John Calvin Commentary Zechariah 3

The Prophet had said that Joshua was clothed in splendid and beautiful garments, who previously wore such sordid ones, and that this was done by the command of the angel. He now adds that he wished that a still greater glory should be bestowed on him, for he saw that something was lacking.

He therefore desired that the high priest should be adorned with a crown, so that his dress might in every way correspond with the dignity of his office. But what is stated here, that the Prophet spoke, is not to be taken as spoken authoritatively, but rather expressed as a wish, as if he had said that it was indeed a pleasant and delightful spectacle to see the high priest decently and honorably clothed, but that it was also desirable that a crown or a diadem should be added as a symbol of the priesthood, and not of royalty.

There is indeed no disadvantage in considering royalty also as signified, for the kingly office, we know, is united with the priestly in the person of Christ. But I take the crown here to be the priest’s mitre, for we know that this was the chief ornament whenever the priest came to the altar of incense.

But as to the main point, we must bear in mind the Prophet's intention—that the high priest was adorned with splendid vestments, and yet his dignity appeared only in part. Therefore, the Prophet desires that a pure crown or mitre should be added. And he says that this took place even in the presence of the angel, thereby intimating that God approved his wish.

Now we ought first to contemplate the zeal and godly concern of the Prophet for the glory and honor of the priesthood; for though he regarded with joy the splendid dress of the high priest, he could not restrain himself from wishing that the highest ornament should be added.

And this example is exhibited to us for imitation, so that we ought to desire the increase of those favors of God by which the priesthood of Christ is distinguished, until it arrives at the most perfect state. But we see that many are against such a wish, for today there are those who profess some zeal for true religion but are satisfied with a mere shadow; or at least, it would abundantly satisfy them to see the Church half purified. And the world is full of men who indeed confess that the Church is defiled by many pollutions but wish only for some small measure of reformation.

But the Prophet seems to invite us to do a very different thing: he saw that the high priest was already adorned with new garments, but when he considered that the honor of the priesthood was not fully restored, he wished the mitre to be also added. And by saying that the angels seconded his wish, he encourages us fully to believe that if we desire from the heart that glory should be given to Christ, God will hear our prayers: for the Prophet, when he sighed, did not in vain ask the angel to put a mitre on the high priest.

The expression, that the angel of God stood, is not without meaning. He was not an idle spectator, and it is intimated that God not only cared once for the priesthood, but that the angel was always watching to defend Joshua; for it would not be enough to be once adorned by God, who presides over the Church, unless his guardianship were perpetual. We now understand, then, the import of the words.

Here the Prophet shows for what purpose he gave Joshua his appropriate dress and splendor; and he teaches us that it was not done simply as a favor to man, but because God purposed to protect the honor of His own worship. This is the reason why the angel exhorts Joshua; for we should always consider for what end God deals so generously with us and favors us with extraordinary gifts. All things should be referred to His glory and worship; otherwise, every good thing He bestows on us is profaned. And this is especially to be considered when we speak of His Church and its government, for we know how ready men are to turn what God gives to His Church to serve the purpose of their own tyranny.

It is God’s will that He should be heeded when He speaks by His servants and those whom He has appointed as teachers. But we see from the beginning of the world how ambitious and proud men under this pretense exercised great tyranny, and thus expelled God from His own government. Indeed, the vassals of Satan often claim for themselves a full and unlimited power over all the faithful, because God would have the priesthood honored and approves of a right discipline in His Church.

Since Satan has in all ages abused the high praises by which God commends His Church, this exhortation, now briefly given by the Prophet, should always be added. For it is not God’s will to exalt men so that He Himself might be like a private individual and give up His own place and rank. Instead, the whole excellence bestowed on the Church is intended for this purpose: that God may be purely worshipped, and that all—not only the people but also the priest—may submit to His authority.

Whatever glory then belongs to the Church, God would have it all be subservient to His purpose, so that He alone may be supreme, and rightly so. We now perceive the Prophet’s design.

And to give some weight to what is taught, he says that the angel bore witness; for the word used is forensic or legal: one is said to bear witness to another when he uses, so to speak, a solemn protestation. In short, bearing witness differs from a common declaration, as an oath or an appeal to lawful authority is interposed, so that the words are sacred. It was then the design of the Holy Spirit by this expression to make us more attentive, so that we may know that not a common thing is said, but that God interposes an oath, or something similar, in order to secure more reverence for His order or command.

