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Zechariah
Chapter Three
New King James Version (NKJV)
INTRODUCTION TO ZECHARIAH 3
In
this chapter
under the type of Joshua the high priest
is showed the state and
condition of the priesthood
and of the church of God
in his times; and in it
are various promises concerning the true High Priest
Christ
and of the
efficacy and permanency of his priesthood. The vision of Joshua is in the form
of a judicial process: Joshua is the person accused
and is described by his
situation
standing before the Angel of the Lord; and by the filthy garments he
had on
which were the ground of the charge against him
Zechariah 3:1 The
accuser of him is Satan
who stood at his right hand; and his Judge is the
Angel of the Lord
before whom he was
Zechariah 3:1. The
sentence given against his accuser is by way of rebuke
enforced by the Lord's
choice of Jerusalem
and merciful deliverance of this person; and
as given in
his favour
is an order to take his filthy garments from him
and clothe him
with change of raiment
and to put a fair mitre on his head; which were
accordingly done
Zechariah 3:2 and a
promise is made him
by way of protestation
that if he would walk in his ways
and keep his charge
he should judge his house
and keep his courts
and should
have a walking place among those that stood by
Zechariah 3:6 and
next Joshua
and those that were with him
are addressed as men wondered at;
and are called upon to hearken to a promise of the Messiah
under the character
of the Branch
Zechariah 3:8 and
under that of a stone with seven eyes on it
and engravings in it
by whom the
iniquity of God's people is removed
Zechariah 3:9 and
the chapter is closed with an account of the prosperity
peace
and safety of
the saints under the Gospel dispensation
Zechariah 3:10.
Zechariah 3:1 Then he showed me
Joshua the high priest standing before the Angel of the Lord
and Satan standing at his right hand to oppose him.
YLT
1And he sheweth me Joshua
the high priest standing before the messenger of Jehovah
and the Adversary
standing at his right hand
to be an adversary to him.
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
Ezra 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
Zechariah 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
Daniel 7:10
either
he was offering sacrifice for the people
or asking counsel of God for them; or
rather giving thanks for his and their deliverance from captivity
being as
brands taken out of the fire; and praying to be stripped of his filthy
garments
and to be clothed with others more decent
and becoming his office;
and for help and assistance in the building of the temple
and against those
that obstructed him: also he was brought and placed here as a guilty person
charged with sin
and to be tried before him
Satan standing at his right hand to resist him; either to
hinder him in his work of building the temple
by stirring up Sanballat
and
other enemies; or rather to accuse him of sin
and bring a charge against him
and get sentence passed upon him; so the accuser used to stand at the right
hand of the accused. The Targum paraphrases it
"and
sin standing at his right hand to resist him:'
when
the people of God fall into sin
Satan the accuser of the brethren
their
avowed enemy
observes it
and accuses them before the Lord
and seeks their
condemnation. MaimonidesF16Moreh Nevochim
par. 3. c. 22. p. 398.
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 latterF17Misn. Sanhedrin
c. 4. sect. 3. Maimon.
Hilchot Sanhedrin
c. 1. sect. 9. Mosis Kotsensis Mitzvot Torah
Pr. Affirm.
97. . 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 leftF18Maimon. ib. sect. 3.
Vid. Cocceium in Misn. Sanhedrin
c. 4. sect. 3. ; but it was usual for the
pleader
who was called בעל ריב
"Baal Rib"
to stand on the right hand of the party cited into the
court
whether he pleaded for or against himF19Godwin's Moses and
Aaron
l. 5. c. 3. : and to this custom is the allusion here
and in Psalm 106:6 where
Satan
who is the accuser of men
and pleads against them
is placed at the
right hand
as here; and God
who pleads the cause of his poor people
is also
represented as standing on their right hand. The business of Satan here was to
accuse
to bring charges
to plead for condemnation
and endeavour to get the
sentence of it passed against Joshua; for he was at his right hand
to be an
"adversary" to him
as his name (Satan) signifies
which he has from
the
word here used; being an enemy to mankind in general
and especially to the
people of God
and more especially to persons in sacred public offices; to whom
he is αντιδικος
"a court
adversary"
as the Apostle Peter calls him
1 Peter 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 derivedF20Vid.
Schultens in Job i. 6. ; though MaimonidesF21Moreh Nevochim
ut
supra. (par. 3. c. 22. p. 398.) thinks the name is derived from שטה
which signifies to decline
or go back from anything;
since he
without doubt
makes men to decline from the way of truth to the way
of falsehood and error.
Zechariah 3:2 2 And
the Lord said to Satan
“The Lord rebuke
you
Satan! The Lord who has chosen Jerusalem rebuke you! Is this not a brand
plucked from the fire?”
YLT
2And Jehovah saith unto the
Adversary: `Jehovah doth push against thee
O Adversary
Yea
push against thee
doth Jehovah
Who is fixing on Jerusalem
Is not this a brand delivered from
fire?'
