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63 lines
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PriorBook = 'Haggai';
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Title = 'The Book of Zechariah';
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<p id="Chapter3" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 3
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<p id="Zec3_1"><a onclick="return mV('Zec',3,'1-10');">Zec 3:1-10</a>. FOURTH VISION. <i>Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch.</i>
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<p><b>1.</b> Joshua as high priest (<a onclick="return mV('Hag',1,1);">Hag 1:1</a>) represents "Jerusalem" (<a onclick="return mV('Zec',3,2);">Zec 3:2</a>), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (<a onclick="return mV('Ezr',3,2,3,6);">Ezr 3:2-3, 6</a>; <a onclick="return mV('Psa',135,2);">Psa 135:2</a>). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (<a onclick="return mV('Num',35,12);">Num 35:12</a>).
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<br><br><b>he showed me</b>—"He" is <i>the interpreting angel.</i> Jerusalem's (Joshua's) "filthy garments" (<a onclick="return mV('Zec',3,3);">Zec 3:3</a>) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (<a onclick="return mV('Zec',3,8);">Zec 3:8</a>), a scion of their own royal line of David (<a onclick="return mV('Isa',11,1);">Isa 11:1</a>). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (<a onclick="return mV('Rev',12,10);">Rev 12:10</a>). Compare <a onclick="return mV('Rev',11,8);">Rev 11:8</a>, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare <a onclick="return mV('Job',1,9);">Job 1:9</a>).
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<br><br><b>Satan</b>—the <i>Hebrew</i> term meaning "adversary" in a law court: as <i>devil</i> is the <i>Greek</i> term, meaning <i>accuser.</i> Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (<a onclick="return mV('1Jo',2,1);">1Jo 2:1</a>).
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<br><br><b>standing at his right hand</b>—the usual position of a <i>prosecutor</i> or <i>accuser</i> in court, as the left hand was the position of the defendant (<a onclick="return mV('Psa',109,6);">Psa 109:6</a>). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (<a onclick="return mV('Luk',1,11);">Luk 1:11</a>), who supplants Satan from his place as accuser. Some hence explain <a onclick="return mV('Jud',1,9);">Jud 1:9</a> as referring to this passage: "the body of Moses" being thus <i>the Jewish Church,</i> for which Satan contended as his by reason of its sins; just as the "body of Christ" is <i>the Christian Church.</i> However, <a onclick="return mV('Jud',1,9);">Jud 1:9</a> plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.
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<p id="Zec3_2"><b>2. the Lord</b>—JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (<a onclick="return mV('Zec',3,1);">Zec 3:1</a>).
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<br><br><b>rebuke thee</b>—twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah <i>silences</i> Satan by the one plea, namely, God's <i>choice.</i>
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<br><br><b>chosen Jerusalem</b>— (<a onclick="return mV('Rom',9,16);">Rom 9:16</a>; <a onclick="return mV('Rom',11,5);">11:5</a>). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (<a onclick="return mV('Jhn',15,16);">Jhn 15:16</a>) rebuts Satan's charge against Jerusalem (<a onclick="return mV('Zec',1,17);">Zec 1:17</a>; <a onclick="return mV('Zec',2,12);">2:12</a>; <a onclick="return mV('Rom',8,33,34);">Rom 8:33-34, 37</a>), represented by Joshua (compare in the great atonement, <a onclick="return mV('Lev',16,'6-20');">Lev 16:6-20</a>, etc.), not that she may continue in sin, but be freed from it (<a onclick="return mV('Zec',3,7);">Zec 3:7</a>).
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<br><br><b>brand plucked out of...fire</b>— (<a onclick="return mV('Amo',4,11);">Amo 4:11</a>; <a onclick="return mV('1Pe',4,18);">1Pe 4:18</a>; <a onclick="return mV('Jud',1,23);">Jud 1:23</a>). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (<a onclick="return mV('Zec',3,3,4);">Zec 3:3-4, 9</a>), but that having punished her people for it with a seventy years' captivity, He on the ground of His <i>electing</i> love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (<a onclick="return mV('Psa',89,'30-35');">Psa 89:30-35</a>; <a onclick="return mV('Phl',1,6);">Phl 1:6</a>).
