Ch. Zec 3:1<\/span>. he shewed me<\/em> ] i.e. Jehovah, from whom all the visions proceeded, Zec 1:7<\/span>; Zec 1:20<\/span>, shewed me. , LXX.<\/p>\n Joshua<\/em> ] called in the Book of Ezra Jeshua (Zec 2:2<\/span>; Zec 3:2<\/span>, etc.). His grandfather, Seraiah, was taken captive by Nebuzar-adan after the sacking of the city and burning of the Temple, and was slain by Nebuchadnezzar at Riblah (2Ki 25:18-21<\/span>). Josedech, or Jehozadak, his son, the father of Joshua, was at the same time taken as a prisoner to Babylon (1Ch 6:15<\/span>), where Joshua probably was born. During the lifetime of Josedech, while the Temple was in ruins and the people in captivity, the High Priesthood was in abeyance. After an interval of about 52 years, Josedech being now dead, the office was revived in the person of his son. Joshua was the first of the third or last series of High Priests, those, namely, who came after the Captivity. He is spoken of with commendation in the Book of Ecclesiasticus ( Sir 49:12 ; comp. 1E<\/span>s 5:5<\/span>; 1Es 5:48 ; 1Es 5:56 ), and is made a special type of the Great High Priest, both in this chapter and in chapter 6.<\/p>\n standing before the angel of the Lord<\/em> ] as before his judge, Deu 19:17<\/span>; Jos 20:6<\/span>; Rom 14:10<\/span>; Rev 20:12<\/span>. The Angel of the Lord is here, as elsewhere in the Old Testament, He to whom all judgment is committed (Joh 5:22<\/span>). See note on Zec 1:12<\/span>.<\/p>\n Satan standing at his right hand<\/em> ] The great Adversary (for Satan is here a proper name, as in Job 1:6-12<\/span>; Job 2:1-7<\/span>) here assumes the character (Rev 12:10<\/span>) and occupies the place (Psa 109:6<\/span>) of the accuser in the trial. See Appendix, note B.<\/p>\n to resist him<\/em> ] Lit. to play-the-adversary against him;<\/strong> to be his adversary<\/em>, R. V. The verb and the noun (Satan) have the same root. The charge against Joshua has been thought to be a personal one, and reference has been made to Ezr 10:18<\/span>, to prove that some of his sons had polluted themselves by marrying strange wives. The passage in Ezra however, is at least 60 years later than the vision in Zechariah. It is better to regard the intended accusation as including both personal and official transgressions, his own sins and the sins of the people (Heb 5:3<\/span>; Heb 7:27<\/span>). Sin, the sin of the man and of the order to which he belongs, of the individual and of the nation which he represents, stands in the way of the promised blessing, and must first be put away before that blessing can be enjoyed.<\/p>\n And He – <\/B>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 Satans, to accuse him. Although, moreover, the Angel speaks with authority, yet Gods 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.<\/P> And Satan – <\/B>Etymologically, the enemy, as, in the New Testament, your adversary the devil 1Pe 5:8<\/span>, 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 Rev 12:10<\/span>. In Job Job 1:8-11<\/span>; Job 2:3-5<\/span>, the accusations were calumnious; here, doubtless, true. For he accused Job of what would have been plain apostacy Job 1:11<\/span>; Job 2:5<\/span>; 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 Ezr 3:1-13<\/span>; 4<\/span>. For this, Haggai had reproved the people, through them Hag 1:1-11<\/span>. 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 Rom 11:1<\/span>. Satan stands at his right hand, the place of a protector Psa 16:8<\/span>; Psa 109:31<\/span>; Psa 121:5<\/span>; Psa 142:4<\/span>, to show that he had none to save him, and that himself was victorious.<\/P> <\/p>\n Zec 3:1-7<\/span><\/p>\n And he shewed me Joshua the high priest standing <\/em><\/p>\n Joshua the priest<\/strong><\/p>\n We learn from the Book of Ezra (Ezr 2:36-39<\/span>) that among the exiles who returned with Zerubbabel from Babylon, were Joshua or Jeshua, and 4289 priests.<\/p>\n But they were in a sorry plight–their character is described by the prophet Malachi; and it was in sad contrast, as he suggests, to the original type of the priesthood represented in Phinehas. As a judgment on the priesthood, the whole body had fallen under great reproach (Mal 2:9<\/span>). The sense of shame becomes more acute when we stand before the Angel of the Lord. He shewed me Joshua, the high priest, standing before the Angel of the Lord. In the worlds twilight much may pass muster which, in the light of that sweet, pure face, must be utterly condemned. Garments which served us well enough in the short, dark winter days are laid aside when spring arrives; they will not bear the searching scrutiny of the light. In the ordinary life of our homes, we are less