And the Lord said unto Satan
.... The same with the
Angel of the Lord
Zechariah 3:1
having heard the charge brought by him against Joshua
here called Jehovah
being the Son of God
and properly God:
The Lord rebuke thee
O Satan; these words may be
considered
either as the intercession of Jehovah the Son with Jehovah the
Father
for Joshua and his church
and against Satan; that he would reprove him
for his malice and wickedness; stop his mouth
and silence him
that he might
not go on to accuse; that he would confound his schemes
and restrain him from
doing mischief; tread him down
and bruise him under the feet of his people
and pour out his wrath upon him: or as a declaration of what should be done to
him
or what he himself would do; for it may be rendered
"the Lord will
rebuke thee"F23יגער
"increpabit"
Burkius. ; as the following clause is by some
who take
this to be a wish
and the following a positive declaration
that Jehovah the
Father would certainly rebuke Satan; as might be concluded from the reasons and
arguments used by the angel
taken from God's choice of Jerusalem; the building
of which Satan endeavoured to hinder
though God had chosen it for his
habitation and worship; and from the deliverance of Joshua out of the fire for
that purpose: and this reproof of him on the behalf of his people is founded on
their election of God:
even the Lord that hath chosen Jerusalem rebuke thee; which act is
eternal; springs from the love and grace of God towards them; antecedes all
works
good or bad
done by them; stands firm
sure
and unalterable; such who
are interested in it are called
justified
and shall be glorified; nor has
Satan anything to do with them; nor will any charge of his be of any avail
against them
Romans 8:33
is not this a brand plucked
out of the fire? which is to be understood of Joshua; not of his being delivered
out of that fire
into which the JewsF24Jarchi & Kimchi in loc.
say he was cast
along with Ahab and Zedekiah
whom the king of Babylon roasted
in it
Jeremiah 29:22 when
he marvellously escaped; others sayF25T. Hieros. Taaniot
fol. 69.
2. 8000 young priests fled to the temple
and were burnt in it
and only Joshua
was preserved; but of his deliverance out of the Babylonish captivity
and also
of the priesthood
which
during the captivity
when the temple was destroyed
and temple service ceased
was like a brand in the fire; and though Joshua the
high priest was returned
and the priesthood in some measure restored
yet not
to its former glory
the temple not being yet built; and therefore was but like
a smoking firebrand; likewise the people of God may be meant; see Amos 4:11
who are
by nature like a branch cut off
a dry stick cast into the fire
and half
burnt; they are in a state of separation from God
Father
Son
and Spirit; and
they are unprofitable and unfruitful
and in danger in themselves of being
consumed in the fire of divine wrath
of which they are as deserving as others
and are under the sentence of it; and
when convinced
have dreadful
apprehensions of being consumed by it; but
through the grace
mercy
love
and
power of God
they are plucked out of this state in the effectual calling
and
are secured from everlasting destruction; wherefore Satan is rebuked for
attempting to bring any who are instances of such grace and goodness into
condemnation; it being wicked and malicious
bold and daring
vain and fruitless;
since such are secured by the grace and power of God
and are preserved for
everlasting glory and happiness.
Zechariah 3:3 3 Now
Joshua was clothed with filthy garments
and was standing before the Angel.
YLT
3And Joshua was clothed with
filthy garments
and is standing before the messenger.
Now Joshua was clothed with filthy garments
.... Having
fallen into sin. The Jewish writersF26T. Bab. Sanhedrin
fol. 93. 1.
interpret this of the sin of his children in marrying strange wives
Ezra 10:18 or he
had married one himself
as Jerom from the Jews
on the place; or a whore
as
Justin MartyrF1Dialog. cum Trypho
p. 344. suggests; or had been
slothful and sluggish in rebuilding the temple; and
be it what it will
Satan
had aggravated it
and represented him as a most filthy creature
covered with
sin
and as it were clothed with it: sins may well be called filthy garments
since righteousnesses are as filthy rags
Isaiah 64:6. It may
also denote the imperfection of the Levitical priesthood
and the pollutions in
it
at least in those who officiated therein
and especially under the second
temple; as well as may represent the defilements of the Lord's people by sins
they fall into:
and stood before the angel: as an accused person
charged with sin
and waiting the issue of the process against him: he stood
under an humble sense of his iniquities
looking to the blood and righteousness
of Christ for pardon and justification; praying and entreating that these
filthy garments might be took away from him
and he be clothed with fine linen
suitable to his character as a priest. Such a sordid dress was the habit of
persons arraigned for crimes. It was usual
especially among the Romans
when a
man was accused of
and charged with
capital crimes
and during his
arraignment
to let down his hair
suffer his beard to grow long
to wear
filthy ragged garments
and appear in a very dirty and sordid habit; hence such
were called "sordidati"F2Salmuth. in Paneirol. Memorab.
par. 1. tit. 44. p. 187. : nay
it was not only customary for the accused
person
when he was brought into court before the people to be tried
to be in
such a filthy dress; but even his near relations
friends
and acquaintance
before the court went to voting
used to appear in like manner
with their hair
dishevelled
and clothed with garments foul and out of fashion
weeping and
crying
and deprecating punishment; thinking
by such a filthy and deformed
habit
to move the pity of the peopleF3Alex. ab Alex. Genial. Dier.
l. 3. c. 5. . It is said of the ambassadors of the Rhodians at Rome
upon a
certain victory obtained
that they appeared at first in white garments
suitable to a congratulation; but when they were told that the Rhodians had not
so well deserved to be reckoned among the friends and allies of the Romans
they immediately put on sordid garments
and went about to the houses of the
principal men
with prayers and tears entreating that cognizance might first be
taken of their cause
before they were condemnedF4Liv. Hist. l. 45.
c. 20. : though
on the contrary
some
when arraigned
as defying their accusers
and as a token of their innocence
and to show the fortitude of their minds
and even
if they could
to terrify the court itself
would dress out in the
most splendid manner; or
however
would not follow the above custom. It is
reported of Scipio Africanus
that when he was arraigned in court
he would not
omit shaving his beard
nor put off his white garments
nor appear in the
common dress of arraigned personsF5A. Gell. Noct. Attic. l. 3. c. 4.
