John Gill Commentary Zechariah 3

And he showed me Joshua the high priest
Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives, (Ezra 10:18) , which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is: standing before the Angel of the Lord ;
not any created angel, but Christ the Angel of God's presence, who is called Jehovah, (Zechariah 3:2) is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, (Daniel 7:10) (Psalms 134:1) (Psalms 135:1Psalms 135:2) , either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him, Satan standing at his right hand to resist him ;
either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,

And the Lord said to Satan. The same with the Angel of the Lord, (Zechariah 3:1) having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God: The Lord rebuke you, O Satan;

These words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke you" ^F23; as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:

even the Lord that has chosen Jerusalem rebuke you; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, (Romans 8:33) :

[is] not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews ^F24 say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, (Jeremiah 29:22) when he marvellously escaped; others say ^F25 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see (Amos 4:11) , who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction;

wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.

FOOTNOTES:

• F23: (regy) "increpabit", Burkius.
• F24: Jarchi & Kimchi in loc.
• F25: T. Hieros. Taaniot, fol. 69. 2.

Now Joshua was clothed with filthy garments
Having fallen into sin. The Jewish writers ^F26 interpret this of the sin of his children in marrying strange wives, (Ezra 10:18) or he has married one himself, as Jerom from the Jews, on the place; or a whore, as Justin Martyr ^F1 suggests; or has been slothful and sluggish in rebuilding the temple; and, be it what it will, Satan has aggravated it, and represented him as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags, (Isaiah 64:6) . It may also denote the imperfection of the Levitical priesthood, and the pollutions in it, at least in those who officiated therein, and especially under the second temple; as well as may represent the defilements of the Lord's people by sins they fall into:

and stood before the angel :
as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest.

Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati" ^F2 : nay, it was not only customary for the accused person, when he was brought into court before the people to be tried, to be in such a filthy dress; but even his near relations, friends, and acquaintance, before the court went to voting, used to appear in like manner, with their hair dishevelled, and clothed with garments foul and out of fashion, weeping and crying, and deprecating punishment; thinking, by such a filthy and deformed habit, to move the pity of the people ^F3 .

It is said of the ambassadors of the Rhodians at Rome, upon a certain victory obtained, that they appeared at first in white garments, suitable to a congratulation; but when they were told that the Rhodians had not so well deserved to be reckoned among the friends and allies of the Romans, they immediately put on sordid garments, and went about to the houses of the principal men, with prayers and tears entreating that cognizance might first be taken of their cause, before they were condemned ^F4 :

though, on the contrary, some, when arraigned, as defying their accusers, and as a token of their innocence, and to show the fortitude of their minds, and even, if they could, to terrify the court itself, would dress out in the most splendid manner; or, however, would not follow the above custom. It is reported of Scipio Africanus, that when he was arraigned in court, he would not omit shaving his beard, nor put off his white garments, nor appear in the common dress of arraigned persons ^F5 : and when Manlius Capitolinus was arraigned in court, none of his relations would change their clothes; and Appius Claudius, when he was tried by the tribunes of the common people, behaved with such spirit, and put on such a bold countenance, as thinking that by his ferocity he might strike terror into the tribunes; and so Herod, when he was accused before Hyrcanus, went into the court clothed in purple, and attended with a guard of armed men ^F6 :

whether the above custom obtained in Judea, and so early as the times of this prophet, is not so evident; though Josephus ben Gorion says it was a custom for a guilty person to stand before the judges clothed in black, and his head covered with dust ^F7 ;

however, it is certain that with the Jews a distinction was made in the dress of priests, who, by the sanhedrim, were found guilty or not; such as were, were clothed and veiled in "black"; and such as were not, but were found right and perfect, were clothed in white; and went in, and ministered with their brethren the priests ^F8 .