particular of our attire than when, on some special occasion, we have to undergo the inspection of stranger eyes. Thus we are prone to compare ourselves with ourselves, or with others, and to argue that the habit of our soul is not specially defiled. Alas! we reason thus in the dark. But when the white light of the throne of God breaks on us, we cry with Job: If I wash myself with snow water, and make my hands never so clean, yet wilt Thou plunge me in the ditch, and mine own clothes shall abhor me. The more we know of God, the more we loathe ourselves and repent. What is to be done under such circumstances? Renounce our priesthood? Disclaim its God-given functions? No: remain standing before the Angel. He knows all–we need not shrink from His searching eyes–but He loves infinitely. He has power to make our iniquity pass from us, and clothe us with change of raiment–that white linen which is the righteousness of saints. It is at such moments, however, that our great adversary puts forth his worst insinuations. Satan standing at his right and to be his adversary. Since he was cast out of his first estate, he has been the antagonist of God, the hater of good, and the accuser of the brethren. He discovers the weak spots in character, and thrusts at them; the secret defects of the saints, and proclaims them upon the house tops; the least symptom of disloyalty, inconstancy, and mixture of motive, and flaunts it before Gods angels. He is keen as steel, and cruel as hell. Ah, it is awful to think with what implacability he rages against us! When we pray, he is quick to detect the wandering thought, the mechanical repetition of well-worn phrases, the flagging fervour. When we work for God, he is keen to notice our desire to dazzle our fellows, to secure name and fame, to use the Cross as a ladder for our own exaltation instead of our Masters. Is this, he hisses, the kind of service which Thy chosen servants offer Thee? And when, like Job, we do bear trial patiently and nobly, the great adversary suggests that we do it from a selfish motive–Doth Job serve God for nought? Satan cannot reach the Son of God now, save through the members of His body; but he misses no opportunity of thrusting at Him, as he accuses them. Let us notice the intervention and answer of the Angel of the Covenant.<\/p>\n 1. <\/strong>It is spontaneous and unsought. Before Joshua had time to say, Shelter me, his faithful Friend and Advocate had cast around him the assurance of His protection, and had silenced the adversary. The Lord rebuke thee, O Satan. As the Aaronic Priest, He died; but as the Melchizedek Priest, He ever lives to make intercession on our behalf; and as the torpedoes of the enemy are launched against us, He catches them in the net of His intercession, and makes them powerless to hurt. Before we call, He answers.<\/p>\n 2. <\/strong>It is founded on electing grace. For He says: The Lord that hath chosen Jerusalem rebuke thee. Before ever He chose her, He must have foreseen all that she would become, her backslidings and rebellious, her filthy garments, her wounds and bruises and putrefying sores; but, notwithstanding all, He set His heart upon her. Satan could allege nothing which the Advocate had not weighed in the balances of His Divine prescience. He had realised the very worst before making His final choice. Yes, thou great adversary, thou canst not tell our Lord worse things about us than He knows; and notwithstanding all, He loves, and will love.<\/p>\n 3. <\/strong>Moreover, it has already done too much to go back. The point of the metaphor which follows is very reassuring. Is not this a brand plucked out of the fire? You have been writing all the morning at your desk, answering letters, assorting papers and manuscripts, destroying much that there was no need to keep. After two or three hours of work, there is a heap of papers which you wish to destroy, and you place them in your stove or fireplace, the fire kindles on them, and they begin to blaze. Suddenly, to your dismay, you remember that there was a cheque or note amongst them, or a letter with an address, or a paper which has cost you hours of work. As quick as thought you rush to the kindling flames, and snatch away the paper, and attempt to stay the gnawing edge of flame. But what an appearance the paper suggests! It is yellow with smoke, charred and brittle round the edges, scorched and hot, here and there are gaps–it is a brand plucked out of the fire. Would you have snatched it out if you had not valued it? And, after you have taken such pains to rescue it, is it likely that you will thrust it back to destruction? And would Jehovah have snatched Israel out of Babylon, and expended so much time and care over her, if at the end He meant to destroy her? The fact of His having done so much, not only proved His love, but implied its continuance. What depths of consolation are here! As we look back on our lives, we become aware of the narrowness of our escape from dangers which over whelmed others. We have been involved in companionships and practices which have ruined others irretrievably; but somehow, though we are charred and blackened, we have escaped the ultimate results. We have been plucked out of the burning. What can we infer from so gracious an interposition, except that we have been preserved for some high and useful purpose? <\/em>(F. B. Meyer, B. A.