He showed me Joshua the high priest standing before Yahweh’s angel, and Satan standing at his right hand to be his adversary. Yahweh said to Satan, “Yahweh rebuke you, Satan! Yes, Yahweh who has chosen Jerusalem rebuke you! Isn’t this a burning stick plucked out of the fire?”
Now Joshua was clothed with filthy garments, and was standing before the angel. He answered and spoke to those who stood before him, saying, “Take the filthy garments off him.” To him he said, “Behold, I have caused your iniquity to pass from you, and I will clothe you with rich clothing.”
I said, “Let them set a clean turban on his head.” So they set a clean turban on his head, and clothed him; and Yahweh’s angel was standing by.
Yahweh’s angel protested to Joshua, saying, “Yahweh of Armies says: ‘If you will walk in my ways, and if you will follow my instructions, then you also shall judge my house, and shall also keep my courts, and I will give you a place of access among these who stand by. Hear now, Joshua the high priest, you and your fellows who sit before you; for they are men who are a sign: for, behold, I will bring out my servant, the Branch. For, behold, the stone that I have set before Joshua; on one stone are seven eyes: behold, I will engrave its engraving,’ says Yahweh of Armies, ‘and I will remove the iniquity of that land in one day. In that day,’ says Yahweh of Armies, ‘you will invite every man his neighbor under the vine and under the fig tree.’ ”
John Calvin 1540 · Public Domain On vv1–10 We have said at the beginning that Zechariah was…
We have said at the beginning that Zechariah was sent for this end — to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end — to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people.
This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons — that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations — and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, but with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet.
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He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, — because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. (John 8:44.)
We hence see that the faithful were taught what was extremely necessary, — that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ’s right hand, so as not to allow him in peace to exercise his priestly office.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10 Which declareth that the faithful have not only war…
Which declareth that the faithful have not only war with flesh and blood, but with Satan himself and spiritual wickedness, Eph. 6:12.
He prayed to Christ the Mediator for the state of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–10 Zec 3:1 And he shewed me Joshua the high…
Zec 3:1 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.
Ver. 1. And he showed me Joshua the high priest] In a vision doubtless; and that for this end, that both the prophet, and by him the people also, might be advertised that they wrestle not against flesh and blood, men like themselves, but against spiritual wickednesses, or wicked spirits, who did act them and agitate them against the Church; ride them and spur them to do mischief; as he did that bloody Farnesius, one of the Pope’s champions, who, coming with an army into Germany, swore that he would ride his horse up to the spurs in the blood of Protestants, Scito persecutorem tuum ab ascensore daemone pernrgeri (Bern.). It was the devil that stirred up the spirit of Tatnai, Shether-Boznai, Sanballat, &c., to hinder the good work now in hand; like as he did Eckius, Cajetan, Cochlaeus, Catharinus, and many other great scholars (besides the two kings of England and Hungary), to write against the Reformation begun by Luther, and Charles V with all the strength of the empire to withstand and hinder it. But all in vain. Here he bends his accusation chiefly against the chief priest; but, through his sides, he strikes at the welfare of the whole Church. Ministers are the main object of his malice; a special spite he bears to such; singling them out and sifting them to the bran, as he desired to do Peter; stirring up unreasonable and wicked men against them, as he dealt by Paul when he fought with beasts at Ephesus, with breathing devils wherever he came, being in deaths often. When the viper hung upon his hand, Act 28:3, the devil doubtless thought to have dispatched him, but he was deceived. So he is ever; when he attempts as an accuser of the brethren, he is sure to be non-suited, and his plea to be cast out of the court by our advocate with the Father, Jesus Christ the righteous, who appears for us (as he did here for Joshua) to put away sin, Heb 9:24; Heb 9:26, and to take away the iniquities of their most holy things.
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Standing before the angel of the Lord] i.e. Before Christ, his best friend, and doing his office as a high priest. Such is Satan’s malice and impudence (saith an interpreter here) to hurt and hinder us most in our best employments; and to accuse the saints even to their best friend, Christ Jesus. He knows well, that as Samson’s strength lay in his hair, so doth a Christian’s strength lie in his holy performances: perfumed and presented by Christ. Hence his restlessness in seeking to set a difference, and to breed hate. Hence also, as the fowls seized upon Abraham’s sacrifice, and as the Pythoness interrupted Paul and his company when they were praying and well-doing, Act 16:16-17, so deals he still by God’s best servants and that sometimes so, that if, after duty, they should put that question to their own heart, as God did to Satan, Unde venis? Whence comes thou? it would return Satan’s answer, From compassing the earth.
And Satan] That adversary, the devil, as St. Peter calleth him; the accuser of the brethren Rev 12:9, that trots between heaven and earth as a teaser, and makes a trade of it. Once the name Satan is applied to a holy angel going forth as an adversary to wicked Balaam, Satan spelman, as one calleth him.
Standing at his right hand] Why there? Be cause, say some, the accusation was as true: vehement; and so Satan had the upper hand For Joshua was clothed with filthy garments, Zec 3:3, and there was cause enough why his own clothes should abhor him, as Job hath it, Job 9:31; what his particular sin objected to him by Satan was is hard to say. Some will have it to be one thing, some another. It is plain by Ezr 10:18, that some of his sons and allies had taken strange wives, which he might have hindered; but that himself had taken a harlot to wife, as Justin Martyr affirmeth, is no way likely. I should sooner believe, with Theodoret and Sanchez, that the sins here alleged by Satan against Joshua and laid to his charge were, not so much his own personal sins as the sins of the whole people: quodammodo enim totus populus est in sacerdote, et in sacerdote peccat: for the whole people is, after a sort, in the priest.
To resist him] Heb. To Satan yet against him, to do his kind, by frustrating his prayers and intercessions for the people, by laying his and their sins in his dish, and by laying claim to them for his. Carried on still by like hellish hatred of God and his people, he sins that sin against the Holy Ghost every moment: as Pliny speaks of the scorpion, that there is not one minute wherein it doth not put forth the sting. Our comfort is, that, 1. "We have an Advocate with the Father," &c., and "he is the propitiation for our sins," the patron as well as judge of his saints. 2. That as Satan stands at our right hand to molest us in holy duties, so do the holy angels stand there to withstand him, Luk 1:11, whence it was that the curtains of the tabernacle were wrought full of cherubins within and without. 3. That if we resist the devil, steadfast in the faith, and strong in the Lord, he will flee from us, Jas 4:7. For this old serpent, having his head already bruised and crushed by Christ, cannot so easily thrust in his mortal sting, unless we daily with him; and so lay open ourselves unto him. He shall in vain strike fire if we deny tinder. He may knock at the door, but if we answer him not at the window he cannot get in.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–10 And he; the Lord of hosts, whose servant Zechariah…
And he; the Lord of hosts, whose servant Zechariah was, and in whose name he spake.
Showed me; in vision represented to me, Zechariah.
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Joshua the high priest; for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church.
Standing; either as accused, and to make his defence; or rather ministering in his office, according to his duty.
Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c.
Standing at his right hand; either because the accusation was true, or to hold his working hand from its work.
To resist him; Joshua.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 8 There was a Joshua that was a principal agent…
There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their second settlement there after the captivity; Jesus is the same name, and it signifies Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; it is probable that the prophet saw him frequently, that he spoke to him, and that there was a great intimacy between them; but, in his common views, he only saw how he appeared before men; if he must know how he stands before the Lord, it must be shown him in vision; and so it is shown him. And men are really as they are with God, not as they appear in the eye of the world. He stood before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord to execute his office, to minister to God under the inspection of the angels. He stood to consult the oracle on the behalf of Israel, for whom, as high priest, he was agent. Guilt and corruption are our two great discouragements when we stand before God. By the guilt of the sins committed by us we have become obnoxious to the justice of God; by the power of the sin that dwells in us we have become odious to the holiness of God. All God's Israel are in danger upon these two accounts. Joshua was so here, for the law made men priests that had infirmity, Heb 7:28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.
I. Joshua is accused as a criminal, but is justified. 1. A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. He stands at his right hand, as the prosecutor, or witness, at the right hand of the prisoner. Note, The devil is the accuser of the brethren, that accuses them before God day and night, Rev 12:10. Some think the chief priest was accused for the sin of many of the inferior priests, in marrying strange wives, which they were much guilty of after their return out of captivity, Ezr 9:1, Ezr 9:2; Neh 13:28. When God is about to reestablish the priesthood Satan objects the sins that were found among the priests, as rendering them unworthy the honour designed them. It is by our own folly that we give Satan advantage against us and furnish him with matter for reproach and accusation; and if any thing be amiss, especially with the priests, Satan will be sure to aggravate it and make the worst of it. He stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, the hand of action, to discourage him, and raise difficulties in his way. Note, When we stand before God to minister to him, or stand up for God to serve his interests, we must expect to meet with all the resistance that Satan's subtlety and malice can give us. Let us then resist him that resists us and he shall flee from us. 2. A victorious defence is made for him (Zac 3:2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. Note, It is the happiness of the saints that the Judge is their friend; the same that they are accused to is their patron and protector, and an advocate for them, and he will be sure to bring them off. (1.) Satan is here checked by one that has authority, that has conquered him, and many a time silenced him. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. "The Lord restrain thy malicious rage, reject thy malicious charge, and revenge upon thee thy enmity to a servant of his" Note, those that belong to Christ have him ready to appear vigorously for them when Satan appears most vehement against them. He does not parley with him, but stops his mouth immediately with this sharp reprimand: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan. (2.) Satan is here argued with. He resists the priest, but let him know that his resistance, [1.] Will be fruitless; it will be to no purpose to attempt any thing against Jerusalem, for the Lord has chosen it, and he will abide by his choice. Whatever is objected against God's people, God saw it; he foresaw it when he chose them and yet he chose them, and therefore that can be no inducement to him now to reject them; he knew the worst of them when he chose them; and his election shall obtain. [2.] It is unreasonable; for is not this a brand plucked out of the fire? Joshua is so, and the priesthood, and the people, whose representative he is. Christ has not that to say for them for which they are to be praised, but that for which they are to be pitied. Note, Christ is ready to make the best of his people, and takes notice of every thing that is pleadable in excuse of their infirmities, so far is he from being extreme to mark what they do amiss. They have been lately in the fire; no wonder that they are black and smoked, and have the smell of fire upon them, but they are therefore to be excused, not to be accused. One can expect no other than that those who but the other day were captives in Babylon should appear very mean and despicable. They have been lately brought out of great affliction; and is Satan so barbarous as to desire to have them thrown into affliction again? They have been wonderfully delivered out of the fire, that God might be glorified in them; and will he then cast them off and abandon them? No, he will not quench the smoking flax, the smoking fire-brand; for he snatched it out of the fire because he intended to make use of it. Note, Narrow escapes from imminent danger are happy presages and powerful pleas for more eminent favours. A converted soul is a brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.
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II. Joshua appears as one polluted, but is purified; for he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus and by the Spirit of our God. Now observe here, 1. The impurity wherein Joshua appeared (Zac 3:3): He was clothed, not only in coarse, but in filthy garments, such as did very ill become the dignity of his office and the sanctity of his work. By the law of Moses the garments of the high priest were to be for glory and for beauty, Exo 28:2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; he had no clean linen wherein to minister and to do the duty of his place. Now this intimates, not only that the priesthood was poor and despised, and loaded with contempt, but that there was a great deal of iniquity cleaving to the holy things. The returned Jews were so taken up with their troubles that they thought they needed not complain of their sins, and were not aware that those were the great hindrances of the progress of God's work among them; because they were free from idolatry they thought themselves chargeable with no iniquity. But God showed them there were many things amiss in them, which retarded the advances of God's favours towards them. There were spiritual enemies warring against them, more dangerous than any of the neighbouring nations. The Chaldee paraphrase says, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezr 10:18. And, no doubt, there were other things amiss in the priesthood, Mal 2:1. Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities. 2. The provision that was made for his cleansing. Christ gave orders to the angels that attended him, and were ready to do his pleasure, to put Joshua into a better state. Joshua presented himself before the Lord in his filthy garments, as an object of his pity; and Christ graciously looked upon him with compassion, and not, as justly he might have done, with indignation. Christ loathed the filthiness of Joshua's garments, yet did not put him away, but put them away. Thus God by his grace does with those whom he chooses to be priests to himself; he parts between them and their sins, and so prevents their sins parting between them and their God; he reconciles himself to the sinner, but not to the sin. Two things are here done for Joshua, representing a double work of divine grace wrought in and for believers: - (1.) His filthy garments are taken from him, Zac 3:4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. The guilt of it is taken away by pardoning mercy, the stench and stain of it by peace spoken to the conscience, and the power of it broken by renewing grace. When God forgives our sins he causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, to cast away from us the filthy rags of our corrupt affections and lusts, as things we will never have any thing more to do with, will never gird to us or appear in. Thus Christ washes those from their sins in his own blood whom he makes to our God kings and priests, Rev 1:5, Rev 1:6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezr 2:62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. Joshua had no clean linen of his own, but Christ will provide for him, for he will not let a priesthood of his own instituting be lost, be either contemptible before men or unacceptable before God. The change of raiment here is rich costly raiment, such as is worn on high days. Joshua shall appear as lovely as ever he appeared loathsome. Those that minister in holy things shall not only cease to do evil, but learn to do well; God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev 19:8.
III. Joshua is in danger of being turned out of office; but, instead of that, he is reinstalled and established in his office. He not only has his sins pardoned, and is furnished with grace sufficient for himself, but, as rectus in curia - acquitted in court, he is restored to his former honours and trusts. 1. The crown of the priesthood is put upon him, Zac 3:5. This was done at the special instance and request of the prophet: I said, "Let them set a fair mitre upon his head, as a badge of his office. Now that he looks clean, let him also look great; let him be dressed up in all the garments of the high priest." Note, When God designs the restoring or reviving of religion he stirs up his prophets and people to pray for it, and does it in answer to their prayers. Zechariah prayed that the angels might be ordered to set the mitre on Joshua's head, and they did it immediately, and clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, as having the oversight of the work which the created angels were employed in. He stood by, as one well pleased with it, and resolved to stand by the orders he had given for the doing of it and to continue his presence with that priesthood. 2. The covenant of the priesthood is renewed with him, which is called God's covenant of peace, Num 25:12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, Zac 3:6, Zac 3:7. The angel of the Lord, having taken care to make him fit for his office (and all that God calls to any office he either finds fit or makes so), invests him in it. And though he is not made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb 7:21), yet, being a type of him, he is inaugurated with a solemn declaration of the terms upon which he held his office. The angel of the Lord protested to Joshua that, if he would be sure to do the duty of his place, he should enjoy the dignity and reward of it. Now see, (1.) What the conditions are upon which he enters into his office. Let him know that he is upon his good behaviour; he must walk in God's ways, that is, he must live a good life and be holy in all manner of conversation; he must go before the people in the paths of God's commandments, and walk circumspectly. He must also keep God's charge, must carefully do all the services of the priesthood, and must see to it that the inferior priests performed the duties of their place decently and in order. He must take heed to himself, and to all the flock, Act 20:28. Note, Good ministers must be good Christians; yet that is not enough: they have a trust committed to them, they are charged with it, and they must keep it with all possible care, that they may give up their account of it with joy, Ti1 6:14. (2.) What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit - During good behaviour. Let him be sure to do his part, and God will own him. [1.] "Thou shalt judge my house; thou shalt preside in the affairs of the temple, and the inferior priests shall be under thy direction." Note, The power of the church, and of church rulers, is not a legislative, but only a judicial power. The high priest might not make any new laws for God's house, nor ordain any other rites of worship than what God had ordained; but he must judge God's house, that is, he must see to it that God's laws and ordinances were punctually observed, must protect and encourage those that did observe them, and enquire into and punish the violation of them. [2.] "Thou shalt also keep my courts; thou shalt have oversight of what is done in all the courts of the temple, and shalt keep them pure and in good order for the worship to be performed in them." Note, Ministers are God's stewards, and they are to keep his courts, in honour of him who is the chief Lord and for the preserving of equity and good order among his tenants. [3.] "I will give thee places to walk among those that stand by, among these angels that are inspectors and assistants in this instalment." They shall stand by while Joshua is at work for God, and shall be as a guard to him, or he shall be highly honoured and respected as an angel of God, Gal 4:14. Ministers are called angels, Rev. 1. 20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Rev 19:10. Some make it a promise of eternal life, and of a reward of his fidelity in the future state. Heaven is not only a palace, a place to repose in, but a paradise, a garden, a place to walk in; and there are walks among the angels, in society with that holy and glorious company. See Eze 28:14.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–9 And he showed me Joshua the high priest,.... Who…
And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives, Ezr 10:18, which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is:
standing before the Angel of the Lord; not any created angel, but Christ the Angel of God's presence, who is called Jehovah, Zac 3:2 is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, Dan 7:10, either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him,
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Satan standing at his right hand to resist him; either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,
"and sin standing at his right hand to resist him:''
when the people of God fall into sin, Satan the accuser of the brethren, their avowed enemy, observes it, and accuses them before the Lord, and seeks their condemnation. Maimonides (p) understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter (q). The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left (r); but it was usual for the pleader, who was called , "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him (s): and to this custom is the allusion here, and in Psa 106:6 where Satan, who is the accuser of men, and pleads against them, is placed at the right hand, as here; and God, who pleads the cause of his poor people, is also represented as standing on their right hand. The business of Satan here was to accuse, to bring charges, to plead for condemnation, and endeavour to get the sentence of it passed against Joshua; for he was at his right hand, to be an "adversary" to him, as his name (Satan) signifies, which he has from
the word here used; being an enemy to mankind in general, and especially to the people of God, and more especially to persons in sacred public offices; to whom he is "a court adversary", as the Apostle Peter calls him, Pe1 5:8 who appears in open court against them, and charges them in a most spiteful and malicious manner; and is a most, implacable, obstinate, and impudent one, as his name signifies, and the word from whence it is derived (t); though Maimonides (u) thinks the name is derived from which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error.
(p) Moreh Nevochim, par. 3. c. 22. p. 398. (q) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hilchot Sanhedrin, c. 1. sect. 9. Mosis Kotsensis Mitzvot Torah, Pr. Affirm. 97. (r) Maimon. ib. sect. 3. Vid. Cocceium in Misn. Sanhedrin, c. 4. sect. 3. (s) Godwin's Moses and Aaron, l. 5. c. 3. (t) Vid. Schultens in Job i. 6. (u) Moreh Nevochim, ut supra. (par. 3. c. 22. p. 398.)
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1–10 Joshua accused, cleared, and clothed with clean and fair…
Joshua accused, cleared, and clothed with clean and fair apparel, ver. 1-5. A promise made to him, ver. 6, 7. A prophesy of Christ, the Branch, ver. 8-10.
And he - The Lord represented to me in a vision. Standing - Ministering in his office. The angel - Christ.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10 While the Jews were rebuilding their temple, their adversaries
CHAPTER III
While the Jews were rebuilding their temple, their adversaries
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endeavoured to stop the work, Ezr 5:3-4, c.
This vision is therefore calculated to give them the strongest
encouragement that God, after plucking them as brands out of
the fire (or captivity of Babylon,) would not now give them up,
but would continue to prosper and favour them and that
notwithstanding the interruptions they should meet with, the
work should be finished under the gracious superintendence of
Providence; and their high priest, clothed in his pontifical
robes, would soon officiate in the holy of holies, 1-7.
The subject is then, by an easy transition, applied to a much
greater future deliverance and restoration, of which Joshua and
his companions, delivered now, are declared to be figures or
types; for that the Messiah or Branch, the great high priest
typified by Joshua, would be manifested; and, like the
principal stone represented in the vision, become the chief
corner stone of his Church; that the all-seeing eye of God
would constantly guard it; and that by his atonement he would
procure for it peace and pardon, 8-10.
