TRV
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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
Fourteen Centuries of Reception
4 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.
(Verse 8, 9.) Listen, great priest Jesus, and your friends who dwell before you, for they are men who foresee. Behold, I will bring my servant the East, for behold, the stone which I placed before Jesus, upon it are seven eyes. LXX: Listen, therefore, great priest Jesus, and your neighbors who sit before your face, for they are men who observe wonders, that is, spectators of miracles, for behold, I will bring my servant the East, for the stone which I placed before Jesus, upon it are seven eyes. Our people in this place are being hindered by the Jews, because according to the context and the wording of the discourse, they should understand Jesus the priest as the son of Josedech, rather than the Lord and Savior. For if the discourse is about the Lord, and it is said about Christ: 'Hear, O great Jesus the priest', who is it referring to: 'Behold, I will bring forth my servant the East, who is called by another name, and he has been given before Jesus, and upon this stone there are seven eyes?' On the contrary, our opponents strive to assert that Jesus is the great High Priest, and the East, and the Stone, according to different understandings, are called Christ. But how this can be said of himself is very difficult to explain. Therefore, those who want Jesus to be the son of Josedech, the great High Priest, interpret his friends who dwell or sit before him, and who are men bearing signs, as his disciples and prophets. For prophets are placed as signs of future events. So what is it that Jesus and his friends are compelled to hear: I will bring my servant, the East, and the rest? Above, God had promised (or permitted) Jesus, the great high priest, that if he walked in his ways and kept his commandments, he would judge his house, guard his courts, and give him ministers of angelic dignity. Now he says the same to him and his friends, full felicity and perfect blessedness that will come when the East arrives, of whom it is written: Behold, a man named the East (Zach. VI, 12). And in Malachi: The sun of justice shall arise to you that fear my name, and health in his wings (Mal. IV, 2). And in Numbers: A star shall rise out of Jacob, and a man shall spring up of Israel (Num. XXIV, 17). In the Gospel also we read very clearly about Christ: In whom the Orient from on high hath visited us: To enlighten them that sit in darkness, and in the shadow of death: to direct our feet into the way of peace (Luke I, 78). He himself is called the Rising Sun and the Cornerstone, because he unites both peoples and joins two walls into one house: He is the stumbling stone for unbelievers, of whom it is said in the Psalms: The stone which the builders rejected has become the cornerstone: This is from the Lord. On this stone, there are seven eyes, of which Isaiah speaks: A shoot will come forth from the stump of Jesse, and a branch from his roots will bear fruit. The Spirit of the Lord will rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and reverence for the Lord, and his delight will be in the fear of the Lord. Those who want to understand the great High Priest, and his friends the Lord Savior, and his disciples, interpret them as men of miracles, and predictors, in such a way that they refer to the apostles (or disciples who have seen his mystical signs and have known the future from the present), while in the case of the man blind from birth (John 9), they interpret the restored eyes as referring to the Gentile people, and in the case of the woman with the flowing blood (Matthew 9), they explain that the Church is freed through the works of blood. Now, what follows is understood by lovers of history about Christ, that after Jesus, the son of Josedech, they say that Christ will come. For this is what it means to be before Jesus, that is, in His presence, and to be called a stone for strength and power, by which He will shatter all kingdoms, which we also read about in Daniel, when the stone was cut out of the mountain without hands (Dan. II).
One day: Viz., the day of the passion of Christ, the source of all our good: when this precious stone shall be graved, that is, cut and pierced, with whips, thorns, nails, and spear.
The stone: Another emblem of Christ, the rock, foundation, and corner stone of his church.-- Ibid.
Seven eyes: The manifold providence of Christ over his church, or the seven gifts of the spirit of God.-- Ibid.
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Summary
Zechariah 3:9 unveils a profound prophetic vision centered on a mysterious "stone" laid before Joshua the High Priest, symbolizing a foundational element of God's redemptive plan. This stone, marked by "seven eyes" and divinely engraved, signifies God's perfect omniscience and deliberate action in bringing about a singular, decisive event that will completely remove the iniquity of the land. The verse powerfully foreshadows the coming Messiah and His atoning work, establishing a new era of spiritual cleansing and restoration for God's people.
Context
Literary Context
Zechariah 3:9 immediately follows the dramatic vision of Joshua the High Priest standing before the Angel of the LORD, accused by Satan. In the preceding verses Zechariah 3:1-5, God intervenes decisively, rebuking Satan and commanding that Joshua's "filthy garments" be removed and replaced with "pure vestments" and a clean turban, symbolizing his cleansing and restoration to priestly office. This act of divine purification sets the stage for verse 9, which then introduces a "stone" as the means by which a broader, more profound removal of iniquity will occur, extending beyond Joshua's personal cleansing to the entire land. The vision then transitions in Zechariah 4 to Zerubbabel and the rebuilding of the Temple, suggesting a connection between the "stone" and the physical and spiritual restoration of Israel.
