Exegetical and Hermeneutical Commentary of Zechariah 3:6
And the angel of the LORD protested unto Joshua, saying,
6. protested ] i.e. solemnly and earnestly affirmed. Comp. Gen 43:3; Jer 11:7; where the same Hebrew word is used.
Fuente: The Cambridge Bible for Schools and Colleges
And the angel of the Lord protested – Solemnly (etymologically, called God to witness) as in, Did I not make thee swear by the Lord and protested unto thee 1Ki 2:42, laying it as an obligation upon him. The charge is given to Joshua, and in him to all successive high priests, while Israel should continue to be Gods people, as the condition of their acceptance.
Fuente: Albert Barnes’ Notes on the Bible
Zec 3:6-7
The Angel of the Lord protested unto Joshua
A charge to young ministers
I.
What the great Head of the Church requires of you.
1. Personal piety. Walk in My ways. This phrase denotes the whole of practical and experimental godliness. There can be no true piety without a previous scriptural conversion, a moral, universal, spiritual change; a change of the principles, of the mind, of the affections, of the heart, of the conduct, and of the life, by the power of the Holy Ghost, and obtained by faith in Christ Jesus. Every unconverted minister is an intruder into the sacred office. The dignity of your office does not discharge you from all the obligations to personal holiness; but it binds those obligations upon you with superadded weight and force. Then he men of integrity. Cultivate a devotional spirit. Be clothed with humility. Be grave and serious. Be cheerful, but take care that cheerfulness noes not degenerate into levity. The piety of some ministers has serious blemishes, against which you will do well to guard yourselves. Such as envy, which is the vice of little minds. Or a disposition to retail slanders. In order to maintain your personal piety it will be necessary for you every day to renew your acts of dedication to God.
2. A faithful discharge of your ministerial and pastoral functions. Your office may be called the charge of the Lord, because you received it from Him, and are accountable to Him for the discharge of its functions. In order to keep this charge, you should well understand its nature. It is Christian theology, which you have to teach to mankind; and you cannot teach it to others unless you well understand it yourselves. It is the well-informed, well-instructed divine who alone can adorn the sacred profession and edify the Church of Jesus Christ. Avoid a controversial style of preaching, for that is generally unprofitable, and unpopular too. You should be faithful, zealous, and laborious preachers, ever randy to declare the whole counsel of God.
3. In this charge is implied the faithful performance of pastoral duties. The exercise of a pure discipline over the societies (Churches) entrusted to your care A Church without discipline is like a garden without a fence. The clue administration of pastoral advice and counsel is another of our duties.
II. The import of those promises made to you. Dignity and authority in the Church of God is here promised to faithful ministers. Continuance in office is another promise. And it is further promised that they shall at length be translated to nobler stations in the heavenly world, where they shall become companions of angels. Allow me to charge you then to give attention to all these things. I have not exhorted you to pursue unattainable objects; they are all well within your reach. Redeem the time. And be thou faithful unto death. (Edward Grindrod.)
Gods promise to Joshua
The design of Gods promises is to quicken us to diligence in the work which He hath given us to do.
I. What is required of Joshua; or how he was to behave. He was to walk in Gods ways, and keep His charge; which signifies a general care to be religious himself, and a faithful performance of the duties of his particular station.
II. What is promised to Joshua in consequence of so doing.
1. That he should be continued in his office.
2. At length he should be preferred to a nobler station, in which he should be the companion of angels.
It does not mean that angels should guard and preserve him in all his goings and undertakings. The most natural and easy sense of the words is, that they refer to a future state, and mean that Joshua should at length be joined to the angels in heaven. Most of the Jewish writers paraphrase thus, I will raise thee from the dead, and place thee among the seraphims. This is a most delightful and instructive idea of the heavenly world–walking among the angels. Heaven is the stated abode of these glorious, wise, and happy spirits, who are superior to men; therefore they are called the angels of God in heaven. God intends that all His faithful servants on earth should at length dwell and walk with them. Reflect what an honour and happiness this will be. Consider what excellent beings they are in themselves. And consider them as those who have been ministers of God to the world, the Church, and ourselves. Application–
(1) Reflect, for our caution, on the counterpart of this, or the future state of those who forsake the ways of God.
(2) Let us be excited to the duties required in the text, by the gracious promise contained in it. (Job Often.)
Cleansing, obedience, service
Let the Christian notice well Gods order in these verses. It is cleansing first, then obedience, next service. All through the Bible the cleansing is with a view to the other two; and if these two fail to be seen in the Christians character he will lose the first, for all practical purposes. A cleansed soul will be a holy soul. A cleansed soul will be an obedient one, and will love to serve. Then, Christian, work out your own salvation by putting no hindrance in the way of God working within you both to will and do. Live upon Christ, and let nothing come between your continued eating the flesh and drinking the blood of the Son of Man. This is living upon Christ; and if your soul lacks it your obedience and your service will cease. The measure of blessing to anothers soul will be the measure of Christ living in your own; and the measure of Christ living in you will be the measure of your love to Him, and your own personal assurance of His love to you. You must translate the generally acknowledged fact of His love into a living fact in your own experience. And remember that the measure in which you think about Christ, and in which your thoughts about Him have power over your personal character and your daily life, is the measure of your religion. This, and no more than this, is the extent to which you are a Christian. This, and no more than this, is the extent to which there will be any reality, any power, any real blessing in your service to others, or anything pleasing to God in your obedience. May God make you real–stamp Divine reality on everything within you, and in all your outward life! (F. Whirfield, M. A.)
