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.72As 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.78The 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
