8<\/strong>. that sit before thee<\/em> ] not, “who are now (seen) sitting,” for Joshua, the High Priest, alone appears in the vision, but “who are accustomed to sit,” as the inferior priests (“thy fellows”) before the High Priest to receive his commands. So “the sons of the prophets” sit before Elisha for instruction, 2Ki 4:38<\/span>; 2Ki 6:1<\/span>; and “the elders of Israel” in like manner before Ezekiel, Eze 8:1<\/span>; Eze 14:1<\/span>.<\/p>\n for they are men wondered at<\/em> ] Rather, men of sign, or type:<\/strong> men which are a sign<\/em>, R. V. “Men who in their persons (and office) shadow forth future events. Eze 12:6<\/span>; Eze 12:11<\/span>; Eze 24:24<\/span>; Eze 24:27<\/span>.” Gesen. This clause is a quasi-parenthesis. The direct address is interrupted, and a reason, as it were, given for making it: “To Joshua and his fellows I foretell the coming of ‘my servant, Branch,’ because they, the priesthood, in all their office and ministry, as well as in what has just happened to them in the vision in the person of their chief, are types of Him.”<\/p>\n my servant<\/em> ] A frequent name of Messiah in Isaiah, e. g. Isa 42:1<\/span>; Isa 49:6<\/span>; Isa 52:13<\/span>; Isa 53:11<\/span>. In Act 3:13<\/span>; Act 3:26<\/span>; Act 4:27<\/span>; Act 4:30<\/span>; the R. V. has restored the true rendering of , “Servant,” not “Son,” or “Child.” This vision is thus more distinctly Messianic than those which preceded it.<\/p>\n The Branch<\/em> ] Lit. Branch,<\/strong> or Shoot,<\/strong> or Sprout;<\/strong> the word being used as a proper name without the article. Comp. Zec 6:12<\/span>; Jer 23:5<\/span>; Jer 33:15<\/span>. The use by the LXX. of , “that which rises or springs up,” for Branch in these passages has led to the “Dayspring” (rightly so rendered as the context shews) of Luk 1:78<\/span>. The early and repeated failures of succeeding High Priests and their fellows to fulfil the conditions and claim the privilege of Zec 3:7<\/span>, as we learn from the Books of Ezra (Ezr 10:18<\/span>) and Nehemiah (Neh 13:4-5<\/span>; Neh 13:28-29<\/span>), and from the Gospel history, must have made this promise of the “Branch” especially precious to the faithful while they waited for its fulfilment (Luk 2:38<\/span>).<\/p>\n Thou and thy companions which sit before thee; yea men of marvelous signs are they – <\/B>o<\/SUP> It seems probable that the words addressed to Joshua begin here; else the men of signs would be the companions of Joshua, to the exclusion of Himself. His companions are probably ordinary priests, who sit as sharing his dignity as priest, but before him, as inferiors. So Ezekiel says, I was sitting in my house, and the elders of Israel were sitting before me Eze 8:1<\/span>. They are images of the things to come Heb 10:1<\/span>. Isaiahs two sons, with their prophetic names, Haste-spoil speed-prey, and a-remnant shall-return, were with his own name, salvation-of-the-Lord, signs and portents Isa 8:18<\/span> of the future Israel. Isaiah, walking naked and barefoot, was a sign and portent Isa 20:3<\/span> against Egypt. God tells Ezekiel, that in the removal of his stuff, as stuff for the captivity, I have set thee for a portent unto the house of Israel Eze 12:6<\/span>.<\/P> I, he explains his act, am your portent; like as I have done, so shall it be done unto you Eze 12:11<\/span>. When forbidden to mourn on the death of his wife; Ezekiel is unto you for a portent; according to all that he hath done, shall ye do; and when this cometh, ye shall know that I am the Lord God Eze 24:24<\/span>. Wherein then were Joshua and the other priests portents of what should be? One fact alone had stood out, the forgiveness of sins. Accusation and full forgiveness, out of Gods free mercy, were the substance of the whole previous vision. It was the full reinstatement of the priesthood. The priesthood so restored was the portent of what was to come. To offer the offering of the people, and make an atonement for them; Lev 9:7<\/span>; to make an atonement for the children of Israel for all their sins once a year Lev 16:34<\/span>, was the object of the existence of the priesthood. Typical only it could be, because they had but the blood of bulls and goats to offer, which could, in themselves, never take away sins Heb 10:4<\/span>. But in this their act they were portents of what was to come. He adds here, For, behold, I will bring My Servant the Branch.