Zechariah 3
Summary for Zech 3:1-10: 3:1-10 a The prophet’s vision depicts a heavenly courtroom with the prosecuting attorney (Satan) accusing the defendant (Jeshua the high priest) of being unfit for his priestly duties. 3:1 b Jeshua was the high priest, the religious leader among those who returned to Judah from exile in Babylon (Ezra 2:2 c). Jeshua partnered with Zerubbabel, the governor of the restored community, in rebuilding the Jerusalem Temple (Ezra 5:2 d; Hag 2:1-5 e).• The Accuser, Satan (literally The satan) designates a member of the heavenly court whose role is to accuse human beings of wrongdoing, to act as prosecuting attorney (see Job 1:6 f). The adversarial role may be performed by either human or divine beings (see Num 22:22 g; 1 Sam 29:4 h; 1 Chr 21:1 i). By New Testament times, Satan was a personal name for the prince of demons (Mark 3:22 j; 2 Cor 4:4 k; Eph 6:11 l; Rev 20:2 m).
• The Accuser’s position of authority in the heavenly court is shown by his standing at the angel’s right hand.
Summary for Zech 3:2-3: 3:2-3 n The Lord is both defense attorney and judge; he censures the prosecution’s arguments, dismisses the case, and declares Jeshua innocent because he has been chosen and cleansed by God.
• Like a burning stick that has been snatched from the fire, Jeshua and other Hebrew exiles were plucked by God from near destruction in Babylon.
• Jeshua’s filthy clothes (3:4 o) symbolize the guilt and pollution of sin that prompted the divine judgment of exile. The accusations of Satan probably implied that just as a polluted priest was unfit for Temple service, the Hebrews were unfit to be God’s chosen people.
3:4 p Take off his filthy clothes: This action dramatizes the removal of sin and guilt from Jeshua and the Hebrew people, restoring them to their former position through God’s cleansing.
3:5 q The high priest’s turban bore a gold medallion inscribed with the words “Holy to the Lord” (Exod 28:36-38 r; see also study note on Zech 14:20). The clean turban was placed on Jeshua’s head as an act of ordination that reinstated him as priest and mediator for the people.
Summary for Zech 3:6-7: 3:6-7 s Restoration was contingent upon obedience to God (see also Deut 30:19-20 t).
3:8 u The high priest Jeshua and the other priests were symbols of greater realities.
• Servant and Branch are both titles for the Messiah (Isa 42:1 v; 53:2 w; Jer 23:5 x; 33:15 y). As servant, the Messiah obeys God’s will by becoming a sin offering so that many might be made righteous (Isa 53:11 z; see Acts 3:13 aa; 4:27 ab). The Branch is a metaphor for kingship that identifies the Messiah as David’s descendant (Isa 11:1 ac; Jer 23:5 ad).
3:9 ae The single stone signifies authority. It might refer to the final stone of the Temple laid by Zerubbabel (4:7 af), the “foundation stone” of the restored Jerusalem (Isa 28:16 ag), or the precious stones on the ephod of the high priests (Exod 25:7 ah; 35:9 ai).
• The seven facets (literally seven eyes) of the stone imply perfection and completeness of knowledge and wisdom. They might relate to the seven lamps of the golden lampstand (Zech 4:2 aj) or to God’s “sevenfold Spirit” (Rev 1:4 ak).
• The inscription is reminiscent of the names of the tribes inscribed on the stones of the high priest’s shoulder-pieces (Exod 39:6 al).
• The removal of Israel’s sin in a single day alludes to the Day of Atonement (Lev 16 am). It foreshadows Christ’s crucifixion, when the Lamb of God would take away the sin of the world (John 1:29 an).
3:10 ao That day is shorthand for “the day of the Lord” (see 2:11 ap; Isa 2:11 aq; Joel 2:1 ar; Zeph 1:14 as), the day of God’s intervention in history when God will judge the wicked, deliver the righteous, and restore creation (see Zech 12:8 at; 14:3-4 au).
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