: and when Manlius Capitolinus was arraigned in court
none of his relations
would change their clothes; and Appius Claudius
when he was tried by the
tribunes of the common people
behaved with such spirit
and put on such a bold
countenance
as thinking that by his ferocity he might strike terror into the
tribunes; and so Herod
when he was accused before Hyrcanus
went into the
court clothed in purple
and attended with a guard of armed menF6Alex.
ab Alex. ut supra. (Genial. Dier. l. 3. c. 5) : whether the above custom
obtained in Judea
and so early as the times of this prophet
is not so
evident; though Josephus ben Gorion says it was a custom for a guilty person to
stand before the judges clothed in black
and his head covered with dustF7Hist.
Heb. c. 44. apud Drusium in Amos ii. 7. ; however
it is certain that with the
Jews a distinction was made in the dress of priests
who
by the sanhedrim
were found guilty or not; such as were
were clothed and veiled in
"black"; and such as were not
but were found right and perfect
were
clothed in white; and went in
and ministered with their brethren the priestsF8Misn.
Middot
c. 5. sect. 3. T. Bab. Yoma fol. 19. 1. Maimon. Biath Hamikdash
c. 6.
sect. 11. .
Zechariah 3:4 4 Then
He answered and spoke to those who stood before Him
saying
“Take away the filthy
garments from him.” And to him He said
“See
I have removed your iniquity from
you
and I will clothe you with rich robes.”
YLT
4And he answereth and
speaketh unto those standing before him
saying: `Turn aside the filthy
garments from off him.' And he saith unto him
`See
I have caused thine
iniquity to pass away from off thee
so as to clothe thee with costly apparel.'
And he answered
and spake
.... That is
the Angel
of the Lord
before whom Joshua stood
answered to the accusations of Satan
and
the entreaties of Joshua: and spake
unto those that stood before him; not the fellows that sat
before Joshua
Zechariah 3:8 for
the priests
who were Joshua's fellows
could not take away sin; nor indeed can
ministers of the Gospel
only ministerially or declaratively
as instruments
in bringing the good news of pardon to the comfort of distressed minds; whom
the ministering angels may here represent
that stood before Christ the
Archangel
the Head of all principalities and powers
and who are ministering
spirits to him; and so the Targum paraphrases it
"and
he said to them who ministered before him;'
who
though they can not expiate sin
or make atonement for it
may bring the
tidings of pardon to a poor fallen believer:
saying
Take away the filthy garments from him; it may be
observed
that the garments of the priests were to be new and fair
according
to the Jewish canonsF9Maimon. Cele Hamikdash
c. 8. sect. 4
5. ;
and if they became filthy
they did not whiten them
nor wash them
but left
them for threads (or wicks of candles)
and put on new; and so orders are here
given not to wash the filthy garments of Joshua
but to take them away: it is
not
take him
Satan
the address is not to him; nor angels
who are spoken to
take away this filthy creature from me
I can not bear the sight of him; but
take away his sins
not the being
power
or sense of them; nor does it signify
making atonement for them
or removing them out of the sight of justice; but a
taking them away out of Joshua's sight
and giving him a sense of pardon
a
comfortable view of it
in which angels and ministers of the word may be
assisting; see Isaiah 6:6 and is
effectually done
when Christ
who has power to forgive sin
makes an
application of forgiving grace himself
as follows:
and unto him he said; that is
the Angel of
the Lord said to Joshua:
Behold
I have caused thine iniquity to pass from thee; which shows
that he had sinned
and interprets the filthy garments he was clothed with:
Christ took his iniquity upon himself
bore and made satisfaction for it
and
removed it as far from him as the east from the west; and now caused the guilt
of it to pass from his conscience
and gave him a comfortable view of the free
and full pardon of it. The word "behold" is prefixed to this
declaration of pardon
to ascertain the truth of it
to fix his attention to
it
and raise his admiration at it:
and I will clothe thee with change of raiment; garments to
put on and off; for
in those hot countries
they used to shift their garments
often; and these do not design priestly garments
such as the high priest put
on
on the day of atonement
when he put off his common garments
and
having
done his work
shifted again
Leviticus 16:23
such change of garments the high priest
indeed
had; and so had the common
priests; for they did not wear the same garments
when out of service
as when
in it; See Gill on Ezekiel 42:14
Ezekiel 44:19; but
priestly garments seem rather to be intended in the following verses
which
were put on along with the mitre: change of raiment here rather signify such as
used to be wore on festivals and holy days
rich
valuable
precious garments;
such as men wore when they went abroad
and appeared in company
and upon
return home put off again; and especially clean neat garments
as some render the
wordF11מחלצות "vestibus aliis"
i. e. "puris"
Munster; "mundas et pretiosas"
Vatablus;
"vestes elegantiores et cultiores"
Drusius; "vestibus
mundioribus"
Grotius; "vestibus mundis"
Burkius; "significat
in genere vestes decoras et pretiosas"
ib.
