Zechariah 3:1–3:5

Zechariah 3:1, 2 1. And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. 1. Et ostendit mihi Iehosuah sacerdotem magnum stantem in conspectu angeli Iehovae, et Satan stantem ad dexteram ejus, ut adversaretur illi. 2. And the Lord said unto Satan, The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire? 2. Et dixit Iehova ad Satan, increpet te Iehova, Satan, et increpet (hoc est, iterum increpet) te Iehova, qui elegit Ierusalem: annon hic torris erutus ex igne? We have said at the beginning that Zechariah was sent for this end -- to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end -- to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people. This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him [33] God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons -- that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations -- and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, but with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet. He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, -- because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. ( John 8:44 .) We hence see that the faithful were taught what was extremely necessary, -- that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ's right hand, so as not to allow him in peace to exercise his priestly office. Now follows another reason for the prophecy, -- that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Satan let Jehovah, [34] rebuke thee let Jehovah, who has chosen Jerusalem. God speaks here; and yet he seems to be the angel of Jehovah: [35] but this is not inscrutable; for as in the last verse, where Zechariah says that Joshua stood before the Angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse. But that no contentious person may say that we refine on the words too much, we may take them simply thus, -- that God mentions here his own name in the third person; and this mode of so speaking is not rare in Scripture, "Jehovah rained from God." ( Genesis 19:24 ). Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke thee let Jehovah, that is, I myself will rebuke thee. However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage. Let Jehovah then rebuke thee, Satan, let him rebuke thee. The repetition more fully confirms what Zechariah meant to show, even that sufficient protection would be found in God alone for the preservation of the Church, how much soever Satan might employ all his powers for its ruin, and that though God would not immediately give help and restrain Satan, yet a firm hope was to be entertained, for this would be done in time the most seasonable. The import of the whole is, -- that though God had hitherto let loose Satan to assail the Church as to the priesthood, yet God would be the faithful guardian of his Church, and would check Satan, that he might not execute what he intended; and further, that many contests must be patiently endured, until the period of the warfare be completed. We now then see what the Prophet had in view in these words. But the rebuke of God is not to be regarded as being only in words, but must be referred to that power by which God subverts and lays prostrate all the attempts of Satan. At the same time he mentions the end for which this rebuke was given; it was, that the Church might continue safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke thee. These words are to be read, not apart, but as joined with the former, as though he had said, "Let God raise up his hand for the salvation of his chosen people, so as to put thee, Satan, to flight with all thy furies." This is the meaning. Let us therefore know, that God is not simply the enemy of Satan, but also one who has taken us under his protection, and who will preserve us safe to the end. Hence God, as our Redeemer and the eternal guardian of our salvation, is armed against Satan in order to restrain him. The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side. But we are at the same time reminded, that we are not to regard what we have deserved in order to gain help from God; for this wholly depends on his gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. Let us then learn to rely on the gratuitous adoption of God, if we would boldly exult against Satan and all his assaults. It hence follows, that those men who at this day obscure, and seek, as far as they can, to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation. He at last adds, Is not this a brand snatched from the fire? [36] Here God makes known the favor he had manifested towards the high priest, that the faithful might be convinced that Joshua would overcome his enemies, as God would not forsake his own work; for the end ever corresponds with the beginning as to God's favor; he is never wearied in the middle course of his beneficence. This is the reason why he now objects to Satan and says, "Why! God has wonderfully snatched this priest as a brand from the burning: as then the miraculous power of God appears in the return of the high priest, what dost thou mean, Satan? Thou risest up against God, and thinkest it possible to abolish the priesthood, which it has pleased him in his great favor hitherto to preserve. See whence has the priest come forth. While he was in Chaldea, he seemed to be in the lower regions; yet God delivered him from thence: and now, when