Zechariah · Chapter 3

V. 1. And he-The Lord represented to me in a vision. Standing-Ministering in his office. The angel-Christ.

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.] ˆcc Satan signifies an adversary. wnccl lesiteno, to be his adversary, or accuser.

Verse 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 Zechariah 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 Revelation 12:10. “So here he is represented as aggravating the faults of Joshua, the representative of the whole body of the Jews, (see verse 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 Psalm 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.”

Verse 1. Joshua the highpriest standing before the angel of the Lord, to make intercession for the restoration of Israel. This was a figure of Jesus, whose name he bore. And Satan, the adversary, at his right hand, ready to oppose the building of the temple, by stirring up the evil efforts of Sanballat and others.

1. He showed me — Either Jehovah, who is the author of all prophetic revelation (Zechariah 1:20; Amos 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 (Ezra 2:2; 3:2), the son of Jehozadak (Haggai 1:1; 1 Chronicles 6:15), the grandson of Seraiah (2 Kings 25:18). He was the ecclesiastical head, while Zerubbabel was the civil ruler (Haggai 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 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 (Numbers 27:2; 1 Kings 3:16; Deuteronomy 19:17); more frequently of a servant standing before his master, to minister to his wants (Genesis 41:46; Deuteronomy 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 1 Chronicles 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 Psalm 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.

V. 2. The Lord-Christ, as a mediator, rather chuses to rebuke him in his father’s name, than in his own. Is not this-Joshua.

Verse 2. Is not this a brand plucked out of the fire?] The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jude 1:9 relates to this circumstance-the very same phraseology which occurs here. See Clarke’s notes on “Jude 1:9”, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan’s design, who accuses the followers of God day and night. See Revelation 12:10.

Verses 2-5. And the Lord said, &c. — The Logos, or Son of God, said unto Satan; The Lord — Namely, God the Father; rebuke thee — And not suffer thy mischievous imagination against Jerusalem and the temple to prosper. Even the Lord that hath chosen Jerusalem — Who hath chosen that place for his especial residence. Christ, as a mediator, rather chooses to rebuke the adversary in his Father’s name than in his own. Is not this a brand plucked out of the fire — “Is not this small remnant returned from captivity,” represented here by Joshua, “miraculously rescued from utter destruction, like a brand plucked out of the fire? and can it be thought that God will not preserve them?” Now Joshua was clothed with filthy garments — Denoting the sins and pollutions of the people, of whom he was the representative. And he spake unto those that stood before him — Christ spake to the inferior angels, his servants; Take away the filthy garments from him — Remove, or cause them to be removed. These filthy garments those angels removed, but another and superior hand takes away the sins and pollutions signified by that emblem. And he — Namely, Christ, the Lamb of God; said, Behold, I have caused thine iniquity to pass from thee — I have, by my merits and Spirit, removed the guilt, power, and pollution of thine iniquity. And I will clothe thee with change of raiment — With other garments, namely, such as are not filthy or polluted, but clean and rich, an emblem of holiness. As the filthy garments denoted the sins of the people, whose representative Joshua was, the taking them away denoted God’s pardoning their public and national transgressions, and his restoring them to his favour and protection. “The Jews used to change their garments under any public calamity; which calamity being over, they expressed the change of their condition, and the greatness of their joy, by clothing themselves in garments adapted to their circumstances:” see Calmet. And I said — I, the Lord, further said, or commanded. The LXX. omit these words, prefixing and to the following expression: and the Syriac and Vulgate read, He said, Let them set a fair mitre upon his head — As the new garments put upon Joshua were such as belonged to the high-priest, and were contrived for glory and beauty, Exodus 28:2, so the mitre was the proper ornament for his head. And the angel of the Lord stood by — Namely, Christ, through whose mediation, and at whose command, the above was done.

Ver. 2. Is not this a brand plucked out of the fire? This chosen minister had been marvellously preserved, and was now plucked as a brand from the fiery furnace of the Babylonian captivity. The hairs of a good man are all numbered. In 1763, a print of the venerable WESLEY appeared, preaching in the open air. On one side was a scroll, exhibiting the burning of the straw-thatched vicarage of Epworth, when this eminent minister, then an infant, was saved from the flames through a window at the gable-end of the house.

