic names, "Haste-spoil speed-prey, and a-remnant shall-return,"were with his own name, "salvation-of-the-Lord, signs and portents"Isa 8:18 of the future Israel. Isaiah, walking naked and barefoot, was "a sign and portent"Isa 20:3 against Egypt. God tells Ezekiel, that in the "removal of his stuff, as stuff for the captivity, I have set thee for a portent unto the house of Israel"Eze 12:6.

I, he explains his act, "am your portent; like as I have done, so shall it be done unto you"Eze 12:11. When forbidden to mourn on the death of his wife; "Ezekiel is unto you for a portent; according to all that he hath done, shall ye do; and when this cometh, ye shall know that I am the Lord God"Eze 24:24. Wherein then were Joshua and the other priests portents of what should be? One fact alone had stood out, the forgiveness of sins. Accusation and full forgiveness, out of God’ s free mercy, were the substance of the whole previous vision. It was the full reinstatement of the priesthood. The priesthood so restored was the portent of what was to come. To "offer the offering of the people, and make an atonement for them; Lev 9:7; "to make an atonement for the children of Israel for all their sins once a year"Lev 16:34, was the object of the existence of the priesthood. Typical only it could be, because they had "but the blood of bulls and goats to offer, which could,"in themselves, "never take away sins"Heb 10:4. But in this their act they were portents of what was to come. He adds here, "For, behold, I will bring My Servant the Branch."

The Branch - Had now become, or Zechariah made it, a proper name. Isaiah had prophesied, "In that day shall the Branch of the Lord be beautiful and glorious for the escaped of Israel"Isa 4:2; and, in reference to the low estate of him who should come, "There shall come forth a rod out of the stump of Jesse, and a Branch shall grow out of his roots"Isa 11:1; and Jeremiah, "Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth, and this is the name whereby He shall be called, The Lord our Righteouness"Jer 23:5-6; and, "In those days and at that time, will I cause the Branch of righteousness to grow up unto David, and he shall execute judgment and righteousness in the land"Jer 33:15. Of him Zechariah afterward spoke as, "a man whose name is the Branch"Zec 6:12.

Here Zechariah names him simply, as a proper name, "My servant, the, Branch,"as Ezekiel prophesied of "My servant David."The title "My servant,"which is Isaiah’ s chiefest title of the Messiah, occurs in connection with the same image of ills youth’ s lowly estate, and of His atoning Death. "He shall grow up before Him as a sucker, and as a root from a dry ground"Isa 53:2; "a scion shall grow out of his roots"Isa 11:1. . Lest then God should seem to have spoken untruly, in promising to the legal priesthood that it should ever have the oversight over His house, there was need to fore-announce the mystery of Christ, that the things of the law should cease and He Himself should judge His own house through the Scion from Himself, His Son.

Osorius: "Look ye to the Branch of the Lord; set Him as the example of life; in Him, as a most strong tower, place with most becoming faith all your hope of salvation and immortality. For He is not only a Branch, who shall fill you with the richness of divine fruit, but a stone also, to break all the essays of the enemy."

Poole: Zec 3:1

And he the Lord of hosts, whose servant Zechariah was, and in whose name he spake.

Showed me in vision represented to me, Zechariah.

Joshua the high priest for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church.

Standing either as accused, and to make his defence; or rather ministering in his office, according to his duty.

Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c.

Standing at his right hand either because the accusation was true, or to hold his working hand from its work.

To resist him Joshua.

Poole: Zec 3:2

The Lord said , i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.

The Lord the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’ s name than in his own, though this he could have done.

Rebuke thee ; he who was accused was God’ s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’ s attempts.

Is not this this man, this Joshua,

a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.

The Lord said , i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.

The Lord the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’ s name than in his own, though this he could have done.

Rebuke thee ; he who was accused was God’ s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’ s attempts.

Is not this this man, this Joshua,

a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.

Poole: Zec 3:3

At the time Zechariah saw this vision he saw also in what a mean, dirty, and tattered garb he was who represented the high priest. It was the hieroglyphic of Joshua, not Joshua himself.

Filthy garments emblem of a poor or sinful state, or both.

Stood: see Zec 3:1 .

Before the angel the Lord Christ, called the Angel.

Poole: Zec 3:4

And he the Lord Christ, who purifieth his church, who purgeth away her sin, and clothes her with rich and clean garments.

Answered so the Hebrew, and so this prophet speaks, though no question went before. It is an idiom of that language.

Spake commanded.

Those that stood before him some of the attendants, those ministerial angels, who were Christ’ s servants, and as such are represented standing before him.

Take away the filthy garments remove, or cause them to be removed, from him, as altogether unbecoming his person, office, and employments. These filthy garments those angels took away, but another hand takes away what is signified by this emblem.

From him from this high priest Joshua.

He , Christ, the Lamb of God, said,

Behold, I have caused thine iniquity to pass from thee: what angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.

I will clothe adorn and beautify,

thee O Joshua, with change of raiment; clean and rich, emblem of graces and spiritual excellencies given to him.

Poole: Zec 3:5

And I said: Zechariah takes the boldness to desire that for Joshua which might add to his veneration and authority; and he asks the thing of Christ, or rather Christ commandeth this be done. Let them , who minister before Christ,

set a fair mitre a rich and beautiful ornament for the head of the high priest; not a crown, which is for royal heads, but a tire, a pontifical ensign.

So they set as they were commanded by Christ at the request of the prophet.

And clothed him with garments all the garments which did appertain to the high priest, of which you read Exo 28:4 , which probably were put on, though they are not expressly mentioned here.

The angel who is the Lord Christ himself,

stood by withdrew not till all this was done.

Poole: Zec 3:6

The angel of the Lord the Lord Christ,

protested solemnly declared and averted it, gave him to know.

Poole: Zec 3:7

Thus saith the Lord of hosts the Father, whose will Christ reveals to us.

If thou Joshua wilt walk in my ways; obey the precepts and holy commands of the law.

Wilt keep my charge the special charge and office of the high priest.

Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.

And shalt also keep my courts not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Heb 12:22 .

Thus saith the Lord of hosts the Father, whose will Christ reveals to us.

If thou Joshua wilt walk in my ways; obey the precepts and holy commands of the law.

Wilt keep my charge the special charge and office of the high priest.

Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.

And shalt also keep my courts not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Heb 12:22 .

Poole: Zec 3:8

Hear now ; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.

And thy fellows the other priests, thy associates in the priestly office, though inferior to thee.

That sit before thee as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.

They are men wondered at the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.

I , God the Father, will bring forth a much more wonderful work.

My servant the Branch Christ, Messiah, the Branch, Isa 4:2 11:1 Jer 33:15 .

Hear now ; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.

And thy fellows the other priests, thy associates in the priestly office, though inferior to thee.

That sit before thee as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean.

They are men wondered at the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish.

I , God the Father, will bring forth a much more wonderful work.

My servant the Branch Christ, Messiah, the Branch, Isa 4:2 11:1 Jer 33:15 .

Haydock: Zec 3:1

Jesus, or Josue, the son of Josedec, the high priest of that time. (Challoner) ---

To him this literally refers. (Worthington) ---

As high priest, he represented the nation, whom several calumniated to Darius, 1 Esdras iv., &c. God represses the adversary and adorns his people. It seems something has been done amiss, ver. 4. (Calmet) ---

The high priest, (St. Jerome) or rather his sons, have married strangers. (Chaldean) (1 Esdras x. 18.) Many Fathers take Jesus for a figure of the Messias, covered with the sins of mankind. (Calmet) ---

But the Orient (ver. 8) would not thus be promised unto him, (St. Jerome) unless we consider him also as high priest. ---

Satan. Septuagint, "the devil;" the accuser and calumniator, Apocalypse xii. 10.

Haydock: Zec 3:2

The Lord said. This may refer to the angel, or to the Father and the Son, Psalm cix. Both are styled Jehovah. ---

Bread, alluding to the nation, or to Jesus. Have not the suffered enough? (Amos iv. 11.) (Calmet)

Haydock: Zec 3:3

Garments. Negligences and sins. (Challoner) ---

Jesus had neglected to urge the building of the temple, or to repress unlawful marriages, 1 Esdras viii. (Worthington)

Haydock: Zec 3:4

Change, such as were worn on festivals. This shewed that the people should exchange adversity for joy.

Haydock: Zec 3:5

Mitre, (cydarim) the pontiff's tiara, of byssus, Exodus xxviii. 4.

Haydock: Zec 3:7

Judge. The high priests were at the head till the Machabees. (Josephus, Antiquities xi. 4., and xx. 8.) ---

Yet the nation was, (Calmet) till Simon, (Haydock) always dependent; and the judges were under foreign kings or governors. (Calmet) ---

Give thee, &c. Angels to attend and assist thee. (Challoner) ---

They are promised to help the pastors of the Church. (Worthington) ---

They shall give information, ver. 9., and Exodus xxiii. 20. (Calmet) ---

Of them. Septuagint, "who shall converse in the midst of these who stand:" (Haydock) thy children shall succeed in the pontificate. (Theod.[Theodotion or Theodoret])

Haydock: Zec 3:8

Portending men. That is, men who by words and actions are to foreshew wonders that are to come; (Challoner) or rather they require prodigies before they will take courage to build the temple; or they understand how to explain such things. (Calmet) ---

Orient ; Christ, who according to his humanity is the servant of God, is called the Orient, from his rising like the sun in the east to enlighten the world. (Challoner) ---

St. Luke explains this of Christ, (Worthington) recording the words of Zacharias. [Luke i. 78.] (Haydock) ---

Christ's birth was most pure. He gave light to the world. Some would explain this of Zorobabel; but as he was already present, it would seem more applicable to Nehemias. Yet both were only figures of Christ, and could not efface the iniquity of Juda, &c. The Messias is styled the Bud, chap.vi. 12., and Isaias iv. 2., &c. (Calmet) ---

Tsemach signifies either "the bud or the orient." (Haydock)

Gill: Zec 3:1

And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives, Ezr 10:18, which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is:

standing before the Angel of the Lord; not any created angel, but Christ the Angel of God's presence, who is called Jehovah, Zec 3:2 is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, Dan 7:10, either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him,

Satan standing at his right hand to resist him; either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,

"and sin standing at his right hand to resist him:''

when the people of God fall into sin, Satan the accuser of the brethren, their avowed enemy, observes it, and accuses them before the Lord, and seeks their condemnation. Maimonides ^p understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter ^q. The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left ^r; but it was usual for the pleader, who was called בעל ריב, "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him ^s: and to this custom is the allusion here, and in Psa 106:6 where Satan, who is the accuser of men, and pleads against them, is placed at the right hand, as here; and God, who pleads the cause of his poor people, is also represented as standing on their right hand. The business of Satan here was to accuse, to bring charges, to plead for condemnation, and endeavour to get the sentence of it passed against Joshua; for he was at his right hand, to be an "adversary" to him, as his name (Satan) signifies, which he has from

the word here used; being an enemy to mankind in general, and especially to the people of God, and more especially to persons in sacred public offices; to whom he is αντιδικος, "a court adversary", as the Apostle Peter calls him, 1Pe 5:8 who appears in open court against them, and charges them in a most spiteful and malicious manner; and is a most, implacable, obstinate, and impudent one, as his name signifies, and the word from whence it is derived ^t; though Maimonides ^u thinks the name is derived from שטה, which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error.

Gill: Zec 3:2

And the Lord said unto Satan,.... The same with the Angel of the Lord, Zec 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God:

The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" ^w; as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:

even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Rom 8:33,

is not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews ^x say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say ^y 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amo 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.

Gill: Zec 3:3

Now Joshua was clothed with filthy garments,.... Having fallen into sin. The Jewish writers ^z interpret this of the sin of his children in marrying strange wives, Ezr 10:18 or he had married one himself, as Jerom from the Jews, on the place; or a whore, as Justin Martyr ^a suggests; or had been slothful and sluggish in rebuilding the temple; and, be it what it will, Satan had aggravated it, and represented him as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags, Isa 64:6. It may also denote the imperfection of the Levitical priesthood, and the pollutions in it, at least in those who officiated therein, and especially under the second temple; as well as may represent the defilements of the Lord's people by sins they fall into:

and stood before the angel: as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest. Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati" ^b: nay, it was not only customary for the accused person, when he was brought into court before the people to be tried, to be in such a filthy dress; but even his near relations, friends, and acquaintance, before the court went to voting, used to appear in like manner, with their hair dishevelled, and clothed with garments foul and out of fashion, weeping and crying, and deprecating punishment; thinking, by such a filthy and deformed habit, to move the pity of the people ^c. It is said of the ambassadors of the Rhodians at Rome, upon a certain victory obtained, that they appeared at first in white garments, suitable to a congratulation; but when they were told that the Rhodians had not so well deserved to be reckoned among the friends and allies of the Romans, they immediately put on sordid garments, and went about to the houses of the principal men, with prayers and tears entreating that cognizance might first be taken of their cause, before they were condemned ^d: though, on the contrary, some, when arraigned, as defying their accusers, and as a token of their innocence, and to show the fortitude of their minds, and even, if they could, to terrify the court itself, would dress out in the most splendid manner; or, however, would not follow the above custom. It is reported of Scipio Africanus, that when he was arraigned in court, he would not omit shaving his beard, nor put off his white garments, nor appear in the common dress of arraigned persons ^e: and when Manlius Capitolinus was arraigned in court, none of his relations would change their clothes; and Appius Claudius, when he was tried by the tribunes of the common people, behaved with such spirit, and put on such a bold countenance, as thinking that by his ferocity he might strike terror into the tribunes; and so Herod, when he was accused before Hyrcanus, went into the court clothed in purple, and attended with a guard of armed men ^f: whether the above custom obtained in Judea, and so early as the times of this prophet, is not so evident; though Josephus ben Gorion says it was a custom for a guilty person to stand before the judges clothed in black, and his head covered with dust ^g; however, it is certain that with the Jews a distinction was made in the dress of priests, who, by the sanhedrim, were found guilty or not; such as were, were clothed and veiled in "black"; and such as were not, but were found right and perfect, were clothed in white; and went in, and ministered with their brethren the priests ^h.