FOOTNOTES:

• F26: T. Bab. Sanhedrin, fol. 93. 1.
• F1: Dialog. cum Trypho, p. 344.
• F2: Salmuth. in Paneirol. Memorab. par. 1. tit. 44. p. 187.
• F3: Alex. ab Alex. Genial. Dier. l. 3. c. 5.
• F4: Liv. Hist. l. 45. c. 20.
• F5: A. Gell. Noct. Attic. l. 3. c. 4.
• F6: Alex. ab Alex. ut supra. (Genial. Dier. l. 3. c. 5)
• F7: Hist. Heb. c. 44. apud Drusium in Amos ii. 7.
• F8: Misn. Middot, c. 5. sect. 3. T. Bab. Yoma fol. 19. 1. Maimon. Biath Hamikdash, c. 6. sect. 11.

And he answered, and spoke
That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spoke unto those that stood before him ;
not the fellows that sat before Joshua, (Zechariah 3:8) for the priests, who were Joshua's fellows, could not take away sin; nor indeed can ministers of the Gospel, only ministerially or declaratively, as instruments, in bringing the good news of pardon to the comfort of distressed minds; whom the ministering angels may here represent, that stood before Christ the Archangel, the Head of all principalities and powers, and who are ministering spirits to him; and so the Targum paraphrases it,

``and he said to them who ministered before him;'' who, though they can not expiate sin, or make atonement for it, may bring the tidings of pardon to a poor fallen believer: saying, Take away the filthy garments from him ;
it may be observed, that the garments of the priests were to be new and fair, according to the Jewish canons ^F9 ; and if they became filthy, they did not whiten them, nor wash them, but left them for threads (or wicks of candles), and put on new; and so orders are here given not to wash the filthy garments of Joshua, but to take them away: it is not, take him, Satan, the address is not to him; nor angels, who are spoken to, take away this filthy creature from me, I can not bear the sight of him; but take away his sins, not the being, power, or sense of them; nor does it signify making atonement for them, or removing them out of the sight of justice; but a taking them away out of Joshua's sight, and giving him a sense of pardon, a comfortable view of it, in which angels and ministers of the word may be assisting; see (Isaiah 6:6Isaiah 6:7) (40:2) and is effectually done, when Christ, who has power to forgive sin, makes an application of forgiving grace himself, as follows:

and unto him he said ;
that is, the Angel of the Lord said to Joshua: Behold, I have caused your iniquity to pass from you ;
which shows that he had sinned, and interprets the filthy garments he was clothed with: Christ took his iniquity upon himself, bore and made satisfaction for it, and removed it as far from him as the east from the west; and now caused the guilt of it to pass from his conscience, and gave him a comfortable view of the free and full pardon of it. The word "behold" is prefixed to this declaration of pardon, to ascertain the truth of it, to fix his attention to it, and raise his admiration at it: and I will clothe you with change of raiment ;
garments to put on and off; for, in those hot countries, they used to shift their garments often; and these do not design priestly garments, such as the high priest put on, on the day of atonement, when he put off his common garments, and, having done his work, shifted again, (Leviticus 16:23Leviticus 16:24) such change of garments the high priest, indeed, had; and so had the common priests; for they did not wear the same garments, when out of service, as when in it; (See Gill on Ezekiel 42:14) (See Gill on Ezekiel 44:19); but priestly garments seem rather to be intended in the following verses, which were put on along with the mitre: change of raiment here rather signify such as used to be wore on festivals and holy days, rich, valuable, precious garments; such as men wore when they went abroad, and appeared in company, and upon return home put off again; and especially clean neat garments, as some render the word ^F11 , in opposition to filthy ones Joshua was clothed with: when arraigned persons put on sordid garments, they were said, "moutare vestem", to change their apparel; but here clean, instead of filthy garments, are called change of raiment with great propriety; and a happy exchange is this indeed! The word is in the plural number, and may point at more garments than one, different suits of apparel, with which changes might be frequently made, both for delight and refreshment; and may have regard to the several garments of believers in Christ, of all good men, partakers of the grace of God: they have the garment of an outward holy conversation, which they are to watch and keep, lest they walk naked; and which, as it is often spotted with sin, they wash and make white in the blood of the Lamb: and there is the integrity and faithfulness of the saints in the performance of their duty, in their several stations of life; and especially of those in public office, in the discharge of that; who, as Job, put on righteousness, and it clothes them, and judgment is as a robe and diadem to them, (Job 29:14) and there is the garment of internal holiness, the new man, consisting of the various graces of the spirit, which is put on as a garment, and makes believers all glorious within; as well as their clothing is of wrought gold, the righteousness of Christ; the principal garment, called the robe of righteousness, and garments of salvation; the best robe, and wedding garment, fine linen, clean and white, which is the righteousness or righteousnesses of the saints, (Revelation 19:8) and so the Targum renders the word here, "with righteousnesses": though, as one change of raiment, or suit of apparel, may be meant, so one sort of righteousness only may be pointed at, even the one obedience of Christ, or his justifying righteousness; which may be so called, to denote the excellency and fulness of it, being sufficient to clothe and justify all the elect of God; like raiment, this is not in the saints, but put upon them, and covers them, and keeps them warm; protects from injuries, and beautifies and adorns: this robe of righteousness Christ has wrought out for his people, and he clothes them with it; it is his gift unto them, and they receive it from him; by which they are freed from all sin and condemnation, and their persons and services are accepted with God.