in opposition to filthy ones
Joshua was clothed with: when arraigned persons put on sordid garments
they
were said
"moutare vestem"
to change their apparel; but here clean
instead of filthy garments
are called change of raiment with great propriety;
and a happy exchange is this indeed! The word is in the plural number
and may
point at more garments than one
different suits of apparel
with which changes
might be frequently made
both for delight and refreshment; and may have regard
to the several garments of believers in Christ
of all good men
partakers of
the grace of God: they have the garment of an outward holy conversation
which
they are to watch and keep
lest they walk naked; and which
as it is often
spotted with sin
they wash and make white in the blood of the Lamb: and there
is the integrity and faithfulness of the saints in the performance of their
duty
in their several stations of life; and especially of those in public
office
in the discharge of that; who
as Job
put on righteousness
and it
clothes them
and judgment is as a robe and diadem to them
Job 29:14 and there
is the garment of internal holiness
the new man
consisting of the various graces
of the spirit
which is put on as a garment
and makes believers all glorious
within; as well as their clothing is of wrought gold
the righteousness of
Christ; the principal garment
called the robe of righteousness
and garments
of salvation; the best robe
and wedding garment
fine linen
clean and white
which is the righteousness or righteousnesses of the saints
Revelation 19:8 and
so the Targum renders the word here
"with righteousnesses": though
as one change of raiment
or suit of apparel
may be meant
so one sort of
righteousness only may be pointed at
even the one obedience of Christ
or his
justifying righteousness; which may be so called
to denote the excellency and
fulness of it
being sufficient to clothe and justify all the elect of God;
like raiment
this is not in the saints
but put upon them
and covers them
and keeps them warm; protects from injuries
and beautifies and adorns: this
robe of righteousness Christ has wrought out for his people
and he clothes
them with it; it is his gift unto them
and they receive it from him; by which
they are freed from all sin and condemnation
and their persons and services
are accepted with God.
Zechariah 3:5 5 And
I said
“Let them put a clean turban on his head.” So they put a clean turban
on his head
and they put the clothes on him. And the Angel of the Lord stood by.
YLT
5He also said
`Let them set
a pure diadem on his head. And they set the pure diadem on his head
and clothe
him with garments. And the messenger of Jehovah is standing
And I said
Let them set a fair mitre upon his head
.... These are
either the words of Jehovah the Father
who has all the angels at his command
and can order them to do what he pleases; always regards the intercession of
Christ; is ever well pleased with his righteousness
and with his people
as
clothed with it; and
where he gives grace
he gives more grace: a man clothed
with Christ's righteousness is upon rising ground; he is in the way to great
honour and glory: or
as some think
they are the words of the Angel of the
Lord
the Messiah
continued
who willed
ordered
and commanded his
ministering servants to do this
that Joshua might appear agreeably to the
dignity of his office
and look great
as well as clean and neat: or rather
they are the words of Zechariah the prophet; and design either the inward
thoughts and secret wishes of his mind; or were an humble request of his
and
was regarded; who
seeing something wanting to make Joshua a complete high
priest
intercedes for it: so one saint rejoices in the restoration of another;
and is so far from envying the gifts and graces of the greatest
that he wishes
him more:
so they set a fair mitre upon his head; such as the
high priest wore; on which was a plate of gold
and on it written
"Holiness to the Lord"; and was an emblem of Christ being made
sanctification to his people; see Exodus 28:4. The
mitre was a garment of the high priest
a sort of covering for the head
a cap
or turban: it was made of linen
and is called the linen mitre
Leviticus 16:4 and
that which Joshua might have wore before
being stained and foul
it is
requested that a "fair" or "clean"F12צניף טהור κιδαριν
καθαραν
Sept.; "cidarim mundam"
V. L. Pagninus
Montanus
&c. דכיא
Targum. one might be set upon
his head. It consisted
as the Jewish writers sayF13Maimon. Cele
Hamikdash
c. 8. sect. 19.
of sixteen cubits or ells
which were rolled up in
the form of a Turkish turban; and has its name in Hebrew from its being thus
rolled up. The account JosephusF14Antiqu. l. 3. c. 7. sect. 3. gives
of it is
that it was
"a
cap or bonnet wore on the head
not rising up in a point
nor encompassing the
whole head
but put on little more than the middle of it; and is called
"masnaempthes" (it should be "mitznephet"); and is formed
in such a manner
as to look like a crown
made of a linen web
like a swath or
roller; for it is many times rolled about and sewed;'
and
with which Jerom's account of it agrees; who saysF15De Vestitu
Sacerdotum ad Fabiolam
fol. 19. I.
"the
fourth sort of garment is a round cap or bonnet
such as we see painted on
Ulysses
like a globe
circle
or sphere
divided in the middle
and one part
set on the head: this we and the Greeks call a "tiara"; the Hebrews
"mitznephet": it has no point at top
nor does it cover the whole
head to the hair
but leaves a third part of the forehead uncovered; and so
bound with a lace at the back of the head
that it cannot easily fall from it:
it is made of fine linen; and is so well covered with a linen cloth
(and which
also Josephus takes notice of in the above place)
that no traces of the needle
appear without.'
It
hid the seams
and the deformity of them: both the high priest and the common
priests wore mitres
as appears from Exodus 28:4 and the
difference between them
according to the Jewish writersF16Maimon.