Gill: Zec 3:4

And he answered, and spake,.... That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spake

unto those that stood before him; not the fellows that sat before Joshua, Zec 3:8 for the priests, who were Joshua's fellows, could not take away sin; nor indeed can ministers of the Gospel, only ministerially or declaratively, as instruments, in bringing the good news of pardon to the comfort of distressed minds; whom the ministering angels may here represent, that stood before Christ the Archangel, the Head of all principalities and powers, and who are ministering spirits to him; and so the Targum paraphrases it,

"and he said to them who ministered before him;''

who, though they can not expiate sin, or make atonement for it, may bring the tidings of pardon to a poor fallen believer:

saying, Take away the filthy garments from him; it may be observed, that the garments of the priests were to be new and fair, according to the Jewish canons ⁱ; and if they became filthy, they did not whiten them, nor wash them, but left them for threads (or wicks of candles), and put on new; and so orders are here given not to wash the filthy garments of Joshua, but to take them away: it is not, take him, Satan, the address is not to him; nor angels, who are spoken to, take away this filthy creature from me, I can not bear the sight of him; but take away his sins, not the being, power, or sense of them; nor does it signify making atonement for them, or removing them out of the sight of justice; but a taking them away out of Joshua's sight, and giving him a sense of pardon, a comfortable view of it, in which angels and ministers of the word may be assisting; see Isa 6:6 and is effectually done, when Christ, who has power to forgive sin, makes an application of forgiving grace himself, as follows:

and unto him he said; that is, the Angel of the Lord said to Joshua:

Behold, I have caused thine iniquity to pass from thee; which shows that he had sinned, and interprets the filthy garments he was clothed with: Christ took his iniquity upon himself, bore and made satisfaction for it, and removed it as far from him as the east from the west; and now caused the guilt of it to pass from his conscience, and gave him a comfortable view of the free and full pardon of it. The word "behold" is prefixed to this declaration of pardon, to ascertain the truth of it, to fix his attention to it, and raise his admiration at it:

and I will clothe thee with change of raiment; garments to put on and off; for, in those hot countries, they used to shift their garments often; and these do not design priestly garments, such as the high priest put on, on the day of atonement, when he put off his common garments, and, having done his work, shifted again, Lev 16:23 such change of garments the high priest, indeed, had; and so had the common priests; for they did not wear the same garments, when out of service, as when in it; See Gill on Eze 42:14, Eze 44:19; but priestly garments seem rather to be intended in the following verses, which were put on along with the mitre: change of raiment here rather signify such as used to be wore on festivals and holy days, rich, valuable, precious garments; such as men wore when they went abroad, and appeared in company, and upon return home put off again; and especially clean neat garments, as some render the word ^k, in opposition to filthy ones Joshua was clothed with: when arraigned persons put on sordid garments, they were said, "moutare vestem", to change their apparel; but here clean, instead of filthy garments, are called change of raiment with great propriety; and a happy exchange is this indeed! The word is in the plural number, and may point at more garments than one, different suits of apparel, with which changes might be frequently made, both for delight and refreshment; and may have regard to the several garments of believers in Christ, of all good men, partakers of the grace of God: they have the garment of an outward holy conversation, which they are to watch and keep, lest they walk naked; and which, as it is often spotted with sin, they wash and make white in the blood of the Lamb: and there is the integrity and faithfulness of the saints in the performance of their duty, in their several stations of life; and especially of those in public office, in the discharge of that; who, as Job, put on righteousness, and it clothes them, and judgment is as a robe and diadem to them, Job 29:14 and there is the garment of internal holiness, the new man, consisting of the various graces of the spirit, which is put on as a garment, and makes believers all glorious within; as well as their clothing is of wrought gold, the righteousness of Christ; the principal garment, called the robe of righteousness, and garments of salvation; the best robe, and wedding garment, fine linen, clean and white, which is the righteousness or righteousnesses of the saints, Rev 19:8 and so the Targum renders the word here, "with righteousnesses": though, as one change of raiment, or suit of apparel, may be meant, so one sort of righteousness only may be pointed at, even the one obedience of Christ, or his justifying righteousness; which may be so called, to denote the excellency and fulness of it, being sufficient to clothe and justify all the elect of God; like raiment, this is not in the saints, but put upon them, and covers them, and keeps them warm; protects from injuries, and beautifies and adorns: this robe of righteousness Christ has wrought out for his people, and he clothes them with it; it is his gift unto them, and they receive it from him; by which they are freed from all sin and condemnation, and their persons and services are accepted with God.

Gill: Zec 3:5

And I said, Let them set a fair mitre upon his head,.... These are either the words of Jehovah the Father, who has all the angels at his command, and can order them to do what he pleases; always regards the intercession of Christ; is ever well pleased with his righteousness, and with his people, as clothed with it; and, where he gives grace, he gives more grace: a man clothed with Christ's righteousness is upon rising ground; he is in the way to great honour and glory: or, as some think, they are the words of the Angel of the Lord, the Messiah, continued, who willed, ordered, and commanded his ministering servants to do this, that Joshua might appear agreeably to the dignity of his office, and look great, as well as clean and neat: or rather they are the words of Zechariah the prophet; and design either the inward thoughts and secret wishes of his mind; or were an humble request of his, and was regarded; who, seeing something wanting to make Joshua a complete high priest, intercedes for it: so one saint rejoices in the restoration of another; and is so far from envying the gifts and graces of the greatest, that he wishes him more:

so they set a fair mitre upon his head; such as the high priest wore; on which was a plate of gold, and on it written "Holiness to the Lord"; and was an emblem of Christ being made sanctification to his people; see Exo 28:4. The mitre was a garment of the high priest, a sort of covering for the head, a cap or turban: it was made of linen, and is called the linen mitre, Lev 16:4 and that which Joshua might have wore before, being stained and foul, it is requested that a "fair" or "clean" ^l one might be set upon his head. It consisted, as the Jewish writers say ^m, of sixteen cubits or ells, which were rolled up in the form of a Turkish turban; and has its name in Hebrew from its being thus rolled up. The account Josephus ⁿ gives of it is, that it was

"a cap or bonnet wore on the head, not rising up in a point, nor encompassing the whole head, but put on little more than the middle of it; and is called "masnaempthes" (it should be "mitznephet"); and is formed in such a manner, as to look like a crown, made of a linen web, like a swath or roller; for it is many times rolled about and sewed;''

and with which Jerom's account of it agrees; who says ^o,

"the fourth sort of garment is a round cap or bonnet, such as we see painted on Ulysses, like a globe, circle, or sphere, divided in the middle, and one part set on the head: this we and the Greeks call a "tiara"; the Hebrews, "mitznephet": it has no point at top, nor does it cover the whole head to the hair, but leaves a third part of the forehead uncovered; and so bound with a lace at the back of the head, that it cannot easily fall from it: it is made of fine linen; and is so well covered with a linen cloth, (and which also Josephus takes notice of in the above place), that no traces of the needle appear without.''

It hid the seams, and the deformity of them: both the high priest and the common priests wore mitres, as appears from Exo 28:4 and the difference between them, according to the Jewish writers ^p, seems chiefly to lie in the manner of rolling and wrapping them: the mitre of the high priest was wrapped about his head, as you roll a broken limb, roll upon roll, and did not rise up to a point, but was flat on his head; but that of the common priests consisted of various folds and rolls; which gradually rose up to a point, as a nightcap, or high crowned hat. Josephus ^q contrary to all other writers, makes the high priest to have two mitres; for he says, he had a cap like to the former, such as all the rest of the priests had, upon which another was sewed, variegated with blue, or a violet colour; which Braunius ^r thinks is a mistake of his, arising from the blue lace, with which the plate of gold, that had engraven on it Holiness to the Lord, was fastened to the mitre; or else that the place is corrupted, or has been interpolated by some other hand; since this would make the high priest to have nine garments, and not eight only; but Fortunatus Scacchus ^s takes the passage to be genuine, and argues from it for another mitre or cap, more worthy of the high priest; and which was peculiar to him, and was very curiously wrought, and on which the celestial globe was figured; and so Josephus says ^t, that the cap being made of blue or hyacinth, seemed to signify heaven; for otherwise the name of God would not have been put upon it. The son of Sirach, Ecclesiasticus 45:12 speaks very highly of this covering of the high priest's head, calling it

"a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful;''

as here a fair mitre:

and clothed him with garments; priestly ones, suitable to his office, which were in all eight; which were the linen breeches; the coat of linen; an embroidered girdle; a robe of blue; an ephod of gold; a breastplate curiously wrought, in which were the Urim and Thummim; a mitre of fine linen, and a plate of pure gold on it, Lev 8:7 and on the day of atonement he wore the four following extraordinary garments, breeches, coat, girdle, and mitre all of linen, Lev 16:4 ^u; all which were typical of the clothing of believers by Christ, by whom they are made priests unto God: "and clothed him with garments"; priestly robes, suitable to his office:

and the Angel of the Lord stood by; to see all done according to his order; and not as a mere spectator, for he was concerned in clothing him himself; and he still stood to denote his constant care of Joshua, and his regard to him, and as having something more to say to him, as follows:

Gill: Zec 3:6

And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God.

Gill: Zec 3:7

Thus saith the Lord of hosts,.... For this Angel was no other than the Lord of armies in heaven and in earth:

If thou wilt walk in my ways; prescribed in the word of God, moral, ceremonial, and evangelical; in Christ the grand way, and indeed the only way of salvation; and in the paths of faith, truth, righteousness, and holiness; in the ways of God's commandments, which are pleasant, and attended with peace; such a walk and conversation, and such obedience, the grace of God teaches, and obliges to:

and if thou wilt keep my charge; the things he gave in charge, all his commands and ordinances, particularly such as belonged to the priestly office and Levitical service; see Num 3:7 all which might be expected after so many favours granted:

then thou shall also judge my house, and shalt also keep my courts: preside in the temple, be governor in it, and have the care of all the courts belonging to the people and the priests, and the advantages arising from thence. The meaning is, that whereas the office of the priesthood was in disuse through the captivity, and was become contemptible through the sins of the priests, it should now be restored to its former honour and glory: to have a place in the house of God, the church, is a great honour, and still more to be a governor and ruler in it:

and I will give thee places to walk among those that stand by; either among fellow priests, or fellow saints; or rather among the angels that stood before the Angel of the Lord, and ministered to him; signifying that he should enjoy their company, be like unto then, and join in service with them in heaven, in a future state: and "walking places" among them denote the pleasures of the heavenly state, as well, as the safety and glory of it; see Isa 57:2. The Targum very agreeably paraphrases the words thus,

"and in the resurrection or quickening of the dead, I will raise or quicken thee; and I will give thee feet walking among these seraphim.''

The allusion is to those walks that were in the temple, such as Christ walked in, Joh 10:23 and the pavement in Ezekiel's temple, Eze 40:17.

Gill: Zec 3:8

Hear now, O Joshua the high priest,.... What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all the priests:

thou and thy fellows, that sit before thee; the Jews interpret ^w these of Hananiah, Mishael, and Azariah, for whom wonders were wrought in delivering them from the fiery furnace; but rather they design the priests and the prophets, and chief men, that came up with Joshua out of the captivity; and especially the young priests that sat before him as his disciples, to be instructed by him in things belonging to the priestly office:

for they are men wondered at; or, "men of a sign" ^x, or "wonder"; typical of Christ, the great High Priest; they were "men wondered at", as all the people of God are: they are wondered at by themselves, that God should have any love to them, any thoughts concerning them; make a covenant with them in his Son; send him to die for them; call them by his grace; make them sons and heirs of his, and at last bring them to glory: and they are wondered at by the men of the world; that they should make such a choice as they have; that they should bear afflictions with so much cheerfulness and patience; that they should be so supported under them, and even thrive and flourish amidst them. The life of a believer is all a mystery, and wonderful: and they are wondered at by the angels, as they are the chosen of God, the redeemed of the Lamb, and called from among men; and they shall be the spectators of wonderful things themselves, which they will be swallowed up in the admiration of to all eternity. The Targum paraphrases the words thus,

"for they are men worthy to have miracles wrought for them;''

and indeed, though they are not worthy, yet miracles of grace are wrought for them, and one follows:

for, behold, I will bring forth my servant the BRANCH; not Zerubbabel, as some interpret it; but the Messiah, as the Targum of Jonathan paraphrases it; and which is the sense of some other Jewish writers. Kimchi, though he interprets the Branch of Zerubbabel, yet observes there are some of their interpreters who explain it of the Messiah; and it is as if it was said, though I bring you this salvation, yet I will bring you a greater salvation than this, at the time I shall bring forth my servant the Branch: and again they interpret it of him, because the name of the Messiah is Menachem, i.e. the Comforter; and which is numerically the same with "Tzemach", the Branch; and Aben Ezra, who first explains it the same way as Kimchi, yet adds, but many interpreters say this Branch is the Messiah: and he is called Zerubbabel, because he is of his seed, even as he is called David; and David my servant shall be their Prince for ever, Eze 37:25 likewise another Jewish writer, R. Abraham Seba ^y, understands it of the Messiah. The heathens used to call their heroes the branches of the gods; the branch of Jupiter, and the branch of Mars, &c. are frequently met with in the poets ^z, and perhaps taken from this name of the Messiah; who is the servant of God as Mediator, and became so by being made of a woman, and made under the law; and is a servant of God's choosing, sending, and rewarding; the chief of whose service lay in the redemption of his people; and who was an obedient, diligent, prudent, and faithful servant. The name of "the Branch" is given him elsewhere, Isa 4:2 and designs his descent as man, and the meanness of it; and yet his fruitfulness in himself, and to his people: the "bringing" him "forth" intends his incarnation; and shows that he existed before, and was with God, and is brought forth by him as an instance of his grace and love to men; and because this was a matter of great moment, and very wonderful, and would certainly be done, and deserved attention, the word "behold" is prefixed to it. The Septuagint render this word by ανατολη, "the rising sun", or that part of the heavens where the sun rises, the east; and the Vulgate Latin version has "orientem", "the east": hence another Zechariah calls the Messiah "the Day spring from on high", Luk 1:78 and one of his titles is "the Sun of righteousness", Mal 4:2. The eastern part of the heavens was attributed by the heathens to their gods, and reckoned their seat and abode ^a; and from hence the Messiah came, that man from heaven; he was born in the eastern part of the world. Some render the words, in Mic 5:2, "his goings forth are out of the east" ^b; and it was from the mount of Olives, which was to the east of Jerusalem, that he went up to heaven; and from the same point of the heavens will he come again, since his feet will stand on that mountain, Act 1:11 he is the Angel said to ascend from the east, Rev 7:2 and perhaps it is owing to this version of the word here, and elsewhere, when used of the Messiah, that he came to be known among the Gentiles by this name; to which it is thought Tacitus ^c has respect, when he says,

"many were persuaded that in the ancient books of the priests were contained a "prophecy", that at that time "Oriens", or the east, should prevail;''

that is, such an one should exist, or rule in the world, whose name is "Oriens", or the rising sun.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 3:1

¹ sn Joshua the high priest mentioned here is the son of the priest Jehozadak, mentioned also in Hag 1:1 (cf. Ezra 2:2; 3:2, 8; 4:3; 5:2; 10:18; Neh 7:7; 12:1, 7, 10, 26). He also appears to have been the grandfather of the high priest contemporary with Nehemiah ca. 445 b.c. (Neh 12:10).