2. Permission is denied to the adversary to present his charges. Jehovah — Identical with “angel of Jehovah” in verse 1 (see on Zechariah 1:11). Satan — As in verse 1. Rebuke thee — Reprove, put to silence (Jeremiah 29:27). The sentence is repeated for the sake of emphasis, and to permit the addition of a clause explaining why Jehovah must rebuke the adversary. Jehovah that hath chosen Jerusalem — The adversary was seeking to persuade Jehovah to cast off Judah and Jerusalem; it cannot be done, for Jehovah has made his choice (compare Zechariah 1:17; 2:12), which must stand. True, the sins of the people prevent a close union between them and Jehovah, but these sins he can remove. Is not this a brand plucked out of the fire? — Not Joshua, but the people represented by Joshua, their high priest. The fire is the exile (compare Amos 4:11); from it Jehovah has restored his people; surely he will not leave his work incomplete; he cannot permit the adversary to bring to naught his own gracious purpose.

Verses 3ff. show what Jehovah is determined to do with the sins that form the basis of the adversary’s accusation. Filthy garments — There is no allusion here to the custom, described by Livy, of accused persons wearing sordid garments during their trial. The filthy garments are a symbol of sin, of moral uncleanness (Isaiah 4:4; 64:6); as already said, not of the personal sins of the high priest but of the sins of the people. “A nation so guilty… could no longer be the holy and priestly nation; its priests could no longer be priests; nor its high priest be high priest any more.” If the sin could be removed the community need not be cast off; once more it might be called “an elect race, a royal priesthood, a holy nation, a people for God’s own possession.” This Jehovah proceeds to do. He answered — The angel. For answer see on 1:10. Those that stood before him — The servants; they are ordered to remove the filthy garments. Then the angel turns to Joshua and explains to him the significance of the proceeding; it symbolizes the removal of his sin, or, better, the people’s sin. At the same time he issues orders to substitute clean garments for those that have been discarded. I will clothe — Should be translated as an imperative (G.-K., 113z; so LXX.), “clothe,” which is co-ordinate with “take away.” The carrying out of the command is recorded in verse 5, “they clothed him.” Change of raiment — R.V., “rich apparel.” A word found again only in Isaiah 3:22, where R.V. translates “festival robes”; not necessarily costly and magnificent, but fresh and clean garments; the putting on of these completes the process of purification.

V. 3. With filthy garments-The emblem of a poor or sinful state. The angel-Christ.

Verse 3. Joshua was clothed with filthy garments] The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.

Verses 2-5. And the Lord said, &c. — The Logos, or Son of God, said unto Satan; The Lord — Namely, God the Father; rebuke thee — And not suffer thy mischievous imagination against Jerusalem and the temple to prosper. Even the Lord that hath chosen Jerusalem — Who hath chosen that place for his especial residence. Christ, as a mediator, rather chooses to rebuke the adversary in his Father’s name than in his own. Is not this a brand plucked out of the fire — “Is not this small remnant returned from captivity,” represented here by Joshua, “miraculously rescued from utter destruction, like a brand plucked out of the fire? and can it be thought that God will not preserve them?” Now Joshua was clothed with filthy garments — Denoting the sins and pollutions of the people, of whom he was the representative. And he spake unto those that stood before him — Christ spake to the inferior angels, his servants; Take away the filthy garments from him — Remove, or cause them to be removed. These filthy garments those angels removed, but another and superior hand takes away the sins and pollutions signified by that emblem. And he — Namely, Christ, the Lamb of God; said, Behold, I have caused thine iniquity to pass from thee — I have, by my merits and Spirit, removed the guilt, power, and pollution of thine iniquity. And I will clothe thee with change of raiment — With other garments, namely, such as are not filthy or polluted, but clean and rich, an emblem of holiness. As the filthy garments denoted the sins of the people, whose representative Joshua was, the taking them away denoted God’s pardoning their public and national transgressions, and his restoring them to his favour and protection. “The Jews used to change their garments under any public calamity; which calamity being over, they expressed the change of their condition, and the greatness of their joy, by clothing themselves in garments adapted to their circumstances:” see Calmet. And I said — I, the Lord, further said, or commanded. The LXX. omit these words, prefixing and to the following expression: and the Syriac and Vulgate read, He said, Let them set a fair mitre upon his head — As the new garments put upon Joshua were such as belonged to the high-priest, and were contrived for glory and beauty, Exodus 28:2, so the mitre was the proper ornament for his head. And the angel of the Lord stood by — Namely, Christ, through whose mediation, and at whose command, the above was done.

Ver. 3. Joshua was clothed with filthy garments. The thread-worn garments of the captivity, and the defilement of sin. These are now changed for the hallowed costume of office, and the robes of righteousness.

V. 4. And he-Christ. Unto those-Ministerial angels. I have caused-What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it. With change of raiment-Clean and rich, the emblem of holiness.

Verse 4. Take away the filthy garments] The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.