Then the angel of Jehovah protested to Joshua, saying, Thus says Jehovah, If you will walk in My ways, and if you will keep My charge, etc. The angel now briefly teaches us that the priests do not excel so that they may rejoice at pleasure; but he interposes a condition: that they are to exercise their office faithfully and to obey the call of God. We then see that those two things are united: the dignity of the priesthood and the faithfulness which God’s ministers, who have been called to that office, are to exhibit. Hence those who seek to domineer without control thereby sufficiently show that they are not the lawful priests of God; for Joshua typified Christ, and yet we see how God bound him by a certain condition, lest, relying on his honor and title, he should take to himself more than what was lawful or right.

If Joshua, who was a type of Christ, along with his successors, was not to consider himself dignified except in relation to obeying God, we therefore see how foolish and even abominable is the arrogance of the Pope, who, being content with a mere title, seeks to subject the whole world to himself, as if God had given up His own right.

But let us at the same time see what he means by ways and by charge. These two words should, no doubt, be confined to the office of the priest. God commands us all in common to follow where He leads us; and whatever He prescribes as to the way of leading a godly and righteous life may be called a charge, for the Lord does not allow us to wander and go astray, but anticipates errors and shows what we are to follow. There is then a general charge with regard to all the faithful; but the priestly charge, as I have already stated, is to be confined to that office.

Yet we know that men are not raised on high by God so that He may resign His own authority. He indeed commits to men their own offices, and they are rightly called the vicars of God, who purely and faithfully teach from His mouth. But the authority of God is not diminished when He makes use of the labors of men and employs them as His ministers. We therefore see that the priestly charge is this: to rule the Church according to the pure Word of God.

He therefore adds, You also shall govern My house. This condition then is always to be observed when the governors of the Church demand a hearing, namely, that they keep the charge of God. It is indeed true that all the ministers of the Word are adorned with honorable titles; but, as I have said, their dignity is degraded if it obscures the glory of God. Since God would have men to be heard, so that nothing may be taken from Him, this condition should always be observed: You shall govern My house, if you will walk in My ways.

It may, however, be asked: can priests be rightly deprived instantly of their office when they depart from their duty? To this I answer that the Church should, as far as possible, be reformed; but legitimate means should be used so that the Church may reject all the ungodly who do not respond to their duty, nor exhibit due sincerity, nor discharge their office in obedience to God. All then who depart or turn aside from the right course should rightly be rejected, but by legitimate authority.

But when the majority desire to have pastors such as cannot but be deemed truly wolves, they must be tolerated—though unworthy of the honor—and yet tolerated in such a way that they are not allowed to oppress the Church with their tyranny, or to take to themselves what belongs to God alone, or to corrupt the worship of God or pure doctrine.

However this may be, none are lawful priests before God except those who faithfully exercise their office and respond to the calling of God, as we shall see later in Malachi 2:1. But I am not inclined to elaborate; it is enough to bring forward what an explanation of the passage may require. In short, pastors divinely appointed are to rule over the Church in such a way as not to exercise their own power, but to govern the Church according to what God has prescribed, and in such a manner that God Himself may always rule through the agency of men.

What he adds, You shall keep My courts, does not appear to be an honor to the priest, for it was a humble service to wait in the courts of the temple. But taking a part for the whole, the Prophet includes the charge of the whole temple; and it was no common honor to have the charge of that sacred habitation of God.

It is not then improperly added that Joshua would be the keeper of the temple if he walked in the ways of the Lord. Nevertheless, we see today how the masked rulers of the Church, under the Papacy, not only disregard the keeping of the temple but wholly repudiate it, as it seems to be unworthy of their high dignity.

I call the charge of the temple not that which is the duty of overseers, but whatever belongs to the worship of God. But to feed the flock, to discharge the office of pastors, and to administer the sacraments is to these a sordid employment. Hence the Pope, with all his adherents, can easily bear to be relieved from the charge of the temple; yet he seeks to rule in a profane and tyrannical manner, and according to his own pleasure.

But we here see that the charge of the temple is especially entrusted to the priest, as it was a special honor. We also see on what condition God allowed the priests to continue in their dignity: even on that of walking in His ways.

