9<\/strong>. the stone that I have laid<\/em> ] set<\/em>, R. V. The primary and immediate reference is to the Temple, in re-building which Joshua was then engaged. The “stone,” which was perhaps seen lying before him in the vision, is most probably not the foundation-stone, which had been laid years before, but the head-stone (Zec 4:7<\/span>; Zec 4:9<\/span>), which would complete the building, and which He, with whom to purpose is to accomplish, here announces that He has already laid; so certainly shall it be set in its place in due time. The ultimate reference is to Him, who as “the Branch” should hereafter “build the temple of the Lord” (Zec 6:12<\/span>), of which He is not only the Foundation-stone (Isa 28:16<\/span>; 1Pe 2:4-5<\/span>), but also the chief corner-stone (Psa 118:22<\/span>; Mat 21:42<\/span>; Eph 2:20<\/span>). The two fulfilments of the prophecy are intimately connected. The first is, in the purpose of God, the necessary preparation for the second.<\/p>\n upon one stone shall be seven eyes<\/em> ] are,<\/strong> R. V. This may mean that seven eyes shall be, or are, sculptured upon the stone; though in that case it is difficult to understand the force of the word “ one<\/em>,” or the significance of the prediction as regards the Temple then in progress. Typically, the seven eyes sculptured on the stone might be held to represent Him whom the stone symbolises, as “ having<\/em> the seven spirits of God” (Rev 5:6<\/span>). It is better, however, to understand the words to be a promise that the seven eyes (i.e. the perfect watchfulness and care seven being the number of perfection) of God shall be fixed upon this stone; that He will never, so to speak, take His eyes off either type or anti-type, till His purpose respecting them is accomplished. So Solomon prays, at the dedication of the first Temple, that God’s “eyes may be open upon it night and day,” to hear the prayers that are offered there. 1Ki 8:29<\/span>. This view is confirmed by Zec 4:10<\/span>, where the eyes of Jehovah are said to rejoice when (fixed as we are here told in unwearying solicitude on the Temple) they see the plummet in the hand of Zerubbabel, as he busies himself in its restoration.<\/p>\n I will engrave the graving thereof<\/em> ] Supposing the eyes to have been marked out for cutting upon the stone, some have thought that God in these words engages that He Himself will cut them there. This clause, however, is rather to be regarded as an additional promise. My eyes, I have said, are fixed upon the stone. My hand shall engrave upon it whatever is needed to beautify and fit it for the place of honour it is to hold. The word here used for “engrave” occurs three times in Exodus 28<\/span>, in the expression “engravings of a signet;” twice of the jewels in the High Priest’s dress (11, 21), once of the golden plate on his mitre (36). It is used, however, of a bolder kind of engraving, more like what would here be contemplated, of “cherubim, lions and palm trees,” on the panels of the “bases,” on which the lavers were set in Solomon’s Temple. (1Ki 7:36<\/span>).<\/p>\n in one day<\/em> ] It is possible that the renewal of the typical expiation of sin in “one day,” the Day of Atonement (Lev 16:21<\/span>; Lev 16:30<\/span>; Lev 16:34<\/span>), consequent upon the re-building of the Temple and the resumption of its services, is here glanced at. But the goal of the prophecy is “the day of Golgotha.” “A Jewish writer confessed the mystery while he said, ‘ One day<\/em>, I know not what that day is.’ Ask any Christian child, ‘On what day was iniquity removed, not from the land only, but from all lands?’ He would say, ‘On the day when Jesus died.’ ” Pusey.<\/p>\n For behold the stone, that I hare laid before Joshua – <\/B>This must be an expansion of what he had said, or the ground of it, being introduced by, for. It must be something future, to be done by God Himself, since God says, I will grave the graving thereof; something connected with the remission of sins, which follows upon that graying. The stone, then, cannot be the stone of foundation of the material temple (Rashi). For this had long before been laid. The head-cornerstone, the completion of the building , had nothing remarkable, why God should be said to grave it. The plumbline was not a part even of the material temple. The stone is one stone. But to interpret it by other prophecy, one stone there is, of which God says, Behold I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation, he that believeth shall not make haste Isa 28:16<\/span>; that stone, of which our Lord reminded the Jews, the stone which the builders refused is become the head-stone of the corner ; Jesus Christ Himself, the chief cornerstone, in whom all the building, fitly framed together, groweth into an holy temple in the Lord, in whom ye also are builded together for an habitation of God through the Spirit Eph 2:20-21<\/span>.<\/P> On this stone had Joshua, with all those typical priests, to look, in whom alone they and all have forgiveness, whose Sacrifice their sacrifices pictured and pleaded. It, says an old mystical Jewish book , a is the stone of foundation, on which the earth is founded, which God Himself laid, that the world might receive blessing from it . The Shechinah is called the stone, through which the world subsisteth; of which it is said, A stone of seven eyes, and, the stone which the builders refused. This stone, God says, I have laid or set before Joshua, that is, for him to consider; as He speaks to Solomon and his children, of My commandments which I have set before you 1Ki 9:6<\/span>.