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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
Historical Reception
One surviving comment on this verse from the historical church.
(Vers. 6, 7.) And the angel of the Lord stood and testified to the angel of the Lord saying: Thus says the Lord of hosts: If you walk in my ways and keep my custody, you shall also judge my house and keep my courts and I will give you those who walk among those who stand here. LXX: And the angel of the Lord stood and testified to Jesus saying: Thus says the Lord Almighty: If you walk in my ways and keep my commandments, and you shall judge my house; and if you keep my courtyard, I will give you those who dwell among those who stand here. Following the order of the proposed interpretation, the Hebrews understand the following words spoken to Jesus, son of Josedech, by the angel of the Lord: that after the removal of dirty garments and the restoration of the dignity of the priesthood, he is commanded according to what is written in the Gospel: 'Behold, you are healed, sin no more, lest anything worse happen to you' (John 5:14); and a reward is promised to him if he walks in the ways of the Lord and keeps His commandments, that he may be the judge of His house, that is, the high priest who perseveres in the temple and guards its courts and vestibules, and may the Lord grant him assistance from the number of the angels (who at that time stood before Him) to surround him and protect him from all enemy deceit. According to our companions who refer all these things to the Lord Savior, this seems difficult, what Jesus says by the angel: If he walks in the ways of the Lord and keeps his commandments, he himself should judge his house, and guard its courts, and the Lord will give to those who walk with him. This is easily resolved if we consider him who deigned to take the form of a servant (Philippians 2). And though he was rich, he became poor for us (2 Corinthians 8). Therefore, whatever is said about the members, is referred to the body: our progress is the victory of the Lord. And when we have reached the perfect man, to the measure of the age of the fullness of Christ (Ephesians 4), he will judge the house of God, according to what the Apostle said: But Christ as a son over His own house, whose house we are (Hebrews 3:6). And to Timothy: If I delay, that you may know how you ought to conduct yourself in the house of God, which is the church of the living God, the pillar and ground of the truth (I Timothy 3:15). And not only will he judge his own house, but he will also keep the courts of the Lord, about which it is written: Worship the Lord in his holy courtyard (Ps. 28:2). However, he will judge or settle the matter with his lord, and according to the merits of each, some will be given ten cities and others five (Luke 19), and some will be appointed as prophets in the Church, and others as apostles, others as teachers, others performing miracles (1 Cor. 12), some having concern for the eyes, others for the hands, others for the feet, according to what we read: God stands among the gods' assembly; among them he judges gods (Ps. 82:1). He also gave him ministers of the number of the angels, who, being constituted in the flesh, are like unto the angels, and of whom the Apostle spoke: Our citizenship is in heaven (Phil. 3:20). For if the angels neither marry nor are given in marriage, and those who persevere in virginal continence are like unto the angels (Matt. 22), why should we not consider the apostles and the saints given by Jesus, who assist him in the Church, and never have wavering feet, but stand with the Lord standing?
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Summary
Zechariah 3:6 marks a pivotal moment in the third of Zechariah's eight night visions, where the Angel of the LORD, having just overseen the symbolic cleansing and re-robing of High Priest Joshua, issues a solemn declaration. This verse transitions from the dramatic courtroom scene of accusation and divine vindication to a formal charge, setting the stage for the conditions and responsibilities that accompany God's grace and restoration, particularly for those in leadership.
Context
Literary Context
Zechariah 3:6 is embedded within the third of Zechariah's eight night visions, a series of prophetic revelations given to the prophet between 520-518 BC. This particular vision (Zechariah 3:1-10) focuses on Joshua the High Priest, who represents both the spiritual leadership and the entire nation of Israel. Immediately preceding verse 6, the vision depicts Joshua standing before the Angel of the LORD, accused by Satan, yet divinely vindicated. His "filthy garments," symbolizing the sin and defilement of the nation and its priesthood, are removed, and he is clothed with "rich robes" and a "clean turban," signifying purification and restoration to a place of honor and priestly service. Verse 6 thus serves as a crucial transition, moving from the act of cleansing and restoration to the implications and conditions of that renewed status, setting up the subsequent divine charge in Zechariah 3:7.
Historical & Cultural Context
The visions of Zechariah were given to the Jewish exiles who had returned to Jerusalem from Babylonian captivity (538 BC onwards) under the leadership of Zerubbabel (political) and Joshua (religious). This was a period of immense challenge and discouragement. The Temple, destroyed by the Babylonians, lay in ruins, and the people faced opposition and apathy in its reconstruction. The priesthood, represented by Joshua, was likely seen as defiled and ineffective due to the nation's past sins and the trauma of exile. The vision of Joshua's cleansing and subsequent charge was therefore deeply encouraging, affirming God's commitment to His covenant people and His intention to restore their spiritual leadership and Temple worship. The concept of a high priest representing the people before God was central to Israelite worship, as seen in Leviticus 16, and the integrity of this office was vital for national spiritual health.
Key Themes
This verse, within its broader context, contributes significantly to several key themes in Zechariah and the Old Testament. Firstly, it highlights the theme of Divine Grace and Restoration, demonstrating God's initiative in cleansing His people and restoring them to service, despite their sin, as also powerfully depicted in Ezekiel 36:25-27. Secondly, it underscores the theme of Accountability and Obedience, emphasizing that divine favor is not unconditional license but comes with a serious call to faithful living and adherence to God's commands, particularly for those in positions of spiritual authority, echoing the principles found in Deuteronomy 28:1-14. Thirdly, the appearance of the "Angel of the LORD" (often understood as a Christophany) points to the theme of Divine Presence and Intervention, affirming that God is actively involved in the affairs of His people, guiding and directing them, a truth consistently revealed throughout the prophetic books, such as in Isaiah 63:9.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to despatch as a deputy," this term refers to a messenger, specifically, of God. While it can denote a human ambassador or prophet, in this context, "the Angel of the LORD" (H3068 + H4397) is a distinct and significant divine figure, often interpreted as a pre-incarnate appearance of Jesus Christ. This figure acts as God's representative, speaking with divine authority and carrying out divine judgments and declarations, as seen in numerous Old Testament encounters.