Cele Hamikdash
c. 8. sect. 2. Aben Ezra in Exod. xxviii. 36.
seems chiefly
to lie in the manner of rolling and wrapping them: the mitre of the high priest
was wrapped about his head
as you roll a broken limb
roll upon roll
and did
not rise up to a point
but was flat on his head; but that of the common
priests consisted of various folds and rolls; which gradually rose up to a
point
as a nightcap
or high crowned hat. JosephusF17Ut supra
(Antiqu. l. 3. c. 7.) sect. 6. contrary to all other writers
makes the high
priest to have two mitres; for he says
he had a cap like to the former
such
as all the rest of the priests had
upon which another was sewed
variegated
with blue
or a violet colour; which BrauniusF18De Vestitu Sacerdot.
Hebr. l. 2. c. 21. p. 795. thinks is a mistake of his
arising from the blue
lace
with which the plate of gold
that had engraven on it Holiness to the
Lord
was fastened to the mitre; or else that the place is corrupted
or has
been interpolated by some other hand; since this would make the high priest to
have nine garments
and not eight only; but Fortunatus ScacchusF19Sacr.
Elaeochrism. Myroth. l. 3. c. 39. p. 995. Vid. Solerium de Pileo
sect. 12. p.
257. takes the passage to be genuine
and argues from it for another mitre or
cap
more worthy of the high priest; and which was peculiar to him
and was
very curiously wrought
and on which the celestial globe was figured; and so
Josephus saysF20Ut supra
(Antiqu. l. 3. c. 7.) sect 7.
that the
cap being made of blue or hyacinth
seemed to signify heaven; for otherwise the
name of God would not have been put upon it. The son of Sirach
Ecclesiasticus 45:12
speaks very highly of this covering of the high priest's head
calling it
"a
crown of gold upon the mitre
wherein was engraved Holiness
an ornament of
honour
a costly work
the desires of the eyes
goodly and beautiful;'
as
here a fair mitre:
and clothed him with garments; priestly ones
suitable
to his office
which were in all eight; which were the linen breeches; the coat
of linen; an embroidered girdle; a robe of blue; an ephod of gold; a
breastplate curiously wrought
in which were the Urim and Thummim; a mitre of
fine linen
and a plate of pure gold on it
Leviticus 8:7 and
on the day of atonement he wore the four following extraordinary garments
breeches
coat
girdle
and mitre all of linen
Leviticus 16:4 F21Maimon
Cele Hamikdash
c. 8. sect. 1
2
3. ; all which were typical of the clothing
of believers by Christ
by whom they are made priests unto God: "and
clothed him with garments"; priestly robes
suitable to his office:
and the Angel of the Lord stood by; to see all done
according to his order; and not as a mere spectator
for he was concerned in
clothing him himself; and he still stood to denote his constant care of Joshua
and his regard to him
and as having something more to say to him
as follows:
Zechariah 3:6 6 Then
the Angel of the Lord admonished Joshua
saying
YLT
6and the messenger of
Jehovah doth protest to Joshua
saying:
And the Angel of the Lord protested unto Joshua
saying. He not only
gave his word
but annexed his oath; he called as it were heaven and earth to
witness; and this he did to confirm the faith of Joshua in the promises he was
about to make
as well as in the blessings of grace bestowed upon him; as the
pardon of his sins
the justification of his person
and acceptance with God.
Zechariah 3:7 7 “Thus
says the Lord of hosts: ‘If you will walk in My ways
And if you will keep My
command
Then you shall also judge My house
And likewise have charge of My courts;
I will give you places to walk Among these who stand here.
YLT
7`Thus said Jehovah of
Hosts: If in My ways thou dost walk
And if My charge thou dost keep
Then also
thou dost judge My house
And also thou dost keep My courts
And I have given
to thee conductors among these standing by.
Thus saith the Lord of hosts
.... For this Angel was
no other than the Lord of armies in heaven and in earth:
If thou wilt walk in my ways; prescribed in the word
of God
moral
ceremonial
and evangelical; in Christ the grand way
and indeed
the only way of salvation; and in the paths of faith
truth
righteousness
and
holiness; in the ways of God's commandments
which are pleasant
and attended
with peace; such a walk and conversation
and such obedience
the grace of God
teaches
and obliges to:
and if thou wilt keep my charge; the things he gave in
charge
all his commands and ordinances
particularly such as belonged to the
priestly office and Levitical service; see Numbers 3:7 all
which might be expected after so many favours granted:
then thou shall also judge my house
and shalt also keep my courts: preside in
the temple
be governor in it
and have the care of all the courts belonging to
the people and the priests
and the advantages arising from thence. The meaning
is
that whereas the office of the priesthood was in disuse through the
captivity
and was become contemptible through the sins of the priests
it should
now be restored to its former honour and glory: to have a place in the house of
God
the church
is a great honour
and still more to be a governor and ruler
in it:
and I will give thee places to walk among those that stand by; either among
fellow priests
or fellow saints; or rather among the angels that stood before
the Angel of the Lord
and ministered to him; signifying that he should enjoy
their company
be like unto then
and join in service with them in heaven
in a
future state: and "walking places" among them denote the pleasures of
the heavenly state
as well
as the safety and glory of it; see Isaiah 57:2. The
Targum very agreeably paraphrases the words thus
"and
in the resurrection or quickening of the dead
I will raise or quicken thee;
and I will give thee feet walking among these seraphim.'
The
allusion is to those walks that were in the temple
such as Christ walked in
John 10:23 and the
pavement in Ezekiel's temple
Ezekiel 40:17.
Zechariah 3:8 8 ‘Hear
O Joshua
the high priest
You and your companions who sit before you
For they
are a wondrous sign; For behold
I am bringing forth My Servant the BRANCH.