A place of access
I will give thee a place of access. We owe this beautiful promise to the Revised Version (Zec 3:7), for in the Authorised Version the text has quite a meaningless rendering. I will give thee place to walk among these that stand by. The immediate reference of the promise is, of course, to Joshua, the high priest. It was his privilege and his duty, clothed in white linen, to enter the most holy place once a year, there to make atonement for the sins of the people. Instead, however, of this great office being fulfilled, the prophet sees Joshua clothed in filthy garments–the type of his own sins and of those people of his standing,–with Satan at his right hand to be his adversary. it appeared impossible that such a high priest, or such a nation, should ever be permitted to draw near the living God. Then comes the symbolic action of the prophetic vision. The filthy garments are taken away by command of God, from Joshua, and are replaced by rich apparel, the mitre of high priestly office is set on his head, and the promise is made–made both to him and to his people–I will give thee a place of access. In spite of Israels unworthiness and sin, God Himself would permit His people to draw near to Him. Such were the original scope and meaning of these words. I will give thee a place of access. How little we realise the great privilege of this great promise! To say that we can draw near to God is only to utter one of the commonest of all truisms; but familiar as the truth may be to us, let us never forget that there was a time when it would have been regarded as the strangest and most incredible of all truths. A Jew was never permitted in his own person to come near to God; he had to approach the Most High from a distance, and even the high priest himself was only allowed the privilege of a place of access once in each year. Such were the awful holiness and the ineffable majesty of the Most High, and such the terrible sin and guilt of man, that no human soul dared to draw near the consuming fire. God was a God far off and not nigh to a Jew. There was no place of access opened for all the world. We do not wonder, therefore, at the exaltation and rapture with which the author of the Epistle to the Hebrews dwells on what Christ had done, in opening a new and living way to God, even into the holy place, by His blood, and on the fact that His sacrifice for sin makes it now possible for the sinful and guilty with boldness to enter into the Holiest. It was the fulfilment of the promise of the text, I will give thee a place of access. And this is the astonishing privilege of every child of man today. Howsoever unworthy and sinful he may be, still through the blood of Jesus, he may freely draw near to God. He may stand in the presence of the Eternal. He may speak face to face with God, and hear God speak to him. In Christ Jesus, to use St. Pauls words, we that once were far off are made nigh by the blood of Christ. (G. W. Barrett.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
The angel of the Lord, the Lord Christ,
protested; solemnly declared and averted it, gave him to know.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. protestedproceededsolemnly to declare. A forensic term for an affirmation onoath (Heb 6:17; Heb 6:18).God thus solemnly states the end for which the priesthood is restoredto the people, His own glory in their obedience and pure worship, andtheir consequent promotion to heavenly honor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God.
Fuente: John Gill’s Exposition of the Entire Bible
In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zec 3:6. “And the angel of the Lord testified to Joshua, and said, Zec 3:7. Thus saith Jehovah of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zec 3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zec 3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of Jehovah of hosts, and I clear away the iniquity of this land in one day. Zec 3:10. In that day, is the saying of Jehovah of hosts, ye will invite one another under the vine and under the fig-tree.” In Zec 3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zec 3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of the Lord refers to the personal attitude of the priests towards the Lord, or to fidelity in their personal relation to God; and keeping the charge of Jehovah, to the faithful performance of their official duties ( shamar mishmart , noticing what has to be observed in relation to Jehovah; see at Lev 8:35). The apodosis begins with , and not with . This is required not only by the emphatic ‘attah , but also by the clauses commencing with v e gam ; whereas the circumstance, that the tense only changes with v e nathatt , and that tadn and tishmor are still imperfects, has its simple explanation in the fact, that on account of the gam, the verbs could not be linked together with Vav, and placed at the head of the clauses. Taken by themselves, the clauses v e gam tadn and v e gam tishmor might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future – namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan’s accusation. , to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause ( ). The meaning of this depends upon the explanation given to the word . Many commentators regard his as a Chaldaic form of the hiphil participle (after Dan 3:25; Dan 4:34), and take it either in the intransitive sense of “those walking” (lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of in Hebrew is always written either or , and has never anything but a transitive meaning, this view is precluded by the , for which we should expect or , since the meaning could only be, “I give thee walkers or leaders between those standing here,” i.e., such as walk to and fro between those standing here (Hofmann), or, “I will give thee leaders among (from) these angels who are standing here” (Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and Jehovah, to carry up his prayers, and bring down revelations from God, and supplies of help (Joh 1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, “since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua” (Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and the would be used incorrectly. We must therefore follow Calvin and others, who take as a substantive, from a singular , formed after , , , or else as a plural of , to be pointed (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zec 3:8 and Zec 3:9, announces how God will bring about this new time or future.
To show the importance of what follows, Joshua is called upon to “hear.” It is doubtful where what he is to hear commences; for the idea, that after the summons to attend, the successive, chain-like explanation of the reason for this summons passes imperceptibly into that to which he is to give heed, is hardly admissible, and has only been adopted because it was found difficult to discover the true commencement of the address. The earlier theologians (Chald., Jerome, Theod. Mops., Theodoret, and Calvin), and even Hitzig and Ewald, take (for behold I will bring forth). But these words are evidently explanatory of (men of wonder, etc.). Nor can it commence with umasht (and I remove), as Hofmann supposes ( Weiss. u. Erfll. i. 339), or with Zec 3:9, “for behold the stone,” as he also maintains in his Schriftbeweis (ii. 1, pp. 292-3, 508-9). The first of these is precluded not only by the fact that the address would be cut far too short, but also by the cop. Vav before masht ; and the second by the fact that the words, “for behold the stone,” etc., in Zec 3:9, are unmistakeably a continuation and further explanation of the words, “for behold I will bring forth my servant Zemach,” in Zec 3:9. The address begins with “thou and thy fellows,” since the priests could not be called upon to hear, inasmuch as they were not present. Joshua’s comrades who sit before him are the priests who sat in the priestly meetings in front of the high priest, the president of the assembly, so that yoshebh liphne corresponds to our “assessors.” The following k introduces the substance of the address; and when the subject is placed at the head absolutely, it is used in the sense of an asseveration, “yea, truly” (cf. Gen 18:20; Psa 118:10-12; Psa 128:2; and Ewald, 330, b). ‘Anshe mopheth , men of miracle, or of a miraculous sign, as mopheth , , portentum, miraculum, embraces the idea of , (cf. Isa 8:18), are men who attract attention to themselves by something striking, and are types of what is to come, so that mopheth really corresponds to (see at Exo 4:21; Isa 8:18). stands for , the words passing over from the second person to the third on the resuming of the subject, which is placed at the head absolutely, just as in Zep 2:12, and refers not only to , but to Joshua and his comrades. They are men of typical sign, but not simply on account of the office which they hold, viz., because their mediatorial priesthood points to the mediatorial office and atoning work of the Messiah, as most of the commentators assume. For “this applies, in the first place, not only to Joshua and his priests, but to the Old Testament priesthood generally; and secondly, there was nothing miraculous in this mediatorial work of the priesthood, which must have been the case if they were to be mopheth . The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows,” and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future.