<\/P> The Branch – <\/B>Had now become, or Zechariah made it, a proper name. Isaiah had prophesied, In that day shall the Branch of the Lord be beautiful and glorious for the escaped of Israel Isa 4:2<\/span>; and, in reference to the low estate of him who should come, There shall come forth a rod out of the stump of Jesse, and a Branch shall grow out of his roots Isa 11:1<\/span>; and Jeremiah, Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth, and this is the name whereby He shall be called, The Lord our Righteouness Jer 23:5-6<\/span>; and, In those days and at that time, will I cause the Branch of righteousness to grow up unto David, and he shall execute judgment and righteousness in the land Jer 33:15<\/span>. Of him Zechariah afterward spoke as, a man whose name is the Branch Zec 6:12<\/span>.<\/P> Here Zechariah names him simply, as a proper name, My servant, the, <\/B>Branch, as Ezekiel prophesied of My servant David. The title My servant, which is Isaiahs chiefest title of the Messiah, occurs in connection with the same image of ills youths lowly estate, and of His atoning Death. He shall grow up before Him as a sucker, and as a root from a dry ground Isa 53:2<\/span>; a scion shall grow out of his roots Isa 11:1<\/span>. . Lest then God should seem to have spoken untruly, in promising to the legal priesthood that it should ever have the oversight over His house, there was need to fore-announce the mystery of Christ, that the things of the law should cease and He Himself should judge His own house through the Scion from Himself, His Son.<\/P> Osorius: Look ye to the Branch of the Lord; set Him as the example of life; in Him, as a most strong tower, place with most becoming faith all your hope of salvation and immortality. For He is not only a Branch, who shall fill you with the richness of divine fruit, but a stone also, to break all the essays of the enemy.<\/P> <\/p>\n Zec 3:8-10<\/span><\/p>\n They are men wondered at <\/em><\/p>\n Christians a wonder<\/strong><\/p>\n Joshua and his fellow worshippers were wondered at, both by the idolatrous Chaldeans and the unbelieving Jews, for their faith in the Divine predictions during the period of their captivity; that Jerusalem should be rebuilt, the temple worship restored, and that they should return again to their own land.<\/p>\n Good men are not less an object of wonder now than they were then. There is something in their principles and pursuits which men in general cannot easily understand, and they know not to what cause it should be ascribed.<\/p>\n 1. <\/strong>Ministers of the Gospel are often a wonder both to themselves and others. It is wonderful that God should condescend to employ weak and sinful creatures in so sacred a work as publishing articles of peace between heaven and earth. Infinite wisdom saw fit to lodge this treasure in earthen vessels, that the excellency of the power might be of God, and not of us. Considering likewise the mean opinion which good men entertain of themselves, the treatment they are likely to meet with, the difficulties and trials to which they will necessarily be exposed, it is not a little remarkable that they should be induced to engage in the work of the ministry. Yet it is wonderful how such are carried through their work, and enabled to persevere, notwithstanding all the discouragements they meet with, from within and from without. The success that at any time attends the ministry may very properly be regarded as matter of astonishment.<\/p>\n 2. <\/strong>The same sort of singularity attaches to all real Christians who walk in newness of life, and exemplify the genuine spirit of the Gospel.<\/p>\n (1)<\/strong> They are a wonder unto angels. They are struck with amazement at the love of God, manifested to such sinful and unworthy creatures.<\/p>\n (2)<\/strong> They are a wonder unto devils, who cannot but be surprised to see the spiritual temple, which is to endure throughout eternal ages, rising out of the ruins of the Fall. The fallen spirits wonder to see all their plots frustrated and their evil designs overruled for the Divine glory.<\/p>\n (3)<\/strong> Real Christians are a wonder to themselves. What reason can be rendered for such distinguishing grace and love? The conversion and salvation of a sinner is a more surprising work than the creation of a World.<\/p>\n (4)<\/strong> They are a wonder to one another.<\/p>\n (5)<\/strong> They are a wonder to the world. Nor is it strange that it should be so, since they are followers of Him whose kingdom is not of this world.<\/p>\n 3. <\/strong>There is something in the very nature of religion that is mysterious and strange.<\/p>\n (1)<\/strong> The manner in which grace is implanted in the soul is so. The work of the Spirit upon the heart is one of the deep things of God.<\/p>\n (2)<\/strong> The way in which grace operates is equally wonderful. The Christians life is a hidden one.