The Book of Zechariah-Part 6

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The Book of Zechariah—Part 6

This article is the sixth in a series of articles designed to give a brief commentary on the prophetic portion of the Old Testament known as the book of Zechariah. In particular, this article will deal with the Vision of the Cleansing of Joshua given in Zechariah 3:1-10. These verses describe the fourth night vision within a series of eight such visions (Zech. 1:7-6:8). The first three visions actually convey in general terms the future hope for Israel’s restora­tion and God’s judgment upon her enemies. The next visions, starting with this fourth one, become more specific as they target individual issues relative to the overall future hope for the nation. In particular, this vision highlights the promise of divine cleansing from sin, which is in prospect for Israel.

The image that God gives Zechariah to communicate the cleansing of the nation is the cleansing and crowning of Joshua the high priest. This symbolic act is described in 3:1-5 and interpreted in 3:6-10. The description starts with the circumstances of the symbolic act. Joshua is “standing” before the Angel of the LORD (v. 1). This may convey the idea of a formal place of priestly ministry in keeping with Joshua’s position as high priest. Therefore, the setting of the entire vision may be the Temple. This would be different from the first three visions, which described events either outside in a field or around the outskirts of Jerusalem. The angel of the LORD is the LORD himself as the vision suggests. In verse one, Joshua stands before Him, but in verse two it is the LORD who speaks. Later in verse six, the One who is speaking is called the angel of the LORD. This is consistently true throughout portions of Zechariah’s prophecies. Sometimes there is a distinction made between the angel of the LORD and the LORD while at other times they seem to be inter­changed as the discussions take place. Such a presentation is consistent with and antici­pates the later New Testament teaching concerning the triune nature of God in general and the deity of Christ in particular.

Satan also stands at the right hand of Joshua as his accuser. This portrait of the great enemy of Israel or of anyone who wants to follow God is in keeping with images of Satan elsewhere in Scripture (Job 1-2, Rev. 12:10). The LORD’s statement to Satan in Zechariah 3:2 sets the stage for the actual description of the symbolic action that is in view. There are two direct statements and one made by way of a rhetorical question. First, the LORD says “The LORD rebuke you, Satan.” This phrase is reminiscent of the statement of Michael the archangel to Satan when he disputed Satan concerning the body of Moses (Jude 9). It is also the LORD talking to Himself or a way of describing the angel of the LORD (who is deity) talking to God. Again, the plurality in God may be hinted at in this presentation. Second, the LORD emphatically rebukes Satan again, but with the added note that the One doing the rebuking is the same One who has chosen Jerusalem. This reminds the reader about the last vision (2:1-13) where God’s choice of Jerusalem is the centerpiece of the message. What in general terms was described in that revelation is going to be made more specific in this vision. Third, God asks Satan a rhetorical question: “Is this not a brand plucked from the fire?” Here the previous and present degraded condition of the nation of Israel is pictured as a brand in the fire. However, God’s plan was to remove her from the fire for restoration. This rhetorical question actually gives a summary description of the point that is about to be made with the symbolic action in 3:3-5.

The actual symbolic action given in the vision is the removal of dirty clothes from Joshua and the placing of clean clothes upon him. The angel of the LORD (v. 3) is the One who commands unidentified bystanders to perform this ceremony. The language suggests that the dirty clothes are Joshua’s normal way of dressing. Furthermore, the word for filth does not describe modest dirt, but a vile kind of stench (cp. Isa. 4:4; Pro. 30:12). The angel goes on to explain that the dirty clothes represent iniquity, which is being taken away from Joshua. Instead he is given fetal robes (v. 4) and a clean turban for his head (v. 5). It is hard to miss the idea of cleansing inherent in the depiction.

The interpretation of the symbolic action follows in 3:6-10. Just what is the point of the symbolic cleansing of Joshua the high priest? The answer is given in two messages: one to Joshua (v. 6-7) and one to Joshua and his friends (v. 8-10). Both messages are from the angel of the LORD. The first message involves the warning of Joshua (v. 6) and the mes­sage from God that he must meet two conditions: (1) he must walk in God’s ways, and (2) he must perform the service of God. The first condition is a more general statement about Joshua’s personal life and response to God, while the second one involves the more spe­cific execution of his official duties as high priest. Such obedience by Joshua in life and ministry will lead to three related results: Joshua would (1) govern God’s house, (2) have charge of God’s courts, and (3) have free access to God. God’s house refers to the temple. The rightful ministry of the high priest would be restored. Taking charge of God’s courts implies the oversight function of the high priest that would extend to disputes concerning the holy sanctuary. One is reminded of the failure of the priests before the exile to oversee the temple proceedings with holiness and righteousness. Joshua’s obedience will ensure that a repeat of that earlier mistake will not happen. The presence of free access refers to the restoration of the high priestly office in direct dealings with God. By extension, God is apparently placing his stamp of approval upon the entire priesthood. While the warning to Joshua is given in conditional terms, the passage seems to read as though there is a promise being made. Joshua will be obedient and there will be a measure of fulfillment for the nation in these matters.

The second message, directed to Joshua and his friends who sit with him, goes beyond the immediate historical setting of the post-exilic community to the time of Messiah’s arrival (v. 8-10). The friends who are sitting may be the ones who are standing in verse four, although the association is not clear. These friends are no doubt fellow priests with Joshua. They are said to be symbols themselves (v. 8). What they represent is described as the coming of the servant of God who is called the Branch. Zechariah’s contemporary audience would immediately have made the association of this personage with the coming Messiah. Isaiah two centuries earlier had referred to the Messiah as the servant of God (Is. 42:1, 49:3, 5; 52:13; 53:11). Prior prophets had also described the Messiah as the Branch (Is. 4:2, cp. 11:1; Jer. 23:5, 33:15). The later coronation of Joshua given in the conclusion to the night visions in Zechariah (Zech. 6:12) also refers to the coming Messiah as the Branch. The overall meaning is clear. The restoration of Joshua and the other priests of Zechariah’s day is a foreshadowing of the final and ultimate restoration of the nation that will occur when Messiah comes to establish His kingdom.

The coming of the Messiah will bring in a cleansing of the nation in a day (v. 9). This promise of cleansing in a day is brought out in conjunction with one more additional sym­bolic picture. The Messiah is called a stone with seven eyes (v. 9). The reference to a stone brings out another familiar Jewish designation of the Messiah or His kingdom (Isa. 28:16, Ps. 118:22; Dan. 2:35; cp. Matt. 21:42-44). The meaning of the seven eyes is more difficult to understand. The only other biblical passage that speaks of seven eyes is Revela­tion 5:6 where the Lamb of God (Jesus the Messiah) possesses seven eyes. In that pas­sage, the seven eyes are described as the seven spirits of God. This may correlate with the seven-fold characterization of the work of the Spirit upon Messiah given in Isaiah 11:1-2 (cp. Rev. 1:4). At any rate, an inscription is found on the stone (Zech. 3:9), which affirms the future removal of iniquity of the land of Israel in one day. In this way, the overall inter­pretation of the earlier symbolic action of Joshua’s change of clothes is completed. The only additional information is the final portrait of neighbors dwelling in peace as they eat together (3:10).

The overall significance of this vision within the night visions is to show that the final restoration of the nation of Israel will involve a national cleansing from sin. Christians, those who have made peace with God by faith and faith alone in Christ’s death on the Cross, can also be heartened to know that they will share such a time with the faithful remnant of Israel who come to God in the end.

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