NOTES ON CHAP. III
Verse 1. And he showed me Joshua the high priest] The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jude 1:9. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about one thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here:-
Satan standing at his right hand to resist him.] שטן Satan signifies an adversary. לשטנו lesiteno, to be his adversary, or accuser.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 6, 8, 9, 10 Zec 3:1. And he showed me — He, that…
Zec 3:1. And he showed me — He, that is, the angel, who talked with him, after delivering the message in the preceding chapter, proceeded to another representation; Joshua the high-priest, &c. — We find from Haggai, that Joshua the son of Josedech was at this time high-priest. He stands here as representing the whole Jewish people. Standing before the angel of the Lord — This angel was Christ, or the Logos, mentioned Zec 1:11, and called the Lord in the following verse, whose minister, or servant, the high-priest was, as well as a type of him. And Satan — Or the adversary, as the word may be rendered; standing at his right hand to resist him — That is, to be his accuser, as he is called Rev 12:10. “So here he is represented as aggravating the faults of Joshua, the representative of the whole body of the Jews, (see Zec 3:2,) by this means to prevail with God to continue the Jews under the power of their adversaries. It was the custom in courts of judicature, for the accuser to stand at the right hand of the accused.” — See Lowth, and notes on Job 1:6; and Psa 109:6. “It appears to me,” says Blayney, “the most probable, that by Satan, or the adversary, is here meant the adversaries of the Jewish nation in a body, or perhaps some leading person among them, Sanballat for instance, who strenuously opposed the rebuilding of the temple, and of course the restoration of the service of the sanctuary, and the re-establishment of Joshua in the exercise of his sacerdotal ministry.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1–10 And He - God, (for the office of the…
And He - God, (for the office of the attendant angel was to explain, not to show the visions) “showed me Joshua the high priest, standing before the Angel of the Lord;” probably to be judged by him ; as in the New Testament, “to stand before the Son of Man;” for although “standing before,” whether in relation to man or God, , expresses attendance upon, yet here it appears only as a condition, contemporaneous with that of Satan’s, to accuse him. Although, moreover, the Angel speaks with authority, yet God’s Presence in him is not spoken of so distinctly, that the high priest would be exhibited as standing before him, as in his office before God.
And Satan - Etymologically, the enemy, as, in the New Testament, “your adversary the devil” 1Pe 5:8, etymologically, the accuser. It is a proper name of the Evil one, yet its original meaning, “the enemy, was not lost. Here, as in Job, his malice is shown in accusation; “the accuser of our brethren, who accused them before our God, day and night” Rev 12:10. In Job Job 1:8-11; Job 2:3-5, the accusations were calumnious; here, doubtless, true. For he accused Job of what would have been plain apostacy Job 1:11; Job 2:5; Joshua and Zerubbabel had shared, or given way to, the remissness of the people, as to the rebuilding of the temple and the full restoration of the worship of God Ezr 3:1-13; 4. For this, Haggai had reproved the people, through them Hag 1:1-11. Satan had then a real charge, on which to implead them. Since also the whole series of visions relates to the restoration from the captivity, the guilt, for which Satan impleads him with Jerusalem and Jerusalem in him, includes the whole guilt, which had rested upon them, so that for a time God had seemed to have cast “away His people” Rom 11:1. Satan “stands at his right hand,” the place of a protector Psa 16:8; Psa 109:31; Psa 121:5; Psa 142:4, to show that he had none to save him, and that himself was victorious.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 10 Jesus, or Josue, the son of Josedec, the high…
Jesus, or Josue, the son of Josedec, the high priest of that time. (Challoner) --- To him this literally refers. (Worthington) --- As high priest, he represented the nation, whom several calumniated to Darius, 1 Esdras iv., &c. God represses the adversary and adorns his people. It seems something has been done amiss, ver. 4. (Calmet) --- The high priest, (St. Jerome) or rather his sons, have married strangers. (Chaldean) (1 Esdras x. 18.) Many Fathers take Jesus for a figure of the Messias, covered with the sins of mankind. (Calmet) --- But the Orient (ver. 8) would not thus be promised unto him, (St. Jerome) unless we consider him also as high priest. --- Satan. Septuagint, "the devil;" the accuser and calumniator, Apocalypse xii. 10.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 A. Joshua accused by Satan, but forgiven (Zec_3:1-5). B.…
VISION IV. JOSHUA THE HIGH PRIEST BEFORE THE ANGEL OF JEHOVAH
Zec_3:1-10
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A. Joshua accused by Satan, but forgiven (Zec_3:1-5). B. A Promise of Protection to the High Priest, and also of the coming of Branch and its blessed Results(Zec_3:6-10)
1And he showed me Joshua, the high priest, standing before the angel of Jehovah, and Satan1 standing at his right hand to oppose him.1 2And Jehovah said to Satan, Jehovah rebuke thee, O Satan, even Jehovah who chooses2 Jerusalem rebuke thee ! Is not this a brand plucked from the fire? 3And Joshua was clothed in filthy garments, and stood before the angel. 4And he answered and spake to those who stood before him, saying, Take the filthy garments away from him, and he said to him, See, I have caused thine iniquity to pass from3 thee, and will clothe thee with festal raiment. 5And I said,4 Let them put a clean5 mitre upon his head; and they put the clean mitre upon his head and clothed him with garments. And the angel of Jehovah was standing by.
6 And the angel of Jehovah testified6 to Joshua, and said.
7 Thus saith Jehovah of Hosts,
If thou wilt walk in my ways and keep my charge,
Thou shalt judge my house, and also keep my courts,
And I will give thee access7 among these standing here.
8 Hear, I pray, O Joshua the high priest,
Thou and thy colleagues8 who sit before thee,
For men of wonder9 are they,
For, behold, I bring my servant, Branch.
9 For, behold the stone which I have laid before Joshua;
Upon one stone are seven eyes;
Behold I execute its carving;10
And I remove the iniquity of this land in one day.
10 In that day saith Jehovah of Hosts,
Ye shall invite every man his neighbor
Under the vine and under the fig tree.
EXEGETICAL AND CRITICAL
The third vision lays a sure foundation for the glowing assurances and promises contained in those which precede by revealing the fact of the divine forgiveness. Sin had been the cause of all the previous troubles of Israel, and its continuance would bring them all back. Hence the need and value of the great truth expressed in the dramatic form and rich symbolism of this vision. The first half of the chapter (Zec_3:1-5) represents the high priest standing before the angel of Jehovah and opposed by Satan; but Joshua is forgiven,—a fact which is both literally stated and also symbolically represented. In the second half (Zec_3:6-10), the high priest is assured of present protection, and of the future appearance of the Branch, who will remove sin at once and bestow the fullness of salvation.
(a.) The Symbol (Zec_3:1-5). Zec_3:1. And he showed me. The subject of the verb is Jehovah, as appears from the fact that He is the last person previously mentioned, and from the parallel phrase in Zec_1:20. It is not necessary to suppose that it is a judicial scene (Hoffman, Ewald, Köhler, Pressel) which is presented to the Prophet’s view. So far as the terms used are concerned, they will apply equally well to the high priest’s appearance before God in the discharge of his official functions. To “stand before Jehovah” was the technical term to denote the ordinary service of the priests (Deu_10:8; 2Ch_29:11; Jdg_20:28; Eze_44:15). The presumption then is that he was here not for himself only, but also and chiefly on behalf of the people, as their representative. That he was engaged in prayer is implied in the circumstances, and also in the description of Jehovah’s words in Zec_3:4 as an answer. But another person appears on the scene who is called Satan, lit., the adversary. Some (Kimchi, Ewald) refer this to a human adversary, such as Sanballat, but the emphatic form of the term; its analogy to ὁ ἀντίδικος (1Pe_5:8) and ὁ κατήγωρ (Rev_12:10); the LXX.’s equivalent διάβολος; and the occurrence of the word in Job 1, 2; all point to the chief of the evil spirits as the person here intended. He is said to stand on the right hand of Joshua, not because this was the position appropriated by Jewish usage to an accuser, for no such usage can be, or at least has been, established; but because this is the most suitable place for one who wishes to impede or oppose another (Job_30:12; Psa_109:6). Satan’s object is to oppose Joshua. The manner is not specifically stated, but from the next verse it seems as if Satan’s work was to dwell upon the sins of the high priest and his people, and upon this ground urge their condemnation and overthrow.
Zec_3:2. And Jehovah said. Almost all expositors agree that the angel of Jehovah is the Speaker here who takes the name of Jehovah because of the intimate and mysterious relation he sustains to Him. There is no debate between the parties, but the adversary is at once repelled with indignation. Jehovah rebuke thee! Instead of damaging others, he secures his own overthrow. The emphatic repetition of the exclamation indicates the certainty of Satan’s failure. The other words of the verse show the ground of this failure. It is not at all in the innocence of the high priest or the people, but in the gracious purpose of Jehovah. He chooses Jerusalem, and that choice must stand. This is further confirmed by the question, Is not this a brand …. fire? cf. Amo_4:11. Most expositors, ancient and modern, refer this to the exile in which Joshua bad suffered, but from which he had been restored. God had rescued him for preservation not for destruction. Having snatched the brand from the flames, he did not mean to throw it back into the fire. The reference of course is to the high priest, not so much in his personal, as his representative character.
Zec_3:3. Clothed with filthy garments. Eichhorn, Ewald, et al., consider this soiled raiment designed to set forth that he was an accused person, but this is arbitrarily to transfer a Roman custom (Liv. 2:54) to the East where not a trace of it is to be seen. In Hebrew usage such garments represent sin. Isa_64:5 : “We are all as an unclean thing, and all our righteousnesses as filthy rags.” Sorely as the nation had been chastised, its iniquity was not wiped away. The last clause is not a superfluous repetition of what is stated in Zec_3:1, but indicates a patient expectancy in Joshua, that notwithstanding Satan’s accusation, relief would come.
Zec_3:4. And he answered, i. e., the prayer for forgiveness involved in the fact of the high priest’s appearing before the Lord. Vitringa says (on Zec_1:11), “In every case in which עָנָה or ἀποκρίνεσθαι is placed at the opening of a speech or narrative without any question preceding it, there is always a question tacitly assumed; just as in the Books of Scripture, where they commence with the copula, some antecedent is always supposed to exist, with which the narrative or speech is tacitly contrasted, even though nothing at all has gone before.” Those who stood before him=surely not, as Ewald maintains, the friends of the accused, but the Lord’s own servants, the angels. These are ordered to remove the filthy garments, and then the angel of Jehovah explains the meaning of the symbolical act. I have taken, etc. This does not refer to sanctification (Mark), but to forensic forgiveness. The two cases (2Sa_12:13; 2Sa_24:10) establish this as the meaning of the phrase, הֶעֱביר אֲוֹן. The festal garments may symbolize innocence (Chaldee), or joy (Köhler, Pressel), or glory (Keil).
Zec_3:5. And I said. At this point the Prophet who had been only a silent spectator, comes suddenly forward with a prayer for the completion of the work begun, and says, Let them put. … head. It cannot be made out that any special significance attached to the mitre or turban, and the emphasis must lie upon the qualifying word clean. “The turban can be referred to only as an article of dress which would be the first to strike the eye” (Hengstenberg). The wish of the Prophet was at once complied with. The last clause of the verse does not mean that the angel of the Lord rose up from his seat (Henderson, Köhler, Pressel), but that he continued standing by, “like a master presiding over the ceremony, approving and adorning it with his presence” (C. B. Mich.).
(b.) The Promise (Zec_3:6-10). The completion of the symbolical action is made the occasion of a further and far-reaching assurance, addressed to the high priest and through him to the nation.
Zec_3:6. Testified=made a solemn declaration (Gen_43:3; Deu_8:19).
Zec_3:7 contains a promise with a condition. The condition is partly personal—walk in my ways, and partly official—keep my charge. The promise is altogether official. Judge … courts=administer the service in the holy place and guard the house of God from all idolatry and ungodliness. “This is here represented not as a duty but as a reward; inasmuch as activity in connection with the kingdom of God is the highest honor and greatest favor which God can confer upon any mortal” (Hengstenberg). The last clause contains an important additional promise. מַהְלְכִים is a difficult word which occurs nowhere else. (1.) Some take it as a noun, plural of מַהְלֵךְ=ways, i. e., ingress and egress, denoting a peculiarly free access to God among his heavenly servants (Calvin, Hitzig, Maurer, Ewald, Köhler, Fürst, etc.). (2.) Others regard it as a Chaldee form of the Piel participle of הָלַךְ, taken intransitively=walkers, i. e., angels who as messengers go between the high priest and Jehovah (LXX., Vulg., Pesh., Grotius, Baumgarten). (3.) Others derive it from the Hiphil participle of the same verb, meaning=leaders or guides (Luther, Gesen., Heng., Umbreit, Dr. Riggs, etc.). Against the last two is the circumstance that Zechariah could very well have expressed that sense in regular Hebrew form; that they require an alteration of the text; and that בֵין is required to be rendered as=מִבֵּין. I hesitatingly prefer the first. One thing is certain, that some kind of association or influence with God’s immediate servants on high is here promised to the high priest.
Zec_3:8. Hear, I pray, etc. This opening calls attention to the importance of what follows. The address is made not only to Joshua, but to his colleagues, i. e., associates in the priestly office. The next clause assigns the reason for including them. They are men of wonder, i. e., men who excite wonder in others, and thus attracting attention to themselves, become types of what is to come (cf. Isa_8:18; Isa_20:3; Eze_12:6; Eze_24:24-27 (Heb.). The constant exercise of priestly functions in the offering of sacrifices which had no intrinsic efficacy was a perpetual testimony of man’s need of forgiveness and of God’s purpose in future to satisfy the need thus made known. The objection to this view on the ground that we should expect are ye and not are they, is removed by the fact that such cases of enallage are not rare (cf. Zep_2:12 (in Heb.). The reason why these typical men, Joshua and his priests, are summoned to listen, is given in the next clause, which declares that Jehovah will bring forward that antitype whose appearance would show that their typical character was founded in truth. My servant Branch. The antitype is described by two names taken from the earlier Prophets. One, servant, is of frequent occurrence in Isaiah (Isa_42:1, etc.), and also in Ezek. (Eze_34:23-24). The other, branch, occurs in Jer_23:5; Jer_33:15,—passages which plainly lean upon Isaiah’s statements Isa_11:1, Isa_53:2. The term denotes the original obscurity of this personage and the gradual development of his character. Instead of being a tall and stately tree, he is a mere branch or root-shoot. This reference had become so well understood in Zechariah’s time that he uses the word as if it were a proper name, my servant Branch. That it pointed to the Messiah is admitted by the Chald. Par., and almost all expositors, ancient and modern. The suggestion of a few (Kimchi, Theodoret, Grotius, Blayney), that Zerubbabel was intended, is refuted by the fact that the Branch had not yet appeared, while Zerubbabel had; and also by the consideration that this civil governor had nothing to do with the priestly office and could not possibly be an antitype of its holders. A similar figurative description of the Messiah is found in Eze_17:22-23. The Lord, having described the royal house of Judah as a strong and lofty cedar, which had been plucked up by the roots and left to wither and die, declares that He will take from its summit a slender twig and plant it on the mountain of the height of Israel, where the little scion shall take root, and grow, and spread, until it commands universal admiration. Every tree of the field shall own its superiority, and every fowl of heaven seek its shelter.
Zec_3:9. For behold. … seven eyes. This verse assigns the reason for the fulfillment of the preceding promise. The condition of the covenant people was so deplorable that it seemed vain to expect such a blessing as the coming of the Messiah. To countervail such despondency, Jehovah of Hosts assures his people of the watchful and loving care which will secure the gracious result. The single stone is not the Messiah (early interpreters, Kliefoth), for he was not “laid before Joshua;” nor the foundation stone of the Temple (Rosenmüller, Hitzig, Neumann, Henderson), which had long since been laid; nor the top-stone (Maurer), nor the plummet (Grotius), nor a jewel of the high priest’s breast-plate (Theodoret, Baumgarten, etc.); but the covenant people, now appropriately described as lying before Joshua, who was their ecclesiastical leader. It is no objection to this view that the Messiah is elsewhere spoken of as a stone (Psa_118:22; 1Pe_2:7), for sometimes the head and the body both have the same term applied to them, as in Isaiah’s use of the term servant, where only the context can determine which of the two is meant (Isa_44:2; Isa_52:13). The seven eyes may denote, either the all-embracing providence of God, or (according to the statement in Rev_5:6 of the seven eyes of the Lamb which are the seven spirits of God, sent forth into all the earth) the seven-fold radiations of the Spirit of Jehovah, by which the stone is preserved and prepared for its glorious destination. I see no reason why both may not be combined. According to this view, the eyes are not engraved on the stone, but directed toward it (cf. Psa_32:8; Jer_39:12 for this use of עַל). Ewald (Geschichte d. V. I., 4:239) sees in this verse a distinct evidence of Zoroastrian ideas. He says the conception of the seven eyes of Jehovah was derived from the Persian notion of the seven Amshaspands who surround the throne of the Supreme, and adds in a note that the upper servants of a great king were often called his eyes and his ears. How far-fetched is this? The Hebrews were familiar with the term eyes of God or Jehovah, and meant by it just what all men mean by it; and the number seven had for ages been well known to them as a symbol of sacredness and completeness. See the excursus at the end of this section. The passage is perfectly intelligible on the supposition that Zechariah had never even heard of such a thing as the seven Amshaspands of the Zend-avesta. Execute its carving=make it a beautiful and costly stone. So most expositors from Calvin to Pressel. The last clause completes the brilliant promise. This land, i. e., the land of Israel, which of course includes its inhabitants, and they stand for the whole Church of which they were then the representatives. The guilt is to be removed in one day, which can hardly be any other than the great day of atonement at Golgotha. The phrase is analogous to the “once for all” in Heb_7:27; Heb_10:10. It presents a contrast between the continually repeated sacrifices of the Levitical priesthood and the one final and effectual sacrifice of the Messiah.
Zec_3:10. Ye shall invite …. fig tree. The result of this is expressed in a proverbial phrase borrowed from the older Scriptures, where it first occurs in the description of the happy period under Solomon (1Ki_4:25). “Whether it is to be taken literally or spiritually here has been much contested, the Rabbins favoring the former view, the Fathers the latter. We rightly combine both, and maintain that this picture of peaceful prosperity and cordial union is realized, although imperfectly, yet just as far as Christ’s kingdom has its proper influence and the communion of saints is felt” (Pressel).
The entire vision and promise were admirably adapted to effect their end. The high priest conquers his fierce antagonist, is assured of his forgiveness and confirmed in his office, and is certified of the continuance of the people until the appearance of the long expected Branch, who once for all and forever would take away the guilt and punishment of sin.
The Number Seven. The question why the eyes spoken of in Zec_3:9, whatever their meaning, should be stated as seven, brings up for consideration the peculiar significance of this number. Its employment here and in the next chapter (Zec_3:2, seven lamps and seven pipes, Zec_3:10, those seven), are instances of a usage at once very ancient and very wide spread. Leaving out of view the literature of India, Persia, and Arabia, we find in Scripture an extraordinary frequency of its occurrence. Seven, seventh, and sevenfold are found in the Old Testament and the New, not less than three hundred and eighty-three times, while a similar enumeration of the instances in which six and eight are used, reaches the sum of only one hundred and seventy-six, or less than one half of the sevens. This usage begins with the first book of the Bible and ends only with the last. We find in Genesis the seven days of creation; seven-fold vengeance denounced for Cain; clean beasts and fowls received into the ark by sevens; the dove despatched from the ark at intervals of seven days; Jacob serving seven years for a wife he did not want, and seven more for the wife he did want; and seven fat kine and seven lean, seven good ears and seven thin, representing the seven years of plenty and famine. In the Mosaic ritual, many sacrifices required seven victims, and often the blood was required to be sprinkled seven times. Not only the seventh day was holy, but the seventh week of the year (a week of weeks); and the seventh month; and the seventh or Sabbatical year; and the Jubilee or the year following seven weeks of years, were all marked by festival observances. Jericho was overthrown by a march of the people seven successive days around the walls, headed by seven priests who blew as many trumpets. On the seventh day the circuit was made seven times, and then at the shout of the people the walls fell. Samson gave the Philistines of Timnath seven days to solve his riddle, he was bound with seven withes, and his seven locks were woven with the web. Seven years of famine were inflicted in Elisha’s time, and the same offered as an alternative to David. The Psalmist praised God seven times a day, the just man falls seven times and rises again, Nebuchadnezzar’s furnace was heated seven times more than it was wont. In the Apocalypse, the recurrence is still more marked. A condensed summation reports that there are two sevens in the introduction, namely, seven churches and seven spirits, and in the body of the work two sevens of sevens, namely, first, seven candlesticks, stars, seals, horns, eyes, trumpets, thunders; and secondly, seven angels, heads, crowns, plagues, vials, mountains, kings.
