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Teks -- Zechariah 3:1-10 (NET)

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Konteks
Vision Four: The Priest
3:1 Next I saw Joshua the high priest standing before the angel of the Lord, with Satan standing at his right hand to accuse him. 3:2 The Lord said to Satan, “May the Lord rebuke you, Satan! May the Lord, who has chosen Jerusalem, rebuke you! Isn’t this man like a burning stick snatched from the fire?” 3:3 Now Joshua was dressed in filthy clothes as he stood there before the angel. 3:4 The angel spoke up to those standing all around, “Remove his filthy clothes.” Then he said to Joshua, “I have freely forgiven your iniquity and will dress you in fine clothing.” 3:5 Then I spoke up, “Let a clean turban be put on his head.” So they put a clean turban on his head and clothed him, while the angel of the Lord stood nearby. 3:6 Then the angel of the Lord exhorted Joshua solemnly: 3:7 “The Lord who rules over all says, ‘If you live and work according to my requirements, you will be able to preside over my temple and attend to my courtyards, and I will allow you to come and go among these others who are standing by you. 3:8 Listen now, Joshua the high priest, both you and your colleagues who are sitting before you, all of you are a symbol that I am about to introduce my servant, the Branch. 3:9 As for the stone I have set before Joshua– on the one stone there are seven eyes. I am about to engrave an inscription on it,’ says the Lord who rules over all, ‘to the effect that I will remove the iniquity of this land in a single day. 3:10 In that day,’ says the Lord who rules over all, ‘everyone will invite his friend to fellowship under his vine and under his fig tree.’”
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · Joshua a son of Eliezer; the father of Er; an ancestor of Jesus,the son of Nun and successor of Moses,son of Nun of Ephraim; successor to Moses,a man: owner of the field where the ark stopped,governor of Jerusalem under King Josiah,son of Jehozadak; high priest in the time of Zerubbabel
 · Satan a person, male (evil angelic),an angel that has rebelled against God


Topik/Tema Kamus: Jeshua | Angel | Joshua | JOSHUA (3) | PRIEST, HIGH | ZECHARIAH, BOOK OF | Vision | Dress | Angel of the Lord | Righteous | FIREBRAND | JUDGE | Branch | God | ACCUSER | HOOD | ADVERSARY | Satan | WRITING, 2 | VINE | selebihnya
Daftar Isi

Catatan Kata/Frasa
Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 3:1 - And he The Lord represented to me in a vision.

The Lord represented to me in a vision.

Wesley: Zec 3:1 - Standing Ministering in his office.

Ministering in his office.

Wesley: Zec 3:1 - The angel Christ.

Christ.

Wesley: Zec 3:2 - The Lord Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own.

Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own.

Wesley: Zec 3:2 - Is not this Joshua.

Joshua.

Wesley: Zec 3:3 - With filthy garments The emblem of a poor or sinful state.

The emblem of a poor or sinful state.

Wesley: Zec 3:3 - The angel Christ.

Christ.

Wesley: Zec 3:4 - And he Christ.

Christ.

Wesley: Zec 3:4 - Unto those Ministerial angels.

Ministerial angels.

Wesley: Zec 3:4 - I have caused What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.

What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.

Wesley: Zec 3:4 - With change of raiment Clean and rich, the emblem of holiness.

Clean and rich, the emblem of holiness.

Wesley: Zec 3:5 - I said Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ.

Zechariah takes the boldness to desire that for Joshua, which might add to his authority, and he asks the thing of Christ.

Wesley: Zec 3:5 - A fair mitre The proper ornament for the head of the high-priest.

The proper ornament for the head of the high-priest.

Wesley: Zec 3:5 - With garments All the garments which appertained to the high priest.

All the garments which appertained to the high priest.

Wesley: Zec 3:5 - The angel Christ.

Christ.

Wesley: Zec 3:6 - Protested Solemnly declared.

Solemnly declared.

Wesley: Zec 3:7 - My charge The special charge and office of the high-priest.

The special charge and office of the high-priest.

Wesley: Zec 3:7 - Judge Be ruler in the temple, and in the things that pertain to the worship of God there.

Be ruler in the temple, and in the things that pertain to the worship of God there.

Wesley: Zec 3:7 - Keep Not as a servant, but as the chief, on whom others wait, and at last thou shalt have place among my angels.

Not as a servant, but as the chief, on whom others wait, and at last thou shalt have place among my angels.

Wesley: Zec 3:8 - Thy fellows Thy associates in the priestly office.

Thy associates in the priestly office.

Wesley: Zec 3:8 - That sit As assessors in a council.

As assessors in a council.

Wesley: Zec 3:8 - Wondered at The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house.

The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house.

Wesley: Zec 3:8 - Bring forth God the Father will bring forth a much more wonderful work.

God the Father will bring forth a much more wonderful work.

Wesley: Zec 3:8 - The Branch The Messiah.

The Messiah.

Wesley: Zec 3:9 - Behold Behold (pointing to a particular stone) that stone which I have laid in the sight of Joshua.

Behold (pointing to a particular stone) that stone which I have laid in the sight of Joshua.

Wesley: Zec 3:9 - Upon one stone On that stone are seven eyes, probably so placed, that they may look many ways; so it was a more exact emblem of Christ, and of his perfect knowledge ...

On that stone are seven eyes, probably so placed, that they may look many ways; so it was a more exact emblem of Christ, and of his perfect knowledge and wisdom.

Wesley: Zec 3:9 - I have removed I have pardoned the iniquity of this land at once. The temple, founded on such a corner - stone, guarded and watched over by all - seeing Providence, ...

I have pardoned the iniquity of this land at once. The temple, founded on such a corner - stone, guarded and watched over by all - seeing Providence, is the blessing and honour of that people, whose sins are all forgiven.

Wesley: Zec 3:10 - In that day Of removing the sins of my people.

Of removing the sins of my people.

Wesley: Zec 3:10 - Shall ye call Ye shall invite one another to refresh yourselves with the sweet fruit of the vine and fig - tree. When iniquity is taken away, we receive precious be...

Ye shall invite one another to refresh yourselves with the sweet fruit of the vine and fig - tree. When iniquity is taken away, we receive precious benefits from our justification, more precious than the fruits of the vine or fig - tree. And we repose ourselves in sweet tranquillity, being quiet from the fear of evil.

JFB: Zec 3:1 - he showed me "He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zec 3:3) are its sins which had hitherto brought down God's judgments. The "...

"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zec 3:3) are its sins which had hitherto brought down God's judgments. The "change of raiment" implies its restoration to God's favor. Satan suggested to the Jews that so consciously polluted a priesthood and people could offer no acceptable sacrifice to God, and therefore they might as well desist from the building of the temple. Zechariah encourages them by showing that their demerit does not disqualify them for the work, as they are accepted in the righteousness of another, their great High Priest, the Branch (Zec 3:8), a scion of their own royal line of David (Isa 11:1). The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Rev 12:10). Compare Rev 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9).

JFB: Zec 3:1 - Satan The Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His peo...

The Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser. Messiah, on the other hand, is "advocate" for His people in the court of heaven's justice (1Jo 2:1).

JFB: Zec 3:1 - standing at his right hand The usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Psa 109:6). The "angel of the Lord" took t...

The usual position of a prosecutor or accuser in court, as the left hand was the position of the defendant (Psa 109:6). The "angel of the Lord" took the same position just before another high priest was about to beget the forerunner of Messiah (Luk 1:11), who supplants Satan from his place as accuser. Some hence explain Jud 1:9 as referring to this passage: "the body of Moses" being thus the Jewish Church, for which Satan contended as his by reason of its sins; just as the "body of Christ" is the Christian Church. However, Jud 1:9 plainly speaks of the literal body of Moses, the resurrection of which at the transfiguration Satan seems to have opposed on the ground of Moses' error at Meribah; the same divine rebuke, "the Lord rebuke thee," checked Satan in contending for judgment against Moses' body, as checked him when demanding judgment against the Jewish Church, to which Moses' body corresponds.

JFB: Zec 3:2 - the Lord JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zec 3:1).

JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zec 3:1).

JFB: Zec 3:2 - rebuke thee Twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Je...

Twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice.

JFB: Zec 3:2 - chosen Jerusalem (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choi...

(Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zec 1:17; Zec 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zec 3:7).

JFB: Zec 3:2 - brand plucked out of . . . fire (Amo 4:11; 1Pe 4:18; Jud 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zec 3:3-4, Zec 3:9), bu...

(Amo 4:11; 1Pe 4:18; Jud 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zec 3:3-4, Zec 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Phi 1:6).

JFB: Zec 3:3 - filthy garments Symbol of sin (Pro 30:12; Isa 4:4; Isa 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily ...

Symbol of sin (Pro 30:12; Isa 4:4; Isa 64:6); proving that it is not on the ground of His people's righteousness that He accepts them. Here primarily the "filthy garments" represent the abject state temporally of the priesthood and people at the return from Babylon. Yet he "stood before the angel." Abject as he was, he was before Jehovah's eye, who graciously accepts His people's services, though mixed with sin and infirmity.

JFB: Zec 3:4 - those that stood before him The ministering angels (compare the phrase in 1Ki 10:8; Dan 1:5).

The ministering angels (compare the phrase in 1Ki 10:8; Dan 1:5).

JFB: Zec 3:4 - Take away the filthy garments In Zec 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.

In Zec 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land.

JFB: Zec 3:4 - from him Literally, "from upon him"; pressing upon him as an overwhelming burden.

Literally, "from upon him"; pressing upon him as an overwhelming burden.

JFB: Zec 3:4 - change of raiment Festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mat 22:11). The restoration of the glory of the ...

Festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mat 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Heb 4:8), the Representative of Israel, the "kingdom of priests" (Exo 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isa 42:1; Isa 44:1; Isa 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Heb 8:1; Heb 9:24). Then, as the consequence (1Pe 2:5), realized in the Church generally (Luk 15:22; Rev 19:8), and in Israel in particular (Isa 61:10; compare Isa 3:6; Isa 66:21).

JFB: Zec 3:5 - And I said Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully rest...

Here the prophet, rejoicing at the change of raiment so far made, interposes to ask for the crowning assurance that the priesthood would be fully restored, namely, the putting the miter or priestly turban on Joshua: its fair color symbolizing the official purity of the order restored. He does not command, but prays; not "Set," but "Let them set." Vulgate and Syriac version read it, "He then said," which is the easier reading; but the very difficulty of the present Hebrew reading makes it less likely to come from a modern corrector of the text.

JFB: Zec 3:5 - angel of . . . Lord stood by The Divine Angel had been sitting (the posture of a judge, Dan 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the ...

The Divine Angel had been sitting (the posture of a judge, Dan 7:9); now He "stands" to see that Zechariah's prayer be executed, and then to give the charge (Zec 3:6-7).

JFB: Zec 3:6 - protested Proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-18). God thus solemnly states the end for which the priesthood is ...

Proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17-18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor.

JFB: Zec 3:7 - -- God's choice of Jerusalem (Zec 3:2) was unto its sanctification (Joh 15:16; Rom 8:29); hence the charge here which connects the promised blessing with...

God's choice of Jerusalem (Zec 3:2) was unto its sanctification (Joh 15:16; Rom 8:29); hence the charge here which connects the promised blessing with obedience.

JFB: Zec 3:7 - my charge The ordinances, ritual and moral (Num 3:28, Num 3:31-32, Num 3:38; Jos 1:7-9; 1Ki 2:3; Eze 44:16).

The ordinances, ritual and moral (Num 3:28, Num 3:31-32, Num 3:38; Jos 1:7-9; 1Ki 2:3; Eze 44:16).

JFB: Zec 3:7 - judge my house Thou shalt long preside over the temple ceremonial as high priest (Lev 10:10; Eze 44:23; Mal 2:7) [GROTIUS]. Or, rule over My house, that is, My peopl...

Thou shalt long preside over the temple ceremonial as high priest (Lev 10:10; Eze 44:23; Mal 2:7) [GROTIUS]. Or, rule over My house, that is, My people [MAURER] (Num 12:7; Hos 8:1). We know from Deu 17:9 that the priest judged cases. He was not only to obey the Mosaic institute himself, but to see that it was obeyed by others. God's people are similarly to exercise judgment hereafter, as the reward of their present faithfulness (Dan 7:18, Dan 7:22; Luk 19:17; 1Co 6:2); by virtue of their royal priesthood (Rev 1:6).

