Text -- Zechariah 3:8 (NET)

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 3:8

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 3:8

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 3:8

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 3:8

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 3:8

"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 3:8

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 3:8

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 3:8

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 3:8

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 3:8

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 3:8

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 3:8

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.

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 3:8-10

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 3:6-10

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 3:6-10

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

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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Nestle, Eberhard, and Kurt Aland, eds. Novum Testamentum Graece. New York: American Bible Society, 1950.

Perowne, T. T. The Books of Haggai and Zechariah. Cambridge, Eng.: Cambridge University Press, 1886.

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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.