<\/p>\n (3)<\/strong> The fruits which grace produces in the life of a true believer are not less remarkable. Those who walk by sight cannot understand how others walk by faith. How then can the Christian be ashamed of his high calling, even though it should make him a gazing stock to angels and to men? Thou art now a wonder to the world, believer, but what a wonder wilt thou be in that solemn and decisive day, when Christ will come to be glorified in His saints and admired in all them that believe. (B. Beddome, M. A.<\/em>)<\/p>\n<\/p>\n My servant the Branch–<\/strong><\/p>\n The worlds wants and Gods provisions<\/strong><\/p>\n 1. <\/strong>God has a special interest in Christ and His followers. His eyes are on the stone, there in all their completeness, seven. He has a general interest in the universe, but a special interest here.<\/p>\n 2. <\/strong>God has a settled interest in Christ and His followers. The eyes are said to be engraven on the stone, not written in mere ink.<\/p>\n 1. <\/strong>We reap precious benefits and privileges from our justification; and<\/p>\n 2. <\/strong>We repose in a sweet tranquillity, and are quiet from the fear of evil. (Homilist.<\/em>)<\/p>\n<\/p>\n For behold the stone that I have laid before Joshua–<\/strong><\/p>\n The stone before Joshua<\/strong><\/p>\n That stone was Christ. Take the clauses of the verse in succession.<\/p>\n 1. <\/strong>Behold the stone which I have laid before Joshua, He that built all things is God. He built the temple of nature. More august and glorious far is the temple spoken of here. Its foundation stone was laid by God Himself in Zion. He laid it when the great Antitype Himself came, and gave His life a ransom for many. He laid it anew, in the Zion above, when Christ was exalted on His mediatorial and priestly throne, a name given Him that is above every name. He shall finally consecrate and glorify it as the headstone of the corner, on the great day, in presence of the Church triumphant.<\/p>\n 2. <\/strong>Upon one stone shall be seven eyes. Observe, it is one <\/em>stone. One Mediator. By one offering He hath perfected forever them that are sanctified. See that one stone laid by the Divine Builder! The sun needs no glittering taper to add to its light; the ocean needs no tiny drop to add to its volume. Let the giant deed of Christs doing and dying stand forth in all its peerless, solitary grandeur. What mean the seven eyes? Seven was a sacred number with the Jews, probably from being first associated with the seven days of Creation. It would seem to denote–<\/p>\n (1)<\/strong> Christs fulness or perfection. How applicable to Him in whom dwelleth all the fulness of the Godhead bodily. Out of His fulness have all we received, and grace for grace.<\/p>\n (2)<\/strong> The seven eyes point to Christs providential government of the Church and the world. What a blessed truth is this universal, constant sovereignty of Jesus! The roll in which art inscribed the worlds destinies is in His hands. More comforting still is it to think of Christs individual providence, the care He takes of each separate member of His Church. This stone, with its seven eyes, has an eye for each. But the words seven eyes may admit of the rendering seven fountains. The eye, among Orientals, is often the metaphor for the wellspring. The Arabs call the fountain to this day, the eye of the desert. Render then, Upon one stone shall be seven fountains. This one stone, the Rock of Ages, was smitten by the rod of justice, and lo! seven fountain-streams flow from its cleft side. Fountains of pardon, righteousness, peace, sanctification, comfort, grace here, life and glory hereafter. All the fountains from one source.<\/p>\n 3. <\/strong>I will engrave the engraving thereof. Carvings on stone were frequent in ancient times. In Nineveh, Babylon, Egypt, it was the old method of inscribing a nations annals. These stone libraries are dug up fresh as they were chiselled and entombed many thousand years ago. Once engraven on the heart of love, you are on His heart forever. An alternative rendering of this metaphor is, I will open the openings thereof. I, says God, will unlock the fountains in that sealed stone, that the waters of salvation may gush forth. He opens the fountains every time His glorious Gospel is proclaimed.<\/p>\n 4. <\/strong>And I will remove the iniquity of that land in one day. This doubtless points onwards to the day of days. In the Mosaic and ceremonial dispensation of the Jews, iniquity was typically removed. But all was a shadow, till the true Anti typical Surety and Scapegoat Himself came to remove iniquity in one day, by having the sins of His people laid on His guiltless head. It was a momentous one day, the day waited for by all time. The stone was smitten, the fountain was unsealed. (J. R. Macduff, D. D.