<\/em>)<\/p>\n<\/p>\n Help and opposition<\/strong><\/p>\n 1. <\/strong>He stands before the Angel of the Lord.<\/p>\n 2. <\/strong>He stands before the Angel of the Lord as an accused person.<\/p>\n 3. <\/strong>He stands before the Angel of the Lord as an accused person, to pray.<\/p>\n 1. <\/strong>It was prompt.<\/p>\n 2. <\/strong>It was directed against Joshua as the high priest.<\/p>\n 3. <\/strong>It assumed the form of accusation against Joshua.<\/p>\n 4. <\/strong>It was intended to interrupt or thwart Joshua in his prayer. (G. Brooks.<\/em>)<\/p>\n<\/p>\n Joshua and Satan<\/strong><\/p>\n Israel was then what Christendom is now; and the prophet in this chapter must be considered as instructing not the house of Jacob alone, but the whole family of God in Christ. The vision of Zechariah is a solemn picture of what is now going on. Taking the vision to refer to the Christian Church, inquire into the truths which it involves, and how it tallies with external events. Trace its reality in the dispensation of the Gospel. Illustrate from the manifestation of Christ to the Gentile world. The Church ever comes before us as a community enlarging its borders, absorbing into itself human belief, supplanting other modes of worship. But there is another side of the picture. The Christian history is full of the opposition and violence with which the onward march of the Cross has been uniformly encountered. The lives of Christian missionaries are ever lives of risk and pain. Such is the external history of the propagation of the Gospel. Where lies the cause that after eighteen hundred years Christianity has not conquered a majority of the human race? The cause of Christianity is the cause of Christ. The resistance of the devil has been partly open, but his resistance has been secret and stealthy: it has mainly sought to undermine rather than cast down; to weaken from within rather than assail from without. A chief cause of the slow progress of the Gospel among men has been, the want of unity. This is seen in sectarian separation, and in diversity of doctrine. The history of the world, of the Church, yea, of every individual soul, is but the outward result of the mystic vision of Joshua the high priest, and Satan standing at his right hand to resist him. (J. R. Woodford, M. A.<\/em>)<\/p>\n<\/p>\n Joshua the high priest before the Angel of Jehovah<\/strong><\/p>\n This vision is of less obvious interpretation than the preceding, perhaps for the reason that its truth lies nearer the deepest throbbings of the human heart. A sense of sin and a feeling of hopeless ill desert are among the deepest emotions of a heart that has been touched by the Holy Spirit. This is the ever-recurring state of the heart both individually and collectively, because it rests on the ever-during relations that connect man with God. A sense of sin fairly awakened produces despair if we are thrown back on the resources of reason. We cannot hope in God, for we tremble before His justice. Thus it was with the Jewish Church at this time. They felt that they had sinned, and hence had no ground in themselves to hope for Gods favour. They knew that their priests had also been unfaithful, and hence they had no hope in them. Why, then, go forward with the temple, when both priest and people must defile rather than hallow its courts? These were the suggestions of Satan, to deter them from their work. God will not accept so vile and faithless a heart, so lame and mutilated a service as you render Him, says the tempter, therefore you had better abandon it all, and enjoy sin at least, if you cannot enjoy holiness. This brings us to the heart of the vision. It is designed to show the people of God that their personal demerit is no ground for distrusting the mercy of God, for He receives them not because of their own righteousness, but that of Another; and that at this particular period the unworthiness of the priesthood was no reason for their destruction and the overthrow of the temple, as they were typical, and the end of their instruction was not yet served. (T. V. Moore, D. D.