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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 3:1–7. His four-level outline is real structure in the source text, so it is rendered as structure.
There was a Joshua that was a principal agent in the first settling of Israel in Canaan; here is another of the same name very active in their second settlement there after the captivity; Jesus is the same name, and it signifies Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; it is probable that the prophet saw him frequently, that he spoke to him, and that there was a great intimacy between them; but, in his common views, he only saw how he appeared before men; if he must know how he stands before the Lord, it must be shown him in vision; and so it is shown him. And men are really as they are with God, not as they appear in the eye of the world. He stood before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord to execute his office, to minister to God under the inspection of the angels. He stood to consult the oracle on the behalf of Israel, for whom, as high priest, he was agent. Guilt and corruption are our two great discouragements when we stand before God. By the guilt of the sins committed by us we have become obnoxious to the justice of God; by the power of the sin that dwells in us we have become odious to the holiness of God. All God's Israel are in danger upon these two accounts. Joshua was so here, for the law made men priests that had infirmity, Heb 7:28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.
I.Joshua is accused as a criminal, but is justified.
1.A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. He stands at his right hand, as the prosecutor, or witness, at the right hand of the prisoner. Note, The devil is the accuser of the brethren, that accuses them before God day and night, Rev 12:10. Some think the chief priest was accused for the sin of many of the inferior priests, in marrying strange wives, which they were much guilty of after their return out of captivity, Ezr 9:1, Ezr 9:2; Neh 13:28. When God is about to reestablish the priesthood Satan objects the sins that were found among the priests, as rendering them unworthy the honour designed them. It is by our own folly that we give Satan advantage against us and furnish him with matter for reproach and accusation; and if any thing be amiss, especially with the priests, Satan will be sure to aggravate it and make the worst of it. He stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, the hand of action, to discourage him, and raise difficulties in his way. Note, When we stand before God to minister to him, or stand up for God to serve his interests, we must expect to meet with all the resistance that Satan's subtlety and malice can give us. Let us then resist him that resists us and he shall flee from us.
2.A victorious defence is made for him (Zac 3:2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. Note, It is the happiness of the saints that the Judge is their friend; the same that they are accused to is their patron and protector, and an advocate for them, and he will be sure to bring them off.
(1.)Satan is here checked by one that has authority, that has conquered him, and many a time silenced him. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. "The Lord restrain thy malicious rage, reject thy malicious charge, and revenge upon thee thy enmity to a servant of his" Note, those that belong to Christ have him ready to appear vigorously for them when Satan appears most vehement against them. He does not parley with him, but stops his mouth immediately with this sharp reprimand: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan.
(2.)Satan is here argued with. He resists the priest, but let him know that his resistance,
[1.]Will be fruitless; it will be to no purpose to attempt any thing against Jerusalem, for the Lord has chosen it, and he will abide by his choice. Whatever is objected against God's people, God saw it; he foresaw it when he chose them and yet he chose them, and therefore that can be no inducement to him now to reject them; he knew the worst of them when he chose them; and his election shall obtain.
[2.]It is unreasonable; for is not this a brand plucked out of the fire? Joshua is so, and the priesthood, and the people, whose representative he is. Christ has not that to say for them for which they are to be praised, but that for which they are to be pitied. Note, Christ is ready to make the best of his people, and takes notice of every thing that is pleadable in excuse of their infirmities, so far is he from being extreme to mark what they do amiss. They have been lately in the fire; no wonder that they are black and smoked, and have the smell of fire upon them, but they are therefore to be excused, not to be accused. One can expect no other than that those who but the other day were captives in Babylon should appear very mean and despicable. They have been lately brought out of great affliction; and is Satan so barbarous as to desire to have them thrown into affliction again? They have been wonderfully delivered out of the fire, that God might be glorified in them; and will he then cast them off and abandon them? No, he will not quench the smoking flax, the smoking fire-brand; for he snatched it out of the fire because he intended to make use of it. Note, Narrow escapes from imminent danger are happy presages and powerful pleas for more eminent favours. A converted soul is a brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.