<\/em>)<\/p>\n<\/p>\n Jesus Christ, the stone whereon are seven eyes<\/strong><\/p>\n The text is highly figurative language.<\/p>\n 1. <\/strong>The stone. By which I understand Christ. A precious stone. Precious to the Father, to angels, to the fully redeemed, and to us. A precious stone, because God has chosen it as the foundation of His Church. It is a cornerstone. He is a foundation stone. He is a tried stone.<\/p>\n 2. <\/strong>The situation of the stone. It is not a stone of human production. It was laid in Gods everlasting love. In the Old Testament rites and types and shadows. In prophecy. It is to be laid before the Church even now.<\/p>\n 3. <\/strong>The Builder. It is the stone that I have laid. God in Trinity is the builder. The Father is the builder of the Church designedly. The Son is the builder of the Church really. The Spirit is the builder of the Church efficiently.<\/p>\n 1. <\/strong>The eye of the Father is upon this stone: in eternal council, when the everlasting stipulations for the salvation of the Church were entered into.<\/p>\n 2. <\/strong>The eye of the Spirit was upon Him. The Spirit of God taketh the things of Christ and revealeth them unto the soul.<\/p>\n 3. <\/strong>The eyes of angels are fixed on Christ.<\/p>\n 4. <\/strong>The eyes of all the saints in heaven are fixed on Christ.<\/p>\n 5. <\/strong>So are the eyes of the Church on earth.<\/p>\n 6. <\/strong>And the eyes of the wicked, on earth and in hell.<\/p>\n The cornerstone of the Church<\/strong><\/p>\n Christ is promised as He who is represented by the temple, and who is the ground and cornerstone of His own Church, and the rock on which she is built, bearing all the burden of the fabric, concerning whom is promised that Gods infinite providence shall be about Him and His Church, Himself endued with perfect wisdom to see to and care for all His members, and that by the effects and rays of the glory of God shining in Him, He shall draw all eyes to Him, and keep them on Him; as also that He shall be so polished and adorned by God, as shall be marvellous to the world. Doctrine–<\/p>\n 1. <\/strong>Christ the Mediator is not only a part of the spiritual building, making up one Christ mystical with all His members, and the eminent and most excellent part of it, but the very foundation of His Churchs being, upon whom all the Church and every particular member thereof is and must be built, and without whom they cannot subsist; for, He is the stone laid before Joshua.<\/p>\n 2. <\/strong>As Christ in His office of mediation is a means of the Fathers appointment, by Him to derive happiness to the Church, and establish her in it; so whoever despise and reject Him, yet the Father will have Him high and eminent in that building.<\/p>\n 3. <\/strong>As Christ hath all the treasures of wisdom and knowledge employed for seeing to the condition, and finding out the way of happiness for His people, in every case and exigency, signified by seven eyes (which is a number of perfection) engraven on that one stone: and as the vigilant providence of God is always intent upon Christ as Mediator, and for His sake upon the welfare of His Church and kingdom as being His chief delight, signified also by seven (or many) eyes fixed over that one stone, so also is Christ, as Mediator, God-man, revealing the Father in Himself, and as the support and upholder of His Church, so glorious and excellent as may draw all to admire Him, and to fix their expectation on Him, as the only choice and refuge of lost sinners, and will do so to all the elect, which is also signified by seven eyes fixed on that one stone, admiring Him, and having all their expectation from Him.<\/p>\n 4. <\/strong>The beauty, excellency, and furniture of Christ the Mediator, is Divine and rare, and He is the ornament, glory and storehouse of all the spiritual building, being, as God, the brightness of the Fathers glory, and the express image of His person (Heb 1:3<\/span>). His humanity also being adorned with the gifts of the Spirit without measure, and with all Divine perfections in so far as the human nature is capable; withal His sufferings for His people (as so many curious engravings) speak not a little His beauty to those who have interest therein. This is signified by our Lords engraving the graving of this stone, polishing it as a precious jewel, and adorning it by His art. Two benefits are promised to flow from Christ the Priest to His people; the first whereof is, remission and purging away of sins by the sacrifice upon the Cross, once for all, which needs not to be repeated as the Jewish sacrifices were. This is promised to the whole elect and mystical body of Christ, figured by the Jews and their promised land, beside what peculiar relation it may have to them and their land, that their sins, being taken away by Christ, should not hinder Him to favour them, nor the land for their sake; but should be looked on in due time, not as polluted, nor possessed and overrun by enemies.