² tn The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal name (as in almost all English translations) but an epithet, namely, “the adversary.” This evil being is otherwise thus described in Job 1 and 2 and 1 Chr 21:1. In this last passage the article is dropped and “the satan” becomes “Satan,” a personal name.

NET Notes: Zec 3:2

¹ sn The juxtaposition of the messenger of the Lord in v. 1 and the Lord in v. 2 shows that here, at least, they are one and the same. See Zech 1:11, 12 where they are distinguished from each other.

² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Zec 3:3

¹ sn The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech suggests Joshua’s absolute disqualification for priestly service in the flesh, but v. 2 speaks of his having been rescued from that deplorable state by God’s grace. He is like a burning stick pulled out of the fire before it is consumed. This is a picture of cleansing, saving grace.

NET Notes: Zec 3:4

¹ tn Heb “and he”; the referent (the angel, cf. v. 1) has been specified in the translation for clarity.

² tn The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or preterite 3rd person masculine plural) is well-attested elsewhere. Most English translations render this as 1st person singular (“and I will clothe”), but cf. NAB “Take off…and clothe him.”

NET Notes: Zec 3:7

¹ tn Heb “walk,” a frequent biblical metaphor for lifestyle or conduct; TEV “If you [+ truly CEV] obey.” To “walk” in the ways of the Lord is to live life as he intends (cf. Deut 8:6; 10:12-22; 28:9).

² sn The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly important role the high priest played in the postexilic Jewish community, especially in the absence of a monarchy. It also suggests the messianic character of the eschatological priesthood in which the priest would have royal prerogatives.

NET Notes: Zec 3:8

¹ tn Heb “these men.” The cleansing of Joshua and his elevation to enhanced leadership as a priest signify the coming of the messianic age.

² sn The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21; Ps 132:17; Jer 23:5; 33:15).

Geneva Bible: Zec 3:1

And he showed me Joshua the high priest ^{( a )} standing before the angel of the LORD, and ^{( b )} Satan standing at his right hand to resist him.

^{( a )} He prayed to Christ the Mediator for the state of the Church.

^{( b )} Which declares that the faithful do not only war with flesh and blood, but with Satan himself, and spiritual wickedness; (Eph 6:12).

Geneva Bible: Zec 3:2

And the ^{( c )} LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a ^{( d )} brand plucked out of the fire?

^{( c )} That is, Christ speaks to God as the mediator of his Church, that he would rebuke Satan: and here he shows himself to be the continual preserver of his Church.

^{( d )} Meaning that Joshua was wonderfully preserved in the captivity, and now Satan sought to afflict and trouble him when he was doing his office.

Geneva Bible: Zec 3:3

Now Joshua was clothed with ^{( e )} filthy garments, and stood before the angel.

^{( e )} With regard to the glorious garments and precious stones that the priests wore before the captivity: and by this contemptible state the Prophet signifies, that these small beginnings would be made excellent when Christ will make the full restitution of his Church.

Geneva Bible: Zec 3:4

And he answered and spoke to those that stood before him, saying, Take away the ^{( e )} filthy garments from him. And to him he said, Behold, I have ^{( f )} caused thy iniquity to pass from thee, and I will clothe thee with change of raiment.

^{( e )} See Zec 3:3

^{( f )} He shows of what apparel he speaks, which is, when our filthy sins are taken away, and we are clothed with God's mercies, which refers to the spiritual restitution.

Geneva Bible: Zec 3:5

And I said, Let them ^{( g )} set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.

^{( g )} The Prophet prays that besides the raiment, the Priest might also have attire for his head accordingly, that is, that the dignity of the priesthood might be perfect: and this was fulfilled in Christ, who was both Priest and King. And here all those are condemned, that can content themselves with any average reformation in religion, seeing the Prophet desires the perfection, and obtains it.

Geneva Bible: Zec 3:7

Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also ^{( h )} judge my house, and shalt also keep my ^{( i )} courts, and I will give thee places to walk among ^{( k )} these that stand by.

^{( h )} That is, have rule and government in my Church, as your predecessors have had.

^{( i )} By which he means to have the whole charge and ministry of the Church.

^{( k )} That is, the angels, who represented the whole number of the faithful: signifying that all the godly would willingly receive him.

Geneva Bible: Zec 3:8

Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they ^{( l )} [are] men wondered at: for, behold, I will bring forth my servant the ^{( m )} BRANCH.

^{( l )} Because they follow my word, they are condemned in the world, and esteemed as monsters. See Isa 8:18

^{( m )} That is, Christ, who did so humble himself, that he not only became the servant of God, but also the servant of men: and therefore in him they should have comfort, even though in the world they are condemned; (Isa 11:1) (Jer 23:5; Jer 33:14-15).

Commentary -- Verse Range Notes

TSK Synopsis: Zec 3:1-10

1 Under the type of Joshua, the high priest, receiving clean garments,

6 and a covenant of promise,

8 Christ the Branch and Corner Stone is promised.

Maclaren: Zec 3:1-10

A Vision Of Judgment And Cleansing

And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 3 Now Joshua was clothed with filthy garments, and stood before the Angel 4 And He answered and spake unto those that stood before Him, saying, Take away the filthy garments from him. And unto him He said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. 5. And I said, Let them set a fair mitre upon his head. So they set a fair mitre upon his head, and clothed him with garments. And the Angel of the Lord stood by. 6. And the Angel of the Lord protested unto Joshua, saying, 7. Thus saith the Lord of Hosts, If thou wilt walk in My ways, and if thou wilt keep My charge, then thou shalt also judge My house, and shalt also keep My courts, and I will give thee places to walk among these that stand by. 8. Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are men wondered at: for, behold, I will bring forth My servant The BRANCH. 9. For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the Lord of Hosts, and I will remove the iniquity of that land in one day. 10. In that day, saith the Lord of Hosts, shall ye call every man his neighbour under the vine and under the fig-tree.'--Zechariah 3:1-10.

ZECHARIAH worked side by side with Haggai to quicken the religious life of the people, and thus to remove the gravest hindrances to the work of rebuilding the Temple. Inward indifference, not outward opposition, is the real reason for slow progress in God's work, and prophets who see visions and preach repentance are the true practical men.

This vision followed Haggai's prophecy at the interval of a month. It falls into two parts--a symbolical vision and a series of promises founded on it.

I. The Symbolical Vision (Zechariah 3:1-5).

The scene of the vision is left undetermined, and the absence of any designation of locality gives the picture the sublimity of indefiniteness. Three figures, seen he knows not where, stand clear before the Prophet's inward eye. They were shown him by an unnamed person, who is evidently Jehovah Himself. The real and the ideal are marvellously mingled in the conception of Joshua the high priest--the man whom the people saw every day going about Jerusalem--standing at the bar of God, with Satan as his accuser. The trial is in process when the Prophet is permitted to see. We do not hear the pleadings on either side, but the sentence is solemnly recorded. The accusations are dismissed, their bringer rebuked, and in token of acquittal, the filthy garments which the accused had worn are changed for the full festal attire of the high priest.

What, then, is the meaning of this grand symbolism? The first point to keep well in view is the representative character of the high priest. He appears as laden not with individual but national sins. In him Israel is, as it were, concentrated, and what befalls him is the image of what befalls the nation. His dirty dress is the familiar symbol of sin; and he wears it, just as he wore his sacerdotal dress, in his official capacity, as the embodied nation. He stands before the judgment seat, bearing not his own but the people's sins.

Two great truths are thereby taught, which are as true to-day as ever. The first is that representation is essential to priesthood. It was so in shadowy and external fashion in Israel; it is so in deepest and most blessed reality in Christ's priesthood. He stands before God as our representative--And the Lord hath made to meet on Him the iniquity of us all.' If by faith we unite ourselves with Him, there ensues a wondrous transference of characteristics, so that our sin becomes His, and His righteousness becomes ours; and that in no mere artificial or forensic sense, but in inmost reality. Theologians talk of a communicatio idiomatum as between the human and the divine elements in Christ. There is an analogous passage of the attributes of either to the other, in the relation of the believer to his Saviour.

The second thought in this symbolic appearance of Joshua before the angel of the Lord is that the sins of God's people are even now present before His perfect judgment, as reasons for withdrawing from them His favour. That is a solemn truth, which should never be forgotten. A Christian man's sins do accuse him at the bar of God. They are all visible there; and so far as their tendency goes, they are like wedges driven in to rend him from God.

But the second figure in the vision is the Satan,' standing in the plaintiff's place at the Judge's right hand, to accuse Joshua. The Old Testament teaching as to the evil spirit who accuses' good men is not so developed as that of the New, which is quite natural, inasmuch as the shadow of bright light is deeper than that of faint rays. It is most full in the latest books, as here and in Job; but doctrinal inferences drawn from such highly imaginative symbolism as this are precarious. No one who accepts the authority of our Lord can well deny the existence and activity of a malignant spirit, who would fain make the most of men's sins, and use them as a means of separating their doers from God. That is the conception here.

But the main stress of the vision lies, not on the accuser or his accusation, but on the Judge's sentence, which alone is recorded. The Angel of the Lord' is named in Zechariah 3:1 as the Judge, while the sentence in Zechariah 3:2 is spoken by the Lord.' It would lead us far away from our purpose to inquire whether that Angel of the Lord is an earlier manifestation of the eternal Son, who afterwards became flesh--a kind of preluding or rehearsing of the Incarnation. But in any case, God so dwells in Him as that what the Angel says God says and the speaker varies as in our text. The accuser is rebuked, and God's rebuke is not a mere word, but brings with it punishment. The malicious accusations have failed, and their aim is to be gathered from the language which announces their miscarriage. Obviously Satan sought to procure the withdrawal of divine favour from Joshua, because of his sin; that is, to depose the nation from its place as the covenant people, because of its transgressions of the covenant. Satan here represents what might otherwise have been called, in theological language,' the demands of justice.' The answer given him is deeply instructive as to the grounds of the divine forbearance.

Note that Joshua's guilt as the representative of the people is not denied, but tacitly admitted and actually spoken of in Zechariah 3:4. Why, then, does not the accuser have his way? For two reasons. God has chosen Jerusalem. His great purpose, the fruit of His undeserved mercy, is not to be turned aside by man's sins. The thought is the same as that of Jeremiah: If heaven above can be measured … then I will also cast off all the seed of Israel for all that they have done' (Jer. 31:37). Again, the fact that Joshua was a brand plucked from the burning'--that is, that the people whom he represented had been brought unconsumed from the furnace of captivity--is a reason with God for continuing to extend His favour, though they have sinned. God's past mercies are a motive with him. Creatural love is limited, and too often says, I have forgiven so often, that I am wearied, and can do it no more.' He has, therefore he will. We often come to the end of our longsuffering a good many times short of the four hundred and ninety a day which Christ prescribes. But God never does. True, Joshua and his people have sinned, and that since their restoration, and Satan had a good argument in pointing to these transgressions; but God does not say, I will put back the half-burned brand in the fire again, since the evil is not burned out of it,' but forgives again, because He has forgiven before.

The sentence is followed by the exchange of the filthy garments symbolical of sin, for the full array of the high priest. Ministering angels are dimly seen in the background, and are summoned to unclothe and clothe Joshua. The Prophet ventures to ask that the sacerdotal attire should be completed by the turban or mitre, probably that headdress which bore the significant writing Holiness to the Lord,' expressive of the destination of Israel and of its ceremonial cleanness. The meaning of this change of clothing is given in Zechariah 3:4: I have caused thine iniquity to pass from thee.' Thus the complete restoration of the pardoned and cleansed nation to its place as a nation of priests to Jehovah is symbolised. To us the gospel of forgiveness fills up the outline in the vision; and we know how, when sin testifies against us, we have an Advocate with the Father, and how the infinite love flows out to us notwithstanding all sin, and how the stained garment of our souls can be stripped off, and the fine linen clean and white,' the priestly dress on the day of atonement, be put on us, and we be made priests unto God.

Maclaren: Zec 3:7

II. The Remainder Of The Vision.

The remainder of the vision is the address of the Angel of the Lord to Joshua, developing the blessings now made sure to him and his people by this renewed consecration and cleansing. First (Zechariah 3:7) is the promise of continuance in office and access to God's presence, which, however, are contingent on obedience. The forgiven man must keep God's charge, if he is to retain his standing. On that condition, he has a place of access among those that stand by'; that is, the privilege of approach to God, like the attendant angels This promise may be taken as surpassing the prerogatives hitherto accorded to the high priest, who had only the right of entrance into the holiest place once a year, but now is promised the entree to the heavenly court, as if he were one of the bright spirits who stand there. They who have access with confidence within the veil because Christ is there, have more than the ancient promise of this vision.

