Zechariah 3

The text moves from a courtroom-like scene of accusation and defense to a priestly investiture and finally to a prophetic promise regarding the future of the nation and the coming Messiah.

• I have caused thine iniquity to pass from thee (v. 4)
• I will clothe thee with change of raiment (v. 4)
• Thou shalt judge my house, and shalt also keep my courts (v. 7)
• I will give thee places to walk among these that stand by (v. 7)
• I will bring forth my servant the BRANCH (v. 8)
• I will remove the iniquity of that land in one day (v. 9)

• Take away the filthy garments from him (v. 4)
• Set a fair mitre upon his head (v. 5)
• If thou wilt walk in my ways, and if thou wilt keep my charge (v. 7)

• The Lord rebuke thee (v. 2 - addressed to Satan)

• Post-exilic period under the Persian empire (c. 520 BC).
• The Jewish remnant had returned to Jerusalem to rebuild the Temple but faced significant internal and external discouragement.

• High priests were required to wear specific, clean, holy garments to enter the presence of God; 'filthy garments' would have been a direct barrier to his service.
• The concept of 'standing before' (H5975) indicates a priestly or servant role in the divine court.

• This is the fourth of Zechariah's eight night visions.
• It serves as a central vision, shifting from Israel's geopolitical status to their spiritual standing.

• The 'Branch' (Tzemach) is a recurring title for the Messiah in the Prophets (Jer. 23:5, 33:15; Isa. 4:2).
• Matthew Henry observes that the cleansing of Joshua represents the larger hope for Israel's restoration: 'Joshua appears as one polluted, but is purified; 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.'
• The imagery of the 'stone' and 'seven eyes' anticipates the completion of the temple (Zech. 4:10) and potentially the Messiah’s omniscience/divine perfection.

• Zechariah 3:9, 'remove the iniquity of that land in one day,' is often linked typologically to the atonement achieved by Christ's death (cf. Hebrews 10:10-12).

• Satan (שָׂטָן H7854): Originally 'adversary,' here functioning as a specific accuser.
• Filthy (צוֹא H6674): A strong term implying excrement-like defilement, highlighting the severity of the ritual impurity.
• Branch (צֶמַח H6780): A sprout or shoot, symbolizing new, vital growth from an old root.
• Angel of the Lord (מַלְאַךְ יְהוָה): In this context, often viewed as a theophany or distinct manifestation of God's presence, rather than a created angel.

• Joshua does not 'clean himself'; he is acted upon by the Lord's command to the attendants.
• The 'seven eyes' on the stone denote divine oversight, perfection, or the Holy Spirit (linking to Zech 4:10).
• The promise of walking under the vine and fig tree (v. 10) mirrors the peace of the Solomonic age (1 Kings 4:25), suggesting eschatological peace.

• Whether the 'men wondered at' (v. 8) refers to Joshua and his colleagues as 'signs' or 'portents' of the coming Messiah is a point of frequent discussion among commentators.
• Interpretations of the 'seven eyes' range from angelic beings to the Holy Spirit or the omniscience of the Messiah; the text does not explicitly define them here, though Zechariah 4:10 provides further context.
• Debates exist regarding the relationship between the historical rebuilding of the Temple and the ultimate eschatological fulfillment of the 'Branch' promise, with various views on how this applies to the Church or Israel.