<\/em>)<\/p>\n<\/p>\n Christ the advocate of His Church and people<\/strong><\/p>\n This part of the vision has respect to Joshua and his accuser. It exhibits Joshua–<\/p>\n 1. <\/strong>In his office. High priest. One part of his duty was to consult the Divine will in matters of difficulty. Another part was to intercede on behalf of the nation. Possibly he was now before God, confessing the sins of the people, and pleading for that pardon which a God of mercy is ever ready to bestow.<\/p>\n 2. <\/strong>In what place was Joshua executing his office? The temple was not built, and the particular place is not named. He was standing before the Angel of the Lord. This was the Lord Jesus Christ, the Angel of the Covenant.<\/p>\n 1. <\/strong>The actings of the adversary. Satan stood at Joshuas right hand. But why? To resist him. But he might do this either by tempting Joshua or by accusing him. The right hand was the usual place for accusers in public.<\/p>\n 2. <\/strong>What were his motives for accusing Joshua? His motives as a tempter we can well understand; but what were his motives for accusing Joshua of negligence in the work of God? Did Satan then wish that the work of God should go on vigorously?<\/p>\n 1. <\/strong>In His love toward the Church.<\/p>\n 2. <\/strong>On His past mercy to Joshua. The defence which the Lord Jesus makes for His people now is substantially the same as it was then. Past mercies are grounds of Christian confidence, and should be viewed as pledges of future blessings.<\/p>\n 1. <\/strong>His dress was unsuitable.<\/p>\n 2. <\/strong>Suitable apparel was provided for him. I will clothe thee with change of raiment. The righteousness of Christ is to all, and upon all, them that believe. Ask–<\/p>\n (1)<\/strong> Are we attending to our duties?<\/p>\n (2)<\/strong> Are we sensible of our defects?<\/p>\n (3)<\/strong> Are we confiding in an Almighty Advocate? <\/em>(J. R. Woodford, M. A.<\/em>)<\/p>\n<\/p>\n The great contention<\/strong><\/p>\n 1. <\/strong>He stood to minister before the Lord. Whereby we learn–<\/p>\n (1)<\/strong> That as ministers of the Lord have their mission from Him, so they ought to receive instruction from Him.<\/p>\n (2)<\/strong> Having received instructions, they ought with all readiness to obey them.<\/p>\n (3)<\/strong> That they are always in the eye of God, to counsel them in their duties, to search them in their performances, to hear them in their petitions, to protect them in their dangers.<\/p>\n 2. <\/strong>He stood as a defendant, as one accused, to answer for himself and others. The sins of the age were then general, such as, neglect of building the temple, marrying strange wives, etc.<\/p>\n 1. <\/strong>He withstands us as a tempter. If we do our duty, Satan is at our right hand to hinder us; if we do not our duty, he is there to accuse us. He stands at the working hand. Usually, the more work the more temptation, and the more public the work the more sharp and eager the temptation.<\/p>\n 2. <\/strong>He opposes as an accuser. He resisted Joshua by stirring up the Samaritans to hinder the building of the temple. He resisted him in his ministry, by accusing him of his failings. What these were we may guess.<\/p>\n (1)<\/strong> He ministered not in the priests robes, but in filthy garments.<\/p>\n (2)<\/strong> He delayed the building of the temple.<\/p>\n (3)<\/strong> His sons were, some of them, defiled with strange wives.<\/p>\n 2. <\/strong>Joshuas past deliverance. Is not this a brand plucked from the fire? Past mercies are pledges of more. If God snatch out of the fire, He will bring unto His temple: if He lay a foundation, He will bring forth the headstone. (Bishop Reynolds.<\/em>)<\/p>\n<\/p>\n The vision of Joshua<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>The representative characters of the high priest and of Satan. Joshua represents the Jewish nation, especially the godly people in it. His filthy garments were emblematic of the moral defilement of the nation, and of their low and poor condition. Satan is the representative of all evil forces. He represents the majority of this world, but the minority of the universe.<\/p>\n 2. <\/strong>The motives which at this time brought them into Gods presence. It is implied that the high priest was there to plead for his nation. Satan was there to oppose this restoration to Gods favour,–to bring forward reasons why it should not be granted.