<\/P> Rup.: That the stone is the Lord Jesus Christ, the head cornerstone, elect, laid as a foundation; and that the seven eyes on the one stone are the sevenfold Spirit of God which rested upon Him, is or ought to be unknown to no one. For to Him God giveth not the Spirit by measure Joh 3:34<\/span>, and in Him dwelleth all the fullness of the Godhead bodily Col 2:9<\/span>. This stone was rejected by people, but chosen and honored by God. Osorius: This stone then, on which the house of God and our whole salvation resteth, is placed by God before that high priest. That is, the most holy Name of Jesus, the virtue piety and largeness of Jesus is, by the Divine Spirit, showed to the priest, that he might understand the End of the law and holiness, to whom all the actions of life and the offices of the priesthood were to be referred. In which stone was foreshown to the divine man, not the invisible strength only, but also the manifold light of the Divine Intelligence. For it follows;<\/P> Upon this one stone are seven eyes – <\/B>Whether they are the eyes of God, resting in loving care upon it, or whether, as the wheels in Ezekiels vision were full of eyes round about Eze 1:18<\/span>; Eze 10:12<\/span>, the eyes are pictured as on the stone itself, marking that it symbolized a being with manifold intelligence. Zechariah speaks of the eyes of the Lord which run to and fro on the earth Zec 4:10<\/span>, and John, of the Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God, seat forth into all the earth Rev 5:6<\/span>. Either symbol harmonizes with the context, and is admissible in language. before and afterward, I have laid it, I will engrave the graving thereof; and so it corresponds to the It shall grow up before Him as a tender plant Isa 53:2<\/span>. But the contrast, that on one stone there are seven eyes, perhaps rather suggests that the eyes are on the stone itself, and He, the Living Stone, is pictured with an universality of sight, whereby, with a divine knowledge, He surveys and provides for the well-being of His whole Church. It has some analogy too to the sevenfold Spirit which was to rest upon Him. . For this stone to have seven eyes is to retain in operation the whole virtue of the Spirit of seven-fold grace. For according to the distribution of the Holy Spirit, ones receives prophecy; another, knowledge; another, miracles; another, kinds of tongues; another, interpretation of words; but no one attaineth to have all the gifts of that same Spirit. But our Creator taking on Him our infirmities, because, through the power of His Divinity, He showed that He had at once in Him all the virtues of the Holy Spirit, united beyond doubt the bright gleams of the sevenfold constellation. None among men had together all the operations of the Holy Spirit, save the Mediator of God and man alone, whose is that same Spirit, who proceeds from the Father before all worlds.<\/P> Osorius: The stone is one. For as we have in God One Spirit, one faith, one sacrament of that most pure laver, so we worship One Christ, the one only Deliverer of the human race, and Author of our righteousness and everlasting salvation; and strengthened by His guardianship, we hope for immortality and eternal glory. Who, though He be One, governs all things with ineffable wisdom. For His wisdom is aptly described by the seven eyes. For the number seven generally describes an universality of good.<\/P> Behold I will engrave the graving thereof – <\/B>As of a costly stone. What the graving is, is not explained; but manifestly it is everything which concurs to its beauty. . This stone is of earth, and of the power and workmanship of God. . It signifies Him who had His birth in virgin-earth, but framed skillfully by the power of the Holy Spirit. That Precious Stone was further graven, through the providence and will of God, when Jerome: He caused it to be wounded by the nails of the Cross and the soldiers lance, and in His passion took away the iniquity of the earth in one day, of which it is written, This is the day which the Lord hath made, we will rejoice and be glad in it Psa 118:24<\/span>. Beautiful were the gifts and graces which Christ received, as Man; but beautiful beyond all beauty must be those glorious scars, with which He allowed His whole Body to be riven, that , throughout the whole frame His love might be engraven. Ribera: What even in the Body of the Lord can be lovelier or more lightful than those five Wounds, which He willed to retain in His immortal Being, lest the blessed should be deprived of that splendor, surpassing far the light of sun had stars?<\/P> And I will remove the iniquity of the land in one day – <\/B>On one day in the year was the typical atonement; in one day absolutely, God Himself would make the iniquity of that land to depart. One day is always emphatic , that things are crowded into it, which seemed too much for one day. Year by year came the day of atonement: its yearly repetition showed that nothing lasting was effected. On one day that removal should be, which needed no renewal . A Jewish writer confessed the mystery, while he said, (Rashi), One day; I know not what that day is. Ask any Christian child, On what day was iniquity removed, not from the land only, but from all lands? he would say, On the day when Jesus died.<\/P> <\/p>\n Verse 9<\/span>. For behold the stone that I have laid<\/B><\/I>] Alluding no doubt to the foundation stone<\/I> of the temple: but this represented Christ Jesus<\/I>: “Behold, I lay in Zion for a foundation a STONE, a tried stone, a precious CORNER STONE, a SURE FOUNDATION,” Isa 28:16<\/span>. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation.<\/P> <\/P> Upon one stone<\/B><\/I> shall be <\/B>seven eyes<\/B><\/I>] This is supposed to mean the providence<\/I> of God, as under it all the work should be completed.<\/P> <\/P> There may be an allusion to the seven counsellors<\/I>, which stood always about the persons of the Asiatics sovereigns; and those who were the governors of provinces were termed the eyes of the king<\/I>. To this there is an allusion in Re 1:4<\/span>. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love<\/I>, and compassion<\/I>, to direct, protect, save, uphold, purify, govern<\/I>, and preserve<\/I> all the souls that trust in him.<\/P> <\/P> I will engrave the graving thereof<\/B><\/I>] This is an allusion to engraving precious stones<\/I>, in which the ancients greatly excelled. Heads, animals<\/I>, and various devices<\/I> were the subjects of those engravings. But what was this<\/I> engraving? Was it not the following words? I will remove the iniquity of that land in one day;” and was not this when Jesus Christ expired upon the cross<\/I>? This was the grand, the only atonement, satisfaction, and sacrifice for the sins of the whole world. Does not our Lord refer to this place, Joh 6:27<\/span>? Him hath God thy Father sealed<\/I>; and on the inscription there was, “This is my beloved Son, in whom I am well pleased.” See the note on the above passage.<\/P> <\/p>\n Here is an ellipsis, and to make it up we must repeat that of the 8th verse, <\/P> Hear now, <\/B>& c. For behold, (pointing to a particular stone,) that stone which I have laid, saith God, in the sight of Joshua, or which he saw laid in the building of the temple; on that one stone are seven eyes; and Joshua and his fellows are commanded to observe it, the meaning of which the angel will suggest to them presently. It is not improbable this one stone might be a corner-stone, and a principal corner-stone, and the eyes engraven on it so placed that they might look many ways; so it will be a more exact emblem of Christ the chief Cornerstone, and of his perfect knowledge and wisdom, fitting him to govern his church and provide for it. <\/P> I will engrave the graving; <\/B>the engraving engraved, i.e. most artificially, lively, and with excellent contrivance. <\/P> And I will remove; <\/B>or, and I have removed, I have pardoned the iniquity of this land at once. Thus the emblem or type, which I shall once more set before you in plainer words than those of our version. Hear now, O Joshua, thou and thy fellows, for behold there is one stone, and on that stone seven eyes, most curiously engraved, and this laid in thy sight, and in the sight of thy fellows: this learn by it, that the temple, founded on such a corner-stone, built by the wisdom of the chief Builder, guarded and watched over by all-seeing Providence, is the blessing and honour of that people, whose sins are all forgiven. The further spiritual meaning discovers the Messiah the chief Corner-stone, the gospel church founded thereon, guided by perfect wisdom, and preserved by never-erring Providence, and blest with the pardon of all her sins, taken away in one day, by the meritorious death of her Redeemer. <\/P> <\/p>\n 9. For<\/B>expressing the groundfor encouragement to the Jews in building the temple: I (Jehovah)have laid the (foundation) stone as the chief architect, before (inthe presence of) Joshua, by “the hand of Zerubbabel”(Zec 4:10<\/span>; Ezr 3:8-13<\/span>),so that your labor in building shall not be vain. Antitypically, the(foundation) stone alluded to is Christ, before called “theBranch.” Lest any should think from that term that His kingdomis weak, He now calls it “the stone,” because of itssolidity and strength whereby it is to be the foundation of theChurch, and shall crush all the world kingdoms (Ps118:22<\/span>; compare Isa 28:16<\/span>;Dan 2:45<\/span>; Mat 21:42<\/span>;1Co 3:11<\/span>; 1Pe 2:6<\/span>;1Pe 2:7<\/span>). The angel pointing tothe chief stone lying before Him, intimates that a deeper mysterythan the material temple is symbolized. MOOREthinks the “stone” is the Jewish Church,<\/I> whichJehovah engages watchfully to guard. The temple,<\/I> rather, isthat symbolically. But the antitype of the foundation-stone<\/I> isMessiah. <\/P> upon one stone shall be seveneyes<\/B>namely, the watchful “eyes” of Jehovah’s careever fixed “upon” it (Zec4:10<\/span>) [MAURER]. Theeye is the symbol of Providence:<\/I> “seven,” ofperfection<\/I> (Re 5:6<\/span>;compare 2Ch 16:9<\/span>; Psa 32:8<\/span>).Antitypically, “the seven eyes upon the stone” are the eyesof all angels (1Ti 3:16<\/span>), andof all saints (Joh 3:14<\/span>; Joh 3:15<\/span>;Joh 12:32<\/span>), and of the patriarchsand prophets (Joh 8:56<\/span>; 1Pe 1:10<\/span>;1Pe 1:11<\/span>), fixed on Christ; aboveall, the eyes of the Father ever rest with delight on Him. CALVIN(perhaps better) considers the seven eyes<\/I> to be carved onthe stone,<\/I> that is, not the eyes of the Father and of angels andsaints ever fixed on<\/I> Him, but His own<\/I> sevenfold(perfect) fullness of grace, and of gifts of the Spirit (Isa 11:2<\/span>;Isa 11:3<\/span>; Joh 1:16<\/span>;Joh 3:34<\/span>; Col 1:19<\/span>;Col 2:9<\/span>), and His<\/I> watchfulprovidence now for the Jews in building the temple, and always forHis Church, His spiritual temple. Thus the “stone” is notas other stones senseless, but living<\/I> and