JFB: Zec 3:7 - keep my courts Guard My house from profanation.

Guard My house from profanation.

JFB: Zec 3:7 - places to walk Free ingress and egress (1Sa 18:16; 1Ki 3:7; 1Ki 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zec 4:14; Zec 6...

Free ingress and egress (1Sa 18:16; 1Ki 3:7; 1Ki 15:17), so that thou mayest go through these ministering angels who stand by Jehovah (Zec 4:14; Zec 6:5; 1Ki 22:19) into His presence, discharging thy priestly function. In Eze 42:4 the same Hebrew word is used of a walk before the priests' chambers in the future temple. Zechariah probably refers here to such a walk or way; Thou shalt not merely walk among priests like thyself, as in the old temple walks, but among the very angels as thine associates. HENGSTENBERG translates, "I will give thee guides (from) among these," &c. But there is no "from" in the Hebrew; English Version is therefore better. Priests are called angels or "messengers" (Mal 2:7); they are therefore thought worthy to be associated with heavenly angels. So these latter are present at the assemblies of true Christian worshippers (1Co 11:10; compare Ecc 5:6; Eph 3:10; Rev 22:9).

JFB: Zec 3:8 - Hear On account of the magnitude of what He is about to say, He at once demands solemn attention.

On account of the magnitude of what He is about to say, He at once demands solemn attention.

JFB: Zec 3:8 - thy fellows that sit before thee Thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on cha...

Thy subordinate colleagues in the priesthood; not that they were actually then sitting before him; but their usual posture in consultations was on chairs or benches before him, while he sat on an elevated seat as their president.

JFB: Zec 3:8 - they are From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zec 3:9).

From speaking to Joshua He passes to speaking of him and them, in the third person, to the attendant angels (compare Zec 3:9).

JFB: Zec 3:8 - men wondered at Hebrew, "men of wonder," that is, having a typical character (Isa 8:18; Isa 20:3; Eze 12:11; Eze 24:24). Joshua the high priest typifies Messiah, as J...

Hebrew, "men of wonder," that is, having a typical character (Isa 8:18; Isa 20:3; Eze 12:11; Eze 24:24). Joshua the high priest typifies Messiah, as Joshua's "fellows" typify believers whom Messiah admits to share His Priesthood (1Pe 2:5; Rev 5:10). This, its typical character, then, is a pledge to assure the desponding Jews that the priesthood shall be preserved till the great Antitype comes. There may be also an indirect reproof of the unbelief of the multitude who "wonder" at God's servants and even at God's Son incredulously (Psa 71:7; Isa 8:18; Isa 53:1, &c.).

JFB: Zec 3:8 - behold Marking the greatness of what follows.

Marking the greatness of what follows.

JFB: Zec 3:8 - my servant The characteristic title of Messiah (Isa 42:1; Isa 49:3; Isa 50:10; Isa 52:13; Isa 53:11; Eze 34:23-24).

The characteristic title of Messiah (Isa 42:1; Isa 49:3; Isa 50:10; Isa 52:13; Isa 53:11; Eze 34:23-24).

JFB: Zec 3:8 - the Branch Messiah, a tender branch from the almost extinct royal line of David (Zec 6:12; Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15). Luk 1:78, where for "day spri...

Messiah, a tender branch from the almost extinct royal line of David (Zec 6:12; Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15). Luk 1:78, where for "day spring," "branch" may be substituted (Mal 4:2, however, favors English Version). The reference cannot be to Zerubbabel (as GROTIUS thinks), for he was then in the full discharge of his office, whereas "the Branch" here is regarded as future.

JFB: Zec 3:9 - For Expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, befor...

Expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Zec 4:10; Ezr 3:8-13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (Psa 118:22; compare Isa 28:16; Dan 2:45; Mat 21:42; 1Co 3:11; 1Pe 2:6-7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. MOORE thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.

JFB: Zec 3:9 - upon one stone shall be seven eyes Namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zec 4:10) [MAURER]. The eye is the symbol of Providence: "seven," of perfection (R...

Namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zec 4:10) [MAURER]. The eye is the symbol of Providence: "seven," of perfection (Rev 5:6; compare 2Ch 16:9; Psa 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (1Ti 3:16), and of all saints (Joh 3:14-15; Joh 12:32), and of the patriarchs and prophets (Joh 8:56; 1Pe 1:10-11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. CALVIN (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Isa 11:2-3; Joh 1:16; Joh 3:34; Col 1:19; Col 2:9), and His watchful providence now for the Jews m building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (1Pe 2:4, "a living stone"), who not only attracts the eyes (Joh 12:32) of His people, but emits illumination so as to direct them to Him.

JFB: Zec 3:9 - engrave . . . graying Implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepare...

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" (Heb 10:5; compare Joh 2:21) is superior to all human builders.

JFB: Zec 3:9 - remove . . . iniquity of that land in one day That is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, Hag 1:9-11). The remission...

That is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, Hag 1:9-11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (Lev 23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (Heb 10:10, Heb 10:12, Heb 10:14).

JFB: Zec 3:10 - under . . . vine . . . fig tree Emblem of tranquil prosperity (1Ki 4:25). Type of spiritual peace with God through Christ (Rom 5:1); and of millennial blessedness (Mic 4:4).

Emblem of tranquil prosperity (1Ki 4:25). Type of spiritual peace with God through Christ (Rom 5:1); and of millennial blessedness (Mic 4:4).

Clarke: Zec 3:1 - And he showed me Joshua the high priest And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent ...

And he showed me Joshua the high priest - The Angel of the Lord is the Messiah, as we have seen before; Joshua, the high priest, may here represent the whole Jewish people; and Satan, the grand accuser of the brethren. What the subject of dispute was, we perhaps learn from Jud 1:9. Michael and Satan disputed about the body of Moses. This could not refer to the natural body of the Jewish lawgiver, which had been dead about owe thousand years; it must therefore refer to that body of laws given to the Jews by Moses, for the breach of which Satan, who was their tempter to disobedience, now comes forward as their accuser; that, exciting the justice of God against them, they may be all brought to perdition. There is a paronomasia here: -

Satan standing at his right hand to resist him - שטן Satan signifies an adversary. לשטנו lesiteno , to be his adversary, or accuser.

Clarke: Zec 3:2 - Is not this a brand plucked out of the fire? Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is deter...

Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jud 1:9 relates to this circumstance - the very same phraseology which occurs here. See the notes on Jud 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan’ s design, who accuses the followers of God day and night. See Rev 12:10.

Clarke: Zec 3:3 - Joshua was clothed with filthy garments Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; an...

Joshua was clothed with filthy garments - The Jewish people were in a most forlorn, destitute, and to all human appearance despicable, condition; and besides all, they were sinful, and the priesthood defiled by idolatry; and nothing but the mercy of God could save them.

Clarke: Zec 3:4 - Take away the filthy garments Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing ...

Take away the filthy garments - The Jews wore sackcloth in times of public calamity; probably the filthy garments refer to this. Let their clothing be changed. I have turned again their captivity; I will fully restore them, and blot out all their iniquities.

Clarke: Zec 3:5 - A fair mitre upon his head A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. Th...

A fair mitre upon his head - To signify that he had renewed to him the office of the high priesthood, which had been defiled and profaned before. The mitre was the bonnet which the high priest put on his head when he entered into the sanctuary, Exo 28:4, etc

Clarke: Zec 3:5 - Clothed him with garments Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his of...

Clothed him with garments - Referring to the vestments of the high priest. The true high priest, who is over the house of God, will establish his office among them, when they shall acknowledge him as their Messiah, and seek redemption in the blood of the sacrifice which he has offered for their sins; and not for theirs only, but for the sins of the whole world.

Clarke: Zec 3:7 - If thou wilt walk in my ways If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part ...

If thou wilt walk in my ways - If ye, Israelites, priests and people, now restored to your own land, will walk in my ways, etc., ye shall be a part of my family; and have places - mansions - in eternal glory, with all them that are sanctified.

Clarke: Zec 3:8 - O Joshua - thou, and thy fellows O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey ...

O Joshua - thou, and thy fellows - Thy countrymen, who have now returned from your captivity, in a very wonderful manner. אנשי מופת anshey mopheth , figurative men, men whose office and ministration prefigured the Lord Jesus Christ; and therefore it is immediately added, "I will bring forth my servant The Branch."Abp. Newcome thinks this means Zerubbabel, so called because he was the grandson of Jehoiakim, or Jeconiah, king of Judah, Mat 1:12, and heir to the throne of Judah. The Chaldee has, "My servant the Messiah."See the note on Isa 4:2 (note). I think the word cannot apply to Zerubbabel, except as a type of Christ; in that sense it may be understood of him. See Zec 6:11, Zec 6:12.

Clarke: Zec 3:9 - For behold the stone that I have laid For behold the stone that I have laid - Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold, I lay i...

For behold the stone that I have laid - Alluding no doubt to the foundation stone of the temple: but this represented Christ Jesus: "Behold, I lay in Zion for a foundation a Stone, a tried stone, a precious Corner Stone, a Sure Foundation,"Isa 28:16. This means Christ, and none other; on him his whole Church rests, as a building does on its foundation

Clarke: Zec 3:9 - Upon one stone shall be seven eyes Upon one stone shall be seven eyes - This is supposed to mean the providence of God, as under it all the work should be completed There may be an al...

Upon one stone shall be seven eyes - This is supposed to mean the providence of God, as under it all the work should be completed

There may be an allusion to the seven counsellors, 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. To this there is an allusion in Rev 1:4. In Christ there is a plentitude of wisdom, power, goodness, mercy, truth, love, and compassion, to direct, protect, save, uphold, purify, govern, and preserve all the souls that trust in him

Clarke: Zec 3:9 - I will engrave the graving thereof I will engrave the graving thereof - This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and v...

I will engrave the graving thereof - This is an allusion to engraving precious stones, in which the ancients greatly excelled. Heads, animals, and various devices were the subjects of those engravings. But what was this 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? 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 (note)? Him hath God thy Father sealed; and on the inscription there was, "This is my beloved Son, in whom I am well pleased."See the note on the above passage.

Clarke: Zec 3:10 - Shall ye call every man his neighbour Shall ye call every man his neighbour - See on Isa 36:16 (note). Every one shall be inviting and encouraging another to believe on the Lord Jesus Ch...

Shall ye call every man his neighbour - See on Isa 36:16 (note). Every one shall be inviting and encouraging another to believe on the Lord Jesus Christ; and thus taste and see that God is good. See on Isa 2:2 (note), Isa 2:3 (note). And there shall be the utmost liberty to preach, believe on, and profess the faith of our Lord Jesus Christ.

Calvin: Zec 3:1 - NO PHRASE We have said at the beginning that Zechariah was sent for this end — to encourage weak minds: for it was difficult to entertain hope in the midst o...

We have said at the beginning that Zechariah was sent for this end — to encourage weak minds: for it was difficult to entertain hope in the midst of so much confusion. Some, but a small portion of the nation, had returned with the tribe of Judah: and then immediately there arose many enemies by whom the building of the city and of the temple was hindered; and when the faithful viewed all their circumstances, they could hardly entertain any hope of a redemption such as had been promised. Hence Zechariah labored altogether for this end — to show that the faithful were to look for more than they had reason to expect from the aspect of things at the time, and that they were to direct their eyes and their thoughts to the power of God, which was not as yet manifested, and which indeed God purposely designed not to exercise, in order to try the patience of the people.