he sits in the temple and is performing his office, is it possible for thee to pull down from heaven him whom thou could not detain in hell?" We now perceive the meaning of the Prophet as to this similitude. He then adds -- Footnotes: [33] To retain the alliteration of the Hebrew, the words may be thus rendered -- "and the opponent standing on his right hand to oppose him," or, "the accuser standing on his right hand to accuse him." The word Satan is rendered here and in Job by the Septuagint, "the accuser," or "the devil," ho diabolos. The station on the right hand was that of the plaintiff, or the accuser, or of the pleader, as Grotius thinks. See Psalm 109:6 . The word [stz], according to its use as a verb, participle, or a noun, means an opponent or adversary, rather than an accuser. See Psalm 38:20 ; Numbers 22:22 ; Genesis 26:21 Blayney, as well as Kimchi, thinks that Sanballat is meant by [hstz]; but the article [h], as it has been observed by Marckius and Henderson, seems to point out the great enemy of God and man, as ho diabolos in Greek. -- Ed. [34] We may render the words, -- Rebuke thee, Satan, will Jehovah, Yea, rebuke thee will Jehovah, Who hath chosen Jerusalem. Thus Dathius and Blayney render the passage. Adam Clarke and Henderson adopt the notion that Jude 1:9 , refers to this vision, taking evidently for just reasons, rejects this opinion. -- Ed. [35] Newcome introduces the word angel at the beginning of the second verse unnecessarily, merely on the authority of the Syriac; for in the preceding visions, "Jehovah" and "the angel of Jehovah" are used indiscriminately. It is impossible not to see that here and in the first chapter a person is mentioned as being Jehovah, and the angel or messenger of Jehovah. See on this subject M'Caul's observations in his translation of Kimchi on Zechariah, from page 9 to 27. -- Ed. [36] "Out of Ur of the Chaldees, out of the Babylonian fiery furnace." -- Ass. Annot.

And he showed me Joshua the high priest {a} standing before the angel of the LORD, and {b} Satan standing at his right hand to resist him. (a) He prayed to Christ the Mediator for the state of the Church. (b) Which declares that the faithful do not only war with flesh and blood, but with Satan himself, and spiritual wickedness; Eph 6:12.

And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him. And he showed me Joshua the high priest — In a vision doubtless; and that for this end, that both the prophet, and by him the people also, might be advertised that they wrestle not against flesh and blood, men like themselves, but against spiritual wickednesses, or wicked spirits, who did act them and agitate them against the Church; ride them and spur them to do mischief; as he did that bloody Farnesius, one of the Pope’s champions, who, coming with an army into Germany, swore that he would ride his horse up to the spurs in the blood of Protestants, Scito persecutorem tuum ab ascensore daemone pernrgeri (Bern.). It was the devil that stirred up the spirit of Tatnai, Shether-Boznai, Sanballat, …, to hinder the good work now in hand; like as he did Eckius, Cajetan, Cochlaeus, Catharinus, and many other great scholars (besides the two kings of England and Hungary), to write against the Reformation begun by Luther, and Charles V with all the strength of the empire to withstand and hinder it. But all in vain. Here he bends his accusation chiefly against the chief priest; but, through his sides, he strikes at the welfare of the whole Church. Ministers are the main object of his malice; a special spite he bears to such; singling them out and sifting them to the bran, as he desired to do Peter; stirring up unreasonable and wicked men against them, as he dealt by Paul when he fought with beasts at Ephesus, with breathing devils wherever he came, being in deaths often. When the viper hung upon his hand, Acts 28:3 , the devil doubtless thought to have dispatched him, but he was deceived. So he is ever; when he attempts as an accuser of the brethren, he is sure to be non-suited, and his plea to be cast out of the court by our advocate with the Father, Jesus Christ the righteous, who appears for us (as he did here for Joshua) to put away sin, Hebrews 9:24 ; Hebrews 9:26 , and to take away the iniquities of their most holy things. Standing before the angel of the Lord — i.e. Before Christ, his best friend, and doing his office as a high priest. Such is Satan’s malice and impudence (saith an interpreter here) to hurt and hinder us most in our best employments; and to accuse the saints even to their best friend, Christ Jesus. He knows well, that as Samson’s strength lay in his hair, so doth a Christian’s strength lie in his holy performances: perfumed and presented by Christ. Hence his restlessness in seeking to set a difference, and to breed hate. Hence also, as the fowls seized upon Abraham’s sacrifice, and as the Pythoness interrupted Paul and his company when they were praying and well-doing, Acts 16:16-17 , so deals he still by God’s best servants and that sometimes so, that if, after duty, they should put that question to their own heart, as God did to Satan, Unde venis? Whence comes thou? it would return Satan’s answer, From compassing the earth. And Satan — That adversary, the devil, as St. Peter calleth him; the accuser of the brethren Revelation 12:9 , that trots between heaven and