Zechariahchapter 3
10 verses · Zechariah · 520 to 518 BC · The Twelve
Key verse
And he shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him.
It stands in Filthy garments taken off Joshua the high priest, verses 1 to 5.
The chapter
Chapter summary
A courtroom vision. Joshua the high priest stands before the angel of Jehovah 'and Satan standing at his right hand to be his adversary'. And the defense is not argument but rebuke: 'Jehovah rebuke thee, O Satan… is not this a brand plucked out of the fire?' (Jude 9 echoes the formula.) Joshua stands there in filthy garments, and the order goes out to strip them off: 'I have caused thine iniquity to pass from thee, and I will clothe thee with rich apparel.' The prophet dares to ask for a clean mitre, and gets it. Then 'my servant the Branch,' a stone with seven eyes, and atonement in a clause: 'I will remove the iniquity of that land in one day.'
Context
Prophecy · Zechariah · Zechariah overview
The world behind this chapter
Zechariah 3The history
Joshua son of Jozadak was the high priest of the returned community, named alongside Zerubbabel in Haggai and Ezra. His grandfather had been the high priest taken away when Jerusalem fell.
The rest of the history, and what it meant to them
That is the problem this vision addresses. The priesthood had gone into exile with everyone else. The temple had been destroyed, the line interrupted, the nation defiled. On what basis could this man stand at an altar and represent Israel to God?
The scene is a legal hearing. Joshua stands before the angel of the LORD, and "Satan", the word means the accuser, and in this setting it is a courtroom role, stands at his right hand to resist him. The right hand was the accuser's place in a hearing.
The accusation is never answered on its merits, because it does not need to be. The LORD rebukes the accuser and calls Joshua a brand plucked out of the fire, a half-burned stick pulled off the hearth. Then the filthy garments are taken away, iniquity is passed from him, and he is dressed in clean priestly robes and a clean turban.
The chapter closes with two promises: a servant called the BRANCH, and a stone with seven eyes on it, and iniquity removed from the land in one day. "Branch" had already been used by Isaiah and Jeremiah for a coming king from David's line, and it is applied here in a priestly setting.
What it meant to them
The returnees knew exactly why they had been exiled. The accusation against their high priest was, in one sense, accurate, and God does not contest it. He changes the clothes.
That is what allowed worship to restart. Their priest did not stand at the altar on the strength of an unbroken record. He stood there because God had pulled him out of the fire and dressed him Himself.
Sources cited
- John Calvin, Commentaries on the Twelve Minor Prophets
- Alfred Edersheim, The Temple: Its Ministry and Services (public domain)
Where the chapter sits
Zechariah 3 falls in Eight night visions and the crown (chapters 1–6). The horses among the myrtle trees; the measuring line; Joshua the high priest and the Branch; the lampstand and the two olive trees; the flying scroll; the ephah; the four chariots; the royal-priestly crown.
Joshua and the Branch. The high priest in filthy garments; the LORD rebukes Satan; the Branch servant named.
After it: Fasts and future, chapters 7–8.
The whole shape of Zechariah→The structure of this chapter
People1
Places1
The heads below are this chapter's scenes, each with the verses it covers.
A. Filthy garments taken off Joshua the high priestvv. 1-5
Joshua the high priest standing before the angel of the Lord: The fourth vision moves from open country to courtroom: Joshua the high priest stands before the angel of the Lord, and Satan, the accuser, stands at his right hand to resist him, the nation's own priestly representative arraigned in filthy garments, the defilement of exile carried on the man who should stand cleanest. The Lord's rebuke rests on two grounds rather than on Joshua's own merit, the Lord that hath chosen Jerusalem, sovereign election, and is not this a brand plucked out of the fire, an image the bench traces to Amos 4:11, a people nearly consumed yet snatched back. The filthy garments are stripped, the iniquity declared passed away, and a change of raiment given along with a fair mitre set on his head, full reinstatement to office rather than a private pardon.
Zechariah 3:1
“And He - God, (for the office of the attendant angel was to explain, not to show the visions) “showed me Joshua the high priest, standing before the Angel of the Lord;” probably to be judged by him ; as in the New Testament, “to stand before the Son of Man;” for although “standing before,” whether in relation to man or God, , expresses attendance upon, yet here it appears only as a condition, contemporaneous with that of Satan’s, to accuse him.”
2 more voices on this verseWhat preachers and commentators have said about this verse, in their own words.
Zechariah 3:1
“THE original intention of this vision was to foretell the revival of the Jewish state after its long depression through the Babylonian captivity. Joshua, the high priest, with his tattered garments, must be looked upon as the type of the Jewish people in their deep distress. He was ministering before the Lord in worn and filthy garments, to show at once the sin of Israel and the poverty into which they had fallen.”
Zechariah 3:1
“The full accomplishment of Israel's justification and of Satan the accuser's being "rebuked" finally, is yet future (Re 12:10). Compare Re 11:8, wherein "Jerusalem," as here, is shown to be meant primarily, though including the whole Church in general (compare Job 1:9). Satan--the Hebrew term meaning "adversary" in a law court: as devil is the Greek term, meaning accuser.”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Zechariah 3:2
“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!”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Zechariah 3:2
“The Lord - Christ, as a mediator, rather chuses to rebuke him in his father's name, than in his own.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Zechariah 3:2
“But perhaps an inquisitive reader will object this too: how we can assert that God stands at the right of the just man, and the devil at the left of the sinner, when concerning our Lord it is read in Zechariah, "And the devil was standing at his right hand to oppose him." Let him, then, who objects this read also what follows: that when the devil was standing at his right hand, Jesus had filthy garments.”