Of the fact that this number is exceedingly prominent there can be no question. The precise ground of the prominence is not so easily stated. The late Professor Hadley, from whose article11 on the subject our statement is drawn, enumerated five different theories. One is the Arithmetical, used by Philo the Jew, and based upon the peculiar property of seven as compared with any other of the digits. A second, the Chronological, is founded upon the early division of time into weeks. A third, the Symbolic, conceives seven to be the union of two numbers, namely, three, which symbolizes the divine, since the Godhead is a trinity, and four, which symbolizes the cosmical, the created universe of space, this being determined by the four cardinal points of the compass. The seven then represents that reunion of the world with God, which is the great aim and crowning consummation of all true religion. A fourth is the Physiological theory, tracing the preëminence of the seven to the fact that there are seven parts of the body, namely, the head, chest, and loins, with the four limbs; and seven openings of the head, namely, the three pairs of eyes, ears, and nostrils, with the mouth; and further, that the seventh, fourteenth, and twenty-first days are critical periods in diseases. The fifth hypothesis is based on Astronomical reasons. The nocturnal heavens offered to the men of primitive times a constant and impressive spectacle. Here they could not but be struck by the seven members of the planetary system, as well as by the fact that the fixed stars exhibited the same number in several of the most brilliant constellations, e. g., the Great Bear or Charles’ Wain, the Septentriones of the Romans; the Lesser Bear with its remarkable pole-star; the Pleiades with their “sweet influences,” and the Hyades, whose frequent rains “vex the sea.”
Upon the whole, in view of the antiquity of the usage and the character of the early Hebrews, it seems most natural to trace their sense of its sacredness and completeness to its original associations with the times and means of religious worship.
DOCTRINAL AND MORAL
1. This chapter contains one of the passages in the Old Testament in which the great spiritual adversary of God and man is spoken of under the name Satan. The other places are 1Ch_21:1 and the prologue to the book of Job. (The word שָּׂטָן occurs also in 2Sa_19:23 and Psa_109:6, but it is extremely doubtful whether it is used in these passages in any other than an appellative sense=adversary.) It is a favorite notion with “the later criticism,” that Zechariah imported his conception of Satan from the Zoroastrian doctrine of Ahriman, the original source of all moral and physical evil, the chief of malignant spirits, the king of darkness and of death, and consequently the eternal enemy of Ormuzd, and of his kingdom of light. But there is neither historical nor logical foundation for this fancy. During the very few years which elapsed between the Persian conquest of Babylon and the appearance of Zechariah as a prophet, there was not time for the theological notions of the Zend-avesta to penetrate the Jewish mind and to color its conceptions of the unseen world. The dualism of Zoroaster must have had a most extraordinary degree of self-propagating power, to pass in so short a time from the central point of the Persian Empire to one of its farthest outlying provinces. Besides, Zechariah’s doctrine of Satan differs fundamentally from the Persian conception of Ahriman. The latter is an independent, eternal, and self-existent principle, whereas the former is a created, fallen, malignant being, of vast capacity and immense power of mischief, but still under the control of the Almighty, often thwarted in his machinations, and destined one day to an utter and disastrous overthrow. Nor had Zechariah any need to learn from the Persian theology. The existing precedents in the sacred books of the Jews furnished him with all the materials necessary to construct or to understand the symbolical vision vouchsafed to him. What he sees is the head and representative of the nation in sacred things standing in solemn service before the Angel of Jehovah, who is attended by a train of angelic ministers (Zec_3:7), while over against this important official stands Satan accusing and opposing; and in the end Jehovah rebukes the adversary and favors his own servant. Manifestly this corresponds in form and in substance to what is contained in the prologue of the book of Job, the date of which is allowed on all hands not to be later than the Solomonic era.
A remarkable confirmation of this view is given in the New Testament, where (Rev_12:10) Satan is called, “the accuser of our brethren, who accuses [ὁ κατηγορῶν] them before our God day and night.” Accusation is the element of his being. He accuses God to men (cf. Gen_3:4-5), and he accuses men to God (as in Job and in this passage). Hence his usual name in the New Testament, Diabolus, from διαβαλλειν=to set at variance, namely, by slander,—a descriptive title quite as strong as the Hebrew term, Satan=opposer, the inherent and everlasting adversary of God and man, and of all that is good. This antagonism, however, takes a particular form which runs through all the Scripture from Genesis to Revelation, and is seen not dimly in our prophet. In the curse pronounced in the Garden of Eden upon the tempter, the Old Serpent (Rev_12:9), God declared that He would put enmity between him and the woman, and not only that, but “between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel.” The seed of Satan are all the ungodly, of whom he is the head; the seed of the woman are all the godly, of whom Christ is the head. These two heads stand in mortal conflict; both suffer, but the one only in the extremities, the other in a vital part. “For this purpose was the Son of God manifested, that He might destroy the works of the devil” (1Jn_3:8). In the end the kingdom of our God and the power of his Christ will be too much for the craft and malice of Satan. Still that malignant being opposes the truth, and leaves no stone unturned to turn away God’s favor from his people, and thus overthrow the entire redemptive economy. This is the point of the symbolical vision here. Did the Lord cast off his people entirely and recall his promised grace, the historical basis for the Messiah to come would perish, and no room be left for his appearance according to the ancient predictions. The issue, then, was vital. It did not concern an individual merely; it did not belong only to some one particular crisis in the history of the restored exiles; but it touched the very existence of the Kingdom of God on earth. If the confessed sins of Israel were sufficient to secure their final rejection from God at that stage of their history, the hopes of the race were blasted, and the prospect of a blessing for all the families of the earth, became a beautiful but empty dream.
2. The doctrines of grace are finely illustrated in this vision. The opposition of Satan is evidently grounded on a charge of sin in Joshua and those for whom he acts. Joshua came before the Angel of Jehovah in his representative capacity, which of course implies the existence of sin to be atoned for and pardoned, for holy beings need no sacrificing priesthood between them and God. This was emphasized at the present time by the recollection of the abominations which had called down the Babylonian captivity, and the still more recent remissness of the restored people in building the Temple. The Jews were weak in faith, despondent in spirit, and more prone to labor for their temporal fortunes than for their spiritual interests. Satan then had a high vantage ground from which to oppose them. But mark the source of his repulse. “Jehovah, Jehovah that chooses Jerusalem, rebuke thee!” The people are reminded here, as they so often were in earlier times, that they had not chosen the Lord, but He had chosen them. It was not their numbers, nor wisdom, nor wealth, nor moral excellence (Deu_7:7-8) which induced Him to make them the depository of his truth and the channel of his grace to a fallen world. It was his own sovereign, condescending grace which had its own reasons, but not reasons subsisting in the moral qualities of Israel. As He had chosen them once, the election still continued, and was a valid reason why they should not be cast off. Nay, the very circumstances which Satan might plead against them were in another point of view arguments in their favor. They had been in the glowing furnace of Chaldæan bondage and exile, and the smell of fire was still on their garments. Everything in their condition spoke of apostasy and its merited recompense. They were a very small remnant left of that proud kingdom which once stretched from the Leontes to Egypt, and from the Euphrates to the Mediterranean. It was difficult to see any trace of the former grandeur in the poverty-stricken colony which gathered around their fathers’ graves. But their very fewness and poverty and weakness pleaded for them. They had been rescued from the common doom of transplanted people by a peculiar providence. A forced migration of an entire population to a distant land usually breaks the old association entirely and forever. New ties and interests are formed, and the present drives the past out of view and out of memory. But here God, by the hand of a man whom He had called and named centuries before he was born (Isa_44:28; Isa_45:1), had broken the fetters and recalled his banished ones. The work of reëstablishment had begun, and should it cease? Nay, verily. The brand so carefully rescued from a general conflagration, would be preserved, notwithstanding all the clamor of Satan. He who had begun the good work would carry it on to completion. The gifts and calling of God are without repentance.
3. The doctrine of gratuitous forgiveness is the glory of the Gospel. “Not by works of righteousness which we have done, but according to his mercy he saved us.” Even so was the Church taught in the older dispensation, not only by word as when Abraham’s faith was counted for righteousness and by type, as in all the sacrifices, but also by symbol as in the case of Joshua, the high priest. There was no denial of the truth of the facts upon which Satan based his accusation. On the contrary, open confession was made in the very appearance of the priest. Instead of being arrayed in the pure and shining robes expressly appointed for sacerdotal functions, he was clad in filthy garments,—fit emblem of the hideous moral stains by which he and his people were soiled. Each one of those polluted garments echoed the words of the royal penitent, “I acknowledge my transgression, and my sin is ever before me” (Psa_51:3). Physical stains may be extracted, but no human agency in all the world can take the soil of sin from the conscience. That is done only by the act of the Lord of the conscience. Its accomplishment here was represented by the order to remove the filthy garments and replace them by festal raiment. It was a sovereign act of the God of grace,—I have caused thine iniquity to pass from thee. This lies at the root of all true religion. “There is forgiveness with thee that thou mayest be feared.” Despair is death. He who has no hope or prospect of the divine mercy, has nothing left but to go on in sin and at last lie down in interminable sorrow. To encourage Israel, fast verging to such a forlorn condition, this vision was vouchsafed. Its aim was not to send the people to sleep in their sins with the false peace of self-righteousness, but to assure them that, notwithstanding the magnitude of those sins, God would of his own free grace remit the penalty and bestow the gift of justification upon the high priest, and in him upon the nation at large. Such an assurance gives peace. Who is he that condemneth? It is God that justifieth.
4. Great as were the present privileges of the covenant people, something better was in store. Their whole economy was introductory and preparative. The golden age of the Hebrews, unlike that of all other ancient nations, was not in the past but the future. Poets and Prophets rejoiced to sing of one who was to come, in whom all the families of the earth should be blessed. Priests and kings were embodied types of the character and functions of this great deliverer. Reminding Joshua and his colleagues of this truth, Jehovah renews the promise of one who should be by eminence his servant. In naming him, the precise term used by the older Prophets is employed again, the Branch, which does not mean “a limb in the sense of one among many on the same tree, but a shoot which springs up from the root, and which, though small at first, becomes a tree of wonderful qualities” (Cowles). The monarchy which in the persons of David and his son Solomon stood like a majestic and wide-spreading tree, now lay in ruins,—the huge trunk cut down, mangled, burned. But from the stump there should come a slender shoot, which in course of time would grow up into a mighty monarch of the forest, putting out limbs and foliage under which whole nations should collect themselves. The term therefore kept steadily in view the salient points the people were to seize. The lowly, unpretending, unpromising origin of this deliverer and the ultimately vast sweep of his beneficent agency. In all outward aspects he stood at the farthest possible remove from his distinguished types, whether of the priestly or kingly line. He never bore the brilliant breast-plate of Aaron into the holy of holies, nor did his hand hold a sceptre except the mocking reed of Pilate’s soldiers; yet his sacerdotal function was the only real and efficacious one the earth ever saw, and his royal office has secured a depth of attachment and a fullness of service to which all the records of earth-born loyalty together furnish no parallel.
HOMILETICAL AND PRACTICAL
Wordsworth: Zec_3:1. Satan stood at Joshua’s right hand and endeavored to work his ruin. So Satan stood at the right hand of our Joshua on the pinnacle of the Temple and tempted him to cast himself down. He stood at Christ’s right hand when He was betrayed by Judas into whom Satan entered; he tempted him in his agony and passion; and he is still standing at Christ’s right hand by his opposition to the preaching of the Gospel and by his sowing tares of heresy in his Church.
Zec_3:2. Here is a solemn warning against the sarcastic, bitter, and virulent spirit which so often shows itself in speaking and writing against others. The holy angels, even in contending against Satan, use mild words. But these rash and reckless persons imitate Satan who is called in Scripture Diabolus or Calumniator. How can they hope to be with good angels hereafter? Must they not rather look to be with those wretched fiends whom they imitate?
Calvin: Jehovah who chooses Jerusalem. We are reminded that we are not to consider our deserts in order to gain help from God, for this wholly depends upon gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. It hence follows that those men who obscure and seek as far as they can to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation.
Owen: Zec_3:3-5. Two things are here said to belong to our free acceptance with God. (1.) The taking away of the guilt of our sin, our filthy robes; this is done by the death of Christ, the proper fruit of which is remission of sin. (2.) But more is required, even a collation of righteousness, and thereby a right to life eternal. This is here called change of raiment, or, as it is called by the Holy Ghost in Isaiah (Isa_61:10), the garments of salvation, the robe of righteousness. Now this is made ours only by the obedience of Christ, as the other is by his death.
Moore: Zec_3:7. A gratuitous justification furnishes no excuse for inaction and sin, but leads to more entire obedience.…. Fidelity in God’s service shall be gloriously rewarded.
Gill: Men of wonder. The people of God are wondered at by themselves, that God should have any love for them, call them by his grace and at last bring them to glory; wondered at by men of the world that they should make such a choice as they do, should bear afflictions with so much patience, and even thrive and flourish amidst them; 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 spectators of wonderful things themselves, which they will be swallowed up in the admiration of to all eternity.
Cowles: I will execute, etc. The engraving of the Church into forms of spiritual beauty, is eminently God’s work by the chisel of his providence and the agency of his Spirit.
Jay: Zec_3:10. The reign of the Messiah is distinguished by three things; (1.) Enjoyment. The very image of the vine and the fig tree is delightful. (2.) Liberty. Slaves and captives did not sit under their vines and fig trees, nor did proprietors in time of war. (3.) Benevolence. “Ye shall call every man,” etc. There is no selfishness, no envy. All are anxious that others should partake of their privileges.
Footnotes:
[1]Zec_3:1.—השׂטן לשׂטנוֹ. The force of this antanaclasis can hardly be expressed in a version—the opposer to oppose him fails to convey the force of the proper name Satan.
[2]Zec_3:2.—בֹחֵר not as E. V. who “has chosen,” but according to the force of the participle, who now and habitually chooses. Henderson with a marvelous lack of taste substitutes for the simple meaning, “taketh delight.”
[3]Zec_3:4.—“From thee,” lit.: from upon thee. The guilt or punishment of sin is conceived as a burden resting upon the sinner until forgiveness removes it.
[4]Zec_3:5.—For וָאֹמר Ewald, following the Targum, Peshito, and Vulgate, proposes to read וַיֹּמֶר, and Henderson, וְאָמַר. But on general principles the Masoretic text is to be preferred, and especially here, where the motive of the change is obvious, and nothing is gained in clearness or emphasis by departing from the Hebrew.
[5]Zec_3:5.—טְהוֹר. The E. V. “fair,” besides being a needless departure from the meaning of the word, fails to express the point involved in cleanness as the emblem of purity or forgiveness.
[6]Zec_3:6.—וַיָּעַד, a strong term, implying the importance and the certainty of the communication.
[7]Zec_3:7.—“Access,” lit., ways, i. e., means of free ingress and egress among my immediate attendants. See Exeg. and Critical.
[8]Zec_3:8.—רֵעֶיךָ=companions, but as it is associates in office who are intended, colleagues seems the nearest equivalent.
[9]Zec_3:8.—מוֹפֵת is rendered wonder (E. V. margin), to preserve its original signification. Perhaps “men of omen” would be more easily understood.
[10]Zec_3:9.—פִתֵּחַ פתּחִים lit., to open openings=to carve.
[11]Essays Philological and Critical. New York, 1873.
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2–10 the Lord--JEHOVAH, hereby identified with the "angel of the…
the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zac 3:1).
rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.
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chosen Jerusalem-- (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zac 1:17; Zac 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zac 3:7).
brand plucked out of . . . fire-- (Amo 4:11; Pe1 4:18; Jde 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zac 3:3-4, Zac 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Phi 1:6).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 5, 6 The fourth vision — the trial and acquittal of…
The fourth vision — the trial and acquittal of the high priest Joshua , 1-10.
In the fourth vision Zechariah sees the high priest Joshua standing before the angel of Jehovah; at his right hand is the adversary, ready to bring accusations against him; but before he can open his mouth he is severely rebuked (1, 2). At the command of the angel the servants take from Joshua his filthy garments and clothe him in the rich garments of the high-priestly office, including the miter (3-5). Whereupon the angel instructs Joshua in the duties and responsibilities of the office to which he is restored; Joshua is promised access to the Most High if he will properly discharge his duties (6, 7); he and his fellows are proclaimed a sign of the coming of “Branch,” who will remove iniquity from the land in one day, and restore peace and prosperity forever (8-10).
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The first, second, and third visions deal with the judgment upon the nations, the restoration from exile, the rebuilding of the city and temple, and the expansion of the new community to the four corners of the earth. To make possible permanent peace and harmony between the people and their God there is needed, in addition to all these things, a moral and spiritual regeneration. This regeneration is symbolized by the fourth vision. Primarily the vision concerns the religious leader, the high priest; his sin is washed away (4), and he is restored to intimate fellowship with Jehovah. But these experiences come to him, in the vision, not as an individual, but as the representative of the people. Whatever befalls him affects the whole people. His cleansing symbolizes the cleansing of the people; his restoration to fellowship with Jehovah symbolizes the restoration of the people to fellowship with their God, which needed to be accomplished if the new community was to become in truth the people of Jehovah. Because the cleansing of the high priest symbolizes this regeneration, he can become a sign of the coming of “Branch,” who will complete the task and become the ruler of the regenerated community.
1. He showed me — Either Jehovah, who is the author of all prophetic revelation (Zec_1:20; Amo_7:1), or the interpreting angel, who acts as the divine agent both in presenting and in interpreting the visions; probably the latter.
Joshua — Called also Jeshua (Ezr_2:2; Ezr_3:2), the son of Jehozadak (Hag_1:1; 1Ch_6:15), the grandson of Seraiah (2Ki_25:18). He was the ecclesiastical head, while Zerubbabel was the civil ruler (Hag_1:1).
The high priest — Joshua appears throughout the entire vision in his official capacity, not as a private individual (see introductory remarks to the vision).
Angel of Jehovah — See on Zec_1:11.
Standing before — For what purpose is not stated. The phrase is used in a judicial sense of a person standing before a judge, either as plaintiff or as defendant (Num_27:2; 1Ki_3:16; Deu_19:17); more frequently of a servant standing before his master, to minister to his wants (Gen_41:46; Deu_1:38); here in the judicial sense. The angel of Jehovah sits upon the judgment seat, Joshua stands before him as the accused, the adversary appears as the accuser.
Satan — Better, with margin R.V., “the Adversary”; the presence of the article indicates that the noun is not to be understood as a proper name; otherwise in 1Ch_21:1 (see Introduction, p. 599; compare Hastings’s Dictionary of the Bible, article “Satan”).
At his right hand — Equivalent to by his side (Compare Psa_109:6).
To resist him — Better, R.V., “to be his adversary,”
that is, to present the accusation. The verb is derived from the same root as the noun adversary.
Since no opportunity was given to present the charges, it remains a matter of conjecture what were the indictments the adversary desired to present; and it is not strange that from the earliest rabbinical period to the present much speculation concerning this point has been indulged in. The place of Joshua in the vision as the representative of the people precludes the idea that the reference is to the removal of personal sins of the high priest, whether moral or ceremonial. The question, “Is not this a brand plucked out of the fire?” also would seem to indicate that it is the people against which the adversary appears. It seems more satisfactory, therefore, to think that the sins against which complaint is made are the sins of the people, which the high priest bears as the representative and mediator of the people. That corruption was not entirely wiped out by the exile is made clear in the prophecies of Haggai and Zechariah. The adversary was anxious to make prominent the shortcomings which remained, in order to bring about the destruction of the people; but the gracious purpose of Jehovah provided a way of escape. Nowack’s contention, that there was no ground for the accusation, is contrary to the facts, as stated by the postexilic prophets.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–10 Ch. Zec_3:1. he shewed me] i.e. Jehovah, from whom…
Ch. Zec_3:1. he shewed me] i.e. Jehovah, from whom all the visions proceeded, Zec_1:7; Zec_1:20, shewed me. καὶ ἔδειξέ μοι κύριος, LXX.