This is the way in which the next clause, “for I bring my servant Zemach,” which is explanatory of ‘anshe mopheth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination abhd Tsemach (my servant Tsemach) is precisely the same as abhd David (my servant David) in Eze 34:23-24; Eze 37:24, or “my servant Job” in Job 1:8; Job 2:3, etc. The objection raised by Koehler – namely, that if tsemach , as a more precise definition of abhd (my servant), or as an announcement what servant of Jehovah is intended, were used as a proper name, it would either be construed with the article ( ), or else we should have as in Zec 6:12 – is quite groundless. For “if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bagodah and m e shubhah in Jeremiah 3” (Ewald, 277, c). It is different with in Zec 6:12; there sh e mo is needed for the sake of the sense, as in 1Sa 1:1 and Job 1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach , Sprout, or Shoot, primarily from Jer 23:5 and Jer 33:15, where the promise is given that a righteous Sprout ( tsemach tsaddq ), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isa 11:1-2; Isa 53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach , therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as “my servant” is taken from Isa 52:13 and Isa 53:11 (cf. Isa 42:1; Isa 49:3), or formed after “my servant David” in Eze 34:24; Eze 37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Eze 37:9, furnishes no satisfactory reason for deducing abhd tsemach pre-eminently from Isa 53:1-12. For in Zec 3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah’s purpose to bring His servant Tsemach . The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc.
The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words … . Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning . Accordingly, is placed at the head absolutely, and resumed in . This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect instead of (according to Psa 33:18; Psa 34:16), does occur in the sense of the exercise of loving care (Gen 44:21; Jer 39:12; Jer 40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, , does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinneh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isa 28:16 and Psa 118:2, – a view with which the expression nathatt , “given, laid before Joshua,” can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God’s transferring to him the regulation of His house and the keeping of His courts (before, liphne , in a spiritual sense, as in 1Ki 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Rev 5:6), and with the seven eyes of Jehovah (Zec 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isa 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pitteach pittuchah in harmony with the figure of the stone (cf. Eze 28:9, Eze 28:11). “I will engrave the engraving thereof,” i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mush is used here in a transitive sense, to cause to depart, to wipe away. (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, b e yom ‘echad , cannot of course mean “on one and the same day,” so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression “in one day” is substantially the same as in Heb 7:27; Heb 9:12; Heb 10:10, and affirms that the wiping away of sin to be effected by the Messiah ( tsemach ) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: Jehovah will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified church of God. This is the thought of the tenth verse, which is formed after Mic 4:4 and 1Ki 5:5, and with which the vision closes. The next vision shows the glory of the purified church.
Fuente: Keil & Delitzsch Commentary on the Old Testament
Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor to man, but because God purposed to protect the honor of his own worship. This is the reason why the angel exhorts Joshua; for it behaves us ever to consider for what end God deals so liberally with us and favors us with extraordinary gifts. All things ought to be referred to his glory and worship, otherwise every good thing he bestows on us is profaned. And this is especially to be regarded when we speak of his Church and its government; for we know how ready men are to turn what God gives to his Church to serve the purpose of their own tyranny.
It is God’s will that he should be attended to when he speaks by his servants and those whom he has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from his own government: nay, the vassals of Satan often arrogate to themselves a full and unlimited power over all the faithful, because God would have the priesthood honored, and approves of a right discipline in his Church. As then Satan has in all ages abused the high eulogies by which God commends his Church, this exhortations, now briefly given by the Prophet, ought always to be added; for it is not God’s will to extol men, that he himself might be as a private individual and give up his own place and degree, but that the whole excellency bestowed on the Church is intended for this purpose — that God may be purely worshipped, and that all, not only the people, but also the priest, may submit to his authority. Whatever glory then belongs to the Church, God would have it all to be subservient to his purpose, so that he alone may be the supreme and that rightly. We now then perceive the Prophet’s design.
And to give some weight to what is taught, he says, that the angel bore witness; for the word used is forensic or legal: one is said to bear witness to another, when he uses, so to speak, a solemn protestations. In short, bearing witness differs from a common declaration, as an oath, or an appeal to lawful authority, is interposed, so that the words are sacred. It was then the design of the holy spirit by this expression to render us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or some such thing, in order to secure more reverence to his order or command.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Zec. 3:6-10.] Here the symbolic act of reclothing is made the occasion of a prophetic address through the high priest to the nation. Protested] Testified, made a solemn declaration as one on oath (Gen. 43:3; Deu. 8:19). Walk] Gods promise was connected with their observance of his ordinances. Then] Certain privileges. Judge] Administer right, viz. in relation to the duties devolving upon the high priest in the sanctuary as such: hence, right administration of the service in the holy place and Holy of Holies [Keil]. The priestly family of Joshua would take a part in the future government of the nation. Places] Guides. Stand by] Angels. The import of the promise is, that he and his successors in office should enjoy the care, direction, and aid of celestial spirits in the management of the national affairs [Henderson].