YLT
8Hear
I pray thee
Joshua
the high priest
Thou and thy companions sitting before thee
(For men of type
[are] they
) For lo
I am bringing in My servant -- a Shoot.
Hear now
O Joshua the high priest
.... What he was about to
say further concerning the bringing forth of the Messiah
the antitype of him
and of all the priests:
thou and thy fellows
that sit before thee; the Jews
interpretF23T. Bab. Sanhedrin
fol. 93. 1. & Jarchi in loc.
these of Hananiah
Mishael
and Azariah
for whom wonders were wrought in
delivering them from the fiery furnace; but rather they design the priests and
the prophets
and chief men
that came up with Joshua out of the captivity; and
especially the young priests that sat before him as his disciples
to be
instructed by him in things belonging to the priestly office:
for they are men wondered at; or
"men of a sign"F24אנשי מופת "viri
portenti"
Montanus
Calvin
Drusius
Cocceius; "viri
prodigiorum"
Vatablus; "viri prodigii"
Burkius.
or
"wonder"; typical of Christ
the great High Priest; they were
"men wondered at"
as all the people of God are: they are wondered at
by themselves
that God should have any love to them
any thoughts concerning
them; make a covenant with them in his Son; send him to die for them; call them
by his grace; make them sons and heirs of his
and at last bring them to glory:
and they are wondered at by the men of the world; that they should make such a
choice as they have; that they should bear afflictions with so much
cheerfulness and patience; that they should be so supported under them
and
even thrive and flourish amidst them. The life of a believer is all a mystery
and wonderful: and they are wondered at by the angels
as they are the chosen
of God
the redeemed of the Lamb
and called from among men; and they shall be
the spectators of wonderful things themselves
which they will be swallowed up
in the admiration of to all eternity. The Targum paraphrases the words thus
"for
they are men worthy to have miracles wrought for them;'
and
indeed
though they are not worthy
yet miracles of grace are wrought for them
and one follows:
for
behold
I will bring forth my servant the BRANCH; not
Zerubbabel
as some interpret it; but the Messiah
as the Targum of Jonathan
paraphrases it; and which is the sense of some other Jewish writers. Kimchi
though he interprets the Branch of Zerubbabel
yet observes there are some of
their interpreters who explain it of the Messiah; and it is as if it was said
though I bring you this salvation
yet I will bring you a greater salvation
than this
at the time I shall bring forth my servant the Branch: and again
they interpret it of him
because the name of the Messiah is Menachem
i.e. the
Comforter; and which is numerically the same with "Tzemach"
the
Branch; and Aben Ezra
who first explains it the same way as Kimchi
yet adds
but many interpreters say this Branch is the Messiah: and he is called
Zerubbabel
because he is of his seed
even as he is called David; and David my
servant shall be their Prince for ever
Ezekiel 37:25
likewise another Jewish writer
R. Abraham SebaF25Tzeror Hammor
fol. 114. 2. 3.
understands it of the Messiah. The heathens used to call
their heroes the branches of the gods; the branch of Jupiter
and the branch of
Mars
&c. are frequently met with in the poetsF26Vid. Huet.
Demonstr. Evangel. prop. 9. c. 59. p. 520.
and perhaps taken from this name
of the Messiah; who is the servant of God as Mediator
and became so by being
made of a woman
and made under the law; and is a servant of God's choosing
sending
and rewarding; the chief of whose service lay in the redemption of his
people; and who was an obedient
diligent
prudent
and faithful servant. The
name of "the Branch" is given him elsewhere
Isaiah 4:2 and
designs his descent as man
and the meanness of it; and yet his fruitfulness in
himself
and to his people: the "bringing" him "forth"
intends his incarnation; and shows that he existed before
and was with God
and is brought forth by him as an instance of his grace and love to men; and
because this was a matter of great moment
and very wonderful
and would
certainly be done
and deserved attention
the word "behold" is prefixed
to it. The Septuagint render this word by ανατολη
"the rising sun"
or that part of the heavens where the sun rises
the east; and the Vulgate Latin version has "orientem"
"the
east": hence another Zechariah calls the Messiah "the Day spring from
on high"
Luke 1:78 and one
of his titles is "the Sun of righteousness"
Malachi 4:2. The
eastern part of the heavens was attributed by the heathens to their gods
and
reckoned their seat and abodeF1Porphyry & Varro in Festus
apud
Gregory's Notes and Observations
c. 18. p. 72. ; and from hence the Messiah
came
that man from heaven; he was born in the eastern part of the world. Some
render the words
in Micah 5:2
"his goings forth are out of the east"F2Gregory
ib. p.
82. ; and it was from the mount of Olives
which was to the east of Jerusalem
that he went up to heaven; and from the same point of the heavens will he come
again
since his feet will stand on that mountain
Acts 1:11 he is the
Angel said to ascend from the east
Revelation 7:2 and
perhaps it is owing to this version of the word here
and elsewhere
when used
of the Messiah
that he came to be known among the Gentiles by this name; to
which it is thought TacitusF3Hist. l. 5. c. 13. has respect
when he
says
"many
were persuaded that in the ancient books of the priests were contained a
"prophecy"
that at that time "Oriens"
or the east
should
prevail;'
that
is
such an one should exist
or rule in the world
whose name is
"Oriens"
or the rising sun.