Joshua] called in the Book of Ezra Jeshua (Zec_2:2; Zec_3:2, etc.). His grandfather, Seraiah, was taken captive by Nebuzar-adan after the sacking of the city and burning of the Temple, and was slain by Nebuchadnezzar at Riblah (2Ki_25:18-21). Josedech, or Jehozadak, his son, the father of Joshua, was at the same time taken as a prisoner to Babylon (1Ch_6:15), where Joshua probably was born. During the lifetime of Josedech, while the Temple was in ruins and the people in captivity, the High Priesthood was in abeyance. After an interval of about 52 years, Josedech being now dead, the office was revived in the person of his son. Joshua was the first of the third or last series of High Priests, those, namely, who came after the Captivity. He is spoken of with commendation in the Book of Ecclesiasticus (Sir_49:12; comp. 1Es_5:5; 1Es_5:48; 1Es_5:56), and is made a special type of the Great High Priest, both in this chapter and in chapter 6.
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standing before the angel of the Lord] as before his judge, Deu_19:17; Jos_20:6; Rom_14:10; Rev_20:12. The Angel of the Lord is here, as elsewhere in the Old Testament, He to whom all judgment is committed (Joh_5:22). See note on Zec_1:12.
Satan standing at his right hand] The great Adversary (for Satan is here a proper name, as in Job_1:6-12; Job_2:1-7) here assumes the character (Rev_12:10) and occupies the place (Psa_109:6) of the accuser in the trial. See Appendix, note B.
to resist him] Lit. to play-the-adversary against him; to be his adversary, R. V. The verb and the noun (Satan) have the same root. The charge against Joshua has been thought to be a personal one, and reference has been made to Ezr_10:18, to prove that some of his sons had polluted themselves by marrying strange wives. The passage in Ezra however, is at least 60 years later than the vision in Zechariah. It is better to regard the intended accusation as including both personal and official transgressions, his own sins and the sins of the people (Heb_5:3; Heb_7:27). Sin, the sin of the man and of the order to which he belongs, of the individual and of the nation which he represents, stands in the way of the promised blessing, and must first be put away before that blessing can be enjoyed.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–10 (1) And he.—Probably, the angel-interpreter.
(1) And he.—Probably, the angel-interpreter.
Joshua.—The various forms of this name, that of the Saviour of the world, are well worth noticing. The oldest form of the word is that used here, Yehoshua‘, which was contracted into Yoshua‘ (Mishnah, passim), also into Yeshua’ (Ezr_2:2), and then into Yeshu. This last was represented in Greek by Ιηοου, and with the nominative ending s became Ἰησοῦν. In the Talmudim the name takes also the forms Îsâ and Îsî, and in Arabic ‘Îsâ.
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Standing before.—There is a great variety of opinion among commentators with respect to the capacity in which Joshua is represented as standing before the angel of the Lord. Theodoret, among early expositors, and Hengstenberg, among moderns, maintain that Joshua is seen in the sanctuary engaged in the work of his priestly office before the angel of the Lord. Against this view may be urged that, however high may be the dignity of the angel of the Lord, it is hardly in accordance with the spirit of the Old Testament to represent the high priest as ministering before him, as if before God. Observe, too, how in Zec_1:12-13, the personality of the angel of the Lord is distinct from that of the Lord Himself. Ewald imagines that at this time the high priest was actually accused, or was dreading an accusation, at the Persian court, and that a defamation and persecution of this kind may be discerned as underlying this vision. But there is no historical trace of any such personal accusation, nor could Joshua be looked upon as the people’s representative before the Persian Court, since Zerubbabel was their civil representative. Koehler regards Joshua as standing before the judgment-seat of the angel, while Satan stands at his right hand (Psa_109:6) to accuse him. But, while this interpretation is in the main correct, it must be remembered that no formal judicial process is described in the vision, nor is there any mention of a judgment-seat. Wright’s explanation seems to us the best: “The high priest was probably seen in the vision, busied about some part of his priestly duties. While thus engaged, he discovered that he was actually standing as a criminal before the angel, and while the great Adversary accused him, the truth of that accusation was but too clearly seen by the filthy garments with which he then perceived that he was attired.”
Satan.—Literally, the adversary, who is, not Sanballat and his companion (Qimchi), but ὀ διάβολος, the adversary of mankind. A belief in a personal devil was current among the Jews from, at any rate, the time of the composition of the Book of Job to Talmudic times. (See Job 1, 2; 1Ch_21:1; Talmud Babli, Baba Bathra, 26 b, &c.)
At his right hand.—The position of the adversay, or complainant, as represented in the original passage (Psa_109:6).
III.
FOURTH VISION.—JOSHUA BEFORE THE ANGEL OF THE LORD.
(1-7) The accusation against Joshua was not that of neglecting the building of the Temple (for the re-building had been resumed five months before), nor was it that he had allowed his sons to marry foreign wives (for that took place some sixty years later), but, rather, as high priest he was the representative of the priestly nation, and so was looked on as laden, not only with his own, but also with the sins of the whole people. Moreover, the priesthood itself had fallen under the severest condemnation. “Her priests have violated my law, and have profaned my holy things” (Eze_22:26).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1–10 Vers. 1-10. The fourth vision: Joshua the high priest…
Vers. 1-10. The fourth vision: Joshua the high priest before the angel.
He showed me. The Septuagint and Vulgate give, "The Lord showed me." Some suppose that it was the interpreting angel who showed this vision; but his duty was to explain, not to present, the visions. So in Zec_1:20 it is the Lord who shows the "four craftsmen." This vision is closely connected with the last. In that it was declared that the Lord would again dwell in Jerusalem, and visit his people with blessings. But to fit them for the presence and favour of Jehovah they must be pure. To this end they must have a holy priesthood to train them in righteous ways, to oppose the attacks of the adversary, and to intercede for them effectually. The removal of their impurity is represented in the fourth vision. Joshua the high priest. (see note on Hag_1:1) The name is written Joshua in Ezr_2:2, etc. He was the first of the high priests after the Captivity, succeeding, as by hereditary right, his father Josedech, who died in Babylon. For his services in restoring the temple he is praised among great men in Ecc 49:12. Standing before the angel of the Lord. Joshua is the representative of the priesthoood, and through that also of the whole people. The angel of Jehovah (see notes on Zec_1:11, Zec_1:13) is the representative of and endowed with attributes of Jehovah, the Friend and Leader of Israel. The phrase, "standing before," is used in a ministerial sense, as of a servant rendering service to a superior, (Gen_41:46 1Ki_12:6, 1Ki_12:8) and a priest or Levite performing his official duties: (Deu_10:8 Eze_44:15) also, in a judicial sense, of a person appearing before a judge, either as plaintiff (Num_27:2 1Ki_3:16) or defendant. (Num_35:12) Many commentators find in this scene a judicial process, Joshua appearing before the angel as before his judge; and Ewald supposes that it adumbrates his actual accusation at the Persian court, The mention of the adversary at the right hand (Psa_109:6) is supposed to confirm this interpretation. But it is obvious that the adversary might stand at the right hand, not as a formal accuser in a trial, but in order to resist and hinder Joshua"s proceedings; the angel, too, is not represented as sitting on a throne of judgment, but standing by (ver. 5), and there is no further intimation of any judicial process in the vision. It is therefore best to conceive that Joshua is interceding for the people in his official capacity in the presence of the representative of Jehovah. The locality is not specified; it may have been before the altar, which, we know, was built and used at this time. The special mention of his garments implies that he was engaged in official duties in a consecrated spot; but the place is immaterial. Satan; the adversary, or accuser. The personality of Satan is here plainly recognized, as in Job_1:6, etc.; Job_2:1, etc., rendered by the LXX in all these places, o diabolov (see Appendix B, in Archdeacon Perowne"s "Commentary on Zechariah"). At his (Joshua"s) right hand. Not as a judicial accuser, but as an enemy to resist his efforts for the good of the people, and to thwart his interests with the angel of the Lord. To resist him; to act the adversary to him. The verb is cognate to, the noun above. From what follows we must suppose that Satan objects against Joshua both his own personal sin and the transgressions of the people whose burden he bore (comp. ver. 9, where his sin is called "the iniquity of the land," which would include the guilt which had led to the Captivity, their dilatoriness in building the temple, and all their backslidings since the return).
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Vers. 1-5. The priesthood restored.
"And he showed me Joshua the high priest," etc. Here begins a new vision, which, like that described in Zec_2:1-4, takes us back to the date of utterance. In that we saw the restoration of the ancient city Jerusalem. In this we seem shown the restoration of the ancient Levitical priesthood. For seventy years the functions of that priesthood appear to have been in abeyance. Nowhere in Daniel and Ezekiel do we read of sacrifices being offered by the children of the Captivity. It was desirable, therefore possibly necessary to have those functions restored. (compare, perhaps, the restoration of Peter"s apostleship in Joh_21:15-17) Understood as describing a kind of heavenly council called for this purpose, the present vision sets before us
(1) the offender;
(2) the adversary;
(3) the Advocate; and
(4) the decision.
I THE OFFENDER; Viz. Joshua the son of Josedech, the lineally descended high priest of that day, (1Ch_6:3-15 Ezr_3:2) and, therefore, the proper and natural representative of the priesthood which had lapsed. As such we see him here:
1. Appearing in guilt. This shown, of course, by the "filthy garments" (Isa_64:6) in which he is clothed, and by which may be understood more especially those sins of himself and of his predecessors and people by which, in a measure and for a season, the former priesthood had been forfeited.
2. Coming up to be judge. This shown by his "standing" (as noticed both in vers. 1 and 3 Act_25:10 Rom_14:10) before the Angel-Jehovah, his proper Judge. (comp. Joh_5:22 Rom_14:10) Such, be it remembered, in each respect, if without a Saviour, is the condition of us all.
II THE ADVERSARY. As his name (margin of ver. 2), so his work in this place. (comp. Job_1:9-11 Job_2:4, 5 Rev_12:10) This a great aggravation of the evil of Joshua"s case. It is one thing to be guilty and deserving of punishment. It is another, and even worse, to have a powerful and malignant adversary claiming, as it were, the actual infliction of that punishment upon us. Sin itself cries out for justice against the offender. (comp. Gen_4:10 Heb_12:24) The adversary cries out against the injustice of allowing him to be spared. (2Sa_19:21)
III THE ADVOCATE; viz. the Judgei.e. Jehovah himself (see beginning of ver. 2). This greatly to be admired (comp. Psa_32:7, "Thou art my Hiding place;" also Psa_119:114). Note, also, the two cogent pleas which this great Advocate (1Jn_2:1) urges. These are:
1. The settled purpose of God in this matter. God had long ago "chosen Jerusalem." He must not now be asked to reject it.
2. The past action of God in this matter. Having already so far begun to deliver as to "pluck this brand from the burning," it would be inconsistent of him now to go back. (comp. 1Sa_3:12; also the great maxim of Rom_11:29) Even to ask anything opposed to that is to incur the "rebuke" of Jehovah.
IV THE DECISION. It is very complete. It embraces, as we should describe it in New Testament language:
1. The justification" of Joshua, or the acceptance of his person. This signified, as we are expressly told here, by the change of his raiment. (see Isa_61:10 Luk_15:22; also Rev_19:8)
2. The sanctification" of Joshua, or the acceptance of his ministrations. This represented by that "fair mitre," which either at the request of the prophet, or, as some take it, of the great Angel himself, who, in any case, is described as "standing by" and assenting was next placed on Joshua"s head; and in which mitre also (though the word is different) there seems (see Pusey, in loc.) a reference to that "beauty of holiness" described in Exo_28:36-38. So completely now was that fulfilled of which we read in Eze_20:41, and which was afterwards described in Mal_3:4.
Two very remarkable omissions may be noted, to conclude. These illustrate:
1. The wonderful freeness of God"s mercy. We find nothing whatever offered to God by Joshua and Israel towards recovering these lapsed privileges. Nothing whatever, also, is demanded of them as a necessary condition thereto. The whole thing is spoken of as a matter of grace or favour from beginning to end.
2. The wonderful fulness of God"s mercy. No mention is made, in the account of this great transaction, of the precise nature of the accusations and charges brought by the adversary against Joshua. Whatever they are, they are treated as done with; and done with altogether. Their very memory, as it were, is to perish. So, "I will not remember their sins," in Isa_43:25. see Jer_31:34; also, in a somewhat different connection, Eze_18:22 Eze_33:16) "To err is human; to forgive, Divine." Especially so to forgive in this manner. (compare, "Who is a God like unto thee?" in Mic_7:18-20)
HOMILIES BY W. FORSYTH Vers. 1-5. Satan and Christ.
Joshua was the representative of the people, not personally, but in his public character. What was done to him in a figure was to be done to them and for them in fact. The great object was to restore confidence in God and in his servants, and to raise the hopes of the people that the work of grace would triumph in spite of all opposition.
I THE POWER OF SATAN TO RESIST. The adversary. Cunning and strong. Maliciously working as he has done from the beginning, to keep man apart from God. But his power is usurped, and his devices are doomed to exposure and defeat. He may plead in the guise of justice, but it is not from love of right. He may work upon a guilty conscience, but it is not to lead to penitence, but to engender fear and distrust, and to widen the breach between the soul and God.
II THE POWER OF CHRIST TO REDEEM.
1. Founded in righteousness. He is the true "Daystnan.
2. Inspired by love. He has vindicated his claim to plead for us because he died for us. Whom he "chooses" he will never forsake.
3. Adequate to the greatest emergency. He is able to "rebuke" the adversary; to "rescue" the prey from the hands of the mighty; to "restore" the lost purity, and the failing confidence, and the faltering service. He was manifested to "destroy the works of the devil." In this there is hope for the sinner, comfort for the downcast believer, encouragement to all true servants of the Lord. F.
Vers. 1-5. Three things which concern the soul.
I GUILT. "Filthy." The outward symbolizes the inward. Satan pleads that there is no remedy. He would anticipate the day of doom. "Let him that is filthy be filthy still? But all is not lost.
II MEDIATION. Christ our Representative. Pleads for us on the ground of his sacrifice. Pledges himself to raise us from our low and lost estate. Not only removal of guilt, but restoration of character. He is stronger than the strong man, and rejoices to rescue the prey from his hands.
III HOLY SERVICE. Begins with conversion. But there must be renewed consecration. Satan resists. Pleads at the bar of conscience, to crush the rising hopes of the heart; at the bar of God, to hinder, if he can, the return of the soul to its true allegiance and service. All obstacles to good are of the devil Christ is for us, therefore let us not be afraid. Highest encouragements. God"s love. Christ"s work of grace. The Holy Spirit the Sanctifier. F.
HOMILIES BY D. THOMAS Vers. 1-6. The good man on earth in his intercessory function.
"And he showed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right hand to resist him," etc. Our prophet here delivers to the Jews who had been restored from Babylon a vision which he had witnessed, in order to encourage them in the work of rebuilding the temple. The scene of the vision seems to have been the precincts, of the temple. He saw Joshua, the high priest, standing before the Lord on their behalf, robed in "filthy garments." He saw "Satan," the great enemy.of humanity, oppose him in his intercessory engagements; but Satan was, nevertheless, rebuked by Jehovah; and the seer heard a Divine voice commanding the "filthy garments" to be taken away from the priest, declaring the removal of his iniquity, commending a "mitre" to be put on his head, ordering him to be clothed in a new raiment, and promising him other blessings if he would but "walk" in the "ways" of God. Regarding the vision as a symbolical revelation of Joshua, in his representative aspect as the high priest of the Jewish people then existing, we feel authorized to infer from it two or three ideas touching the intercessory functions of good men while on earth.
I THAT THE GOOD MAN, IN HIS INTERCESSORY FUNCTIONS ON EARTH, HAS TO BEAR BEFORE GOD THE MORAL IMPERFECTIONS OF HIS RACE. Joshua had on "filthy garments." This was evidently intended to represent the corrupt state of the Jewish people. The seventy years" captivity had not purified them; for now, instead of setting themselves to the work of rebuilding the house of the Lord, they were taken up with their own personal concerns, and excusing themselves by saying, "The time is not come". (Hag_1:2) Here, then, is a characteristic feature of a good man"s intercession while on earth. He has to bear the imperfections of his fellow creatures before God. Intercession itself we consider to be an obligation resting on all minds, in all worlds, forever. Prayer, either for self or others, is not confined to earth. What is prayer for self but a living sense of dependence upon God? And where is there a virtuous mind in the universe without this sense? This, indeed, lies at the root of all true religion. And what is prayer for others, or intercession, but a deep, loving sympathy with them, a desire for their highest interests? And does not this benevolent feeling lie at the basis of all moral excellence? There is not a saint nor an angel in heaven, we suppose, who does not desire the progress of kindred spirits; and what is this but intercession? But that which distinguishes the intercession on earth is that we have to remember the moral corruption of our race. In heaven there is no defilement. All there are clad either in the robes of pristine holiness or in garments washed and made white by the cleansing influences of redemptive love. But here all are in "filthy garments garments stained by sensuality, worldliness, idolatry, falsehood, and dishonesty. Here the pious parent has to appear before God for sinful children, the minister for sinful people, and the pious sovereign for a sinful nation.
II THAT THE GOOD MAN, IN HIS INTERCESSORY FUNCTIONS ON EARTH, HAS TO CONTEND WITH A MIGHTY SPIRITUAL ANTAGONIST. The prophet saw Satan standing at his right hand to resist him. The existence of some mighty spirit or spirits, who are determined foes of truth, virtue, and the happiness of man, is rendered more than probable by a number of considerations, independent of the testimony of the Bible. Such, for example, as the general belief of the race, the conflicting phenomena of the moral world, the unaccountable opposite impressions of which all are conscious. But the Bible is most clear on this subject. Under various names, "the serpent," "the devil," "the god of this world," "the prince of the power of the air," this great enemy of the race is brought under our notice. Now, this enemy stood up to resist Joshua in his intercessions. And who will say that he is not now specially active with the good man, when he draws near to God? In how many ways may he hinder our prayers? Sometimes he may suggest to us, even in the very time of our prayers, doubts as to the existence of God; we may be tempted to ask Are we sure there is a God? May not the idea be a delusion, for who has ever seen or heard him? Or, granting his existence, he may suggest whether he would condescend to attend to the affairs of an individual. We may be tempted to the supposition that he takes care of the great but overlooks the little; or that the universe is so thoroughly and absolutely under a system of laws, that he will not interpose on behalf of any of his creatures. Or, granting that he does exist, and that he attends to the prayers of some, Satan may suggest that I am too worthless for his notice, that it is presumptuous for me to address his awful majesty; I am too great a sinner ever to be attended to. In such suggestions as these Satan may be said to stand up against us when we appear before the Lord. This, again, is a peculiarity of our intercessory functions on earth. In heaven, we presume, no enemy will intrude on our devotions, no Satan will stand up to resist as we appear before God. No power there to darken our faith with cloudy doubts, nor to cool the ardour of our devotions!
III THAT THE GOOD MAN, IN HIS INTERCESSORY FUNCTIONS ON EARTH, HAS THE SPECIAL ASSISTANCE OF A DIVINE HELPER. Whilst Satan stood up against Joshua, there was One who stood up for him the Lord, called also "the Angel of the Lord." Who is this? All acknowledged expositors are agreed in concluding this to be Jesus Christ, the Saviour of the world. And he, indeed, is man"s great spiritual Helper. He is our Advocate, our Intercessor. He helps us in our prayers, he attracts us to the throne of grace. "Seeing that we have a great High Priest, who has passed into the heavens." His Spirit makes intercession within us, awakens in us those desires which agree with the will of God. The scene illustrates two thoughts concerning the help rendered.
1. It was rendered sympathetically. "Is not this a brand?" etc. Consider the suffering to which the petitioners have been subject. Christ is full of sympathy. "We have not a high priest," etc.; "Him that cometh unto God through him he will in no wise cast out.
