Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · minor prophets · Zechariah · Chapter 3
CHAP. III.
ANd he shewed me Joshua the high Priest standing before the Angel of the Lord: Of Zorobabel the Prince, Haggai prophesied, ch. 2. 23. that God would V. 1.make him as a signet, intimating hereby the restitution of the care that God anciently had of the line of David, that he might ever have a light amongst his people unextinct, as he had in the posterity of Zerubbabel, and finally in Christ that came of him, who liveth and reigneth for ever, although for a time suspended from the principality. Now because the state of the Jewes could not be compleatly flourishing, unlesse the Priest were also brought to that splendor by glorious apparell which he formerly had, and the authority to judge in things pertaining to God, which by his office belonged unto him, his restitution to these dignities by God assigned unto him, is here prophesied of. Zechary seeth him standing before the Angel of the Lord, in doing the office of his ministry unto him, and Satan standing at his right hand to resist him: where by the Angell, Christ is commonly understood, who is alwayes neare to those his servants in the ministry, that minister to God to assist them in this holy service, for the comfort of all such as are called to this office, and their Note. incouragement if they be faithfull, he will see that they shall not want gifts which be necessary for their function, if they seek unto him. But what is this, Satan standing at his right hand to resist him? His accusing of him before the Lord as unworthy here to minister for his sins: for if there be any thing amisse in any of Gods servants, the Devill is ready to accuse him of it, to procure, if he can, Gods rejecting of him, so that we had need to walk circumspectly, that we lye not open to his accusations. Touching this Joshua, he might certainly, saith Gualter, find somewhat against him, as namely a neglect Gualter.in common with others of building the house of God so long a time, and that he suffered so many Priests under him to sin so foulely in marrying strange wives, Ezra 10. and that it was in regard of his sins, appeareth v. 4. where the Lord saith that he had taken away his iniquity.
And the Lord said, the Lord rebuke thee Satan, even the Lord that hath chosen Jerusalem: V. 2.here the Trinity is thought by some to be intimated in that the Lord is thrice named, the Lord the Son said, the Lord the Holy Ghost rebuke thee, even the Lord being the Lord the Father that chose Jerusalem; thus when the Devill opposeth and accuseth the servants of God, the Lord taketh their part and reproveth him, which may be a great comfort to them that have been Note. humbled for their sins, and so have through Gods grace attained justification therefrom, as it seemeth by the next words that this Joshua had been. For he is said to have beeen a brand pluckt out of the fire, that is, out of the fire of adversity in Caldea and brought back to Jerusalem. And v. 3. he was cloathed in filthy garments; further to expresse his poor and low estate, to which he V. 3.had been brought. And v. 4. the doing away of his iniquity, is spoken of, to shew that he was now justified, and therefore the Devill could have nothing V. 4.against him, and in his coming to stand against him he had nothing but a check, and he an happy change of his raiment from filthy to glorious, viz. such pontificall robes as God anciently appointed his high Priest to be clad withall in his ministration, even exceeding the robes of Kings. Whence note that sin causeth abasement in this life, but in Christ is remedy for all the faithfull Note. against all their sins, and sin being done away the Devill may accuse them, but shall not be able to hurt them, but they, notwithstanding his malice, shall when they have been abased, be glorified, if not in this world, yet in that which is to come.
