PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| NASB | NKJV | NRSV | TEV | NJB |
| Joshua, the High Priest | Vision of the High Priest | The Fourth Vision: Joshua and Satan | The Prophet’s Vision of the High Priest | The Fourth Vision: The Investiture of Joshua |
| 3:1-5 | 3:1-5 | 3:1-5 | 3:1-2 | 3:1-7 |
| 3:3-4 | ||||
| The Coming Branch | 3:5 | |||
| 3:6-7 | 3:6-10 (7) |
3:6-10 | 3:6-10 | |
| The Branch | The Coming of the “Branch” | |||
| 3:8-10 | (8-10) | 3:8-10 |
READING CYCLE THREE (see
“Bible
Interpretation Seminar”)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT PARAGRAPH LEVEL
This is a study guide commentary, which
means that you are responsible for your own interpretation of the Bible. Each of us must walk in the
light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not
relinquish this to a commentator.
Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare
your subject divisions with the five translations above. Paragraphing is not inspired, but it is
the key to following the original author’s intent, which is the heart of interpretation. Every
paragraph has one and only one subject.
CONTEXTUAL INSIGHTS
- This text (and chapter 4) combined with Genesis 14 and Psalm 110 caused some of the rabbis to
assert that there would be two Messiahs, one royal from the tribe of Judah (cf. Gen. 49:10;
2 Samuel 7) and one from the tribe of Levi. - From the book of Hebrews in the NT, chapters 7-8, we see that Jesus fulfilled both of these
anointed functions. - The PRONOUNS in this chapter are very ambiguous. Remember that it is an apocalyptic
vision. - In the vision the prophet does not ask help from the interpreting angel, which implies that
he comprehended the meaning. Zechariah knew Joshua and his office and significance (i.e., Israel
was a priestly nation to bring the world to faith in YHWH and His Messiah). - Joshua’s forgiveness and complete restoration emphasizes the place of the restored temple and
its significance as a sign of the fully restored covenant.
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: ZECHARIAH 3:1-5
1Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to accuse him. 2The Lord said to Satan, “The Lord rebuke you, Satan! Indeed, the Lord who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?” 3Now Joshua was clothed with filthy garments and standing before the angel. 4He spoke and said to those who were standing before him, saying, “Remove the filthy garments from him.” Again he said to him, “See, I have taken your iniquity away from you and will clothe you with festal robes.” 5Then I said, “Let them put a clean turban on his head.” So they put a clean turban on his head and clothed him with garments, while the angel of the Lord was standing by.
3:1 “he showed me” This seems to be a vision in heaven before God similar to Job 1-2. In Zech. 1:20
it is YHWH who reveals the vision, so too, here (cf. Septuagint and Vulgate). However, many scholars see
this as a reference to the interpreting angel (cf. Zech. 1:9,13,14,19; 2:2), so common in apocalyptic
literature.
▣ “Joshua” This Hebrew name (BDB 221) means “YHWH saves.” This is the same as the Aramaic
name, Jesus (cf. Matt. 1:21). This particular Joshua was the Zadokian (son of Jehozadak or Jozadak) High
Priest who returned in a second wave of returnees with Zerubbabel, a prince of the line of Judah
(cf. Hag. 1:1,12,14; 2:2,4; Ezra 2:2; 3:2,8; 5:2; Neh. 7:7; 12:1,10,26).
▣ “the high priest” This is not the Mosaic title for the leadership of the priests, but a
post-exilic title found so often in Haggai and Zechariah. See Roland deVaux, Ancient Israel,
vol. 2, pp. 397-403.