2. The help was rendered effectualist. The old "filthy garments," the emblems of impurity and guilt, were taken away, and he was clothed in other garments; that is, their guilt was removed, they were restored from their degradation. And the "mitre," the emblem of dignity, was put on his head. They were raised once more to the glory of an independent nation. See:
(1) That if you would effectually help your race, you must appear before God as an intercessor. Other means are also to be employed. Promote general knowledge, advance the arts, help on commerce, above all, diffuse the gospel of Jesus; but, in connection with all, you must appear before God, as Joshua did for Israel. It is in this way you will change the world"s "filthy garments," and get for them the "raiment" of purity and the "mitre" of honour.
(2) That if you would effectually appear before God, you must have the help of Jesus Christ. What is the vision before us but an adumbration of a common fact in the spiritual history of every praying man? Ever as we attempt to approach the everlasting Father in devout thought and worship, do we not find some opposing force like this Satan, or rather, this Satan himself, "standing" "at our right hand to resist" us? What is to be done? Are we to retire? cease all endeavour to commune with the loving Parent of our souls? God forbid! Our doom is sealed in midnight and anguish, should this be so. There is no happiness for any finite spirit but that which flows from intercourse with the eternal Fountain of good. Our only hope is in getting him, the great Mediator, with us, who shall repel our foe drive him from our presence with the words, "The Lord rebuke thee, O Satan! D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 4, 6, 7, 8, 10 And he shewed me Joshua the high priest standing
Zec_3:1-7
And he shewed me Joshua the high priest standing
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Joshua the priest
We learn from the Book of Ezra (Ezr_2:36-39) that among the exiles who returned with Zerubbabel from Babylon, were Joshua or Jeshua, and 4289 priests.
But they were in a sorry plight--their character is described by the prophet Malachi; and it was in sad contrast, as he suggests, to the original type of the priesthood represented in Phinehas. As a judgment on the priesthood, the whole body had fallen under great reproach (Mal_2:9). The sense of shame becomes more acute when we stand before the Angel of the Lord. He shewed me Joshua, the high priest, standing before the Angel of the Lord. In the worlds twilight much may pass muster which, in the light of that sweet, pure face, must be utterly condemned. Garments which served us well enough in the short, dark winter days are laid aside when spring arrives; they will not bear the searching scrutiny of the light. In the ordinary life of our homes, we are less particular of our attire than when, on some special occasion, we have to undergo the inspection of stranger eyes. Thus we are prone to compare ourselves with ourselves, or with others, and to argue that the habit of our soul is not specially defiled. Alas! we reason thus in the dark. But when the white light of the throne of God breaks on us, we cry with Job: If I wash myself with snow water, and make my hands never so clean, yet wilt Thou plunge me in the ditch, and mine own clothes shall abhor me. The more we know of God, the more we loathe ourselves and repent. What is to be done under such circumstances? Renounce our priesthood? Disclaim its God-given functions? No: remain standing before the Angel. He knows all--we need not shrink from His searching eyes--but He loves infinitely. He has power to make our iniquity pass from us, and clothe us with change of raiment--that white linen which is the righteousness of saints. It is at such moments, however, that our great adversary puts forth his worst insinuations. Satan standing at his right and to be his adversary. Since he was cast out of his first estate, he has been the antagonist of God, the hater of good, and the accuser of the brethren. He discovers the weak spots in character, and thrusts at them; the secret defects of the saints, and proclaims them upon the house tops; the least symptom of disloyalty, inconstancy, and mixture of motive, and flaunts it before Gods angels. He is keen as steel, and cruel as hell. Ah, it is awful to think with what implacability he rages against us! When we pray, he is quick to detect the wandering thought, the mechanical repetition of well-worn phrases, the flagging fervour. When we work for God, he is keen to notice our desire to dazzle our fellows, to secure name and fame, to use the Cross as a ladder for our own exaltation instead of our Masters. Is this, he hisses, the kind of service which Thy chosen servants offer Thee? And when, like Job, we do bear trial patiently and nobly, the great adversary suggests that we do it from a selfish motive--Doth Job serve God for nought? Satan cannot reach the Son of God now, save through the members of His body; but he misses no opportunity of thrusting at Him, as he accuses them. Let us notice the intervention and answer of the Angel of the Covenant.
1. It is spontaneous and unsought. Before Joshua had time to say, Shelter me, his faithful Friend and Advocate had cast around him the assurance of His protection, and had silenced the adversary. The Lord rebuke thee, O Satan. As the Aaronic Priest, He died; but as the Melchizedek Priest, He ever lives to make intercession on our behalf; and as the torpedoes of the enemy are launched against us, He catches them in the net of His intercession, and makes them powerless to hurt. Before we call, He answers.
2. It is founded on electing grace. For He says: The Lord that hath chosen Jerusalem rebuke thee. Before ever He chose her, He must have foreseen all that she would become, her backslidings and rebellious, her filthy garments, her wounds and bruises and putrefying sores; but, notwithstanding all, He set His heart upon her. Satan could allege nothing which the Advocate had not weighed in the balances of His Divine prescience. He had realised the very worst before making His final choice. Yes, thou great adversary, thou canst not tell our Lord worse things about us than He knows; and notwithstanding all, He loves, and will love.
3. Moreover, it has already done too much to go back. The point of the metaphor which follows is very reassuring. Is not this a brand plucked out of the fire? You have been writing all the morning at your desk, answering letters, assorting papers and manuscripts, destroying much that there was no need to keep. After two or three hours of work, there is a heap of papers which you wish to destroy, and you place them in your stove or fireplace, the fire kindles on them, and they begin to blaze. Suddenly, to your dismay, you remember that there was a cheque or note amongst them, or a letter with an address, or a paper which has cost you hours of work. As quick as thought you rush to the kindling flames, and snatch away the paper, and attempt to stay the gnawing edge of flame. But what an appearance the paper suggests! It is yellow with smoke, charred and brittle round the edges, scorched and hot, here and there are gaps--it is a brand plucked out of the fire. Would you have snatched it out if you had not valued it? And, after you have taken such pains to rescue it, is it likely that you will thrust it back to destruction? And would Jehovah have snatched Israel out of Babylon, and expended so much time and care over her, if at the end He meant to destroy her? The fact of His having done so much, not only proved His love, but implied its continuance. What depths of consolation are here! As we look back on our lives, we become aware of the narrowness of our escape from dangers which over whelmed others. We have been involved in companionships and practices which have ruined others irretrievably; but somehow, though we are charred and blackened, we have escaped the ultimate results. We have been plucked out of the burning. What can we infer from so gracious an interposition, except that we have been preserved for some high and useful purpose? (F. B. Meyer, B. A.)
Help and opposition
I. The position of the high priest.
1. He stands before the Angel of the Lord.
2. He stands before the Angel of the Lord as an accused person.
3. He stands before the Angel of the Lord as an accused person, to pray.
II. The opposition of Satan.
1. It was prompt.
2. It was directed against Joshua as the high priest.
3. It assumed the form of accusation against Joshua.
4. It was intended to interrupt or thwart Joshua in his prayer. (G. Brooks.)
Joshua and Satan
Israel was then what Christendom is now; and the prophet in this chapter must be considered as instructing not the house of Jacob alone, but the whole family of God in Christ. The vision of Zechariah is a solemn picture of what is now going on. Taking the vision to refer to the Christian Church, inquire into the truths which it involves, and how it tallies with external events. Trace its reality in the dispensation of the Gospel. Illustrate from the manifestation of Christ to the Gentile world. The Church ever comes before us as a community enlarging its borders, absorbing into itself human belief, supplanting other modes of worship. But there is another side of the picture. The Christian history is full of the opposition and violence with which the onward march of the Cross has been uniformly encountered. The lives of Christian missionaries are ever lives of risk and pain. Such is the external history of the propagation of the Gospel. Where lies the cause that after eighteen hundred years Christianity has not conquered a majority of the human race? The cause of Christianity is the cause of Christ. The resistance of the devil has been partly open, but his resistance has been secret and stealthy: it has mainly sought to undermine rather than cast down; to weaken from within rather than assail from without. A chief cause of the slow progress of the Gospel among men has been, the want of unity. This is seen in sectarian separation, and in diversity of doctrine. The history of the world, of the Church, yea, of every individual soul, is but the outward result of the mystic vision of Joshua the high priest, and Satan standing at his right hand to resist him. (J. R. Woodford, M. A.)
Joshua the high priest before the Angel of Jehovah
This vision is of less obvious interpretation than the preceding, perhaps for the reason that its truth lies nearer the deepest throbbings of the human heart. A sense of sin and a feeling of hopeless ill desert are among the deepest emotions of a heart that has been touched by the Holy Spirit. This is the ever-recurring state of the heart both individually and collectively, because it rests on the ever-during relations that connect man with God. A sense of sin fairly awakened produces despair if we are thrown back on the resources of reason. We cannot hope in God, for we tremble before His justice. Thus it was with the Jewish Church at this time. They felt that they had sinned, and hence had no ground in themselves to hope for Gods favour. They knew that their priests had also been unfaithful, and hence they had no hope in them. Why, then, go forward with the temple, when both priest and people must defile rather than hallow its courts? These were the suggestions of Satan, to deter them from their work. God will not accept so vile and faithless a heart, so lame and mutilated a service as you render Him, says the tempter, therefore you had better abandon it all, and enjoy sin at least, if you cannot enjoy holiness. This brings us to the heart of the vision. It is designed to show the people of God that their personal demerit is no ground for distrusting the mercy of God, for He receives them not because of their own righteousness, but that of Another; and that at this particular period the unworthiness of the priesthood was no reason for their destruction and the overthrow of the temple, as they were typical, and the end of their instruction was not yet served. (T. V. Moore, D. D.)
Christ the advocate of His Church and people
This part of the vision has respect to Joshua and his accuser. It exhibits Joshua--
I. With respect to his condition. View him--
1. In his office. High priest. One part of his duty was to consult the Divine will in matters of difficulty. Another part was to intercede on behalf of the nation. Possibly he was now before God, confessing the sins of the people, and pleading for that pardon which a God of mercy is ever ready to bestow.
2. In what place was Joshua executing his office? The temple was not built, and the particular place is not named. He was standing before the Angel of the Lord. This was the Lord Jesus Christ, the Angel of the Covenant.
II. His enemy. Satan means adversary. Look at--
1. The actings of the adversary. Satan stood at Joshuas right hand. But why? To resist him. But he might do this either by tempting Joshua or by accusing him. The right hand was the usual place for accusers in public.
2. What were his motives for accusing Joshua? His motives as a tempter we can well understand; but what were his motives for accusing Joshua of negligence in the work of God? Did Satan then wish that the work of God should go on vigorously?
III. His advocate, Jehovah Himself. The Lords defence of Joshua is grounded--
1. In His love toward the Church.
2. On His past mercy to Joshua. The defence which the Lord Jesus makes for His people now is substantially the same as it was then. Past mercies are grounds of Christian confidence, and should be viewed as pledges of future blessings.
IV. The apparel of Joshua. Filthy garments. Probably the garments worn in the time of captivity.
1. His dress was unsuitable.
2. Suitable apparel was provided for him. I will clothe thee with change of raiment. The righteousness of Christ is to all, and upon all, them that believe. Ask--
(1) Are we attending to our duties?
(2) Are we sensible of our defects?
(3) Are we confiding in an Almighty Advocate? (J. R. Woodford, M. A.)
The great contention
I. Joshuas ministry and defence.
1. He stood to minister before the Lord. Whereby we learn--
(1) That as ministers of the Lord have their mission from Him, so they ought to receive instruction from Him.
(2) Having received instructions, they ought with all readiness to obey them.
(3) That they are always in the eye of God, to counsel them in their duties, to search them in their performances, to hear them in their petitions, to protect them in their dangers.
2. He stood as a defendant, as one accused, to answer for himself and others. The sins of the age were then general, such as, neglect of building the temple, marrying strange wives, etc.
II. Satan and his work against Joshua.
1. He withstands us as a tempter. If we do our duty, Satan is at our right hand to hinder us; if we do not our duty, he is there to accuse us. He stands at the working hand. Usually, the more work the more temptation, and the more public the work the more sharp and eager the temptation.
2. He opposes as an accuser. He resisted Joshua by stirring up the Samaritans to hinder the building of the temple. He resisted him in his ministry, by accusing him of his failings. What these were we may guess.
(1) He ministered not in the priests robes, but in filthy garments.
(2) He delayed the building of the temple.
(3) His sons were, some of them, defiled with strange wives.
III. The advocate--the Lord. Christ is the Churchs Advocate. Satan is at our right hand; Christ is at Gods right hand. Joshua does not plead his own cause; he answers by his Counsel, his Advocate pleads for him.
IV. The double foundation of this victory.
I. Gods gracious election. The Lord which hath chosen Jerusalem, rebuke thee. The doctrine of adoption by free grace is the strongest weapon that we can wield against the malice of Satan.
2. Joshuas past deliverance. Is not this a brand plucked from the fire? Past mercies are pledges of more. If God snatch out of the fire, He will bring unto His temple: if He lay a foundation, He will bring forth the headstone. (Bishop Reynolds.)
The vision of Joshua
1. The representative characters of the high priest and of Satan. Joshua represents the Jewish nation, especially the godly people in it. His filthy garments were emblematic of the moral defilement of the nation, and of their low and poor condition. Satan is the representative of all evil forces. He represents the majority of this world, but the minority of the universe.
2. The motives which at this time brought them into Gods presence. It is implied that the high priest was there to plead for his nation. Satan was there to oppose this restoration to Gods favour,--to bring forward reasons why it should not be granted.
3. The reason why the promise and the symbol should have their perfect fulfilment. One life, or one act in a life, is sometimes of such a nature or character as to send down a blessing to future ages; it seems to gather within itself all the wisdom or all the goodness of the past, and to bring them all into a centre of blessing for the present and the future. The life of Gods Son, and especially His death upon the Cross, gathered up all that had been shadowed forth in the prophets and priests of old. His perfect life and sinless death and intercession were sureties that the promise given to the Hebrew people, through Joshua, should certainly be fulfilled. The vision embodies the blessed results of Divine forgiveness through the life and death of Christ, which are so beautifully set forth by the greatest of Old Testament prophets, Isaiah (see chaps, 11 and 12).
Learn--
1. Evil spirits may plead with God against men, as the good plead for them. Many human beings send up desires against the prosperity and happiness of their fellow men.
2. The man who would be a benefactor of his fellow creatures must be an intercessor for them.
3. The elect of God are those who fulfil the conditions of fellowship with God. Divine forgiveness springs from Divine grace, but the proof that it has reached us must be found in the fact that we fulfil the only conditions ripen which it is granted. (Outlines by a London Minister.)
Gods method of salvation
1. Joshua, before the Angel of the Lord, represents a sinful people.
(1) Sin is impurity. What dress is to the body, moral character is to the Soul. Impure garments are the symbol of sin. Iniquity is described by the most loathsome objects in nature--an infant uncared for; the vomit of the dog; the wallow of swine; the exhalations of the sepulchre. A Greek philosopher said, Evil destroys us like a wild beast.
2. God saves through instrumentality. There are two classes: the good, who stand by all beneficent influences; and Satan, all that hinders good, evil spirits, bad men, corrupt hearts. The day of Gospel grace is neither day nor night. It is a conflict of contending forces. We live between Ebal and Gerizim. Everyone who undertakes anything good will find agencies obeying the command, the Angel of the Lord assisting. And He will find Satan standing at his right hand,--the place of power--to resist him.
Reflections--
1. We observe the same method of work in the natural world, and in civil society, as in the Church. All are the work of one God.
2. Why does God permit sin? He works by the balance of contending elements everywhere.
3. The position of an unsaved sinner is as when a chief falls wounded between two contending armies: both fight for him. For which does he fight? (J. S. Fulton.)
Joshua
The Church is a holy priesthood. Regard Joshua as representing the humble, penitent believer.
I. Joshua in his difficulties. Standing before the Angel of the Covenant. No careless person, but a poor sinner Seeking to stand before the Lord Christ. Satan is near him as his accuser. When the sinner awakened stands before the Angel Jehovah, how often does the devil, by doubts and insinations, seek to turn him aside. So the Angel Jehovah becomes his helper.
II. The Lords account of Joshua. Scorched, but delivered by power, the Sinner saved by grace. The powerful hand of the Lord, by His Word, in His providence, by the work of the Holy Spirit on the heart, has arrested and plucked him from the burning.
III. The relief at hand. The Angel of the Covenant answers Satans accusations. Joshua had special holy garments pro vided for him. But even these were filthy and polluted. He must be stripped and reclothed.
IV. The happy results. The pure mitre conspicuously a part of the priests dress. The angel, etc., stood by to help and comfort, to put Satan to flight, to counsel and to direct, to be his guide as well as his deliverer. We now stand before the Angel Jehovah, the messenger of light and life and glory, when we come into His house of prayer; and we must stand before Him when He cometh with clouds, and every eye shall see Him. (E. Auriol, M. A.)
Joshua the high priest
The visions of Zechariah were intended to encourage the rebuilding of the temple. The resumption and successful prosecution of the work upon the temple devolved not less upon the ecclesiastical than upon the civil power. Zerubbabel and Joshua must cooperate. The former was ready; the latter needed to be extricated from the Slough of Despond.
1. At the opening of the vision the prophet saw Joshua standing to be judged before the Angel of God.
(1) And he was clothed in filthy garments. The best of human kind is not perfect. The contrition of Joshua was, therefore, becoming in him, and all the more because of his official position. Before the all-searching eyes his garments were mere shreds and tatters. And therein he was indeed a just representative of the people.
(2) Satan stood at his right hand to resist (i.e., accuse)
him. There is no lack of accusers. Gods people are always at the bar of judgment, and alas, they have little enough to say for themselves. Guilty is the plea.
2. Next in the vision the Lord Himself appeared to vindicate Joshua. He stands as the champion of His people; His ear is ever open to their cry. He is the champion of all the weak and humble.
(1) In this instance He rebuked Satan; not because there was no truth in His charge that Joshua was unworthy to minister at Gods altar, or have part in the rebuilding of the temple, but because of other considerations, which made his accusations null and void.
(2) The Lord having rebuked Satan, said to His own attendant angels: Take away from Joshua his filthy garments. Thus does He unclothe His people of their filthy rags, and make them worthy to minister before Him. He is a great forgiver. Thus the Lord encouraged Joshua, and qualified him, despite his personal unworthiness, to offer sacrifices and join with Zerubbabel in the rebuilding of the temple. And thus does He stand at the heavenly tribunal as the vindicator of the least of His little ones.
3. Then, in the vision, the prophet saw Joshua arrayed in garments white and clean. I will clothe thee with change of raiment. Nor was this enough. Let them set a fair mitre upon his head. Thus was he encouraged to exercise anew and with increased diligence the functions of his priestly office.
4. The vision closes with the words of a solemn compact or covenant, for the sealing of Joshuas restoration to service. The promise of perpetual blessing is conditioned on patient continuance in well-doing. To him that hath shall be given. A covenant would scarcely be a covenant were there no stone of remembrance. Here the stone had seven eyes in it. Branch interprets it. Under this title the Messiah was frequently mentioned. Thus the name of Christ Himself is set as the seal of His covenant with Joshua and his people. (D. J. Burrell, D. D.)
Joshua the high priest
Joshua appears to Zechariah in his dream,--Israels representative, clothed not in the splendid priestly attire, with its immaculate purity and costly jewels, but in garments worn and soiled, symbolical of the nations sins. Before the humiliated priest is the Angel of the Lord, and at His right hand is Satan. The question is, which shall conquer, the Angel or the adversary? But not long is the question unanswered. Joshua is as a brand plucked from the burning. Israel, despite her sins and her familiarity with the tempter, shall be saved and forgiven. Then, when reclothed, the faithful monitor urges upon Joshua the necessity of obedient, whole-souled service. And then comes the promise of the greater High Priest, the Branch of David, the Messiah Himself, and the stone of the new theocracy, with its seven eyes running to and fro throughout the world, and finally the millennial peace, when Israel shall sit in peaceful forgetfulness of all her tribulations, under her own vine and fig tree. The dream yields important lessons.