This is the subject which he now pursues, when he says, that Joshua the priest was shown to him, with Satan at his right hand to oppose him 33 God was, however, there also. But when Zechariah says, that the priest Joshua was shown to him as here represented, it was not only done in a vision, but the fact was known to all; that is, that Joshua was not adorned with a priestly glory, such as it was before the exile; for the dignity of the priest before that time was far different from what it was after the return of the people; and this was known to all. But the vision was given to the Prophet for two reasons — that the faithful might know that their contest was with Satan, their spiritual enemy, rather than with any particular nations — and also that they might understand that a remedy was at hand, for God stood in defense of the priesthood which he had instituted. God, then, in the first place, purposed to remind the faithful that they had to carry on war, not with flesh and blood, but with the devil himself: this is one thing. And then his design was to recall them to himself, that they might consider that he would be their sure deliverer from all dangers. Since we now perceive the design of this prophecy, we shall proceed to the words of the Prophet.

He says that Joshua was shown to him. This was done no doubt in a prophetic vision: but yet Zechariah saw nothing by the spirit but what was known even to children. But, as I have already said, we must observe the intentions of the vision, which was, that the faithful might understand that their neighbors were troublesome to them, because Satan turned every stone and tried every experiment to make void the favor of God. And this knowledge was very useful to the Jews, as it is to us at this day. We wonder why so many enemies daily rage against us, and why the whole world burn against us with such implacable hatred; and also why so many intrigues arise, and so many assaults are made, which have not been excited through provocation on our part: but the reason why we wonder is this, — because we bear not in mind that we are fighting with the devil, the head and prince of the whole world. For were it a fixed principle in our minds, that all the ungodly are influenced by the devil, there would then be nothing new in the fact, that all unitedly rage against us. How so? Because they are moved by the same spirit, and their father is a murderer, even from the beginning. (Joh 8:44.)

We hence see that the faithful were taught what was extremely necessary, — that their troubles arose from many nations, because Satan watched for their ruin. And though this vision was given to the Prophet for the sake of his own age, yet it no doubt belongs also to us; for that typical priesthood was a representation of the priesthood of Christ, and Joshua, who was then returned from exile, bore the character of Christ the Son of God. Let us then know that Christ never performs the work of the priesthood, but that Satan stands at his side, that is, devises all means by which he may remove and withdraw Christ from his office. It hence follows, that they are much deceived, who think that they can live idly under the dominion of Christ: for we all have a warfare, for which each is to arm and equip himself. Therefore at this day, which we see the world seized with so much madness, that it assails us, and would wholly consume us, let not our thoughts be fixed on flesh and blood, for Satan is the chief warrior who assails us, and who employs all the rage of the world to destroy us, if possible, on every side. Satan then ever stands at Christ’s right hand, so as not to allow him in peace to exercise his priestly office.

Calvin: Zec 3:2 - NO PHRASE Now follows another reason for the prophecy, — that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Sata...

Now follows another reason for the prophecy, — that God interposes and takes the part of his Church against Satan. Hence he says, Rebuke thee Satan let Jehovah, 34 rebuke thee let Jehovah, who has chosen Jerusalem. God speaks here; and yet he seems to be the angel of Jehovah: 35 but this is not inscrutable; for as in the last verse, where Zechariah says that Joshua stood before the Angel of Jehovah, Christ is doubtless meant, who is called an angel and also Jehovah; so also he may be named in this verse. But that no contentious person may say that we refine on the words too much, we may take them simply thus, — that God mentions here his own name in the third person; and this mode of so speaking is not rare in Scripture,

“Jehovah rained from God.” (Gen 19:24).

Why did Moses speak thus? Even to show that when God fulminated against Sodom, he did not adopt a common mode of proceeding, but openly showed that it was an unusual and a singular judgment. Thus the expression here is emphatic, Rebuke thee let Jehovah, that is, I myself will rebuke thee. However, were any one to consider well the whole context, he could not but allow that the words may properly be applied to Christ, who is the portion of his Church, and that therefore he was the angel before whom Joshua stood; and he himself shows afterwards that the Church would be safe under his patronage. Let Jehovah then rebuke thee, Satan, let him rebuke thee. The repetition more fully confirms what Zechariah meant to show, even that sufficient protection would be found in God alone for the preservation of the Church, how much soever Satan might employ all his powers for its ruin, and that though God would not immediately give help and restrain Satan, yet a firm hope was to be entertained, for this would be done in time the most seasonable. The import of the whole is, — that though God had hitherto let loose Satan to assail the Church as to the priesthood, yet God would be the faithful guardian of his Church, and would check Satan, that he might not execute what he intended; and further, that many contests must be patiently endured, until the period of the warfare be completed. We now then see what the Prophet had in view in these words.

But the rebuke of God is not to be regarded as being only in words, but must be referred to that power by which God subverts and lays prostrate all the attempts of Satan. At the same time he mentions the end for which this rebuke was given; it was, that the Church might continue safe and secure, Let Jehovah, who has chosen Jerusalem, rebuke thee. These words are to be read, not apart, but as joined with the former, as though he had said, “Let God raise up his hand for the salvation of his chosen people, so as to put thee, Satan, to flight with all thy furies.” This is the meaning. Let us therefore know, that God is not simply the enemy of Satan, but also one who has taken us under his protection, and who will preserve us safe to the end. Hence God, as our Redeemer and the eternal guardian of our salvation, is armed against Satan in order to restrain him. The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side.

But we are at the same time reminded, that we are not to regard what we have deserved in order to gain help from God; for this wholly depends on his gratuitous adoption. Hence, though we are unworthy that God should fight for us, yet his election is sufficient, as he proclaims war against Satan in our behalf. Let us then learn to rely on the gratuitous adoption of God, if we would boldly exult against Satan and all his assaults. It hence follows, that those men who at this day obscure, and seek, as far as they can, to extinguish the doctrine of election, are enemies to the human race; for they strive their utmost to subvert every assurance of salvation.

He at last adds, Is not this a brand snatched from the fire? 36 Here God makes known the favor he had manifested towards the high priest, that the faithful might be convinced that Joshua would overcome his enemies, as God would not forsake his own work; for the end ever corresponds with the beginning as to God’s favor; he is never wearied in the middle course of his beneficence. This is the reason why he now objects to Satan and says, “Why! God has wonderfully snatched this priest as a brand from the burning: as then the miraculous power of God appears in the return of the high priest, what dost thou mean, Satan? Thou risest up against God, and thinkest it possible to abolish the priesthood, which it has pleased him in his great favor hitherto to preserve. See whence has the priest come forth. While he was in Chaldea, he seemed to be in the lower regions; yet God delivered him from thence: and now, when he sits in the temple and is performing his office, is it possible for thee to pull down from heaven him whom thou could not detain in hell?” We now perceive the meaning of the Prophet as to this similitude. He then adds —

Calvin: Zec 3:3 - NO PHRASE Zechariah adds here another thing, — that Joshua had on mean garments, but that new garments were given him by the angel’s command. And by this h...

Zechariah adds here another thing, — that Joshua had on mean garments, but that new garments were given him by the angel’s command. And by this he means, that though the priesthood had been for a time contemptible, it would yet recover whatever dignity it had lost. But he ever leads the minds of the faithful to this point, — to look for what they did not then see, nor could conjecture from the state of things at that time. It is certain that the sacerdotal vestments, after the return from exile, were not such as they were before; for they were not sumptuously woven, nor had attached to them so many precious stones. Though Cyrus had bountifully supplied great abundance of gold and silver for the worship of God, yet the chief priest did not so shine with precious stones and the work of the Phrygians as before the exile. Hence, what was shown to Zechariah was then well known to all. But we ought to notice the latter clause, — that the angel commanded a change of garments. The Prophet then bids the faithful to be of good cheer, though the appearance of the priesthood was vile and mean, because God would not overlook its contemptible state; but the time of restoration had not yet come; when it came, the ancient dignity of the priesthood would again appear.

With regard to the words, the first thing to be observed is the fact, that Joshua stood before the angel, having on sordid or torn garments 37 The repetition seems to be without reason; for he had said before that Joshua stood before the angel of God. Why then does he now repeat that he stood before the angel? That the faithful might take courage; because it was God’s evident purpose that the chief priest should remain there in his sordid garments; for we think that God forgets us when he does not immediately succor us, or when things are in a confused state. Hence Zechariah meets his doubt by saying, that Joshua stood before the angel. He further reminded them, that though the whole world should despise the priesthood, it was yet under the eyes of God. Conspicuous were other priests in the eyes of men, and attracted the admiring observation of all, as it is well known; but all heathen priesthoods, we know, were of no account before God. Hence though heathen priesthoods shone before men, they were yet abominations only in the sight of God; but the priesthood of Joshua, however abject and vile it may have been, was yet, as Zechariah testifies, esteemed before God.

Calvin: Zec 3:4 - NO PHRASE We now see that he who is often said to be Jehovah is called an angel: the name therefore of Angel as well as of Jehovah, I doubt not, ought to be ap...

We now see that he who is often said to be Jehovah is called an angel: the name therefore of Angel as well as of Jehovah, I doubt not, ought to be applied to the person of Christ, who is truly and really God, and at the same time a Mediator between the Father and the faithful: and hence he authoritatively commanded the angels who were present; for Christ was there, but with his hosts. While therefore the angels were standing by, ready to obey, he is said to have bidden them to strip the high priest of his mean garments.

Afterwards the angel addresses Joshua himself, See, I slave made to pass from thee thine iniquity, and now I will clothe thee with new or other garments 38 When the angel said that he had taken away iniquity, he justly reminded them of the filthiness contracted by the priest as well as by the people; for they had denuded themselves of all glory by their iniquities. We hence see that the mouths of the Jews were here closed, that they might not clamor against God, because he suffered them still to continue in their sordid condition, for they deserved to continue in such a state; and the Lord for this reason called their filth, iniquity. He further teaches us, that though the Jews fully deserved by their sins to rot in their struggle and filthiness, yet the Lord would not finally allow their unworthiness to prevent him from affording relief.

The import of the prophecy then is this, — That however much the mean outward condition of the high priest might offend the Jews, they were still to entertain hope; for the remedy was in God’s power, who would at length change the dishonor and reproach of the high priest into very great glory, even when the time of gratuitous remission or of good pleasure arrived.

Calvin: Zec 3:5 - NO PHRASE The Prophet had said that Joshua was clothed in splendid and beautiful garments, who had on before such as were sordid, and that this was done by the...

The Prophet had said that Joshua was clothed in splendid and beautiful garments, who had on before such as were sordid, and that this was done by the command of the angel: he now adds, that he wished that a still greater glory should be bestowed on him, for he saw that something was wanting. He therefore desired that the high priest should be adorned with a crown, so that his dress might in every way correspond with the dignity of his office. But what is here stated, that the Prophet spoke, 39 is not to be taken as spoken authoritatively, but rather expressed as a wish, as though he had said, that it was indeed a pleasant and delightful spectacle to see the high priest decently and honorably clothed; but that it was also desirable, that a crown or a diadem should be added, as a symbol of the priesthood, and not of royalty. There is indeed no disadvantage in considering royalty also as signified; for the kingly office, we know, is united with the priestly in the person of Christ: but I take the crown here to be the priest’s mitre; for we know that this was the chief ornament whenever the priest came to the altar of incense. But as to the main point, we must bear in mind the design of the Prophet, — that the high priest was adorned with splendid vestments, and yet his dignity appeared only in part; therefore the Prophet desires that a pure crown or mitre should be added: and he says that this took place even in the presence of the angel, thereby intimating that his wish was by God approved.

Now we ought first to contemplate the zeal and godly concern of the Prophet, which he had for the glory and honor of the priesthood; for though he regarded with joy the splendid dress of the high priest, he could not restrain himself from wishing that the highest ornament should be added. And this example is exhibited to us for imitation, so that we ought to desire the increase of those favors of God, by which the priesthood of Christ is signalised, until it arrives at the most perfect state. But we see that many are against such a wish; for at this day there are those who profess some zeal for true religion, but are satisfied with a mere shadow; or at least, it would abundantly satisfy them to see the Church half purified: and the world is full of men who indeed confess that the Church is defiled by many pollutions, but wish only for some small measure of reformation. But the Prophet seems to invite us to do a very different thing: he saw that the high priest was already adorned with new garments; but when he considered that the honor of the priesthood was not fully restored, he wished the mitre to be also added. And by saying that the angels seconded his wish, he encourages us fully to believe, that if we desire from the heart that his glory should be given to Christ, God will hear our prayers: for the Prophet, when he sighed, did not in vain ask the angel to put a mitre on the high priest.