full of eyes ofperfect intelligence (1Pe 2:4<\/span>,”a living<\/I> stone”), who not only attracts the eyes(Joh 12:32<\/span>) of His people, butemits illumination so as to direct them to Him. <\/P> engrave . . .graving<\/B>implying Messiah’s exceeding beauty and preciousness;alluding to the polished stones of the temple: Christ excelled them,as much as God who “prepared His body” (Heb10:5<\/span>; compare Joh 2:21<\/span>) issuperior to all human builders. <\/P> remove . . . iniquity of thatland in one day<\/B>that is, the iniquity and its consequences,namely the punishment to which the Jews heretofore had been subjected(Hag 1:6<\/span>; Hag 1:9-11<\/span>).The remission of sin is the fountain of every other blessing. The”one day” of its removal<\/I> is primarily the day ofnational atonement celebrated after the completion of the temple (Le23:27<\/span>) on the tenth day of the seventh month. Antitypically, theatonement by Messiah for all men, once for all<\/I> (“oneday”) offered, needing no repetition like the Mosaic sacrifices(Heb 10:10<\/span>; Heb 10:12<\/span>;Heb 10:14<\/span>).<\/P><\/p>\n For, behold, the stone that I have laid before Joshua<\/strong>,…. Not the plummet in the hand of Zerubbabel; nor the first and foundation stone of the temple laid by him in the presence of Joshua; but Christ the Stone of Israel, whom the builders refused, the foundation and corner stone of the spiritual building the church: and this was laid before Joshua to build his faith upon, to view his safety and security on it, and to take comfort from it for himself; and to lay it before others, and instruct them in the nature and use of it, for their comfort also. It was prophetically laid before him in the prophecies of Christ, that went before; and typically, when the foundation of the temple was laid, Ezr 3:9<\/span> the temple being a type of the church, and the foundation of it a type of Christ: and this being done by Jehovah, shows that he is the chief builder; that this stone must be an excellent one, that is of his laying; that that building must stand, which this is the foundation of; and that under builders have great encouragement to work; see Isa 28:16<\/span>. Vitringa, on the place referred to, interprets Joshua of Isaiah, who prophesied of this stone in the said place, and before whom it was laid by a spirit of prophecy; Isaiah and Joshua being words of the same signification and formation: but Isaiah was no high priest; for there is no room to think that Joshua, in this verse, is another and distinct from Joshua the high priest, in the former:<\/p>\n upon one stone [shall be] seven eyes<\/strong>; meaning either the eyes of Christ himself, which he has, and are in him; for Christ is not only a Living Stone, but a seeing one, even all seeing; he is all eye. This may be an allusion to such stones that have the resemblance of eyes upon them: such a stone is that which Scheuchzer d speaks of, and calls “siliculus ommatias”, being found in the river Sila; which represents the fore part of the bulb of the eye, and the black pupil of the eye in a snowy white; and, after a small interstice, as surrounded with another black circle; with which may be compared the “achates”, in the middle of which is an onyx, resembling an eye, and is therefore named by Velschius e, “achates ommatias”, and “onych ophthalmos”. Some stones have on them the figures of the eyes of animals, and have their names from them; as the “oegophthalmos”, which is very much like the eye of a goat; and “lycophthalmos”, in the middle of which the black is surrounded with white, as the eyes of wolves, and in all respects like unto them; and “hyophthalmos”, which bears the likeness of the eyes of swine: and some resemble human eyes; there is one called “triophthalmos”, which is bred with the onyx, and represents three eyes of a man together; all which are made mention of by Pliny f: but here is a stone with seven eyes in it, denoting perfection of sight in him as a divine Person, special oversight of his people, and fulness of grace in him as Mediator; for the fulness of the gifts and graces of the Spirit in him, for the use of his people, is signified by seven eyes, Re 5:6<\/span> they may design the omniscience of Christ in general, which reaches to all persons and things, and greatly qualifies him to be the Head of the church, and Judge of the world; and likewise his special knowledge, care, and watchfulness of his own people, from everlasting, in time, at, and before, and after conversion, under all their trials and exercises: or they design the eyes which are looking to him, and are intent on him; and the sense is, that all eyes are upon him: the eyes of God the Father were upon him in the council and covenant of peace, and under the Old Testament, as the surety of his people, to make satisfaction for them; and, when the fulness of time was come, to send him forth; and during his infancy, and throughout his life, to preserve him; and in the whole of his humiliation, sufferings, and death, his eye was on him with pleasure and satisfaction; and when in the grave to raise him up; and now in heaven, for the acceptance of his people: the eyes of the Holy Spirit are on him, to take of his things, and show them to his people: the eyes of angels are upon him, in point of dependence, service, and worship; their eyes were upon him when here on earth, as he ascended to heaven, and now he is there; the eyes of all the saints, under the Old Testament, were upon him, expecting him, and looking to his person, and to his blood