1. The representative function of the priesthood. Joshua stood for Israel. The soiled clothes in which he appeared indicated that both the priesthood and the people were leading lives which were not altogether in accordance with the Divine will, and from other sources we know that the priests of that day were given over to worldliness and materialism. While the priest can hardly fail to take somewhat of the tone of his life and character from the people to whom he ministers, it is also true that, because of his high position as a moral teacher and guide, he is under peculiar obligations to give the tone to his people, and determine in a large measure by his own words and life the standard of their lives.
2. The truth of angelic influence and guardianship. Joshua between the Angel and the adversary. The human soul facing the right and the wrong. But the Angel prevails. The temptation may be a mighty one, the guilt may be great, but Satan is never allowed to go unchallenged. No child of humanity is ever left alone under the power of evil. He may sometimes feel alone. He may get so low in the pit, may become so hardened in sin, that he loses all sense of Gods presence, and feels that there is no help for him in this world or the next. But God cannot, even for an instant, leave one of His children wholly, alone with the powers of evil.
3. Another lesson is, that mans extremity is Gods opportunity. The occasion of this vision was doubtless the discouragement of some of the more thoughtful Israelites, on account of their national sins. The exciting experiences since the return had tended to hold their minds to material interests, and make them forget their spiritual obligations. Notwithstanding the tendency to formalism under an established order of things, it is probably true that religion reaches its highest spiritual ideals under conditions which are not liable to frequent changes. But God does not forsake His children. He is with them always in the form of a searching and rebuking conscience. When the nation or the individual begins to feel deep down in his heart that a great wrong has been done against God and conscience and truth, then, and not till then, is the way open for forgiveness and restoration. Note the last scene of the vision. Strange enough, we find coupled with this revelation of the Divine heart the prophecy of the Messiah, who Himself was that Divine heart made flesh, and clothed with the features of humanity. Under Him shall the iniquity of the land be removed and the millennium shall dawn. (Monday Club Sermons.)
Joshua the high priest
I. A great adversary of Gods people brought before us. It is strange how every good work meets with resistance in this world. He Who would effect reforms, especially in religion, has to stand alone, at least, at first, with none enlightened or brave enough to give their support. I am sometimes, wrote Robertson, tempted to doubt whether any one who tries to open peoples eyes in religion is to be reckoned as a sublime martyr or an egregious fool. The cross, or the cap and bells? Certainly, had it not been for One, I should say the cap and bells. Paul was accounted a fool for Christ. Wickliffe, Luther, and all great, reformers have borne the same antagonism, and many prophets have cried out, Who hath believed our report?
Truths would you teach, or save a sinking land!
All fear, none aid you, and few understand.
Even in such a work as the rebuilding of the temple it was so. And the Bible lifts the veil and lets us see that behind the human actors there are malignant forces at work,--a truth which, though mysterious, is sustained by history and experience.
II. Opposed to the adversary is the faithful and unchanging God. While there is such conflict before truth and godliness prevail, yet the victory is sure. Gods servants have to wrestle with principalities and powers, but greater is He who is for them than all who can rise up against them.
1. Gods interposition is a restraining of evil. The Lord rebuke thee, O Satan. He wounds the head of the dragon; puts checks upon the forces which threaten the Church and cause of Christ; turns the weapons forged against her into instruments of retribution to her enemies.
2. God encourages and aids His servants. Joshua is forgiven, clothed in festal garments, crowned with a clean mitre, assured of success, and promised future freedom of approach. There is enough of encouragement for those who take the Lords side, if only they will use it.
III. The promise of a Divine Saviour and King. Every book of the Old Testament, either by word or type, predicts a coming Christ who is now arrayed in the attributes of God, and now represented as a suffering but conquering Servant. It was a promise which had many partial fulfilments in Gods anointed servants before He was incarnated in Jesus. But Jesus was the Christ of whom others were only figures and signs. He was the Branch extolled by Isaiah, and predicted by Zechariah. The vision still points to a future in which all prophetic hopes will be fulfilled. (T. Vincent Tymms.)
The hinderer rebuked
I. Satan the adversary of the awakened soul.
1. The person who is resisted. This is the exact picture of an awakened soul: he comes and stands before Christ, clothed with his filthy garments, conscious that in himself he is lost, but resting on the Saviours power and willingness to save. Wherever we see a soul living in sin and departure from God, there we may see the work of Satan. But wherever we behold a soul forsaking sin, and seeking to live a holy and consistent life, there we behold the work of the Holy Ghost. Consequently, when Satan rises up to resist the sinner he rises up to resist the Holy Ghost.
2. The manner of, Satans resistance. There is allusion to the customs of ancient courts of justice, in which the accuser always stood at the right hand of the accused. How does he resist him?--
(1) Before God, bringing forward his sins, and demanding the awful sentence of violated law.
(2) Before himself; troubling the sinners conscience, and striving, by every wile, to keep him from Christ, and by suggesting the greatness of our sins.
(3) Satan keeps the sinner from the Saviour, by suggesting to him his unworthiness, and the uselessness of expecting mercy.
4. Satan hinders by suggesting that Christ is unwilling to save, since you have so often spurned and rejected Him.
5. And by suggesting that repentance is too late.
II. The Lord Jesus Christ as the Rebuker of the adversary. He is the high priest within the veil, the sinners Advocate. Notice the manner in which Satan is silenced. Two ways--
1. Gods sovereignty. The Lord hath chosen Jerusalem. Gods choice is without repentance.
2. The soul Satan desired to have was already beyond his reach. Plucked out of the fire. (A. W. Snape, M. A.)
The good man an interceder
Regarding the vision as a symbolical revelation of Joshua, in his representative aspect as the high priest of the Jewish people then existing, we feel authorised to infer from it two or three ideas touching the intercessory functions of good men while on earth.
I. That the good man, in his intercessory functions on earth, has to bear before God the moral imperfections of his race. Joshua had on filthy garments. This was evidently intended to represent the corrupt state of the Jewish people. The seventy years captivity had not purified them; for now, instead of setting themselves to the work of rebuilding the house of the Lord, they were taken up with their own personal concerns, and excusing themselves by saying, The time is not come. Here, then, is a characteristic feature of a good mans intercession while on earth. He has to bear the imperfections of his fellow creatures before God. And does not this benevolent feeling lie at the basis of all moral excellence? There is not a saint nor an angel in heaven, we suppose, who does not desire the progress of kindred spirits; and what is this but intercession? But that which distinguishes the intercession on earth is, that we have to remember the moral corruption of our race. In heaven there is no defilement. All there are either clad in the robes of pristine holiness, or in garments washed and made white by the cleansing influences of redemptive love. But here all are in filthy garments,--garments stained by sensuality, worldliness, idolatry, falsehood, and dishonesty. Here the pious parent has to appear before God for sinful children, the minister for sinful people, and the pious sovereign for a sinful nation.
II. That the good man in his intercessory function on earth has to contend with a mighty spiritual antagonist. The existence of some mighty spirit or spirits, who are determined foes of truth, virtue, and the happiness of man, is rendered more than probable by a number of considerations, independent of the testimony of the Bible. Such, for example, as the general belief of the race, the conflicting phenomena of the moral world, the unaccountable opposite impressions of which all are conscious. Now, this enemy stood up to resist Joshua in his intercessions. And who will say that he is not now specially active with the good man when he draws near to God? In how many ways may he hinder our prayers? Sometimes he may suggest to us, even in the very time of our prayers, doubts as to the existence of God; we may be tempted to ask, Are we sure that there is a God? May not the idea be a delusion, for who has ever seen or heard Him? Or, granting His existence, he may suggest whether He would condescend to attend to the affairs of an individual. Or granting that He does exist, and that He attends to the prayers of some, Satan may suggest that I am too worthless for His notice, that It is presumptuous for me to address His awful Majesty; I am too great a sinner ever to be attended to. This, again, is a peculiarity of our intercessory functions on earth. In heaven, we presume, no enemy will intrude on our devotions, no Satan will stand up to resist as we appear before God. No power there to darken our faith with cloudy doubts, nor to cool the ardour of our devotions!
III. That the good man, in his intercessory functions on earth, has the special assistance of a Divine helper. Whilst Satan stood up against Joshua there was One who stood up for him; the Lord--called also, the Angel of the Lord. The scene illustrates two thoughts concerning the help rendered.
1. It was rendered sympathetically. Is not this a brand? etc. Consider the suffering to which they have been subject. Christ is full of sympathy.
2. The help was rendered effectually. The old filthy garments, the emblem of impurity and guilt, were taken away, and he was clothed in other garments; that is, their guilt was removed, they were restored from their degradation. And the mitre, the emblem of dignity, was put on their head. They were raised once more to the glory of an independent nation. See
(1) That if you would effectually help your race you must appear before God as an intercessor. Other means are to be employed. Promote general knowledge, advance the arts, help on com merce, above all, diffuse the Gospel of Jesus; but, in connection with all, you must appear before God as Joshua did for Israel. It is in this way you will change the worlds filthy garments, and get for it the raiment of purity and the mitre of honour.
(2) That if you would effectually appear before God you must have the help of Jesus Christ. Ever as we attempt to approach the ever lasting Father in devout thought and worship, do we not find some opposing force like this Satan, or rather, this Satan himself, standing at our right hand to resist us? What is to be done? Are we to retire?--cease all endeavour to commune with the loving parent of our souls? God forbid! Our doom is sealed in midnight and anguish should this be so. There is no happiness for any finite spirit but that which flows from intercourse with the eternal Fountain of good. Our only hope is in getting Him--the great Mediator--with us, who shall repel our foe, drive him from our presence with the words, The Lord rebuke thee, O Satan. (Homilist.)
By nature and by grace
The Jewish Church is represented by its head, the high priest Joshua; various objections are brought against it, but the Lord overrules them all, declaring His will, that it shall be restored to His favour, notwithstanding its past guilt or present degradation. This transaction represents to us the way in which every true child of God becomes a partaker of the mercy of our Lord Jesus Christ unto eternal life.
I. The Christians woeful condition by nature.
1. He is exposed to condemnation. It is the condition of us all. Conscience acknowledges this. The Christian, in himself, has no reply to the accusations of Satan.
2. He is an object of Gods abhorrence. Indicated in Joshuas filthy garments, offensive in the Lords sight.
3. He is on the very brink of destruction. A brand actually in the fire.
II. His happy estate by grace. In spite of every hindrance, Joshua is accepted--the Christian is saved.
1. His conviction is quashed. It is not urged that there are no grounds for condemning him. The charges are tacitly allowed to be true. But at the critical moment there is an arrest of judgment. The accuser is for bidden to proceed,--the Lord rebuke thee. There is no ground for this exemption, save the Lords free and unmerited choice.
2. He is clothed afresh, through the merits of the Saviour, and with the graces of the Spirit of God. The filthy raiment of guilt is what we cannot lay aside, but Christ took it away. And He brought in an everlasting righteousness.
3. He is effectually saved from ruin. Inquire whether this all-important change has taken place in you. (J. Jowett, M. A.)
The Lord, the Defender of His people
Here is represented unto the prophet Christ, who is the Lord, taking the defence of Joshua, and by His intercession (acting as the angel of the Lord) pleading that Satan may be rebuked, confounded, and restrained in his malicious and cruel design to destroy them whom God had chosen, and them who, having been almost consumed in trouble, were miraculously plucked out and preserved from total ruin. Doctrine
1. Christ, in His office of mediation and intercession, is the strong refuge of the Church against Satan, who is sufficient to oppose all his machinations, being Himself God equal with the Father, zealous for and affectionate to His people and their weal, and the Father being engaged to help Him and His by virtue of the covenant.
2. Albeit the ground of Satans accusation of the Lords people before God, and in their own consciences, may be true and just, yet his insatiable and cruel malice in prosecuting that controversy to their destruction, and casting out of Gods favour, is so far from being Christs allowance, that it is hateful unto Him, and will be effectually suppressed by Him. This is imported in His intercession--The Lord rebuke thee, or restrain thy malice, and make void thy intention.
3. The Lords election of and free love toward His people is that whereby they are allowed to answer Satans temptations, which otherwise might be heavy upon them. And where the Lord hath chosen and purposed to do good unto a people He will also have a care of their ministers for their sake. This we are taught from Christs first reason of intercession--The Lord that hath chosen Jerusalem, rebuke thee. God having chosen them, Satans bill (how true soever) could not be heard to destroy them, or to reject Joshua their minister.
4. Though the people of God may be cast into painful and hard trouble, and may be kept in it till it come to some extremity that they may be purged, yet shall they certainly be rescued and brought out again; for so was it with Joshua, and this remnant, a brand pluckt out of the fire, a stick half burnt, and yet thought worth the pulling out.
5. As the former afflictions of the Lords people do so endear them to Christs heart that He will not hear Satans accusations, so His eminent appearing for them in trouble is a pledge that He will not destroy them, but perfect His work notwithstanding Satans machinations; or this is the force of the second reason of Christs intercession, Is not this a brand pluckt out of the fire? As if He had said,--Should My anger smoke yet against My people who are already almost consumed by it, and whereof they yet bear the marks? Should I not make an end of pleading with frail flesh and shall I prove so foolish a builder as when I have appeared, in bringing them out of consuming trouble, giving them a remnant to escape, I should again forsake them, and let all My pains be in vain? (George Hutcheson.)
Joshua the high priest
Sin in act or in heart takes all the meaning and joy out of Gods richest promises and gifts. So it prevented the Israelites from appropriating the former gracious words until its baleful influence was removed by the fourth vision of our lesson. It is a vision of free forgiveness for the nation. Joshua, the high priest, represents Jerusalem and the people. His filthy garments are symbols of their sins, and his clean raiment is a pledge of their pardon.
I. The adversary. Who was the great opponent of those afflicted Hebrews? Was it the nations around? Or was God Himself against them? The vision reveals their true enemy. It was neither of these, but the great adversary of souls; he who tempted Christ, the prince of darkness. The foe of man is Satan, not man; much less God, who so loved the world that He gave His only begotten Son to save it. The very names of this enemy betray his character. The Hebrew word Satan means adversary. And here, exemplifying his name, he is standing at Joshuas right hand to be his adversary. When did he ever do a deed or suggest a thought really to help or bless a man! The assaults of Satan are well timed. It was when Joshua stood in foul raiment, symbol of the moral uncleanness of the people, and when the bright hopes of the returning exiles were fading away, that Satan seized the opportunity to accomplish their ruin. The days of sin, failure, despair find him at hand to do his fatal work. Gods past dealings with us are a pledge of the future, an assurance of final victory.
II. Pardon. How vivid and repugnant sin must have become under such a symbol. The garments were not coarse, or old, or worn and soiled with use, but filthy. By such striking symbolism God taught His chosen people to hate sin. This was no euphemistic language softening and covering the wrong-doing, but rather a proclamation of it. Sin masked under the forms of fashion or elegance is doubly dangerous. With garments so filthy, but one thing can be done. They cannot be covered up. The blackest spots cannot be sponged off--as men try to do with their guilt; for every thread of the clothing is defiled. Moreover, the wretched man seems powerless to remove the unclean garments. In fact, they are part of him, they are his life, his character, himself. God must work the deed which shall free him from the burden of his sins. Take away the filthy garments and clothe him in fair raiment, I have caused thine iniquity to pass from thee.
III. Subsequent life. Pardon was never intended to be the end of effort or of progress. Accordingly, the Angel of Jehovah does not pardon Joshua and dismiss him; but rather pardons and then hastens to declare solemnly: Thus saith Jehovah of hosts: If thou writ walk in My ways, and if thou wilt keep My charge, then thou shalt have the honour of priesthood, with its authority and its free access into Gods presence. After pardon comes obedience. The order cannot be reversed. Joshuas previous efforts to obey were vain. Only with the consciousness of forgiveness can there be full and unconstrained obedience. But after one is pardoned, walking in Gods ways is the condition of further blessing. Not that God who has forgiven once is unwilling to forgive again. He is love, and His mercies are everlasting. But a man cannot wilfully and constantly transgress Gods law, and continually and lightly seek forgiveness. Upon the high priest there was an especial obligation to careful obedience. He was in a sense Gods representative. His office carried with it wide influence for good or evil. Before God, indeed, all are under the same supreme law of right. But towards, their fellow men, some are under heavier obligations than others. The obligation rests most heavily on the representative of God, the teacher or preacher whose influence is wider than that of one in a humbler sphere, and whose opportunity to help and guide is greater. Our opportunity to serve man is the measure of our responsibility to man. A larger promise limited to no man or family is now introduced by the emphatic words, Hear now . . . for behold. It is an old promise renewed. From earliest ages the hopes of all godly Jews had centred about one dim future figure, ever expected, ever receding. Moses spoke of Him as a prophet, the highest ideal in his mind. David sang of Him as a righteous king, the loftiest conception of man in that age. The coming One was pictured as the servant of Jehovah, and as a sprout growing up out of dry ground from the stump of the fallen house of David. But still He was the hope of Israel. The lowly names by which He was known became transformed into titles of honour and glory. Behold I will bring forth My servant, the Branch. That promise has been fulfilled to us. And when we, like Zechariah, would urge as a motive for action Gods greatest gift, we must speak of that same Servant, of His life and death and resurrection. Wonderful power in human life. His name brought fresh zeal and courage into the feeble remnant under Joshua and Zerubbabel twenty-five hundred years ago. It has never lost its power. This great promise of the Branch, pledge of the continued care and favour of Jehovah, is naturally accompanied by more definite promises of immediate help. The seven eyes of Jehovah, which run to and fro through the whole earth and are the symbol of perfect watchfulness, shall be directed to each stone, of the temple now building under great difficulties. More than that, He will engrave the graving thereof, He will give the stone its beauty. He will both watch and work with His people. Mans work is ever incomplete. In spiritual matters, no less than in temporal, our work needs and certainly receives its vitalising and beautifying power from Him who transforms the elements into flower and fruit. Peace and prosperity complete the picture of the future of the forgiven people. Everyone shall call his neighbour to come and sit under his fig tree. Righteousness and peace with God were doubtless included in this favourite Hebrew thought, but temporal peace, with all its glorious blessings, was the chief element in the anticipated reign of the Messiah. Some of the loftiest conceptions of the Jewish religion are found in these verses. Each is a shadow of a vastly greater and more inspiring truth which is familiar to the Christian. (G. R. Hovey, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v1 Zechariah 3
THE FOURTH VISION: THE HIGH PRIEST AND THE SATAN
Zechariah 3
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The next Visions deal with the moral condition of Israel and their standing before God. The Fourth is a judgment scene. The Angel of Jehovah, who is not to be distinguished from Jehovah Himself, stands for judgment, and there appear before him Joshua the High Priest and the Satan or Adversary who has come to accuse him. Now those who are accused by the Satan-see next chapter of this volume upon the Angels of the Visions-are, according to Jewish belief, those who have been overtaken by misfortune. The people who are standing at Gods bar in the person of their High Priest still suffer from the adversity in which Haggai found them, and the continuance of which so disheartened them after the Temple had begun. The evil seasons and poor harvests tormented their hearts with the thought that the Satan still slandered them in the court of God. But Zechariah comforts them with the vision of the Satan rebuked. Israel has indeed been sorely beset by calamity, a brand much burned, but now of Gods grace plucked from the fire. The Satans role is closed, and he disappears from the Vision. Yet something remains: Israel is rescued, but not sanctified. The nations troubles are over: their uncleanness has still to be removed. Zechariah sees that the High Priest is clothed in filthy garments while he stands before the Angel of Judgment. The Angel orders his servants, those "that stand before him," to give him clean festal robes. And the prophet, breaking out in sympathy with what he sees, for the first time takes part in the Visions. "Then I said, Let them also put a clean turban on his head"-the turban being the headdress, in Ezekiel of the Prince of Israel, and in the Priestly Code of the High Priest. This is done, and the national effect of his cleansing is explained to the High Priest. If he remains loyal to the law of Jehovah, he, the representative of Israel, shall have right of entry to Jehovahs presence among the angels who stand there. But more, he and his colleagues the priests are a portent of the coming of the Messiah-"the Servant of Jehovah, the Branch," as he has been called by many prophets. A stone has already been set before Joshua, with seven eyes upon it. God will engrave it with inscriptions, and on the same day take away the guilt of the land. Then shall be the peace upon which Zechariah loves to dwell.