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<p id="Zec3_3"><b>3. filthy garments</b>—symbol of sin (<a href= "#" onclick="return mV('Pro',30,12);">Pro 30:12</a>; <a onclick="return mV('Isa',4,4);">Isa 4:4</a>; <a onclick="return mV('Isa',64,6);">64:6</a>); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was <i>before Jehovah's eye,</i> who graciously accepts His people's services, though mixed with sin and infirmity.
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<p id="Zec3_4"><b>4. those that stood before him</b>—the ministering angels (compare the phrase in <a onclick="return mV('1Ki',10,8);">1Ki 10:8</a>; <a onclick="return mV('Dan',1,5);">Dan 1:5</a>).
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<br><br><b>Take away the filthy garments</b>—In <a href= "#" onclick="return mV('Zec',3,9);">Zec 3:9</a> it is "remove the iniquity of <i>that land</i>"; therefore Joshua represents the land.
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<br><br><b>from him</b>—literally, "from upon him"; pressing upon him as an overwhelming burden.
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<br><br><b>change of raiment</b>—festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (<a onclick="return mV('Mat',22,11);">Mat 22:11</a>). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest <i>Jesus,</i> whose name is identical with <i>Joshua</i> (<a onclick="return mV('Hbr',4,8);">Hbr 4:8</a>), the Representative of Israel, the "kingdom of priests" (<a onclick="return mV('Exd',19,6);">Exd 19:6</a>); once clad in the filthy garments of our vileness, but being the chosen of the Father (<a onclick="return mV('Isa',42,1);">Isa 42:1</a>; <a onclick="return mV('Isa',44,1);">44:1</a>; <a onclick="return mV('Isa',49,1,2,3);">49:1-3</a>), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (<a onclick="return mV('Hbr',8,1);">Hbr 8:1</a>; <a onclick="return mV('Hbr',9,24);">9:24</a>). Then, as the consequence (<a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>), realized in the Church generally (<a onclick="return mV('Luk',15,22);">Luk 15:22</a>; <a onclick="return mV('Rev',19,8);">Rev 19:8</a>), and in Israel in particular (<a onclick="return mV('Isa',61,10);">Isa 61:10</a>; compare <a onclick="return mV('Isa',3,6);">Isa 3:6</a>; <a onclick="return mV('Isa',66,21);">66:21</a>).
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<p id="Zec3_5"><b>5. And I said</b>—Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting <i>the miter</i> or priestly turban on Joshua: its <i>fair</i> color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." <i>Vulgate</i> and <i>Syriac</i> version read it, "<i>He</i> then said," which is the easier reading; but the very difficulty of the present <i>Hebrew</i> reading makes it less likely to come from a modern corrector of the text.
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<br><br><b>angel of...Lord stood by</b>—the Divine Angel had been sitting (the posture of a judge, <a onclick="return mV('Dan',7,9);">Dan 7:9</a>); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (<a onclick="return mV('Zec',3,6,7);">Zec 3:6-7</a>).
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<p id="Zec3_6"><b>6. protested</b>—proceeded <i>solemnly to declare.</i> A forensic term for an affirmation on oath (<a onclick="return mV('Hbr',6,17,18);">Hbr 6:17-18</a>). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.
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<p id="Zec3_7"><b>7.</b> God's <i>choice</i> of Jerusalem (<a onclick="return mV('Zec',3,2);">Zec 3:2</a>) was unto its sanctification (<a onclick="return mV('Jhn',15,16);">Jhn 15:16</a>; <a onclick="return mV('Rom',8,29);">Rom 8:29</a>); hence the charge here which connects the promised blessing with obedience.
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<br><br><b>my charge</b>—the ordinances, ritual and moral (<a onclick="return mV('Num',3,28,31,32,38);">Num 3:28, 31-32, 38</a>; <a onclick="return mV('Jos',1,'7-9');">Jos 1:7-9</a>; <a onclick="return mV('1Ki',2,3);">1Ki 2:3</a>; <a onclick="return mV('Eze',44,16);">Eze 44:16</a>).
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<br><br><b>judge my house</b>—Thou shalt long preside over the temple ceremonial as high priest (<a onclick="return mV('Lev',10,10);">Lev 10:10</a>; <a onclick="return mV('Eze',44,23);">Eze 44:23</a>; <a onclick="return mV('Mal',2,7);">Mal 2:7</a>) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] (<a onclick="return mV('Num',12,7);">Num 12:7</a>; <a onclick="return mV('Hsa',8,1);">Hsa 8:1</a>). We know from <a onclick="return mV('Deu',17,9);">Deu 17:9</a> that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (<a onclick="return mV('Dan',7,18,22);">Dan 7:18, 22</a>; <a onclick="return mV('Luk',19,17);">Luk 19:17</a>; <a onclick="return mV('1Cr',6,2);">1Cr 6:2</a>); by virtue of their royal priesthood (<a onclick="return mV('Rev',1,6);">Rev 1:6</a>).