He afterwards adds, I will give you passages (intercourses) among those who stand by; that is, I will cause all the godly to admit and freely to receive you. The angels who stood there, no doubt, represented the body of the Church, for they are mingled with the faithful whenever they meet together in the name of Christ, as Paul teaches us in 1 Corinthians 11:10. Angels alone then stood by; but it is the same as though God had said, “All the faithful will acknowledge you, so that a free passage will be open to you among them, provided you walk in My ways.” And he puts passages in the plural number, for he speaks of continued homage and regard.

The meaning is that the priest is always worthy of regard and honor when he faithfully performs his office and obeys the call of God. We may, on the other hand, conclude that all masked pastors should justly be excluded when they not only are apostates and treacherous against God, but also seek to destroy the Church; indeed, when they are also voracious wolves and spiritual tyrants and slaughterers.

All those who are such, the angel clearly intimates, are not only unworthy of being received but should also be excluded and exterminated from the Church. We now perceive what I have stated: that whatever excellence belongs to the pastors of the Church should not be separated from the honor due to God.

For God does not resign His authority to mortals, nor diminish anything from His own right; but He only constitutes men as His ministers, that He may by them govern His Church alone, and be alone supreme. It therefore follows that they are unworthy of honor who do not faithfully perform their office; and when they rob God of what belongs to Him, they should be deprived of their very name, for it is nothing else but the mask of Satan, by which he seeks to deceive the simple. He afterwards adds —

The angel shows here that what had been until now shown to Zechariah was typical, for the reality had not yet come to light but would appear in its time. We have said that God’s design was to lead the godly to the expectation of Christ, because these beginnings of favor were obscure. It was fitting for them, therefore, to hope for far more than they saw.

This appears evident from the verse before us, in which the angel says, hear now. He makes this preface to gain attention, as though he said that he was going to speak of something remarkable. Then he adds, thou and thy associates who stand before thee; I will send my servant the Branch.

Let us notice this, which is the main part of the verse: Behold, I send my servant, the Branch. The God of hosts no doubt refers to the priest, who is eminent beyond the common comprehension of men. He is called a Branch because He was to come forth as a stem, according to what is said in Isaiah 11:1 and in other places.

It is then the same as though he had said, “This priesthood is yet disregarded; nevertheless, my servant, the priest, shall come forth like a branch which arises from the earth, and it will grow.” The word צמח, tsamech, means a shoot. He then compares Christ to a shoot, for He seemed, as we say, to rise up from nothing, because His beginning was contemptible.

For what excellency had Christ in the estimation of the world when He was born? How did He commence His kingdom? And how was He initiated into His priesthood? Doubtless, whatever honor and glory the Father had given Him was, we know, regarded with contempt. It is then no wonder that He is on this account called a Branch.

Now the reason for the similitude is apparent enough; and though the angel speaks indefinitely, the person of Christ is no doubt intended. How so? We may judge by the event itself.

What priest succeeded Joshua who equaled him in honor, or who in the tenth degree approached him? We know that nearly all were profane and ungodly men. We know that the priesthood became venal among them. We know that it was contended for with the most cruel hatred; indeed, we know that a priest was slain in the temple itself. Ambition was burning so furiously that no success could be gained without shedding innocent blood.

After the death of Joshua, nothing could have been more base and more disgraceful than the Jewish priesthood. Where then is this servant of God, the Branch, to be found? This principle must also be ever borne in mind: that the reformation of the temple was to be made by Christ. We must, therefore, necessarily come to Him, that we may find the servant mentioned here.

And why He is called a servant has been stated elsewhere, for He humbled Himself that He might be not only the minister of His Father but also of men. As Christ then condescended to become the servant of men, it is no wonder that He is called the servant of God.

Let us now inquire why the angel bids Joshua and his companions to hear. He indirectly reproves, I doubt not, the common unbelief, for there were very few then who had any notion of a future and spiritual priesthood. Indeed, the people had the promises in their mouths, but nearly all had their thoughts fixed on the earth and the world.

This is the reason why the angel directed his words especially to Joshua and his companions: he saw that the ears of others were almost closed; he saw so much indifference in the people that hardly anyone was capable of receiving his doctrine. Thus, he intended to obviate a trial which might have weakened the courage of Joshua.