The main point of Zechariah 3:8 is the promise of the Messiah, but the former part of the verse is remarkable. Joshua and his fellows are summoned to listen, for they are men which are a sign.' The meaning seems to be that he and his brethren who sat as his assessors in official functions, are collectively a sign or embodied prophecy of what is to come. Their restoration to their offices was a shadowy prophecy of a greater act of forgiving grace, which was to be effected by the coming of the Messiah.

The name Branch' is used here as a proper name. Jeremiah (Jer. 23:5; 33:15) had already employed it as a designation of Messiah, which he had apparently learned from Isaiah 4:2. The idea of the word is that of the similar names used by Isaiah,' a shoot out of the stock of Jesse, and a Branch out of his roots' (Isaiah 11:1), and a tender plant, and as a root out of a dry ground' (Isaiah 53:2); namely, that of his origin from the fallen house of David, and the lowliness of his appearance.

The Messiah is again meant by the' stone' in Zechariah 3:9. Probably there was some great stone taken from the ruins, to which the symbol attaches itself. The foundation of the second Temple had been laid years before the prophecy, but the stone may still have been visible. The Rabbis have much to say about a great stone which had been in the first Temple, and there used for the support of the ark, but in the second was set in the empty place where the ark should have been. Isaiah had prophesied of the tried cornerstone' laid in Zion, and Psalm 118:22 had sung of the stone rejected and made the head of the corner. We go in the track, then, of established usage, when we see in this stone the emblem of Messiah, and associate with it all thoughts of firmness, preciousness, support, foundation of the true Temple, basis of hope, ground of certitude, and whatever other substratum of fixity and immovableness men's hearts or lives need. In all possible aspects of the metaphor, Jesus is the Foundation.

And what are the seven eyes on the stone'? That may simply be a vivid way of saying that the fulness of divine Providence would watch over the Messiah, bringing Him when the time was ripe, and fitting Him for His work. But if we remember the subsequent explanation (Zechariah 4:10) of the seven,' as the eyes of the Lord which run to and fro through the whole earth,' and connect this with Revelation v. 6, we can scarcely rest content with that meaning, but find here the deeper thought that the fulness of the divine Spirit was given to Messiah, even as Isaiah (Zechariah 11:2) prophesies of the sevenfold Spirit.

I will engrave the graving thereof' is somewhat obscure. It seems to mean that the seven eyes will be cut on the stone, like masons' marks. If the seven eyes are the full energies of the Holy Spirit, God's cutting of them on the stone is equivalent to His giving them to His Son; and the fulfilment of the promise was when He gave the Holy Spirit not by measure unto Him.'

The blessed purpose of Messiah's coming and endowment with the Spirit is gloriously stated in the last clause of Zechariah 3:9: I will remove the iniquity of that land in one day.' Jesus Christ has once for all' made atonement, as the Epistle to the Hebrews so often says. The better Joshua by one offering has taken away sin. The breadth of Thy land, O Immanuel,' stretched far beyond the narrow bounds which Zechariah knew for Israel's territory. It includes the whole world. As has been beautifully said, That one day is the day of Golgotha.'

The vision closes with a picture of the felicity of Messianic times, which recalls the description of the golden age of Solomon, when Judah and Israel dwelt safely, every man under his vine and under his fig-tree' (1 Kings 4:25). In like manner the nation, cleansed, restored to its priestly privilege of free access to God by the Messiah who comes with the fulness of the Spirit, shall dwell in safety, and shall be knit together by friendship, and unenvyingly shall each share his good with all others, recognising in every man a neighbour, and gladly welcoming him to partake of all the blessings which the true Solomon has brought to his house and heart.

The Right Of Entry

I will give thee places to walk among these that stand by.'--Zechariah 3:7.

A WORD or two of explanation will probably be necessary in order to see the full meaning of this great promise. The Prophet has just been describing a vision of judgment which he saw, in which the high priest, as representative of the nation, stood before the Angel of the Lord as an unclean person. He is cleansed and clothed, his foul raiment stripped off him, and a fair priestly garment, with Holiness to the Lord' written on the front of it, put upon him. And then follow a series of promises, of which the climax is the one that I have read. I will give thee a place of access,' says the Revised Version, instead of places to walk'; I will give thee a place of access among those that stand by'; the attendant angels are dimly seen surrounding their Lord. And so the promise of my text, in highly figurative fashion, is that of free and unrestrained approach to God, of a life that is like that of the angels that stand before His Face.

So, then, the words suggest to us, first, what a Christian life may be.

There are two images blended together in the great words of my text; the one is that of a king's court, the other is that of a temple. With regard to the former it is a privilege given to the highest nobles of a kingdom--or it was so in old days--to have the right of entree, at all moments and in all circumstances, to the monarch. With regard to the latter, the prerogative of the high priest, who was the recipient of this promise, as to access to the Temple, was a very restricted one. Once a year, with the blood that prevented his annihilation by the brightness of the Presence into which he ventured, he passed within the veil, and stood before that mysterious Light that coruscated in the darkness of the Holy of Holies. But this High Priest is promised an access on all days and at all times; and that He may stand there, beside and like the seraphim, who with one pair of wings veiled their faces in token of the incapacity of the creature to behold the Creator; with twain veiled their feet' in token of the unworthiness of creatural activities to be set before Him, and with twain did fly' in token of their willingness to serve Him with all their energies. This Priest passes within the veil when He will. Or, to put away the two metaphors, and to come to the reality far greater than either of them, we can, whensoever we please, pass into the presence before which the splendours of an earthly monarch's court shrink into vulgarity, and attain to a real reception of the light that irradiates the true Holy Place, before which that which shone in the earthly shrine dwindles and darkens into a shadow. We may live with God, and in Him, and wrap a yell and privacy of glorious light' about us, whilst we pilgrim upon earth, and may have hidden lives which, notwithstanding all their surface occupation with the distractions and duties and enjoyments of the present, deep down in their centres are knit to God. Our lives may on the outside thus be largely amongst the things seen and temporal, and yet all the while may penetrate through these, and lay hold with their true roots on the eternal. If we have any religious life at all, the measure in which we possess it is the measure in which we may ever more dwell in the house of the Lord, and have our hearts in the secret place of the Most High, amid the stillnesses and the sanctities of His immediate dwelling.

Our Master is the great Example of this, of whom it is said, not only in reference to His mysterious and unique union of nature with the Father in His divinity, but in reference to the humanity which He had in common with us all, yet without sin, that the Son of Man came down from heaven, and even in the act of coming, and when He had come, was yet the Son of Man which is in heaven.' Thus we, too, may have a place of access among them that stand by,' and not need to envy the angels and the spirits of the just made perfect, the closeness of their communion, and the vividness of their vision, for the same, in its degree, may be ours. We, too, can turn all our desires into petitions, and of every wish make a prayer. We, too, can refer all our needs to His infinite supply. We, too, may consciously connect all our doings with His will and His glory; and for us it is possible that there shall be, as if borne on those electric wires that go striding across pathless deserts, and carry their messages through unpeopled solitudes, between Him and us a communication unbroken and continuous, which, by a greater wonder than even that of the telegraph, shall carry two messages, going opposite ways simultaneously, bearing to Him the swift aspirations and supplications of our spirits, and bringing to us the abundant answer of His grace. Such a conversation in heaven, and such association with the bands of the blessed is possible even for a life upon earth.

Secondly, let us consider this promise as a pattern for us of what Christian life should be, and, alas I so seldom is.

All privilege is duty, and everything that is possible for any Christian man to become, it is imperative on him to aim at. There is no greater sin than living beneath the possibilities of our lives, in any region, whether religious or other it matters not. Sin is not only going contrary to the known law of God, but also a falling beneath a divine ideal which is capable of realisation. And in regard to our Christian life, if God has flung open His temple-gates and said to us, Come in, My child, and dwell in the secret place of the Most High, and abide there under the shadow of the Almighty, finding protection and communion and companionship in My worship,' there can be nothing more insulting to Him, and nothing more fatally indicative of the alienation of our hearts from Him, than that we should refuse to obey the merciful invitation.

What should we say of a subject who never presented himself in the court to which he had the right of free entree? His absence would be a mark of disloyalty, and would be taken as a warning-bell in preparation for his rebellion. What should we say of a son or a daughter, living in the same city with their parents, who never crossed the threshold of the father's house, but that they had lost the spirit of a child, and that if there was no desire to be near there could be no love?

So, if we will ask ourselves, How often do I use this possibility of communion with God, which might irradiate all my daily life?' I think we shall need little else, in the nature of evidence, that our piety and our religious experience are terribly stunted and dwarfed, in comparison with what they ought to be.

There is an old saying, He that can tell how often he has thought of God in a day has thought of Him too seldom.' I dare say many of us would have little difficulty in counting on the fingers of one hand, and perhaps not needing them all, the I, umber of times in which, to-day, our thoughts have gone heavenwards. What we may be is what we ought to be, and not to use the prerogatives of our position is the worst of sins.

Again, my text suggests to us what every Christian life will hereafter perfectly be.

Some commentators take the words of my text to refer only to the communion of saints from the earth, with the glorified angels, in and after the Resurrection. That is a poor interpretation, for heaven is here to-day. But still there is a truth in the interpretation which we need not neglect. Only let us remember that nothing--so far as Scripture teaches us--begins yonder except the full reaping of the fruits of what has been sown here, and that if a man's feet have not learned the path into the Temple when he was here upon earth, death will not be the guide for him into the Father's presence. All that here has been imperfect, fragmentary, occasional, interrupted, and marred in our communion with God, shall one day be complete. And then, oh! then, who can tell what undreamed-of depths and sweetnesses of renewed communion and of intercourses begun, for the first time then, between those that stand by,' and have stood there for ages, will then be realised?

Ye are come'--even here on earth, to an innumerable company of angels, to the general assembly and Church of the first-born,' but for us all there may be the quiet hope that hereafter we shall dwell in the house of the Lord for ever'; and in solemn troops and sweet societies' shall learn what fellowship, and brotherhood, and human love may be.

Lastly, notice, not from my text but from its context, how any life may become thus privileged.

The promise is preceded by a condition: If thou wilt walk in My ways, and if thou wilt keep My charge, then… I will give thee access among those that stand by.' That is to say, you cannot keep the consciousness of God's presence, nor have any blessedness of communion with Him, if you are living in disobedience of His commandments or in neglect of manifest duty. A thin film of vapour in our sky tonight will hide the moon. Though the vapour itself may be invisible, it will be efficacious as a veil. And any sin, great or small, fleecy and thin, will suffice to shut me out from God. If we are keeping His commandments, then, and only then, shall we have access with free hearts into His presence.

But to lay down that condition seems the same thing as slamming the door in every man's face. But let us remember what went before my text, the experience of the priest to whom it was spoken in the vision. His filthy garments were stripped off him, and the pure white robes worn on the great Day of Atonement, the sacerdotal dress, were put upon him. It is the cleansed man that has access among' those that stand by.' And if you ask how the cleansing is to be effected, take the great words of the Epistle to the Hebrews as an all-sufficient answer, coinciding with, but transcending, what this vision taught Zechariah:' Having, therefore, brethren, boldness to enter into the holiest of all, by the blood of Jesus, and having a High Priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience.' Cleansed by Christ, and with Him for our Forerunner, we have boldness and access with confidence by the faith of Him,' who proclaims to the whole world, No man cometh to the Father but by Me.

MHCC: Zec 3:1-5

The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away. Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. Those whom Christ makes spiritual priests, are clothed with the spotless robe of his righteousness, and appear before God in that; and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev 19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it.

MHCC: Zec 3:6-10

All whom God calls to any office he finds fit, or makes so. The Lord will cause the sins of the believer to pass away by his sanctifying grace, and will enable him to walk in newness of life. As the promises made to David often pass into promises of the Messiah, so the promises to Joshua look forward to Christ, of whose priesthood Joshua's was a shadow. Whatever trials we pass through, whatever services we perform, our whole dependence must rest on Christ, the Branch of righteousness. He is God's servant, employed in his work, obedient to his will, devoted to his honour and glory. He is the Branch from which all our fruit must be gathered. The eye of his Father was upon him, especially in his sufferings, and when he was buried in the grave, as the foundation-stones are under ground, out of men's sight. But the prophecy rather denotes the attention paid to this precious Corner-stone. All believers, from the beginning, had looked forward to it in the types and predictions. All believers, after Christ's coming, would look to it with faith, hope, and love. Christ shall appear for all his chosen, as the high priest when before the Lord, with the names of all Israel graven in the precious stones of his breastplate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved this precious stone. By him sin shall be taken away, both the guilt and the dominion of it; he did it in one day, that day in which he suffered and died. What should terrify when sin is taken away? Then nothing can hurt, and we sit down under Christ's shadow with delight, and are sheltered by it. And gospel grace, coming with power, makes men forward to draw others to it.

Matthew Henry: Zec 3:1-7

There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their second settlement there after the captivity; Jesus is the same name, and it signifies Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; it is probable that the prophet saw him frequently, that he spoke to him, and that there was a great intimacy between them; but, in his common views, he only saw how he appeared before men; if he must know how he stands before the Lord, it must be shown him in vision; and so it is shown him. And men are really as they are with God, not as they appear in the eye of the world. He stood before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord to execute his office, to minister to God under the inspection of the angels. He stood to consult the oracle on the behalf of Israel, for whom, as high priest, he was agent. Guilt and corruption are our two great discouragements when we stand before God. By the guilt of the sins committed by us we have become obnoxious to the justice of God; by the power of the sin that dwells in us we have become odious to the holiness of God. All God's Israel are in danger upon these two accounts. Joshua was so here, for the law made men priests that had infirmity, Heb 7:28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.