II.Joshua appears as one polluted, but is purified; for he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus and by the Spirit of our God. Now observe here,
1.The impurity wherein Joshua appeared (Zac 3:3): He was clothed, not only in coarse, but in filthy garments, such as did very ill become the dignity of his office and the sanctity of his work. By the law of Moses the garments of the high priest were to be for glory and for beauty, Exo 28:2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; he had no clean linen wherein to minister and to do the duty of his place. Now this intimates, not only that the priesthood was poor and despised, and loaded with contempt, but that there was a great deal of iniquity cleaving to the holy things. The returned Jews were so taken up with their troubles that they thought they needed not complain of their sins, and were not aware that those were the great hindrances of the progress of God's work among them; because they were free from idolatry they thought themselves chargeable with no iniquity. But God showed them there were many things amiss in them, which retarded the advances of God's favours towards them. There were spiritual enemies warring against them, more dangerous than any of the neighbouring nations. The Chaldee paraphrase says, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezr 10:18. And, no doubt, there were other things amiss in the priesthood, Mal 2:1. Yet Joshua was permitted to stand before the angel of the Lord. Though his children did not as they should, yet the covenant of priesthood was not broken. Note, Christ bears with his people, whose hearts are upright with him, and admits them into communion with himself, notwithstanding their manifold infirmities.
2.The provision that was made for his cleansing. Christ gave orders to the angels that attended him, and were ready to do his pleasure, to put Joshua into a better state. Joshua presented himself before the Lord in his filthy garments, as an object of his pity; and Christ graciously looked upon him with compassion, and not, as justly he might have done, with indignation. Christ loathed the filthiness of Joshua's garments, yet did not put him away, but put them away. Thus God by his grace does with those whom he chooses to be priests to himself; he parts between them and their sins, and so prevents their sins parting between them and their God; he reconciles himself to the sinner, but not to the sin. Two things are here done for Joshua, representing a double work of divine grace wrought in and for believers: - (1.) His filthy garments are taken from him, Zac 3:4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. The guilt of it is taken away by pardoning mercy, the stench and stain of it by peace spoken to the conscience, and the power of it broken by renewing grace. When God forgives our sins he causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, to cast away from us the filthy rags of our corrupt affections and lusts, as things we will never have any thing more to do with, will never gird to us or appear in. Thus Christ washes those from their sins in his own blood whom he makes to our God kings and priests, Rev 1:5, Rev 1:6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezr 2:62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. Joshua had no clean linen of his own, but Christ will provide for him, for he will not let a priesthood of his own instituting be lost, be either contemptible before men or unacceptable before God. The change of raiment here is rich costly raiment, such as is worn on high days. Joshua shall appear as lovely as ever he appeared loathsome. Those that minister in holy things shall not only cease to do evil, but learn to do well; God will make them wise, and humble, and diligent, and faithful, and examples of every thing that is good; and then Joshua is clothed with change of raiment. Thus those whom Christ makes spiritual priests are clothed with the spotless robe of his righteousness and appear before God in that, and with the graces of his Spirit, which are ornaments to them. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Rev 19:8.
III.Joshua is in danger of being turned out of office; but, instead of that, he is reinstalled and established in his office.
He not only has his sins pardoned, and is furnished with grace sufficient for himself, but, as rectus in curia - acquitted in court, he is restored to his former honours and trusts.
1.The crown of the priesthood is put upon him, Zac 3:5. This was done at the special instance and request of the prophet: I said, "Let them set a fair mitre upon his head, as a badge of his office. Now that he looks clean, let him also look great; let him be dressed up in all the garments of the high priest." Note, When God designs the restoring or reviving of religion he stirs up his prophets and people to pray for it, and does it in answer to their prayers. Zechariah prayed that the angels might be ordered to set the mitre on Joshua's head, and they did it immediately, and clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, as having the oversight of the work which the created angels were employed in. He stood by, as one well pleased with it, and resolved to stand by the orders he had given for the doing of it and to continue his presence with that priesthood.