Zec. 3:8. Fellows] Thy associates in the priesthood. Wondered] Men of wonder, of sign or portent; typical men, foreshadowing future persons or events (cf. Isa. 8:18; Eze. 12:6). Branch] All expositors admit this to be the Messiah, the servant (Isa. 42:1): the sprout from the stem of Jesse (Jer. 23:5; Isa. 2:1-2; Isa. 53:2).
Zec. 3:9. Stone] Foundation by God, the chief builder, which should be the object of his special care. Eyes] upon a thing denote vigilance and care (cf. Psa. 32:8). Seven] denotes perfection; these not carved upon the stone [Calvin], but directed towards; fixed upon the covenant people (cf. Rev. 5:6). Engrave] Lit. I will open the opening of it. What kind of ornaments it does not say, but that they were cut out or engraven in the foundation-stone, the exigency of the place requires, except we regard the stone as here used by synecdoche for the whole temple, in which case reference will be had to the finishing off of the structure, the foundation of which had been laid in the presence of Joshua [Henderson]. Land] of Israel with its inhabitants representative of the Christian Church. Remove] the punishment to which Jews had been exposed. Day] The day of national atonement celebrated after completion of the temple (Lev. 23:27); typical of day of atonement by Christ (Heb. 10:10-12; Heb. 7:27).
Zec. 3:10. Under] A proverbial description of a happy period (1Ki. 4:25); an emblem of tranquil prosperity (Mic. 4:4); of personal and social peace in the gospel; and of the blessed condition flowing from a purified Church.
HOMILETICS
GREAT PROMISES ON SPECIFIED CONDITIONS.Zec. 3:6-7
We have here three things promised, or engaged forand the promise made to depend on certain conditions. It matters not which of the two we notice first; we may take them as they stand.
I. The specified conditions. The stipulations are these: If thou wilt walk in my ways, and keep my charge (marg., ordinance). These two conditions are closely connected.
1. Personal holiness. The former relates to personal character and conduct. He was to be found obedient to Gods precepts; exemplifying in his own character the sanctity and moral rectitude which it was part of the duty of the priest to inculcate on the people: for the priests lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of hosts.
2. Official faithfulness. He was to keep the charge of Jehovah, i.e. faithfully to perform all official duties, punctually to attend to every enjoined function of his commission; keeping all the ordinances, as God had delivered them to Moses (Lev. 8:35).
II. The great promises. Three things depended upon these conditions.
1. Thou shalt judge my house. The word house does not mean temple, but household. The house of Jacob is a designation of Israel, who were regarded and repeatedly spoken of as the family of Jehovah. I am a father to Israel. To judge his house, then, is the same thing as to rule his people. This, you think, did not pertain to the priesthood; but it is remarkable how it thus turned out, in regard to the priestly lineage in the family of Joshua. Not in the person of Joshua himself; but after Nehemiahs death, a large portion of the management of the civil affairs of Judea was committed by the Syrian prefects into the hands of the high priest; and it was more fully realized in the time of the Maccabean high priests, in whom the civil and the sacred were eminently united. When these princely priests failed in the conditions here specified in the arrangements of providence, the glory departed.
2. Thou shalt also keep my courts. He was to continue to have the charge of Gods house, to minister in the holy place, and superintend the entire system of the sacerdotal and Levitical services. His continuance in this high and honourable office,that is, in the way of succession in his lineage, depended on the conditions mentioned, of personal obedience and official fidelity. It is the same style of conditionality with that on which Jehovah promised to Israel generally, and took them into covenant: Now, therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: and ye shall be unto me a kingdom of priests, and an holy nation.
3. I will give thee places to walk among these that stand by. By these that stand by are meant, the attendant angels. The difficulty here is with the word rendered places to walk (marg., walks). The original in some degree is ambiguous. But from the conjugation of the verb to which as a participle it belongs, we are disposed to acquiesce in the judgment of Henderson, who makes it to signify, neither walks nor walkers, but those who guide or conduct in walking:I will give thee ministering guides among these that stand by. No sense can correspond better than this with all that we learn from the previous history of the Jewish people from the call of Abraham onwards, respecting the ministration of angels. It is a promise, then, of the aid and direction of those who surround the Divine throne, the ministerings spirits sent forth to minister to the heirs of salvation. If the rendering walks, or places to walk, be retained (though we feel doubtful), then the promise will be a higher one stillnamely, that of an association with angelic spirits from heaven [Adapted from Wardlaw].
MEN OF WONDER.Zec. 3:8
The Jewish economy was typical in its aim. Its sacerdotal institutions were shadows of good things to come. Hence, Joshua and his fellows that sat before himinferior priests, who officially ministered to the high priestare termed men of signs. They typified the Messiah here promised, and those whom the Messiah admits to share his priesthood (1Pe. 2:5; Rev. 5:10). These words might be takenFirst, as a pledge to the desponding Jews that the priesthood would be preserved until Christ came. Secondly, as a reproof to the unbelieving multitude, who wonder at Gods people with incredulity (Psa. 71:7; Isa. 8:18). Apply the words to Christians.
I. They are a wonder to themselves. They are astonished at Gods love to themamazed to think of his grace and goodness. Why are they called, while others refuse to come? They were chosen not because better than others, not on account of their foreseen repentance and faith. I am a wonder to myself, said one. I am a miracle of grace, said another. By the grace of God, I am what I am.