Verses 2-5. And the Lord said, &c. — The Logos, or Son of God, said unto Satan; The Lord — Namely, God the Father; rebuke thee — And not suffer thy mischievous imagination against Jerusalem and the temple to prosper. Even the Lord that hath chosen Jerusalem — Who hath chosen that place for his especial residence. Christ, as a mediator, rather chooses to rebuke the adversary in his Father’s name than in his own. Is not this a brand plucked out of the fire — “Is not this small remnant returned from captivity,” represented here by Joshua, “miraculously rescued from utter destruction, like a brand plucked out of the fire? and can it be thought that God will not preserve them?” Now Joshua was clothed with filthy garments — Denoting the sins and pollutions of the people, of whom he was the representative. And he spake unto those that stood before him — Christ spake to the inferior angels, his servants; Take away the filthy garments from him — Remove, or cause them to be removed. These filthy garments those angels removed, but another and superior hand takes away the sins and pollutions signified by that emblem. And he — Namely, Christ, the Lamb of God; said, Behold, I have caused thine iniquity to pass from thee — I have, by my merits and Spirit, removed the guilt, power, and pollution of thine iniquity. And I will clothe thee with change of raiment — With other garments, namely, such as are not filthy or polluted, but clean and rich, an emblem of holiness. As the filthy garments denoted the sins of the people, whose representative Joshua was, the taking them away denoted God’s pardoning their public and national transgressions, and his restoring them to his favour and protection. “The Jews used to change their garments under any public calamity; which calamity being over, they expressed the change of their condition, and the greatness of their joy, by clothing themselves in garments adapted to their circumstances:” see Calmet. And I said — I, the Lord, further said, or commanded. The LXX. omit these words, prefixing and to the following expression: and the Syriac and Vulgate read, He said, Let them set a fair mitre upon his head — As the new garments put upon Joshua were such as belonged to the high-priest, and were contrived for glory and beauty, Exodus 28:2, so the mitre was the proper ornament for his head. And the angel of the Lord stood by — Namely, Christ, through whose mediation, and at whose command, the above was done.

V. 5. I said-Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ. A fair mitre-The proper ornament for the head of the high-priest. With garments-All the garments which appertained to the high priest. The angel-Christ.

Verse 5. A fair mitre upon his head] To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, Exodus 28:4, &c. Clothed him with garments] Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.

Verses 2-5. And the Lord said, &c. — The Logos, or Son of God, said unto Satan; The Lord — Namely, God the Father; rebuke thee — And not suffer thy mischievous imagination against Jerusalem and the temple to prosper. Even the Lord that hath chosen Jerusalem — Who hath chosen that place for his especial residence. Christ, as a mediator, rather chooses to rebuke the adversary in his Father’s name than in his own. Is not this a brand plucked out of the fire — “Is not this small remnant returned from captivity,” represented here by Joshua, “miraculously rescued from utter destruction, like a brand plucked out of the fire? and can it be thought that God will not preserve them?” Now Joshua was clothed with filthy garments — Denoting the sins and pollutions of the people, of whom he was the representative. And he spake unto those that stood before him — Christ spake to the inferior angels, his servants; Take away the filthy garments from him — Remove, or cause them to be removed. These filthy garments those angels removed, but another and superior hand takes away the sins and pollutions signified by that emblem. And he — Namely, Christ, the Lamb of God; said, Behold, I have caused thine iniquity to pass from thee — I have, by my merits and Spirit, removed the guilt, power, and pollution of thine iniquity. And I will clothe thee with change of raiment — With other garments, namely, such as are not filthy or polluted, but clean and rich, an emblem of holiness. As the filthy garments denoted the sins of the people, whose representative Joshua was, the taking them away denoted God’s pardoning their public and national transgressions, and his restoring them to his favour and protection. “The Jews used to change their garments under any public calamity; which calamity being over, they expressed the change of their condition, and the greatness of their joy, by clothing themselves in garments adapted to their circumstances:” see Calmet. And I said — I, the Lord, further said, or commanded. The LXX. omit these words, prefixing and to the following expression: and the Syriac and Vulgate read, He said, Let them set a fair mitre upon his head — As the new garments put upon Joshua were such as belonged to the high-priest, and were contrived for glory and beauty, Exodus 28:2, so the mitre was the proper ornament for his head. And the angel of the Lord stood by — Namely, Christ, through whose mediation, and at whose command, the above was done.