2.The covenant of the priesthood is renewed with him, which is called God's covenant of peace, Num 25:12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, Zac 3:6, Zac 3:7. The angel of the Lord, having taken care to make him fit for his office (and all that God calls to any office he either finds fit or makes so), invests him in it. And though he is not made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb 7:21), yet, being a type of him, he is inaugurated with a solemn declaration of the terms upon which he held his office. The angel of the Lord protested to Joshua that, if he would be sure to do the duty of his place, he should enjoy the dignity and reward of it. Now see,
(1.)What the conditions are upon which he enters into his office. Let him know that he is upon his good behaviour; he must walk in God's ways, that is, he must live a good life and be holy in all manner of conversation; he must go before the people in the paths of God's commandments, and walk circumspectly. He must also keep God's charge, must carefully do all the services of the priesthood, and must see to it that the inferior priests performed the duties of their place decently and in order. He must take heed to himself, and to all the flock, Act 20:28. Note, Good ministers must be good Christians; yet that is not enough: they have a trust committed to them, they are charged with it, and they must keep it with all possible care, that they may give up their account of it with joy, Ti1 6:14.
(2.)What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit - During good behaviour. Let him be sure to do his part, and God will own him. [1.] "Thou shalt judge my house; thou shalt preside in the affairs of the temple, and the inferior priests shall be under thy direction." Note, The power of the church, and of church rulers, is not a legislative, but only a judicial power. The high priest might not make any new laws for God's house, nor ordain any other rites of worship than what God had ordained; but he must judge God's house, that is, he must see to it that God's laws and ordinances were punctually observed, must protect and encourage those that did observe them, and enquire into and punish the violation of them. [2.] "Thou shalt also keep my courts; thou shalt have oversight of what is done in all the courts of the temple, and shalt keep them pure and in good order for the worship to be performed in them." Note, Ministers are God's stewards, and they are to keep his courts, in honour of him who is the chief Lord and for the preserving of equity and good order among his tenants. [3.] "I will give thee places to walk among those that stand by, among these angels that are inspectors and assistants in this instalment." They shall stand by while Joshua is at work for God, and shall be as a guard to him, or he shall be highly honoured and respected as an angel of God, Gal 4:14. Ministers are called angels, Rev. 1. 20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Rev 19:10. Some make it a promise of eternal life, and of a reward of his fidelity in the future state. Heaven is not only a palace, a place to repose in, but a paradise, a garden, a place to walk in; and there are walks among the angels, in society with that holy and glorious company. See Eze 28:14.
Historical interpretation
Sixteen Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"But to give you the account of the revelation of the holy Jesus Christ, I take up again my discourse, and I assert that even that revelation was made for us who believe on Christ the High Priest, namely this crucified One; and though we lived in fornication and all kinds of filthy conversation, we have by the grace of our Jesus, according to His Father's will, stripped ourselves of all those filthy wickednesses with which we were imbued. And though the devil is ever at hand to resist us, and anxious to seduce all to himself, yet the Angel of God, i.e., the Power of God sent to us through Jesus Christ, rebukes him, and he departs from us. And we are just as if drawn out from the fire, when purified from our former sins, and [rescued] from the affliction and the fiery trial by which the devil and all his coadjutors try us; out of which Jesus the Son of God has promised again to deliver us, and invest us with prepared garments, if we do His commandments; and has undertaken to provide an eternal kingdom [for us]. For just as that Jesus (Joshua), called by the prophet a priest, evidently had on filthy garments because he is said to have taken a harlot for a wife, and is called a brand plucked out of the fire, because he had received remission of sins when the devil that resisted him was rebuked; even so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first-begotten Son, of the filthy garments, i.e., of our sins; and being vehemently inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself bears witness, saying that in every place among the Gentiles sacrifices are presented to Him well-pleasing and pure. Now God receives sacrifices from no one, except through His priests."