II. They are a wonder to their fellow-men. Believers are to thousand eyes a mark and gaze. They are not understood in their spirit, habits, and employments. To the wicked, they are a puzzle. They are often feared, despised, and persecuted. Their spiritual birth is a mystery of mercy, their life a constant reproof to the ungodly, and their death a triumph of grace. I am as a wonder unto many. Behold I, and the children whom the Lord hath given me, are for signs and wonders in Israel, from the Lord of hosts.
III. They are a wonder to angels. Angels take deep interest in redeemed men, and wonder at their characters and pursuits. As Jesus was seen of angels, so are his people. Last in the judgment of the world, they are deemed by heavenly hosts worthy of intense regard. For we are made a spectacle (theatrical exhibition) unto the world, and to angels (good and bad), and to men (1Co. 4:9).
MY SERVANT, THE BRANCH.Zec. 3:9
Only one person is here typified by the Jewish high priests, and most commentators admit this person to be the Messiah, under the titles of the text.
I. My Servant.
1. Under this title was Christ predicted. This was the characteristic name of the Messiah. Behold my servant, whom I uphold; mine elect, in whom my soul delighteth (Isa. 42:1; Isa. 49:3; Isa. 53:11; Eze. 34:23).
2. Under this capacity he appeared on earth. I am among you as one that serveth. Thus honouring service, and dignifying the humblest calling. Who made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men.
3. In this capacity he rendered most eminent service. No one ever merited this title like him. He rendered a service most signal and gracious, which no one in the universe could perform beside. Being formed in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.
II. The Branch. He is the branch of the Lord (Isa. 4:2); a righteous branch (Jer. 23:5); the branch of righteousness (Jer. 23:15). He is the tender branch from the almost extinct royal line of David. Not a limb, in the sense of one among many on the same tree, but a shoot which springs up from the root; and which, though small at first, becomes a tree of wonderful qualities [Cowles]. This marks
(1) His humble origin;
(2) gradual growth; and
(3) ultimate prosperity. In course of time the tender shoot would become the monarch of the forest, and under its mighty branches and beautiful foliage the nations of the earth would take shelter.
THE MISSION OF THE MESSIAH AND ITS RESULTS.Zec. 3:8-10
These words point to the author of the blessings promisedto him by whom sin was to be expiated, and the kingdom of God flourish. They set forth the mission of the servant, the Branch, and the results of that mission in the building of a more glorious temple than that of Solomon or Zerubabbel.
I. The method of his coming. He comes as a servant, and as the sprout.
1. As a branch. According to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of a dry ground. Tsemach, therefore, denotes the Messiah in his origin from the family of David, that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah [Keil].
2. A branch Divinely caused to grow. I will bring forth my servant, the Branch. God himself undertakes to bring him forth. He is Gods servant, and will have to do Gods work. He came from the bosom of the Father, and was upheld until he had done the will of the Father. Thus speaketh the Lord of Hosts, saying, Behold the man whose name is the Branch; and he shall grow up out of his place, and he shall build the temple of the Lord.
II. The nature of his work.
1. To prepare the kingdom of God. I will engrave the graving thereof (Zec. 3:9), i.e. engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e. the preparation of the kingdom of God, established in Israel by the powers of the Spirit of the Lord, is one feature in which the bringing in of the tsemach will show itself [Keil].
2. To remove iniquity. And I will remove the iniquity of that land. The removal of punishment from the Jews was typical of the remission of sins by the atonement of Jesus Christ.
(1) From the Jews. From that landmultiform and aggravated as that was (Jer. 50:20).
(2) From all nations. To the Jew first, then the Gentile (Act. 3:26).
(3) In one day. The wiping away will not be imperfect and continually repeated; but once and for ever taken away. By one offering he hath perfected for ever them that are sanctified (Heb. 10:12; Heb. 9:26; Heb. 7:27).
III. The results which flow from the completion of his work. When guilt is taken away, discontent and misery will be swept away; peace and prosperity will be enjoyed by a purified Church. We have a figure (Zec. 3:10) for a state of reposepeace, security, personal and social. The peaceful influence of the gospel was felt from the firstindividually, in the soul of each subject of it; socially, in the intercourse of all. Jew dwelt in peace with fellow-Jew; and even Gentiles were numbered among neighbours and brethren, who before were aliens and outcasts, hated with perfect hatred. The proclamation was to be, Peace, peace to him that is far off, and to him that is nighand the corresponding effect of it was, He is our peace, who hath made both one, and hath broken down the middle wall of partition [Wardlaw.] They shall sit every man under his vine and under his fig-tree; and none shall make them afraid: for the mouth of the Lord of hosts hath spoken it.
No sound of war is heardno thought of sin,
But one sole word, PeacePeace.
HOMILETIC HINTS AND OUTLINES
Zec. 3:8. Sign men.
1. Wonderful in and restored to God and duty.
2. their experience. Delivered, pardoned, Wonderful in their manners. Despising pleasures which others esteem; pursuing paths which others term folly. They think it strange that ye run not with them into the same excess of riot; speaking evil of you.
3. Wonderful in their character. Redeemed and made holytypes of future converts, and of all priests unto God.
Zec. 3:9. The stone. Taking it as the foundation-stone of the temple.
1. Its laying. By God, before Joshua 2. Its protection. Upon one stone, seven eyes. The eye, says Wardlaw, is the natural hieroglyphic for knowledge; and seven, as every reader of the Bible is aware, is the number used to denote completeness, perfection. seven eyes denote the perfection of observant knowledge: and as the eyes of Jehovah mean Jehovahs observation and knowledge, his seven eyes express the perfection of bothomniscient observation(cf. chap. Zec. 4:10). Hence this is a proof of
(1) Providential care; and
(2) an encouragement to the Jews in work. Taking the stone with many as representing Christ, notice
1. God declares that he lays (Heb.), that he gives a stone before Joshua, lit. before his face, to defend him, and in order that he may place it as the foundation and corner-stone of his building, which symbolized the Church, of which the corner-stone is Christ (Isa. 28:16; Eph. 2:20; 1Pe. 2:6).