<\/p>\n (1)<\/strong> Remission and removal of sins is the choice mercy of Christs people, and the rise of other mercies. I will remove iniquity, is the fruit of Christs coming to the world, and of His glory as Mediator.<\/p>\n (2)<\/strong> Sin is pardoned and removed only by the virtue and merit of Christs one sacrifice, only once offered, and not to be repeated on any pretext whatever; for, iniquity is removed in one day.<\/p>\n (3)<\/strong> Christs own peculiar and fiven people of the Father, are they upon whom the privilege of pardon and sanctification is conferred, and on whose behalf Christ offered up Himself to procure these procure these benefits, for it is the iniquity of that land (a type of the elect Church) that is removed. (George Hutcheson.<\/em>)<\/p>\n<\/p>\n Behold, I will engrave the graving thereof, saith the Lord of hosts–<\/strong><\/p>\n No engraving without wound<\/strong><\/p>\n That is, of the stone, upon which were to be seven eyes, and which intends the Messiah, the foundation laid in Zion. To engrave is to pierce and cut. When He became a Man of Sorrows, when He said, Reproach hath broken My heart, then was this Scripture fulfilled. As there is no engraving without wounding, so to engrave is to embellish and beautify. And He was made perfect through suffering. The richest display of His graces; the acquirement of the dispensation of the Spirit; the dominion He exercises in our nature; the prerogative of judging the world in righteousness; and the praises He will inhabit through eternal ages–all these resulted from His sufferings. Because He was obedient unto death, even the death of the Cross, therefore God hath highly exalted Him, and given Him a name above every name. To a person unacquainted with the process, the pruning of the tree; the cleaving of the ground with the ploughshare; the operation of the chisel on the stone would look like an effort to injure or destroy. But look at the thing afterwards. Behold the vine adorned with purple clusters. Survey the field, yielding the blade, the ear, the full corn in the ear. Examine the carved work, when the sculptor has achieved his design, and fixed it in its proper place! Christians are sometimes perplexed and discouraged because of their trials: They know not what God is doing with them. They fear He is angry, and going to crush and destroy. But they are His workmanship. He is preparing them for their destination in the temple of His grace. These trials are applied to qualify and advance them. They will all perfect that which concerneth them. Howard was taken by the enemy and confined in prison. There he learned the heart of a captive. It is good for me, says David, that I have been afflicted. (William Jay.<\/em>)<\/p>\n Verse 8<\/span>. O Joshua – thou, and thy fellows<\/B><\/I>] Thy countrymen<\/I>, who have now returned from your captivity, in a very wonderful<\/I> manner. anshey mopheth, figurative men<\/I>, men whose office and ministration prefigured<\/I> the Lord Jesus Christ; and therefore it is immediately added, “I will bring forth my servant The BRANCH.” Abp. Newcome<\/I> thinks this means Zerubbabel<\/I>, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Mt 1:12<\/span>, and heir to the throne of Judah. The Chaldee<\/I> has, “My servant the Messiah.” See Clarke on Isa 4:2<\/span>. I think the word cannot apply to Zerubbabel, except as a type<\/I> of Christ; in that sense it may be understood of him. See Zec 6:11-12<\/span>.<\/P> <\/p>\n Hear now<\/B>; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean. <\/P> And thy fellows; <\/B>the other priests, thy associates in the priestly office, though inferior to thee. <\/P> That sit before thee; <\/B>as assessors or coadjutors in a council or assembly; the high priest as president, the other as members of the council sat with him; to let them know what these types mean. <\/P> They are men wondered at; <\/B>the worldly, profane, unbelieving, and ignorant sort of Jews wonder at them, and their hopes; at their labour and expenses in attempting to build such a house, with so little helps to raise such a structure out of rubbish. <\/P> I<\/B>, God the Father, will bring forth a much more wonderful work. <\/P> My servant the Branch; <\/B>Christ, Messiah, the Branch, Isa 4:2<\/span>; 11:1<\/span>; Jer 