Zechariah 3:1–10

3:1 Joshua was a key leader in the postexilic period. As high priest he represented God’s people and was responsible for ensuring their purity through sacrifice (e.g., Ex. 28:38; Lev. 16:1–17; 23:26–32). Yet Joshua is “standing before the angel of the LORD,” a posture indicating coming before a judge (cf. Num. 27:2). “The angel of the LORD” is a figure representing the Lord and speaking for him (cf. comment on Zech. 1:11–12).

“Satan” is not strictly a proper name but means “the accuser.” The Hebrew is definite (“the Satan”), implying a title (cf. Job 1:6–12; 2:1–7). From a biblical-theological perspective, Satan can be identified as “the devil” (Rev. 12:9; 20:2), active since the garden of Eden, where he took the form of “the serpent” (Gen. 3:1). He stands ready “to accuse” Joshua.¹ In doing this, Satan is presented as opposed to both the restoration of temple sacrifice and the Lord’s return to the temple.

3:2 Before Satan can make any accusation against Joshua or present any evidence against him, he is rebuked by the Lord. Elsewhere in the OT, forces of chaos are the commonest object of God’s rebuke (e.g., Pss. 9:5; 106:9). The silencing of Satan is emphatic, and the sovereign power and purposes of God are stressed in the threefold use of the divine name and the reference to God’s choice of Jerusalem (cf. Zech. 2:12 and comment on 1:17). Satan will not impede God’s purposes. God will not allow him to speak.

Joshua is described as a “brand plucked from the fire,” which describes a burning or smoldering stick (cf. ESV mg.) rather than a branding implement. Here “fire” is an image of judgment by exile. The vision implies that although God has delivered Joshua, he is still charred and unclean from the experience (cf. Amos 4:11).

3:3 In Hebrew, the adjective “filthy” when used as a noun can denote “excrement” (Deut. 23:13) or “vomit” (Isa. 28:8). These are possible grounds for Satan’s accusation, as Joshua is ritually unclean and unfit for temple service.

The beginning of this vision portrays a massive problem. Given Joshua’s representative role as high priest, his present condition underscores how the people still stand defiled before God, even though they have returned from exile. How can the Lord return to dwell with a people who remain unclean?

3:4–5 A command is given to remove Joshua’s filthy garments.² “Those who were standing before him” are probably other angels in the heavenly court. Joshua is to be given “pure vestments”—clean high priestly garments required for Joshua’s reinstatement as high priest. The reclothing of Joshua is symbolic of the forgiveness God announces: “Behold, I have taken your iniquity away from you.” “Iniquity” refers to sin and its associated guilt. No particular sin of Joshua is mentioned, but the immediate context suggests the sin associated with the exile was the cause of guilt and uncleanness for both Joshua and the people.

Zechariah interjects and speaks into the vision (3:5; cf. 2:2). He requests that they “put a clean turban on his head” (cf. Ex. 28:39, though a different word for “turban” is used, perhaps alluding to Ezek. 21:26, where a command is given to remove the turban [same word as here] and crown from the wicked king Zedekiah before the exile—an episode seemingly in the background of Zech. 6:9–15 as well). Placing the turban on Joshua’s head suggests that, after being reclothed and forgiven, Joshua is being reinstated as high priest. The angel of the Lord has observed these actions (3:5) and is reintroduced before speaking in verse 6.

3:6–7 Joshua has been cleansed and clothed and is now given a charge by the angel of the Lord. If Joshua will walk in the ways of the Lord and obey the requirements of the covenant (cf. Deut. 11:1; 28:9), God promises to grant him three responsibilities: (1) governance of the temple (“rule my house”), which includes not only management of the temple but also administration of justice (cf. Deut. 17:9–12; 19:17; Ezek. 44:15); (2) protection of the purity of the temple “courts” where the priests served (e.g., Num. 3:7–8; 18:5; 1 Chron. 23:28–32); and (3) admission to God’s presence (“the right of access among those who are standing here”).³ The ones “standing here” in Zechariah’s vision are those standing in the divine council in God’s presence. Access to God’s presence was the high priest’s privilege on the Day of Atonement (Leviticus 16). Hence, the honor of serving as a high priest is conditional on Joshua’s covenant faithfulness.

3:8 Joshua’s “friends” are likely his fellow priests (the word can also be translated “associates”), especially as they “sit before” him, suggesting they are in his service. As they serve in the new temple, they function as a sign that God will bring “my servant the Branch.” The designation “my servant” is used elsewhere of individuals like Abraham, Isaac, Jacob, Moses, David, and even Nebuchadnezzar. It is used thirty-one times of David (twice in 2 Samuel 7), most frequently in the prophets. Its combination with the term “Branch” underscores the Davidic connection here, since “Branch” and “Shoot” refer to a future Davidic king (also Zech. 6:12).⁴ The image lying behind this is found in the prophets Isaiah, Jeremiah, and Ezekiel, who all liken the house of David to a mighty tree cut down or severed in the exile and from which new growth will flourish after the exile into something vast (Isa. 11:1; Jer. 23:5–6; 33:14–18; Ezek. 17:3–6, 22–23). This new growth is a Davidic king of humble origins associated with the coming kingdom of God with all its blessings. The image expresses continuity with the past, with the future king coming from the line of David.

Joshua is not identified as “the Branch.” Rather, as Joshua and his fellow priests go about their priestly service, they will serve as a sign that God will bring this future Davidic king. This connection between sign and reality suggests the king will have a priestly function when he comes (something that is clearer in Zech. 6:13).

3:9 Some interpreters suggest the stone placed before Joshua is a stone for the construction of the new temple, with the seven eyes of the Lord focused on it (cf. 4:10). However, it is not clear from the immediate context that the “seven eyes” are the eyes of the Lord. Alternatively, since there is a focus on the high priest’s garments in 3:4–5, the “single stone with seven eyes” (or “seven facets”; cf. ESV mg.) is more likely a gemstone. This is supported by the fact that the high priestly garments had gemstones on the ephod and breastpiece (cf. Ex. 28:9–11, 21). Aaron’s turban also had a gold plate engraved with the words “Holy to the LORD” (Ex. 28:36–38). This stone set before Joshua is inscribed by God and functions as a reminder of his promise to “remove the iniquity of this land in a single day.” Reference to a “single day” when iniquity is removed from the land brings to mind the Day of Atonement (Leviticus 16). This day is also associated here with the coming of the “Branch” or “Shoot.”

3:10 “In that day” refers to the time when God will establish his kingdom on earth in glory (cf. comment on 2:11). The description “LORD of hosts” expresses God’s sovereignty and the certainty of his word coming to pass (cf. comment on 1:2–6a). The phrase “to come under his vine and under his fig tree” conveys an image of peace, prosperity, and paradise (cf. 1 Kings 4:25; Mic. 4:4). The idea of people inviting their “neighbor” or “friend” indicates a social occasion.