TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 3:8–10. His three-level outline is real structure in the source text, so it is rendered as structure.
As the promises made to David often slide insensibly into promises of the Messiah, whose kingdom David's was a type of, so the promises here made to Joshua immediately rise as far upward, and look as far forward, as to Christ, whose priesthood Joshua's was now a shadow of, not only in general, as it kept up the line of Aaron's priesthood, but especially as it was the reviving of that happy method of correspondence between heaven and earth, to which a great interruption had been given by the iniquity and captivity of Israel. 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. See,
I.To whom this promise of Christ is directed (Zac 3:8):
"Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at." They are set for signs, for types and figures of Christ's priesthood. What God now did for Joshua and his fellows was a happy omen of the coming of the Messiah promised, and would be so interpreted, with a pleasing wonder, by all that had understanding of the times. Or they are men wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (Pe1 4:4), or for their strange afflictions and surprising deliverance out of them, as Psa 71:7, I am as a wonder unto many. They are men of wonder; they are a wonder to themselves, are amazed to think how happily their condition is altered. God's people and ministers are, upon many accounts, men wondered at. The high priest and his fellows here (as the prophet and his children, Isa 8:18) are for signs and for wonders. But men's wonder at them will cease when the Messiah comes, as the stars are eclipsed by the light of the sun; for his name shall be called Wonderful.
II.The promise itself, which consists of several parts, all designed for the comfort and encouragement of Joshua and his friends in that great good work of building the temple, which they were now engaged in. An eye to Christ, and a believing dependence upon the promises relating to him and his kingdom, would carry them through the difficulties they met with in that and their other services.
1.The Messiah shall come: Behold, I will bring forth my servant the branch. He has been long hid, but the fulness of time is now at hand, when he shall be brought forth into the world, brought forth among his people Israel. God himself undertakes to bring him forth, and therefore, no doubt, he will own him and stand by him. He is God's servant, employed in his work, obedient to his will, and entirely devoted to his honour and glory. He is the branch; so he was called Isa 4:2, The branch of the Lord. Isa 11:1, A branch out of the roots of Jesse. Jer 23:5, A righteous branch; and Jer 23:15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa 53:2. He is the branch from which all our fruit must be gathered.
2.Many eyes shall be upon him. He is the stone laid before Joshua, alluding to the foundation or chief corner-stone, of the temple, which probably was laid, with great solemnity, in the presence of Joshua. Christ is not only the branch, which is the beginning of a tree, but the foundation, which is the beginning of a building; and, when he shall be brought forth, seven eyes shall be upon him. The eye of his Father was upon him, to take care of him, and protect him, especially in his sufferings; when he was buried in the grave, as the foundation-stones are under ground, the eyes of Heaven were still upon him, buried out of men's sight, but not out of God's. The eyes of all the prophets and Old Testament saints were upon this one stone; Abraham rejoiced to see Christ's day, and he saw it and was glad. The eyes of all believers are upon him; they look unto him and are saved, as the eyes of the stung Israelites were upon the brazen serpent. Some understand this one stone to have the seven eyes in it as the wheels had in Ezekiel's vision, and think it denotes that perfection of wisdom and knowledge which Jesus Christ was endued with, for the good of his church. His eyes run to and fro through the earth.
3.God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. This stone the builders refused, as rough and unsightly; but God undertakes to smooth and polish it, nay, and to carve it so that it shall be the head stone of the corner, the most beautiful in all the building. Christ was God's workmanship; and abundance of his wisdom appears in the contrivance of our redemption, which will appear when the engraving is perfected. This stone is a precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Exo 28:21, Exo 28:22. In that breast-plate there were twelve stones laid before Aaron, and for aught that appears those were lost; but there shall be one worth them all laid before Joshua, and that is Christ himself. This precious stone shall sparkle as if it had seven eyes; there shall appear a perfection of wisdom and prudence in the oracles that proceed from the breast-plate of judgment. And God will engrave the engraving thereof; he will entrust Christ with all his elect, and he shall appear as their representative, and agent for them, as the high priest did when he went in before the Lord with the names of all Israel engraven in the precious stones of his breast-plate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved the graving of this precious stone.
4.By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Exo 28:38); but the law made nothing perfect, Heb 10:1. He bore the iniquity of the land, as a type of Christ; but he could not remove it; the doing of that was reserved for Christ, that blessed Lamb of God, that takes away the sin of the world; and he did it in one day, that day in which he suffered and died; that was done by the sacrifice offered that day which could not be done by the sacrifices of ages before, no, not by all the days of atonement which from Moses to Christ returned every year. This agrees with the angel's prediction (Dan 9:24): He shall finish transgression and make an end of sin. And some make the engravings wherewith God engraved him to signify the wounds and stripes which were given to his blessed body, which he underwent for our transgression, for our iniquity, and by which we are healed.