33:15<\/span>. <\/P> <\/p>\n 8. Hear<\/B>On account of themagnitude of what He is about to say, He at once demands solemnattention. <\/P> thy fellows that sit beforethee<\/B>thy subordinate colleagues in the priesthood; not thatthey were actually then sitting before him;<\/I> but their usualposture in consultations was on chairs or benches before him, whilehe sat on an elevated seat as their president. <\/P> they are<\/B>From speakingto Joshua He passes to speaking of him and them,<\/I> in the thirdperson, to the attendant angels (compare Zec3:9<\/span>). <\/P> men wondered at<\/B>Hebrew,<\/I>“men of wonder,” that is, having a typical character(Isa 8:18<\/span>; Isa 20:3<\/span>;Eze 12:11<\/span>; Eze 24:24<\/span>).Joshua the high priest typifies Messiah, as Joshua’s “fellows”typify believers whom Messiah admits to share His Priesthood (1Pe 2:5<\/span>;Rev 5:10<\/span>). This, its typicalcharacter, then, is a pledge to assure the desponding Jews that thepriesthood shall be preserved till the great Antitype comes. Theremay be also an indirect reproof of the unbelief of the multitude who”wonder” at God’s servants and even at God’s Sonincredulously (Psa 71:7<\/span>; Isa 8:18<\/span>;Isa 53:1<\/span>, c.). <\/P> behold<\/B>marking thegreatness of what follows. <\/P> my servant<\/B>thecharacteristic title of Messiah (Isa 42:1<\/span>Isa 49:3<\/span>; Isa 50:10<\/span>;Isa 52:13<\/span>; Isa 53:11<\/span>;Eze 34:23<\/span>; Eze 34:24<\/span>).<\/P> the Branch<\/B>Messiah, atender branch from the almost extinct royal line of David (Zec 6:12<\/span>;Isa 4:2<\/span>; Isa 11:1<\/span>;Jer 23:5<\/span>; Jer 33:15<\/span>).Lu 1:78<\/span>, where for “dayspring,” “branch” may be substituted (Mal4:2<\/span>, however, favors English Version<\/I>). The referencecannot be to Zerubbabel (as GROTIUSthinks), for he<\/I> was then in the full discharge of his office,whereas “the Branch” here is regarded as future.<\/P><\/p>\n Hear now, O Joshua the high priest<\/strong>,…. What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all the priests:<\/p>\n thou and thy fellows, that sit before thee<\/strong>; the Jews interpret w these of Hananiah, Mishael, and Azariah, for whom wonders were wrought in delivering them from the fiery furnace; but rather they design the priests and the prophets, and chief men, that came up with Joshua out of the captivity; and especially the young priests that sat before him as his disciples, to be instructed by him in things belonging to the priestly office:<\/p>\n for they [are] men wondered at<\/strong>; or, “men of a sign” x, or “wonder”; typical of Christ, the great High Priest; they were “men wondered at”, as all the people of God are: they are wondered at by themselves, that God should have any love to them, any thoughts concerning them; make a covenant with them in his Son; send him to die for them; call them by his grace; make them sons and heirs of his, and at last bring them to glory: and they are wondered at by the men of the world; that they should make such a choice as they have; that they should bear afflictions with so much cheerfulness and patience; that they should be so supported under them, and even thrive and flourish amidst them. The life of a believer is all a mystery, and wonderful: and they are wondered at by the angels, as they are the chosen of God, the redeemed of the Lamb, and called from among men; and they shall be the spectators of wonderful things themselves, which they will be swallowed up in the admiration of to all eternity. The Targum paraphrases the words thus,<\/p>\n “for they are men worthy to have miracles wrought for them;”<\/p>\n and indeed, though they are not worthy, yet miracles of grace are wrought for them, and one follows:<\/p>\n for, behold, I will bring forth my servant the BRANCH<\/strong>; not Zerubbabel, as some interpret it; but the Messiah, as the Targum of Jonathan paraphrases it; and which is the sense of some other Jewish writers. Kimchi, though he interprets the Branch of Zerubbabel, yet observes there are some of their interpreters who explain it of the Messiah; and it is as if it was said, though I bring you this salvation, yet I will bring you a greater salvation than this, at the time I shall bring forth my servant the Branch: and again they interpret it of him, because the name of the Messiah is Menachem, i.e. the Comforter; and which is numerically the same with “Tzemach”, the Branch; and Aben Ezra, who first explains it the same way as Kimchi, yet adds, but many interpreters say this Branch is the Messiah: and he is called Zerubbabel, because he is of his seed, even as he is called David; and David my servant shall be their Prince for ever, Eze 37:25<\/span> likewise