mh_parser/vol_split/38 - Zechariah/Chapter 3.xml

<div2 id="Zech.iv" n="iv" next="Zech.v" prev="Zech.iii" progress="93.65%" title="Chapter III">
<h2 id="Zech.iv-p0.1">Z E C H A R I A H.</h2>
<h3 id="Zech.iv-p0.2">CHAP. III.</h3>
<p class="intro" id="Zech.iv-p1" shownumber="no">The vision in the foregoing chapter gave
assurances of the re-establishing of the civil interests of the
Jewish nation, the promises of which terminated in Christ. Now the
vision in this chapter concerns their church-state, and their
ecclesiastical interests, and assures them that they shall be put
into a good posture again; and the promises of this also have an
eye to Christ, who is not only our prince, but the high priest of
our profession, of whom Joshua was a type. Here is, I. A vision
relating to Joshua, as the representative of the church in his
time, representing the disadvantages he laboured under, and the
people in him, with the redress of the grievances of both. 1. He is
accused by Satan, but is brought off by Christ, <scripRef id="Zech.iv-p1.1" osisRef="Bible:Zech.1.1-Zech.1.2" parsed="|Zech|1|1|1|2" passage="Zec 1:1,2">ver. 1, 2</scripRef>. 2. He appears in filthy garments,
but has them changed, <scripRef id="Zech.iv-p1.2" osisRef="Bible:Zech.1.3-Zech.1.5" parsed="|Zech|1|3|1|5" passage="Zec 1:3-5">ver.
3-5</scripRef>. 3. He is assured of being established in his office
if he conduct himself well, <scripRef id="Zech.iv-p1.3" osisRef="Bible:Zech.1.6-Zech.1.7" parsed="|Zech|1|6|1|7" passage="Zec 1:6,7">ver. 6,
7</scripRef>. II. A sermon relating to Christ, who is here called
"The branch," who should be endued with all perfections for his
undertaking, should be carried triumphantly through it, and by whom
we should have pardon and peace, <scripRef id="Zech.iv-p1.4" osisRef="Bible:Zech.1.8-Zech.1.10" parsed="|Zech|1|8|1|10" passage="Zec 1:8-10">ver. 8-10</scripRef>.</p>
<scripCom id="Zech.iv-p1.5" osisRef="Bible:Zech.3" parsed="|Zech|3|0|0|0" passage="Zec 3" type="Commentary"/>
<scripCom id="Zech.iv-p1.6" osisRef="Bible:Zech.3.1-Zech.3.7" parsed="|Zech|3|1|3|7" passage="Zec 3:1-7" type="Commentary"/><div class="Commentary" id="Zech.iv-p1.7">
<h4 id="Zech.iv-p1.8">Joshua resisted and Upheld; Joshua Purified
from Pollution; Joshua Reinstalled in His Office. (<span class="smallcaps" id="Zech.iv-p1.9">b.
c.</span> 520.)</h4>
<p class="passage" id="Zech.iv-p2" shownumber="no">1 And he shewed me Joshua the high priest
standing before the angel of the <span class="smallcaps" id="Zech.iv-p2.1">Lord</span>, and Satan standing at his right hand to
resist him.   2 And the <span class="smallcaps" id="Zech.iv-p2.2">Lord</span>
said unto Satan, The <span class="smallcaps" id="Zech.iv-p2.3">Lord</span> rebuke
thee, O Satan; even the <span class="smallcaps" id="Zech.iv-p2.4">Lord</span> that
hath chosen Jerusalem rebuke thee: <i>is</i> not this a brand
plucked out of the fire?   3 Now Joshua was clothed with
filthy garments, and stood before the angel.   4 And he
answered and spake unto those that stood before him, saying, Take
away the filthy garments from him. And unto him he said, Behold, I
have caused thine iniquity to pass from thee, and I will clothe
thee with change of raiment.   5 And I said, Let them set a
fair mitre upon his head. So they set a fair mitre upon his head,
and clothed him with garments. And the angel of the <span class="smallcaps" id="Zech.iv-p2.5">Lord</span> stood by.   6 And the angel of the
<span class="smallcaps" id="Zech.iv-p2.6">Lord</span> protested unto Joshua, saying,
  7 Thus saith the <span class="smallcaps" id="Zech.iv-p2.7">Lord</span> of
hosts; If thou wilt walk in my ways, and if thou wilt keep my
charge, then thou shalt also judge my house, and shalt also keep my
courts, and I will give thee places to walk among these that stand
by.</p>
<p class="indent" id="Zech.iv-p3" shownumber="no">There was a Joshua that was a principal
agent in the first settling of Israel in Canaan; here is another of
the same name very active in their second settlement there after
the captivity; Jesus is the same name, and it signifies
<i>Saviour;</i> and they were both figures of him that was to come,
our chief captain and our chief priest. The angel that talked with
<i>Zechariah showed him Joshua the high priest;</i> it is probable
that the prophet saw him frequently, that he spoke to him, and that
there was a great intimacy between them; but, in his common views,
he only saw how he appeared before men; if he must know how he
stands before the Lord, it must be shown him in vision; and so it
is shown him. And men are really as they are with God, not as they
appear in the eye of the world. He stood <i>before the angel of the
Lord,</i> that is, before Christ, the Lord of the angels, to whom
even the high priests themselves, of Aaron's order, were
accountable. He <i>stood before the angel of the Lord</i> to
execute his office, to minister to God under the inspection of the
angels. He stood to consult the oracle on the behalf of Israel, for
whom, as high priest, he was agent. Guilt and corruption are our
two great discouragements when we stand before God. By the guilt of
the sins committed by us we have become obnoxious to the justice of
God; by the power of the sin that dwells in us we have become
odious to the holiness of God. All God's Israel are in danger upon
these two accounts. