Seventh-day Adventist Bible CommentaryZechariah 3

Francis D. Nichol (ed.) and contributors

Zechariah 3:1

He shewed me. The fourth vision (vs. 1–10) was given to show the power of Christ “to vanquish the accuser of His people” (PK 583). It was given at a time when “the steady advancement made by the builders of the Temple greatly discomfited and alarmed the hosts of evil” (PK 582). See on ch. 1:8. Joshua. The first high priest after the Captivity. He is called Jeshua in Ezra 2:2, a transliteration of the Aramaic form of the name, instead of the Hebrew, as here. See further on Ezra 2:2. In this vision the high priest represents Israel standing before God. Angel of the Lord. That is, “the Angel which is the Lord,” meaning Christ (cf. Jude 9; see PK 584; see on Ex. 23:20, 21). Satan. Heb. haśśaṭan, literally, “the adversary.” The word comes from the verb śaṭan, which means “to accuse,” “to act, as an adversary.” The verb occurs in Ps. 38:20; 71:13; 109:4, 20, 29,; Zech. 3:1. The noun is applied to an earthly adversary in 1 Sam. 29:4; 2 Sam. 19:22; 1 Kings 5:4; 11:14, 23, 25; Ps. 109:6, and to an angel in Num. 22:22, 32. In each of these references the Hebrew noun is without the article. With the article the noun occurs 14 times in Job 1:6 to 2:7, and 3 times in Zech. 3:1, 2. In each of these instances it is translated “Satan.” Once the noun is translated “Satan” when it is without the article in the Hebrew (1 Chron. 21:1). To resist. Heb. śaṭan, “to accuse,” “to act as an adversary” (see above under “Satan”). While Joshua was interceding before God for his people, Satan stood close by to oppose and thwart his endeavors by bringing against Joshua and his people the charge of sinfulness (cf. 1 Peter 5:8; Rev. 12:10). He pointed to the transgressions of Israel as a reason why the people should not be restored to divine favor (see PK 583; cf. Zech. 1:11; 2:12). They did not deserve to be restored to the covenant relationship (see on Zech. 1:16).

Ellen G. White

1. Same Work Today—Joshua is represented as pleading with the Angel. Are we engaged in the same work? Are our supplications ascending to God in living faith? Are we opening the door of the heart to Jesus, and closing every means of entrance to Satan? Are we daily obtaining clearer light, and greater strength, that we may stand in Christ’s righteousness? Are we emptying our hearts of all selfishness, and cleansing them, preparatory to receiving the latter rain from heaven?

Now is the time when we are to confess and forsake our sins, that they may go beforehand to judgment and be blotted out (The Review and Herald, November 19, 1908).

1-3. False Accuser—Those who honor God and keep His commandments are subject to the accusations of Satan. The enemy works with all his energy to lead persons into sin. Then he pleads that on account of their past sins, he should be allowed to exercise his hellish cruelty on them as his own subjects. Of this work Zechariah has written. “And he shewed me Joshua the high priest”—a representative of the people who keep the commandments of God—“standing before the angel of the Lord, and Satan standing at his right hand to resist him.”

Christ is our High Priest. Satan stands before Him night and day as an accuser of the brethren. With his masterly power he presents every objectionable feature of character as sufficient reason for the withdrawal of Christ’s protecting power, thus allowing Satan to discourage and destroy those whom he has caused to sin. But Christ has made atonement for every sinner. Can we by faith hear our Advocate saying, “The Lord rebuke thee, O Satan; even the Lord that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?”

“Now Joshua was clothed with filthy garments.” Thus sinners appear before the enemy who by his masterly, deceptive power has led them away from allegiance to God. With garments of sin and shame the enemy clothes those who have been overpowered by his temptations, and then he declares that it is unfair for Christ to be their Light, their Defender (Manuscript 125, 1901).

If our lips have need of cleansing, if we realize our destitution, and come to God in contrition of heart, the Lord will remove the uncleanness. He will say to His angel, “Take away the filthy garments,” and clothe him with “change of raiment” (The Review and Herald, December 22, 1896).

The filthy garments are removed; for Christ says, “I have caused thine iniquity to pass from thee.” The iniquity is transferred to the innocent, the pure, the holy Son of God; and man, all undeserving, stands before the Lord cleansed from all unrighteousness, and clothed with the imputed righteousness of Christ. Oh, what a change of raiment is this!

This is the honor that God will bestow on those who are clothed with the garments of Christ’s righteousness. With such encouragement as this, how can men continue in sin? How can they grieve the heart of Christ (Manuscript 125, 1901)?

Men who have gone to great lengths in transgression, and who have never confessed their sins will seek to bring all the reproach possible upon those whom Satan has worked to destroy, but who have repented and humbled themselves before God, confessing their sins to the sin-pardoning Saviour, and receiving pardon. Men who have not repented of their sins, and have not received pardon, will tantalize the truly repentant ones, repeating their wrongdoing to those who knew nothing of the wrong done. They accuse and condemn the repentant ones as if they themselves were guiltless.