another Jewish writer, R. Abraham Seba y, understands it of the Messiah. The heathens used to call their heroes the branches of the gods; the branch of Jupiter, and the branch of Mars, c. are frequently met with in the poets z, and perhaps taken from this name of the Messiah who is the servant of God as Mediator, and became so by being made of a woman, and made under the law; and is a servant of God’s choosing, sending, and rewarding; the chief of whose service lay in the redemption of his people; and who was an obedient, diligent, prudent, and faithful servant. The name of “the Branch” is given him elsewhere, Isa 4:2<\/span> and designs his descent as man, and the meanness of it; and yet his fruitfulness in himself, and to his people: the “bringing” him “forth” intends his incarnation; and shows that he existed before, and was with God, and is brought forth by him as an instance of his grace and love to men; and because this was a matter of great moment, and very wonderful, and would certainly be done, and deserved attention, the word “behold” is prefixed to it. The Septuagint render this word by , “the rising sun”, or that part of the heavens where the sun rises, the east; and the Vulgate Latin version has “orientem”, “the east”: hence another Zechariah calls the Messiah “the Day spring from on high”, Lu 1:78<\/span> and one of his titles is “the Sun of righteousness”, Fuente: 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 world wants a moral helper, and in the Gospel one is provided. Morally, man is enslaved, diseased, exiled, lost to the great uses and purposes of his being. God has provided a great Helper, here called His servant the Branch. In Isaiah we have these words, Behold My servant whom I uphold; Mine elect, in whom My soul delighteth. He is the Branch, God is the Root, and all holy souls are branches, deriving their life, beauty, and fruitfulness from Him; but Christ is the Branch, the oldest Branch, the largest Branch, the strongest Branch, the most fruitful Branch, etc. He is the Branch on which there hang clusters of perennial fruits for the healing of the nations.<\/p>\n
II. <\/strong>The world wants Divine guardianship, and in the Gospel it is provided. Behold the stone that I have laid before Joshua; upon one stone shall be seven eyes. What is here meant by the stone? Not the foundation stone of the temple, which was now being rebuilt, for that had been laid long before. The stone, says Keil, is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by Gods transferring to him the regeneration of His house and the keeping of His courts (before lip-hire in a spiritual sense, as in 1Ki 9:6<\/span>, 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<\/span>), and with the seven eyes of Jehovah (Zec 4:10<\/span>), they are the sevenfold radiation of the Spirit of Jehovah (after Isa 11:2<\/span>), which show themselves in vigorous action upon this stone, to prepare it for its destination. Perhaps the meaning is, that upon the kingdom of Christ, here symbolised by the stone, Gods eyes are fixed (engraven) with deep, and settled interest. The eye 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 both–omniscient observation. Two thoughts are suggested–<\/p>\n
III. <\/strong>The world wants moral purification. In the Gospel it is provided. The iniquity of the land of the Jews was multiform, aggravated, immeasurable; but in one day provision should be made for its removal; the day on which Christ died upon the Cross. Christ came to put away sin by the sacrifice of Himself.<\/p>\n
IV. <\/strong>The world wants spiritual repose. In the Gospel that is provided. Mr. Henry says, When iniquity is taken away–<\/p>\n
I. <\/strong>The description of this stone. Joshua may be the representative of the whole priesthood, or of the Church at large. We take the latter idea. Therefore the stone is laid before Joshua,–or the Church of God.<\/p>\n
II. <\/strong>The eyes fixed upon this store. Seven eyes. Some refer this to the operations of the Spirit of God. Prefer to take it as the eyes of all, friend and foe, that are placed upon our Lord Jesus Christ.<\/p>\n
III. <\/strong>The engraving of this stone. The names of the Lords people are said to be written on stones, or in books. Our names are written on the palms of Christs hands, denoting our security. Upon His shoulders, to denote the support that we receive from Him. On His heart, explanatory of His love.<\/p>\n
IV. <\/strong>The removal of the Churchs sin. By God the Father, through the Mediator. God has imputed all our sins to Jesus Christ, and removed them in one day. (T. Bagnall-Baker, M. A.<\/em>)<\/p>\n<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n