Vision of purification

This is the 4th vision of Zechariah. In verse 1 we are introduced to someone new Joshua the High priest, and Satan.

If you study Ezra and Nehemiah you will know that this name Joshua or in Hebrew Jeshua is the name they are talking about. Jeshua means the Lord saves. This chapter presents the grand prophecy of Israel’s restoration as a priestly nation. Regarding Israel’s calling, states, “You will be for me a kingdom of priests and a holy nation.”

The Expositor’s Bible Commentary, Volume 7: Daniel and the Minor Prophets D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)

The revealer of the vision is either the interpreting angel or, more likely, God himself (cf. 1:20). As has been said, Joshua represents Israel in her priestly character. The scope of this passage demands that interpretation. Then, too, in v.8 Joshua and his colleagues are definitely said to be symbolic of the future. The Angel of the Lord must be deity, for in v.2 he is specifically called “the LORD.” Thus he clearly represents God. “Standing before the … LORD”

The Expositor’s Bible Commentary, Volume 7: Daniel and the Minor Prophets D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)

The revealer of the vision is either the interpreting angel or, more likely, God himself (cf. 1:20). As has been said, Joshua represents Israel in her priestly character. The scope of this passage demands that interpretation. Then, too, in v.8 Joshua and his colleagues are definitely said to be symbolic of the future. The Angel of the Lord must be deity, for in v.2 he is specifically called “the LORD.” Thus he clearly represents God. “Standing before the … LORD

We know that Satan is the great accuser. In we see similar language it says, “ Appoint a wicked man against him; let an accuser stand at his right hand.” Satan is and always we be the ultimate accuser. Satan here is looking for a guilty verdict.

The Expositor’s Bible Commentary, Volume 7: Daniel and the Minor Prophets D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)

God’s sovereign choice of Jerusalem in grace shows the unreasonableness of Satan’s attack (cf. Rom 8:33). The reference to the burning stick snatched from the fire is an additional indication that Israel, not Joshua, is ultimately in view. Israel was retrieved to carry out God’s future purpose for her (cf. Amos 4:11). The “fire” refers to the Babylonian captivity. Metaphorically, Israel was snatched as a burning stick from that fire. However, this event may also look back to the deliverance from Egypt (cf. Deut 4:20; 7:7–8; Jer 11:4) and forward to the rescue from the coming tribulation period (cf. Jer 30:7; Zech 13:8–9; Rev 12:13–17).

why is Satan accusing Joshua? impurity. When I was doing some research on this the kind of impurity was referred to was like excrement. Which means that he was covered in feces. The stain of sin was obvious. Which we know for a priest was a problem. A priest cannot minister before the Lord in a filthy condition.

what happens in verse 4 is powerful. When God saves us he takes away our filthy garments. Then he imputes his righteousness. We know this as justification. This verse is more than just saving Joshua, it is pointing to a cleansing of Isreal.

The Expositor’s Bible Commentary, Volume 7: Daniel and the Minor Prophets D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)

The festive garments (the Hebrew word is used only here and in Isa 3:22 speak of purity, joy, and glory; but their chief significance is that they symbolize the restoration of Israel to her original calling (Exod 19:16; Isa 61:6). There is a contrast here: Joshua in filthy garments—Israel as a priest but defiled and unclean; Joshua in festive garments—Israel’s future glory in reconsecration to the priestly office. “I have taken away” emphasizes the agent of the forgiveness. It is God who causes sin to be removed, ultimately on the basis of the messianic Servant’s substitutionary death. But note that here it was actually the Angel of the Lord who forgave sin, thus identifying him as deity (cf. Mark 2:7, 10).

Verse 5 completes verse 4. Not only is Joshua given new garments but he is given a new clean turban. and 39:30 teach us that this turban for priests would say the words HOLY TO THE LORD.

Notice the ending of verse 5 it says the angle of the Lord was standing by. The thought is that he was standing by, approving and directing Joshua’s purging, clothing, and crowning on the basis of the fact that God’s righteousness and mercy were being bestowed.

verse 7 introduces four conditional clauses which he wants Israel to do.

The angel calls Joshua to walk in my ways and keep my requirements . Walk in my ways is told to us in which says, “ So you shall keep the commandments of the Lord your God by walking in his ways by fearing him. Keep my requirements They shall therefore keep my charge, lest they bear sin for it and die thereby when they profane it: I am the LORD who sanctifies them.

The next two things the Lord is calling them to do is Rule my house, and to have charge of my courts. It was the responsibility of Israel to govern the house of God. Which meant that they were to decide disputed matters in connection with the sanctuary. Israel will have charge of God’s courts. This implies guarding the temple courts from pollution and idolatry.

verse 8 who is the branch? As Branch, the Messiah is presented in the OT in four different aspects of his character (King, Servant, Man, and God). These aspects are developed in the NT in the four Gospels: (1) in Matthew as the Branch of David, i.e., as the Davidic messianic King (; ; ); (2) in Mark as the Lord’s Servant, the Branch (; ; ; ; ; ); (3) in Luke as the Man whose name is the Branch (); and (4) in John as the Branch of the Lord (). The Aramaic Targum of Jonathan interprets the Branch as the Messiah, the King

verse 9 who is the stone? Some see the stone as Isreal but i see it as Christ.