It has been shown me that the experience recorded in the third chapter of Zechariah is now being acted over, and will continue to be while men, making profession of cleanness, refuse to humble the heart and confess their sins (Letter 360, 1906).

Zechariah 3:2

Rebuke thee. It was true that God’s people had grievously sinned. But they had suffered the chastisement of the Exile, and many had been led to repentance and humiliation. Under these conditions it was certainly proper to extend them divine favor. This. Or, “this one.” Joshua is referred to, but he also represented the people. Brand. Heb. ’ud, “a log,” “a stump,” originally perhaps a bent stick used to stir up the fire. The word occurs in the OT only here, in Isa. 7:4, and in Amos 4:11. The scorching fires of the Captivity would have eventually consumed the chosen people had not God

moved on the hearts of heathen kings to show favor to His scattered children and had not some of them been willing to respond to the call of God to flee out of Babylon (Jer. 51:6, 45; cf. Zech. 2:6).

Zechariah 3:3

Filthy garments. Signifying the defilement of sin (cf. Isa. 64:6).

Zechariah 3:4

He answered. The removal of the filthy garments signified the remission of sin and restoration to God’s favor. The new raiment represented the imputed righteousness of Christ (PK 584).

Ellen G. White

4. Self-admiration Results From Ignorance—All self-exaltation and self-admiration are the result of ignorance of God and of Jesus Christ, whom He has sent. How quickly will self-esteem die, and pride be humbled in the dust, when we view the matchless charms of the character of Christ! The holiness of His character is reflected by all who serve Him in spirit and in truth.

4, 5. A Change of Raiment—Poor, repentant mortals, hear the words of Jesus, and believe as you hear: “And he answered [the accusing charge of Satan] and spake unto those [angels] that stood before him [to do His bidding], saying, Take away the filthy garments from him.” I will blot out his transgressions. I will cover his sins. I will impute to him My righteousness. “And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.”

4-7. An Experience Being Re-enacted—[Zechariah 3:4-7 quoted.] The one who was clothed with filthy garments represents those who have committed wrongs, but who have come into so sincere a position of repentance that the Lord, who forgives all sins that are repented of, was satisfied. Satan seeks to place in a humiliating position those who have truly repented of their sins. And those who are continuing in a wrong course of action are prompted by Satan to tantalize the one who has repented....

Zechariah 3:5

A fair mitre. Literally, “a pure turban,” or “a clean turban.” The word translated “fair” is from the verb ṭahar, which has various meanings: “to be clean,” “to be pure,” “to be ceremonially clean,” “to be pronounced clean.” The turban anciently prescribed for the high priest had on it the inscription “holiness to the Lord” (Ex. 28:36–38). The placing of the “pure turban” upon Joshua signified that his transgressions had been pardoned and that he was qualified to function in his holy office. Priest and people were restored to divine favor (v. 9; see on v. 1).

Ellen G. White

And Christ does more than this for them: [Zechariah 3:5 quoted].

Zechariah 3:6

Protested. Better, “warned.”

Zechariah 3:7

Walk. Great blessings would ensue upon obedience. Compare the promise to Solomon (1 Kings 3:14). These that stand by. Attending angels (see PK 585).

Zechariah 3:8

Hear now. The important nature of the pledge about to be given demanded the priest’s full attention. Men wondered at. Literally, “men of a wonder.” The Heb. mopheth, here translated “wondered at,” is used of the wonders that Moses was to do before Pharaoh (Ex. 4:21; cf. Ex. 7:3, 9; 11:9, 10). Mopheth is also frequently translated “sign” (1 Kings 13:3, 5; 2 Chron. 32:24, 31; Eze. 12:6; etc.). As Ezekiel was a sign (Heb. mopheth) to his generation (Eze. 12:6, 11; 24:24, 27), so the Israelites of the restoration were to be a demonstration of what God was willing to do for those who cooperated with the purposes of Heaven. They were to be “honored as the chosen of Heaven among the nations of the earth” (PK 585). My servant. A title frequently given to the Messiah (see on Isa. 41:8). Branch. Heb. ṣemach, “a sprout,” “a growth,” a symbol of the Messiah (see Jer. 23:5; 33:15), who was to be the glorious Shoot that would spring forth from the house of David.

Zechariah 3:9

The stone. The symbolism is not clearly explained. Commentators have made various suggestions such as that the stone (Heb. ’eben) refers to Christ, as in Isa. 8:14, or to the kingdom of Christ, as in Dan. 2:34, 35, 44, or that it refers to Zerubbabel as the “signet” (Haggai 2:23). However, the only immediate hint as to the meaning of the symbolism seems to be in the words, “I will remove the iniquity of that land in one day.” The central teaching of the vision has been the removal of guilt from Joshua and from the people. There may be a connection between the “one stone” and the “one day.”

Zechariah 3:10

Under the vine. A symbol of peace and security, joy and prosperity (see Isa. 65:17–25; Micah 4:1–5).