2. The stone is graven, like the precious stones in the breastplate of the high priest, with the names of the tribes upon them (Exo. 28:21 : cf. original in 2Ti. 2:19; and Rev. 21:14).
3. The figure here is of eyes, emblems of light (cf. Mat. 6:22; Eze. 1:18; Rev. 4:4-6). The stone is not a dark, lifeless stone, like other stones, but a living, seeing stone.
4. Those eyes are seven, signifying completeness, representing the sevenfold gifts of the Spirit with which the Messiah was anointed, animated, strengthened, and enlightened (Isa. 11:2); indicating the perfection of the spiritual illumination and perpetual watchfulness of Christ [Words.]. The language is future: I will engrave the graving (or the sculpture) thereof. As the stone is a figure, so is the engraving that of hieroglyphic eyes, which may convey a twofold meaning. The first, certainly, that the eyes of Jehovah should be continually upon it, with intense and delighted interest; and upon the glorious spiritual structure that was to rest upon it, marking its progressive advancement to its final completion. The idea is the same as that expressed respecting the land of Canaan: The eyes of the Lord thy God are always upon it, from the beginning of the year to the end. The second, one which I express with hesitation, because not sure about the propriety of assigning two meanings to one hieroglyphic. I cannot forget that the stone represents a person, and that person Divine. Jesus Christ himself is the chief corner-stone. May not the engraving of the seven eyes, then, convey the additional idea of the Deity of him whom the stone representedas himself the possessor of Divine omniscience; which could sayAll the churches shall know, that I am he that search th the reins and the hearts [Wardlaw].
Seven eyes upon one stone. Observe the notice that Christ was to excite and engage. The eye of God was upon him. He had complacency in contemplating him in the redemption of his people. The eyes of angels were upon him. They announced and sang his birth, and ministered to him in the wilderness. The eye of Satan was upon him. He watched him through life, hoping to make a prey of him, as he had done of the first Adam. But he was the Lord of heaven, and found nothing in him. The eyes of men were upon him. Simeon saw him, blind Bartimus followed him. Judas followed him closely for three years, and Pilate saw him judicially. The centurion watched his death, and all the people gathered at the sight. The disciples saw the Lord after his resurrection and were glad. Paul saw him at mid-day. How many millions and millions have seen him since, not with the eye of sense, but of faith! In another world he is all in allhe draws every eye and employs every tongue. We shall see him as he is [Jay].
Zec. 3:10. The reign of the Messiah is distinguished by three things.
(1) Enjoyment. The very image of the vine and the fig-tree is delightful.
(2) Liberty. Slaves and captives did not sit under their vines and fig-trees, nor did proprietors in time of war.
(3) Benevolence. Ye shall call every man, &c. There is no selfishness, no envy. All are anxious that others should partake of their privileges [Jay].
ILLUSTRATIONS TO CHAPTER 3
Zec. 3:7. Keep. Godliness is the highway to happiness; the good old way that hath ever been beaten by all those saints that now find rest to their souls [Trapp]. Consult duty, not events [Annesley]. Perish discretion when it interferes with duty [H. More].
Devotion when lukewarm is undevout [Young].
Zec. 3:8. Men of signs. So were the primitive Christians. They were like so many pieces of immortality, dropped down from heaven, and tending thitherwardall full of God, and full of Christ, and full of heaven, and full of glory: and this world was nothing to them; trampled upon as a despicable, contemptible thing [Howe].
Zec. 3:9. Stone. The excellence of the foundation is for the building that rests on it. And so, whatever gives Christ value, so to speak, in the sight of God and angelsas the union in him of the glories and virtues of the two natures, Divine and human; his filial zeal, and perfect obedience, and efficacious atonement, and priestly intercession, and royal might and majestyall, all redounds to the honour and blessing of them that are Christs (1Co. 15:23), through faith in his name [Dr. Lillie].
Iniquity. Christ, with his holy suffering, love, and perfect obedience, is the only one thing wherein God can have infinite pleasure, and for the sake of which he can look graciously on the race of men [Dr. Heubner].
Zec. 3:10. Sit. Mankind have always clung to the hope of better times of the text. We give a passage from the famous Eclogue
(4) of Virgil.
The last great age, foretold by sacred rhyme,
Renews its finished course; Saturnian times
Roll round again; and mighty years, begun
From their first orb, in radiant circles run.
The base, degenerate, iron offspring ends,
A golden progeny from heaven descends.
See, labouring nature calls thee to sustain
The nodding frame of heaven and earth and main!
See, to their base restored earth, seas, and air,
And joyful ages from behind in crowding ranks appear. [Drydens Virgil.]
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(6-10) The angel of the Lord now proclaims to Joshua a fourfold promise: (1) the confirmation of his official authority, and the elevation of his own spiritual nature; (2) the mission of the Saviour; (3) Gods providential care for the House, which was being rebuilt; (4) the peace and prosperity of the nation.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
In Zec 3:6-10 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 (Gen 43:3; Jer 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 Hos 8:1; Hos 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 Zec 3:7). 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 (Dan 3:25; Dan 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.
Zec 3:8-9 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 2Ki 4:38; 2Ki 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 (2Ki 9:7; Isa 20:3), to the Messianic king (Hag 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 Zec 6:12). The title is derived from such passages as Jer 23:5; Jer 33:15. In Isa 11:1, a different word is used; compare also Eze 34:23-24; Eze 37:24. It is a shoot that will sprout from the ruined dynasty of David; and Zec 6:12-13 (compare Zec 4:9), shows that the prophet has in mind Zerubbabel.
Zec 3:9 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 Zec 3:9 with Zec 3:8, 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 (Zec 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 (Zec 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 Zec 6:9 ff.). 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” (Isa 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 (Zec 6:9 ff.; Hag 2:23). With this interpretation the connection between Zec 3:8 and Zec 3:9 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 Zec 3:1).