For we know how ready we are to faint when the whole world would drive us to apostasy; for when any one of us is weak, we wish to be supported by others. And when there is no faith, no religion, no piety among men, everyone is ready to quail.

In short, we can hardly believe God and continue firm in His word unless we have many companions and a large number in our favor; and when unbelief prevails everywhere, our faith vacillates. Hence, the angel now addresses Joshua and his companions apart, as though he had said that there was no reason for them to depend on the multitude.

On the contrary, they were to look to God and, by relying on His word, to wait patiently for what He promised, though all the rest were to reject His favor: Thou then and thy friends who stand before thee.

He adds, for they are men of wonder; or, though they are men of wonder, the meaning is the same. For God means that though the whole people rejected what He now declares as to the renewal of the priesthood, it would yet be found true and confirmed in its own time.

Some render the words “men of prodigy” because they were objects of wonder, and they think that the companions of Joshua were signalized by this title or encomium because their faith was victorious and surmounted all hindrances.

But the meaning of the prophet seems to me to be wholly different. I doubt not that this passage is the same as another in Isaiah 8:1, where he says that the faithful were men of prodigy, or that they were for a sign or prodigy, because they were objects of hatred: “What do these seek for themselves?”

As then all were astonished as at a new and unusual spectacle when anyone of the faithful met them, the Prophet says that the true servants of God were then for a sign and prodigy.

So here they are men of prodigy, for we see clearly that the companions of Joshua were separated from the rest, or the common multitude. Why? Not because they were objects of wonder, for that would be weak, but because they were objects of reproach to all. They were hardly borne by the people, who clamored, “What do these seek for themselves? They seek to be wiser than the Church.”

In the same way, we find ourselves today to be condemned by the Papists: “Oh! These people, they imagine they will create a new world; they will create a new law! The rule of our great men will not satisfy them; we have a Church founded for so many ages; antiquity is in our favor. In short, these men tear apart what has been sanctioned from the beginning until now.”

But in the time of Joshua and in the time of Isaiah, all who simply believed God were regarded as strange men. For the people had then become so unrestrainedly licentious that to retain the pure worship of God was viewed as a strange thing on account of its novelty.

We now understand the meaning of the words: when the angel bids Joshua and his companions to attend, when he calls them the men of prodigy, and when at last he promises that a priest should arise like a Branch. For God would make Christ rise up, though hidden not only under the feet but under the earth itself, like a shoot which comes forth from the root after the tree has been cut down.

He more fully sets forth what we have observed in the previous verse, but he speaks figuratively. He says that there were seven eyes on the stone which was set before Joshua, and that God would in one day take away the iniquity of the land, so that nothing would prevent it from recovering its ancient glory. This is the meaning of the whole, but interpreters differ, especially as to the eyes.

Almost all Christians agree regarding the stone, for they think Christ is meant. We know that there are many similar passages where Christ is called a stone because the Church is founded on him. Behold, I lay in Zion a precious stone, says Isaiah (Isaiah 28:1); and in Psalm 118:1 and in other places, there are similar words. Yet I think that the Prophet alludes to the temple, which was then beginning to be built. But at the same time, I take it as given that Christ is metaphorically called a stone, just as he was previously called a Branch. We must bear in mind that the external figure of the visible temple is applied to Christ himself. Behold, says God, the stone which I have set before Joshua has seven eyes; and further, I will engrave it with sculptures, so that it may appear wonderful before the whole world. We now perceive what the subject is and the manner of speaking adopted here.

Regarding the subject, the angel says that the temple which Joshua had begun to build was a celestial building, for God here declares himself to be its founder and builder, saying, The stone which I have set. He says this so that Joshua might know that he did not labor in vain in building the temple. For if it had been the work of men, it might have fallen and might have been torn down a hundred times by the hand of enemies; but God declares that the temple was founded by his own hand. He, at the same time, as I have said, lifts the thoughts of the godly to Christ, who is the substance and reality of the temple. Hence he says, I set a stone before Joshua; that is, "Though Joshua builds, and workmen diligently labor with him, yet I am the chief designer and architect of the temple."

He then says, on this stone shall be seven eyes. Some apply this to the seven graces of the Spirit, but the definition made by those who have said that the grace of the Spirit is sevenfold is childish; they do not know what they prattle and vainly talk about, for Scripture speaks of many more.