and sacrifice, that were to be offered; the eyes of all believers, under the New Testament, in all times and places, are to him for pardon, righteousness, life, and salvation; and the eyes of all, good and bad, will be fastened on him, when he comes a second time, in the clouds of heaven; and the eyes of all the glorified ones will be upon him to all eternity, beholding his glory; to this sense agrees the Targum, which renders the words, “upon one stone, seven eyes look to it”. R. Joseph Kimchi interprets these eyes of seven men, Joshua, Ezra, Zerubbabel, Nehemiah, and the three prophets, Haggai, Zechariah, and Malachi:<\/p>\n behold, I will engrave the engraving thereof, saith the Lord of hosts<\/strong>: either with the names of his elect, which are not only written in the book of the Lamb; but their persons are put into his hands, and engraven there; and are bore upon his shoulders, he having the care and government of them; and are upon his breastplate, and on his heart, he being their representative, and presenting them for a memorial before the Lord; as the names of the tribes of Israel were on the stones, on the shoulders, and on the breastplate of the high priest; in all which Jehovah is concerned: or else with the gifts and graces of the Spirit, like a carved or polished stone; his human body was prepared and formed by him, and his human soul was filled with him; and he, as Mediator, was full of grace and truth; which is one branch of his glory, and draws the eyes of believers to him: or these engravings may intend the sufferings of Christ; the wounds and marks in his flesh; or, the “openings” g, in his feet, hands, and side, as it may be rendered; the incisions and cuts made there by the nails and spear; which were according to the determination, will, and pleasure of God; according to his purposing and commanding will, which Christ was obedient to; and are pleasing to God, as being the accomplishment of his counsel and covenant; satisfactory to his law and justice; what procured the salvation of his people, and brought glory to him: unless this is rather to be understood of the exaltation and glorification of his human nature in heaven; of his being beautified, adorned, and crowned with glory and honour there, and made the head stone of the corner; and indeed all these things may be included. The allusion seems to be to engraving of stones, either by nature, or by art; some have forms and figures on them, which are not engraven by art, or man’s device, but are of God, and by nature; such as those stones before mentioned, that have the resemblance of eyes upon them; and the “achates”, which was wore in the ring of Pyrrhus king of Epirus, in which were seen the nine Muses, and Apollo holding a harp; and which were not engraven by art, as Pliny h observes; but the spots of nature’s own accord were so placed, as that to each Muse its proper ensign was given: others are engraven by the art of men, as the onyx stones, which had the names of the children of Israel on them, wore on the shoulders of the high priest; by which instance it appears, that the art of engraving on precious stones is very ancient, and in which the ancients are said to excel; their engravings on agates, cornelians, and onyx, surpass anything of that kind produced by the moderns. Pyrgoteles, in the times of Alexander, and Dioscorides, under the first Roman emperors, were the most eminent engravers we read of. This art, with other polite arts, was buried under the ruins of the Roman empire, until it was retrieved in Italy at the beginning of the fifteenth century, by two Italians; and from that time has been common enough in Europe i: but since this stone here was for building, rather the allusion is to the engraving and polishing of corner stones and frontispieces in edifices; and particularly to those costly, curious, and carved stones used and laid in the temple; see Mr 13:1<\/span> or to the first stone laid in the foundation, in which little orbs were engraven, and medals of gold or silver put in them, bearing the name, country, and descent of the builder, and the day, year, and reign in which the structure was begun; which little orbs are thought to be called eyes, because of the orbicular form of the eye k: so Grotius thinks the engraving of the seven eyes on the stone is here referred to; which stone he takes to be the plummet in the hand of Zerubbabel, when the foundation of the temple was laid, Zec 4:10<\/span> at which time these seven eyes were caused suddenly to appear on it, and is the wonder spoken of, Zec 3:8<\/span>:<\/p>\n and I will remove the iniquity of that land in one day<\/strong>; not Judea, nor Chaldea, but Immanuel’s land, the church and people of God, Isa 8:8<\/span> even all the elect and covenant ones, for whom Christ suffered and died, and who are laid upon this stone; their sins Jehovah removed from them to Christ their surety; and Christ, by bearing them, and the punishment of them, took them away; and God removed them, both from him and them, upon his becoming a sacrifice for them; and that wholly out of sight, so as that he never will impute them to them, nor condemn them for them; and this was all done “in one day”. Jarchi, upon the text, says,<\/p>\n “I know not what day this is;”<\/p>\n but we Christians know it was the day on which Christ suffered and died, and offered himself a sacrifice for sin; by which one offering of himself, once for all, he put away sin for ever; it was all done in one day, Heb 7:27<\/span> on the day he suffered, when he, expiring on the cross, said, “it is finished”; namely, sin, and complete salvation from it.