John Calvin Commentary Zechariah 3:9

"For, behold, the stone that I have set before Joshua; upon one stone are seven eyes: behold, I will engrave the graving thereof, saith Jehovah of hosts, and I will remove the iniquity of that land in one day." — Zechariah 3:9 (ASV)

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—