And I said, Let them set a fair mitre upon his head: Here the Prophet seeing a V. 5.preparation of priestly garments made for Joshua the high Priest, but no mitre yet spoken of, which yet was one ornament by God appointed out of his zeal Gualter.to the worship and service of God, that there might be no defect of glory in any thing about the high Priest, moveth for this also to be set upon his head, and it is done accordingly. Of the high Priests garments and mitre, see Exod. 28. 4. and what the Mitre was v. 36. a plate of Gold, whereupon was ingraven, Holinesse to the Lord. The Vulg. Lat. for mitre, hath Cidarim mundam, and the word signifieth either, or a crown or diadem: and for I said, he said, but the word with the pricks, as it now goeth foreign amar, I said, but the pricks taken away, he said, and it is most probable that it should goe so, for what authority had the Prophet to appoint what should be done, but only the Lord, who before commanded to cloath him in pontificall raiment, and as that, so this upon his word was immediately done; whereas if the Prophet had spoken, there should have been some word inserted intimating his humble suit to have it thus done. Moreover it is to be understood, that the most ancient translation of the Sept. hath it also, he said, and R. David was the first that rendred it thus, whom others since have followed, and if it be read without pricks, as all Hebrew was till the dayes of the Masoreth, first inventing the pricks, being of a later time, it signifieth he said. And by all these glorious ornaments put upon Joshua the present high Priest, was set forth his restitution that now should soon be, that he might minister in the Temple being built, in as great perfection of glory as ever any high Priest did before. But till the building was finished, although the ordinary Priests are said to have been set in their apparel to praise the Lord, yet the high Priest Ezra 3. 10.was not, yet all things being finished and the Temple coming to be dedicated, it was not to be doubted but that he was, and thenceforth the high Priest successively ministred there in the like glory, as Josephus expresly sheweth in many places.
If thou wilt walk in my wayes and keep my charge, then shalt thou judge my house, and I will give thee places to walk amongst those that stand by: Here is a further dignity of V. 7.the high Priest set forth of judging in difficult cases, as was of old appointed, Deut. 17. 8. but then he must walk uprightly as God injoined him, not priding himself in his high dignity, or abusing his power by himself or his sons, 1 Sam. 1.as Eli sometime did, wronging God in his sacrifices and grieving the people, till they had them in abomination.
For the next words the Vulg. hath it, I will give thee walkers of these, who stand by these, Hebr. and I will give to thee walkers amongst these standers: They that follow the N. Tr. will have the meaning to be, that Joshua doing, as was before said, should have after this life ended, a place amongst the Angels in heaven. But because the words will not bear that reading, the better sense is, I will give thee of my Angels to guard thee, as Ps. 34. and to assist thee against Satan and his Angels, who will be ready to oppose thee. For of good Angels some stand to minister unto him and to praise him continually, as Esay 6. and some are sent out for the good of those that are appointed to life, Heb. 1. 14. And this could not but be a great comfort unto him, and it is a comfort Note. and incouragement to all the faithfull at all times, that they have, whilest they keep their charge, a guard so mighty and glorious about them, but fail hereof, and this guard shall be withdrawn and in stead of it Satan cometh.
Hear now Joshua, thou and thy fellows that sit before thee, for they are men wondred V. 8.at, behold I will bring forth my servant the Branch: Heb. for men wondred at, it is men of portending, that is, men in whom other things to come, as in strange and prodigious signs are set forth, for such was Joshua the high Priest and his fellows, other holy Priests under the law, in them things to come under the Gospel being portended, and to this agreeth well that which followeth touching the Branch, that is, Christ Jesus, as if he had said, I would have you to hearken to that which I shall now speak, which is fuller of comfort then any thing hitherto said, yea, and in you it is portended or foreshewed, as in signs and figures, and therefore worthy by you especially to be attended to, that is, the coming of my servant the Branch, that is, Christ the high Priest, that excels all others in glory and the perfection of priestly glory. For so he is set forth at large and proved, Heb. 7. 8, 9, 10. And that of him the high Priest and other Priests, and that which they did in their ministration were types, is there also plainly shewed, the high Priests going into the most holy place with bloud for the expiation of sin typifying his offering of his own bloud, and then entring into heaven, as it were, with it to make propitiation for our sins, and the Priests killing and offering sacrifices dayly, typifying his suffering death upon the crosse to purge us from the uncleannesse of sin; thus Gualter, Lyra. Gualter. Calvin.and before him Lyra, but more briefly Calvin yet will not have Joshua and his fellow Priests called portentous signs for this, but because they were wondred at as Monsters by the wicked of those times for their rare piety, and forwardness about the works of the Temple, wherein they are much commended Ezra 3. 10. c. 6. 20. as Esa. 8. 18. he saith, I and my children are signs and wonders, the same word being used that is here. But Gualter reasoneth against this out of the consideration of the time when this was spoken, and the persons then in authority, Zorobabel and Joshua, and other holy Priests that were so far from being wondred at in way of detestation, that they were had in honour, as appeareth in Ezra the Priest, who came in the dayes of the next King Ezra 7. & 8.Artaxerxes, and the Priests joining with him in the service of God, and were much honoured by the people, and to him doe I subscribe. And for Christ being here set forth by the name of a Branch, it was most apt to signifie, and Esay 11. 1. Jer. 23. 5. Ch. 33.foreshew him springing out of the stock of Jesse, because he came even a branch growing out of the stubbe of a tree long before cut down, from which therefore no man would have expected it, nothing so long a time appearing, but it being thought dead. Of his calling him his servant, that hath been often spoken of before, and the Lord saith of himself that he came, not to be ministred to, but to minister, or serve.