The expression, that the angel of God stood, is not without meaning. He was not an idle spectator; and it is intimated that God had not only once a care for the priesthood, but that the angel was always watching to defend Joshua; for it would not be enough to be once adorned by God, who presides over the Church, except his guardianship were perpetual. We now then understand the import of the words. It follows —

Calvin: Zec 3:6 - NO PHRASE Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor ...

Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us, that it was not done simply as a favor to man, but because God purposed to protect the honor of his own worship. This is the reason why the angel exhorts Joshua; for it behaves us ever to consider for what end God deals so liberally with us and favors us with extraordinary gifts. All things ought to be referred to his glory and worship, otherwise every good thing he bestows on us is profaned. And this is especially to be regarded when we speak of his Church and its government; for we know how ready men are to turn what God gives to his Church to serve the purpose of their own tyranny.

It is God’s will that he should be attended to when he speaks by his servants and those whom he has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from his own government: nay, the vassals of Satan often arrogate to themselves a full and unlimited power over all the faithful, because God would have the priesthood honored, and approves of a right discipline in his Church. As then Satan has in all ages abused the high eulogies by which God commends his Church, this exhortations, now briefly given by the Prophet, ought always to be added; for it is not God’s will to extol men, that he himself might be as a private individual and give up his own place and degree, but that the whole excellency bestowed on the Church is intended for this purpose — that God may be purely worshipped, and that all, not only the people, but also the priest, may submit to his authority. Whatever glory then belongs to the Church, God would have it all to be subservient to his purpose, so that he alone may be the supreme and that rightly. We now then perceive the Prophet’s design.

And to give some weight to what is taught, he says, that the angel bore witness; for the word used is forensic or legal: one is said to bear witness to another, when he uses, so to speak, a solemn protestations. In short, bearing witness differs from a common declaration, as an oath, or an appeal to lawful authority, is interposed, so that the words are sacred. It was then the design of the holy spirit by this expression to render us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or some such thing, in order to secure more reverence to his order or command.

Calvin: Zec 3:7 - Protest Protest then did the angel of Jehovah to Joshua, saying, Thus saith Jehovah, If thou wilt walk in my ways, and if my charge thou wilt observe, etc. T...

Protest then did the angel of Jehovah to Joshua, saying, Thus saith Jehovah, If thou wilt walk in my ways, and if my charge thou wilt observe, etc. The angel now briefly teaches us, that the priests do not excel, that they may exult at pleasure; but he interposes a condition, that they are to exercise faithfully their office, and to obey the call of God. We then see that those two things are united — the dignity of the priesthood, and the faithfulness which God’s ministers, who have been called to that office, are to exhibit. Hence they who seek to domineer without control, do thereby sufficiently show that they are not the lawful priests of God; for Joshua typified Christ, and yet we see how God bound him by a certain condition, lest relying on his honor and title he should take to himself more than what was lawful or right.

If Joshua, who was a type of Christ, together with his successors, was not to regard himself dignified, but in order to obey God, we hence see how foolish and even abominable is the arrogance of the Pope, who, being content with a naked title, seeks to reduce the whole world to himself, as if God had given up his own right.

But let us at the same time see what he means by ways and by charge. These two words ought, no doubt, to be confined to the office of the priest. God commands us all in common to follow where he leads us; and whatever he prescribes as to the way of leading a godly and righteous life may be called a charge; for the Lord suffers us not to wander and go astray, but anticipates errors and shows what we are to follow. There is then a general charge with regard to all the faithful; but the priestly charge, as I have already stated, is to be confined to that office. We yet know that men are not raised on high by God, that he may resign his own authority. He indeed commits to men their own offices, and they are rightly called the vicars of God, who purely and faithfully teach from his mouth: but the authority of God is not diminished when he makes use of the labors of men and employs them as his ministers. We hence see that the priestly charge is this — to rule the Church according to the pure Word of God.

He therefore adds, Thou also shalt govern my house. This condition then is ever to be observed, when the governors of the Church demand a hearing, even that they keep the charge of God. It is indeed true, that all the ministers of the Word are adorned with honorable titles; but, as I have said, their dignity is degraded if it obscures the glory of God. As then God would have men to be heard, so that nothing may be taken from him, this condition ought ever to be observed, “Thou shalt govern my house, if thou wilt walk in my ways.”

It may however be asked, can priests be rightly deprived instantly of their office when they depart from their duty? To this I answer, that the Church ought, as far as possible, to be reformed; but yet legitimate means ought to be used, so that the Church may reject all the ungodly, who respond not to their duty, nor exhibit due sincerity, nor discharge their office in obedience to God. All then who depart or turn aside from the right course ought rightly to be rejected, but by legitimate authority. But when the majority desire to have pastors, such as cannot but be deemed really wolves, they must be borne with, though unworthy of the honor, and yet so borne with that they be not allowed to oppress the Church with their tyranny, or to take to themselves what belongs to God alone, or to adulterate the worship of God or pure doctrine.

However this may be, none are lawful priests before God, except those who faithfully exercise their office and respond to the calling of God, as we shall hereafter see in the second chapter of Malachi Mal 2:1. But I am not disposed to enlarge; it is enough to adduce what an explanation of the passage may require. In short, pastors divinely appointed are so to rule over the Church as not to exercise their own power, but to govern the Church according to what God has prescribed, and in such a manner that God himself may always rule through the instrumentality of men.

What he adds, Thou shalt keep my courts, appears not to be an honor to the priest, for it was an humble service to wait in the courts of the temple. But taking a part for the whole, the Prophet includes the charge of the whole temple: and it was no common honor to have the charge of that sacred habitation of God. It is not then improperly added that Joshua would be the keeper of the temple, if he walked in the ways of the Lord. Nevertheless we see at this day how the masked rulers of the Church, under the Papacy, not only disregard the keeping of the temple, but wholly repudiate it, as it seems to be unworthy of their high dignity. I call the charge of the temple, not that which is the duty of overseers, but whatever belongs to the worship of God: but to feed the flock, to discharge the office of pastors, and to administer the sacraments, is to these a sordid employment. Hence the Pope, with all his adherents, can easily bear to be relieved from the charge of the temple; but yet he seeks to rule in a profane and tyrannical manner, and according to his own pleasure. But we here see that the charge of the temple is especially intrusted to the priest, as it was a special honor. We also see on what condition God allowed the priests to continue in their dignity, even on that of walking in his ways.

He afterwards adds, I will give thee passages (intercourses) among those who stand by, 40 that is, I will cause all the godly to admit and freely to receive thee. The angels who stood there, no doubt, represented the body of the Church; for they are mingled with the faithful whenever they meet together in the name of Christ, as Paul teaches us in 1Co 11:10. Angels alone then stood by; but it is the same as though God had said, “Thee will all the faithful acknowledge, so that a free passage will be open to thee among them, provided thou walkest in my ways.” And he puts passages in the plural number, for he speaks of continued homage and regard.

The meaning is, that the priest is ever worthy of regard and honor when he faithfully performs his office and obeys the call of God. We may, on the other hand, conclude that all masked pastors ought justly to be excluded, when they not only are apostates and perfidious against God, but seek also to destroy the Church; yea, when they are also voracious wolves and spiritual tyrants and slaughterers. All those who are such, the angel clearly intimates, are not only unworthy of being received, but ought also to be excluded and exterminated from the Church. We now then perceive what I have stated, that whatever excellency belongs to the pastors of the Church ought not to be separated from the honor due to God; for God does not resign his authority to mortals, nor diminish anything from his own right; but he only constitutes men as his ministers, that he may by them govern his Church alone, and be alone supreme. It hence follows, that they are unworthy of honor who perform not faithfully their office; and when they rob God of what belongs to him, they ought to be deprived of their very name; for it is nothing else but the mask of Satan, by which he seeks to deceive the simple. He afterwards adds —

Calvin: Zec 3:8 - NO PHRASE The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in i...

The angel shows here, that what had been hitherto shown to Zechariah was typical; for the reality had not as yet come to light, but would appear in its time. We have said that God’s design was to lead the godly to the expectation of Christ; for these beginnings of favor were obscure. It behaved them, therefore, to hope for far more than they saw; and this appears evident from the verse before us, in which the angel says, hear now. He makes this preface to gain attention, as though he said, that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch

Let us notice this, which is the main part of the verse, Behold, I send my servant, the Branch. The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch, because he was to come forth as a stem, according to what is said in Isaiah, the eleventh chapter, Isa 11:1 and in other places. It is then the same as though he had said, “this priesthood is as yet disregarded, nevertheless my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow.” The word צמח , tsamech means a shoot. He then compares Christ to a shoot, for he seemed, as we say, to rise up from nothing, because his beginning was contemptible. For what excellency had Christ in the estimation of the world when he was born? how did he commence his kingdom? and how was he initiated into his priesthood? Doubtless, whatever honor and glory the Father had given him was regarded we know with contempt. It is then no wonder that he is on this account called a Branch.

Now the reason for the similitude is apparent enough: and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself. What priest succeeded Joshua who equalled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men; we know that the priesthood became venal among them; we know that it was contended for with the most cruel hatred; nay, we know that a priest was slain in the temple itself; ambition was burning so furiously that no success could be gained without shedding innocent blood. After the death of Joshua nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is to be found this servant of God, the Branch? This principle must also be ever borne in mind, that the reformation of the temple was to be made by Christ: we must, therefore, necessarily come to him, that we may find the servant mentioned here. 41 And why he is called a servant has been stated elsewhere; for he humbled himself that he might be not only the minister of his Father, but also of men. As then Christ condescended to become the servant of men, it is no wonder that he is called the servant of God.

Let us now enquire why the angel bids Joshua and his companions to hear. He indirectly reproves, I doubt not, the common unbelief, for there were very few then who had any notion of a future and spiritual priesthood. Indeed, the people had the promises in their mouths, but nearly all had their thoughts fixed on the earth and the world. This is the reason why the angel directed his words especially to Joshua and his companions: he saw that the ears of others were almost closed; he saw so much indifference in the people, that hardly any one was capable of receiving his doctrine: and thus he intended to obviate a trial which might have weakened the courage of Joshua. For we know how ready we are to faint when the whole world would drive us to apostasy; for when any of us is weak, we wish to be supported by others; and when there is no faith, no religion, no piety among men, every one is ready to quail. In short, we can hardly believe God, and continue firm in his word, except we have many companions, and a large number in our favor; and when unbelief prevails everywhere our faith vacillates. Hence the angel now addresses Joshua and his companions apart; as though he had said, that there was no reason for them to depend on the multitude, but, on the contrary, to look to God, and by relying on his word to wait patiently for what he promised, though all the rest were to reject his favor: Thou then and thy friends who stand before thee

He adds, for they are men of wonder; or though they are men of wonder; but the meaning is the same. For God means, that though the whole people rejected what he now declares as to the renewal of the priesthood, it would yet be found true and confirmed in its own time. Some render the words, “men of prodigy,” because they were objects of wonder and they think that the companions of Joshua were signalised by this title or encomium, because their faith was victorious and surmounted all hindrances. 42 But the meaning of the prophet seems to me to be wholly different: and, I doubt not, but that this passage is the same with another in Isaiah, the eighth chapter, Isa 8:1 where he says, that the faithful were men of prodigy, or, that they were for a sign or prodigy, because they were objects of hatred, “what do these seek for themselves?” As then all were astonished as at a spectacle new and unwonted, when any one of the faithful met them, the Prophet says, that the true servants of God were then for a sign and prodigy. So here they are men of prodigy, for we see clearly, that the companions of Joshua were separated from the rest, or the common multitude. Why? not because they were objects of wonder, for that would be frigid, but because they were objects of reproach to all; and they were hardly borne with by the people, who clamored, “what do these seek for themselves? they seek to be wiser than the Church.”

In the same way we find ourselves at this day to be condemned by the Papists. “Oh! these, forsooth, will create a new world, they will create a new law: the rule of our great men will not satisfy these; we have a Church founded for so many ages, antiquity is in our favor. In short these men tear asunder what has been sanctioned from the beginning until now.” But in the time of Joshua and in the time of Isaiah, all who simply believed God were regarded as strange men; for the people had become then so unrestrainedly licentious, that to retain the pure worship of God was viewed as a strange thing on account of its novelty.