This is the Tetragrammaton (YHWH), the proper personal name of the God of Israel, derived from the root "to be" or "to exist," signifying "the self-Existent One" or "the Eternal." Its use here, in conjunction with "Angel," underscores the divine authority and identity of the speaker, indicating that the message is not merely from a created messenger but carries the full weight and authority of God Himself, the covenant-keeping God of Israel.
This primitive root means "to duplicate or repeat," and by implication, "to protest" or "testify" (as by reiteration). It conveys the sense of a solemn, weighty declaration, an earnest admonition, or a formal charge, rather than an objection or disagreement. It implies a serious warning or the laying down of conditions, emphasizing the gravity and binding nature of the ensuing divine instructions.
Verse Breakdown
"And the angel of the LORD"
This phrase identifies the divine messenger who has just overseen Joshua's cleansing. As noted in the key word analysis, "the Angel of the LORD" is a specific, often divine, manifestation of God in the Old Testament, acting with supreme authority. His presence signifies a direct, authoritative communication from God Himself.
"protested unto Joshua"
The verb "protested" (Hebrew ʻûwd) indicates a solemn, weighty declaration or a formal charge, not an objection. It conveys the seriousness and binding nature of the message about to be delivered. The declaration is directed specifically "unto Joshua," signifying that the High Priest, representing the entire priesthood and the nation, is the direct recipient of this crucial divine instruction and warning.
"saying"
This participle indicates that the solemn declaration is immediately followed by the content of the message. It sets up the subsequent verses (Zechariah 3:7-10), which detail the conditions, responsibilities, and future promises contingent upon Joshua's obedience.
Literary Devices
Zechariah 3:6 employs several literary devices to convey its profound message. The primary device is Symbolism, where the "Angel of the LORD" functions as a divine representative, embodying God's direct intervention and authority. Joshua, the High Priest, is also a Symbol, representing both the spiritual leadership and the entire nation of Israel, making the charge given to him applicable on a broader scale. The entire scene is a Vision, a common prophetic literary form in Zechariah, allowing for the communication of complex theological truths through vivid imagery. The use of the verb "protested" (Hebrew ʻûwd) carries a strong sense of Emphasis and Solemnity, underscoring the gravity and binding nature of the divine pronouncement that follows. This solemn declaration serves as a Foreshadowing of the conditions and promises that will be laid out, building anticipation for the subsequent verses.
Theological and Thematic Connections
Zechariah 3:6 underscores a profound theological truth: divine grace and restoration are invariably accompanied by a call to obedience and responsibility. Having been divinely cleansed and re-robed, Joshua is now held to a higher standard, signifying that God's favor is not a license for complacency but an empowerment for faithful service. This principle resonates throughout Scripture, demonstrating that a renewed relationship with God necessitates a renewed commitment to His ways. It highlights the serious nature of God's commands and the accountability of those entrusted with spiritual leadership, emphasizing that God's covenant blessings are contingent upon walking in His statutes.
Reflection and Application
Zechariah 3:6 serves as a powerful reminder that God's grace, while freely given, calls us to a life of intentional obedience. Just as Joshua was cleansed and then charged with specific responsibilities, so too are believers, having been purified by Christ, called to walk in a manner worthy of their new identity. This verse compels us to consider the seriousness with which we approach God's Word and His call upon our lives. For those in positions of spiritual leadership, it is a stark reminder of the heightened accountability that comes with influence; our conduct must reflect the holiness and truth of the God we serve. For every believer, it signifies that genuine transformation leads to a desire to honor God with our lives, demonstrating that our spiritual cleansing is not an end in itself, but a beginning of faithful discipleship.
Questions for Reflection
FAQ
What is the significance of the "Angel of the LORD" in this verse?
The "Angel of the LORD" (Hebrew: mălʼâk Yᵉhôvâh) is a highly significant figure in the Old Testament, often understood as a pre-incarnate appearance of Jesus Christ (a Christophany). This figure acts as God's direct representative, speaking and acting with divine authority, as seen in encounters with Abraham (Genesis 22:11-18), Moses (Exodus 3:2-6), and Gideon (Judges 6:11-24). In Zechariah 3:6, the Angel's solemn declaration to Joshua carries the full weight of God's own voice, underscoring the divine origin and binding nature of the instructions that follow.
Christ-Centered Fulfillment
Zechariah 3:6, with its solemn declaration from the Angel of the LORD to Joshua, finds its ultimate fulfillment in the person and work of Jesus Christ. Joshua, the High Priest, stands as a symbolic figure representing a priesthood that, despite divine cleansing, remained imperfect and subject to human frailty and sin. The "protest" or solemn charge given to Joshua foreshadows the perfect, unblemished standard of righteousness that only Christ could fully meet. Jesus is the true and eternal High Priest, not merely cleansed of sin, but entirely without sin, as affirmed in Hebrews 4:14-15. He perfectly fulfilled all the conditions of obedience and righteousness that Joshua and the Levitical priesthood could only imperfectly strive for. Through His singular, once-for-all sacrifice, Jesus not only removes our "filthy garments" of sin but also clothes us in His own perfect righteousness (2 Corinthians 5:21). The solemn charge given to Joshua for faithful service is perfectly embodied in Christ, who always did the will of the Father (John 8:29), establishing a new and living way for all who believe to draw near to God, not based on our obedience to a law, but on His perfect obedience and the cleansing power of His blood (Hebrews 10:19-22).