▣ “standing before” This word (BDB 763, KB 840, Qal ACTIVE PARTICIPLE) can
be understood in this context in two distinct ways:
- for priestly service (cf. Deut. 10:8; 2 Chr. 29:11; Ezek. 44:11,15, i.e., Joshua acting as High
Priest on behalf of the nation) - legal usage of someone brought before a judge (cf. Num. 27:2; Deut. 19:17; Jos. 20:6; 1 Kgs. 3:16,
i.e., Joshua as sinful representative of all Jews)
▣ “the angel of the Lord“ In this context this is obviously a
distinct person from YHWH (cf. Zech. 3:4-5,6-7). He is functioning as a defense advocate, speaking for
YHWH. See note at Zech. 1:11. It is hard to be certain if this is meant to be a Messianic reference! The
Messiah is surely referred to in this chapter as “My Servant the Branch” (cf. Zech. 6:12; Isa. 4:2; 11:1;
53:2; Jer. 23:5; 33:15).
As an interpreter my problem in this text is not that “the angel of the Lord” is identified
as divine in the OT (cf. Gen. 16:7-13; 22:11-15; 31:11,13; 48:15-16; Exod. 3:2-4; 13:21; 14:19; Jdgs. 2:1;
6:22-24; 13:3-22), but that in Zechariah 1 the title is used of an angel who is patrolling the earth for
YHWH (cf. Zech. 1:11) and prays to YHWH (cf. Zech. 1:13, i.e. separate from deity, cf Gen. 24:7,40;
Exod. 23:20-23; 32:35; Num. 22:22; Jdgs. 5:23; 2 Sam. 24:16; 1 Chr. 21:15-30). This does not fit the
exalted place of the Messiah. Also in chapter 2 many try to make “me” of Zech. 2:8, 9, and 11 refer to
the Messiah, when I think it refers to the prophet Zechariah. To put it bluntly interpreters are trying
to find the Trinity too much in this ambiguous apocalyptic book (as some do in trying to identify Michael
with the Messiah in Daniel). Specificity is not the hallmark of Zechariah’s visions! Be careful of
- dogmatism
- reading a tight systematic theological grid into these texts
- allowing personal preference to dictate one and only one possibility
SPECIAL TOPIC: THE ANGEL
OF THE LORD
▣ “Satan” This is literally “the adversary” (BDB 966, KB 1316, cf. Job 1:6-12; 2:1-7;
1 Chr. 21:1). In 1 Kgs. 22:19ff, Satan is also before YHWH in heaven as one of the angelic attendants. The
Bible often uses a court metaphor to describe activity in heaven (cf. Hosea 2; Ezekiel 23; Revelation 4-5).
▣ “standing at his right hand” This language speaks of a judicial setting. The idiom is used
of God’s presence with His people in Ps. 16:8; 109:31; 110:5, while in Job 30:12; Ps. 109:6, it is used of
an accuser, as it is here. The advocate or accuser stood on the defendant’s right side.
3:2 “the Lord. . .the Lord“ The first seems
to refer to the angel of the Lord mentioned in Zech. 3:1 (NET, NJB, TEV, NAB,
JPSOA).
▣ “The Lord rebuke you, Satan” The rebuke (BDB 172, KB 199, Qal
IMPERFECT, used in a JUSSIVE sense) is apparently directed at Satan’s accusations
(unrecorded) against Joshua, his priesthood, and his nation. Satan cannot attack what God wills and
establishes (cf. Job 1-2; Jude 9).
▣ “who has chosen Jerusalem” YHWH has chosen (BDB 103, KB 119, Qal ACTIVE
PARTICIPLE) Jerusalem again as in the days of Moses. This statement relates to Zech. 1:17 and 2:12.
God’s renewed covenant is evidenced by:
- YHWH’s promise of restoration and prosperity for the cities of Judah (cf. Zech. 1:17)
- YHWH’s promise of restoration to Jerusalem (cf. Zech. 2:12)
- YHWH’s refusal to condemn Joshua, but to forgive and restore the cultus
▣ “a brand plucked from the fire” God’s people had experienced God’s judgment (cf. Amos 4:6-12),
but now they were brought out from under God’s wrath (cf. Amos 4:11).
The term “brand” (BDB 15) was possibly a curved stick used to stir the fire (cf. Isa. 7:4).