We now apprehend the meaning of the words, when the angel bids Joshua and his companions to attend, and when he calls them the men of prodigy, and when at last he promises that a priest should arise like a Branch, for God would make Christ to rise up, though hid, not only under the feet, but under the earth itself, like a shoot which comes forth from the root after the tree has been cut down. It follows —

Calvin: Zec 3:9 - NO PHRASE 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 w...

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.

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; and in Psa 118:1 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.

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.”

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 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.

Calvin: Zec 3:10 - NO PHRASE We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they should t...

We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they should think that their misery would continue, because God had hitherto treated them with rigor and severity. Here then is shown to them a sudden change. He therefore adds, In that day, ye shall call every one his neighbor under his vine and under his fig-tree; that is, “Ye shall dwell secure, beyond the reach of fear or of danger; for no one will be incensed against you.” This kind of expression signifies a safe and quiet state, that is, when it is said; that neighbors meet together under the vine and under the fig-tree. For they who fear, either remain inclosed in cities, or seek, when in the country, some fortified place and difficult of access, or watch their own doors that they may not be exposed to injuries; but they who joyfully meet together under the vine or under the fig-tree, show that they are free from every anxiety and fear.

The sum of the whole then is, — that when God shall openly make himself the guardian of his Church, the faithful shall be relieved from every fear, and shall cheerfully enjoy their freedom, so that they shall venture to have their repast under the vine and under the fig-tree, that is, in the open air and on the public road, as there will be none to terrify them. But as this promise is to be extended to the whole kingdom of Christ, what is said ought to be applied to that spiritual peace which we enjoy, when we are fully persuaded that God is reconciled to us; for then also us become reconciled among ourselves, so that we no longer seek to injure one another, according to what we have observed in Micah, (Mic 4:4,) and according to what Isaiah says in the second chapter Isa 2:1. Let us now proceed-

Defender: Zec 3:1 - Joshua the high priest In the tradition of the Levitical priesthood and Aaron, the first high priest appointed for Israel by God, Joshua had come to Jerusalem with Zerubbabe...

In the tradition of the Levitical priesthood and Aaron, the first high priest appointed for Israel by God, Joshua had come to Jerusalem with Zerubbabel sixteen years earlier, and as their Mediator, represented the Israelite nation before God.

Defender: Zec 3:1 - Satan standing Satan - as in the well-known attack on Job (Job 1:6-12) - is always tempting men to sin and, when they do, accuses them before God, as "the accuser of...

Satan - as in the well-known attack on Job (Job 1:6-12) - is always tempting men to sin and, when they do, accuses them before God, as "the accuser of our brethren" (Rev 12:10). His hatred toward men ("created in the image of God" which he was not) is exceeded only by his hatred of God. He himself wants to be god of the universe, and so seeks to defeat all God's purposes for His other creatures."

Defender: Zec 3:2 - rebuke thee, O Satan The first basis of God's rebuke to Satan is not in any attempt to justify Israel's wickedness, but merely that God had chosen Jerusalem. What God does...

The first basis of God's rebuke to Satan is not in any attempt to justify Israel's wickedness, but merely that God had chosen Jerusalem. What God does is right by definition."

Defender: Zec 3:3 - filthy garments Joshua's "filthy garments" represented the sinfulness of the people of Judah (Isa 1:4-6; Isa 64:6)."

Joshua's "filthy garments" represented the sinfulness of the people of Judah (Isa 1:4-6; Isa 64:6)."

Defender: Zec 3:4 - change of raiment The "filthy garments", or sins, were removed not by Joshua, but by God, who "caused thine iniquity to pass from thee," and who then replaced them with...

The "filthy garments", or sins, were removed not by Joshua, but by God, who "caused thine iniquity to pass from thee," and who then replaced them with "garments of salvation" (Isa 61:10)."

Defender: Zec 3:8 - my servant the BRANCH "The BRANCH" is one of the specifically designated names given by the Lord to His promised Messiah. It is He by whose work Joshua (and his people) can...

"The BRANCH" is one of the specifically designated names given by the Lord to His promised Messiah. It is He by whose work Joshua (and his people) can have their iniquity removed and their unclean garments exchanged for robes of righteousness. See other references to "the BRANCH of the Lord" (Isa 4:2; Isa 11:1; Jer 23:5; Jer 33:15; Zec 6:12)."

Defender: Zec 3:9 - behold the stone The "stone" must also speak of Christ, the "tried stone," the "head-stone of the corner" (Isa 28:16; Psa 118:22). The "seven eyes" on the stone would ...

The "stone" must also speak of Christ, the "tried stone," the "head-stone of the corner" (Isa 28:16; Psa 118:22). The "seven eyes" on the stone would thus indicate, through the perfect number seven, the omniscience and omnipresence of the Messiah, through the Holy Spirit. He is also the "Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth" (Rev 5:6). On this basis alone can iniquities be removed."

TSK: Zec 3:1 - he // Joshua // standing // the angel // Satan // resist him he : Zec 1:9, Zec 1:13, Zec 1:19, Zec 2:3 Joshua : Zec 3:8, Zec 6:11; Ezr 5:2; Hag 1:1, Hag 1:12, Hag 2:4 standing : Deu 10:8, Deu 18:15; 1Sa 6:20; 2C...

TSK: Zec 3:2 - the Lord said // The Lord rebuke // chosen // a brand the Lord said : Psa 109:31; Luk 22:32; Rom 16:20; 1Jo 3:8 The Lord rebuke : Dan 12:1; Mar 1:25; Luk 4:35, Luk 9:42; Jud 1:9; Rev 12:9, Rev 12:10 chose...

TSK: Zec 3:3 - -- 2Ch 30:18-20; Ezr 9:15; Isa 64:6; Dan 9:18; Mat 22:11-13; Rev 7:13, Rev 7:14, Rev 19:8

TSK: Zec 3:4 - those // Take // I have // and I will those : Zec 3:1, Zec 3:7; 1Ki 22:19; Isa 6:2, Isa 6:3; Luk 1:19; Rev 5:11 Take : Isa 43:25; Eze 36:25; Gal 3:27, Gal 3:28; Phi 3:7-9; Rev 7:14 I have ...

TSK: Zec 3:5 - fair fair : Zec 6:11; Exo 28:2-4, Exo 29:6; Lev 8:6-9; Heb 2:8, Heb 2:9; Rev 4:4, Rev 4:10, Rev 5:8-14

TSK: Zec 3:6 - the // protested the : Zec 3:1; Gen 22:15, Gen 22:16, Gen 28:13-17, Gen 48:15, Gen 48:16; Exo 23:20,Exo 23:21; Isa 63:9; Hos 12:4; Act 7:35-38 protested : Jer 11:7

TSK: Zec 3:7 - if thou wilt keep // charge // judge // I will // places if thou wilt keep : Gen 26:5; Lev 8:35, Lev 10:3; 1Ki 2:3; 1Ch 23:32; Eze 44:8, Eze 44:15, Eze 44:16, Eze 48:11; 1Ti 6:13, 1Ti 6:14; 2Ti 4:1, 2Ti 4:2 ...

TSK: Zec 3:8 - for // wondered at // my // the Branch for : Psa 71:7; Isa 8:18, Isa 20:3; 1Co 4:9-13 wondered at : Heb. of wonder, or sign, as, Eze 12:11, Eze 24:24 my : Isa 42:1, Isa 49:3, Isa 49:5, Isa ...

TSK: Zec 3:9 - the stone // seven // I will engrave // remove the stone : Psa 118:22; Isa 8:14, Isa 8:15, Isa 28:16; Mat 21:42-44; Act 4:11; Rom 9:33; 1Pe 2:4-8 seven : Zec 4:10; 2Ch 16:9; Rev 5:6 I will engrave ...

TSK: Zec 3:10 - In // shall In : Zec 2:11 shall : 1Ki 4:25; Isa 36:16; Hos 2:18; Mic 4:4; Joh 1:45-48

kecilkan semua
Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 3:1 - And he // Showed me // Joshua the high priest // Standing // Before the angel // Standing at his right hand // To resist him And he the Lord of hosts, whose servant Zechariah was, and in whose name he spake. Showed me in vision represented to me, Zechariah. Joshua the h...

And he the Lord of hosts, whose servant Zechariah was, and in whose name he spake.

Showed me in vision represented to me, Zechariah.

Joshua the high priest for that office was by hereditary right descended on him, and how mean soever his state was, yet still he was that great officer of the church.

Standing either as accused, and to make his defence; or rather ministering in his office, according to his duty.

Before the angel: this angel was Christ, whose minister, or servant, the high priest was, as well as type of him. Satan; that adversary, as we might render the word, either Satan the devil, or some instrument of his stirred up by him, Sanballat, or, &c.

Standing at his right hand either because the accusation was true, or to hold his working hand from its work.

To resist him Joshua.

Poole: Zec 3:2 - The Lord said // The Lord // Rebuke thee // Is not this // a brand plucked out of the fire? The Lord said , i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church. The Lord the great God, Father of our Lord Jesus Christ...

The Lord said , i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.

The Lord the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’ s name than in his own, though this he could have done.

Rebuke thee ; he who was accused was God’ s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’ s attempts.

Is not this this man, this Joshua,

a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.

The Lord said , i.e. Christ, the great Redeemer, Restorer, Lord, and Mediator of the church.

The Lord the great God, Father of our Lord Jesus Christ, who as Mediator rather chooseth to rebuke him in his Father’ s name than in his own, though this he could have done.

Rebuke thee ; he who was accused was God’ s high priest, and to minister in the temple at Jerusalem, the city which God had chosen, in which respect it was sure that God would take cognizance of the matter and judge aright; he would prohibit Satan’ s attempts.

Is not this this man, this Joshua,

a brand plucked out of the fire? like a brand half burnt, or all smutty with long lying in the fire of affliction? Reject him not for this.

Poole: Zec 3:3 - Filthy garments // Stood // Before the angel At the time Zechariah saw this vision he saw also in what a mean, dirty, and tattered garb he was who represented the high priest. It was the hierog...

At the time Zechariah saw this vision he saw also in what a mean, dirty, and tattered garb he was who represented the high priest. It was the hieroglyphic of Joshua, not Joshua himself.

Filthy garments emblem of a poor or sinful state, or both.

Stood: see Zec 3:1 .

Before the angel the Lord Christ, called the Angel.

Poole: Zec 3:4 - And he // Answered // Spake // Those that stood before him // Take away the filthy garments // From him // He // Behold, I have caused thine iniquity to pass from thee // I will clothe // thee And he the Lord Christ, who purifieth his church, who purgeth away her sin, and clothes her with rich and clean garments. Answered so the Hebrew, a...

And he the Lord Christ, who purifieth his church, who purgeth away her sin, and clothes her with rich and clean garments.

Answered so the Hebrew, and so this prophet speaks, though no question went before. It is an idiom of that language.

Spake commanded.

Those that stood before him some of the attendants, those ministerial angels, who were Christ’ s servants, and as such are represented standing before him.

Take away the filthy garments remove, or cause them to be removed, from him, as altogether unbecoming his person, office, and employments. These filthy garments those angels took away, but another hand takes away what is signified by this emblem.

From him from this high priest Joshua.

He , Christ, the Lamb of God, said,

Behold, I have caused thine iniquity to pass from thee: what angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it.

I will clothe adorn and beautify,

thee O Joshua, with change of raiment; clean and rich, emblem of graces and spiritual excellencies given to him.

Poole: Zec 3:5 - And I said // So they set // And clothed him with garments // The angel And I said: Zechariah takes the boldness to desire that for Joshua which might add to his veneration and authority; and he asks the thing of Christ, ...

And I said: Zechariah takes the boldness to desire that for Joshua which might add to his veneration and authority; and he asks the thing of Christ, or rather Christ commandeth this be done. Let them , who minister before Christ,

set a fair mitre a rich and beautiful ornament for the head of the high priest; not a crown, which is for royal heads, but a tire, a pontifical ensign.

So they set as they were commanded by Christ at the request of the prophet.