5. And I said — If the present Hebrew text is original, the prophet must be the speaker. He has been an interested bystander; now he can contain himself no longer, and he prays that the diadem be restored to the high priest. LXX. omits these words and continues with the imperative, “set,” which is co-ordinated to “take away” and “clothe” in verse 4. LXX. presents the smoother reading and may be original. Set a fair [“clean”] miter upon his head — The miter completes the high-priestly dress; its restoration will prepare Joshua to act again as the mediator between God and the people; therefore the placing of the miter upon the head completes the transaction begun by the removing of the filthy garments. The people are not only cleansed, but fellowship and communion with Jehovah is re-established. The word translated “miter” is not identical with the one used in Exodus 28:4, 36-38, but it undoubtedly refers to the same thing.

The command of the angel was executed, Joshua was clothed with clean garments, and the miter was placed upon his head. The angel of Jehovah stood by — Superintending the proceedings and by his presence giving to them his approval. Some commentators combine the last clause of verse 5 with verse 6 and read the two, “And the angel of Jehovah rose and protested unto Joshua,” which is smoother; but is there sufficient justification for the change?

In verses 6-10 is contained the address which the angel of Jehovah makes to Joshua — again not as a private individual but as the representative of the people — concerning his duties and privileges; at the same time he points to the coming of one who will completely remove sin from the land, and restore permanent peace and prosperity. Protested — Affirmed solemnly and earnestly (Genesis 43:3; Jeremiah 11:7, where the same word is used). Walk in my ways — The ways pointed out by Jehovah; in other words, if the conduct is in accord with the principles of Jehovah’s righteousness. Keep my charge — The high-priestly office. The first refers primarily to uprightness in the private life, the second to the faithful performance of official duties. Thou shalt also judge my house — With these words begins the apodosis. Commentators are not agreed on the interpretation of this clause. Some hold that house is used metaphorically for people (compare Hosea 8:1; 9:15), and that the promise means that the high priest will be the sole head of the community; he will take upon himself even those duties which in pre-exilic times were discharged by the king, and at present by Zerubbabel. A modified form of this interpretation understands the promise to imply only that the high priest is to “direct the people in all things respecting the law of God, and especially to judge those who ministered in the sanctuary.” If house is taken to mean people there is no justification for limiting the high priest’s authority to things religious. Others understand my house to refer to the temple, soon to be completed; in it the high priest will be supreme. In view of the fact that Zechariah gives such prominent place to Zerubbabel, and so to the family of David, it is not likely that he expected the supreme authority in secular affairs to pass entirely into the hands of Joshua or his descendants; therefore the second interpretation is to be preferred (see closing remarks on verse 7). The next clause speaks of the performance of the common priestly duties. Keep my courts — Perform properly the priestly duties, and keep out of the temple everything that is idolatrous and unclean. I will give thee places to walk among these that stand by — R.V., “a place of access.” Another difficult clause. The meaning of the expression translated “place of access” or “places to walk” is uncertain. Some consider the Hebrew word an Aramaic form of the Hiphil participle of the verb to walk, with the transitive meaning leaders or the intransitive meaning walkers. This formation of the verb is found only in the Aramaic portions of Daniel (Daniel 3:25; 4:34), never in Hebrew; but if it is assumed here the transitive meaning is to be preferred. With this translation the promise means that Jehovah will provide for Joshua leaders or guards, who will protect and defend him from all dangers. These leaders are to be among these that stand by, that is, the angels. In this case out of or from among instead of among would be more suitable. This peculiarity creates a suspicion concerning the correctness of the translation and interpretation; besides, the promise seems to be vague and indefinite. It is preferable, therefore, to take the word as the plural of a noun meaning walk or place of access, the plural being used to express the thought that the high priest may come again and again. Joshua is to be permitted to walk among the heavenly host and thus to have free access to the throne of God, and this privilege is to be enjoyed not only after the resurrection (Targum), but in this life, whenever the high priest desires to bring his petitions and requests for the community to the throne of God.

In connection with these promises it should never be overlooked that they are made to the high priest as the representative of the people. Whatever is promised to him symbolizes a similar promise to the whole people, though it is also true that when the people are restored to fellowship with Jehovah the office of the high priest will be clothed with new splendor.

V. 6. Protested-Solemnly declared.

Verses 6, 7. And the angel of the Lord protested — Solemnly declared; unto Joshua, If thou wilt walk in my ways — If thou wilt diligently observe the commandments of my law; and wilt keep my charge — The special charge and office of the high-priest. Then thou shalt also judge my house — Thou shalt, for a long time, be ruler in my temple, and exercise all the authority and jurisdiction which belongs to the high-priest’s office; and shalt also keep my courts — Not as a servant, but as the chief, on whom others wait, and at last thou shalt have a place among my angels: so many interpret the following clause. Some, however, render it, And I will appoint thee ministers among those that stand by; and by the ministers, Blayney understands, “not the angels attending upon God’s throne, but some of the subordinate priests who attended upon Joshua;” observing, “as it is promised to him that he should be reinstated in the honours of his high office, so it is also added, that he should be waited upon by those inferior priests, whose business it was to officiate in the service of the temple, under the authority of the high-priest. And the same persons are presently after designed, under the name of the companions of Joshua, that sat before him.”