Every soul that has been clothed with a human body has its own stain. But Jesus was stained through his own will, because he had taken on a human body for our salvation. Listen to the prophet Zechariah. He says, “Jesus was clothed with stained garments.” Zechariah says this to refute those who deny that our Lord had a human body but say that his body was made of heavenly and spiritual substance. They say this body was made of heavenly matter or, they falsely assert, of sidereal matter, or of some other more sublime and spiritual nature. Let them explain how a spiritual body could be stained, or how they interpret the passage we quoted: “Jesus was clothed with stained garments.” If this difficulty drives them to assume that the “stained garment” means the spiritual body, then they should be consistent and say this, that what is said in the prophecies has been fulfilled, that is, “an animal body is sown, a spiritual body rises.” Do we thus rise soiled and stained? It is an impiety even to think this, especially when one knows what Scripture says: “The body is sown in corruption but will rise in incorruption; it is sown in weakness but will rise in strength; our animal body is sown, but a spiritual body will rise.”Thus it was fitting that those offerings that, according to the law, customarily cleanse stain should be made. They were made for our Lord and Savior, who had been “clothed with stained garments” and had taken on an earthly body. Christian brothers often ask a question. The passage from Scripture read today encourages me to treat it again. Little children are baptized “for the remission of sins.” Whose sins are they? When did they sin? Or how can this explanation of the baptismal washing be maintained in the case of small children, except according to the interpretation we spoke of a little earlier? “No man is clean of stain, not even if his life upon the earth had lasted but a single day.” Through the mystery of baptism, the stains of birth are put aside. For this reason, even small children are baptized. For “unless a man be born again of water and spirit, he will not be able to enter into the kingdom of heaven.”
Now who this one would be to whom God promised an eternal priesthood Zechariah has taught, even giving his name most clearly. For thus he spoke: “And the Lord God showed me Jesus the high priest standing before the face of the angel of the Lord, and the devil stood at his right hand to be his adversary. And the Lord said to the devil, ‘May the Lord that chose Jerusalem rule over you, and behold the brand plucked out of the fire!’ And Jesus was clothed with filthy garments, and he stood before the face of the angel. And he answered and said to them that stood around before his face, saying, ‘Take away the filthy garments from him, and put on him a tunic and sandals, and put a clean miter upon his head.’ And they clothed him with garments and put a clean miter upon his head. And the angel of the Lord stood and testified before Jesus, saying, ‘Thus says the Lord almighty: If you will walk in my ways and keep my charges, you shall judge my house. And I will give you some of them that are now present to walk with you.’ Hear, then, O Jesus, the high priest.”
Now in this, by that wondrous sacrifice, Elijah clearly proclaimed to us the sacramental rite of baptism that should afterwards be instituted. For the fire was kindled by water thrice poured upon it, so that it is clearly shown that where the mystic water is, there is the kindling, warm and fiery spirit that burns up the ungodly and illuminates the faithful. Yes, and yet again his disciple Elisha, when Naaman the Syrian, who was diseased with leprosy, had come to him as a suppliant, cleanses the sick man by washing him in the Jordan, clearly indicating what should come, both by the use of water generally and by dipping in the river in particular. For the Jordan alone of rivers, receiving in itself the firstfruits of sanctification and benediction, conveyed in its channel to the whole world, as it were from some fount in the type afforded by itself, the grace of baptism. These then are indications in deed and act of regeneration in baptism. Let us for the rest consider the prophecies of it in words and language. Isaiah cried, saying, “Wash you, make you clean, put away evil from your souls,” and David, “Draw nigh to him and be enlightened, and your faces shall not be ashamed.” And Ezekiel, writing more clearly and plainly than them both, says, “And I will sprinkle clean water upon you, and you shall be cleansed; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I give you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh, and my spirit will I put within you.” Most manifestly also does Zechariah prophesy of Joshua, who was clothed with filthy garments (to wit, the flesh of a servant, even ours), and stripping him of his ill-favored raiment, adorns him with the clean and fair apparel, teaching us by the figurative illustration that truly in the baptism of Jesus all we, putting off our sins like some poor and patched garment, are clothed in the holy and most fair garment of regeneration.
There is much to be said on this subject. In the case of sinners, the devil is standing at the right side, but that is another matter for discussion. Whoever is a sinner has the devil standing at his right hand. Someone is raising the objection: How, then, in Zechariah is the devil said to stand on the right of Jesus [Joshua], the son of Jehozadak? “And Satan stood at his right hand.” How in Zechariah is it written that the devil stands at the right hand of the Savior? You appreciate that this is a problem. At the time that the devil stood at the right hand of the Savior, “Jesus,” holy Writ says, “was clad in filthy garments.” He was wearing our sins; he was wrapped up in the folds of our vices; that is why the devil was standing at his right side.