<\/p>\n 3. <\/strong>The reason why the promise and the symbol should have their perfect fulfilment. One life, or one act in a life, is sometimes of such a nature or character as to send down a blessing to future ages; it seems to gather within itself all the wisdom or all the goodness of the past, and to bring them all into a centre of blessing for the present and the future. The life of Gods Son, and especially His death upon the Cross, gathered up all that had been shadowed forth in the prophets and priests of old. His perfect life and sinless death and intercession were sureties that the promise given to the Hebrew people, through Joshua, should certainly be fulfilled. The vision embodies the blessed results of Divine forgiveness through the life and death of Christ, which are so beautifully set forth by the greatest of Old Testament prophets, Isaiah (see chaps, 11 and 12).<\/p>\n Learn–<\/p>\n 1. <\/strong>Evil spirits may plead with God against men, as the good plead for them. Many human beings send up desires against the prosperity and happiness of their fellow men.<\/p>\n 2. <\/strong>The man who would be a benefactor of his fellow creatures must be an intercessor for them.<\/p>\n 3. <\/strong>The elect of God are those who fulfil the conditions of fellowship with God. Divine forgiveness springs from Divine grace, but the proof that it has reached us must be found in the fact that we fulfil the only conditions ripen which it is granted. (Outlines by a London Minister.<\/em>)<\/p>\n<\/p>\n Gods method of salvation<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>Joshua, before the Angel of the Lord, represents a sinful people.<\/p>\n (1)<\/strong> Sin is impurity. What dress is to the body, moral character is to the Soul. Impure garments are the symbol of sin. Iniquity is described by the most loathsome objects in nature–an infant uncared for; the vomit of the dog; the wallow of swine; the exhalations of the sepulchre. A Greek philosopher said, Evil destroys us like a wild beast.<\/p>\n 2. <\/strong>God saves through instrumentality. There are two classes: the good, who stand by all beneficent influences; and Satan, all that hinders good, evil spirits, bad men, corrupt hearts. The day of Gospel grace is neither day nor night. It is a conflict of contending forces. We live between Ebal and Gerizim. Everyone who undertakes anything good will find agencies obeying the command, the Angel of the Lord assisting. And He will find Satan standing at his right hand,–the place of power–to resist him.<\/p>\n Reflections–<\/p>\n 1. <\/strong>We observe the same method of work in the natural world, and in civil society, as in the Church. All are the work of one God.<\/p>\n 2. <\/strong>Why does God permit sin? He works by the balance of contending elements everywhere.<\/p>\n 3. <\/strong>The position of an unsaved sinner is as when a chief falls wounded between two contending armies: both fight for him. For which does he fight? (J. S. Fulton.<\/em>)<\/p>\n<\/p>\n Joshua<\/strong><\/p>\n The <\/em>Church is a holy priesthood. Regard Joshua as representing the humble, penitent believer.<\/p>\n Joshua the high priest<\/strong><\/p>\n The visions of Zechariah were intended to encourage the rebuilding of the temple. The resumption and successful prosecution of the work upon the temple devolved not less upon the ecclesiastical than upon the civil power. Zerubbabel and Joshua must cooperate. The former was ready; the latter needed to be extricated from the Slough of Despond.<\/p>\n 1. <\/strong>At the opening of the vision the prophet saw Joshua standing to be judged before the Angel of God.<\/p>\n (1)<\/strong> And he was clothed in filthy garments. The best of human kind is not perfect. The contrition of Joshua was, therefore, becoming in him, and all the more because of his official position. Before the all-searching eyes his garments were mere shreds and tatters. And therein he was indeed a just representative of the people.<\/p>\n (2)<\/strong> Satan stood at his right hand to resist (i.e., <\/em>accuse)<\/p>\n him. There is no lack of accusers. Gods people are always at the bar of judgment, and alas, they have little enough to say for themselves. Guilty is the plea.<\/p>\n 2. <\/strong>Next in the vision the Lord Himself appeared to vindicate Joshua. He stands as the champion of His people; His ear is ever open to their cry. He is the champion of all the weak and humble.<\/p>\n (1)<\/strong> In this instance He rebuked Satan; not because there was no truth in His charge that Joshua was unworthy to minister at Gods altar, or have part in the rebuilding of the temple, but because of other considerations, which made his accusations null and void.