V. 7. My charge-The special charge and office of the high-priest. Judge-Be ruler in the temple, and in the things that pertain to the worship of God there. Keep-Not as a servant, but as the chief, on whom others wait, and at last thou shalt have place among my angels.

Verse 7. If thou wilt walk in my ways] If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, &c., ye shall be a part of my family; and have places-mansions-in eternal glory, with all them that are sanctified.

Verses 6, 7. And the angel of the Lord protested — Solemnly declared; unto Joshua, If thou wilt walk in my ways — If thou wilt diligently observe the commandments of my law; and wilt keep my charge — The special charge and office of the high-priest. Then thou shalt also judge my house — Thou shalt, for a long time, be ruler in my temple, and exercise all the authority and jurisdiction which belongs to the high-priest’s office; and shalt also keep my courts — Not as a servant, but as the chief, on whom others wait, and at last thou shalt have a place among my angels: so many interpret the following clause. Some, however, render it, And I will appoint thee ministers among those that stand by; and by the ministers, Blayney understands, “not the angels attending upon God’s throne, but some of the subordinate priests who attended upon Joshua;” observing, “as it is promised to him that he should be reinstated in the honours of his high office, so it is also added, that he should be waited upon by those inferior priests, whose business it was to officiate in the service of the temple, under the authority of the high-priest. And the same persons are presently after designed, under the name of the companions of Joshua, that sat before him.”

Ver. 7. If thou wilt walk in my ways. These words are usually repeated in the renewal of the covenant and promises of God to his people. Genesis 28.

V. 8. Thy fellows-Thy associates in the priestly office. That sit-As assessors in a council. Wondered at-The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house. Bring forth-God the Father will bring forth a much more wonderful work. The Branch-The Messiah.

Verse 8. O Joshua—thou, and thy fellows] Thy countrymen, who have now returned from your captivity, in a very wonderful manner. tpwm yvna anshey mopheth, figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, “I will bring forth my servant The BRANCH.” Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Matthew 1:12, and heir to the throne of Judah. The Chaldee has, “My servant the Messiah.” See Clarke’s note on “Isaiah 4:2”. I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See Zechariah 6:11, 12.

Verse 8. Hear now, O Joshua, and thy fellows that sit before thee — The angel directs his speech to Joshua and his assessors, or assistants in council. “Possibly these may have been some of those who were called chief priests; who, though subordinate to the high-priest, were entitled by their rank to assist in his councils.” — Blayney. The rabbins call these, of whom doubtless Zerubbabel was one, the heads of the captivity, and the men of the great synagogue, by whom they suppose the Jewish affairs, both ecclesiastical and civil, to have been settled after the captivity, and the canon of the Old Testament to have been completed. The angel bespeaks their attention to what follows, as containing matter of great importance. For they are men wondered at — Hebrew, yvna hmh tpwm, men of wonder, or, men of sign are they: men intended for signs or tokens, or typical men, as some render the phrase. Thus Isaiah, walking naked and barefoot, was for a sign and wonder, or rather a type or example, to Egypt and Ethiopia, Isaiah 20:3; that is, a sign, or emblem, that they should be carried away without covering. So Ezekiel, in digging through the wall, &c., (as commanded chap. 12:7-12,) and in not mourning for his wife, Ezekiel 24:24, was to be a sign, type, or emblem, to the Jews: in all which passages the same word, tpwm, is used in the original. To this sense the Vulgate translates it here, viri portendentes, men foreshowing, namely, something to come, that is, the men that composed this council, with Joshua at the head of them, were an emblem, or figure, of the restoration of the church, under the government of the Messiah. Their wonderful deliverance from the Babylonish captivity; the fortitude and resolution which they manifested in returning to Jerusalem, when it lay in ruins; their perseverance amidst the various difficulties, hardships, and perils, which they had to encounter on their journey, and when they arrived in Judea; their preservation among their numerous, powerful, and inveterate enemies; not only rendered them objects of wonder to many, but proper types of the deliverance, restoration, and preservation of the church of God under the Messiah.