(Chapter III - Verse 1 and following) And he showed me Jesus, the great high priest, standing before the angel of the Lord: and Satan was standing at his right hand to oppose him. And the Lord said to Satan: May the Lord rebuke you, Satan, may the Lord rebuke you who has chosen Jerusalem. Is this not a brand plucked out of the fire? And Jesus was clothed in filthy garments, and he stood before the face of the angel who responded and said to those who stood before him, saying: Take away the filthy garments from him. And he said to him, 'Behold, I have taken away your iniquity, and I will clothe you with rich garments.' And they put a clean turban on his head, and they put clean clothes on him. LXX: And the Lord showed me Joshua the high priest standing before the angel of the Lord, and Satan stood at his right hand to oppose him. And the Lord said to Satan, 'The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you!' Is not this man like a brand plucked from the fire? And Jesus was clothed with dirty clothes, and he stood before the face of the angel, and he answered and said to those standing before his face, saying: Take off the dirty clothes from him. And he said to him: Behold, I have wiped away your iniquities from you; and dress him in fine clothing, and put a clean turban on his head, and they put a clean turban on his head, and they surrounded him with garments. Before we come to the understanding of the spiritual intelligence, it must be said strictly and briefly how the Hebrews explained this passage. They want Jesus the great priest, whom the Greeks call ἀρχιερέα and the Latins call pontifex, to be understood as the son of Josedec, who presided over the people with Zorobabel. The adversary (for this is what Satan means) stood at his right hand to oppose him. And he rightly stood at his right hand, not at his left, because the accusation was true, since he himself had taken a foreign wife, as is written in Ezra and in Malachi, who follows this prophet, (1 Esdras 12 and Mal. 2). And the Lord said to Satan, the accuser and adversary, for he is the enemy and avenger, and the accuser of his brothers: Let the Lord rebuke you, Satan: for it is raining from the Lord: and let the Lord rebuke you, who chose Jerusalem. Therefore, since Jerusalem has now been chosen from among all the cities of Judah, with the Lord not imputing to her the sins she has committed, why do you attempt to bury Jesus, who escaped from the captivity of Babylon as if half burnt, like a tower which is commonly called a torch? But what follows, 'Jesus was clothed in dirty clothes,' is interpreted in three ways. Either because of illicit union, or because of the sins of the people, or because of the squalor of captivity. But the angel, before whose face Jesus stood, commanded the other angels on behalf of the Lord to take away from him the dirty clothes of which we have spoken above. When they had fulfilled the command, the same angel spoke again to Jesus: 'Behold, I have taken away your iniquity; these are the dirty clothes, and I have clothed you with new garments.' This refers to the joining of an Israelite wife to you, which the Seventy interpreted as 'ποδήρη,' which we can call a long tunic, because it flows down to the ankles and feet. And what follows: Place a clean headband over his head, because we read in Hebrew Saniph (), which is called by many a headdress, and in this they want the dignity of the priest to be understood, that he, having removed the filth of sins, may have a clean priesthood. This is how the Jews interpret it. But our argument is that the priest is great, to whom it is said: You are a priest forever, according to the order of Melchizedek (Ps. CIX, 4). But since he (the angel) cannot be seen by himself, he is shown to the prophet by the Lord standing before the angel of the Lord, whom they wish to be the angel of great counsel, not because one and another are, or that we should accept two persons in the Son; but that he is shown to be the same and as one, and is said to appear as if in the form of a defiled man and as if an angel, mediating between God and men. However, they attempt to show that he is not Jesus son of Josedech, because it is not appropriate in the present place for him to be called the son of Josedech, who in other places, and where Jesus is truly called the son of Josedech, is always considered under the name of the Father. Therefore, Jesus is seen standing and standing firmly; and Satan stood at