The Hophal PARTICIPLE (BDB 664-5, KB 717) has the connotation
(from Hiphil form) “to rescue,” “to recover,” “to deliver from enemies,” or “to deliver from sin
and guilt” (cf. Ps. 39:8; 51:14; 79:9; 119:170).
Jacobus Nande, in his article in the New International Dictionary of Old Testament
Theology and Exegesis, vol. 1, p. 304, says, “the figure in Amos 4:11 and Zech. 3:2 suggests that
Israel as a nation had been rescued from the furnace of Babylon to become a torch to enlighten the nations.”
This redemptive world-wide purpose for the Jews must be seen as the essence of God’s having a chosen
people (cf. Gen. 12:3; Exod. 19:5).
SPECIAL TOPIC: YHWH’S ETERNAL
REDEMPTIVE PLAN
3:3 “Joshua was clothed with filthy garments” This is a Hebrew metaphor for defilement. He was the
sinful representative of the chosen people (cf. Isa. 64:6). Even the priesthood and temple were corrupt
(cf. Ezekiel 8; Jeremiah 7).
“Filthy” (BDB 844) refers to ceremonial pollution by human excretion (cf. Deut. 23:9-14),
which separated the people from their holy God.
▣ “standing before the angel” This refers to Zech. 3:1. Notice “the angel of the LORD”
from 3:1 is now just “the angel.” However, this angel either speaks for YHWH (cf. Zech. 3:4,6) or this is
a way of referring to the Messiah. It seems because the Messiah is referred to in v. 8 that this angel
speaks for YHWH. The “he” is ambiguous in Zech. 3:4-5 and the PRONOUNS shift from third
person to first person.
3:4 “to those who were standing before him” Who does the “him” refer to
- the angel of the LORD
- the LORD?
Notice there are more angelic beings present than just the angel of the Lord and Satan. This
is the throne-room of heaven. There are many angelic attendants (cf. Zech. 3:5).
▣ “Remove the filthy garments. . .I have taken your iniquity away” This is a Hiphil
IMPERATIVE (BDB 693-4, KB 747). Joshua’s reproach is symbolically removed.
▣ “See” This is a Qal IMPERATIVE (BDB 906, KB 1157). This is a form of
the same term used in Zech. 1:8,18; 2:1,9 to denote a new vision, but here the IMPERATIVE is
used for emphasis. Joshua has been forgiven, recommissioned, and fully restored as priest and cultic
supervisor! This new temple will be staffed!
▣ “I have taken your iniquity away from you” This is a Hiphil form of the
VERB (BDB 716, KB 778, PERFECT) which meant “to pass over” (i.e., a river) or
“pass through” (i.e., a land), but it came to have the connotation of forgiveness, deliverance
(cf. Zech. 3:9; 13:2; Micah 7:18-19).
▣ “will clothe you with festival robes” This is a Hiphil INFINITIVE ABSOLUTE.
Not only is sin removed, but blessing and status are restored (cf. Luke 15:11-32). Often in the Bible
clothing is used as a symbol of our spiritual life (e.g., Job 19:9; 29:4; Ps. 132:9,16,18; Isa. 3:18-24;
52:1; 59:17; 61:10). This is especially true of Paul’s writing in 1 Cor. 15:53-54; Gal. 3:27; Eph. 4:24;
6:11; Col. 3:10,12; and 1 Thess. 5:8.
3:5 “Then I said” This refers to the speaker of Zech. 3:4, but who is it? The last phrase of
Zech. 3:5 implies it was not the angel of the Lord, but the
Lord. J. Baldwin (Tyndale OT commentaries, p. 114) thinks it is Zechariah
(“and I said”) who blurts out the need for the complete high priestly outfit.
▣ “clean turban” This term (BDB 857) is a cognate of the Hebrew term used in Exodus. It refers
to the miter of the High Priest (cf. Exod. 28:36-39; 39:28,31).