The next clause points out the person, of whom Joshua was to be a figure; as the verse following does those of whom his companions were to be representatives, or signs. For behold, I will bring forth my servant the BRANCH — Namely, the Messiah, to whom this title, the BRANCH, is often given in the prophets, as descended from the stock of David: see the places referred to in the margin; in all which the word in the original is jmx, tsemach, as here; and all which texts the Chaldee explains of the Messiah; who is elsewhere called God’s servant in an eminent sense, because he was sanctified and sent into the world upon a message of the highest importance. Some, indeed, would explain this passage, and Zechariah 6:12, of Zerubbabel; but, as Dr. Blayney justly observes, there is no reasonable ground to conclude that he is designed in either place. “It is true he was a descendant from David, and appointed under the authority of the kings of Persia to be a subordinate governor of the Jews who returned from Babylon, and in that capacity he presided, and took an active part with Joshua the high-priest, and with the chief of the fathers, in forwarding the building of the temple. But there surely does not appear, in what we know of his character or performances, any thing to merit the particular notice imagined to be here taken of him. The same person must needs be intended here as is spoken of under the same title Jeremiah 23:5; nor is it conceivable that terms so magnificent as those used in this latter place especially can be applicable to one of so limited power and authority as Zerubbabel enjoyed. Besides, it is evident that the Branch is promised as one that was to come, or be brought forth, and not as one that had already enjoyed his estate, such as it was, for many years past. In short, for these and for many other reasons, it may be concluded against Zerubbabel; and, I think, against any other of less consequence than the great Messiah himself, through whom alone iniquity is put away, and the reign of perfect peace and righteousness is to be established: compare Psalm 132:17; Isaiah 4:2; Jeremiah 33:15, 16.” The word which here, and in the places above referred to, is translated Branch, is by the LXX. rendered Anatolh, the east, or sun-rising, from whence it is applied to Christ, Luke 1:78, and is translated there the day-spring. Hence the name of Oriens was probably given to the supposed king of the Jews by the Roman writers: see Tacit. Hist., lib. 5. cap. 13.

Ver. 8. I will bring forth my servant THE BRANCH. The Chaldaic reads, Messiah, as in Zechariah 6:12, 13. Christ emanating from the bosom of the Father, and born of the virgin, is the Branch of David’s root. Isaiah 2:4. Jeremiah 23:5.

Verses 8, 9 contain a more remarkable promise. Hear — Addressed to the high priest alone. The address itself begins with “thou and thy fellows.” Thy fellows that sit before thee — Not now, while Joshua is in the presence of the angel, but in the gatherings of the priests (compare 2 Kings 4:38; 6:1). These words form the subject, what follows is the predicate, a fact which is obscured in the English translation. For — Hebrews ki does not introduce a causal clause, but should be rendered “indeed,” “truly” (G.-K., 148d). They are men wondered at — R.V., “they are men that are a sign”; literally men of sign are they. A better rendering of the whole sentence would be, “thou and thy fellows that sit before thee are truly men of sign,” that is, men who in their persons and office foreshadow some future event. The event foreshadowed in this case is immediately stated. I will bring forth — Better, I am about to bring forth; in the near future. My servant — Any individual or group of individuals commissioned to carry out the divine purpose may be called Jehovah’s servant. In this sense the title is applied to the prophets (2 Kings 9:7; Isaiah 20:3), to the Messianic king (Haggai 2:23), to Israel as the Messianic nation (Isaiah 40-53), etc. The Branch — In Hebrew without the article, “Branch”; margin, “Shoot,” or “Sprout,” which shows that the word is to be understood as a proper name (compare Zechariah 6:12). The title is derived from such passages as Jeremiah 23:5; 33:15. In Isaiah 11:1, a different word is used; compare also Ezekiel 34:23, 24; 37:24. It is a shoot that will sprout from the ruined dynasty of David; and Zechariah 6:12, 13 (compare Zechariah 4:9), shows that the prophet has in mind Zerubbabel.

V. 9. Behold-Behold (pointing to a particular stone) that stone which I have laid in the sight of Joshua. Upon one stone-On that stone are seven eyes, probably so placed, that they may look many ways; so it was a more exact emblem of Christ, and of his perfect knowledge and wisdom. I have removed-I have pardoned the iniquity of this land at once. The temple, founded on such a corner-stone, guarded and watched over by all-seeing Providence, is the blessing and honour of that people, whose sins are all forgiven.

Verse 9. For behold the stone that I have laid] Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: “Behold, I lay in Zion for a foundation a STONE, a tried stone, a precious CORNER STONE, a SURE FOUNDATION,” Isaiah 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.