his right hand to oppose him. For he was tempted in every way without sin. And in the Gospel, the tempter approaches him, always seeking to oppose him with his right hand and his powers. And that which follows: The Lord rebuke you, Satan, and the Lord rebuke you, who choose Jerusalem, they have said, because the Father and the Son are Lord, and in the 109th psalm we read: The Lord said to my Lord, sit at my right hand. The Lord speaks to another Lord, not because the Lord who speaks cannot rebuke, but because out of the unity of nature, when the other rebukes, he himself who speaks rebukes. For he who sees the Son, sees also the Father (John 14:9); and this is he who chose Jerusalem, the Church which contemplates the peace of the Lord. But the tower taken out of the fire can rightly be understood as one who, while he is in Babylon, is not consumed by the fire of Babylon, nor touched by the flame of this world. Therefore Moses also sees a great vision in the desert, in which the bush was burning, but was not consumed (Exodus 3). This Jesus was clothed in filthy garments; although he had not committed any sin, he was made sin for us, and he himself carries our infirmities, and suffers for us, and we thought of him as being in sorrow, and in wounds, and in anguish. But he was wounded for our transgressions (Isaiah 53:4). And in the Apostle we read: Christ redeemed us from the curse of the law, by becoming a curse for us (Galatians 3:13). Here in the twenty-first psalm it says: Far from my salvation are the words of my offenses (Psalm 22:1). And in the sixty-eighth psalm: O God, you know my foolishness, and my sins are not hidden from you (Psalm 69:6). All the garments that are called dirty will be taken away from him when he has washed away our sins, so that because he was clothed in dirty garments, we may hear after baptism: May your garments always be white (Eccl. IX, 8): and the whole Church of believers hears through Isaiah: Wash, be clean (Isa. I, 16). And she is prophesied about in the Song of Songs: Who is this that ascends, white (Cant. III, 6)? But take the incarnation of Him, which is from the earth, and is signified in the feet. Understand the clean robe over His head, understand the splendor of divine majesty, so that he may seem to be adorned as one and the same according to man, and according to God.
Now when he speaks of “uncleanness” here, the mere perusal of the passage is enough to show that he meant “sin” to be understood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where “the filthy garments” are removed from off the high priest, and it is said to him, “I have taken away your sins.” Well now, I rather think that all these passages, and others of like import, which point to the fact that humanity is born in sin and under the curse, are not to be read among the dark recesses of the Manichaeans but in the sunshine of Catholic truth.
With filthy garments: Negligences and sins.
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Summary
Zechariah 3:3 presents a pivotal moment in the prophet's second vision, depicting Joshua the High Priest standing before the Angel of the Lord, conspicuously "clothed with filthy garments." This striking image immediately establishes a scene of profound spiritual defilement and unworthiness, setting the stage for a dramatic divine confrontation and subsequent demonstration of God's sovereign grace and cleansing power. The verse encapsulates the dire state of human sinfulness and the absolute necessity of divine intervention for restoration.
Context
Literary Context
Zechariah 3:3 is an integral part of Zechariah's second night vision (Zechariah 3:1-10), which unfolds as a dramatic courtroom scene. Following the vision of the four horns and four smiths (Zechariah 1:18-21), this vision shifts focus to the spiritual condition of Israel's leadership and, by extension, the nation itself. The preceding verses (Zechariah 3:1-2) introduce the key players: Joshua the High Priest, Satan the accuser, and the Angel of the Lord, who acts as both judge and advocate. Verse 3 specifically highlights Joshua's visually defiled state, which is the very ground upon which Satan brings his accusations, thus intensifying the tension and underscoring the gravity of the High Priest's position before the divine court. The subsequent verses (Zechariah 3:4-5) provide the divine resolution to Joshua's predicament, making verse 3 the critical point of revelation regarding the problem of sin.