FOOTNOTES:

• F9: Maimon. Cele Hamikdash, c. 8. sect. 4, 5.
• F11: (twulxm) "vestibus aliis", i. e. "puris", Munster; "mundas et pretiosas", Vatablus; "vestes elegantiores et cultiores", Drusius; "vestibus mundioribus", Grotius; "vestibus mundis", Burkius; "significat in genere vestes decoras et pretiosas", ib.

And I said, Let them set a fair mitre upon his head
These are either the words of Jehovah the Father, who has all the angels at his command, and can order them to do what he pleases; always regards the intercession of Christ; is ever well pleased with his righteousness, and with his people, as clothed with it; and, where he gives grace, he gives more grace: a man clothed with Christ's righteousness is upon rising ground; he is in the way to great honour and glory: or, as some think, they are the words of the Angel of the Lord, the Messiah, continued, who willed, ordered, and commanded his ministering servants to do this, that Joshua might appear agreeably to the dignity of his office, and look great, as well as clean and neat: or rather they are the words of Zechariah the prophet; and design either the inward thoughts and secret wishes of his mind; or were an humble request of his, and was regarded; who, seeing something wanting to make Joshua a complete high priest, intercedes for it: so one saint rejoices in the restoration of another; and is so far from envying the gifts and graces of the greatest, that he wishes him more:

so they set a fair mitre upon his head ;
such as the high priest wore; on which was a plate of gold, and on it written "Holiness to the Lord"; and was an emblem of Christ being made sanctification to his people; see (Exodus 28:4Exodus 28:36) . The mitre was a garment of the high priest, a sort of covering for the head, a cap or turban: it was made of linen, and is called the linen mitre, (Leviticus 16:4) and that which Joshua might have worn before, being stained and foul, it is requested that a "fair" or "clean" ^F12 one might be set upon his head. It consisted, as the Jewish writers say ^F13 , of sixteen cubits or ells, which were rolled up in the form of a Turkish turban; and has its name in Hebrew from its being thus rolled up.