Zechariah 3:9 9 For
behold
the stone That I have laid before Joshua: Upon the stone are
seven eyes. Behold
I will engrave its inscription
’ Says the Lord of hosts
‘And I will remove the iniquity of that land in one day.
YLT
9For lo
the stone that I
put before Joshua
On one stone [are] seven eyes
Lo
I am graving its graving
An affirmation of Jehovah of Hosts
And I have removed the iniquity of that
land in one day.
For
behold
the stone that I have laid before Joshua
.... Not the
plummet in the hand of Zerubbabel; nor the first and foundation stone of the
temple laid by him in the presence of Joshua; but Christ the Stone of Israel
whom the builders refused
the foundation and corner stone of the spiritual
building the church: and this was laid before Joshua to build his faith upon
to view his safety and security on it
and to take comfort from it for himself;
and to lay it before others
and instruct them in the nature and use of it
for
their comfort also. It was prophetically laid before him in the prophecies of
Christ
that went before; and typically
when the foundation of the temple was
laid
Ezra 3:9 the temple
being a type of the church
and the foundation of it a type of Christ: and this
being done by Jehovah
shows that he is the chief builder; that this stone must
be an excellent one
that is of his laying; that that building must stand
which this is the foundation of; and that under builders have great
encouragement to work; see Isaiah 28:16.
Vitringa
on the place referred to
interprets Joshua of Isaiah
who prophesied
of this stone in the said place
and before whom it was laid by a spirit of
prophecy; Isaiah and Joshua being words of the same signification and
formation: but Isaiah was no high priest; for there is no room to think that
Joshua
in this verse
is another and distinct from Joshua the high priest
in
the former:
upon one stone shall be seven eyes; meaning
either the eyes of Christ himself
which he has
and are in him; for Christ is
not only a Living Stone
but a seeing one
even all seeing; he is all eye. This
may be an allusion to such stones that have the resemblance of eyes upon them:
such a stone is that which ScheuchzerF4Specimen. Lithograph. Helvet.
Curois. fig. 37. p. 27. speaks of
and calls "siliculus ommatias"
being found in the river Sila; which represents the fore part of the bulb of
the eye
and the black pupil of the eye in a snowy white; and
after a small
interstice
as surrounded with another black circle; with which may be compared
the "achates"
in the middle of which is an onyx
resembling an eye
and is therefore named by VelschiusF5Hecatost. I. Obs. 22. apud ib.
"achates ommatias"
and "onych ophthalmos". Some stones
have on them the figures of the eyes of animals
and have their names from
them; as the "oegophthalmos"
which is very much like the eye of a
goat; and "lycophthalmos"
in the middle of which the black is
surrounded with white
as the eyes of wolves
and in all respects like unto them;
and "hyophthalmos"
which bears the likeness of the eyes of swine:
and some resemble human eyes; there is one called "triophthalmos"
which is bred with the onyx
and represents three eyes of a man together; all
which are made mention of by PlinyF6Nat. Hist. l. 37. c. 11. : but
here is a stone with seven eyes in it
denoting perfection of sight in him as a
divine Person
special oversight of his people
and fulness of grace in him as
Mediator; for the fulness of the gifts and graces of the Spirit in him
for the
use of his people
is signified by seven eyes
Revelation 5:6 they
may design the omniscience of Christ in general
which reaches to all persons
and things
and greatly qualifies him to be the Head of the church
and Judge
of the world; and likewise his special knowledge
care
and watchfulness of his
own people
from everlasting
in time
at
and before
and after conversion
under all their trials and exercises: or they design the eyes which are looking
to him
and are intent on him; and the sense is
that all eyes are upon him:
the eyes of God the Father were upon him in the council and covenant of peace
and under the Old Testament
as the surety of his people
to make satisfaction
for them; and
when the fulness of time was come
to send him forth; and during
his infancy
and throughout his life
to preserve him; and in the whole of his
humiliation
sufferings
and death
his eye was on him with pleasure and
satisfaction; and when in the grave to raise him up; and now in heaven
for the
acceptance of his people: the eyes of the Holy Spirit are on him
to take of
his things
and show them to his people: the eyes of angels are upon him
in
point of dependence
service
and worship; their eyes were upon him when here
on earth
as he ascended to heaven
and now he is there; the eyes of all the
saints
under the Old Testament
were upon him
expecting him
and looking to
his person
and to his blood and sacrifice
that were to be offered; the eyes
of all believers
under the New Testament
in all times and places
are to him
for pardon
righteousness
life
and salvation; and the eyes of all
good and
bad
will be fastened on him
when he comes a second time
in the clouds of
heaven; and the eyes of all the glorified ones will be upon him to all
eternity
beholding his glory; to this sense agrees the Targum
which renders
the words
"upon one stone
seven eyes look to it". R. Joseph Kimchi
interprets these eyes of seven men
Joshua
Ezra
Zerubbabel
Nehemiah
and the
three prophets
Haggai
Zechariah
and Malachi:
behold
I will engrave the engraving thereof
saith the Lord of
hosts: either with the names of his elect
which are not only written
in the book of the Lamb; but their persons are put into his hands
and engraven
there; and are bore upon his shoulders
he having the care and government of
them; and are upon his breastplate
and on his heart
he being their
representative
and presenting them for a memorial before the Lord; as the
names of the tribes of Israel were on the stones
on the shoulders
and on the
breastplate of the high priest; in all which Jehovah is concerned: or else with
the gifts and graces of the Spirit
like a carved or polished stone; his human
body was prepared and formed by him
and his human soul was filled with him;
and he
as Mediator
was full of grace and truth; which is one branch of his
glory
and draws the eyes of believers to him: or these engravings may intend
the sufferings of Christ; the wounds and marks in his flesh; or
the
"openings"F7מפתח פתחה "aperiens apertionem ejus"
Montanus;
"aperio"
Munster.