Historical & Cultural Context
Zechariah prophesied during the early post-exilic period (c. 520-518 BC), alongside Haggai. The Jewish exiles had returned from Babylon to a desolate Jerusalem, facing immense challenges in rebuilding the Temple and their national life. Morale was low, and spiritual apathy was prevalent. The people struggled with their identity and purpose, often questioning God's faithfulness given their circumstances. In this context, Zechariah's visions served to encourage the community, assure them of God's continued presence and covenant faithfulness, and provide hope for a future messianic deliverance and restoration. The imagery of a "stone" and the removal of "iniquity" would have resonated deeply with a people burdened by the consequences of their past sins and longing for divine intervention to restore their land and their relationship with God.
Key Themes
This verse contributes significantly to several major themes in Zechariah and the broader prophetic literature. Firstly, it highlights the theme of Divine Sovereignty and Initiative, emphasizing that God Himself lays the stone and performs the engraving and the removal of iniquity, underscoring His active role in salvation. Secondly, it introduces a crucial Messianic Theme, with the "stone" widely interpreted as a prophetic reference to the coming Messiah, who would be the foundation of God's redemptive work, echoing themes found in Isaiah 28:16 and Psalm 118:22. Thirdly, the promise to "remove the iniquity of that land in one day" points to the theme of Atonement and Radical Cleansing, signifying a complete and decisive act of purification from sin, which is central to God's covenant promises and finds its ultimate fulfillment in the New Testament, as seen in Hebrews 9:26.
Exposition and Analysis
Key Word Analysis
This word (H68) refers to a literal stone, but in prophetic contexts, it often carries significant symbolic weight, representing a foundation, a test, or a person. Here, "the stone that I have laid" points to a divinely appointed and foundational entity, crucial to God's plan. Its placement "before Joshua" suggests its relevance to the priestly and redemptive work.
The word (H5869) literally means "eye" but can also refer to a fountain or outward appearance. In the context of "seven eyes," it symbolizes perfect vision, complete knowledge, and divine omniscience. The number seven (H7651, shebaʻ) consistently denotes completeness and perfection in biblical numerology, indicating God's full and comprehensive oversight of this stone and its purpose.
This primitive root (H4185) means "to withdraw," "to depart," or "to take away." The active voice "I will remove" emphasizes God's direct and decisive action. Coupled with "iniquity" (H5771, ʻâvôn'), which signifies perversity, moral evil, or sin, it promises a complete and thorough eradication of the guilt and power of sin, not merely a covering or temporary pardon.
Verse Breakdown
"For behold the stone that I have laid before Joshua"
This clause introduces the central image of the prophecy: a divinely chosen and placed "stone." The phrase "I have laid" emphasizes God's sovereign initiative and deliberate action. Its placement "before Joshua" links this foundational element directly to the high priestly office and the ongoing work of atonement and intercession, suggesting a connection to the spiritual restoration of Israel.
"upon one stone [shall be] seven eyes"
This highly symbolic phrase describes the stone as having "seven eyes." "One stone" (H259, ʼechâd') underscores its singularity and uniqueness. The "seven eyes" represent God's perfect and complete knowledge, wisdom, and omnipresent watchfulness. It signifies that this stone and its purpose are under the full, discerning gaze of the Almighty, ensuring its perfect execution and fulfillment.
"behold, I will engrave the graving thereof, saith the LORD of hosts"
This declaration further emphasizes God's direct involvement. "Engrave the graving" (from H6605, pâthach' and H6603, pittûwach') implies meticulous design, divine purpose, and irreversible commitment. It suggests that the stone's ultimate function and identity are divinely inscribed, unalterable, and perfectly aligned with God's will. The authoritative declaration "saith the LORD of hosts" (H5002, nᵉʼum' and H3068, Yᵉhôvâh H6635, tsâbâʼ') underscores the absolute certainty and power behind this divine promise.
"and I will remove the iniquity of that land in one day."
This climactic promise reveals the ultimate purpose of the stone and God's work upon it. The "removal of iniquity" (H5771, ʻâvôn') signifies a complete and decisive cleansing from sin, not just for individuals but for the entire "land" (H776, ʼerets'), representing the nation and its spiritual condition. The phrase "in one day" (H259, ʼechâd' H3117, yôwm') is crucial, pointing to a singular, monumental, and effective event that accomplishes this profound atonement, signifying the completeness and finality of God's redemptive act.
Literary Devices
Zechariah 3:9 is rich in Symbolism, with the "stone" being the most prominent example, representing a foundational element of God's redemptive plan, ultimately pointing to the Messiah. The "seven eyes" are also highly symbolic, embodying God's Omniscience and perfect oversight, often interpreted as the fullness of the Holy Spirit. The phrase "engrave the graving thereof" utilizes Repetition (a form of polyptoton) to emphasize the precision, intentionality, and divine craftsmanship involved in God's work on this stone, highlighting His unchangeable purpose. The concluding promise, "I will remove the iniquity of that land in one day," serves as a powerful Prophetic Declaration, delivering a future promise with divine authority and emphasizing the decisive and complete nature of God's redemptive act. The use of "behold" twice at the beginning of clauses acts as an Interjection or Exclamatory Particle, drawing the reader's immediate attention to the profound significance of the vision.