Upon one stone shall be seven eyes] This is supposed to mean the providence of God, as under it all the work should be completed. There may be an allusion to the seven counsellors, which stood always about the persons of the Asiatics sovereigns; and those who were the governors of provinces were termed the eyes of the king. To this there is an allusion in Revelation 1:4. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him. I will engrave the graving thereof] This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. But what was this engraving? Was it not the following words? I will remove the iniquity of that land in one day;” and was not this when Jesus Christ expired upon the cross? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, John 6:27? Him hath God thy Father sealed; and on the inscription there was, “This is my beloved Son, in whom I am well pleased.” See the note on the above passage.

Verse 9. For behold the stone, &c. — Or, as some render the former part of the verse, For this is the stone which I lay before Joshua; there are in the same stone seven eyes: I will engrave it with its engravings, saith the Lord — There seems to be an allusion in these words to the foundation, or chief corner stone of the temple, which probably was laid with great solemnity in the presence of Joshua. Christ is not only the rod out of the stem of Jesse, and the branch that should grow out of his roots, the fruit of which is excellent and comely for the remnant of Israel that escape the corruption which is in the world, but the foundation of the spiritual temple laid in Zion. And it is here foretold, that when he should be brought forth, seven, that is, many, eyes should be upon him. “The eye of the Father was upon him, to take care of him and protect him, especially in his sufferings. The eyes of all the prophets and Old Testament saints were upon this one stone: Abraham rejoiced to see Christ’s day, and he saw it and was glad. The eyes of all believers are upon him, as the eyes of the stung Israelites were upon the brazen serpent. They look unto him and are saved.” — Henry. Or, the seven eyes upon this stone may be explained, as the eyes upon the wheels in Ezekiel’s vision: they may signify the perfection and plenitude of knowledge and wisdom which were in Jesus Christ for the good of his church, and his ever watchful care of his people: or the various gifts and graces of the Holy Spirit, with which he was endued: for he hath the seven spirits of God, as well as the seven stars, Revelation 3:1; and his eyes are as a flame of fire, piercing through all disguises, and searching the reins and the heart of every human creature, and especially of every one that professes to be his disciple. “The Branch and the Stone,” says Dr. Dodd, “are the same; which stone hath seven eyes, because the Messiah is the searcher of hearts, whom God engraved with his engraving; as in John the evangelist, him the Father sealed, endowed him with those gifts, virtues, and powers of the Spirit, which the prophets had foretold should be in the Messiah, by whom, dying on the cross, God removed the iniquity of that land in one day. In a day when every man (verse 10) called his neighbour, &c., that is, when the whole world was in profound peace.” But, instead of, Upon one stone shall be seven eyes, Blayney reads, From one stone seven fountains, the word ˆy[ signifying a fountain as well as an eye. “It seems,” says he, “as if the prophet saw in his vision a stone or rock, set before Joshua, with seven fountains springing out of it, which God says were opened by himself.” There is, he thinks, here “a plain allusion to the rock which Moses smote in the wilderness, and brought waters out of it for the refreshment of the people of God; and that rock, St. Paul says, was Christ, 1 Corinthians 10:4. In speaking of which transaction, the psalmist says, He opened the rock and the waters gushed out, Psalm 105:41:” in which passage the same verb, jtp, is used, which in the next clause is translated, I will engrave, &c., which Blayney renders, Behold, I open the passage thereof; that is, the hole or orifice through which the fountains shall flow. Again, it is said, Isaiah 41:18, I will open rivers in the high places, where not only the same verb is used, but is followed by the same preposition as is here placed before the word rendered stone. And it is said chap. 13:1, In that day shall there be opened a fountain (the same verb being again used) to the house of David, and to the inhabitants of Jerusalem. For what purpose? for sin and for uncleanness. “This was spoken of the gospel times; and, in like manner, it is here said of the same, And I will remove, or take away, the iniquity of the land in one day, namely, that one day on which Christ died to put away sin by the offering of himself. There cannot, surely, remain a doubt of what is intended, nor that µyny[ must signify fountains of living waters, issuing from Christ. The living waters are the doctrines of the gospel, and the fountains, the dispensers of them, the apostles and evangelists, who are said to be fellow-workers with Christ, and therefore aptly represented by the companions of Joshua. The number seven is frequently used in Scripture to denote multitudes, 1 Samuel 2:5; Jeremiah 15:9, &c., &c.” It must be observed, however, that both the LXX. and the Vulgate read seven eyes, and not seven fountains.

Ver. 9. Upon one stone shall be seven eyes. All men looked at the foundation stone of the temple, and all the eyes of angels and men shall be fixed on Christ, as the corner stone of his church. The sevenfold offices of the Holy Spirit are also the admiration of heaven and earth. Revelation 4:5.