in his feet
hands
and side
as it may be
rendered; the incisions and cuts made there by the nails and spear; which were
according to the determination
will
and pleasure of God; according to his
purposing and commanding will
which Christ was obedient to; and are pleasing
to God
as being the accomplishment of his counsel and covenant; satisfactory
to his law and justice; what procured the salvation of his people
and brought
glory to him: unless this is rather to be understood of the exaltation and
glorification of his human nature in heaven; of his being beautified
adorned
and crowned with glory and honour there
and made the head stone of the corner;
and indeed all these things may be included. The allusion seems to be to
engraving of stones
either by nature
or by art; some have forms and figures
on them
which are not engraven by art
or man's device
but are of God
and by
nature; such as those stones before mentioned
that have the resemblance of
eyes upon them; and the "achates"
which was wore in the ring of
Pyrrhus king of Epirus
in which were seen the nine Muses
and Apollo holding a
harp; and which were not engraven by art
as PlinyF8Nat. Hist. l.
37. c. 1. observes; but the spots of nature's own accord were so placed
as
that to each Muse its proper ensign was given: others are engraven by the art
of men
as the onyx stones
which had the names of the children of Israel on
them
wore on the shoulders of the high priest; by which instance it appears
that the art of engraving on precious stones is very ancient
and in which the
ancients are said to excel; their engravings on agates
cornelians
and onyx
surpass anything of that kind produced by the moderns. Pyrgoteles
in the times
of Alexander
and Dioscorides
under the first Roman emperors
were the most
eminent engravers we read of. This art
with other polite arts
was buried
under the ruins of the Roman empire
until it was retrieved in Italy at the
beginning of the fifteenth century
by two Italians; and from that time has
been common enough in EuropeF9Chamber's Dictionary
in the word
"Engraving". : but since this stone here was for building
rather the
allusion is to the engraving and polishing of corner stones and frontispieces
in edifices; and particularly to those costly
curious
and carved stones used
and laid in the temple; see Mark 13:1 or to the
first stone laid in the foundation
in which little orbs were engraven
and
medals of gold or silver put in them
bearing the name
country
and descent of
the builder
and the day
year
and reign in which the structure was begun;
which little orbs are thought to be called eyes
because of the orbicular form
of the eyeF11Capellus in loc. : so Grotius thinks the engraving of
the seven eyes on the stone is here referred to; which stone he takes to be the
plummet in the hand of Zerubbabel
when the foundation of the temple was laid
Zechariah 4:10 at
which time these seven eyes were caused suddenly to appear on it
and is the
wonder spoken of
Zechariah 3:8
and I will remove the iniquity of that land in one day; not Judea
nor Chaldea
but Immanuel's land
the church and people of God
Isaiah 8:8 even all
the elect and covenant ones
for whom Christ suffered and died
and who are
laid upon this stone; their sins Jehovah removed from them to Christ their
surety; and Christ
by bearing them
and the punishment of them
took them
away; and God removed them
both from him and them
upon his becoming a
sacrifice for them; and that wholly out of sight
so as that he never will
impute them to them
nor condemn them for them; and this was all done "in
one day". Jarchi
upon the text
says
"I
know not what day this is;'
but
we Christians know it was the day on which Christ suffered and died
and
offered himself a sacrifice for sin; by which one offering of himself
once for
all
he put away sin for ever; it was all done in one day
Hebrews 7:27 on the
day he suffered
when he
expiring on the cross
said
"it is
finished"; namely
sin
and complete salvation from it.
Zechariah 3:10 10 In
that day
’ says the Lord of hosts
‘Everyone will invite
his neighbor Under his vine and under his fig tree.’”
YLT
10In that day -- an
affirmation of Jehovah of Hosts
Ye do call
each unto his neighbour
Unto the
place of the vine
And unto the place of the fig-tree!'
In that day
saith the Lord of hosts
.... The
Gospel dispensation
which began with the incarnation
sufferings
death
and
resurrection of Christ
and still continues; called sometimes the day of
salvation
the acceptable time
and year of the redeemed:
shall ye call every man his neighbour under the vine
and under
the fig tree; which may be expressive of the desire of gracious souls after
the conversion of others; they would have them come under the means of grace;
and are desirous that the means might be blessed to them; that they might know
Christ
and be partakers of the same grace with them; which arises from a sense
they have of the blessings they share in; from a love to immortal souls
and a
desire to promote the glory of God; also of the fruitfulness and plenty of the
Gospel dispensation; Christ is the true vine
laden with precious fruits; from
him saints have all their fruitfulness; they sit under his shadow with delight
and his fruit is sweet unto them; the provisions of his house are very
excellent and precious
to which others are invited to partake of: likewise of
the fellowship and communion which saints have with each other; they converse
in private
join in public worship
and feast together at the Lord's table; and
encourage one another so to do; all which is crowned with the presence of God
and fellowship with him: moreover
the words may suggest that peace and
tranquillity enjoyed by believers under the Gospel dispensation
and that
safety and security which they have in and through Christ; See Gill on Micah 4:4.
──《John Gill’s
Exposition of the Bible》