The Expositor’s Bible Commentary, Volume 7: Daniel and the Minor Prophets D. The Fourth Vision: The Cleansing and Restoration of Israel (3:1–10)

It seems best and more consistent with the context however, to take it as another figure of the Messiah (cf. Bullinger, pp. 896–97). To the Jews at his first advent, the Messiah (Christ) was the stumbling stone and rock of offense (Isa 8:13–15; cf. Ps 118:22–23; Matt 21:42; 1 Peter 2:7–8). But to those who trusted in him, he was a never-failing refuge (Isa 28:16; 1 Peter 2:6). Moreover, he is to be the smiting stone to the nations (Dan 2:35, 45). At present he is the foundation and chief cornerstone of the church (Eph 2:19–22). And to restored Israel in the Messianic Era, he will be the dependable rock of the trusting heart.

What are the seven eyes? I have found two answers. This stone has “seven eyes” on it, which may refer to facets of a gem,30 to the letters engraved on the golden plate (),31 or to the fourteen stones on the high priest’s breastplate/ephod complex ().32 In any of these cases, the stone is associated with the representative nature of the high priest for bearing the guilt of the nation, for the final phrase declares its significance: “I will remove the sin of this land in a single day. The seven eyes would then speak of the fullness of the Holy Spirit or of the Godhead and would be symbolic of infinite intelligence and omniscience (cf. 4:10; ; , ; ).

we see in verse 9 what the work of Christ does. Prophetically, the one day is the once-for-all deliverance potentially provided at Calvary—to be actually and finally realized in Israel’s experience at the second advent of her Messiah, when there will be cleansing and forgiveness for the nation as a whole ( 13:1; ). Because of Christ there does not need to be yearly, monthly or daily sacrifices. Verse 10 can be best explained by

How does this apply to us today?

For believers, we understand the need for Christs own cleansing of our own sins. We see the grace of God in verses 4 and 5 and understand that we where just like that before he came and cleansed us from our own unrighteousness. Because of this cleansing we are to walk in our new selves. In what ways has grace impacted your life?

The NIV Application Commentary: Haggai, Zechariah Contemporary Significance

The exhortations in Paul’s various letters in the New Testament are always based securely on the theology of grace through Christ. For instance, the call to walk in holiness in Ephesians 4–6 (“live a life worthy of the calling you have received,” 4:1) is based on all the blessings we have received “in Christ” in Ephesians 1–3 (e.g., 1:3). So also the exhortation to “offer your bodies as living sacrifices, holy and pleasing to God,” which introduces a series of commands in Romans 12–15, is based securely on “God’s mercy” (12:1), which is explicated in detail in Romans 1–11.

2. From that truth we can know that we can not be accused by the accuser. Because we are under grace. Satan cannot accuse us and cost us our place with God.

3. We can hold on to Gods prophetic promises.

4. We can rest in the high priest that he has done the work we could never do. And every priest stands daily at his service,offering repeatedly the same sacrifices, which can never take away sins. 12 But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, 13 waiting from that time until his enemies should be made a footstool for his feet

Zechariah 3 ESV

Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. And the Lord said to Satan, “The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you! Is not this a brand plucked from the fire?” Now Joshua was standing before the angel, clothed with filthy garments. And the angel said to those who were standing before him, “Remove the filthy garments from him.” And to him he said, “Behold, I have taken your iniquity away from you, and I will clothe you with pure vestments.” And I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments. And the angel of the Lord was standing by. And the angel of the Lord solemnly assured Joshua, “Thus says the Lord of hosts: If you will walk in my ways and keep my charge, then you shall rule my house and have charge of my courts, and I will give you the right of access among those who are standing here. Hear now, O Joshua the high priest, you and your friends who sit before you, for they are men who are a sign: behold, I will bring my servant the Branch. For behold, on the stone that I have set before Joshua, on a single stone with seven eyes, I will engrave its inscription, declares the Lord of hosts, and I will remove the iniquity of this land in a single day. In that day, declares the Lord of hosts, every one of you will invite his neighbor to come under his vine and under his fig tree.”

The Holy Bible: English Standard Version (Wheaton: Standard Bible Society, 2016), .

Mark J. Boda, Haggai, Zechariah, The NIV Application Commentary (Grand Rapids, MI: Zondervan Publishing House, 2004), 258.

Kenneth L. Barker, “Zechariah,” in The Expositor’s Bible Commentary: Daniel and the Minor Prophets, ed. Frank E. Gaebelein, vol. 7 (Grand Rapids, MI: Zondervan Publishing House, 1986), 625.