Zechariah 3:9 Ulasan

The vision in the foregoing chapter gave assurances of the re-establishing of the civil interests of the Jewish nation, the promises of which terminated in Christ. Now the vision in this chapter concerns their church-state, and their ecclesiastical interests, and assures them that they shall be put into a good posture again; and the promises of this also have an eye to Christ, who is not only our prince, but the high priest of our profession, of whom Joshua was a type. Here is, I. A vision relating to Joshua, as the representative of the church in his time, representing the disadvantages he laboured under, and the people in him, with the redress of the grievances of both. 1. He is accused by Satan, but is brought off by Christ (Zac 3:1, Zac 3:2). 2. He appears in filthy garments, but has them changed (Zac 3:3-5). 3. He is assured of being established in his office if he conduct himself well (Zac 3:6, Zac 3:7). II. A sermon relating to Christ, who is here called "The branch," who should be endued with all perfections for his undertaking, should be carried triumphantly through it, and by whom we should have pardon and peace (Zac 3:8-10).

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 the church of God, in his times; and in it are various promises concerning the true High Priest, Christ, and of the efficacy and permanency of his priesthood. The vision of Joshua is in the form of a judicial process: Joshua is the person accused, and is described by his situation, standing before the Angel of the Lord; and by the filthy garments he had on, which were the ground of the charge against him, Zac 3:1 The accuser of him is Satan, who stood at his right hand; and his Judge is the Angel of the Lord, before whom he was, Zac 3:1. The sentence given against his accuser is by way of rebuke, enforced by the Lord's choice of Jerusalem, and merciful deliverance of this person; and, as given in his favour, is an order to take his filthy garments from him, and clothe him with change of raiment, and to put a fair mitre on his head; which were accordingly done, Zac 3:2 and a promise is made him, by way of protestation, that if he would walk in his ways, and keep his charge, he should judge his house, and keep his courts, and should have a walking place among those that stood by, Zac 3:6 and next Joshua, and those that were with him, are addressed as men wondered at; and are called upon to hearken to a promise of the Messiah, under the character of the Branch, Zac 3:8 and under that of a stone with seven eyes on it, and engravings in it, by whom the iniquity of God's people is removed, Zac 3:9 and the chapter is closed with an account of the prosperity, peace, and safety of the saints under the Gospel dispensation, Zac 3:10.

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. Next: Zechariah Chapter 4

(Verse 8, 9.) Listen, great priest Jesus, and your friends who dwell before you, for they are men who foresee. Behold, I will bring my servant the East, for behold, the stone which I placed before Jesus, upon it are seven eyes. LXX: Listen, therefore, great priest Jesus, and your neighbors who sit before your face, for they are men who observe wonders, that is, spectators of miracles, for behold, I will bring my servant the East, for the stone which I placed before Jesus, upon it are seven eyes. Our people in this place are being hindered by the Jews, because according to the context and the wording of the discourse, they should understand Jesus the priest as the son of Josedech, rather than the Lord and Savior. For if the discourse is about the Lord, and it is said about Christ: 'Hear, O great Jesus the priest', who is it referring to: 'Behold, I will bring forth my servant the East, who is called by another name, and he has been given before Jesus, and upon this stone there are seven eyes?' On the contrary, our opponents strive to assert that Jesus is the great High Priest, and the East, and the Stone, according to different understandings, are called Christ. But how this can be said of himself is very difficult to explain. Therefore, those who want Jesus to be the son of Josedech, the great High Priest, interpret his friends who dwell or sit before him, and who are men bearing signs, as his disciples and prophets. For prophets are placed as signs of future events. So what is it that Jesus and his friends are compelled to hear: I will bring my servant, the East, and the rest? Above, God had promised (or permitted) Jesus, the great high priest, that if he walked in his ways and kept his commandments, he would judge his house, guard his courts, and give him ministers of angelic dignity. Now he says the same to him and his friends, full felicity and perfect blessedness that will come when the East arrives, of whom it is written: Behold, a man named the East (Zach. VI, 12). And in Malachi: The sun of justice shall arise to you that fear my name, and health in his wings (Mal. IV, 2). And in Numbers: A star shall rise out of Jacob, and a man shall spring up of Israel (Num. XXIV, 17). In the Gospel also we read very clearly about Christ: In whom the Orient from on high hath visited us: To enlighten them that sit in darkness, and in the shadow of death: to direct our feet into the way of peace (Luke I, 78). He himself is called the Rising Sun and the Cornerstone, because he unites both peoples and joins two walls into one house: He is the stumbling stone for unbelievers, of whom it is said in the Psalms: The stone which the builders rejected has become the cornerstone: This is from the Lord. On this stone, there are seven eyes, of which Isaiah speaks: A shoot will come forth from the stump of Jesse, and a branch from his roots will bear fruit. The Spirit of the Lord will rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and reverence for the Lord, and his delight will be in the fear of the Lord. Those who want to understand the great High Priest, and his friends the Lord Savior, and his disciples, interpret them as men of miracles, and predictors, in such a way that they refer to the apostles (or disciples who have seen his mystical signs and have known the future from the present), while in the case of the man blind from birth (John 9), they interpret the restored eyes as referring to the Gentile people, and in the case of the woman with the flowing blood (Matthew 9), they explain that the Church is freed through the works of blood. Now, what follows is understood by lovers of history about Christ, that after Jesus, the son of Josedech, they say that Christ will come. For this is what it means to be before Jesus, that is, in His presence, and to be called a stone for strength and power, by which He will shatter all kingdoms, which we also read about in Daniel, when the stone was cut out of the mountain without hands (Dan. II).

While the Jews were rebuilding their temple, their adversaries endeavored to stop the work, Ezra 5. This vision is therefore calculated to give them the strongest encouragement that God, after plucking them as brands out of the fire (or captivity of Babylon), would not now give them up, but would continue to prosper and favor them; and that notwithstanding the interruptions they should meet with, the work should be finished under the gracious superintendence of Providence; and their high priest, clothed in his pontifical robes, would soon officiate in the holy of holies, Zac 3:1-7. The subject is then, by an easy transition, applied to a much greater future deliverance and restoration, of which Joshua and his companions, delivered now, are declared to be figures or types; for that the Messiah or Branch, the great high priest typified by Joshua, would be manifested; and, like the principal stone represented in the vision, become the chief corner stone of his Church; that the all-seeing eye of God would constantly guard it; and that by his atonement he would procure for it peace and pardon, Zac 3:8-10.

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. 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. 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.

FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zac 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zac 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12). he showed me--"He" is the interpreting angel. Jerusalem's (Joshua's) "filthy garments" (Zac 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 (Zac 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). 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 people in the court of heaven's justice (Jo1 2:1). 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 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 Jde 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, Jde 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.

For--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" (Zac 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; Co1 3:11; Pe1 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. upon one stone shall be seven eyes--namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zac 4:10) [MAURER]. The eye is the symbol of Providence: "seven," of perfection (Rev 5:6; compare Ch2 16:9; Psa 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (Ti1 3:16), and of all saints (Joh 3:14-15; Joh 12:32), and of the patriarchs and prophets (Joh 8:56; Pe1 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 (Pe1 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. 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 "prepared His body" (Heb 10:5; compare Joh 2:21) is superior to all human builders. 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 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).