Verse 9 makes it clear that Zechariah expected the kingdom of God to be established and the Messianic king to appear in the near future, but in details the verse is exceedingly obscure. For — Connects verse 9 with verse 8, especially with the verb “I am about to bring forth”; it introduces a statement which indicates that the fullness of time is at hand. The stone that I have laid before Joshua — The words appear to be addressed to the high priest; therefore before Joshua is equivalent to before thee. Joshua is urged to look upon the stone that is already prepared. What is the stone? Many answers have been given to this question. Some say the foundation stone of the temple; some, the top stone (Zechariah 4:7); some, the precious stone adorning the high priest’s breastplate; some, the Messiah; some, an altar or a substitute for the ark as an instrument of propitiation; some, the temple itself; some, the people of Israel as the foundation of the new order of things; some, “the kingdom or people of God, outwardly insignificant when compared with the great mountain (Zechariah 4:7), which symbolizes the power of the world.” These are the most important interpretations suggested; all are more or less doubtful, probably not one offers the right interpretation. Standing by itself or in some other connection the word might, perhaps, mean any one of these, but in the present connection they are not suitable. The interpretation that fits most perfectly in the context is one first suggested by Wellhausen, who sees in the stone the precious stone for the diadem of “Branch,” who is the Messianic king (compare Zechariah 6:9ff.). It is already placed before the high priest, ready for use when “Branch” appears, which may be at any time. Upon one stone shall be seven eyes — A kind of parenthetical clause, describing the stone more fully. The numeral one is used to emphasize the peculiarity, equivalent to upon this single stone. If the above interpretation is correct, the eyes are the facets of the precious stone, which sparkle like eyes; seven might be understood literally, or, as in other passages, to indicate a “moderately large number” (Isaiah 4:1), so that the thought would be simply that it was completely covered with eyes. I will — Or, I am about to. Engrave the graving thereof — What the inscription will be is not stated, probably the name of “Branch,” that is, Zerubbabel (Zechariah 6:9ff.; Haggai 2:23). With this interpretation the connection between verse 8 and verse 9 becomes natural and complete. The first result of the dawn of the Messianic age will be the complete removal of iniquity, the beginning of which is symbolized by the cleansing of the high priest (see on verse 1). That land — Better, this land, that is, Judah, now not limited to the old territory, but extending in all directions (2:11). In one day — That is, speedily. The writer of the Epistle to the Hebrews identifies this one day with the day on which Jesus was crucified (Hebrews 7:27; 9:12; 10:10). 10. With the Messianic king on the throne and all iniquity removed, an era of peace and prosperity will commence. For the picture see on Joel 1:12; compare Micah 4:4. Call — R.V., “invite”; to share the comforts.

V. 10. In that day-Of removing the sins of my people. Shall ye call-Ye shall invite one another to refresh yourselves with the sweet fruit of the vine and fig-tree. When iniquity is taken away, we receive precious benefits from our justification, more precious than the fruits of the vine or fig-tree. And we repose ourselves in sweet tranquillity, being quiet from the fear of evil.

Verse 10. Shall ye call every man his neighbour] See on Isaiah 36:16. Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on Isaiah 2:2, 3. And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.

ZECHARIAH

Verse 10. In that day — In the day of removing the sins of my people; literally referring to the returned captive Jews, and mystically to the whole church in gospel days, when Christ the chief corner stone should have purged away sin and established his church; and when sinners should come to him in repentance and faith, and obtain reconciliation with God and peace of conscience; shall ye call every man his neighbour — Invite, with love and kindness, such as become neighbours by partaking of the same divine grace and blessing of the gospel; under the vine, and under the fig-tree — To associate together in holy duties and godly fellowship, sitting under the shadow of the true vine with delight, and finding its fruits sweet to your taste; as in Judea men used to feast together under the shade, and upon the fruit of their vines and fig-trees. When the guilt and power of iniquity are taken away, and we are in Christ new creatures, we receive precious privileges and blessings, as the fruit of our justification, regeneration, and union with Christ; yea, more precious than the products of the vine or fig-tree. And we repose ourselves in sweet tranquillity under his protection and care, being saved from the fear of evil, and possessed of a peace that passeth all understanding. “This may perhaps have a special reference to that day when the eyes of the Jews shall be fixed upon Christ, the precious corner stone, which they have hitherto rejected. Then their load of national guilt shall at once be removed; and they shall enjoy spiritual peace and temporal security in their own land, as in the days of Solomon.” — Scott.