The account Josephus ^F14 gives of it is, that it was ``a cap or bonnet worn on the head, not rising up in a point, nor encompassing the whole head, but put on little more than the middle of it; and is called "masnaempthes" (it should be "mitznephet"); and is formed in such a manner, as to look like a crown, made of a linen web, like a swath or roller. It is rolled about and sewed many times;''

and with which Jerom's account of it agrees; who says ^F15 , ``the fourth sort of garment is a round cap or bonnet, such as we see painted on Ulysses, like a globe, circle, or sphere, divided in the middle, with one part set on the head. This we and the Greeks call a "tiara"; the Hebrews, "mitznephet": it has no point at top, nor does it cover the whole head to the hair, but leaves a third part of the forehead uncovered. It is so bound with a lace at the back of the head that it cannot easily fall from it: it is made of fine linen; and is so well covered with a linen cloth (which also Josephus takes notice of in the above place) that no traces of the needle appear without.'' It hid the seams, and the deformity of them:

both the high priest and the common priests wore mitres, as appears from (Exodus 28:4Exodus 28:37Exodus 28:39Exodus 28:40) and the difference between them, according to the Jewish writers ^F16 , seems chiefly to lie in the manner of rolling and wrapping them. The mitre of the high priest was wrapped about his head, as you roll a broken limb, roll upon roll, and did not rise up to a point, but was flat on his head. That of the common priests consisted of various folds and rolls, which gradually rose up to a point, as a nightcap or high crowned hat.

Josephus, contrary to all other writers, makes the high priest to have two mitres; for he says, he had a cap like to the former, such as all the rest of the priests had, upon which another was sewed, variegated with blue, or a violet colour. Braunius ^F18 thinks this is a mistake of his, arising from the blue lace, with which the plate of gold, that had engraven on it Holiness to the Lord, was fastened to the mitre; or else that the place is corrupted, or has been interpolated by some other hand. This would make the high priest to have nine garments, and not eight only. Fortunatus Scacchus ^F19 takes the passage to be genuine, and argues from it for another mitre or cap, more worthy of the high priest, and which was peculiar to him, and was very curiously wrought, and on which the celestial globe was figured. Josephus ^F20 says that the cap being made of blue or hyacinth seemed to signify heaven; for otherwise the name of God would not have been put upon it. The son of Sirach, Ecclesiasticus 45:12 speaks very highly of this covering of the high priest's head, calling it ``a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful;'' as here a fair mitre:

and clothed him with garments ;
priestly ones, suitable to his office, which were in all eight; which were the linen breeches; the coat of linen; an embroidered girdle; a robe of blue; an ephod of gold; a breastplate curiously wrought, in which were the Urim and Thummim; a mitre of fine linen, and a plate of pure gold on it, (Leviticus 8:7–9) and on the day of atonement he wore the four following extraordinary garments, breeches, coat, girdle, and mitre all of linen, (Leviticus 16:4) ^F21; all which were typical of the clothing of believers by Christ, by whom they are made priests unto God: "and clothed him with garments"; priestly robes, suitable to his office:

and the Angel of the Lord stood by ;
to see all done according to his order; and not as a mere spectator, for he was concerned in clothing him himself; and he still stood to denote his constant care of Joshua, and his regard to him, and as having something more to say to him, as follows:

FOOTNOTES:

• F12: (rwhj Pynu) (kidarin kayaran) , Sept.; "cidarim mundam", V. L. Pagninus, Montanus (aykd) , Targum.
• F13: Maimon. Cele Hamikdash, c. 8. sect. 19.
• F14: Antiqu. l. 3. c. 7. sect. 3.
• F15: De Vestitu Sacerdotum ad Fabiolam, fol. 19. I.
• F16: Maimon. Cele Hamikdash, c. 8. sect. 2. Aben Ezra in Exod. xxviii. 36.
• F17: Ut supra, (Antiqu. l. 3. c. 7.) sect. 6.
• F18: De Vestitu Sacerdot. Hebr. l. 2. c. 21. p. 795.
• F19: Sacr. Elaeochrism. Myroth. l. 3. c. 39. p. 995. Vid. Solerium de Pileo, sect. 12. p. 257.
• F20: Ut supra, (Antiqu. l. 3. c. 7.) sect 7.
• F21: Maimon Cele Hamikdash, c. 8. sect. 1, 2, 3.