That land Better, this land, that is, Judah, now not limited to the old territory, but extending in all directions (Zec 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 (Heb 7:27; Heb 9:12; Heb 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 Joe 1:12; compare Mic 4:4.
Call R.V., “invite”; to share the comforts.
Fuente: Whedon’s Commentary on the Old and New Testaments
“And the angel of the LORD protested unto Joshua, saying, (7) Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts, and I will give thee places to walk among these that stand by.”
We have here Joshua in his office as priest, and solemnly ordained in it by the Lord himself. Oh! that such blessed ordinations were more frequent in the Church in the present hour. The protestation of the angel of the covenant is striking. But, I beg to make one observation upon the manner in which the Lord declares himself upon the occasion. If thou wilt walk in my ways, and if thou wilt keep my charge. I apprehend that these words are not made use of as a condition, or as a procuring cause of the blessedness promised, but as the evidences of the things themselves. The filthy garments of Joshua were taken away, and the fair mitre was actually put upon his head. Where Jesus hath taken away sin, that sin can be no more charged. It is similar to what the Apostle saith in the Hebrews. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end. Heb 3:14 . Surely our being made partakers of Christ doth not depend upon our holding; for this would be to make the grace of God to rest in its efficacy upon the merit of man. In both instances, the blessing spoken of, is a blessing already obtained, and the effect therefore becomes an evidence, and not the cause.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zec 3:6 And the angel of the LORD protested unto Joshua, saying,
Ver. 6. And the angel of the Lord protested ] Either with an oath or some deep asseveration, or both as 1Sa 25:26 “As the Lord liveth, and as thy soul liveth,” &c. The former is an oath, the latter an asseveration or obtestation only, conjoined with that oath. Among the heathens Ex animo seu sententia was instead of an oath; and, rather than swear or say more, in a matter of no great moment, Chinias, the Pythagorean, would undergo a mulet of three talents. Others render it testified, or called witness upon his words, the angels and the prophet there present, for the more assurance. Thus, though Christ’s word be sufficient (for he is Amen, the faithful and true witness, Rev 3:14 ), yet, for his servants’ better settlement, he hath bound his promises to them with an oath, and taken heaven and earth to witness; which is dignatio stupenda, a wonderful condescension.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Zec 3:6-10
6And the angel of the Lord admonished Joshua, saying, 7Thus says the LORD of hosts, If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here. 8Now listen, Joshua the high priest, you and your friends who are sitting in front of you indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch. 9For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,’ declares the LORD of hosts, and I will remove the iniquity of that land in one day. 10In that day,’ declares the LORD of hosts, every one of you will invite his neighbor to sit under his vine and under his fig tree.’
Zec 3:6 Notice the angel of the LORD either speaks on YHWH’s behalf as the prophet does (cf. Zec 2:9; Zec 2:11; Zec 4:9; Zec 6:15) or this is a Messianic reference. It is hard to decide, but I think it is YHWH Himself speaking through the angel. see Special Topic: The Angel of the Lord.
admonished This is a Hiphil form of the Hebrew word (BDB 729, KB 795) for witness. In this form BDB says it means exhort solemnly, admonish, or charge (cf. Exo 19:23; 2Ki 17:13; Neh 9:29-30; Jer 11:7).
This message is very important. YHWH has fully and freely forgiven Joshua and, by implication, His covenant people, but the covenant is still conditional. Forgiveness of past acts does not remove the responsibility of future obedience!
Zec 3:7 If you will walk in My ways Notice the conditional element of a daily covenant lifestyle faith (i.e., walk, e.g. Deu 8:6; Deu 10:12; Deu 28:9). Biblical faith is a way of life, not a building, a creed, or a special event or ritual. By their fruits you will know who knows God (cf. Matthew 7).
The term ways (BDB 202) is a Hebrew idiom of lifestyle godliness (cf. Zec 1:6; Jos 1:8; Jos 1:15 a; Jos 45:13; 48:15; Jer 3:21; Jer 12:1; Jer 23:12; Hos 10:13; Eze 7:3; Eze 7:8-9; Eze 7:27; Eze 14:22-23; Eze 18:25; Eze 18:29-30; Eze 24:14; Eze 33:17; Eze 33:20; Eze 36:19).
if you will perform My service This refers to the ritual duties of the Levites and priests. The VERB (BDB 1036, KB 1581, Qal IMPERFECT) and DIRECT OBJECT (BDB 1038) come from the same Hebrew root. God wants covenant obedience from priests and people.
you will govern My house This is a Qal IMPERFECT (BDB 192, KB 220), which is used basically of the right to judge (of the Messiah in Psa 72:2) or rule over.
and also have charge of My courts This is the same verb as perform My service and refers here to the temple (BDB 346 I).
NASB, NJBfree access
NKJVplaces to walk
NRSVthe right of access
TEVI will hear your prayers
This phrase (BDB 237) speaks to the duty of priests to approach God on behalf of needy/sinful people. Israel was to be a kingdom of such priests (cf. Exo 19:5-6). Joshua and his fellow priests’ intimacy and immediacy with God are meant to encourage all Jews that the sacrificial system had been fully renewed. Joshua’s special access was not a personal privilege, but a cultic, corporate necessity. Joshua has access to God, even as Satan has access to God; one for advocacy and one for prosecution! God will hear both sides. It is not Joshua’s sinlessness that provides access, but his role as high priest for God’s people.
E. W. Hengstenberg, Christology of the Old Testament, asserts that the Hebrew word is a Chaldee PARTICIPLE in the Hiphael, which means to guide (p. 279).
these who are standing here This refers to the heavenly court of angels.