<\/p>\n (2)<\/strong> The Lord having rebuked Satan, said to His own attendant angels: Take away from Joshua his filthy garments. Thus does He unclothe His people of their filthy rags, and make them worthy to minister before Him. He is a great forgiver. Thus the Lord encouraged Joshua, and qualified him, despite his personal unworthiness, to offer sacrifices and join with Zerubbabel in the rebuilding of the temple. And thus does He stand at the heavenly tribunal as the vindicator of the least of His little ones.<\/p>\n 3. <\/strong>Then, in the vision, the prophet saw Joshua arrayed in garments white and clean. I will clothe thee with change of raiment. Nor was this enough. Let them set a fair mitre upon his head. Thus was he encouraged to exercise anew and with increased diligence the functions of his priestly office.<\/p>\n 4. <\/strong>The vision closes with the words of a solemn compact or covenant, for the sealing of Joshuas restoration to service. The promise of perpetual blessing is conditioned on patient continuance in well-doing. To him that hath shall be given. A covenant would scarcely be a covenant were there no stone of remembrance. Here the stone had seven eyes in it. Branch interprets it. Under this title the Messiah was frequently mentioned. Thus the name of Christ Himself is set as the seal of His covenant with Joshua and his people. (D. J. Burrell, D. D.<\/em>)<\/p>\n<\/p>\n Joshua the high priest<\/strong><\/p>\n Joshua appears to Zechariah in his dream,–Israels representative, clothed not in the splendid priestly attire, with its immaculate purity and costly jewels, but in garments worn and soiled, symbolical of the nations sins. Before the humiliated priest is the Angel of the Lord, and at His right hand is Satan. The question is, which shall conquer, the Angel or the adversary? But not long is the question unanswered. Joshua is as a brand plucked from the burning. Israel, despite her sins and her familiarity with the tempter, shall be saved and forgiven. Then, when reclothed, the faithful monitor urges upon Joshua the necessity of obedient, whole-souled service. And then comes the promise of the greater High Priest, the Branch of David, the Messiah Himself, and the stone of the new theocracy, with its seven eyes running to and fro throughout the world, and finally the millennial peace, when Israel shall sit in peaceful forgetfulness of all her tribulations, under her own vine and fig tree. The dream yields important lessons.<\/p>\n 1. <\/strong>The representative function of the priesthood. Joshua stood for Israel. The soiled clothes in which he appeared indicated that both the priesthood and the people were leading lives which were not altogether in accordance with the Divine will, and from other sources we know that the priests of that day were given over to worldliness and materialism. While the priest can hardly fail to take somewhat of the tone of his life and character from the people to whom he ministers, it is also true that, because of his high position as a moral teacher and guide, he is under peculiar obligations to give the tone to his people, and determine in a large measure by his own words and life the standard of their lives.<\/p>\n 2. <\/strong>The truth of angelic influence and guardianship. Joshua between the Angel and the adversary. The human soul facing the right and the wrong. But the Angel prevails. The temptation may be a mighty one, the guilt may be great, but Satan is never allowed to go unchallenged. No child of humanity is ever left alone under the power of evil. He may sometimes feel alone. He may get so low in the pit, may become so hardened in sin, that he loses all sense of Gods presence, and feels that there is no help for him in this world or the next. But God cannot, even for an instant, leave one of His children wholly, alone with the powers of evil.<\/p>\n 3. <\/strong>Another lesson is, that mans extremity is Gods opportunity. The occasion of this vision was doubtless the discouragement of some of the more thoughtful Israelites, on account of their national sins. The exciting experiences since the return had tended to hold their minds to material interests, and make them forget their spiritual obligations. Notwithstanding the tendency to formalism under an established order of things, it is probably true that religion reaches its highest spiritual ideals under conditions which are not liable to frequent changes. But God does not forsake His children. He is with them always in the form of a searching and rebuking conscience. When the nation or the individual begins to feel deep down in his heart that a great wrong has been done against God and conscience and truth, then, and not till then, is the way open for forgiveness and restoration. Note the last scene of the vision. Strange enough, we find coupled with this revelation of the Divine heart the prophecy of the Messiah, who Himself was that Divine heart made flesh, and clothed with the features of humanity. Under Him shall the iniquity of the land be removed and the millennium shall dawn. (Monday Club Sermons.