earth as a teaser, and makes a trade of it. Once the name Satan is applied to a holy angel going forth as an adversary to wicked Balaam, Satan spelman, as one calleth him. Standing at his right hand — Why there? Be cause, say some, the accusation was as true: vehement; and so Satan had the upper hand For Joshua was clothed with filthy garments, Zechariah 3:3 , and there was cause enough why his own clothes should abhor him, as Job hath it, Job 9:31 ; what his particular sin objected to him by Satan was is hard to say. Some will have it to be one thing, some another. It is plain by Ezra 10:18 , that some of his sons and allies had taken strange wives, which he might have hindered; but that himself had taken a harlot to wife, as Justin Martyr affirmeth, is no way likely. I should sooner believe, with Theodoret and Sanchez, that the sins here alleged by Satan against Joshua and laid to his charge were, not so much his own personal sins as the sins of the whole people: quodammodo enim totus populus est in sacerdote, et in sacerdote peccat: for the whole people is, after a sort, in the priest. To resist him — Heb. To Satan yet against him, to do his kind, by frustrating his prayers and intercessions for the people, by laying his and their sins in his dish, and by laying claim to them for his. Carried on still by like hellish hatred of God and his people, he sins that sin against the Holy Ghost every moment: as Pliny speaks of the scorpion, that there is not one minute wherein it doth not put forth the sting. Our comfort is, that, 1. "We have an Advocate with the Father," …, and "he is the propitiation for our sins," the patron as well as judge of his saints. 2. That as Satan stands at our right hand to molest us in holy duties, so do the holy angels stand there to withstand him, Luke 1:11 , whence it was that the curtains of the tabernacle were wrought full of cherubins within and without. 3. That if we resist the devil, steadfast in the faith, and strong in the Lord, he will flee from us, James 4:7 . For this old serpent, having his head already bruised and crushed by Christ, cannot so easily thrust in his mortal sting, unless we daily with him; and so lay open ourselves unto him. He shall in vain strike fire if we deny tinder. He may knock at the door, but if we answer him not at the window he cannot get in.

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. Maimonides (p) understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter (q). The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left (r); but it was usual for the pleader, who was called , "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him (s): and to this custom is the allusion here, and in 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 "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 derived (t); though Maimonides (u) thinks the name is derived from which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error. (p) Moreh Nevochim, par. 3. c. 22. p. 398. (q) Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hilchot Sanhedrin, c. 1. sect. 9. Mosis Kotsensis Mitzvot Torah, Pr. Affirm. 97. (r) Maimon. ib. sect. 3. Vid. Cocceium in Misn. Sanhedrin, c. 4. sect. 3.((s) Godwin's Moses and Aaron, l. 5. c. 3.((t) Vid. Schultens in Job i. 6. (u) Moreh Nevochim, ut supra. (par. 3. c. 22. p. 398.)

The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away. Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. Those whom Christ makes spiritual priests, are clothed with the spotless robe of his righteousness, and appear before God in that; and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Re 19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it.

CHAPTER 3 Zec 3:1-10. Fourth Vision. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. 1. Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2, 3, 6; Ps 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Nu 35:12). he showed me—"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zec 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zec 3:8), a scion of their own royal line of David (Isa 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Re 12:10). Compare Re 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9). Satan—the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1Jo 2:1). standing at his right hand—the usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Ps 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Lu 1:11), who supplants Satan from his place as accuser. Some hence explain Jude 9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jude 9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.Under the type of Joshua the high priest receiving clean garments, Zechariah 3:1-5 , and a covenant of promise from God, Zechariah 3:6 ,7 , Christ, the Branch and Corner-stone, is foretold, Zechariah 3:8-10 . And he; the Lord of hosts, whose servant Zechariah was, and in whose name he spake. Showed me; in vision represented to me, Zechariah. Joshua the high priest; for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church. Standing; either as accused, and to make his defence; or rather ministering in his office, according to his duty. Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c. Standing at his right hand; either because the accusation was true, or to hold his working hand from its work. To resist him; Joshua.