Zec 3:8 you and your friends who are sitting in front of you This refers to the other priests and Levites.
symbol This is literally wondrous sign (BDB 68-69). How the priests will be a symbol is not specified.
My Servant This is an honorific title of the Messiah (cf. Isa 52:13; Isa 53:11) and also of Moses (cf. Jos 1:1), Joshua (Jos 24:29), David (2Sa 7:5), and Zerubbabel (Hag 2:23). This is possibly the background for Paul’s use of slave of Christ.
the Branch This may be sprout (BDB 855). This is another Messianic title (see Special Topic: The Branch of the Lord . cf. Zec 6:12; Isa 4:2; Isa 11:1; Isa 53:2; Jer 23:5; Jer 33:15). See full discussion and Special Topic: JESUS THE NAZARENE .
This title is used of Zerubbabel in Zec 6:12 as a symbol of the royal Davidic line. It is surprising that it is used in this context which emphasizes the priestly aspect of the Messiah. The twin aspects of redeemer (priestly, cf. Isaiah 53) and administrative leader (kingly, cf. Isa 9:6-7) are merged in the book of Zechariah (cf. chapter 4).
Zec 3:9 the stone. . .one stone The identity and purpose of this stone has caused great confusion among interpreters. Some theories are (1) that it relates to the High Priest’s breastplate (cf. Exo 28:15-20; Exo 39:10-14), the stone for Judah; (2) that the Messiah is represented by Zerubbabel (cf. Zec 6:12; Hag 2:23); (3) that it is the Messianic kingdom (cf. Dan 2:44-45); (4) that it is a stone set in the miter worn by the High Priest (cf. Zec 3:5); (5) that it is building material for the temple, possibly the cornerstone or capstone (cf. Psa 118:22-23; Isa 8:14-15; Isa 28:16); or (6) that it is another Messianic title (servant, branch, stone).
seven eyes This (BDB 744) refers to (1) eyes or (2) facets of a gem. This, like Zec 4:10 and Eze 1:18, seems to be a symbol for God’s knowledge. see .
I will engrave an inscription on it This VERB (BDB 836 II, KB 988), in Piel PARTICIPLE form, is used most often of engraving a gem. Therefore, cornerstone or capstone is only a remote possibility for the theories of meaning.
I will remove the iniquity of that land in one day The VERB (BDB 559 I, KB 561 Qal PERFECT) is a metaphor for cleansing and forgiveness. Does this refer to Joshua’s forgiveness in Zec 3:4? This could be an extension of his forgiveness. It may have a future reference (i.e., in that day) to (1) the temple being rebuilt or (2) the Messiah’s coming.
This verse would remind the Jews of the Day of Atonement (cf. Leviticus 16), which includes rituals involving the cleansing of the High Priest himself and their rituals for the cleansing of the nation.
Zec 3:10 In that day This is a prophetic idiom (cf. Zec 2:11) of the coming day of judgment, forgiveness, and restoration of God’s plan for all humanity. It is common in Amos, Hosea, Micah, Zephaniah, and Joel. See Special Topic: That Day .
to sit under his vine Palestine was an agricultural society. This was a cultural idiom of family security and prosperity (cf. 1Ki 4:25; Mic 4:4). Also note the twin emphases of prosperity and community fellowship.
The vine here could be (1) parallel with fig tree and denote fruit or (2) a way of identifying a cool, shady place for relaxation and community fellowship.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. Who was Joshua? Who is the Angel of the LORD? Who is the Branch?
2. What is the meaning of Joshua’s filthy garments in Zec 3:3?
3. How is Zec 3:7 related to Zec 3:4?
4. What or who is the stone of Zec 3:9?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
protested = solemnly affirmed, or testified. Reference to Pentateuch (Gen 43:3. Deu 8:19. Compare Jer 11:7.
Fuente: Companion Bible Notes, Appendices and Graphics
angel
(See Scofield Heb 1:4).
Fuente: Scofield Reference Bible Notes
the: Zec 3:1, Gen 22:15, Gen 22:16, Gen 28:13-17, Gen 48:15, Gen 48:16, Exo 23:20, Exo 23:21, Isa 63:9, Hos 12:4, Act 7:35-38
protested: Jer 11:7
Reciprocal: Psa 71:7 – as a wonder Zec 4:1 – the angel 1Co 15:31 – protest
Fuente: The Treasury of Scripture Knowledge
Zec 3:6. Protested unto Joshua means he admonished him.
Fuente: Combined Bible Commentary
Zec 3:6-7. 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-priests 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 Gods 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
2. The accompanying promises 3:6-10
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Then the angel of the Lord admonished Joshua. He promised, in the name of sovereign Yahweh, that if Joshua obeyed the Lord and served Him, Joshua would govern the temple, have charge of the temple courts, and enjoy free access into the Lord’s presence. He could come into the Lord’s presence like the angels who stood before Him. Joshua’s commission pertained to a priestly function within the framework of a covenant relationship. [Note: Ibid., p. 138.] As always, faithful, obedient service leads to further opportunities for service.
The Lord specified two conditions and promised three results. The first condition was Israel’s practical righteousness; she had to walk in His ways faithfully with heart and hand (cf. Deu 10:12-22; Deu 28:9). Second, she had to carry out her priestly duties faithfully. If Israel did these things, she would govern God’s house (people and temple; cf. Deu 17:8-13; Jer 31:7), have charge of His courts keeping them pure (cf. Isa 56:7; Jer 31:23), and enjoy free access to God (cf. Exo 19:6; Isa 61:6; Heb 4:16; Heb 10:19-22).
"In all this the person and work of Joshua’s greater namesake, Jesus, was being anticipated. The faithful high priest of the pre-Christian era entered into God’s presence as the Christian [believer priest] does ’by grace through faith’." [Note: Baldwin, p. 115. Cf. Hebrews 4:14-16.]