Jerome· written before 420· HOMILIES ON THE PSALMS, ALTERNATE SERIES 61patristic
Zechariah 3:3
“Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Zechariah 3:4
“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.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
2 more voices on this verse
Zechariah 3:4
“Unto those - Ministerial angels. I have caused - What angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it. With change of raiment - Clean and rich, the emblem of holiness.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Zechariah 3:4
“God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Zechariah 3:5
“And I said, let them set a fair mitre on his head - This seems to have been purposely omitted, in order to leave something, and that, the completion of all, to be done at the intercession of the prophet.”
1 more voice on this verse
Zechariah 3:5
“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. angel of . . .”
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible (1871)reformed
B. If you walk in my ways, you will judge my housevv. 6-7
the angel of the Lord protested unto Joshua: The reinstatement carries a charge rather than standing alone: if thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also judge my house, and shalt also keep my courts. Restored office is conditioned office, priestly authority renewed on the same terms it was ever held on. The last clause promises Joshua a place to walk among these that stand by, meaning the angelic attendants of the vision itself, a remarkable grant of access the bench reads variously, some weighing it as the high priest's own reward, others hearing in it the pattern later given to every believer through the greater priest the vision anticipates.
Zechariah 3:6
“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.”
2 more voices on this verse
Zechariah 3:6
“And the angel of the Lord protested - Solemnly (etymologically, called God to witness) as in, “Did I not make thee swear by the Lord and protested unto thee” 1Ki 2:42, laying it as an obligation upon him. The charge is given to Joshua, and in him to all successive high priests, while Israel should continue to be God’s people, as the condition of their acceptance.”
Zechariah 3:6
“Christ is a high priest, as Joshua was, for sinners and sufferers, to mediate for those that have been under guilt and wrath. And it was fit that Joshua should understand the priesthood of Christ, because all the virtue of his priesthood, its value and usefulness to the church, depended upon and was derived from the priesthood of Christ.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
C. My servant the BRANCH, and a stone with seven eyesvv. 8-10
I will bring forth my servant the BRANCH: Joshua and his fellow priests are named men wondered at, living signs pointing past themselves to my servant the BRANCH, the title shared with Isaiah 4:2 and Jeremiah 23:5 and here joined to the priestly scene, the royal and priestly branch-lines converging in one figure the way Zechariah later joins them outright at 6:11-13 when a priest is crowned. The stone laid before Joshua, engraved with seven eyes, draws the readings the bench names, a foundation stone for the rebuilt temple, a jewel of the priestly breastplate, or the messianic stone of Isaiah 28:16 and Psalm 118:22, and upon it the Lord removes the iniquity of that land in one day, which the older writers read as the single, sufficient day of the cross. The chapter's last picture, every man calling his neighbour under the vine and under the fig tree, is the peace-formula of 1 Kings 4:25 and Micah 4:4, the messianic age pictured in its most domestic terms.
Zechariah 3:8
“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).”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
Zechariah 3:8
“Wondered at - The unbelieving Jews wonder at them; at their labour and expense in attempting to build such a house. Bring forth - God the Father will bring forth a much more wonderful work. The Branch - The Messiah.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Zechariah 3:8
Of Him He has also spoken by the mouth of the prophet Ezekiel, saying, "I will set up one Shepherd over them, and He shall feed them, even My Servant David, He shall feed them, and He shall be their Shepherd. And I the Lord will be their God, and My Servant David a Prince among them."
Ambrose of Milan· written before 397· LETTER 46:11patristic
Zechariah 3:8
“Joshua was so here, for the law made men priests that had infirmity, Heb. vii. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua is accused as a criminal, but is justified.”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
Zechariah 3:9
“For behold the stone, that I hare laid before Joshua - This must be an expansion of what he had said, or the ground of it, being introduced by, for. It must be something future, to be done by God Himself, since God says, “I will grave the graving thereof;” something connected with the remission of sins, which follows upon that graying. The stone, then, cannot be the stone of foundation of the material temple (Rashi). For this had long before been laid.”
1 more voice on this verse
Zechariah 3:9
“Behold - Behold (pointing to a particular stone) that stone which I have laid in the sight of Joshua. 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 and wisdom.”
John Wesley· Explanatory Notes upon the Old Testament (1765)evangelical
Zechariah 3:10
“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.”
John Calvin· Commentaries (1554)reformed
2 more voices on this verse
Zechariah 3:10
“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.”
Adam Clarke· Commentary on the Bible (1810-1826)evangelical
Zechariah 3:10
“When iniquity is taken away, (1.) We reap precious benefits and privileges from our justification, more precious than the products of the vine or the fig-tree, Rom. v. 1 . (2.) We repose in a sweet tranquillity and are quiet from the fear of evil. What should terrify us when iniquity is taken away, when nothing can hurt us?”
Matthew Henry· Commentary on the Whole Bible (1707-1721)puritan
This page carries no textual note on Zechariah 3. Where this site has examined a place the manuscripts differ, the examination is in the manuscripts room. Every place this site examines →
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Notes on the Old Testament and Matthew Henry, Complete Commentary.
The exposition
Adam Clarke, Commentary on the Bible; Carl Friedrich Keil, The Twelve Minor Prophets; Edward Bouverie Pusey, The Minor Prophets: A Commentary; Jamieson Fausset and Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries on the Twelve Minor Prophets and Matthew Henry, Commentary on the Whole Bible.
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