And clothed him with garments all the garments which did appertain to the high priest, of which you read Exo 28:4 , which probably were put on, though they are not expressly mentioned here.

The angel who is the Lord Christ himself,

stood by withdrew not till all this was done.

Poole: Zec 3:6 - The angel of the Lord // protested The angel of the Lord the Lord Christ, protested solemnly declared and averted it, gave him to know.

The angel of the Lord the Lord Christ,

protested solemnly declared and averted it, gave him to know.

Poole: Zec 3:7 - Thus saith the Lord of hosts // If thou Joshua // Wilt keep my charge // Thou shalt also judge my house // And shalt also keep my courts Thus saith the Lord of hosts the Father, whose will Christ reveals to us. If thou Joshua wilt walk in my ways; obey the precepts and holy commands ...

Thus saith the Lord of hosts the Father, whose will Christ reveals to us.

If thou Joshua wilt walk in my ways; obey the precepts and holy commands of the law.

Wilt keep my charge the special charge and office of the high priest.

Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.

And shalt also keep my courts not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Heb 12:22 .

Thus saith the Lord of hosts the Father, whose will Christ reveals to us.

If thou Joshua wilt walk in my ways; obey the precepts and holy commands of the law.

Wilt keep my charge the special charge and office of the high priest.

Thou shalt also judge my house: be chief and ruler in the temple, and in the things that pertain to the worship of God there.

And shalt also keep my courts not as a door-keeper or servant, but as the chief, on whom others may wait and give attendance; and at last shalt have place among glorious angels, Heb 12:22 .

Poole: Zec 3:8 - Hear now // And thy fellows // That sit before thee // They are men wondered at // My servant the Branch Hear now ; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean. And thy fellows the other pr...

Hear now ; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.

And thy fellows the other priests, thy associates in the priestly office, though inferior to thee.

That sit before thee 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.

They are men wondered at 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.

I , God the Father, will bring forth a much more wonderful work.

My servant the Branch Christ, Messiah, the Branch, Isa 4:2 11:1 Jer 33:15 .

Hear now ; hitherto thou hast been entertained with emblems and hieroglyphics, but now, O Joshua, hear what these mean.

And thy fellows the other priests, thy associates in the priestly office, though inferior to thee.

That sit before thee 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.

They are men wondered at 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.

I , God the Father, will bring forth a much more wonderful work.

My servant the Branch Christ, Messiah, the Branch, Isa 4:2 11:1 Jer 33:15 .

Poole: Zec 3:9 - Hear now // I will engrave the graving // And I will remove Here is an ellipsis, and to make it up we must repeat that of the 8th verse, Hear now & c. For behold, (pointing to a particular stone,) that stone...

Here is an ellipsis, and to make it up we must repeat that of the 8th verse,

Hear now & 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.

I will engrave the graving the engraving engraved, i.e. most artificially, lively, and with excellent contrivance.

And I will remove 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.

Poole: Zec 3:10 - In that day of building my temple // Shall ye call every man his neighbour // Under the vine In that day of building my temple when it is finished, and in the day of removing the sins of my people, literally referring to the returned captive ...

In that day of building my temple when it is finished, and in the day of removing the sins of my people, literally referring to the returned captive Jews; mystically, to the whole church in gospel days, when Christ, the chief Cornerstone, shall have purged away sin, and established his church.

Shall ye call every man his neighbour invite with love and peace, such as becomes neighbours, who are partakers of the same grace of God, and blessings of a Redeemer.

Under the vine to feast or refresh themselves under the pleasing shadow, and with the sweet, delicious fruit of the vine and fig tree, of both which there were ever greatest store, and of choicest taste, when the people of God, the Jews, did obey, worship, and fear the Lord, and long for the Messiah, and loved each other.

Haydock: Zec 3:1 - Jesus // Satan Jesus, or Josue, the son of Josedec, the high priest of that time. (Challoner) --- To him this literally refers. (Worthington) --- As high priest...

Jesus, or Josue, the son of Josedec, the high priest of that time. (Challoner) ---

To him this literally refers. (Worthington) ---

As high priest, he represented the nation, whom several calumniated to Darius, 1 Esdras iv., &c. God represses the adversary and adorns his people. It seems something has been done amiss, ver. 4. (Calmet) ---

The high priest, (St. Jerome) or rather his sons, have married strangers. (Chaldean) (1 Esdras x. 18.) Many Fathers take Jesus for a figure of the Messias, covered with the sins of mankind. (Calmet) ---

But the Orient (ver. 8) would not thus be promised unto him, (St. Jerome) unless we consider him also as high priest. ---

Satan. Septuagint, "the devil;" the accuser and calumniator, Apocalypse xii. 10.

Haydock: Zec 3:2 - The Lord said // Bread The Lord said. This may refer to the angel, or to the Father and the Son, Psalm cix. Both are styled Jehovah. --- Bread, alluding to the nation, ...

The Lord said. This may refer to the angel, or to the Father and the Son, Psalm cix. Both are styled Jehovah. ---

Bread, alluding to the nation, or to Jesus. Have not the suffered enough? (Amos iv. 11.) (Calmet)

Haydock: Zec 3:3 - Garments Garments. Negligences and sins. (Challoner) --- Jesus had neglected to urge the building of the temple, or to repress unlawful marriages, 1 Esdras...

Garments. Negligences and sins. (Challoner) ---

Jesus had neglected to urge the building of the temple, or to repress unlawful marriages, 1 Esdras viii. (Worthington)

Haydock: Zec 3:4 - Change Change, such as were worn on festivals. This shewed that the people should exchange adversity for joy.

Change, such as were worn on festivals. This shewed that the people should exchange adversity for joy.

Haydock: Zec 3:5 - Mitre Mitre, (cydarim) the pontiff's tiara, of byssus, Exodus xxviii. 4.

Mitre, (cydarim) the pontiff's tiara, of byssus, Exodus xxviii. 4.

Haydock: Zec 3:7 - Judge // Give thee // Of them Judge. The high priests were at the head till the Machabees. (Josephus, Antiquities xi. 4., and xx. 8.) --- Yet the nation was, (Calmet) till Simo...

Judge. The high priests were at the head till the Machabees. (Josephus, Antiquities xi. 4., and xx. 8.) ---

Yet the nation was, (Calmet) till Simon, (Haydock) always dependent; and the judges were under foreign kings or governors. (Calmet) ---

Give thee, &c. Angels to attend and assist thee. (Challoner) ---

They are promised to help the pastors of the Church. (Worthington) ---

They shall give information, ver. 9., and Exodus xxiii. 20. (Calmet) ---

Of them. Septuagint, "who shall converse in the midst of these who stand:" (Haydock) thy children shall succeed in the pontificate. (Theod.[Theodotion or Theodoret])

Haydock: Zec 3:8 - Portending men // Tsemach Portending men. That is, men who by words and actions are to foreshew wonders that are to come; (Challoner) or rather they require prodigies before ...

Portending men. That is, men who by words and actions are to foreshew wonders that are to come; (Challoner) or rather they require prodigies before they will take courage to build the temple; or they understand how to explain such things. (Calmet) ---

Orient ; Christ, who according to his humanity is the servant of God, is called the Orient, from his rising like the sun in the east to enlighten the world. (Challoner) ---

St. Luke explains this of Christ, (Worthington) recording the words of Zacharias. [Luke i. 78.] (Haydock) ---

Christ's birth was most pure. He gave light to the world. Some would explain this of Zorobabel; but as he was already present, it would seem more applicable to Nehemias. Yet both were only figures of Christ, and could not efface the iniquity of Juda, &c. The Messias is styled the Bud, chap.vi. 12., and Isaias iv. 2., &c. (Calmet) ---

Tsemach signifies either "the bud or the orient." (Haydock)

Haydock: Zec 3:9 - The stone // Eyes // Grave // Day The stone. Another emblem of Christ, the rock, foundation, and corner-stone of his Church. --- Eyes. The manifold providence of Christ over his C...

The stone. Another emblem of Christ, the rock, foundation, and corner-stone of his Church. ---

Eyes. The manifold providence of Christ over his Church, or the seven gifts of the Spirit of God. (Challoner) ---

The Jews were lately returned from a country where seven chief officers were styled "the king's eyes," having to inform him of the conduct of governors, &c. Zorobabel shall build the temple, as a figure of Christ establishing his Church, chap. iv. 10. ---

Grave. Septuagint, "dig a pit." The rest agree with us. Christ adorns and instructs his Church. (Calmet) ---

Day. The day of the passion of Christ, the source of all our good: when this precious stone shall be graved, that is cut and pierced with whips, thorns, nails, and spear. (Challoner)

Haydock: Zec 3:10 - Tree Tree. All shall be peace and concord. (Haydock) --- They shall communicate to each other spiritual goods, abounding in the Church. (Menochius)

Tree. All shall be peace and concord. (Haydock) ---

They shall communicate to each other spiritual goods, abounding in the Church. (Menochius)

Gill: Zec 3:1 - And he showed me Joshua the high priest // standing before the Angel of the Lord // Satan standing at his right hand to resist him And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and ...

And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives, Ezr 10:18, which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is:

standing before the Angel of the Lord; not any created angel, but Christ the Angel of God's presence, who is called Jehovah, Zec 3:2 is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, Dan 7:10, either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him,

Satan standing at his right hand to resist him; either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,

"and sin standing at his right hand to resist him:''

when the people of God fall into sin, Satan the accuser of the brethren, their avowed enemy, observes it, and accuses them before the Lord, and seeks their condemnation. Maimonides p understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter q. The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left r; but it was usual for the pleader, who was called בעל ריב, "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him s: and to this custom is the allusion here, and in Psa 106:6 where Satan, who is the accuser of men, and pleads against them, is placed at the right hand, as here; and God, who pleads the cause of his poor people, is also represented as standing on their right hand. The business of Satan here was to accuse, to bring charges, to plead for condemnation, and endeavour to get the sentence of it passed against Joshua; for he was at his right hand, to be an "adversary" to him, as his name (Satan) signifies, which he has from

the word here used; being an enemy to mankind in general, and especially to the people of God, and more especially to persons in sacred public offices; to whom he is αντιδικος, "a court adversary", as the Apostle Peter calls him, 1Pe 5:8 who appears in open court against them, and charges them in a most spiteful and malicious manner; and is a most, implacable, obstinate, and impudent one, as his name signifies, and the word from whence it is derived t; though Maimonides u thinks the name is derived from שטה, which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error.

Gill: Zec 3:2 - And the Lord said unto Satan // The Lord rebuke thee, O Satan // even the Lord that hath chosen Jerusalem rebuke thee // is not this a brand plucked out of the fire And the Lord said unto Satan,.... The same with the Angel of the Lord, Zec 3:1 having heard the charge brought by him against Joshua, here called Jeho...

And the Lord said unto Satan,.... The same with the Angel of the Lord, Zec 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God:

The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" w; as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:

even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Rom 8:33,

is not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews x say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say y 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amo 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.

Gill: Zec 3:3 - Now Joshua was clothed with filthy garments // and stood before the angel Now Joshua was clothed with filthy garments,.... Having fallen into sin. The Jewish writers z interpret this of the sin of his children in marrying st...