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<br><br><b>keep my courts</b>—guard My house from profanation.
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<br><br><b>places to walk</b>—free ingress and egress (<a onclick="return mV('1Sa',18,16);">1Sa 18:16</a>; <a onclick="return mV('1Ki',3,7);">1Ki 3:7</a>; <a onclick="return mV('1Ki',15,17);">15:17</a>), so that thou mayest go through these ministering angels who stand by Jehovah (<a onclick="return mV('Zec',4,14);">Zec 4:14</a>; <a onclick="return mV('Zec',6,5);">6:5 </a><a onclick="return mV('1Ki',22,19);">1Ki 22:19</a>) into His presence, discharging thy priestly function. In <a onclick="return mV('Eze',42,4);">Eze 42:4</a> the same <i>Hebrew</i> word is used of a <i>walk</i> before the priests' chambers in the future temple. Zechariah probably refers here to such a <i>walk</i> or <i>way;</i> Thou shalt not merely walk among priests like thyself, as in the old temple <i>walks,</i> but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee <i>guides</i> (from) among these," etc. But there is no "from" in the <i>Hebrew; English Version</i> is therefore better. Priests are called <i>angels</i> or "messengers" (<a onclick="return mV('Mal',2,7);">Mal 2:7</a>); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (<a onclick="return mV('1Cr',11,10);">1Cr 11:10</a>; compare <a onclick="return mV('Ecc',5,6);">Ecc 5:6</a>; <a onclick="return mV('Eph',3,10);">Eph 3:10</a>; <a onclick="return mV('Rev',22,9);">Rev 22:9</a>).
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<p id="Zec3_8"><b>8. Hear</b>—On account of the magnitude of what He is about to say, He at once demands solemn attention.
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<br><br><b>thy fellows that sit before thee</b>—thy subordinate colleagues in the priesthood; not that they were actually then <i>sitting before him;</i> but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.
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<br><br><b>they are</b>—From speaking to Joshua He passes to speaking <i>of him and them,</i> in the third person, to the attendant angels (compare <a onclick="return mV('Zec',3,9);">Zec 3:9</a>).
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<br><br><b>men wondered at</b>—<i>Hebrew,</i> "men of wonder," that is, having a typical character (<a onclick="return mV('Isa',8,18);">Isa 8:18</a>; <a onclick="return mV('Isa',20,3);">20:3</a>; <a onclick="return mV('Eze',12,11);">Eze 12:11</a>; <a onclick="return mV('Eze',24,24);">24:24</a>). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (<a onclick="return mV('1Pe',2,5);">1Pe 2:5</a>; <a onclick="return mV('Rev',5,10);">Rev 5:10</a>). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (<a onclick="return mV('Psa',71,7);">Psa 71:7</a>; <a href= "#" onclick="return mV('Isa',8,18);">Isa 8:18</a>; <a href= "#" onclick="return mV('Isa',53,1);">53:1</a>, etc.).
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<br><br><b>behold</b>—marking the greatness of what follows.
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<br><br><b>my servant</b>—the characteristic title of Messiah (<a onclick="return mV('Isa',42,1);">Isa 42:1</a>; <a onclick="return mV('Isa',49,3);">49:3</a>; <a onclick="return mV('Isa',50,10);">50:10</a>; <a onclick="return mV('Isa',53,13);">52:13,</a>; <a onclick="return mV('Isa',53,11);">53:11</a>; <a onclick="return mV('Eze',34,23,24);">Eze 34:23-24</a>).
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<br><br><b>the Branch</b>—Messiah, a tender branch from the almost extinct royal line of David (<a onclick="return mV('Zec',6,12);">Zec 6:12</a>; <a onclick="return mV('Isa',4,2);">Isa 4:2</a>; <a onclick="return mV('Isa',11,1);">11:1</a>; <a onclick="return mV('Jer',23,5);">Jer 23:5</a>; <a onclick="return mV('Jer',33,15);">33:15</a>). <a onclick="return mV('Luk',1,78);">Luk 1:78</a>, where for "day spring," "branch" may be substituted (<a onclick="return mV('Mal',4,2);">Mal 4:2</a>, however, favors <i>English Version</i>). The reference cannot be to Zerubbabel (as GROTIUS thinks), for <i>he</i> was then in the full discharge of his office, whereas "the Branch" here is regarded as future.