5.The effect of all this shall be the sweet enjoyment which all believers shall have of themselves, and the sweet communion they shall have with one another (Zac 3:10): In that day you shall call every man his neighbour under the vine and the fig-tree, which yield most pleasant fruit, and whose leaves also afford a refreshing shade for arbours. 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 5:1.
(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? We sit down under Christ's shadow with delight, and by it are sheltered from the scorching heat of the curse of the law. We live as Israel in the peaceable reign of Solomon (Kg1 4:24, Kg1 4:25); for he is the prince of peace.
(3.)We ought to invite others to come to partake with us in the enjoyment of these privileges, to call every man his neighbour to come and sit with him, for mutual converse, under the vine and fig-tree, and to share with him in the fruits he is surrounded with. Gospel-grace, as far as it comes with power, makes men neighbourly; and those that have the comfort of acquaintance with Christ themselves, and communion with God through him, will be forward to court others to it. Let us go unto the house of the Lord.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(Verse 10) Behold, I will plow her sculptured image, says the Lord of hosts, and I will remove the wickedness of that land in one day. On that day, says the Lord of hosts, each man will call his friend under the vine and under the fig tree. LXX: Behold, I will dig a pit, says the Almighty Lord, and I will investigate all the wickedness of that land in one day. On that day, says the Almighty Lord, each person will call their neighbor under the vine and under the fig tree. He had said above: behold the stone which I have given before Jesus, upon this one stone there are seven eyes. Now, accordingly, he preserves the metaphor from the stone, and says: I will engrave its sculpture; or I will carve its engraving. For what is written in Hebrew MaphatePhethee (), Aquila has interpreted as διαγλύψω ἄνοιγμα αὐτῆς, that is, I will carve its opening: Theodotion and Symmachus, I will carve its sculpture. And the sense is: I will make this stone be wounded by the key of the cross, and by the spear of the soldier, and in its passion I will take away the iniquity of the earth in one day, of which it is written: This is the day which the Lord has made, let us rejoice and be glad in it (Ps. CXVII, 24). On that day of the Passion of Christ, the man who is perfect in Christ will be called, and with the apostles he will ascend to the summit of the Lord's benevolence, his neighbor, whether they believe from among the Jews or certainly the multitude of the Gentiles, under the vineyard which is called Sorec, and of which he says in the Gospel: I am the true vine (John 15:1), and its fruit gladdens the heart of man, and under the fig tree, the most sweet fruits of the Holy Spirit, so that they may rest in eternal peace and, with the suppression of the world's turbulence and the bloodshed of warriors, know themselves to be under the reign of him whose mystical name in Solomon is peace. In the same session, the prophet Micah also mentions the vineyard and the fig tree, saying: 'In that day, each person will call their neighbor and their brother under the fig tree and their vineyard, and there will be no one to frighten them away' (Mic. IV, 4). And that which is written in the Septuagint: 'Behold, I will dig a pit,' we can understand as 'pit' or 'hole' for the carving of a stone, for everything that is carved is also dug. However, if someone does not want to interpret this more contentiously in reference to a stone, but rather to have its own beginning and its own opinion, let us say that God Almighty, on the day of the passion of His Son or (as the Jews believe, at the end of the world, when He comes to judge) will dig and bring forth each person's works and will touch the whole earth on the day of judgment; for this is the one day, and on that day each of the saints will call their companions and friends, who are also holy, to rest and to rejoice in the virtue of their works.
Continue studying Zechariah 3:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Zechariah 3:10 concludes a powerful vision of divine cleansing and restoration for Joshua the High Priest, offering a profound promise of future peace, security, and communal flourishing. It depicts an idyllic era, declared by the sovereign God, where every individual will live in such tranquil abundance that they can freely invite their neighbors to share in the fruits of their labor, symbolizing a society perfected by God's grace and presence.
Context
Literary Context
This verse serves as the climactic promise following the central vision of Zechariah 3, which focuses on the restoration of Joshua the High Priest. In this vision, Joshua, standing before the Angel of the LORD and Satan, is stripped of his "filthy garments"—symbolizing the sin and guilt of Israel, particularly in their post-exilic state—and re-clothed in "pure vestments" and a "clean turban," signifying divine forgiveness, justification, and reinstatement to his priestly office. This act of cleansing is immediately followed by the declaration concerning the coming of "the Branch," a clear Messianic title, who will remove the iniquity of the land in "one day" Zechariah 3:8-9. Thus, Zechariah 3:10 is not an isolated promise but the anticipated outcome and blessed reality that flows directly from God's work of cleansing, the establishment of the Branch, and the ultimate removal of sin. It describes the tangible peace and fellowship that will characterize the Messianic age inaugurated by this divine intervention.