<\/p>\n d Specimen. Lithograph. Helvet. Curois. fig. 37. p. 27. e Hecatost. I. Obs. 22. apud ib. f Nat. Hist. l. 37. c. 11. g “aperiens apertionem ejus”, Montanus; “aperio”, Munster. h Nat. Hist. l. 37. c. 1. i Chamber’s Dictionary, in the word “Engraving”. k Capellus in loc.<\/p>\n He more fully sets forth what we have observed in the last verse; but he speaks figuratively. He says that there were seven eyes on the stone which was set before Joshua; and that God would in one day take away the iniquity of the land, so that nothing would prevent it from recovering its ancient glory. This is the import of the whole; but interpreters vary, especially as to the eyes. <\/p>\n Almost all Christians agree as to the stone; for they think Christ to be meant; and we know that there are many similar passages, where Christ is called a stone, because the Church is on him founded; “Behold, I lay in Zion a precious stone,” says Isaiah in the Isa 28:1<\/span>; and in Psa 118:1<\/span> and in other places there are similar words. I yet think that the Prophet alludes to the temple, which was then begun to be built; but at the same time I take this as admitted, that Christ is called metaphorically a stone, as before he was called a Branch. But we must bear in mind that the external figure of the visible temple is applied to Christ himself. Behold, says God, the stone which I have set before Joshua has seven eyes; and further, I will engrave it with sculptures, that it may appear wonderful before the whole world. We now perceive what the subject is, and the mode of speaking here adopted. <\/p>\n As to the subject, the angel says, that the temple which Joshua had begun to build, was a celestial building; for God here declares himself to be its founder and builder, — The stone, he says, which I have set; and he says this, that Joshua might know that he labored not in vain in building the temple. For had it been the work of men, it might have fallen, and might have been pulled down a hundred times by the hand of enemies; but God declares that the temple was founded by his own hand. He, at the same time, as I have said, raises up the thoughts of the godly to Christ, which is the substance and reality of the temple. Hence he says, I set a stone before Joshua; that is, “Though Joshua builds, and workmen diligently labor with him, yet I am the chief framer and architect of the temple.” <\/p>\n He then says, on this stone shall be seven eyes. Some apply this to the seven graces of the Spirit: but the definition which they make, who have said, that the grace of the Spirit is sevenfold, is puerile; they know not about what they prattle and vainly talk; for Scripture speaks of many more. They also falsely adduce a passage from the Isa 11:1<\/span> for they mistake there as to the number: the Latin version has led them astray. Others think that the seven eyes have a reference to the whole world; as though the angel had said, that all will direct their eyes to this stone, according to what is said by Christ, that he was raised up on high, that he might draw all men to himself: then seven eyes, that is the eyes of all men, shall be turned to this stone. (43) Some again apply this to the fullness of grace which has been given to Christ. But I think that the simpler view is, that his glory is set forth, according to what immediately follows, — I will engrave its engravings. For it is a vain refinement to say, that God engraved engravings when the side of Christ was pierced, when his hands and his feet were perforated: this is to trifle, and not seriously to explain Scripture. But the Prophet by engraving, means the valuable and extraordinary character of this stone; as though he had said, “It will be a stone remarkable for every excellency; for God will adorn this stone with wonderful engravings; and then it will be a stone having eyes, that is, it will not only turn to itself the eyes of others, but it will illuminate them, and exhibit as it were such brightness as will, by its own reflection, lead men to behold it.” (44) We now understand the full meaning of the Prophet. What remains I cannot finish now. <\/p>\n (43) “Seven eyes looking to it,” is the explanation of Kimchi. “Seven being taken for an indefinite number.” “The eyes of Patriarchs, Prophets, and of all Christians,” says Menochius. The words may indeed admit of this construction, that is, that “seven” or many “eyes” are fixed on the same; but the probability is that eyes are ascribed to the stone, which betoken vigilance and care. See Psa 32:8<\/span>. — Ed. <\/p>\n (44) With this view correspond the remarks of Marckius, and also of Drusius, Piscator, and Pemble. The address of the Angel of Jehovah from verse 7 to the end, seems to consist of two parts; the first is spoken to Joshua and his associates, to the middle of verse 8, — and the second, to the Prophet, beginning with the words, “Verily men of sign are these,” or “they,” as though he pointed to Joshua and his companions. Then the “Branch” and the “stone,” are proofs of the men being symbolical persons. To separate the two, as Henderson does, does not appear right. I give the following version of the whole passage: — <\/p>\n 7. Thus saith Jehovah of hosts, — If in my ways thou wilt walk, And if my charge thou wilt keep, Then shalt thou also rule my house, And keep also my courts, And I will give to thee perambulators From among those who stand here: <\/p>\n 8. Hear this now, Joshua, the high priest, Thou