Theological and Thematic Connections
Zechariah 3:9 stands as a pivotal Old Testament prophecy, deeply embedded in the grand narrative of God's redemptive plan. The "stone" functions as a significant theological symbol, representing divine provision for salvation and restoration. Its connection to God's omniscience through the "seven eyes" underscores that this redemptive work is not arbitrary but perfectly conceived and executed by an all-knowing God. The ultimate promise of removing "iniquity... in one day" points directly to the core of biblical theology: atonement. This verse anticipates a singular, decisive event that would accomplish complete and final purification from sin, a concept foundational to both the Old Covenant sacrificial system and its ultimate fulfillment in the New Covenant. It highlights God's unwavering commitment to cleanse His people and restore them to a right relationship with Him, demonstrating His justice and His boundless mercy.
Reflection and Application
Zechariah 3:9 offers profound hope and assurance to believers today. It reminds us that God has a sovereign, meticulously planned, and perfectly executed strategy for dealing with the pervasive problem of sin. The "stone" points to a divine provision that is utterly reliable and foundational. For us, this means that our cleansing and reconciliation with God are not dependent on our own imperfect efforts or rituals, but on God's decisive act. The promise of iniquity being removed "in one day" should fill us with immense gratitude and peace, knowing that the work of atonement is complete and effective. This verse calls us to trust in God's perfect wisdom and power, to rest in the finished work of salvation, and to live in light of the complete forgiveness and cleansing He has provided. It encourages us to look to Christ, the true "stone," as the source of our hope, purification, and ultimate restoration.
Questions for Reflection
FAQ
What is the "stone" mentioned in Zechariah 3:9?
The "stone" in Zechariah 3:9 is a rich prophetic symbol, widely understood to refer to the Messiah, Jesus Christ. While it may have had a partial, immediate fulfillment in Zerubbabel's role in laying the foundation of the second Temple Zechariah 4:7-10, its ultimate and complete meaning points to Christ. He is the foundational cornerstone upon whom God builds His spiritual temple, the Church Ephesians 2:20, and the one through whom God's ultimate plan of salvation is enacted. This stone is divinely "laid," signifying its origin and purpose are from God Himself.
What do the "seven eyes" on the stone represent?
The "seven eyes" on the "one stone" symbolize God's perfect and complete omniscience, wisdom, and active oversight. The number seven in biblical numerology often signifies completeness or perfection. In later prophetic literature, particularly in Revelation 5:6, these "seven eyes" are explicitly identified with "the seven Spirits of God sent out into all the earth." This connection suggests that the "seven eyes" represent the fullness and perfection of the Holy Spirit, through whom God exercises His divine knowledge and power to accomplish His redemptive purposes concerning the Messiah. It assures us that God's plan for this stone is executed with absolute divine awareness and perfect insight.
How can iniquity be removed "in one day"?
The promise to "remove the iniquity of that land in one day" points to a singular, decisive, and complete act of atonement. This is a powerful prophetic foreshadowing of the work of Jesus Christ on the cross. On that "one day," through His sacrificial death, Jesus bore the sins of humanity, satisfying divine justice and making full and complete atonement for sin. His finished work on the cross provides a way for the complete removal of sin's guilt and power for all who believe, as highlighted in Hebrews 9:26, where it states that Christ "has appeared once for all at the end of the ages to put away sin by the sacrifice of himself." This "one day" signifies the finality and efficacy of Christ's atoning sacrifice.
Christ-Centered Fulfillment
Zechariah 3:9 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "stone that I have laid" is none other than Jesus, who is the foundation and cornerstone of God's redemptive plan, rejected by human builders but chosen and precious in God's sight (Psalm 118:22; Matthew 21:42). The "seven eyes" upon this stone, representing divine omniscience and the fullness of the Holy Spirit, are explicitly linked to the Lamb of God in Revelation, Jesus Christ, who possesses all wisdom and knowledge to execute God's perfect will. Most profoundly, the promise "I will engrave the graving thereof... and I will remove the iniquity of that land in one day" points directly to Christ's atoning sacrifice. On the cross, in that singular, momentous "day," Jesus, the Lamb of God who takes away the sin of the world, decisively and completely removed the guilt and penalty of sin. His death and resurrection accomplished what no human effort or ritual could, providing a full and final cleansing from all iniquity, thereby inaugurating a new covenant of grace where sin is no longer merely covered but eternally removed for those who believe (Romans 8:1-4). Thus, Zechariah 3:9 is a powerful Old Testament witness to the comprehensive, divine work of Christ in securing our salvation.