Historical & Cultural Context
The prophet Zechariah delivered his messages during the post-exilic period, around 520 BC, approximately 16 years after the first wave of Jewish exiles returned from Babylon. This was a challenging time for the returned community, as they faced internal apathy, external opposition, and the daunting task of rebuilding the Second Temple in Jerusalem. Joshua (also known as Jeshua) was the High Priest, serving alongside Zerubbabel, the civil governor, as key leaders in this rebuilding effort (as seen in Ezra 3:2). In ancient Israelite culture, the High Priest held a sacred office, representing the people before God and mediating atonement. His garments were meticulously prescribed for purity and holiness (see Exodus 28), making Joshua's "filthy garments" a profound symbol of impurity, not only personal but also representative of the nation's collective sin and defilement accumulated during exile and through ongoing spiritual shortcomings. His "standing before the angel" implies a formal, judicial setting, akin to being in the divine presence or a heavenly court.
Key Themes
Zechariah 3:3 vividly contributes to several overarching themes within the book of Zechariah and broader biblical theology. Firstly, it underscores The Reality and Pervasiveness of Sin, illustrating that even a high priest, representing a chosen people, is deeply stained by unrighteousness. Joshua's filthy garments are a powerful symbol of the nation's spiritual defilement. Secondly, the verse highlights The Absolute Necessity of Divine Cleansing and Atonement, as human effort or ritual alone cannot remove such profound spiritual impurity. This sets the stage for God's gracious intervention. Thirdly, it introduces the theme of Divine Intercession and Advocacy, where the Angel of the Lord intervenes on behalf of Joshua against Satan's accusations (as seen in Zechariah 3:1-2), demonstrating God's unwavering commitment to His covenant people despite their failings. Finally, this vision foreshadows God's Gracious Restoration and Forgiveness, which is fully realized in the subsequent verses when Joshua's filthy garments are removed and replaced with clean ones, signifying God's willingness to purify and restore His people for service. This act of divine grace provides hope for a new beginning for the post-exilic community and for all who acknowledge their need for God's cleansing.
Exposition and Analysis
Key Word Analysis
This name (H3091), derived from "Jehovah" and "to save," literally means "Jehovah-saved" or "the Lord saves." In this context, it refers to Joshua the High Priest, a significant leader in the post-exilic community. The very meaning of his name foreshadows the divine salvation and cleansing he is about to experience, highlighting God's initiative in his restoration.
The Hebrew word (H6674) conveys a strong sense of extreme defilement, suggesting something soiled or excrement-stained. This term is far more potent than merely "dirty"; it implies utter repulsiveness and abominable impurity in God's sight, emphasizing the severity of the sin and unrighteousness that Joshua's garments symbolize.
This term (H4397) generally means "messenger" or "deputy." However, in the context of Zechariah 3, particularly given the divine authority and actions attributed to him (rebuking Satan, commanding the removal of garments), "the angel" is widely understood as the Angel of the Lord, often interpreted as a pre-incarnate manifestation of Christ or a divine representative acting with God's full authority. His presence signifies a direct divine encounter and judgment.
Verse Breakdown
"Now Joshua was clothed with filthy garments"
This clause immediately establishes the visual and spiritual state of Joshua. The "filthy garments" are a powerful symbol of sin, impurity, and unrighteousness. They represent not only Joshua's personal failings but also the collective sin and defilement of the nation of Israel, particularly in light of their history of idolatry and the impurity incurred during the Babylonian exile. The fact that he "was clothed" with them indicates a pervasive state of defilement, a condition from which he cannot extricate himself.
"and stood before the angel"
This phrase places Joshua in a position of accountability and judgment. "Standing before the angel" implies a divine court or a formal audience with a divine messenger, where his spiritual condition is laid bare. It signifies a moment of divine scrutiny, where his unworthiness for his high priestly office and for representing a holy God is made manifest. This setting underscores the gravity of the situation and the absolute holiness of the divine presence.
Literary Devices
Zechariah 3:3 employs several powerful literary devices to convey its profound theological message. The most prominent is Symbolism, where the "filthy garments" serve as a vivid and visceral representation of sin, impurity, and spiritual unworthiness. This is not merely a description of dirty clothes but a profound theological statement about the High Priest's (and Israel's) defiled state before a holy God. The contrast between the expected purity of a high priest's attire and Joshua's "filthy garments" creates a stark Juxtaposition, highlighting the severity of the spiritual problem. Furthermore, the scene functions as an Allegory, where Joshua the High Priest is not merely an individual but stands as a representative figure for the entire nation of Israel. His cleansing and restoration, therefore, allegorically prefigure God's promise of purification and renewal for His covenant people. The entire encounter is presented as a Dramatic Scene, unfolding like a courtroom drama with an accuser (Satan), a defendant (Joshua), and a divine judge/advocate (the Angel of the Lord), which serves to heighten the tension and emphasize the cosmic significance of God's redemptive work.