NASB (UPDATED) TEXT: ZECHARIAH 3:6-10
6And the angel of the Lord admonished Joshua, saying, 7“Thus says the Lord of hosts, ‘If you will walk in My ways and if you will perform My service, then you will also govern My house and also have charge of My courts, and I will grant you free access among these who are standing here. 8Now listen, Joshua the high priest, you and your friends who are sitting in front of you— indeed they are men who are a symbol, for behold, I am going to bring in My servant the Branch. 9For behold, the stone that I have set before Joshua; on one stone are seven eyes. Behold, I will engrave an inscription on it,’ declares the Lord of hosts, ‘and I will remove the iniquity of that land in one day. 10In that day,’ declares the Lord of hosts, ‘every one of you will invite his neighbor to sit under his vine and under his fig tree.'”
3:6 Notice the angel of the Lord either speaks on YHWH’s behalf as the
prophet does (cf. Zech. 2:9,11; 4:9; 6:15) or this is a Messianic reference. It is hard to decide, but I
think it is YHWH Himself speaking through the angel.
SPECIAL TOPIC: THE ANGEL
OF THE LORD
▣ “admonished” This is a Hiphil form of the Hebrew word (BDB 729, KB 795,
IMPERFECT with waw) for “witness.” In this form BDB says it means “exhort solemnly,”
“admonish,” or “charge” (cf. Exod. 19:23; 2 Kgs. 17:13; Neh. 9:29-30; Jer. 11:7).
This message is very important. YHWH has fully and freely forgiven Joshua and, by implication,
His covenant people, but the covenant is still conditional. Forgiveness of past acts does not remove the
responsibility of future obedience!
3:7 “If you will walk in My ways” Notice the conditional element of a daily covenant lifestyle faith
(i.e., “walk,” e.g. Deut. 8:6; 10:12; 28:9). Biblical faith is a way of life, not a building, a creed, or
a special event or ritual. By their fruits you will know who knows God (cf. Matthew 7).
The term “ways” (BDB 202) is a Hebrew idiom of lifestyle godliness (cf. Zech. 1:6;
Josh. 1:8,15a; 45:13; 48:15; Jer. 3:21; 12:1; 23:12; Hos. 10:13; Ezek. 7:3,8,9,27; 14:22-23; 18:25,29,30;
24:14; 33:17,20; 36:19).
▣ “if you will perform My service” This refers to the ritual duties of the Levites and priests.
The VERB (BDB 1036, KB 1581, Qal IMPERFECT, twice) and DIRECT
OBJECT (BDB 1038) come from the same Hebrew root. God wants covenant obedience from priests and
people.
▣ “you will govern My house” This is a Qal IMPERFECT (BDB 192, KB 220),
which is used basically of the right to judge (of the Messiah in Ps. 72:2) or rule over.
▣ “and also have charge of My courts” This is the same VERB as “perform My
service” and refers here to the temple (BDB 346 I).
| ▣ | |
| NASB, NJB | ”free access” |
| NKJV | ”places to walk” |
| NRSV | ”the right to access” |
| TEV | ”I will hear your prayers” |
| REB | ”the right to come and go” |
| JPSOA | ”I will permit you to move about” |
| Peshitta | ”to walk” |
This phrase (BDB 237) speaks to the duty of priests to approach God on behalf of
needy/sinful people. Israel was to be a kingdom of such priests (cf. Exod. 19:5-6). Joshua and his fellow
priests’ intimacy and immediacy with God are meant to encourage all Jews that the sacrificial system had
been fully renewed. Joshua’s special access was not a personal privilege, but a cultic, corporate necessity.
Joshua has access to God, even as Satan has access to God; one for advocacy and one for prosecution! God
will hear both sides. It is not Joshua’s sinlessness that provides access, but his role as high priest for
God’s people.
E. W. Hengstenberg, Christology of the Old Testament, asserts that the Hebrew word
is a Chaldee PARTICIPLE in the Hiphael, which means “to guide” (p. 279).
▣ “these who are standing here“ This refers to the heavenly court of angels (cf. Job 1:6;
2:1; 1 Kgs. 22:19-25; Ps. 103:20-21; possibly Gen. 1:26).