Historical & Cultural Context
Zechariah prophesied to the Jewish community that had returned from Babylonian exile, a people facing immense challenges in rebuilding the Temple and re-establishing their national and spiritual identity. They were discouraged, vulnerable, and often in conflict. The imagery of "every man his neighbour under the vine and under the fig tree" was a powerful and deeply resonant idiom in ancient Israel, signifying a time of profound peace, prosperity, and security. It evoked an era when each family lived safely on their own land, enjoying the fruits of their labor without fear of invasion, oppression, or scarcity. This ideal state was often contrasted with periods of war, famine, or exile. For the post-exilic community, this promise would have been a profound source of hope, painting a picture of a future far removed from their present struggles, reminiscent of the golden age of Solomon's reign 1 Kings 4:25 and echoing broader prophetic hopes for a restored Israel Micah 4:4.
Key Themes
Zechariah 3:10 encapsulates several crucial theological and narrative themes. Firstly, it highlights Divine Restoration and Blessing, portraying a future where God's people experience complete peace and abundance after a period of judgment and cleansing. This restoration is not merely material but also relational, fostering Communal Harmony and Hospitality, as neighbors freely invite one another to share their prosperity, a stark contrast to the strife and fear often associated with times of distress. Secondly, the phrase "In that day" is a significant prophetic marker, pointing to an Eschatological Hope and the definitive arrival of God's kingdom, often directly linked to the Messianic Age. This era is initiated by the coming of "the Branch" Zechariah 3:8, who will bring about ultimate peace and justice. Finally, the declaration "saith the LORD of hosts" underscores the Sovereignty and Certainty of God's Promises. The title "LORD of hosts" (YHWH Sabaoth) emphasizes God's omnipotence and His command over all creation, ensuring the infallible fulfillment of His prophetic word, providing a firm foundation for the community's hope amidst their present difficulties.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be hot," this word refers to a day, either literal (sunrise to sunset) or figurative (a space of time defined by an associated term). In prophetic contexts, as in "In that day," it often signifies a specific, decisive, and often eschatological period of divine intervention, judgment, and salvation, marking a pivotal moment in God's redemptive plan.
Derived from an unused root meaning "to bend," this term specifically denotes a vine, particularly a grape vine. In the context of "under the vine and under the fig tree," it represents the agricultural prosperity, personal security, and peace that characterized an ideal, blessed existence in ancient Israel.
This majestic divine title combines YHWH (Jehovah), the self-existent, eternal God, with "hosts" (tsâbâʼ), referring to a mass of persons, especially an organized army, or figuratively, the heavenly armies and cosmic forces. The combination emphasizes God's absolute sovereignty, omnipotence, and His authoritative command over all creation, assuring the certainty and power behind His prophetic declarations.
Verse Breakdown
"In that day, saith the LORD of hosts"
This opening clause sets the eschatological and authoritative tone of the promise. "In that day" is a common prophetic idiom pointing to a future, decisive period of divine action, often the Messianic age or the culmination of God's redemptive plan. "Saith the LORD of hosts" underscores the divine origin and absolute certainty of the promise. The title "LORD of hosts" emphasizes God's supreme power and authority over all creation, guaranteeing the fulfillment of His word.
"shall ye call every man his neighbour"
This phrase depicts a scene of profound communal harmony, hospitality, and security. The act of "calling" or inviting implies open fellowship and a lack of fear or suspicion. In a time of peace and abundance, people are free to share their blessings and engage in friendly interaction with those around them, fostering a thriving, interconnected community.
"under the vine and under the fig tree"
This is a well-known biblical idiom for a state of perfect peace, prosperity, and security. The vine and fig tree were staple crops in ancient Israel, representing the fruits of one's labor and the stability of one's dwelling. To sit "under" them signifies dwelling safely on one's own property, free from the threat of war, invasion, or economic hardship, enjoying the abundance of God's blessings in undisturbed tranquility.
