C. Vision Four: The High Priesthood Reestablished (3:1-10)
In the previous three visions the prophet moved from a valley outside the city of Jerusalem (1:8) to a vantage point from which the city’s dimensions could be measured. The next two visions deal with Israel’s moral condition and her standing before God. It is therefore appropriate that they bring Zechariah into the temple courts, the domain of the high priest (Baldwin, 112-13). In this capacity Joshua (Hag 1:1) represents the Jews in a courtroom setting. He stands before the angel of the Lord who represents God himself and seems to be called simply the Lord in v.2. Joshua’s “prosecuting attorney” is also present and is called Satan (śāṭān, “adversary”). As elsewhere in the OT (Job 1:6-12; 2:1-7, but with the possible exception of 1Ch 21:1), this word is used as a common noun, serving as an accuser in the celestial court. The doctrine of a personal devil was a distinctive development of NT theology, which is not without bearing on the present passage. As in the NT, here “the satan” is resolutely opposed to God’s purposes (Mt 4:1-11) and seeks to harm God’s people (2Co 11:14; 12:7). The Jews of Jerusalem in 519 b.c. had endured poverty through intemperate weather and poor agricultural seasons. Their profound discouragement led to the failure to continue work on the temple (Hag 1:2-11; 2:3). But in v.2 the Lord rebukes their enemy who seeks to destroy them. The satan disappears from the scene without a word, not to be heard from again. When God rebukes, there is no retort!
But this vision goes deeper. Israel is rescued but is still impure; is saved, but still unclean. Joshua, the representative of the people, stands helpless in filthy rags before the judge, symbolic of the corporate guilt of the people (v.4b). Sin in v.4 is the word often translated “iniquity” ('āwôn), and it signifies the twisted disposition that always leads to offense and guilt. When the prophet witnesses the removal of this iniquity and realizes that Joshua’s filthy clothes are being replaced with “rich garments,” he cannot contain himself. For the first time, Zechariah becomes an active participant in the vision. He suggested a clean turban be added to Joshua’s attire to complete the picture of an acceptable high priest, one with special access to God (Ex 29:6).
The vision closes with the angel’s recommissioning address to Joshua (vv.6-10). If the high priest meets the moral and ritual requirements, he will be given privileges that exceed those of the preexilic priests. He will have indisputable authority in the temple and its courts, and he will have direct approach to God’s presence among these standing here, viz., access to God’s heavenly court instead of merely his earthly Holy of Holies (vv.6-7). In this, Joshua foreshadowed his greater namesake, Jesus (Heb 4:14-16).
The passing reference to the Branch (ṣemaḥ) makes no attempt to identify him (v.8). He is simply “my servant,” which recalls the themes of Isa 40-55 (see at 6:12-13). The meaning of the stone with seven eyes is uncertain. But the significance is made clear by the last phrase of v.9, “I will remove the sin of this land.” The prosperity described in v.10 was always the ideal in Israel (1Ki 4:25; Mic 4:4). The commissioning of a new high priest was futile as long as there was no temple, which leads us to the fifth vision.