"And he showed me Joshua, the high priest, standing before the Angel of Jehovah, and the Satan standing at his right hand to accuse him. And Jehovah said to the Satan: Jehovah rebuke thee, O Satan! Jehovah who makes choice of Jerusalem rebuke thee! Is not this a brand saved from the fire? But Joshua was clothed in foul garments while he stood before the Angel. And he - the Angel-answered and said to those who stood in his presence."
"Take the foul garments from off him (and he said to him, See, I have made thy guilt to pass away from thee), and clothe in fresh clothing. And I said, Let them put a clean turban on his head. And they put the clean turban upon his head, and clothed him with garments, the Angel of Jehovah standing up the while. And the Angel of Jehovah certified unto Joshua, saying: Thus saith Jehovah of Hosts, If in My ways thou walkest, and if My charges thou keepest in charge, then thou also shalt judge my house, and have charge of My courts, and I will give thee entry among these who stand in My presence. Hearken now, O Joshua, high priest, thou and thy fellows who sit before thee are men of omen, that, lo! I am about to bring My servant, Branch. For see the stone which I have set before Joshua, one stone with seven eyes. Lo, I will etch the engraving upon it (oracle of Jehovah), and I will wash away the guilt of that land in one day. In that day (oracle of Jehovah of Hosts) ye will invite one another in under vine and under fig-tree."
The theological significance of the Vision is as clear as its consequences in the subsequent theology and symbolism of Judaism. The uncleanness of Israel which infests their representative before God is not defined. Some hold that it includes the guilt of Israels idolatry. But they have to go back to Ezekiel for this, and we have seen that Zechariah nowhere mentions or feels the presence of idols among his people. The Vision itself supplies a better explanation. Joshuas filthy garments are replaced by festal and official robes. He is warned to walk in the whole law of the Lord, ruling the Temple and guarding Jehovahs court. The uncleanness was the opposite of all this. It was not ethical failure: covetousness, greed, immorality. It was, as Haggai protested, the neglect of the Temple, and of the whole worship of Jehovah. If this be now removed, in all fidelity to the law, the High Priest shall have access to God, and the Messiah will come. The High Priest himself shall not be the Messiah-this dogma is left to a later age to frame. But before God he will be as one of the angels, and himself and his faithful priesthood omens of the Messiah. We need not linger on the significance of this for the place of the priesthood in later Judaism. Note how the High Priest is already the religious representative of his people; their uncleanness is his; when he is pardoned and cleansed, "the uncleanness of the land" is purged away. In such a High Priest Christian theology has seen the prototype of Christ.
The stone is very difficult to explain. Some have thought of it as the foundation-stone of the Temple, which had already been employed as a symbol of the Messiah and which played so important a part in later Jewish symbolism. Others prefer the top-stone of the Temple, mentioned in Zec_4:7, and others an altar or substitute for the ark. Again, some take it to be a jewel, either on the breastplate of the High Priest, or upon the crown afterwards prepared for Zerubbabel. To all of these there are objections. It is difficult to connect with the foundation-stone an engraving still to be made; neither the top-stone of the Temple, nor a jewel on the breastplate of the priest, nor a jewel on the kings crown, could properly be said to be set before the High Priest. We must rather suppose that the stone is symbolic of the finished Temple. The Temple is the full expression of Gods providence and care-His "seven eyes." Upon it shall His will be engraved, and by its sacrifices the uncleanness of the land shall be taken away.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On vv1, 6 CRITICAL NOTES.] He] The interpreting angel. Standing] As before…
CRITICAL NOTES.] He] The interpreting angel. Standing] As before a judge (Num_35:12; Deu_19:17; 1Ki_3:16). A judicial transaction represented, say some. But the high priest is described as having entered the new temple, taken his position before the altar, and was about to offer sacrifice for the people, when he was opposed by Satan [Henderson]. Satan] No human adversary; lit. the adversary. Right] The side of the accuser (Psa_109:6; Job_30:12). Resist] Impede or oppose, by dwelling upon the sins of high priest and people (cf. Zec_3:3).
Zec_3:2. Jehovah] i.e. the angel of, said. Rebuke] Twice repeated, “for the sake of emphasis, and with the repetition the motive which led Jehovah to reject the accuser is added” [Keil]. God will not only nonsuit, but reprove by act, and overcome the accuser (Psa_9:5; Psa_119:21). Plucked] Delivered from Babylon. God will not desert them; though defiled by sin, he will cleanse them.
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Zec_3:3. Filthy] garments worn generally by those on trial among the Romans, but here represent the guilt and punishment of the Jews, as removal, and investment of splendid attire, indicate restoration to enjoyment and privileges.
Zec_3:4. Stood] Ministering angels, honoured with standing continually before the great King (cf. 1Ki_10:8; Dan_1:5). To pass] i.e. removed its guilt; remit, forgive, and justify (2Sa_12:13; 2Sa_24:10).
Zec_3:5.] The nation not only to be forgiven but glorified. Let] The prophet asks help. Mitre] The priesthood restored; and its fair colour symbolizes its official purity and order—so the wish complied with.
HOMILETICS
JOSHUA RESISTED AND ESTABLISHED IN HIS WORK.—Zec_3:1-5
This fourth vision is an encouragement to the people in their work. In the person of the high priest they stand before Jehovah opposed by Satan, assisted by Christ, and restored to covenant blessings.
I. Joshua resisted in his work. The condition was critical, but God made it known to the prophet. “He showed me Joshua.”
1. Joshua resisted in his service. “The high priest standing,” not as a criminal, but officiating as priest, and ministering to Jehovah (Deu_10:8). He is engaged in prayer, anxious for the people; but opposed in his work. Honourable duty and nearness to God will not exempt from opposition and temptation. Satan presented himself with the sons of God (Job_1:6).
2. Joshua resisted in his filthy garments. Filth is caused by sin. The soiled robes were emblematic of his own and the sins of the people—of their unworthy and abject state before God. The nation had been chastised, but its guilt was not cleansed. Gross wickedness may be forsaken, but the power of sin, self-righteousness, and refined idolatry remain. The garments of all Christians should be clean, “for glory and for beauty” (Exo_28:2). If stained with filth they taint the dignity of office, and bring accusation against it. How God bears with our manifold infirmities! “We are all as an unclean thing, and all our righteousnesses are as filthy rags.”
3. Joshua resisted by Satan. “And Satan standing at his (Joshua’s) right hand.” Satan, one of the highest created spirits, has become the tempter and accuser of men—the most finished example of perverted will and unsanctified power in the universe. He would probably be mortified at the return of Divine favour to the Jews—plead their sinfulness and unfitness for the work, and desire that God would cast them off and recall his grace. This was a vital issue for that day, and for the history of redemption in all ages. It touched the existence of God’s kingdom and the coming of the Messiah on earth.
(1) He resisted with energy. He is strong and experienced in his work, diligent in mischief, and ever seeking opportunities to do it (1Pe_5:8).
(2) He resisted in the fittest place. The right hand is advantageous ground for one who impedes or opposes another. When the enemy can choose his position in fight, it is of great service to him. The subtlety and power of the adversary, the guilt and weakness of men, give every opportunity for success. Satan often gets the advantage, and seems likely to triumph over us. “Let Satan stand at his right hand” (Psa_109:6).
(3) He resisted at the fittest time. The Jews had only just returned from captivity, were few and weak, and not very earnest in their work. God’s people are attacked, like Christ, when weakened by nature (Mat_4:2), when resistance seems impossible. When a man is down, little will crush or overcome him. Occasions of trial are chosen that the fall may be more disgraceful (Isa_21:4). “In the greatest calm provide for a storm,” said Elizabeth. “A day may have a fair beginning and a foul ending.”
II. Joshua established in his work. He had a defender who confounded and rebuked the adversary in his evil design. “The Lord said unto Satan,” &c.
1. His adversary is defeated. (a) Defeated by the Lord. “The Lord rebuke thee.” Satan was checked by one who silenced him without arguments. Christ himself gave him into the hand of God, and effectually withered him with rebuke (Mar_1:25-26; Luk_4:35). “We have an Advocate with the Father.” (b) Defeated by the Lord in love to his people. They had no merit in themselves. It was enough that he had chosen them. “The Lord hath chosen Jerusalem,” and maintained his choice in all its integrity. The nation is acquitted, not because the charges of Satan were false, but out of God’s free love to them. “Who shall lay anything to the charge of God’s elect? It is God that justifieth. Who is he that condemneth?”
2. His sins are forgiven. “I have caused thine iniquity to pass from thee.” The filthy garments were taken away, and sin completely and freely forgiven. In Christ Divine wrath is appeased, polluted nature cleansed, and guilty man justified before a holy God. “Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? He retaineth not his anger for ever, because he delighteth in mercy.”
3. His privileges are restored. God not only acquits but restores to all the honours and duties of office, justifies and sanctifies.
(1) The priesthood was restored. He was clothed with change of raiment. The robes of the high priest were put upon him, and he ministered for the people.
(2) Its official qualification was given. Priestly vestments did not complete the attire. The “mitre,” the turban of pure white linen, with its holy crown, was wanting. “Set a fair mitre upon his head.” Men are washed and decorated to be qualified for work. Ministers and teachers must be holy and adorned with the crown. Engraven on their breast-plate must be the title of their office, and the aim of their life, “Holiness to the Lord” (Exo_28:36). “Thou shalt put the mitre upon his head, and put the holy crown upon the mitre.”
We may take Joshua as a type of all the people of God, as they stand in their sense of sin and natural faultiness, subject to the accusation of Satan, but delivered by their gracious Lord; and the change of raiment as setting forth the forgiveness of sin and the imputation of the Saviour’s righteousness, which is the joy of all believers. Let us take each particular separately. I. To begin where the vision begins—with the believer himself, represented by Joshua. He is described as a priest, standing before the angel of the Lord. Mark this. He is a priest. Certain sons of Korah claim to be legitimate descendants of apostles, and pretend to be priests in a special sense. But the apostles claimed no priority beyond others (1Pe_2:5). Every humble man and woman that knows Christ’s power in the soul—that has been cleansed from dead works—is appointed to serve as a priest unto God. But observe, the high priest is “standing before the angel of the Lord—” standing to minister. This should be the perpetual position of the believer; not in a bed of sloth, or wandering about for private business. He is appointed priest for ever; should always be offering sacrifice, and attending to the duties of his high calling. He ministers before the angel of Jehovah. He can never stand to minister before Moses, the mediator under the law; much less before Jehovah himself, for our God is a consuming fire. It is only through a Mediator that we poor defiled ones can ever become priests unto God. Read the next word in the light of your own experience. “Clothed with filthy garments.” Did you ever feel this in coming to God? Perhaps at evening prayer, unable as the head of the household to pray—in your business kept up late, and distracted in the house of God. How can we hope for a blessing on anything we do, with a heart of unbelief! But do not let a sense of unfitness keep you from service—lead you to renounce your priesthood. Stand where you are, and remember it is the only place where sin can be washed and prayer accepted. II. Let us turn to another individual. An adversary. Satan stood before the angel to resist Joshua. Observe the name, Satan, which signifies an adversary. An adversary by nature, who is so vile that he cannot help being the adversary of everything good. This adversary selected a most fitting place. He accused him before the angel—before God’s own Son. He does not attack Joshua first, but seeks to prevent his acceptance. If once persuaded that you are not God’s children and not accepted before him, he knows that serious injury is done us. He selected a fit opportunity—when Joshua had his filthy garments on. Expect, when you have lost your sense of justification, when conscious of sin, and you feel unfit to minister before God, that he will come to accuse you. III. Here is a very gloomy picture—the believer willing, but quite unable, to minister unto the Lord; but the Angel speaks. He has been silent till now. This rebuke comes at the right season. When Satan accuses, Christ pleads. He does not wait until the case has gone against us—then express regret; but is always a present help. He knows the heart, of Satan, being omniscient; and long before he can accuse, puts in the plea on our behalf, and stays the action till he gives the answer to silence every accusation. This rebuke came from the very highest authority. “Jehovah rebuke thee, O Satan.” If God hath chosen his people, it is no use for Satan to attempt their overthrow. The rebuke is forcibly applicable to the case in hand. Satan says, “The man’s garments are filthy.” “Well,” says Jesus, “how do you expect them to be otherwise? When you pull a brand out of the fire, do you expect it milk-white or polished?” This plea did not require a single word to be added to it from Joshua. This so silenced the devil that he was speechless. He has often made out a case against us, but been nonplussed! “I will sift him like wheat in my sieve.” His plans would succeed, but there is a “but” in the way (unfortunate for him, fortunate for us). “But I have prayed for thee, that thy faith fail not.”
IV. A matchless deed of grace, is the soul of the text. Sin is removed. “Take away the filthy garments from him.” The order is given to clothe him. “I will clothe thee with change of raiment.” The righteousness of Christ is given to the believer. One thing more. The prophet was so astonished to see the change that he broke out and spake himself. “And I said, Let them set a fair mitre upon his head.” Some of God’s people get as far as imputed righteousness, believe themselves to be accepted in the Beloved, but tarry there. Put on your mitre, and praise the covenant angel, who in Jehovah’s name has taken away your filthy garments. Notice the closing sentence. “The angel of the Lord stood by.” We want him always to stand by, though clothed with new garments, and crowned with the mitre. We want his strength, comfort, and the light of his countenance. “Abide with us,” must be our daily prayer [From Spurgeon].
HOMILETIC HINTS AND SUGGESTIONS
Zec_3:2. There are two grounds on which the rebuke of Satan proceeds.
1. Jehovah’s choice of, or delight in, Jerusalem. “The Lord that hath chosen (or that delighteth in Jerusalem) rebuke thee.” Satan knew full well that in his opposition to Joshua, to prevent his officiating as priest, he was opposing Jehovah, who had returned in loving-kindness to Jerusalem. He would have that loving-kindness kept back and turned away, and the punishment of their sins continued; and would thus have interdicted the blessing of Jehovah. Since it was the pleasure of Jehovah he was seeking to hinder, it was appropriate that the rebuke should come from him.
2. The malice—the envious and deadly spite of the devil, stands here in contrast with the benevolence—the relenting forbearance and love of Jehovah. “Is not this a brand plucked out of the fire?” The question must be understood, not of Joshua considered only personally, but representatively—as relating to the rescue of the people as well as himself from oppression and wrong, and, if their enemies had had their will, extinction; and the deliverance and restoration of the very office of Joshua—the priestly office—which, without such Divine interposition, might have been lost. Satan would have had the brand kept in the fire till it was consumed. But Jehovah’s power, and goodness, and faithfulness, had plucked it out of the flames—rescued it from such consumption. The rebuke is evidently that of indignant supremacy and offended benevolence, directed at once against malignity and presumption [Wardlaw].
Is not this a brand? &c.
1. If delivered once, is it reasonable to cast them into the furnace again? Persecutors in the days of Queen Mary were cruel enough for this; but we must have compassion upon men, “pulling them out of the fire” (Jud_1:22). How much more will God have pity!
2. If God loves his people, shall he change? Never! Though stained with dirt and scorched with fire, he will never cast them off. Like the three worthies (Dan_3:20), they will be delivered from fire and promoted to honour The gifts and calling of God are without repentance. Rebuke thee.
1. This a warning against the sarcastic, bitter, and virulent spirit which so often shows itself in speaking and writing against others [Wordsworth].
2. A lesson not to argue with the tempter, but refer him to the Saviour, whose rebuke is powerful and successful (Psa_80:6; Mat_4:10).
Zec_3:3-5. Two things are here said to belong to free acceptance with God.
(1) The taking away of the guilt of our sin, our filthy robes; this is done by the death of Christ, the proper fruit of which is the remission of sin.
(2) But more is required; even a collation of righteousness, and thereby a right to eternal life. This is called a change of raiment, or, as in Isa_61:10, the garments of salvation, the robe of righteousness. This is made ours only by the obedience of Christ, as the other is by his death [Owen].
We may learn from the whole—
1. That those whom God redeems he will cause to serve him.
2. That though sin may pollute, God freely forgives them.
3. That God’s deliverance and forgiveness, cleansing and love, should be a reason for confidence in prayer, a support in temptation, and a motive to activity in service.
ILLUSTRATIONS TO CHAPTER 3
Zec_3:1-5. Satan, “the accuser of our brethren,” (Rev_12:10). Accusation is the element of his being. He accuses God to men (cf. Gen_3:4-5), and he accuses men to God (as in Job and in this passage). Hence his name in the N. T., Diabolus, from diaballein = to set at variance, namely, by slander,—a descriptive title quite as strong as the Hebrew term, Satan = opposer, the inherent and everlasting adversary of God and man, and of all that is good. In the end, the kingdom of our God and the power of his Christ will be too much for the craft and malice of Satan. Still that malignant being opposes the truth, and leaves no stone unturned to turn away God’s favour from his people, and thus overthrow the entire redemptive economy [Lange]. Resist. Against whom does Satan multiply his malicious assaults? Against those in whom God has multiplied his graces. He is too crafty a pirate to attack an empty vessel; he seeks to rob those vessels which are richly laden [Wilson].
Zec_3:2. Brand. A poor Hindoo convert was once taunted by a European infidel, who asked him What Jesus had done for him. The Hindoo took a worm, put it inside a circle of dried leaves and grass, and set fire to them. When the fire approached the worm, he snatched it up and put it into his bosom, exclaiming, “That is what Jesus has done for me.” I was once exposed to eternal fire. The flames had even touched me, and I was a scorched and blackened brand; when God in his matchless grace plucked me forth! [Sacred Garland].
Zec_3:5. Mitre. Some act with their mitres as our kings and queens do with their crowns; they only put them on upon state occasions—do not wear them always, because they are too heavy. Christians, your state occasion should be always: you are always dear to Christ, and always near the Father’s heart [Spurgeon].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 The vision of Zechariah appears to us in its…
Zec 3:1
The vision of Zechariah appears to us in its secondary and broader interpretation to be a solemn picture of what is now going on in the Church of Christ. We may trace its reality in the dispensation of the Gospel.
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I. Our first illustration of the text will be taken from the manifestation of Christ to the Gentile world. The visit of the three wise men from lands beyond the limits of Israel, and the acceptance of their offerings and homage, was a type of the drawing into Christ not only of the descendants of Abraham, but of all families of the earth. But the light of heaven has not all at once made way to the depths of the human heart. In the varying fortunes of the Christian Church we recognise the glory or the reproach of Christ Jesus our Lord. As it is Christ from His throne who animates the souls and influences the hearts of His saints to do and suffer for His name’s sake, so is it the apostate seraph, from his lurid abode, who stirs up adversaries on every side. It is impossible to explain the perpetual strife between truth and error without seeing in fact that which Zechariah beheld in ecstatic trance: "Jesus the High Priest, and Satan standing at His right hand."
II. In this prophetic vision Satan is depicted not as an open enemy of the High Priest, but as standing at His right hand—not, that is, occupying the position of a confessed foe, but of a false friend. And just similar has been the resistance of Satan to to the kingdom of Christ. Doubtless the devil has had recourse to open violence, as when he stirred up the Jews to the Crucifixion, or roused the fury of persecution against the saints; but this has not been the general character of his resistance. It has been secret and stealthy; it has mainly sought to undermine rather than to cast down, to weaken from within rather than assail from without. He has resisted Christianity out of Christianity. The history of the world, of the Church, of every individual soul, is but the outward result of the mystic vision of Joshua the High Priest, and Satan standing at His right hand to resist him.
Bishop Woodford, Occasional Sermons, vol. ii., p. 38.
References: Zec 3:1.—Spurgeon, Morning by Morning, p. 332. Zec 3:1-5.—Ibid., Sermons, vol. xi., No. 611. Zec 3:1-10.—W. L. Alexander, Homiletic Magazine, vol. iii., p. 518. Zec 3:2.—G. T. Coster, Christian World Pulpit, vol. xvi., p. 166. Zec 3:9, Zec 3:10.—Spurgeon, Sermons, vol. xvi., No. 953.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv1, 7, 8 Zec 3:1 - Zec 3:10.