and thy associates. Verily men of sign are these; For behold, I will bring my servant, the Branch; <\/p>\n 9. For behold the stone, which I have set before Joshua, On one stone seven eyes; Behold, I engrave its engraving, And will remove the iniquity of that land in one day: In that day saith Jehovah of hosts, <\/p>\n 10. Ye shall invite every one his neighbor, Under the vine and under the fig-tree. <\/p>\n The “Branch” and the “Stone,” as designative of the Messiah, were symbols well known to the Jews, as they had been used by former Prophets. Vitringa, Blayney, and others have rendered “eyes” fountains, and the following line thus, “Behold I open its opening,” that is, the orifice through which the fountains were to flow; they conceived the allusion to be to the rock smitten by Moses in the wilderness. The main objection to this, as observed by Marckius and Henderson, is, that the word rendered “eyes” is masculine, and means “fountains” only when in the feminine gender. — Ed. <\/p>\n (9) The stone.<\/strong>If this were the meaning of the original, the words upon one stone ought to have been upon that stone.<\/em> But the stone means the stones,<\/em> the singular noun being used as a noun of multitude, as it is in Gen. 11:3<\/span>; Exo. 39:10<\/span>. The stones<\/em> are the material stones with which the House was to be built; the laying them before Joshua is used as figuring the whole command to build the House.<\/p>\n Upon one stone.<\/strong>Better, upon one particular stone<\/em> (for this use of the numeral one, comp. Note on Zec. 14:7<\/span>), i.e.,<\/em> either the foundation-stone laid in the time of Cyrus, or the stone on which the Ark had formerly stood (Jewish tradition), or the head-stone, or chief corner-stone; or, possibly, upon each stone<\/em> (for this construction comp. Eze. 1:6<\/span>; Eze. 10:14<\/span>, and my Hebrew Student<\/em>s Commentary<\/em> on Zechariah, p. 37)viz., upon the whole scheme and process of re-building.<\/p>\n Seven eyes.<\/strong>Ewald supposes the seven eyes to have been engraved on the stone, and thinks that they represent the seven spirits (Rev. 1:4<\/span>). But it seems more probable that they represent the all-embracing, and here special, providence of God (Zec. 4:10<\/span>). The expression to put the eyes upon is used in Jer. 39:12<\/span>; Jer. 40:4<\/span>, in the sense to protect, take care of. The completion of this material building was an important era in the train of events, which, under Divine providence, was preparing the way for the coming of the Messiah. (See a further development of the meaning of building in Zec. 6:12-13<\/span>.)<\/p>\n Engrave the graving thereof.<\/strong>As the graving of the figures, &c., puts the finishing touch to precious stones (Exo. 28:36<\/span>), so the expression is here used to denote putting the final stroke to the work of rebuilding. It is impossible to take And I will remove, &c., as the sentence engraved on the stone, as many have done; for such an inscription could not possibly commence with vv conversive<\/em> and the perfect. Job. 19:25<\/span>, Yet I know, my Vindicator liveth, is in no sense a parallel case (see Delitzsch in loc.<\/em>).<\/em> LXX., <\/em> , lo! I am digging a trench, misreading the word graving.<\/p>\n In<\/strong> one day.<\/strong>The day when the Temple should be completed and consecrated. The successful completion of this great work would be a sign and seal of the forgiveness of the past iniquity of the land. In one day cannot refer to the day of Golgotha (Hengstenberg), for how could Zec. 3:10<\/span> be applied to that day? How could Zec. 12:10<\/span>, sqq.,<\/em> and Zec. 3:9-10<\/span>, be possibly referred to the same event? For and I will remove, LXX., ,<\/em> confounding the verb, which means to remove, with a somewhat similar verb, meaning to grope after.<\/p>\n Zec 3:9<\/span><\/em><\/strong>. <\/strong>That I have laid before Joshua<\/em><\/strong><\/strong> It seems as if the prophet saw in his vision a stone or rock set before Joshua with seven ( ainaiim<\/em>) fountains <\/em>springing out of it, which God says were opened by himself. <\/p>\n Seven eyes<\/em><\/strong><\/strong> aiin, <\/em>signifies a fountain, <\/em>as well as an eye; <\/em>and there seems to be a plain allusion here to the rock which Moses smote in the wilderness, and brought waters out of it for the refreshment of the people of God; and that rock, <\/em>says St. Paul, was Christ; <\/em>1Co 10:4<\/span>.; in speaking of which transaction the Psalmist says, He opened <\/em>( patach<\/em>) the rock, and the waters gushed out; <\/em>Psa 105:41<\/span>. Observe, the same verb in the original is used there as here: Behold, I open the opening, or door thereof, <\/em>that is, the hole or orifice through which the fountains shall flow. Again it is said, Isa 41:18<\/span>. I will open rivers in high places; <\/em>where also the same verb is used. And it is said chap. Zec 13:1<\/span>. In that day there shall be a fountain opened to<\/em> the house of David, and to the inhabitants of Jerusalem. <\/em>For what purpose? For sin and for uncleanness. <\/em>This was spoken of the Gospel times; and in like manner it is here said of the same, And I will remove, <\/em>or take away, the iniquity of the land in one day. <\/em>There cannot surely remain a doubt of what is intended, nor that ainaiim <\/em>must signify fountains <\/em>of living waters issuing from Christ. The living waters are the doctrines of the Gospel, and the fountains the dispensers of them, the apostles and evangelists, who are said to be fellow-workers with Christ, <\/em>and therefore aptly represented by the companions of Joshua. The number seven <\/em>is frequently used in Scripture to denote multitudes. 