Now Joshua was clothed with filthy garments,.... Having fallen into sin. The Jewish writers z interpret this of the sin of his children in marrying strange wives, Ezr 10:18 or he had married one himself, as Jerom from the Jews, on the place; or a whore, as Justin Martyr a suggests; or had been slothful and sluggish in rebuilding the temple; and, be it what it will, Satan had aggravated it, and represented him as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags, Isa 64:6. It may also denote the imperfection of the Levitical priesthood, and the pollutions in it, at least in those who officiated therein, and especially under the second temple; as well as may represent the defilements of the Lord's people by sins they fall into:

and stood before the angel: as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest. Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati" b: nay, it was not only customary for the accused person, when he was brought into court before the people to be tried, to be in such a filthy dress; but even his near relations, friends, and acquaintance, before the court went to voting, used to appear in like manner, with their hair dishevelled, and clothed with garments foul and out of fashion, weeping and crying, and deprecating punishment; thinking, by such a filthy and deformed habit, to move the pity of the people c. It is said of the ambassadors of the Rhodians at Rome, upon a certain victory obtained, that they appeared at first in white garments, suitable to a congratulation; but when they were told that the Rhodians had not so well deserved to be reckoned among the friends and allies of the Romans, they immediately put on sordid garments, and went about to the houses of the principal men, with prayers and tears entreating that cognizance might first be taken of their cause, before they were condemned d: though, on the contrary, some, when arraigned, as defying their accusers, and as a token of their innocence, and to show the fortitude of their minds, and even, if they could, to terrify the court itself, would dress out in the most splendid manner; or, however, would not follow the above custom. It is reported of Scipio Africanus, that when he was arraigned in court, he would not omit shaving his beard, nor put off his white garments, nor appear in the common dress of arraigned persons e: and when Manlius Capitolinus was arraigned in court, none of his relations would change their clothes; and Appius Claudius, when he was tried by the tribunes of the common people, behaved with such spirit, and put on such a bold countenance, as thinking that by his ferocity he might strike terror into the tribunes; and so Herod, when he was accused before Hyrcanus, went into the court clothed in purple, and attended with a guard of armed men f: whether the above custom obtained in Judea, and so early as the times of this prophet, is not so evident; though Josephus ben Gorion says it was a custom for a guilty person to stand before the judges clothed in black, and his head covered with dust g; however, it is certain that with the Jews a distinction was made in the dress of priests, who, by the sanhedrim, were found guilty or not; such as were, were clothed and veiled in "black"; and such as were not, but were found right and perfect, were clothed in white; and went in, and ministered with their brethren the priests h.

Gill: Zec 3:4 - And he answered, and spake // unto those that stood before him // saying, Take away the filthy garments from him // and unto him he said // Behold, I have caused thine iniquity to pass from thee // and I will clothe thee with change of raiment And he answered, and spake,.... That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of ...

And he answered, and spake,.... That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spake

unto those that stood before him; not the fellows that sat before Joshua, Zec 3:8 for the priests, who were Joshua's fellows, could not take away sin; nor indeed can ministers of the Gospel, only ministerially or declaratively, as instruments, in bringing the good news of pardon to the comfort of distressed minds; whom the ministering angels may here represent, that stood before Christ the Archangel, the Head of all principalities and powers, and who are ministering spirits to him; and so the Targum paraphrases it,

"and he said to them who ministered before him;''

who, though they can not expiate sin, or make atonement for it, may bring the tidings of pardon to a poor fallen believer:

saying, Take away the filthy garments from him; it may be observed, that the garments of the priests were to be new and fair, according to the Jewish canons i; and if they became filthy, they did not whiten them, nor wash them, but left them for threads (or wicks of candles), and put on new; and so orders are here given not to wash the filthy garments of Joshua, but to take them away: it is not, take him, Satan, the address is not to him; nor angels, who are spoken to, take away this filthy creature from me, I can not bear the sight of him; but take away his sins, not the being, power, or sense of them; nor does it signify making atonement for them, or removing them out of the sight of justice; but a taking them away out of Joshua's sight, and giving him a sense of pardon, a comfortable view of it, in which angels and ministers of the word may be assisting; see Isa 6:6 and is effectually done, when Christ, who has power to forgive sin, makes an application of forgiving grace himself, as follows:

and unto him he said; that is, the Angel of the Lord said to Joshua:

Behold, I have caused thine iniquity to pass from thee; which shows that he had sinned, and interprets the filthy garments he was clothed with: Christ took his iniquity upon himself, bore and made satisfaction for it, and removed it as far from him as the east from the west; and now caused the guilt of it to pass from his conscience, and gave him a comfortable view of the free and full pardon of it. The word "behold" is prefixed to this declaration of pardon, to ascertain the truth of it, to fix his attention to it, and raise his admiration at it:

and I will clothe thee with change of raiment; garments to put on and off; for, in those hot countries, they used to shift their garments often; and these do not design priestly garments, such as the high priest put on, on the day of atonement, when he put off his common garments, and, having done his work, shifted again, Lev 16:23 such change of garments the high priest, indeed, had; and so had the common priests; for they did not wear the same garments, when out of service, as when in it; See Gill on Eze 42:14, Eze 44:19; but priestly garments seem rather to be intended in the following verses, which were put on along with the mitre: change of raiment here rather signify such as used to be wore on festivals and holy days, rich, valuable, precious garments; such as men wore when they went abroad, and appeared in company, and upon return home put off again; and especially clean neat garments, as some render the word k, in opposition to filthy ones Joshua was clothed with: when arraigned persons put on sordid garments, they were said, "moutare vestem", to change their apparel; but here clean, instead of filthy garments, are called change of raiment with great propriety; and a happy exchange is this indeed! The word is in the plural number, and may point at more garments than one, different suits of apparel, with which changes might be frequently made, both for delight and refreshment; and may have regard to the several garments of believers in Christ, of all good men, partakers of the grace of God: they have the garment of an outward holy conversation, which they are to watch and keep, lest they walk naked; and which, as it is often spotted with sin, they wash and make white in the blood of the Lamb: and there is the integrity and faithfulness of the saints in the performance of their duty, in their several stations of life; and especially of those in public office, in the discharge of that; who, as Job, put on righteousness, and it clothes them, and judgment is as a robe and diadem to them, Job 29:14 and there is the garment of internal holiness, the new man, consisting of the various graces of the spirit, which is put on as a garment, and makes believers all glorious within; as well as their clothing is of wrought gold, the righteousness of Christ; the principal garment, called the robe of righteousness, and garments of salvation; the best robe, and wedding garment, fine linen, clean and white, which is the righteousness or righteousnesses of the saints, Rev 19:8 and so the Targum renders the word here, "with righteousnesses": though, as one change of raiment, or suit of apparel, may be meant, so one sort of righteousness only may be pointed at, even the one obedience of Christ, or his justifying righteousness; which may be so called, to denote the excellency and fulness of it, being sufficient to clothe and justify all the elect of God; like raiment, this is not in the saints, but put upon them, and covers them, and keeps them warm; protects from injuries, and beautifies and adorns: this robe of righteousness Christ has wrought out for his people, and he clothes them with it; it is his gift unto them, and they receive it from him; by which they are freed from all sin and condemnation, and their persons and services are accepted with God.

Gill: Zec 3:5 - And I said, Let them set a fair mitre upon his head // so they set a fair mitre upon his head // and clothed him with garments // and the Angel of the Lord stood by And I said, Let them set a fair mitre upon his head,.... These are either the words of Jehovah the Father, who has all the angels at his command, and ...

And I said, Let them set a fair mitre upon his head,.... These are either the words of Jehovah the Father, who has all the angels at his command, and can order them to do what he pleases; always regards the intercession of Christ; is ever well pleased with his righteousness, and with his people, as clothed with it; and, where he gives grace, he gives more grace: a man clothed with Christ's righteousness is upon rising ground; he is in the way to great honour and glory: or, as some think, they are the words of the Angel of the Lord, the Messiah, continued, who willed, ordered, and commanded his ministering servants to do this, that Joshua might appear agreeably to the dignity of his office, and look great, as well as clean and neat: or rather they are the words of Zechariah the prophet; and design either the inward thoughts and secret wishes of his mind; or were an humble request of his, and was regarded; who, seeing something wanting to make Joshua a complete high priest, intercedes for it: so one saint rejoices in the restoration of another; and is so far from envying the gifts and graces of the greatest, that he wishes him more:

so they set a fair mitre upon his head; such as the high priest wore; on which was a plate of gold, and on it written "Holiness to the Lord"; and was an emblem of Christ being made sanctification to his people; see Exo 28:4. The mitre was a garment of the high priest, a sort of covering for the head, a cap or turban: it was made of linen, and is called the linen mitre, Lev 16:4 and that which Joshua might have wore before, being stained and foul, it is requested that a "fair" or "clean" l one might be set upon his head. It consisted, as the Jewish writers say m, of sixteen cubits or ells, which were rolled up in the form of a Turkish turban; and has its name in Hebrew from its being thus rolled up. The account Josephus n gives of it is, that it was

"a cap or bonnet wore on the head, not rising up in a point, nor encompassing the whole head, but put on little more than the middle of it; and is called "masnaempthes" (it should be "mitznephet"); and is formed in such a manner, as to look like a crown, made of a linen web, like a swath or roller; for it is many times rolled about and sewed;''

and with which Jerom's account of it agrees; who says o,

"the fourth sort of garment is a round cap or bonnet, such as we see painted on Ulysses, like a globe, circle, or sphere, divided in the middle, and one part set on the head: this we and the Greeks call a "tiara"; the Hebrews, "mitznephet": it has no point at top, nor does it cover the whole head to the hair, but leaves a third part of the forehead uncovered; and so bound with a lace at the back of the head, that it cannot easily fall from it: it is made of fine linen; and is so well covered with a linen cloth, (and which also Josephus takes notice of in the above place), that no traces of the needle appear without.''

It hid the seams, and the deformity of them: both the high priest and the common priests wore mitres, as appears from Exo 28:4 and the difference between them, according to the Jewish writers p, seems chiefly to lie in the manner of rolling and wrapping them: the mitre of the high priest was wrapped about his head, as you roll a broken limb, roll upon roll, and did not rise up to a point, but was flat on his head; but that of the common priests consisted of various folds and rolls; which gradually rose up to a point, as a nightcap, or high crowned hat. Josephus q contrary to all other writers, makes the high priest to have two mitres; for he says, he had a cap like to the former, such as all the rest of the priests had, upon which another was sewed, variegated with blue, or a violet colour; which Braunius r thinks is a mistake of his, arising from the blue lace, with which the plate of gold, that had engraven on it Holiness to the Lord, was fastened to the mitre; or else that the place is corrupted, or has been interpolated by some other hand; since this would make the high priest to have nine garments, and not eight only; but Fortunatus Scacchus s takes the passage to be genuine, and argues from it for another mitre or cap, more worthy of the high priest; and which was peculiar to him, and was very curiously wrought, and on which the celestial globe was figured; and so Josephus says t, that the cap being made of blue or hyacinth, seemed to signify heaven; for otherwise the name of God would not have been put upon it. The son of Sirach, Ecclesiasticus 45:12 speaks very highly of this covering of the high priest's head, calling it

"a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful;''

as here a fair mitre:

and clothed him with garments; priestly ones, suitable to his office, which were in all eight; which were the linen breeches; the coat of linen; an embroidered girdle; a robe of blue; an ephod of gold; a breastplate curiously wrought, in which were the Urim and Thummim; a mitre of fine linen, and a plate of pure gold on it, Lev 8:7 and on the day of atonement he wore the four following extraordinary garments, breeches, coat, girdle, and mitre all of linen, Lev 16:4 u; all which were typical of the clothing of believers by Christ, by whom they are made priests unto God: "and clothed him with garments"; priestly robes, suitable to his office:

and the Angel of the Lord stood by; to see all done according to his order; and not as a mere spectator, for he was concerned in clothing him himself; and he still stood to denote his constant care of Joshua, and his regard to him, and as having something more to say to him, as follows:

Gill: Zec 3:6 - And the Angel of the Lord protested unto Joshua, saying. And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to wit...

And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God.

Gill: Zec 3:7 - Thus saith the Lord of hosts // If thou wilt walk in my ways // and if thou wilt keep my charge // then thou shall also judge my house, and shalt also keep my courts // and I will give thee places to walk among those that stand by Thus saith the Lord of hosts,.... For this Angel was no other than the Lord of armies in heaven and in earth: If thou wilt walk in my ways; prescri...