Zechariah
A VISION OF JUDGEMENT AND CLEANSING
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Zec 3:1 - Zec 3:10.
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 {Zec 3:1 - Zec 3:5}.
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 Zec 3:1 as the Judge, while the sentence in Zec 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 Zec 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 long-suffering 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 Zec 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.
II. The remainder of the vision is the address of the Angel of the Lord to Joshua, developing the blessings now made sure to him and his people by this renewed consecration and cleansing.
First {Zec 3:7} is the promise of continuance in office and access to God’s presence, which, however, are contingent on obedience. The forgiven man must keep God’s charge, if he is to retain his standing. On that condition, he has ‘a place of access among those that stand by’; that is, the privilege of approach to God, like the attendant angels. This promise may be taken as surpassing the prerogatives hitherto accorded to the high priest, who had only the right of entrance into the holiest place once a year, but now is promised the entrée to the heavenly court, as if he were one of the bright spirits who stand there. They who have access with confidence within the veil because Christ is there, have more than the ancient promise of this vision.
The main point of Zec 3:8 is the promise of the Messiah, but the former part of the verse is remarkable. Joshua and his fellows are summoned to listen, ‘for they are men which are a sign.’ The meaning seems to be that he and his brethren who sat as his assessors in official functions, are collectively a sign or embodied prophecy of what is to come. Their restoration to their offices was a shadowy prophecy of a greater act of forgiving grace, which was to be effected by the coming of the Messiah.
The name ‘Branch’ is used here as a proper name. Jeremiah {Jer 23:5; Jer 33:15} had already employed it as a designation of Messiah, which he had apparently learned from Isa 4:2. The idea of the word is that of the similar names used by Isaiah, ‘a shoot out of the stock of Jesse, and a Branch out of his roots’ {Isa 11:1}, and ‘a tender plant, and as a root out of a dry ground’ {Isa 53:2}; namely, that of his origin from the fallen house of David, and the lowliness of his appearance.
The Messiah is again meant by the ‘stone’ in Zec 3:9. Probably there was some great stone taken from the ruins, to which the symbol attaches itself. The foundation of the second Temple had been laid years before the prophecy, but the stone may still have been visible. The Rabbis have much to say about a great stone which had been in the first Temple, and there used for the support of the ark, but in the second was set in the empty place where the ark should have been. Isaiah had prophesied of the ‘tried corner-stone’ laid in Zion, and Psa 118:22 had sung of the stone rejected and made the head of the corner. We go in the track, then, of established usage, when we see in this stone the emblem of Messiah, and associate with it all thoughts of firmness, preciousness, support, foundation of the true Temple, basis of hope, ground of certitude, and whatever other substratum of fixity and immovableness men’s hearts or lives need. In all possible aspects of the metaphor, Jesus is the Foundation.
And what are the ‘seven eyes on the stone’? That may simply be a vivid way of saying that the fulness of divine Providence would watch over the Messiah, bringing Him when the time was ripe, and fitting Him for His work. But if we remember the subsequent explanation {Zec 4:10} of the ‘seven,’ as ‘the eyes of the Lord which run to and fro through the whole earth,’ and connect this with Rev 5:6, we can scarcely rest content with that meaning, but find here the deeper thought that the fulness of the divine Spirit was given to Messiah, even as Isa 11:2 prophesies of the sevenfold Spirit.
‘I will engrave the graving thereof’ is somewhat obscure. It seems to mean that the seven eyes will be cut on the stone, like masons’ marks. If the seven eyes are the full energies of the Holy Spirit, God’s cutting of them on the stone is equivalent to His giving them to His Son; and the fulfilment of the promise was when He gave the Holy Spirit not ‘by measure unto Him.’
The blessed purpose of Messiah’s coming and endowment with the Spirit is gloriously stated in the last clause of Zec 3:9: ‘I will remove the iniquity of that land in one day.’ Jesus Christ has ‘once for all’ made atonement, as the Epistle to the Hebrews so often says. The better Joshua by one offering has taken away sin. ‘The breadth of Thy land, O Immanuel,’ stretched far beyond the narrow bounds which Zechariah knew for Israel’s territory. It includes the whole world. As has been beautifully said, ‘That one day is the day of Golgotha.’
The vision closes with a picture of the felicity of Messianic times, which recalls the description of the golden age of Solomon, when ‘Judah and Israel dwelt safely, every man under his vine and under his fig-tree’ {1Ki 4:25}. In like manner the nation, cleansed, restored to its priestly privilege of free access to God by the Messiah who comes with the fulness of the Spirit, shall dwell in safety, and shall be knit together by friendship, and unenvyingly shall each share his good with all others, recognising in every man a neighbour, and gladly welcoming him to partake of all the blessings which the true Solomon has brought to his house and heart.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Fourth Vision
The Fourth Vision
Joshua, better known under the later form Jeshua (Ezr_2:2; Ezr_3:2; Neh_12:7-8, Neh_12:10, etc.), was the son of Jehozadak, a member of the priestly order. He returned with the Jews from exile, and was prominently associated with Zerubbabel in the erection of the Second Temple. In 1 Esdras and Ecclus. the name appears simply as 'Jesus.'
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1-7. Joshua, the high priest, is seen in a vision standing before the angel of God, accused by the adversary of being unworthy, as the sinful representative of a sinful nation, to stand before God in the holy office of high priest. He is, however, acquitted, purified, and given charge of the Temple.
8-10. The promise of Messiah and of peace.
1. And he] the interpreting angel. Satan] The word in the original Hebrew has the definite article, and is thus correctly rendered by RM 'The Adversary.' In OT. it is used first of a human adversary: see 1Sa_29:4; 1Ki_11:14. Compare also the angel who appears 'as an adversary' to Balaam (Num_22:32). Then, in Zechariah and Job, it is used presumably of an angel, who is permitted to accuse men in God's presence. How far this 'adversary' is sanctioned by God, or works in God's service as one jealous for the right, it is difficult to say. In this chapter he is reproved by God Himself for showing himself too eager to emphasise the sinful nature of Joshua, the high priest and representative of the nation. In 1Ch_21:1 the word 'Satan' appears as a proper name, and he is represented as the Tempter, cunning, malicious, and opposed to God.
In this passage of Zechariah the motive we assign to Satan is not of much importance. This is a vision. Its purpose is to encourage the desponding Jews. How could they build and consecrate the Temple of God? So feeble and sinful they seemed to themselves; even their best men were polluted: cp. Eze_22:26. By this vision the prophet assures them that their sin is removed, and that Joshua's priesthood is recognised.
At his right hand] the position of a plaintiff in Jewish law courts: see Psa_109:6. To resist him] RV 'to be his adversary,' or accuser—the same word as in Hebrew expresses the noun 'Satan.'
2. Satan is reproved. He would induce God to cast off His people. A brand plucked out of the fire] i.e. something precious rescued from destruction: cp. Amo_4:11. Joshua is the representative of the people who have just been rescued from exile.
3. Filthy garments] symbolical of sin and unfitness for the pure service of God. Probably the sin here signified was the nation's past idolatry and neglect of the worship of God.
4. God (and He alone can) changes all this, Israel's sin is taken away: her negligence changed to glorious service.
5. I said] Here the prophet himself seems to intervene in the vision. But a more probable reading is 'he said.' A fair mitre] lit. 'a clean turban.' The root of the word indicates that it was made of a long piece of fine linen wound round and round: see Exo_28:36.
7. God's solemn charge to Joshua. Judge my house] i.e. regulate the Temple and its services. Places to walk] RV 'a place of access,' probably to intercede with God for the people: Joshua is to have the right of entrée at the heavenly court. Among these that stand by] the attendant angels.
8. A great Messianic promise. Joshua and his fellow-priests are a sign of God's favour, which will culminate in the appearance of the Branch or Sprout, i.e. the Messiah King. So also on the stone (Zec_3:9) with its seven eyes or facets—the stone prepared to be the headstone of the Temple—God will engrave the name of His Messiah, as a token of national sin forgiven. Men wondered at] men of omen: or perhaps the meaning is that being priests they could interpret symbols or omens; consequently they would know what the Branch signified. Branch] better, 'Sprout.' The word has no article in Heb. It was well known as a symbol of the Messiah: cp. Isa_4:2; Isa_11:1; Jer_23:5; Jer_33:15. The new sprout was to grow from the nearly dead (extinct) stem of David.
9. Seven eyes] symbolising God's watchful care over His people (see Zec_4:10), guarding them against their enemies.
10. In that day] perhaps the day of dedicating the new Temple. Then shall there be peace and prosperity. Call] invite.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv1, 3, 4, 5, 6, 8, 9, 10 The fifth vision discloses:
Joshua
The fifth vision discloses:
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(1) The change from self-righteousness to the righteousness of God (See Scofield "Rom 3:21") of which Paul’s experience, Php 3:1-9 is the illustration, as it is also the foreshadowing of the conversion of Israel.
(2) In type, the preparation of Israel for receiving Jehovah’s "BRANCH" (See Scofield "Isa 4:2"). The refusal of the Jews to abandon self-righteousness for the righteousness of God blinded them to the presence of the BRANCH in their midst at His first advent Rom 10:1-4; Rom 11:7; Rom 11:8 Cf. Zec 6:12-15 which speaks of the manifestation of the BRANCH in glory as the Priest-King, when Israel will receive Him. See Scofield "Heb 5:6".
angel
(See Scofield "Heb 1:4").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 1. The fourth night vision (Zec 3:1-5)
CHAPTER 3
1. The fourth night vision (Zec 3:1-5)
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2. The message of the vision (Zec 3:6-10)
Zec 3:1-5. The fourth vision is like the first and second, closely connected with the foregoing one. It gives the crowning event of Israel’s restoration. The prophet recognizes in the figure, which is seen by him, Joshua the high priest, who is standing before the angel of the Lord, while at his right hand stands Satan to oppose him. Joshua was not clothed with his clean, priestly robes, but he wears filthy garments. Jehovah rebukes Satan and terms Jerusalem a brand plucked from the fire. After the accuser is rebuked, the filthy garments of the high-priest are removed, his iniquity is forgiven, and he is clothed with festal raiment. The prophet is so carried away with the vision that he asks that a clean mitre is to be put upon his head. And now, after the high-priest is thus clothed, the Angel of the Lord charges him with an important message: If thou wilt walk in My ways and keep My charge, thou shalt judge My house and also keep My courts. I will give thee access among those standing here, etc. The servant--the branch--is promised, and the stone which is laid before Joshua is to have seven eyes. The iniquity of this land is to be removed in one day, and the vision closes with the peaceful scene, every man inviting his neighbor under the vine and under the fig tree.
The high-priest Joshua in this vision stands as a type of the sinful nation and her priestly calling. Like Joshua in filthy garments, the nation is unclean and defiled. Yet in spite of his filthy garments Joshua was still the high-priest. The gifts and calling of God are without repentance; Israel, in the purposes of God, is still the priest. In the vision Satan is seen, true to his name, the accuser.
He is the enemy of Israel. He has tried in the past to hurt and to destroy the nation of destiny. He knows the purposes of God concerning Israel better than many a learned doctor of divinity, and therefore, he has opposed that people and opposes them still. His opposition has been mostly through nations. How much could be said on this topic! The end of this age will reveal the enemy of Israel, the adversary, as never before in the history of the world. There is to be war in heaven; Michael and his angels going forth to war with the dragon; and the dragon warred, and his angels, and they prevailed not, neither was their place found any more in heaven. And the great dragon was cast down, the old Serpent, he that is called the Devil and Satan, the Deceiver of the whole world, he was cast down to the earth and his angels were cast down with him Rev 12:7-17. His wrath will be directed against Israel and Jerusalem. It is the time of which Daniel spoke. “And at that time shall Michael stand up, the great prince which standeth for the children of Thy people; and there shall be a time of trouble such as never was since there was a nation, even to that same time Dan 12:11.” Once more Satan will try to destroy the people, but the Lord shall rebuke him. Israel will be again, as so often before, like a brand plucked out of the fire. So it has been in the past. Way back when Israel was in Egypt and God was about to send the deliverer, He called Moses from out of the burning bush--Israel’s true type, burning, but never consumed. Oh, how the fire of persecution and adversity has been raging, but again and again the hand of God snatched the burning brand out of the fire at the right moment. The Lord who hath chosen Jerusalem will rebuke Satan. This has not yet come. The coming Lord will commission an angel out of heaven, having the key of the abyss and a great chain in his hand. And he will lay hold on the dragon--the old serpent which is the Devil and Satan--and bind him for a thousand years, and cast him into the abyss and shut it and seal it over him Rev 20:1-15). Then follows the cleansing of Israel and the new charge, all so clearly given in this vision.
The filthy garments are removed by those that stand before the angel of the Lord. The iniquity is taken away, and in place of the filthy garments there is the rich apparel and the fair mitre upon the head. How blessedly all this is waiting for its fulfillment in Israel’s regeneration! When He appears after the times of overturning, He whose right it is, His people Israel will be found by Him in true penitence, acknowledging their offence. It will be a national repentance, a mourning on account of Him, which Zechariah describes in detail in the twelfth chapter.
Zec 3:6-10. Israel was disobedient and did not keep the first charge. It is now repeated, and gives Israel’s future calling after their cleansing. It will be threefold. 1. Judging in the house of the LORD, and from there ruling and judging nations, for Israel will be the head of the nations. The Church will then not be on earth, but occupy her glorious place in the new Jerusalem above the earth. 2. Israel will keep His courts. That is, Israel will attend to the millennial temple, which will become the house of prayer for all nations, which all the former temples were not. 3. Israel will have places to walk amongst those who stand by, that is, among the nations, in priestly ministry. The saved remnant will then be “men which are a wonder,” the miracles of His grace and power. Then the servant, the Branch is announced; a definite Messianic prediction. The stone engraven, with seven eyes upon it, must also mean the redeemed nation, the foundation of the kingdom, filled with His Spirit, for we read in connection with it, “I will remove the iniquity of that land in one day.” A picture of the conditions of peace and prosperity in the kingdom concludes the fourth night vision.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Vision of the High Priest.
The Vision of the High Priest.
The Lord had just referred to the glorification of His people. He now proceeds to show how this would take place.
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v. 1. And He showed me Joshua, the high priest, the man who, with Zerubbabel, had been the leader of the people when they returned from exile, standing before the Angel of the Lord, here pictured as the Judge in a court of law, and Satan standing at his right hand to resist him, to accuse the high priest, to have him condemned, if possible, Satan here appearing as the true adversary of the Church.
v. 2. And the Lord, Jehovah, for it is He who is the Angel of the Lord, said unto Satan, The Lord rebuke thee, O Satan, the adversary and accuser being condemned instead of him whom he wanted to condemn, even the Lord that hath chosen Jerusalem rebuke thee, He has accepted the believers in Him as His people and will not permit Satan to interfere with His choice. Is not this a brand plucked out of the fire? The Lord’s people had been at the very brink of destruction, but the Lord had interfered before it was too late; therefore Joshua also, standing before the Lord as the representative of the sinful people, is shielded from condemnation. The scene is now further elaborated in order to bring out its full meaning.
v. 3. Now, Joshua was clothed with filthy garments, typical of the sinfulness which was still found in the Lord’s people, Isa 64:5, and stood before the Angel, it was thus that he had presented himself in the Lord’s court.
v. 4. And He, the presiding Angel of Jehovah, answered and spake unto those that stood before Him, some of His ministering angels, saying, Take away the filthy garments from him, this signifying the removal of the people’s guilt. And unto him He said, Behold, I have caused thine iniquity to pass from thee, by an act of complete forgiveness, and I will clothe thee with change of raiment, with the festival garments of a perfect righteousness.
v. 5. And I said, the prophet here suddenly interposing in his eagerness to have, the work of cleansing completed, Let them set a fair miter upon his head, to give him the crowning assurance that the priesthood was restored, that the name of Jehovah was once more borne on the turban of the high priest. So they set a fair miter upon his head and clothed him with garments. And the Angel of the Lord stood by, having arisen from His judge’s chair to see that the prayer of Zechariah was executed in every detail. Thus Joshua, the representative of the people, particularly of its priestly character, was restored to the full dignity of the olden days, and thereby the people were likewise restored to their position as the Lord’s people. But all this was significant also for the future.
v. 6. And the Angel of the Lord protested unto Joshua, testifying with impressive solemnity, saying,
v. 7. Thus saith the Lord of hosts, If thou wilt walk in My ways, as a true child of God, and if thou wilt keep My charge, performing every part of his office with due faithfulness, then thou shalt also judge My house, have charge of the Lord’s Temple, and shalt also keep My courts, in observing every provision of the Ceremonial Law concerning Jehovah’s worship, and I will give thee places to walk among these that stand by, that is, he would have open and unhindered access between the holy angels to the very throne of Jehovah; for in the New Testament all human mediators have been discarded, so that every believer may draw nigh to the Throne of Grace without hesitation.
v. 8. Hear now, O Joshua the high priest, thou and thy fellows that sit before thee, his fellow-priests; for they are men wondered at, literally, "men of wonder are they," that is, men about whom one might marvel; for, behold, I will bring forth My Servant, the branch. Cf Jer 23:5-6; Isa 11:1. This Zemach, or Branch, of whom the priests of the Old Testament were but types, is the Servant of Jehovah in a most singular sense, who was to carry out the will of Jehovah concerning the redemption of the world. Cf Isaiah 53.
v. 9. For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes, that is, seven eyes, the number of perfection, would be directed upon him, the loving care of Jehovah being indicated, as He observes His people, the believers in Him. Behold, I will engrave the graving thereof, with beautiful ornamental sculpture, saith the Lord of hosts, and I will remove the iniquity of that land in one day, both the transgressions and their punishment. This great day is the day of Calvary, for it was then that God, in one day, took away the sins of the whole world.
v. 10. In that day, saith the Lord of hosts, shall ye call every man his neighbor under the vine and under the fig-tree, inviting him in the communion of Christian fellowship, doing mission-work in calling others to enjoy the blessings of the Gospel. We thus have the entire period of the New Testament in outline in this one vision, a Gospel-message which might well be heeded by all men in our days.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10 General Information:
General Information:
Yahweh shows Zechariah a vision of Joshua the priest.
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Satan was standing at his right hand to accuse him of sin
"Satan was standing at Joshua's right side, ready to accuse Joshua of sin"
Is this not a brand pulled from the fire?
The angel of Yahweh asks this rhetorical question to emphasize the positive answer that it anticipates. This can be translated as a statement. AT: "Joshua is a brand pulled from the fire." (See: Rhetorical Question)
a brand pulled from the fire
A brand is a burning piece of wood. The angel of Yahweh speaks of Joshua being rescued from captivity in Babylon as if he were a piece of wood that someone pulls from a fire before the wood is completely burned. (See: Metaphor)
Joshua was dressed in filthy garments
In this vision "filthy garments" are symbolic of sinfulness. (See: Symbolic Language)
translationWords
Yahweh
Joshua
high priest
angel
Satan
right hand
accuse
sin
rebuke
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 4, 5, 6, 8, 9, 10 3:1-10 The prophet’s vision depicts a heavenly courtroom with…
3:1-10 The prophet’s vision depicts a heavenly courtroom with the prosecuting attorney (Satan) accusing the defendant (Jeshua the high priest) of being unfit for his priestly duties.
3:1 Jeshua was the high priest, the religious leader among those who returned to Judah from exile in Babylon (Ezra 2:2). Jeshua partnered with Zerubbabel, the governor of the restored community, in rebuilding the Jerusalem Temple (Ezra 5:2; Hag 2:1-5). • The Accuser, Satan (literally The satan) designates a member of the heavenly court whose role is to accuse human beings of wrongdoing, to act as prosecuting attorney (see Job 1:6). The adversarial role may be performed by either human or divine beings (see Num 22:22; 1 Sam 29:4; 1 Chr 21:1). By New Testament times, Satan was a personal name for the prince of demons (Mark 3:22; 2 Cor 4:4; Eph 6:11; Rev 20:2). • The Accuser’s position of authority in the heavenly court is shown by his standing at the angel’s right hand.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.