I. Joshua is accused as a criminal, but is justified. 1. A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. He stands at his right hand, as the prosecutor, or witness, at the right hand of the prisoner. Note, The devil is the accuser of the brethren, that accuses them before God day and night, Rev 12:10. Some think the chief priest was accused for the sin of many of the inferior priests, in marrying strange wives, which they were much guilty of after their return out of captivity, Ezr 9:1, Ezr 9:2; Neh 13:28. When God is about to reestablish the priesthood Satan objects the sins that were found among the priests, as rendering them unworthy the honour designed them. It is by our own folly that we give Satan advantage against us and furnish him with matter for reproach and accusation; and if any thing be amiss, especially with the priests, Satan will be sure to aggravate it and make the worst of it. He stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, the hand of action, to discourage him, and raise difficulties in his way. Note, When we stand before God to minister to him, or stand up for God to serve his interests, we must expect to meet with all the resistance that Satan's subtlety and malice can give us. Let us then resist him that resists us and he shall flee from us. 2. A victorious defence is made for him (Zec 3:2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. Note, It is the happiness of the saints that the Judge is their friend; the same that they are accused to is their patron and protector, and an advocate for them, and he will be sure to bring them off. (1.) Satan is here checked by one that has authority, that has conquered him, and many a time silenced him. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. " The Lord restrain thy malicious rage, reject thy malicious charge, and revenge upon thee thy enmity to a servant of his"Note, those that belong to Christ have him ready to appear vigorously for them when Satan appears most vehement against them. He does not parley with him, but stops his mouth immediately with this sharp reprimand: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan. (2.) Satan is here argued with. He resists the priest, but let him know that his resistance, [1.] Will be fruitless; it will be to no purpose to attempt any thing against Jerusalem, for the Lord has chosen it, and he will abide by his choice. Whatever is objected against God's people, God saw it; he foresaw it when he chose them and yet he chose them, and therefore that can be no inducement to him now to reject them; he knew the worst of them when he chose them; and his election shall obtain. [2.] It is unreasonable; for is not this a brand plucked out of the fire? Joshua is so, and the priesthood, and the people, whose representative he is. Christ has not that to say for them for which they are to be praised, but that for which they are to be pitied. Note, Christ is ready to make the best of his people, and takes notice of every thing that is pleadable in excuse of their infirmities, so far is he from being extreme to mark what they do amiss. They have been lately in the fire; no wonder that they are black and smoked, and have the smell of fire upon them, but they are therefore to be excused, not to be accused. One can expect no other than that those who but the other day were captives in Babylon should appear very mean and despicable. They have been lately brought out of great affliction; and is Satan so barbarous as to desire to have them thrown into affliction again? They have been wonderfully delivered out of the fire, that God might be glorified in them; and will he then cast them off and abandon them? No, he will not quench the smoking flax, the smoking fire-brand; for he snatched it out of the fire because he intended to make use of it. Note, Narrow escapes from imminent danger are happy presages and powerful pleas for more eminent favours. A converted soul is a brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.

II. Joshua appears as one polluted, but is purified; for he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus and by the Spirit of our God. Now observe here, 1. The impurity wherein Joshua appeared (Zec 3:3): He was clothed, not only in coarse, but in filthy garments, such as did very ill become the dignity of his office and the sanctity of his work. By the law of Moses the garments of the high priest were to be for glory and for beauty, Exo 28:2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; he had no clean linen wherein to minister and to do the duty of his place. Now this intimates, not only that the priesthood was poor and despised, and loaded with contempt, but that there was a great deal of iniquity cleaving to the holy things. The returned Jews were so taken up with their troubles that they thought they needed not complain of their sins, and were not aware that those were the great hindrances of the progress of God's work among them; because they were free from idolatry they thought themselves chargeable with no iniquity. But God showed them there were many things amiss in them, which retarded the advances of God's favours towards them. There were spiritual enemies warring against them, more dangerous than any of the neighbouring nations. The Chaldee paraphrase says, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezr 10:18. And, no doubt, there were other things amiss in the priesthood, Mal 2:1. Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities. 2. The provision that was made for his cleansing. Christ gave orders to the angels that attended him, and were ready to do his pleasure, to put Joshua into a better state. Joshua presented himself before the Lord in his filthy garments, as an object of his pity; and Christ graciously looked upon him with compassion, and not, as justly he might have done, with indignation. Christ loathed the filthiness of Joshua's garments, yet did not put him away, but put them away. Thus God by his grace does with those whom he chooses to be priests to himself; he parts between them and their sins, and so prevents their sins parting between them and their God; he reconciles himself to the sinner, but not to the sin. Two things are here done for Joshua, representing a double work of divine grace wrought in and for believers: - (1.) His filthy garments are taken from him, Zec 3:4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. The guilt of it is taken away by pardoning mercy, the stench and stain of it by peace spoken to the conscience, and the power of it broken by renewing grace. When God forgives our sins he causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, to cast away from us the filthy rags of our corrupt affections and lusts, as things we will never have any thing more to do with, will never gird to us or appear in. Thus Christ washes those from their sins in his own blood whom he makes to our God kings and priests, Rev 1:5, Rev 1:6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezr 2:62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. Joshua had no clean linen of his own, but Christ will provide for him, for he will not let a priesthood of his own instituting be lost, be either contemptible before men or unacceptable before God. The change of raiment here is rich costly raiment, such as is worn on high days. Joshua shall appear as lovely as ever he appeared loathsome. Those that minister in holy things shall not only cease to do evil, but learn to do well; God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev 19:8.

III. Joshua is in danger of being turned out of office; but, instead of that, he is reinstalled and established in his office. He not only has his sins pardoned, and is furnished with grace sufficient for himself, but, as rectus in curia - acquitted in court, he is restored to his former honours and trusts. 1. The crown of the priesthood is put upon him, Zec 3:5. This was done at the special instance and request of the prophet: I said, " Let them set a fair mitre upon his head, as a badge of his office. Now that he looks clean, let him also look great; let him be dressed up in all the garments of the high priest."Note, When God designs the restoring or reviving of religion he stirs up his prophets and people to pray for it, and does it in answer to their prayers. Zechariah prayed that the angels might be ordered to set the mitre on Joshua's head, and they did it immediately, and clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, as having the oversight of the work which the created angels were employed in. He stood by, as one well pleased with it, and resolved to stand by the orders he had given for the doing of it and to continue his presence with that priesthood. 2. The covenant of the priesthood is renewed with him, which is called God's covenant of peace, Num 25:12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, Zec 3:6, Zec 3:7. The angel of the Lord, having taken care to make him fit for his office (and all that God calls to any office he either finds fit or makes so), invests him in it. And though he is not made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb 7:21), yet, being a type of him, he is inaugurated with a solemn declaration of the terms upon which he held his office. The angel of the Lord protested to Joshua that, if he would be sure to do the duty of his place, he should enjoy the dignity and reward of it. Now see, (1.) What the conditions are upon which he enters into his office. Let him know that he is upon his good behaviour; he must walk in God's ways, that is, he must live a good life and be holy in all manner of conversation; he must go before the people in the paths of God's commandments, and walk circumspectly. He must also keep God's charge, must carefully do all the services of the priesthood, and must see to it that the inferior priests performed the duties of their place decently and in order. He must take heed to himself, and to all the flock, Act 20:28. Note, Good ministers must be good Christians; yet that is not enough: they have a trust committed to them, they are charged with it, and they must keep it with all possible care, that they may give up their account of it with joy, 1Ti 6:14. (2.) What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit - During good behaviour. Let him be sure to do his part, and God will own him. [1.] " Thou shalt judge my house; thou shalt preside in the affairs of the temple, and the inferior priests shall be under thy direction."Note, The power of the church, and of church rulers, is not a legislative, but only a judicial power. The high priest might not make any new laws for God's house, nor ordain any other rites of worship than what God had ordained; but he must judge God's house, that is, he must see to it that God's laws and ordinances were punctually observed, must protect and encourage those that did observe them, and enquire into and punish the violation of them. [2.] " Thou shalt also keep my courts; thou shalt have oversight of what is done in all the courts of the temple, and shalt keep them pure and in good order for the worship to be performed in them."Note, Ministers are God's stewards, and they are to keep his courts, in honour of him who is the chief Lord and for the preserving of equity and good order among his tenants. [3.] " I will give thee places to walk among those that stand by, among these angels that are inspectors and assistants in this instalment."They shall stand by while Joshua is at work for God, and shall be as a guard to him, or he shall be highly honoured and respected as an angel of God, Gal 4:14. Ministers are called angels, Rev. 1. 20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Rev 19:10. Some make it a promise of eternal life, and of a reward of his fidelity in the future state. Heaven is not only a palace, a place to repose in, but a paradise, a garden, a place to walk in; and there are walks among the angels, in society with that holy and glorious company. See Eze 28:14.

Matthew Henry: Zec 3:8-10

As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to Joshua immediately rise as far upward, and look as far forward, as to Christ, whose priesthood Joshua's was now a shadow of, not only in general, as it kept up the line of Aaron's priesthood, but especially as it was the reviving of that happy method of correspondence between heaven and earth, to which a great interruption had been given by the iniquity and captivity of Israel. Christ is a high priest, as Joshua was, for sinners and sufferers, to mediate for those that have been under guilt and wrath. And it was fit that Joshua should understand the priesthood of Christ, because all the virtue of his priesthood, its value and usefulness to the church, depended upon and was derived from the priesthood of Christ. See,

I. To whom this promise of Christ is directed (Zec 3:8): " Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at. "They are set for signs, for types and figures of Christ's priesthood. What God now did for Joshua and his fellows was a happy omen of the coming of the Messiah promised, and would be so interpreted, with a pleasing wonder, by all that had understanding of the times. Or they are men wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (1Pe 4:4), or for their strange afflictions and surprising deliverance out of them, as Psa 71:7, I am as a wonder unto many. They are men of wonder; they are a wonder to themselves, are amazed to think how happily their condition is altered. God's people and ministers are, upon many accounts, men wondered at. The high priest and his fellows here (as the prophet and his children, Isa 8:18) are for signs and for wonders. But men's wonder at them will cease when the Messiah comes, as the stars are eclipsed by the light of the sun; for his name shall be called Wonderful.

II. The promise itself, which consists of several parts, all designed for the comfort and encouragement of Joshua and his friends in that great good work of building the temple, which they were now engaged in. An eye to Christ, and a believing dependence upon the promises relating to him and his kingdom, would carry them through the difficulties they met with in that and their other services. 1. The Messiah shall come: Behold, I will bring forth my servant the branch. He has been long hid, but the fulness of time is now at hand, when he shall be brought forth into the world, brought forth among his people Israel. God himself undertakes to bring him forth, and therefore, no doubt, he will own him and stand by him. He is God's servant, employed in his work, obedient to his will, and entirely devoted to his honour and glory. He is the branch; so he was called Isa 4:2, The branch of the Lord. Isa 11:1, A branch out of the roots of Jesse. Jer 23:5, A righteous branch; and Jer 23:15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa 53:2. He is the branch from which all our fruit must be gathered. 2. Many eyes shall be upon him. He is the stone laid before Joshua, alluding to the foundation or chief corner-stone, of the temple, which probably was laid, with great solemnity, in the presence of Joshua. Christ is not only the branch, which is the beginning of a tree, but the foundation, which is the beginning of a building; and, when he shall be brought forth, seven eyes shall be upon him. The eye of his Father was upon him, to take care of him, and protect him, especially in his sufferings; when he was buried in the grave, as the foundation-stones are under ground, the eyes of Heaven were still upon him, buried out of men's sight, but not out of God's. The eyes of all the prophets and Old Testament saints were upon this one stone; Abraham rejoiced to see Christ's day, and he saw it and was glad. The eyes of all believers are upon him; they look unto him and are saved, as the eyes of the stung Israelites were upon the brazen serpent. Some understand this one stone to have the seven eyes in it as the wheels had in Ezekiel's vision, and think it denotes that perfection of wisdom and knowledge which Jesus Christ was endued with, for the good of his church. His eyes run to and fro through the earth. 3. God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. This stone the builders refused, as rough and unsightly; but God undertakes to smooth and polish it, nay, and to carve it so that it shall be the head stone of the corner, the most beautiful in all the building. Christ was God's workmanship; and abundance of his wisdom appears in the contrivance of our redemption, which will appear when the engraving is perfected. This stone is a precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Exo 28:21, Exo 28:22. In that breast-plate there were twelve stones laid before Aaron, and for aught that appears those were lost; but there shall be one worth them all laid before Joshua, and that is Christ himself. This precious stone shall sparkle as if it had seven eyes; there shall appear a perfection of wisdom and prudence in the oracles that proceed from the breast-plate of judgment. And God will engrave the engraving thereof; he will entrust Christ with all his elect, and he shall appear as their representative, and agent for them, as the high priest did when he went in before the Lord with the names of all Israel engraven in the precious stones of his breast-plate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved the graving of this precious stone. 4. By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Exo 28:38); but the law made nothing perfect, Heb 10:1. He bore the iniquity of the land, as a type of Christ; but he could not remove it; the doing of that was reserved for Christ, that blessed Lamb of God, that takes away the sin of the world; and he did it in one day, that day in which he suffered and died; that was done by the sacrifice offered that day which could not be done by the sacrifices of ages before, no, not by all the days of atonement which from Moses to Christ returned every year. This agrees with the angel's prediction (Dan 9:24): He shall finish transgression and make an end of sin. And some make the engravings wherewith God engraved him to signify the wounds and stripes which were given to his blessed body, which he underwent for our transgression, for our iniquity, and by which we are healed. 5. The effect of all this shall be the sweet enjoyment which all believers shall have of themselves, and the sweet communion they shall have with one another (Zec 3:10): In that day you shall call every man his neighbour under the vine and the fig-tree, which yield most pleasant fruit, and whose leaves also afford a refreshing shade for arbours. When iniquity is taken away, (1.) We reap precious benefits and privileges from our justification, more precious than the products of the vine or the fig-tree, Rom 5:1. (2.) We repose in a sweet tranquillity and are quiet from the fear of evil. What should terrify us when iniquity is taken away, when nothing can hurt us? We sit down under Christ's shadow with delight, and by it are sheltered from the scorching heat of the curse of the law. We live as Israel in the peaceable reign of Solomon (1Ki 4:24, 1Ki 4:25); for he is the prince of peace. (3.) We ought to invite others to come to partake with us in the enjoyment of these privileges, to call every man his neighbour to come and sit with him, for mutual converse, under the vine and fig-tree, and to share with him in the fruits he is surrounded with. Gospel-grace, as far as it comes with power, makes men neighbourly; and those that have the comfort of acquaintance with Christ themselves, and communion with God through him, will be forward to court others to it. Let us go unto the house of the Lord.

Keil-Delitzsch: Zec 3:1-4

In this and the following visions the prophet is shown the future glorification of the church of the Lord. Zec 3:1. "And he showed me Joshua the high priest standing before the angel of Jehovah, and Satan stood at his right hand to oppose him. Zec 3:2. And Jehovah said to Satan, Jehovah rebuke thee, O Satan; and Jehovah who chooseth Jerusalem rebuke thee. Is not this a brand saved out of the fire? Zec 3:3. And Joshua was clothed with filthy garments, and stood before the angel. Zec 3:4. And he answered and spake to those who stood before him thus: Take away the filthy garments from him. And he said to him, Behold, I have taken away thy guilt from thee, and clothe thee in festal raiment. Zec 3:5. And I said, Let them put a clean mitre upon his head. Then they put the clean mitre upon his head, and clothed him with garments. And the angel of Jehovah stood by." The subject to ויּראני is Jehovah, and not the mediating angel, for his work was to explain the visions to the prophet, and not to introduce them; nor the angel of Jehovah, because he appears in the course of the vision, although in these visions he is sometimes identified with Jehovah, and sometimes distinguished from Him. The scene is the following: Joshua stands as high priest before the angel of the Lord, and Satan stands at his (Joshua's) right hand as accuser. Satan ( hassâtân ) is the evil spirit so well known from the book of Job, and the constant accuser of men before God (Rev 12:10), and not Sanballat and his comrades (Kimchi, Drus., Ewald). He comes forward here as the enemy and accuser of Joshua, to accuse him in his capacity of high priest. The scene is therefore a judicial one, and the high priest is not in the sanctuary, the building of which had commenced, or engaged in supplicating the mercy of the angel of the Lord for himself and the people, as Theodoret and Hengstenberg suppose. The expression עמד לפני furnishes no tenable proof of this, since it cannot be shown that this expression would be an inappropriate one to denote the standing of an accused person before the judge, or that the Hebrew language had any other expression for this. Satan stands on the right side of Joshua, because the accuser was accustomed to stand at the right hand of the accused (cf. Psa 109:6). Joshua is opposed by Satan, however, not on account of any personal offences either in his private or his domestic life, but in his official capacity as high priest, and for sins which were connected with his office, or for offences which would involve the nation (Lev 4:3); though not as the bearer of the sins of the people before the Lord, but as laden with his own and his people's sins. The dirty clothes, which he had one, point to this (Zec 3:3).

But Jehovah, i.e., the angel of Jehovah, repels the accuser with the words, "Jehovah rebuke thee;... Jehovah who chooseth Jerusalem."

(Note: The application made in the Epistle of Jude (Jud 1:9) of the formula "Jehovah rebuke thee,"namely, that Michael the archangel did not venture to execute upon Satan the κρίσις βλασφημίας , does not warrant the conclusion that the angel of the Lord places himself below Jehovah by these words. The words "Jehovah rebuke thee"are a standing formula for the utterance of the threat of a divine judgment, from which no conclusion can be drawn as to the relation in which the person using it stood to God. Moreover, Jude had not our vision in his mind, but another event, which has not been preserved in the canonical Scriptures.)

The words are repeated for the sake of emphasis, and with the repetition the motive which led Jehovah to reject the accuser is added. Because Jehovah has chosen Jerusalem, and maintains His choice in its integrity (this is implied in the participle bōchēr ). He must rebuke Satan, who hopes that his accusation will have the effect of repealing the choice of Jerusalem, by deposing the high priest. For if any sin of the high priest, which inculpated the nation, had been sufficient to secure his removal or deposition, the office of high priest would have ceased altogether, because no man is without sin. גּער , to rebuke, does not mean merely to nonsuit, but to reprove for a thing; and when used of God, to reprove by action, signifying to sweep both him and his accusation entirely away. The motive for the repulse of the accuser is strengthened by the clause which follows: Is he (Joshua) not a brand plucked out of the fire? i.e., one who has narrowly escaped the threatening destruction (for the figure, see Amo 4:11). These words, again, we most not take as referring to the high priest as an individual; nor must we restrict their meaning to the fact that Joshua had been brought back from captivity, and reinstated in the office of high priest. Just as the accusation does not apply to the individual, but to the office which Joshua filled, so do these words also apply to the supporter of the official dignity. The fire, out of which Joshua had been rescued as a brand, was neither the evil which had come upon Joshua through neglecting the building of the temple (Koehler), nor the guilt of allowing his sons to marry foreign wives (Targ., Jerome, Rashi, Kimchi): for in the former case the accusation would have come too late, since the building of the temple had been resumed five months before (Hag 1:15, compared with Zec 1:7); and in the latter it would have been much too early, since these misalliances did not take place till fifty years afterwards. And, in general, guilt which might possibly lead to ruin could not be called a fire; still less could the cessation or removal of this sin be called deliverance out of the fire. Fire is a figurative expression for punishment, not for sin. The fire out of which Joshua had been saved like a brand was the captivity, in which both Joshua and the nation had been brought to the verge of destruction. Out of this fire Joshua the high priest had been rescued. But, as Kliefoth has aptly observed, "the priesthood of Israel was concentrated in the high priest, just as the character of Israel as the holy nation was concentrated in the priesthood. The high priest represented the holiness and priestliness of Israel, and that not merely in certain official acts and functions, but so that as a particular Levite and Aaronite, and as the head for the time being of the house of Aaron, he represented in his own person that character of holiness and priestliness which had been graciously bestowed by God upon the nation of Israel."This serves to explain how the hope that God must rebuke the accuser could be made to rest upon the election of Jerusalem, i.e., upon the love of the Lord to the whole of His nation. The pardon and the promise do not apply to Joshua personally any more than the accusation; but they refer to him in his official position, and to the whole nation, and that with regard to the special attributes set forth in the high priesthood - namely, its priestliness and holiness. We cannot, therefore, find any better words with which to explain the meaning of this vision than those of Kliefoth. "The character of Israel,"he says, "as the holy and priestly nation of God, was violated - violated by the general sin and guilt of the nation, which God had been obliged to punish with exile. This guilt of the nation, which neutralized the priestliness and holiness of Israel, is pleaded by Satan in the accusation which he brings before the Maleach of Jehovah against the high priest, who was its representative. A nation so guilty and so punished could no longer be the holy and priestly nation: its priests could no longer be priests; nor could its high priests be high priests any more. But the Maleach of Jehovah sweeps away the accusation with the assurance that Jehovah, from His grace, and for the sake of its election, will still give validity to Israel's priesthood, and has already practically manifested this purpose of His by bringing it out of its penal condition of exile."

After the repulse of the accuser, Joshua is cleansed from the guilt attaching to him. When he stood before the angel of the Lord he had dirty clothes on. The dirty clothes are not the costume of an accused person (Drus., Ewald); for this Roman custom was unknown to the Hebrews. Dirt is a figurative representation of sin; so that dirty clothes represent defilement with sin and guilt (cf. Isa 64:5; Isa 4:4; Pro 30:12; Rev 3:4; Rev 7:14). The Lord had indeed refined His nation in its exile, and in His grace had preserved it from destruction; but its sin was not thereby wiped away. The place of grosser idolatry had been taken by the more refined idolatry of self-righteousness, selfishness, and conformity to the world. And the representative of the nation before the Lord was affected with the dirt of these sins, which gave Satan a handle for his accusation. But the Lord would cleanse His chosen people from this, and make it a holy and glorious nation. This is symbolized by what takes place in Zec 3:4 and Zec 3:5. The angel of the Lord commands those who stand before Him, i.e., the angels who serve Him, to take off the dirty clothes from the high priest, and put on festal clothing; and then adds, by way of explanation to Joshua, Behold, I have caused thy guilt to pass away from thee, that is to say, I have forgiven thy sin, and justified thee (cf. 2Sa 12:13; 2Sa 24:10), and clothe thee with festal raiment. The inf. abs. halbēsh stands, as it frequently does, for the finite verb, and has its norm in העברתּי (see at Hag 1:6). The last words are either spoken to the attendant angels as well, or else, what is more likely, they are simply passed over in the command given to them, and mentioned for the first time here. Machălâtsōth , costly clothes, which were only worn on festal occasions (see at Isa 3:22).; They are not symbols of innocence and righteousness (Chald.), which are symbolized by clean or white raiment (Rev 3:4; Rev 7:9); nor are they figurative representations of joy (Koehler), but are rather symbolical of glory. The high priest, and the nation in him, are not only to be cleansed from sin, and justified, but to be sanctified and glorified as well.

Keil-Delitzsch: Zec 3:5

At this moment the prophet feels compelled to utter the prayer that they may also put a clean mitre upon Joshua's head, which prayer is immediately granted. The prayer appears at first to be superfluous, inasmuch as the mitre would certainly not be forgotten when the dirty clothes were taken away and the festal dress was put on. Nevertheless, the fact that it is granted shows that it was not superfluous. The meaning of the prayer was hardly that the high priest might be newly attired from head to foot, as Hengstenberg supposes, but is rather connected with the significance of the mitre. Tsânı̄ph is not a turban, such as might be worn by anybody (Koehler), but the headdress of princely persons and kings (Job 29:14; Isa 62:3), and is synonymous with mitsnepheth , the technical word for the tiara prescribed for the high priest in the law (Ex. and Lev.), as we may see from Eze 21:31, where the regal diadem, which is called tsânı̄ph in Isa 62:3, is spoken of under the name of mitsnepheth . The turban of the high priest was that portion of his dress in which he carried his office, so to speak, upon his forehead; and the clean turban was the substratum for the golden plate that was fastened upon it, and by which he was described as holy to the Lord, and called to bear the guilt of the children of Israel (Exo 28:38). The prayer for a clean mitre to be put upon his head, may therefore be accounted for from the wish that Joshua should not only be splendidly decorated, but should be shown to be holy, and qualified to accomplish the expiation of the people. Purity, as the earthly type of holiness, forms the foundation for glory. In the actual performance of the matter, therefore, the putting on of the clean mitre is mentioned first, and then the clothing with festal robes. This took place in the presence of the angel of the Lord. That is the meaning of the circumstantial clause, "and the angel of the Lord stood"( ritum tanquam herus imperans, probans et praesentia sua ornans , C. B. Mich.), and not merely that the angel of the Lord, who had hitherto been sitting in the judge's seat, rose up from his seat for the purpose of speaking while the robing was going on (Hofmann, Koehler). עמד does not mean to stand up, but simply to remain standing.

Keil-Delitzsch: Zec 3:6-10

In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zec 3:6. "And the angel of the Lord testified to Joshua, and said, Zec 3:7. Thus saith Jehovah of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zec 3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zec 3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of Jehovah of hosts, and I clear away the iniquity of this land in one day. Zec 3:10. In that day, is the saying of Jehovah of hosts, ye will invite one another under the vine and under the fig-tree." In Zec 3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zec 3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of the Lord refers to the personal attitude of the priests towards the Lord, or to fidelity in their personal relation to God; and keeping the charge of Jehovah, to the faithful performance of their official duties ( shâmar mishmartı̄ , noticing what has to be observed in relation to Jehovah; see at Lev 8:35). The apodosis begins with וגם אתּה , and not with ונתתּי . This is required not only by the emphatic 'attâh , but also by the clauses commencing with v^e gam ; whereas the circumstance, that the tense only changes with v^e nâthattı̄ , and that tâdı̄n and tishmōr are still imperfects, has its simple explanation in the fact, that on account of the gam , the verbs could not be linked together with Vav , and placed at the head of the clauses. Taken by themselves, the clauses v^e gam tâdı̄n and v^e gam tishmōr might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future - namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan's accusation. דּין את־בּיתי , to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause ( ונהתּי וגו ). The meaning of this depends upon the explanation given to the word מהלכים . Many commentators regard his as a Chaldaic form of the hiphil participle (after Dan 3:25; Dan 4:34), and take it either in the intransitive sense of "those walking"(lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of הלך in Hebrew is always written either הוליך or היליך , and has never anything but a transitive meaning, this view is precluded by the בּין , for which we should expect מבּין or מן , since the meaning could only be, "I give thee walkers or leaders between those standing here,"i.e., such as walk to and fro between those standing here (Hofmann), or, "I will give thee leaders among (from) these angels who are standing here"(Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and Jehovah, to carry up his prayers, and bring down revelations from God, and supplies of help (Joh 1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, "since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua"(Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and the בּין would be used incorrectly. We must therefore follow Calvin and others, who take מהלכין as a substantive, from a singular מהלך , formed after מחצב , מסמר , מזלג , or else as a plural of מהלך , to be pointed מהלכים (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zec 3:8 and Zec 3:9, announces how God will bring about this new time or future.