1Sa 2:5<\/span>. <\/span>Jer 15:9<\/span>, &c. &c. See Dr. Blaney. <\/p>\n REFLECTIONS.<\/strong>1st, Joshua the high-priest is here in vision shewn to Zechariah as standing before the Lord, the angel of the covenant; and he appears the representative of the priesthood and people to whom he ministered, who were defiled with guilt, and enslaved by corruption; from both of which God here, in the person of Joshua, promises to deliver them, if they would return unto him. <\/p>\n 1. He appears as a criminal before his great Judge, and his accuser laying heavy charges against him; but he is pardoned. He stood before the angel of the Lord, and Satan at his right hand to resist him, <\/em>to oppose him in his work, and raise difficulties to discourage him; and none more effectual than the accusations of guilt that he laid against him: but the Lord <\/em>Jesus Christ is his advocate, his judge is his friend, and said unto Satan, the Lord rebuke thee, O Satan. <\/em>Which may be considered as the Redeemer’s prayer to his Father, to confound and silence his malicious adversary; or as his declaration what should be, the Lord shall rebuke thee, <\/em>and avenge this enmity against his believing people; for he hath chosen Jerusalem, <\/em>and therefore every tongue that riseth in judgment against her, that is to say, his believing people composing his genuine church, of which Jerusalem was a type, he will condemn. Is not this a brand plucked out of the fire? <\/em>as Joshua and the people had been, when taken out of their captivity; and as all the people of God are when called out of a state of sin and guilt, in which they were exposed to the wrath of God, and fit fuel for the flames of hell. Note; <\/em>(1.) None ever stood up zealously for God, at whose right hand Satan did not place himself as an adversary. (2.) They who confidently put their cause in Christ’s hands need not fear the accuser of the brethren; they shall be justified from all things. (3.) The best way of answering the devil’s accusations is, by looking up to God in prayer, and saying, the Lord rebuke thee, Satan. <\/em>(4.) Every child of God is a brand plucked from the fire. <\/em>How often have we stood on the brink of everlasting burnings, and lo! Jesus rescued us from ruin. (5.) The Lord’s past mercies, which we have experienced, are an earnest of his present care, if we now believe on him. <\/p>\n 2. He appears in filthy garments, as one polluted; and no doubt, as a fallen and of course sinful creature, he had abundant cause to confess his shame. Some suggest that this was on account of the strange wives that the priests had taken, and some of them his own sons, Ezr 10:18<\/span> but he seems rather to represent the state of the people in general; however, the Lord is willing and able to cleanse him. The angel <\/em>looked on him not with anger but compassion, and commanded his attendant ministers to strip off the filthy garments, <\/em>the meaning of which he explains to his comfort, Behold, I have caused thine iniquity to pass from thee; <\/em>the guilt of it is pardoned, the power of it subdued. God sanctifies by his Spirit all those whom Jesus hath washed from their sins by his blood, and thus prepares them as a holy priesthood. And I will clothe thee with change of raiment, <\/em>that he might appear lovely, as before loathsome. And thus does Jesus adorn all his believing people with those graces of his Spirit which make them all-glorious within: and this is the Lord’s doing, and marvellous in our eyes. Arrayed in priestly robes, Joshua now looks great; for, at the Lord’s command, the sacerdotal mitre is set on his head, and the priestly garments for beauty and glory are put upon him: and though, from his former pollution, he might fear that he should be turned out of his office, he is solemnly confirmed in it. The angel of the Lord protested unto Joshua, saying, Thus saith the Lord of Hosts, If thou wilt walk in my ways, <\/em>in all the paths of righteousness and truth, prescribed in God’s word; and if thou wilt keep my charge, <\/em>faithful in his sacerdotal office, vigilant, active, laborious; then thou shalt also judge my house, and shalt also keep my courts, <\/em>presiding over the temple and its service, and enjoying all the honours and advantages resulting from that high station; and I will give thee places to walk among these that stand by, <\/em>highly respected by his fellow-ministers in the temple, or made a companion of glorified saints and angels at last, as the reward of his fidelity. Note; <\/em>(1.) The ministers of God have a solemn trust committed to them, and they must look well how they discharge it. (2.) Those who are faithful to Jesus shall be exalted in his better temple, and made to walk with him in white in glory everlasting, for they are worthy.<\/em> <\/p>\n 2nd, The priesthood of Joshua was typical of Christ, the great high-priest of our profession, and from him derived all its efficacy. To him, therefore, Joshua and his fellows are directed to look. Hear now, O Joshua, thou and thy fellows that sit before thee; for they are men wondered at <\/em>for their singularity, or their strange deliverance from captivity; or Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/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
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n