Behold the stone that I have laid before Joshua, upon one stone shall be 7 eyes, I will ingrave V. 9.the graving thereof, and I will remove the iniquity of that land in one day: Here by the stone the same is doubtlesse set forth, that was by the Branch, even Jesus Christ called by Esay also a stone of foundation, and he is said to be laid before Joshua because here prophesied of unto him. But what are the 7 eyes upon this one stone? divers conjecture diversly, some say the spirit dwelling in Christ without measure filling him with eyes of understanding, so that he alone had a great number of eyes as it were, and because 7 is a number of perfection, it is said 7 eyes upon that one stone; others by these eyes will have the eyes of all the faithfull meant, which are set upon Christ, as Simeon saith, mine eyes have seen thy salvation, and of Abraham it is said, Abraham saw my day, and many Kings and Prophets desired to see that which ye see: Lastly some understand 7 Angels sent out by Christ into all parts for the good and preservation of his Church bringing for the proof hereof, ch. 4. 2. where a golden candlestick is seen with 7 lamps to give light.
And v. 10. these are said to bee the Lords eyes that run to and fro through the whole earth, and Rev. 5. 6. where 7 eyes are spoken of, and expounded to be 7 spirits sent out into all the earth, and said to be in the Lamb. But why these spirits should be thought to be Angels, I see no reason, yea there is rather reason why they should not be Angels, but the Holy Ghost because they are not said any where to be in Christ, but the spirit came down upon him, and he was full of the spirit, wherefore it is best understood by Jerome of the spirit with his manifold light and graces as eyes in Christ, so that although he be a stone we must not thinke him to be a dead thing, as a stone, but living and full of light, from which fulnesse his ministers receiving light inlighten and convert others unto him, and they truly are the eyes of his understanding, or the 7 lamps spoken of ch. 5. or spirits sent out to preach the Gospel.
For that other conceit of many mens eyes set upon him, it is altogether from the purpose, for although 7 be a sacred number setting forth the Spirit with his manifold gifts, yet the faithfull are no where thus called or said to be upon him, but in him, and they put him on, and it is not the eye, but the fight of the eye that is upon him, when the faithfull see him. For the Lords ingraving the graving, hereby is set forth the piercing of his body upon the crosse with nails and spear, because thus iniquity is done away in one day, the sacrifice expiatory being thus at once offered therefore. And well might this be set forth by graving upon a stone, because that is done with an instrument of iron piercing it, and to be the Lords doing, because by his predeterminate Act. 2. 23.counsell, he suffered.
Ye shall call every one his neighbour under the vine and fig tree: Here the Prophet concludeth with the great b…nefit of peace that should be by Christ, iniquity V. 10.being done away. In time of war men betake themselves to strong holds, or hide themselves in secret places, but in time of peace they sit securely abroad and recreate them in the shade of their vineyards, & therefore to set forth such peace that now should be to the faithfull, this metaphor is used. Yet by peace here not externall peace is so much meant, but internall, that of conscience arising upon justification from sin, yet amongst the faithfull themselves there followeth unity and peace when Christ dwels in the heart, there being none amongst them now that hurt or devour one another, as Esay 11. & 2. Mich. 4. Hag. 2. 9.