3:8 “you and your friends who are sitting in front of you” This refers to the other priests and
Levites.
▣ “symbol” This is literally “wonder,” “sign” (BDB 68). How the priests will be a symbol is
not specified.
▣ “My Servant” This is an honorific title of the Messiah (cf. Isa. 52:13; 53:11) and also
of Moses (cf. Jos. 1:1), Joshua (Jos. 24:29), David (2 Sam. 7:5), and Zerubbabel (Hag. 2:23). This is
possibly the background for Paul’s use of “slave of Christ.”
▣ “the Branch” This may be “sprout” (BDB 855). This is another Messianic title (cf. Zech. 6:12; Isa. 4:2;
11:1; 53:2; Jer. 23:5; 33:15). See full discussion at Dan. 4:15.
This title is used of Zerubbabel in Zech. 6:12 as a symbol of the royal Davidic line. It is
surprising that it is used in this context which emphasizes the priestly aspect of the Messiah. The twin
aspects of redeemer (priestly, cf. Isaiah 53) and administrative leader (kingly, cf. Isa. 9:6-7) are
merged in the book of Zechariah (cf. chapter 4).
SPECIAL TOPIC: JESUS THE
NAZARENE
SPECIAL TOPIC: BRANCH (MESSIANIC TITLE)
3:9 “the stone. . .one stone” The identity and purpose of this stone has caused great confusion
among interpreters. Some theories are
- that it relates to the High Priest’s breastplate (cf. Exod. 28:15-20; 39:10-14), the stone for Judah
- that the Messiah is represented by Zerubbabel (cf. Zech. 6:12; Hag. 2:23)
- that it is the Messianic kingdom (cf. Dan. 2:44-45)
- that it is a stone set in the miter worn by the High Priest (cf. Zech. 3:5)
- that it is building material for the temple, possibly the cornerstone or capstone (cf. Ps. 118:22-23;
Isa. 8:14-15; 28:16) - that it is another Messianic title (servant, branch, stone)
▣ “seven eyes” This (BDB 744) refers to (1) eyes or (2) facets of a gem. This, like Zech. 4:10
and Ezek. 1:18, seems to be a symbol for God’s knowledge.
SPECIAL TOPIC: SYMBOLIC
NUMBERS IN SCRIPTURE, #4
▣ “I will engrave an inscription on it” This VERB (BDB 836 II, KB 988), in
Piel PARTICIPLE form, is used most often of engraving a gem. Therefore, cornerstone
or capstone is only a remote possibility for the theories of meaning.
▣ “I will remove the iniquity of that land in one day” The VERB (BDB 559 I,
KB 561 Qal PERFECT with waw) is a metaphor for cleansing and forgiveness. Does
this refer to Joshua’s forgiveness in Zech. 3:4? This could be an extension of his forgiveness. It may have
a future reference (i.e., “in that day”) to
- the temple being rebuilt
- the Messiah’s coming
This verse would remind the Jews of the Day of Atonement (cf. Leviticus 16), which includes
rituals involving the cleansing of the High Priest himself and their rituals for the cleansing of the
nation.
3:10 “In that day” This is a prophetic idiom (cf. Zech. 2:11) of the coming day of judgment,
forgiveness, and restoration of God’s plan for all humanity. It is common in Amos, Hosea, Micah, Zephaniah,
and Joel.
▣ “to sit under his vine” Palestine was an agricultural society. This was a
cultural idiom of family security and prosperity (cf. 1 Kgs. 4:25; Micah 4:4). Also note the twin emphases
of prosperity and community fellowship.
The vine here could be
- parallel with fig tree and denote fruit
- a way of identifying a cool, shady place for relaxation and community fellowship
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are
responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You,
the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this
section of the book. They are meant to be thought-provoking, not definitive.
- Who was Joshua? Who is the Angel of the LORD? Who is the Branch?
- What is the meaning of Joshua’s filthy garments in Zech. 3:3?
- How is Zech. 3:7 related to Zech. 3:4?
- What or who is the stone of Zech. 3:9?
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