Zechariah Chapter 3 verse 1 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerses 1-10. - § 6. The fourth vision: Joshua the high priest before the angel. Verse 1. - He showed me. The Septuagint and Vulgate give, "The Lord showed me." Some suppose that it was the interpreting angel who showed this vision; but his duty was to explain, not to present, the visions. So in Zechariah 1:20 it is the Lord who shows the "four craftsmen." This vision is closely connected with the last. In that it was declared that the Lord would again dwell in Jerusalem, and visit his people with blessings. But to fit them for the presence and favour of Jehovah they must be pure. To this end they must have a holy priesthood to train them in righteous ways, to oppose the attacks of the adversary, and to intercede for them effectually. The removal of their impurity is represented in the fourth vision. Joshua the high priest (see note on Haggai 1:1). The name is written Joshua in Ezra 2:2, etc. He was the first of the high priests after the Captivity, succeeding, as by hereditary right, his father Josedech, who died in Babylon. For his services in restoring the temple he is praised among great men in Ecclus. 49:12. Standing before the angel of the Lord. Joshua is the representative of the priesthoood, and through that also of the whole people. The angel of Jehovah (see notes on Zechariah 1:11, 13) is the representative of and endowed with attributes of Jehovah, the Friend and Leader of Israel. The phrase, "standing before," is used in a ministerial sense, as of a servant rendering service to a superior (Genesis 41:46; 1 Kings 12:6, 8), and a priest or Levite performing his official duties (Deuteronomy 10:8; Ezekiel 44:15) : also, in a judicial sense, of a person appearing before a judge, either as plaintiff (Numbers 27:2; 1 Kings 3:16) or defendant (Numbers 35:12). Many commentators find in this scene a judicial process, Joshua appearing before the angel as before his judge; and Ewald supposes that it adumbrates his actual accusation at the Persian court, The mention of the adversary at the right hand (Psalm 109:6) is supposed to confirm this interpretation. But it is obvious that the adversary might stand at the right hand, not as a formal accuser in a trial, but in order to resist and hinder Joshua's proceedings; the angel, too, is not represented as sitting on a throne of judgment, but standing by (ver. 5), and there is no further intimation of any judicial process in the vision. It is therefore best to conceive that Joshua is interceding for the people in his official capacity in the presence of the representative of Jehovah. The locality is not specified; it may have been before the altar, which, we know, was built and used at this time. The special mention of his garments implies that he was engaged in official duties in a consecrated spot; but the place is immaterial. Satan; the adversary, or accuser. The personality of Satan is here plainly recognized, as in Job 1:6, etc.; Job 2:1, etc., rendered by the LXX. in all these places, ὁ διάβολος (see Appendix B, in Archdeacon Perowne's 'Commentary on Zechariah'). At his (Joshua's) right hand. Not as a judicial accuser, but as an enemy to resist his efforts for the good of the people, and to thwart his interests with the angel of the Lord. To resist him; to act the adversary to him. The verb is cognate to, the noun above. From what follows we must suppose that Satan objects against Joshua both his own personal sin and the transgressions of the people whose burden he bore (comp. ver. 9, where his sin is called "the iniquity of the land," which would include the guilt which had led to the Captivity, their dilatoriness in building the temple, and all their backslidings since the return).

Ellicott's Commentary