To show the importance of what follows, Joshua is called upon to "hear."It is doubtful where what he is to hear commences; for the idea, that after the summons to attend, the successive, chain-like explanation of the reason for this summons passes imperceptibly into that to which he is to give heed, is hardly admissible, and has only been adopted because it was found difficult to discover the true commencement of the address. The earlier theologians (Chald., Jerome, Theod. Mops., Theodoret, and Calvin), and even Hitzig and Ewald, take כּי הנני מביא (for behold I will bring forth). But these words are evidently explanatory of אנשׁי מופת המּה (men of wonder, etc.). Nor can it commence with ūmashtı̄ (and I remove), as Hofmann supposes ( Weiss. u. Erfüll. i. 339), or with Zec 3:9, "for behold the stone,"as he also maintains in his Schriftbeweis (ii. 1, pp. 292-3, 508-9). The first of these is precluded not only by the fact that the address would be cut far too short, but also by the cop. Vav before mashtı̄ ; and the second by the fact that the words, "for behold the stone,"etc., in Zec 3:9, are unmistakeably a continuation and further explanation of the words, "for behold I will bring forth my servant Zemach,"in Zec 3:9. The address begins with "thou and thy fellows,"since the priests could not be called upon to hear, inasmuch as they were not present. Joshua's comrades who sit before him are the priests who sat in the priestly meetings in front of the high priest, the president of the assembly, so that yōshēbh liphnē corresponds to our "assessors."The following kı̄ introduces the substance of the address; and when the subject is placed at the head absolutely, it is used in the sense of an asseveration, "yea, truly"(cf. Gen 18:20; Psa 118:10-12; Psa 128:2; and Ewald, §330, b ). 'Anshē mōphēth , men of miracle, or of a miraculous sign, as mōphēth , τὸ τέρας , portentum, miraculum, embraces the idea of אות , σημεῖον (cf. Isa 8:18), are men who attract attention to themselves by something striking, and are types of what is to come, so that mōphēth really corresponds to τύπος τῶν μελλόντων (see at Exo 4:21; Isa 8:18). המּה stands for אתּם , the words passing over from the second person to the third on the resuming of the subject, which is placed at the head absolutely, just as in Zep 2:12, and refers not only to רעיך , but to Joshua and his comrades. They are men of typical sign, but not simply on account of the office which they hold, viz., because their mediatorial priesthood points to the mediatorial office and atoning work of the Messiah, as most of the commentators assume. For "this applies, in the first place, not only to Joshua and his priests, but to the Old Testament priesthood generally; and secondly, there was nothing miraculous in this mediatorial work of the priesthood, which must have been the case if they were to be mōphēth . The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows,"and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future.

This is the way in which the next clause, "for I bring my servant Zemach,"which is explanatory of 'anshē mōphēth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination ‛abhdı̄ Tsemach (my servant Tsemach) is precisely the same as ‛abhdı̄ Dâvid (my servant David) in Eze 34:23-24; Eze 37:24, or "my servant Job"in Job 1:8; Job 2:3, etc. The objection raised by Koehler - namely, that if tsemach , as a more precise definition of ‛abhdı̄ (my servant), or as an announcement what servant of Jehovah is intended, were used as a proper name, it would either be construed with the article ( הצּמח ), or else we should have עבדּי צמח שׁמו as in Zec 6:12 - is quite groundless. For "if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bâgōdâh and m^e shūbhâh in Jeremiah 3"(Ewald, §277, c ). It is different with שׁמו in Zec 6:12; there sh^e mō is needed for the sake of the sense, as in 1Sa 1:1 and Job 1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach , Sprout, or Shoot, primarily from Jer 23:5 and Jer 33:15, where the promise is given that a righteous Sprout ( tsemach tsaddı̄q ), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isa 11:1-2; Isa 53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach , therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as "my servant"is taken from Isa 52:13 and Isa 53:11 (cf. Isa 42:1; Isa 49:3), or formed after "my servant David"in Eze 34:24; Eze 37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze 37:9 , furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Isa 53:1-12. For in Zec 3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah's purpose to bring His servant Tsemach . The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc.

The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words עינים ... על אבן . Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning הנּה האבן . Accordingly, הנּה האבן וגו is placed at the head absolutely, and resumed in על אבן אחת . This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect אל instead of על (according to Psa 33:18; Psa 34:16), שׂים עין על does occur in the sense of the exercise of loving care (Gen 44:21; Jer 39:12; Jer 40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, הנני מפתּח וגו , does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinnēh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa 28:16 and Psa 118:2, - a view with which the expression nâthattı̄ , "given, laid before Joshua,"can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē , in a spiritual sense, as in 1Ki 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev 5:6), and with the seven eyes of Jehovah (Zec 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isa 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Eze 28:9, Eze 28:11). "I will engrave the engraving thereof,"i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הארץ ההיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, b^e yōm 'echâd , cannot of course mean "on one and the same day,"so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression "in one day"is substantially the same as ἐφάπαξ in Heb 7:27; Heb 9:12; Heb 10:10, and affirms that the wiping away of sin to be effected by the Messiah ( tsemach ) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: Jehovah will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified church of God. This is the thought of the tenth verse, which is formed after Mic 4:4 and 1Ki 5:5, and with which the vision closes. The next vision shows the glory of the purified church.

Constable: Zec 1:7--6:9

II. The eight night visions and four messages 1:7--6:8

Zechariah received eight apocalyptic visions in one night (1:7). As the text will show, they concerned God's purpose for the future of Israel, particularly Jerusalem, the seat of the Davidic dynasty and the site of the temple, and Judah. None of them was fulfilled in Zechariah's day. The broad theme of this section is the coming of the King. The purpose of these visions was to encourage the returnees to persevere in their work of rebuilding the temple.

Certain features mark each of these eight visions: an introduction, an explanation of what the prophet saw, his request for clarification of its meaning, and the elucidation. Oracles accompany three of the visions making their messages clearer (1:16-17; 2:6-13; 4:6-10).³²

". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The first and last bear a strong resemblance to one another, the second and third, sixth and seventh are pairs, and the fourth and fifth, with their assurance of God-given authoritative leaders, form the climax. All eight visions are meant to be interpreted as one whole, for each contributes to the total picture of the role of Israel in the new era about to dawn."³³

A The horseman among the myrtle trees (1:7-17)

B The four horns and the four smiths (1:18-21)

C The surveyor (ch. 2)

D The cleansing and restoration of Joshua (ch. 3)

D' The gold lampstand and the two olive trees (ch. 4)

C' The flying scroll (5:1-4)

B' The woman in the basket (5:5-11)

A' The four chariots (6:1-8)

Constable: Zec 3:1-10

D. The cleansing and restoration of Joshua ch. 3

The Lord explained that Joshua and his friends were men who had prophetic significance (v. 8). As will become clear, Joshua, Israel's high priest, represents Israel in this vision, specifically Israel in her divinely appointed role as a kingdom of priests (Exod. 19:6).⁶⁴ In this vision and the next, Israel's standing before God and her resources are in view. This vision presents Israel's restoration as a high priestly nation.

The vision has two parts: a symbolic act (vv. 1-5) and accompanying promises (vv. 6-10).

Constable: Zec 3:1-5

1. The symbolic act 3:1-5

3:1 Zechariah's guiding angel next showed the prophet, in his vision, Joshua (lit. Yahweh saves), Israel's current high priest (6:11; Ezra 5:2; Neh. 7:7; Hag. 1:1), standing before the angel of the Lord (1:11-12). "The accuser" (lit. "the Satan," Heb. hasatan) was standing at Joshua's right hand prepared to accuse him before the angel of the Lord (cf. Job 1:6-12; 2:1-7; Rev. 12:10).⁶⁵ Standing at the right hand was the traditional place were an accuser stood in Jewish life (cf. 1 Chron. 21:1; Ps. 109:6).

". . . sin exposes the sinner to satanic attack not only in the case of unbelievers (Matt. 12:43-45), but believers as well (I Cor. 5:5; I John 5:16)."⁶⁶

Evidently the scene that Zechariah saw took place in the temple.

"The first three visions brought the prophet from a valley outside the city to a vantage-point from which the dimensions of the original Jerusalem could be seen. In the fourth and fifth visions he is in the Temple courts, where the high priest officiated and had access to God's presence."⁶⁷

"Joshua is standing in a tribunal, where he is being accused of unfitness for the priestly ministry."⁶⁸

3:2 The Lord then spoke to the accuser citing His own authority as Yahweh who had chosen Jerusalem. This is one indication that Joshua represented Israel since God linked Joshua with Jerusalem. Joshua was secure from Satan's accusations because of the Lord's sovereign choice of Jerusalem (cf. 12:2; Rom. 8:33). The Lord may be distinct from the angel of the Lord, but they seem to be synonymous.⁶⁹ The Lord rebuked Satan twice, the repetition adding force to the initial rebuke (cf. Jude 9).

The Lord then referred to Joshua as a burning stick plucked from the fire (cf. Amos 4:11). If Joshua represents Israel, then the fire must refer to the Babylonian captivity from which Israel had come almost destroyed, and the stick refers to the surviving remnant. Israel had experienced another brush with extinction at the Exodus (Deut. 4:20; 7:7-8; Jer. 11:4), and she will do so again in the Tribulation (13:8-9; Jer. 30:7; Rev. 12:13-17).

3:3 Joshua stood before the angel of the Lord dressed in excrement bespattered garments (cf. Isa. 4:4). He was ministering to the Lord in this extremely filthy and ceremonially unclean condition. This represented the unclean state in which Israel stood in Zechariah's day as she ministered before Him as a kingdom of priests in the world.

3:4 The Lord then instructed others who were standing before Him, probably angelic servants, to remove Joshua's filthy garments (cf. Exod. 28:8-9, 41; Lev. 8:7-9; Num. 20:28). The Lord explained that these garments symbolized the high priest's (Israel's) iniquities, which He had forgiven. He promised to remove his representative's filthy robes and replace them with festal, stately robes, the apparel of royalty and wealth, symbolic of God's righteousness (cf. Isa. 3:22). Thus God would restore Israel to her original calling as a priestly nation (cf. Exod. 19:16; Isa. 61:6).

"Theologically, however, there also seems to be a picture here of the negative aspect of what God does when he saves a person. Negatively, he takes away sin. Positively, he adds or imputes to the sinner saved by grace his own divine righteousness (cf. v. 5)."⁷⁰

3:5 Zechariah chimed in suggesting that the angelic dressers also put a clean turban on Joshua's head, which they did along with his other garments. A plaque on the front of the high priest's turban read "Holy to the Lord" (Exod. 28:36; 39:30). This is what Israel will be in the future, a holy nation of holy priests. The Lord observed all that was happening, sovereignly approving and directing all the changes in Joshua's condition.

"What is unique here is the command of a mere man to bring about a purpose of God."⁷¹

Constable: Zec 3:6-10

2. The accompanying promises 3:6-10

3:6-7 Then the angel of the Lord admonished Joshua. He promised, in the name of sovereign Yahweh, that if Joshua obeyed the Lord and served Him, Joshua would govern the temple, have charge of the temple courts, and enjoy free access into the Lord's presence. He could come into the Lord's presence like the angels who stood before Him. Joshua's commission pertained to a priestly function within the framework of a covenant relationship.⁷² As always, faithful, obedient service leads to further opportunities for service.

The Lord specified two conditions and promised three results. The first condition was Israel's practical righteousness; she had to walk in His ways faithfully with heart and hand (cf. Deut. 10:12-22; 28:9). Second, she had to carry out her priestly duties faithfully. If Israel did these things, she would govern God's house (people and temple; cf. Deut. 17:8-13; Jer. 31:7), have charge of His courts keeping them pure (cf. Isa. 56:7; Jer. 31:22), and enjoy free access to God (cf. Exod. 19:6; Isa. 61:6; Heb. 4:16; 10:19-22).

"In all this the person and work of Joshua's greater namesake, Jesus, was being anticipated. The faithful high priest of the pre-Christian era entered into God's presence as the Christian [believer priest] does by grace through faith' [cf. Heb. 4:14-16]."⁷³

3:8 Evidently Zechariah also saw in his vision other priests, Joshua's friends, sitting in front of him. The Lord continued to address Joshua, identifying him as the high priest. He called the friends sitting in front of Joshua men who were symbols (Heb. mopheth, tokens of future events, prophetic signs; cf. Isa. 8:18). It was not just Joshua individually who represented Israel, but the other priests also represented the priesthood within Israel.

"The miracle, which is to be seen in Joshua and his priests, consists . . . in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows, and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment. This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future."⁷⁴

The Lord also said that He planned to bring into the picture His Servant, the Branch. This is a double title of Messiah (cf. 6:12; Ps. 132:17; Isa. 11:1; 53:2; Jer. 23:5; 33:15). As Yahweh's servant (Isa. 42:1; 49:3, 5; 52:13; 53:11; Ezek. 34:23-24), Messiah would come into the world to do His Father's will, including redeeming, cleansing, and restoring Israel to God's intended place for her.

"As Branch, the Messiah is represented in the OT in four different aspects of his character (King, Servant, Man, and God). These aspects are developed in the NT in the four Gospels: (1) in Matthew as the Branch of David, i.e., as the Davidic messianic King (Isa 11:1; Jer 23:5; 33:15); (2) in Mark as the Lord's Servant, the Branch (Isa 42:1; 49:6; 50:10; 52:13; Ezek 34:23-24; Zech 3:8); (3) in Luke as the Man whose name is the Branch (Zech 6:12); and (4) in John as a the Branch of the Lord (Isa 4:2)."⁷⁵

3:9 Zechariah also saw in the vision a stone in front of Joshua. The stone, too, is a common figure of God and Messiah in the Bible (10:4; Exod. 17:6; Num. 20:7-11; Ps. 118:22; et al.). In the past God promised that the Stone would be a secure, never-failing refuge for His people (Isa. 28:16; 1 Pet. 2:6). When Messiah appeared, however, He proved to be a stone over which the Jews stumbled and an offensive rock to them (Ps. 118:22-23; Isa. 8:13-15; Matt. 21:42; 1 Pet. 2:7-8). Presently He is the foundation stone, the chief cornerstone of the church (Eph. 2:19-22). And in the future He will be the great stone that smites the nations (Dan. 2:35, 45).⁷⁶

"The reason two figures are used, one the Servant-Branch, the other the single Stone, is because one applies specifically to the first advent and the other centers in the second advent."⁷⁷

The stone that Zechariah saw had seven eyes (Heb. ayin), probably symbolizing its complete, divine intelligence (omniscience; cf. 1:10; 4:10; 2 Chron. 16:9; Isa. 11:2; Ezek. 1:18; 10:12; Col. 2:3, 9; Rev. 5:6). The inscription engraved on the stone remains unexplained, but many of the early church fathers and interpreters ever since have taken the engraving as a preview of Messiah's wounds.⁷⁸ The engraving may indicate that the stone is a commemorative one since the Assyrian and Babylonian kings set such stones in the foundations of buildings to perpetuate their memories.⁷⁹

"The eyes on the stone would be the divine signature identifying YHWH as the real architect and builder of the structure."⁸⁰

The Lord continued that He would also remove the iniquity of "that land," the holy land (2:12), in one day. He did that when Messiah died on the cross, but Israel will realize this benefit of His death when He returns to earth at His second advent and cleanses and forgives Israel as a whole (12:10-13:1; Rom. 11:26-27). The Day of the Lord is doubtless in view.

"As the Servant of the Lord, Christ is the One who comes to do the will of the Father (Isa. 42:1; 49:3-4; 50:10; 52:13; 53:11). As the Branch of David, Christ is the Davidic Descendant who will rise to power and glory out of the humiliation into which the line of David had fallen (Isa. 4:2; 11:1; Jer. 23:5; 33:15; Zech. 6:12-13). As the Stone (cf. Ps. 118:22; Matt. 21:42; 1 Peter 2:6) He will bring judgment on the Gentiles (Dan. 2:44-45) and be a stone of stumbling for unbelieving Israel (Rom. 9:31-33)."⁸¹

3:10 In that day, the Lord promised, the Israelites would all invite their (Gentile) neighbors to join them in enjoying their peace and prosperity. Israel would enjoy peace and security as never before, even under the reign of Solomon (1 Kings 4:25; cf. 2 Kings 18:31; Mic. 4:4). Then God will lift the curse that He imposed on the creation at the Fall, and there will be agricultural prosperity as well as spiritual prosperity (Isa. 11:1-9; 35; 65:17; Dan. 7:13-14, 27; Mic. 4:1-4). Paradise lost will become paradise regained.

"In summary, vision four describes a day of redemption in which Joshua the high priest, typical or representative of Israel as a priestly people, will be cleansed of his impurities and reinstalled in his capacity as high priest. This presupposes a Temple in which this can take place, so Joshua will build such a structure. Again, this Temple is only the model of one to come, one whose cornerstone is YHWH Himself. That cornerstone contains the glorious promise of the regeneration of the nation, a mighty salvific event that will be consummated in one day (Isa. 66:7-9)."⁸²

Guzik: Zec 3:1-10

Zechariah 3 - The Cleansing of Joshua the High Priest

A. The vision of the LORD, Satan, and Joshua the High Priest.

1. (1-3) The Angel of the LORD stands against Satan on Joshua's behalf.

Then he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at his right hand to oppose him. And the LORD said to Satan, "The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?" Now Joshua was clothed with filthy garments, and was standing before the Angel.

a. Then he showed me Joshua the high priest: Joshua was the High Priest at the time (Haggai 1:1). In his vision, Zechariah sees the High Priest in the presence of the LORD (standing before the Angel of the LORD), and he is clothed with filthy garments.

b. Standing before the Angel of the LORD: The phrase standing before has the idea of priestly service. Joshua isn't in God's presence just as a spectator but as a ministering priest.

c. Satan standing at his right hand to oppose him: Satan hated the whole scene. He hates it when God's people come into the presence of the LORD. He hates it when they come into God's presence to minister unto the LORD.

i. "Satan must have been pointing to those [filthy clothes] and declaring forcefully that Joshua was unfit to stand before the Lord in this office." (Boice)

ii. This is all according to character for Satan. The name "Satan" literally means adversary or opponent. He stands against us in spiritual battle (Ephesians 6:10-18). If you think it is bad to have Satan as an adversary, would you rather have him as a friend?

d. The LORD rebuke you, Satan! We see the LORD - either directly, if the Angel of the LORD is Jesus in this place, or indirectly exercising authority through the Angel of the LORD - standing before Satan and preventing his advance.

i. God does allow Satan to attack and harass His people, but He always strictly regulates what Satan is allowed to do. Satan wanted to destroy Simon Peter, sifting him like wheat (Luke 22:31-32) but Jesus prayed for Peter and stood beside him and did not allow Satan to carry out every evil intention of his heart.

ii. "Take note that this rebuke comes at the right season. When Satan accuses, Christ pleads. He does not wait till the case has gone against us and then express his regret, but he is always a very present help in time of trouble. He knows the heart of Satan, being omniscient God, and long before Satan can accuse he puts in the demurrer, the blessed plea on our behalf, and stays the action till he gives an answer which silences for ever every accusation." (Spurgeon)

iii. The LORD rebuke you: Jude 1:9 tells us that Michael the archangel used this same phrase in battling against Satan. The example here of the Angel of the LORD and of Michael shows us a model for spiritual warfare - that we always should battle with the LORD's authority.

e. The LORD who has chosen Jerusalem rebuke you: With this phrase, God reinforces the important standing of Jerusalem in His eyes. As mentioned in Zechariah 2:12 it is His Holy Land.

f. Is this not a brand plucked from the fire? Joshua the High Priest had a place of high standing - next to the Angel of the LORD and protected against Satanic attack. Still, this place of high privilege was not based on Joshua's own goodness or merit; he himself was rescued as a brand plucked from the fire. This is even more boldly stated in that Joshua stands clothed in filthy garments. Satan had a lot to accuse Joshua of, but Joshua had an even greater advocate in the Angel of the LORD.

i. A brand is a burning, burnt, or smoldering piece of wood. Think of a campfire with a blackened, charred chunk of wood smoking in the ashes. It isn't worth much at all and will be consumed completely if it isn't plucked from the fire.

ii. "So it is with the child of God. What is he at the best? Till he is taken up to heaven, he is nothing but a brand plucked out of the fire. It is his daily moan that he is a sinner; but Christ accepts him as he is: and he shuts the devil's mouth by telling him, 'Thou sayest this man is black - of course he is: what did I think he was but that? He is a brand plucked out of the fire. I plucked him out of it. He was burning when he was in it: he is black now he is out of it. He was what I knew he would be; he is not what I mean to make him, but he is what I knew he would be. I have chosen him as a brand plucked out of the fire. What hast thou to say to that?' Do observe that this plea did not require a single word to be added to it from Joshua." (Spurgeon)

iii. "Such is the divine economy, that God makes much of brands, fragments, castaways. What others regard as unworthy of their heed is dear and priceless to the great Lover of souls." (Meyer)

iv. "This question, as it appears to me, will bear three renderings; first, it may be looked upon as an exclamation of wonder: 'Is not this a brand plucked out of the fire!' Secondly, as an enquiry or hope: 'Is not this a brand' - this one particularly, 'plucked out of the fire?' And, in the third place, it is certainly a defiance for us, assured of our safety, to throw into the face of Satan, the accuser: 'Is not this a brand plucked out of the fire?' " (Spurgeon)

v. When John Wesley was only six years old, he was trapped in a burning house and was only rescued when one neighbor climbed on another's shoulders and pulled him out of window. A picture of the scene was drawn for Wesley and he kept the drawing until he died, and wrote under it Zechariah 3:2: Is this not a brand plucked from the burning?

2. (4-5) Joshua's iniquity is removed, and is given clean garments.

Then He answered and spoke to those who stood before Him, saying, "Take away the filthy garments from him." And to him He said, "See, I have removed your iniquity from you, and I will clothe you with rich robes." And I said, "Let them put a clean turban on his head." So they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by.

a. Take away the filthy garments from him: As Joshua the High Priest stood in the presence of the LORD, Satan accused him and on seemingly solid grounds - Joshua was guilty of standing before God in filthy garments. Nevertheless, the LORD fixed the problem by cleansing Joshua, taking away the filthy garments and the iniquity they represented.

i. The Hebrew word translated filthy is "the strongest expression in the Hebrew language for filth of the most vile and loathsome character." (Feinberg, cited in Barker)

b. And I will clothe you with rich robes: Joshua not only enjoys having his iniquity removed, he also is given a positive righteousness - clothed with rich robes. The thought of being clothed by God in righteousness runs from Genesis (Genesis 3:7 and 3:21) to Revelation (Revelation 7:13-14).

c. Let them put a clean turban on his head: The turban was part of the High Priest's garments and on the front it had a gold plate inscribed with the phrase HOLINESS TO THE LORD (Exodus 28:36-38).

B. God's message to Joshua the High Priest.

1. (6-7) A personal admonishment and promise to Joshua.

Then the Angel of the LORD admonished Joshua, saying, "Thus says the LORD of hosts: 'If you will walk in My ways, and if you will keep My command, then you shall also judge My house, and likewise have charge of My courts; I will give you places to walk among these who stand here.' "

a. If you will walk in My ways and if you will keep my command: Joshua in Zechariah's day was admonished much the same way that the first Joshua was admonished. Only be strong and very courageous, that you may observe to do according to all the law which Moses My servant commanded you; do not turn from it to the right hand or to the left, that you may prosper wherever you go. (Joshua 1:7)

b. Then you shall also judge My house, and likewise have charge of My courts: God promised Joshua that he would indeed continue to serve as High Priest as he was diligent to stay obedient to God.

c. I will give you places to walk among these who stand here: God promised Joshua privileged access into the presence of God. This isn't a surprising promise for a High Priest, but we have the same promise: Let us therefore come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need. (Hebrews 4:16)

2. (8-10) A prophetic message of Messiah and His reign.

"Hear, O Joshua, the high priest, you and your companions who sit before you, for they are a wondrous sign; for behold, I am bringing forth My Servant the BRANCH. For behold, the stone that I have laid before Joshua: upon the stone are seven eyes. Behold, I will engrave its inscription," says the LORD of hosts, "and I will remove the iniquity of that land in one day. In that day," says the LORD of hosts, "everyone will invite his neighbor under his vine and under his fig tree."

a. I am bringing forth My Servant the BRANCH: "BRANCH" is used several times as a title for the Messiah (Isaiah 4:2 and 11:1, Jeremiah 23:5 and 33:15). The BRANCH is associated with fruitfulness and life. Jesus used the same image when He said that He was the vine and we are the branches (John 15:5).

b. For behold, the stone I have laid before Joshua: If a branch seems "weak," then God gives us another picture - a stone, having seven eyes. In the thinking of the ancient world eyes represented knowledge because we learn more through our eyes than any other way. The seven eyes speak of the perfection and fullness of the knowledge and wisdom of the Messiah.

c. I will engrave its inscription: Early Christians saw the engraving on the stone to be a picture of Jesus' wounds but the engraving could also be a mark of identification or beautification.

d. Everyone will invite his neighbor under his vine and under his fig tree: This is a proverbial expression that means prosperity and peace (1 Kings 4:25, 2 Kings 18:31) - ultimately, the peace that the reign of the Messiah brings. This vision and word from Zechariah shows how much God wanted to encourage and strengthen Joshua, and He does it in the best way: setting his eyes on our Messiah, Jesus Christ. That's our best encouragement also.

© 2001 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Evidence: Zec 3:2

Every Christian is a brand "plucked out of the fire." We have been saved from the fire that shall never be quenched, and our commission is to pulf sinners "out of the fire, hating even the garment spotted by the flesh" ( Jud 1:23 ).

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 3 (Chapter Introduction)

Overview

Zec 3:1, Under the type of Joshua, the high priest, receiving clean garments, v.6, and a covenant of promise, v.8, Christ the Branch and Corner Stone is promised.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 3 (Chapter Introduction)

CHAPTER 3

Under the type of Joshua the high priest receiving clean garments, Zec 3:1-5 , and a covenant of promise from God, Zec 3:6,7 , Christ, the Branch and Corner-stone, is foretold, Zec 3:8-10 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 3 (Chapter Introduction)

(Zec 3:1-5) The restoration of the church.

(Zec 3:6-10) A promise concerning the Messiah.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 3 (Chapter Introduction)

The vision in the foregoing chapter gave assurances of the re-establishing of the civil interests of the Jewish nation, the promises of which terminated in Christ. Now the vision in this chapter concerns their church-state, and their ecclesiastical interests, and assures them that they shall be put into a good posture again; and the promises of this also have an eye to Christ, who is not only our prince, but the high priest of our profession, of whom Joshua was a type. Here is, I. A vision relating to Joshua, as the representative of the church in his time, representing the disadvantages he laboured under, and the people in him, with the redress of the grievances of both. 1. He is accused by Satan, but is brought off by Christ (Zec 3:1, Zec 3:2). 2. He appears in filthy garments, but has them changed (Zec 3:3-5). 3. He is assured of being established in his office if he conduct himself well (Zec 3:6, Zec 3:7). II. A sermon relating to Christ, who is here called " The branch," who should be endued with all perfections for his undertaking, should be carried triumphantly through it, and by whom we should have pardon and peace (Zec 3:8-10).

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

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Wisdom, Thurman. "Not by Might, nor by Power, but by My Spirit.'" Biblical Viewpoint 24:2 (November 1990):19-26.

Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 3 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 3

In this chapter, under the type of Joshua the high priest, is showed the state and condition of the priesthood, and of the church of God, in his times; and in it are various promises concerning the true High Priest, Christ, and of the efficacy and permanency of his priesthood. The vision of Joshua is in the form of a judicial process: Joshua is the person accused, and is described by his situation, standing before the Angel of the Lord; and by the filthy garments he had on, which were the ground of the charge against him, Zec 3:1 The accuser of him is Satan, who stood at his right hand; and his Judge is the Angel of the Lord, before whom he was, Zec 3:1. The sentence given against his accuser is by way of rebuke, enforced by the Lord's choice of Jerusalem, and merciful deliverance of this person; and, as given in his favour, is an order to take his filthy garments from him, and clothe him with change of raiment, and to put a fair mitre on his head; which were accordingly done, Zec 3:2 and a promise is made him, by way of protestation, that if he would walk in his ways, and keep his charge, he should judge his house, and keep his courts, and should have a walking place among those that stood by, Zec 3:6 and next Joshua, and those that were with him, are addressed as men wondered at; and are called upon to hearken to a promise of the Messiah, under the character of the Branch, Zec 3:8 and under that of a stone with seven eyes on it, and engravings in it, by whom the iniquity of God's people is removed, Zec 3:9 and the chapter is closed with an account of the prosperity, peace, and safety of the saints under the Gospel dispensation, Zec 3:10.