Literary Devices
Zechariah 3:10 masterfully employs several Literary Devices to convey its message of hope and future blessing. The most prominent is Idiom, specifically the phrase "under the vine and under the fig tree." This is not to be taken literally as merely sitting under trees, but rather as a widely understood cultural shorthand for a time of profound peace, prosperity, and security, where individuals enjoy the fruits of their labor in safety and abundance. This idiom functions as powerful Symbolism, where the vine and fig tree symbolize the blessings of a settled, productive, and undisturbed life. Furthermore, the verse utilizes Prophetic Language through the phrase "In that day," which serves as a temporal marker pointing to a future, divinely appointed era, often the Messianic age. The declaration "saith the LORD of hosts" is an example of an Attestation Formula, lending immense authority and certainty to the prophecy by invoking God's sovereign and omnipotent character.
Theological and Thematic Connections
Zechariah 3:10 stands as a testament to God's unwavering commitment to His covenant people and His ultimate plan for human flourishing. It speaks to a profound theological truth: true peace and security are not merely the absence of conflict, but the presence of God's shalom—a holistic well-being that encompasses spiritual, social, and material dimensions. This verse connects to the broader biblical narrative of God's intention to establish a kingdom of righteousness and peace, where His people live in harmonious fellowship, enjoying the full measure of His blessings. It anticipates a time when the brokenness of sin and its consequences are fully redressed, leading to an idyllic existence marked by open hospitality and shared abundance, all under the sovereign rule of the "LORD of hosts."
Reflection and Application
Zechariah 3:10 offers a comforting and inspiring vision that transcends its historical context, providing profound hope for believers today. It reminds us that despite present struggles, God's ultimate plan is for peace, security, and harmonious community. This verse calls us to cultivate an expectant hope in God's future kingdom, knowing that the "LORD of hosts" is faithful to His promises. While we await the full realization of this peace, we are called to embody its principles now. We can strive to be agents of peace in our own spheres, extending hospitality, fostering genuine fellowship with our neighbors, and sharing the blessings God has given us. This verse encourages us to live with a forward-looking faith, trusting that the same God who promised restoration to ancient Israel will bring ultimate peace through His Son, Jesus Christ, transforming our relationships and our world.
Questions for Reflection
FAQ
What is the significance of the phrase "under the vine and under the fig tree"?
The phrase "under the vine and under the fig tree" is a deeply symbolic and widely recognized idiom in the Old Testament. It signifies a time of profound peace, prosperity, and security. In ancient Israel, the vine and fig tree were common agricultural staples, representing the fruits of one's labor and the stability of one's home. To sit "under" them implied dwelling safely on one's own property, free from the threats of war, invasion, or economic hardship. It paints a picture of undisturbed tranquility, where individuals can enjoy the abundance of their land and live in harmony with their neighbors. This imagery is notably found in descriptions of King Solomon's peaceful reign 1 Kings 4:25 and is a recurring motif in prophetic visions of the Messianic age Micah 4:4.
What does "In that day" refer to in this prophecy?
"In that day" (Hebrew: bayyom hahu) is a common and crucial prophetic marker throughout the Old Testament. It typically refers to a future, definitive period of divine intervention. While its exact timing can vary depending on the context, it often points to the eschatological age—the time when God's ultimate purposes for salvation, judgment, and the establishment of His kingdom will be fully realized. In Zechariah 3, following the vision of Joshua's cleansing and the promise of "the Branch" Zechariah 3:8, "that day" strongly points to the Messianic era, when perfect peace, justice, and fellowship will prevail under God's righteous rule. It signifies a pivotal moment in redemptive history, initiated by God's decisive action.
Christ-Centered Fulfillment
Zechariah 3:10 finds its ultimate and most profound fulfillment in Jesus Christ. The preceding verses in Zechariah 3 introduce "the Branch" Zechariah 3:8, a clear Messianic title that points directly to Jesus, who is the righteous Branch of David's line Isaiah 11:1. The cleansing of Joshua the High Priest foreshadows Christ's work as our great High Priest, who, through His perfect sacrifice, removes the "iniquity of the land" Zechariah 3:9 and cleanses His people from sin, allowing them to stand righteous before God. The promise of peace "under the vine and under the fig tree" is realized in the spiritual peace that Christ offers to His followers, a peace that surpasses understanding Philippians 4:7 and transcends the world's turmoil John 14:27. Furthermore, the communal harmony of "every man his neighbour" is fulfilled in the new community of believers, the Church, where barriers are broken down and fellowship is established in Christ Ephesians 2:14-19. Ultimately, the full, cosmic realization of this peace awaits Christ's return and the establishment of His eternal kingdom, where He will reign as the Prince of Peace, bringing perfect security and fellowship to all who dwell in His presence Revelation 21:3-4.