Theological and Thematic Connections
Zechariah 3:3 is a profound theological statement on the nature of sin and the necessity of divine grace. It powerfully illustrates the universal human condition: even those set apart for sacred service are inherently defiled by sin and utterly incapable of standing righteous before a holy God on their own merit. Joshua's filthy garments are a visual sermon, echoing the truth that "all our righteous deeds are like a polluted garment" (Isaiah 64:6). This verse sets the stage for the miraculous intervention of God's grace, where He takes the initiative to cleanse and restore, demonstrating that salvation is entirely a work of divine mercy, not human achievement. It underscores the biblical theme of imputation, where unrighteousness is removed and righteousness is bestowed, a foundational concept for understanding atonement.
Reflection and Application
Zechariah 3:3 offers a deeply humbling yet profoundly hopeful reflection for every believer. It compels us to confront the reality of our own sinfulness, reminding us that apart from Christ, our best efforts and our most righteous deeds are stained and insufficient to stand before a holy God. Just as Joshua stood exposed in his defilement, we too are utterly dependent on God's grace for cleansing and acceptance. This verse calls us to a posture of humility, acknowledging our spiritual bankruptcy and the pervasive nature of sin in our lives. However, it also inspires immense hope, for it foreshadows the divine intervention that removes our "filthy garments" and clothes us in righteousness. For the Christian, this means resting in the finished work of Christ, knowing that our standing before God is not based on our performance but on His perfect sacrifice. It encourages us to live in the freedom of forgiveness, empowered by the Holy Spirit, and to walk in the newness of life that comes from being clothed in Christ's righteousness.
Questions for Reflection
FAQ
Why were Joshua's garments "filthy," and what does that symbolize?
Joshua's garments were "filthy" (Hebrew: tsôwʼ) not necessarily in a literal, physical sense, but in a profound spiritual and symbolic way. As the High Priest, Joshua represented the entire nation of Israel before God. His "filthy garments" symbolized the collective sin, impurity, and spiritual defilement of the people, accumulated through their history of idolatry, disobedience, and the uncleanness incurred during the Babylonian exile. It also represented his own personal failings and unworthiness for such a holy office. In the Old Testament, garments often symbolized character or spiritual state, and for a priest, purity was paramount. Thus, his defiled attire highlighted the pervasive nature of sin and the inability of humanity, even its most consecrated representatives, to stand righteous before a holy God without divine intervention. This visual imagery underscores the desperate need for God's cleansing and atonement, which is subsequently provided in Zechariah 3:4-5.
Christ-Centered Fulfillment
Zechariah 3:3 finds its ultimate and most profound fulfillment in Jesus Christ. Joshua, the High Priest, stands as a representative figure, his "filthy garments" symbolizing the pervasive sin of humanity. This vision powerfully foreshadows the work of Jesus, who is the true and ultimate High Priest, "holy, innocent, unstained, separated from sinners, and exalted above the heavens" (Hebrews 7:26). Unlike Joshua, Jesus bore no sin of His own, yet He willingly took upon Himself the "filthy garments" of our sin, becoming sin for us so that we might become the righteousness of God in Him (2 Corinthians 5:21). Just as the Angel of the Lord intervened for Joshua, Jesus Himself is our divine Advocate, standing before the Father, not to accuse, but to intercede on our behalf against the accusations of Satan (1 John 2:1 and Romans 8:34). Through His atoning sacrifice on the cross, Jesus provides the ultimate cleansing, removing our filthy garments of sin and clothing us with His own perfect righteousness, offering us a new identity and a clean standing before God (Revelation 7:14). Thus, Zechariah 3:3 beautifully illustrates the desperate need for a divine solution to sin, a need perfectly met in the person and work of Jesus Christ, our great High Priest and Savior.