<\/em>)<\/p>\n<\/p>\n Joshua the high priest<\/strong><\/p>\n Truths would you teach, or save a sinking land!<\/p>\n All fear, none aid you, and few understand.<\/p>\n Even in such a work as the rebuilding of the temple it was so. And the Bible lifts the veil and lets us see that behind the human actors there are malignant forces at work,–a truth which, though mysterious, is sustained by history and experience.<\/p>\n 1. <\/strong>Gods interposition is a restraining of evil. The Lord rebuke thee, O Satan. He wounds the head of the dragon; puts checks upon the forces which threaten the Church and cause of Christ; turns the weapons forged against her into instruments of retribution to her enemies.<\/p>\n 2. <\/strong>God encourages and aids His servants. Joshua is forgiven, clothed in festal garments, crowned with a clean mitre, assured of success, and promised future freedom of approach. There is enough of encouragement for those who take the Lords side, if only they will use it.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The position of the high priest.<\/p>\n
II. <\/strong>The opposition of Satan.<\/p>\n
I. <\/strong>With respect to his condition. View him–<\/p>\n
II. <\/strong>His enemy. Satan means adversary. Look at–<\/p>\n
III. <\/strong>His advocate, Jehovah Himself. The Lords defence of Joshua is grounded–<\/p>\n
IV. <\/strong>The apparel of Joshua. Filthy garments. Probably the garments worn in the time of captivity.<\/p>\n
I. <\/strong>Joshuas ministry and defence.<\/p>\n
II. <\/strong>Satan and his work against Joshua.<\/p>\n
III. <\/strong>The advocate–the Lord. Christ is the Churchs Advocate. Satan is at our right hand; Christ is at Gods right hand. Joshua does not plead his own cause; he answers by his Counsel, his Advocate pleads for him.<\/p>\n
IV. <\/strong>The double foundation of this victory.<\/p>\n
I. <\/strong>Gods gracious election. The Lord which hath chosen Jerusalem, rebuke thee. The doctrine of adoption by free grace is the strongest weapon that we can wield against the malice of Satan.<\/p>\n
I. <\/strong>Joshua in his difficulties. Standing before the Angel of the Covenant. No careless person, but a poor sinner Seeking to stand before the Lord Christ. Satan is near him as his accuser. When the sinner awakened stands before the Angel Jehovah, how often does the devil, by doubts and insinations, seek <\/em>to turn him aside. So the Angel Jehovah becomes his helper.<\/p>\n
II. <\/strong>The Lords account of Joshua. Scorched, but delivered by power, the Sinner saved by grace. The powerful hand of the Lord, by His Word, in His providence, by the work of the Holy Spirit on the heart, has arrested and plucked him from the burning.<\/p>\n
III. <\/strong>The relief at hand. The Angel of the Covenant answers Satans accusations. Joshua had special holy garments pro vided for him. But even these were filthy and polluted. He must be stripped and reclothed.<\/p>\n
IV. <\/strong>The happy results. The pure mitre conspicuously a part of the priests dress. The angel, etc., stood by to help and comfort, to put Satan to flight, to counsel and to direct, to be his guide as well as his deliverer. We now stand before the Angel Jehovah, the messenger of light and life and glory, when we come into His house of prayer; and we must stand before Him when He cometh with clouds, and every eye shall see Him. (E. Auriol, M. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>A great adversary of Gods people brought before us. It is strange how every good work meets with resistance in this world. He Who would effect reforms, especially in religion, has to stand alone, at least, at first, with none enlightened or brave enough to give their support. I am sometimes, wrote Robertson, tempted to doubt whether any one who tries to open peoples eyes in religion is to be reckoned as a sublime martyr or an egregious fool. The cross, or the cap and bells? Certainly, had it not been for One, I should say the cap and bells. Paul was accounted a fool for Christ. Wickliffe, Luther, and all great, reformers have borne the same antagonism, and many prophets have cried out, Who hath believed our report?<\/p>\n
II. <\/strong>Opposed to the adversary is the faithful and unchanging God. While there is such conflict before truth and godliness prevail, yet the victory is sure. Gods servants have to wrestle with principalities and powers, but greater is He who is for them than all who can rise up against them.<\/p>\n