They also falsely cite a passage from Isaiah 11:1, for they are mistaken there as to the number; the Latin version has led them astray. Others think that the seven eyes refer to the whole world, as if the angel had said that all will direct their eyes to this stone, according to what is said by Christ, that he was raised up on high so that he might draw all men to himself. Then seven eyes, that is, the eyes of all men, shall be turned to this stone.

Still others apply this to the fullness of grace that has been given to Christ. But I think that the simpler view is that his glory is revealed, according to what immediately follows: I will engrave its engravings. For it is a futile refinement to say that God engraved engravings when the side of Christ was pierced, when his hands and his feet were perforated; this is trifling, and not seriously explaining Scripture.

But the Prophet, by "engraving," means the valuable and extraordinary character of this stone, as if he had said, "It will be a stone remarkable for every excellence, for God will adorn this stone with wonderful engravings. And then it will be a stone having eyes; that is, it will not only turn to itself the eyes of others, but it will illuminate them and exhibit, as it were, such brightness as will, by its own reflection, lead men to behold it." We now understand the full meaning of the Prophet. What remains I cannot finish now.

Prayer:

Grant, Almighty God, that as by nature we do not willingly submit to the reproach and contempt of the world—O grant that, with our hearts lifted up to heaven, we may become indifferent to all reproaches, and that our faith may not succumb nor waver, though profane men may ridicule us while serving you under the cross. But may we patiently wait until Christ shall at length appear in the splendor of his priesthood and kingdom. May we, in the meantime, contemplate the excellence with which you have adorned your Church, and thus be encouraged to connect ourselves with those few and despised men who faithfully and sincerely follow your word, disregard the arrogance of the whole world, and never doubt that if we remain grounded in the pure doctrine of the gospel, you will raise us up to heaven, yes, and above all heavens, where we shall enjoy that blessedness which your only-begotten Son has obtained for us by his own blood. Amen.

[Exposition continues from previous day's lecture]

We have to consider the final words of the ninth verse, in which God promises to remove the iniquity of the land in one day. Some subtly interpret "the one day" as the one sacrifice by which Christ once for all expiated forever for the sins of the world. But the Prophet, in my view, speaks more simply, for he mentions "one day" to mean suddenly or quickly.

I do indeed allow that expiation was to be sought through the one sacrifice of Christ, but the Prophet intimates that God would be so gracious to the Jews as to deliver them from all the wrongs and harassments of their enemies. He then assigns a reason why he intended to deal so bountifully with his people: namely, because he would not impute their sins. And we know this is the fountain of all the blessings that flow from God to us, that is, when he forgives us and blots out our sins.

We now then understand the Prophet’s meaning: I will take away the iniquity of the land in one day; that is, "Though until now I have in various ways punished this people, I shall suddenly be pacified towards them, so that no iniquity shall come to an account before me or prevent me from favoring this people." The Prophet now continues—

We see from this verse that a particular time is signified by one day; for the Prophet wished to inspire the Jews with confidence, lest they think that their misery would continue because God had until now treated them with rigor and severity. Here then, a sudden change is shown to them.

He therefore adds, In that day, ye shall call every one his neighbor under his vine and under his fig-tree; that is, “You will dwell secure, beyond the reach of fear or of danger, for no one will be incensed against you.” This kind of expression signifies a safe and quiet state, that is, when it is said that neighbors meet together under the vine and under the fig-tree.

For those who fear either remain enclosed in cities or, when in the country, seek some fortified place that is difficult to access, or watch their own doors that they may not be exposed to injuries. But those who joyfully meet together under the vine or under the fig-tree show that they are free from every anxiety and fear.

The sum of the whole, then, is—that when God will openly make himself the guardian of his Church, the faithful will be relieved from every fear and will cheerfully enjoy their freedom, so that they will venture to have their meal under the vine and under the fig-tree, that is, in the open air and on the public road, as there will be no one to terrify them.

But as this promise is to be extended to the whole kingdom of Christ, what is said ought to be applied to that spiritual peace which we enjoy when we are fully persuaded that God is reconciled to us. For then we also become reconciled among ourselves, so that we no longer seek to injure one another, according to what we have observed in Micah (Micah 4:4), and according to what Isaiah says in the second chapter (Isaiah 2:1).