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<p id="Zec3_9"><b>9. For</b>—expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (<a onclick="return mV('Zec',4,10);">Zec 4:10</a>; <a href= "#" onclick="return mV('Ezr',3,'8-13');">Ezr 3:8-13</a>), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (<a onclick="return mV('Psa',118,22);">Psa 118:22</a>; compare <a onclick="return mV('Isa',28,16);">Isa 28:16</a>; <a onclick="return mV('Dan',2,45);">Dan 2:45</a>; <a onclick="return mV('Mat',21,42);">Mat 21:42</a>; <a onclick="return mV('1Cr',3,11);">1Cr 3:11</a>; <a onclick="return mV('1Pe',2,6,7);">1Pe 2:6-7</a>). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is <i>the Jewish Church,</i> which Jehovah engages watchfully to guard. <i>The temple,</i> rather, is that symbolically. But the antitype of the foundation-<i>stone</i> is Messiah.
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<br><br><b>upon one stone shall be seven eyes</b>—namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (<a onclick="return mV('Zec',4,10);">Zec 4:10</a>) [MAURER]. The eye is the symbol of <i>Providence:</i> "seven," of <i>perfection</i> (<a onclick="return mV('Rev',5,6);">Rev 5:6</a>; compare <a onclick="return mV('2Ch',16,9);">2Ch 16:9</a>; <a onclick="return mV('Psa',32,8);">Psa 32:8</a>). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (<a onclick="return mV('1Ti',3,16);">1Ti 3:16</a>), and of all saints (<a onclick="return mV('Jhn',3,14,15);">Jhn 3:14-15</a>, <a onclick="return mV('Jhn',12,32);">12:32</a>), and of the patriarchs and prophets (<a onclick="return mV('Jhn',8,56);">Jhn 8:56</a>; <a onclick="return mV('1Pe',1,10,11);">1Pe 1:10-11</a>), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers <i>the seven eyes</i> to be <i>carved on the stone,</i> that is, not the eyes of the Father and of angels and saints ever <i>fixed</i> on Him, but His <i>own</i> sevenfold (perfect) fullness of grace, and of gifts of the Spirit (<a onclick="return mV('Isa',11,2,3);">Isa 11:2-3</a>; <a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>; <a onclick="return mV('Jhn',3,34);">3:34</a>; <a onclick="return mV('Col',1,19);">Col 1:19</a>; <a onclick="return mV('Col',2,9);">2:9</a>), and <i>His</i> watchful providence now for the Jews m building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but <i>living</i> and full of eyes of perfect intelligence (<a onclick="return mV('1Pe',2,4);">1Pe 2:4</a>, "a <i>living</i> stone"), who not only attracts the eyes (<a onclick="return mV('Jhn',12,32);">Jhn 12:32</a>) of His people, but emits illumination so as to direct them to Him.
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<br><br><b>engrave...graying</b>—implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (<a onclick="return mV('Hbr',10,5);">Hbr 10:5</a>; compare <a onclick="return mV('Jhn',2,21);">Jhn 2:21</a>) is superior to all human builders.
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<br><br><b>remove...iniquity of that land in one day</b>—that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (<a onclick="return mV('Hag',1,6, '9-11');">Hag 1:6, 9-11</a>). The remission of sin is the fountain of every other blessing. The "one day" of its <i>removal</i> is primarily the day of national atonement celebrated after the completion of the temple (<a onclick="return mV('Lev',23,27);">Lev 23:27</a>) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, <i>once for all</i> ("one day") offered, needing no repetition like the Mosaic sacrifices (<a onclick="return mV('Hbr',10,10,12,14);">Hbr 10:10, 12, 14</a>).
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<p id="Zec3_10"><b>10. under...vine...fig tree</b>—emblem of tranquil prosperity (<a onclick="return mV('1Ki',4,25);">1Ki 4:25</a>). Type of spiritual <i>peace</i> with God through Christ (<a onclick="return mV('Rom',5,1);">Rom 5:1</a>); and of millennial blessedness (<a onclick="return mV('Mic',4,4);">Mic 4:4</a>).
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