And He - God, (for the office of the attendant angel was to explain, not to show the visions) "showed me Joshua the high priest, standing before the Angel of the Lord;" probably to be judged by him ; as in the New Testament, "to stand before the Son of Man;" for although "standing before," whether in relation to man or God, , expresses attendance upon, yet here it appears only as a condition, contemporaneous with that of Satan's, to accuse him. Although, moreover, the Angel speaks with authority, yet God's Presence in him is not spoken of so distinctly, that the high priest would be exhibited as standing before him, as in his office before God. And Satan - Etymologically, the enemy, as, in the New Testament, "your adversary the devil" 1 Peter 5:8 , etymologically, the accuser. It is a proper name of the Evil one, yet its original meaning, "the enemy, was not lost. Here, as in Job, his malice is shown in accusation; "the accuser of our brethren, who accused them before our God, day and night" Revelation 12:10 . In Job J Obadiah 1:8-11 ; Job 2:3-5 , the accusations were calumnious; here, doubtless, true. For he accused Job of what would have been plain apostacy Job 1:11 ; Job 2:5 ; Joshua and Zerubbabel had shared, or given way to, the remissness of the people, as to the rebuilding of the temple and the full restoration of the worship of God Ezra 3:1-13 ; 4. For this, Haggai had reproved the people, through them Haggai 1:1-11 . Satan had then a real charge, on which to implead them. Since also the whole series of visions relates to the restoration from the captivity, the guilt, for which Satan impleads him with Jerusalem and Jerusalem in him, includes the whole guilt, which had rested upon them, so that for a time God had seemed to have cast "away His people" Romans 11:1 . Satan "stands at his right hand," the place of a protector Psalm 16:8 ; Psalm 109:31 ; Psalm 121:5 ; Psalm 142:4 , to show that he had none to save him, and that himself was victorious.

Zechariah A VISION OF JUDGEMENT AND CLEANSING Zechariah 3:1 - Zechariah 3:10 . Zechariah worked side by side with Haggai to quicken the religious life of the people, and thus to remove the gravest hindrances to the work of rebuilding the Temple. Inward indifference, not outward opposition, is the real reason for slow progress in God’s work, and prophets who see visions and preach repentance are the true practical men. This vision followed Haggai’s prophecy at the interval of a month. It falls into two parts-a symbolical vision and a series of promises founded on it. I. The Symbolical Vision { Zechariah 3:1 - Zechariah 3:5 }. The scene of the vision is left undetermined, and the absence of any designation of locality gives the picture the sublimity of indefiniteness. Three figures, seen he knows not where, stand clear before the Prophet’s inward eye. They were shown him by an unnamed person, who is evidently Jehovah Himself. The real and the ideal are marvellously mingled in the conception of Joshua the high priest-the man whom the people saw every day going about Jerusalem-standing at the bar of God, with Satan as his accuser. The trial is in process when the Prophet is permitted to see. We do not hear the pleadings on either side, but the sentence is solemnly recorded. The accusations are dismissed, their bringer rebuked, and in token of acquittal, the filthy garments which the accused had worn are changed for the full festal attire of the high priest. What, then, is the meaning of this grand symbolism? The first point to keep well in view is the representative character of the high priest. He appears as laden not with individual but national sins. In him Israel is, as it were, concentrated, and what befalls him is the image of what befalls the nation. His dirty dress is the familiar symbol of sin; and he wears it, just as he wore his sacerdotal dress, in his official capacity, as the embodied nation. He stands before the judgment seat, bearing not his own but the people’s sins. Two great truths are thereby taught, which are as true to-day as ever. The first is that representation is essential to priesthood. It was so in shadowy and external fashion in Israel; it is so in deepest and most blessed reality in Christ’s priesthood. He stands before God as our representative-’And the Lord hath made to meet on Him the iniquity of us all.’ If by faith we unite ourselves with Him, there ensues a wondrous transference of characteristics, so that our sin becomes His, and His righteousness becomes ours; and that in no mere artificial or forensic sense, but in inmost reality. Theologians talk of a communicatio idiomatum as between the human and the divine elements in Christ. There is an analogous passage of the attributes of either to the other, in the relation of the believer to his Saviour. The second thought in this symbolic appearance of Joshua before the angel of the Lord is that the sins of God’s people are even now present before His perfect judgment, as reasons for withdrawing from them His favour. That is a solemn truth, which should never be forgotten. A Christian man’s sins do accuse him at the bar of God. They are all visible there; and so far as their tendency goes, they are like wedges driven in to rend him from God. But the second figure in the vision is ‘the Satan,’ standing in the plaintiff’s place at the Judge’s right hand, to accuse Joshua. The Old Testament teaching as to the evil spirit who ‘accuses’ good men is not so developed as that of the New, which is quite natural, inasmuch as the shadow of bright light is deeper than that of faint rays. It is most full in the latest books, as here and in Job; but doctrinal inferences drawn from such highly imaginative symbolism as this are precarious. No one who accepts the authority of our Lord can well deny the existence and activity of a malignant spirit, who would fain make the most of men’s sins, and use them as a means of separating their doers from God. That is the conception here. But the main stress of the vision lies, not on the accuser or his accusation, but on the Judge’s sentence, which alone is recorded. ‘The Angel of the Lord’ is named in Zechariah 3:1 as the Judge, while the sentence in Zechariah 3:2 is spoken by ‘the Lord.’ It would lead us far away from our purpose to inquire whether that Angel of the Lord is an earlier manifestation of the eternal Son, who afterwards became flesh-a kind of preluding or rehearsing of the Incarnation. But in any case, God so dwells in Him as that what the Angel says God says and the speaker varies as in our text. The accuser is rebuked, and God’s rebuke is not a mere word, but brings with it punishment. The malicious accusations have failed, and their aim is to be gathered from the language which announces their miscarriage. Obviously Satan sought to procure the withdrawal of divine favour from Joshua, because of his sin; that is, to depose the nation from its place as the covenant people, because of its transgressions of the covenant. Satan here represents what might otherwise have been called, in theological language, ‘the demands of justice.’ The answer given him is deeply instructive as to the grounds of the divine forbearance. Note that Joshua’s guilt as the representative of the people is not denied, but tacitly admitted and actually spoken of in Zechariah 3:4 . Why, then, does not the accuser have his way? For two reasons. God has chosen Jerusalem. His great purpose, the fruit of His undeserved mercy, is not to be turned aside by man’s sins. The thought is the same as that of Jeremiah: ‘If heaven above can be measured . . . then I will also cast off all the seed of Israel for all that they have done’ { Jeremiah 31:37 }. Again, the fact that Joshua was ‘a brand plucked from the burning’-that is, that the people whom he represented had been brought unconsumed from the furnace of captivity-is a reason with God for continuing to extend His favour, though they have sinned. God’s past mercies are a motive with him. Creatural love is limited, and too often says, ‘I have forgiven so often, that I am wearied, and can do it no more.’ He has , therefore he will . We often come to the end of our long-suffering a good many times short of the four hundred and ninety a day which Christ prescribes. But God never does. True, Joshua and his people have sinned, and that since their restoration, and Satan had a good argument in pointing to these transgressions; but God does not say, ‘I will put back the half-burned brand in the fire again, since the evil is not burned out of it,’ but forgives again, because He has forgiven before. The sentence is followed by the exchange of the filthy garments symbolical of sin, for the full array of the high priest. Ministering angels are dimly seen in the background, and are summoned to unclothe and clothe Joshua. The Prophet ventures to ask that the sacerdotal attire should be completed by the turban or mitre, probably that headdress which bore the significant writing ‘Holiness to the Lord,’ expressive of the destination of Israel and of its ceremonial cleanness. The meaning of this change of clothing is given in Zechariah 3:4 : ‘I have caused thine iniquity to pass from thee.’ Thus the complete restoration of the pardoned and cleansed nation to its place as a nation of priests to Jehovah is symbolised. To us the gospel of forgiveness fills up the outline in the vision; and we know how, when sin testifies against us, we have an Advocate with the Father, and how the infinite love flows out to us notwithstanding all sin, and how the stained garment of our souls can be stripped off, and the ‘fine linen clean and white,’ the priestly dress on the day of atonement, be put on us, and we be made priests unto God. II. The remainder of the vision is the address of the Angel of the Lord to Joshua, developing the blessings now made sure to him and his people by this renewed consecration and cleansing. First { Zechariah 3:7 } is the promise of continuance in office and access to God’s presence, which, however, are contingent on obedience. The forgiven man must keep God’s charge, if he is to retain his standing. On that condition, he has ‘a place of access among those that stand by’; that is, the privilege of approach to God, like the attendant angels. This promise may be taken as surpassing the prerogatives hitherto accorded to the high priest, who had only the right of entrance into the holiest place once a year, but now is promised the entrée to the heavenly court, as if he were one of the bright spirits who stand there. They who have access with confidence within the veil because Christ is there, have more than the ancient promise of this vision. The main point of Zechariah 3:8 is the promise of the Messiah, but the former part of the verse is remarkable. Joshua and his fellows are summoned to listen, ‘for they are men which are a sign.’ The meaning seems to be that he and his brethren who sat as his assessors in official functions, are collectively a sign or embodied prophecy of what is to come. Their restoration to their offices was a shadowy prophecy of a greater act of forgiving grace, which was to be effected by the coming of the Messiah. The name ‘Branch’ is used here as a proper name. Jeremiah { Jeremiah 23:5 ; Jeremiah 33:15 } had already employed it as a designation of Messiah, which he had apparently learned from Isaiah 4:2 . The idea of the word is that of the similar names used by Isaiah, ‘a shoot out of the stock of Jesse, and a Branch out of his roots’ { Isaiah 11:1 }, and ‘a tender plant, and as a root out of a dry ground’ { Isaiah 53:2 }; namely, that of his origin from the fallen house of David, and the lowliness of his appearance. The Messiah is again meant by the ‘stone’ in Zechariah 3:9 . Probably there was some great stone taken from the ruins, to which the symbol attaches itself. The foundation of the second Temple had been laid years before the prophecy, but the stone may still have been visible. The Rabbis have much to say about a great stone which had been in the first Temple, and there used for the support of the ark, but in the second was set in the empty place where the ark should have been. Isaiah had prophesied of the ‘tried corner-stone’ laid in Zion, and Psalm 118:22 had sung of the stone rejected and made the head of the corner. We go in the track, then, of established usage, when we see in this stone the emblem of Messiah, and associate with it all thoughts of firmness, preciousness, support, foundation of the true Temple, basis of hope, ground of certitude, and whatever other substratum of fixity and immovableness men’s hearts or lives need. In all possible aspects of the metaphor, Jesus is the Foundation. And what are the ‘seven eyes on the stone’? That may simply be a vivid way of saying that the fulness of divine Providence would watch over the Messiah, bringing Him when the time was ripe, and fitting Him for His work. But if we remember the subsequent explanation { Zechariah 4:10 } of the ‘seven,’ as ‘the eyes of the Lord which run to and fro through the whole earth,’ and connect this with Revelation 5:6 , we can scarcely rest content with that meaning, but find here the deeper thought that the fulness of the divine Spirit was given to Messiah, even as Isaiah 11:2 prophesies of the sevenfold Spirit. ‘I will engrave the graving thereof’ is somewhat obscure. It seems to mean that the seven eyes will be cut on the stone, like masons’ marks. If the seven eyes are the full energies of the Holy Spirit, God’s cutting of them on the stone is equivalent to His giving them to His Son; and the fulfilment of the promise was when He gave the Holy Spirit not ‘by measure unto Him.’ The blessed purpose of Messiah’s coming and endowment with the Spirit is gloriously stated in the last clause of Zechariah 3:9 : ‘I will remove the iniquity of that land in one day.’ Jesus Christ has ‘once for all’ made atonement, as the Epistle to the Hebrews so often says. The better Joshua by one offering has taken away sin. ‘The breadth of Thy land, O Immanuel,’ stretched far beyond the narrow bounds which Zechariah knew for Israel’s territory. It includes the whole world. As has been beautifully said, ‘That one day is the day of Golgotha.’ The vision closes with a picture of the felicity of Messianic times, which recalls the description of the golden age of Solomon, when ‘Judah and Israel dwelt safely, every man under his vine and under his fig-tree’ { 1 Kings 4:25 }. In like manner the nation, cleansed, restored to its priestly privilege of free access to God by the Messiah who comes with the fulness of the Spirit, shall dwell in safety, and shall be knit together by friendship, and unenvyingly shall each share his good with all others, recognising in every man a neighbour, and gladly welcoming him to partake of all the blessings which the true Solomon has brought to his house and heart.