Zechariah 3:1-10
Zechariah 3 has often been used by preachers as an illustration of the Gospel, and beautiful it is in this aspect. But we are here concerned with the strict interpretation of the vision.
The previous chapter uses for the first time the characteristic expression, “In that day” (vs. 11), employed about a score of times in the book, notably in Zechariah 12. It speaks in glowing terms of the restoration of Israel and the blessing in Zion. But God is righteous, and the vision in Zechariah 3 informs us how this restoration will take place.
In this vision there are three prominent actors—Joshua, the High Priest, the Angel of the Lord—that is, Jehovah Himself,—and Satan, the accuser. Exodus 23:20-23 tells us who the Angel of the Lord is. The translators, seeing its obvious meaning, have spelled “Angel” with a capital letter, whilst the sentence, “My name is in Him” (vs. 21), is conclusive testimony as to who the Angel is, even Jehovah in relation to His people.
Joshua stands as the representative of Israel, and what happened to him symbolically will happen to Israel in a future day.
Satan stands to resist the action of the Lord towards Joshua. That action is one of grace and compassion. Notice how verse 2 does not say, “the Angel of the Lord,” but “THE LORD said unto Satan.”
He therefore asserts His sovereignty in the choice of Jerusalem, His right to bless. He speaks of His choice of Jerusalem, and then turns to Joshua, saying of him, “Is not this a brand plucked out of the fire?” thus placing Jerusalem and Joshua together, showing that the latter stands for more than himself, but is typical of the whole people.
Joshua's filthy garments are typical of the moral condition of Israel. A High Priest is the last person one would associate with the thought of filthy garments, and it gives us thus a very vivid and affecting presentation of the utterly ungodly state of the nation in the last days when God shall bring them into blessing once more.
The filthy garments are removed, iniquity is caused to pass away, a change of raiment is given, and a fair miter is placed on the High Priest's head.
Notice as the vision proceeds it is (1) “The Angel of the Lord” (vs. 1); (2) “The Lord” (vs. 2); and (3) “I” (vss 4-5); showing more and more the Lord's direct and interested dealings in the matter.
Thus in symbol we see (1) Israel cleansed; (2) Israel's change of habits and ways before God; (3) Israel's resumption of temple worship and right relationship to God as a kingdom of priests.
The first will be fulfilled when “a fountain ... for sin and for uncleanness” is opened for “the house of David and to the inhabitants of Jerusalem” (Zech. 13:1); the second at the same time, when the new covenant shall be made with Israel (Jer. 31:31-34; Ezek. 36:25-30), “a new heart” and “a new spirit” given them, and God's Spirit communicated to them. Their ways will then be such as is symbolized by the change of raiment, whilst the third will be seen in the re-established worship of God in the temple, built according to Ezekiel's vision.
But how is all this change to be effected in such a sinful nation, if God is to keep His character for righteousness and holiness? The answer is touchingly beautiful.
Attention is called in verse 8 to the fact that Joshua and his fellows were men to be wondered at, that is, men set for a sign or symbol. This is the meaning of the passage. Ezekiel 12:11 is a clear statement as to this in the case of that prophet.
Then we get the wonderful statement: “Behold, I will bring forth My Servant the BRANCH” (vs. 8). All this blessing that is set out prophetically before us for Israel is secured in Christ.
And how did Christ, Jehovah's Servant, serve? Hebrews 10 furnishes the answer. He came to do God's will, and that was accomplished at Calvary's cross. In that very chapter in a book written to Jewish believers they are reminded as the result of the work of Christ and upon its righteous ground that “This is the covenant that I will make with them after those days, saith the Lord. I will put My laws into their hearts, and in their minds will I write them [“change of raiment” ]; and their sins and iniquities will I remember no more [“filthy garments” removed]” (vss. 16-17).
Then Joshua is called upon to behold “the Stone,” “one Stone,” and set in it “seven eyes,” and graving engraved upon it. Here we get three wonderful things: (1) “The Stone,” the “one Stone,” reminding us of the foundation Stone, tried, precious, and sure, the corner Stone, spoken of in Isaiah 28:16, showing us that all blessing is secured in Christ. (2) “Seven eyes,” speaking of Messiah's God-like qualities, for He is the God of omniscience and perfect wisdom in carrying out divine purposes of blessing for Israel. (3) The engraving speaks of God's fixed, unalterable decision to bless, in the words, “I will remove the iniquity of that land in one day.” This will surely come to pass, leading to the Millennium described in the last verse of the chapter.