Thus saith the Lord of hosts,.... For this Angel was no other than the Lord of armies in heaven and in earth:

If thou wilt walk in my ways; prescribed in the word of God, moral, ceremonial, and evangelical; in Christ the grand way, and indeed the only way of salvation; and in the paths of faith, truth, righteousness, and holiness; in the ways of God's commandments, which are pleasant, and attended with peace; such a walk and conversation, and such obedience, the grace of God teaches, and obliges to:

and if thou wilt keep my charge; the things he gave in charge, all his commands and ordinances, particularly such as belonged to the priestly office and Levitical service; see Num 3:7 all which might be expected after so many favours granted:

then thou shall also judge my house, and shalt also keep my courts: preside in the temple, be governor in it, and have the care of all the courts belonging to the people and the priests, and the advantages arising from thence. The meaning is, that whereas the office of the priesthood was in disuse through the captivity, and was become contemptible through the sins of the priests, it should now be restored to its former honour and glory: to have a place in the house of God, the church, is a great honour, and still more to be a governor and ruler in it:

and I will give thee places to walk among those that stand by; either among fellow priests, or fellow saints; or rather among the angels that stood before the Angel of the Lord, and ministered to him; signifying that he should enjoy their company, be like unto then, and join in service with them in heaven, in a future state: and "walking places" among them denote the pleasures of the heavenly state, as well, as the safety and glory of it; see Isa 57:2. The Targum very agreeably paraphrases the words thus,

"and in the resurrection or quickening of the dead, I will raise or quicken thee; and I will give thee feet walking among these seraphim.''

The allusion is to those walks that were in the temple, such as Christ walked in, Joh 10:23 and the pavement in Ezekiel's temple, Eze 40:17.

Gill: Zec 3:8 - Hear now, O Joshua the high priest // thou and thy fellows, that sit before thee // for they are men wondered at // for, behold, I will bring forth my servant the BRANCH Hear now, O Joshua the high priest,.... What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all...

Hear now, O Joshua the high priest,.... What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all the priests:

thou and thy fellows, that sit before thee; 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:

for they are men wondered at; 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,

"for they are men worthy to have miracles wrought for them;''

and indeed, though they are not worthy, yet miracles of grace are wrought for them, and one follows:

for, behold, I will bring forth my servant the BRANCH; 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 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 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 ανατολη, "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", Luk 1:78 and one of his titles is "the Sun of righteousness", Mal 4:2. The eastern part of the heavens was attributed by the heathens to their gods, and reckoned their seat and abode a; and from hence the Messiah came, that man from heaven; he was born in the eastern part of the world. Some render the words, in Mic 5:2, "his goings forth are out of the east" b; and it was from the mount of Olives, which was to the east of Jerusalem, that he went up to heaven; and from the same point of the heavens will he come again, since his feet will stand on that mountain, Act 1:11 he is the Angel said to ascend from the east, Rev 7:2 and perhaps it is owing to this version of the word here, and elsewhere, when used of the Messiah, that he came to be known among the Gentiles by this name; to which it is thought Tacitus c has respect, when he says,

"many were persuaded that in the ancient books of the priests were contained a "prophecy", that at that time "Oriens", or the east, should prevail;''

that is, such an one should exist, or rule in the world, whose name is "Oriens", or the rising sun.

Gill: Zec 3:9 - For, behold, the stone that I have laid before Joshua // upon one stone shall be seven eyes // behold, I will engrave the engraving thereof, saith the Lord of hosts // and I will remove the iniquity of that land in one day For, behold, the stone that I have laid before Joshua,.... Not the plummet in the hand of Zerubbabel; nor the first and foundation stone of the temple...

For, behold, the stone that I have laid before Joshua,.... 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 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. 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:

upon one stone shall be seven eyes; 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, Rev 5:6 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:

behold, I will engrave the engraving thereof, saith the Lord of hosts: 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 Mar 13:1 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 at which time these seven eyes were caused suddenly to appear on it, and is the wonder spoken of, Zec 3:8,

and I will remove the iniquity of that land in one day; not Judea, nor Chaldea, but Immanuel's land, the church and people of God, Isa 8:8 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,

"I know not what day this is;''

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 on the day he suffered, when he, expiring on the cross, said, "it is finished"; namely, sin, and complete salvation from it.

Gill: Zec 3:10 - In that day, saith the Lord of hosts // shall ye call every man his neighbour under the vine, and under the fig tree In that day, saith the Lord of hosts,.... The Gospel dispensation, which began with the incarnation, sufferings, death, and resurrection of Christ, an...

In that day, saith the Lord of hosts,.... The Gospel dispensation, which began with the incarnation, sufferings, death, and resurrection of Christ, and still continues; called sometimes the day of salvation, the acceptable time, and year of the redeemed:

shall ye call every man his neighbour under the vine, and under the fig tree; which may be expressive of the desire of gracious souls after the conversion of others; they would have them come under the means of grace; and are desirous that the means might be blessed to them; that they might know Christ, and be partakers of the same grace with them; which arises from a sense they have of the blessings they share in; from a love to immortal souls, and a desire to promote the glory of God; also of the fruitfulness and plenty of the Gospel dispensation; Christ is the true vine, laden with precious fruits; from him saints have all their fruitfulness; they sit under his shadow with delight, and his fruit is sweet unto them; the provisions of his house are very excellent and precious, to which others are invited to partake of: likewise of the fellowship and communion which saints have with each other; they converse in private, join in public worship, and feast together at the Lord's table; and encourage one another so to do; all which is crowned with the presence of God, and fellowship with him: moreover, the words may suggest that peace and tranquillity enjoyed by believers under the Gospel dispensation, and that safety and security which they have in and through Christ; See Gill on Mic 4:4.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Zec 3:1 The Hebrew term הַשָּׂטָן (hassatan, “the satan”) suggests not so much a personal na...

NET Notes: Zec 3:2 For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Zec 3:3 The Hebrew word צוֹאִים (tso’im) means “excrement.” This disgusting figure of speech sugge...

NET Notes: Zec 3:4 The occurrence of the infinitive absolute here for an expected imperfect 1st person common singular (or even imperative 2nd person masculine plural or...

NET Notes: Zec 3:7 The statement you will be able to preside over my temple (Heb “house,” a reference to the Jerusalem temple) is a hint of the increasingly ...

NET Notes: Zec 3:8 The collocation of servant and branch gives double significance to the messianic meaning of the passage (cf. Isa 41:8, 9; 42:1, 19; 43:10; 44:1, 2, 21...

NET Notes: Zec 3:9 Inscriptions were common on ancient Near Eastern cornerstones. This inscription speaks of the redemption achieved by the divine resident of the temple...

NET Notes: Zec 3:10 The imagery of fellowship under his vine and under his fig tree describes the peaceful dominion of the Lord in the coming messianic age (Mic 4:4; cf. ...

Geneva Bible: Zec 3:1 And he showed me Joshua the high priest ( a ) standing before the angel of the LORD, and ( b ) Satan standing at his right hand to resist him. ( a ) ...

Geneva Bible: Zec 3:2 And the ( c ) LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a ( d ) brand plu...

Geneva Bible: Zec 3:3 Now Joshua was clothed with ( e ) filthy garments, and stood before the angel. ( e ) With regard to the glorious garments and precious stones that th...

Geneva Bible: Zec 3:4 And he answered and spoke to those that stood before him, saying, Take away the ( e ) filthy garments from him. And to him he said, Behold, I have ( f...

Geneva Bible: Zec 3:5 And I said, Let them ( g ) set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments. And the angel of t...

Geneva Bible: Zec 3:7 Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also ( h ) judge my house, and shalt also...

Geneva Bible: Zec 3:8 Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they ( l ) [are] men wondered at: for, behold, I will bring forth ...

Geneva Bible: Zec 3:9 For behold the ( n ) stone that I have laid before Joshua; upon one stone [shall be] seven eyes: behold, I ( o ) will engrave the engraving of it, sai...

Geneva Bible: Zec 3:10 In that day, saith the LORD of hosts, shall ye call every man his neighbour under the ( q ) vine and under the fig tree. ( q ) You will then live in ...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Zec 3:1-10 - A Libation To Jehovah A Vision Of Judgment And Cleansing And he shewed me Joshua the high priest standing before the Angel of the Lord, and Satan standing at his right han...

Maclaren: Zec 3:7 - A Libation To Jehovah II. The Remainder Of The Vision. The remainder of the vision is the address of the Angel of the Lord to Joshua, developing the blessings now made sur...

MHCC: Zec 3:1-5 - --The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the g...

MHCC: Zec 3:6-10 - --All whom God calls to any office he finds fit, or makes so. The Lord will cause the sins of the believer to pass away by his sanctifying grace, and wi...

Matthew Henry: Zec 3:1-7 - -- There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their secon...

Matthew Henry: Zec 3:8-10 - -- As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to...

Keil-Delitzsch: Zec 3:1-4 - -- In this and the following visions the prophet is shown the future glorification of the church of the Lord. Zec 3:1. "And he showed me Joshua the hi...

Keil-Delitzsch: Zec 3:5 - -- At this moment the prophet feels compelled to utter the prayer that they may also put a clean mitre upon Joshua's head, which prayer is immediately ...

Keil-Delitzsch: Zec 3:6-10 - -- In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high pri...

Constable: Zec 1:7--6:9 - --II. The eight night visions and four messages 1:7--6:8 Zechariah received eight apocalyptic visions in one night...

Constable: Zec 3:1-10 - --D. The cleansing and restoration of Joshua ch. 3 The Lord explained that Joshua and his friends were men...

Constable: Zec 3:1-5 - --1. The symbolic act 3:1-5 3:1 Zechariah's guiding angel next showed the prophet, in his vision, Joshua (lit. Yahweh saves), Israel's current high prie...

Constable: Zec 3:6-10 - --2. The accompanying promises 3:6-10 3:6-7 Then the angel of the Lord admonished Joshua. He promised, in the name of sovereign Yahweh, that if Joshua o...

Guzik: Zec 3:1-10 - The Cleansing of Joshua the High Priest Zechariah 3 - The Cleansing of Joshua the High Priest A. The vision of the LORD, Satan, and Joshua the High Priest. 1. (1-3) The Angel of the LORD s...

buka semua
Tafsiran/Catatan -- Lainnya

Evidence: Zec 3:2 Every Christian is a brand "plucked out of the fire." We have been saved from the fire that shall never be quenched, and our commission is to pulf sin...

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Pendahuluan / Garis Besar

JFB: Zechariah (Pendahuluan Kitab) THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Eze...

JFB: Zechariah (Garis Besar) INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to b...

TSK: Zechariah 3 (Pendahuluan Pasal) Overview Zec 3:1, Under the type of Joshua, the high priest, receiving clean garments, v.6, and a covenant of promise, v.8, Christ the Branch and ...

Poole: Zechariah (Pendahuluan Kitab) THE ARGUMENT Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s...

Poole: Zechariah 3 (Pendahuluan Pasal) CHAPTER 3 Under the type of Joshua the high priest receiving clean garments, Zec 3:1-5 , and a covenant of promise from God, Zec 3:6,7 , Christ, th...

MHCC: Zechariah (Pendahuluan Kitab) This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that...

MHCC: Zechariah 3 (Pendahuluan Pasal) (Zec 3:1-5) The restoration of the church. (Zec 3:6-10) A promise concerning the Messiah.

Matthew Henry: Zechariah (Pendahuluan Kitab) An Exposition, with Practical Observations, of The Prophecy of Zechariah This prophet was colleague with the prophet Haggai, and a worker together wit...

Matthew Henry: Zechariah 3 (Pendahuluan Pasal) The vision in the foregoing chapter gave assurances of the re-establishing of the civil interests of the Jewish nation, the promises of which termi...

Constable: Zechariah (Pendahuluan Kitab) Introduction Title and Writer The title of this book comes from its traditional writer...

Constable: Zechariah (Garis Besar) Outline I. Introduction 1:1-6 II. The eight night visions and four messages 1:7-6:8 ...

Constable: Zechariah Zechariah Bibliography Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. disser...

Haydock: Zechariah (Pendahuluan Kitab) THE PROPHECY OF ZACHARIAS. INTRODUCTION. Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy i...

Gill: Zechariah (Pendahuluan Kitab) INTRODUCTION TO ZECHARIAH This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zecharia...

Gill: Zechariah 3 (Pendahuluan Pasal) INTRODUCTION TO ZECHARIAH 3 In this chapter, under the type of Joshua the high priest, is showed the state and condition of the priesthood, and of ...

Advanced Commentary (Kamus, Lagu-Lagu Himne, Gambar, Ilustrasi Khotbah, Pertanyaan-Pertanyaan, dll)


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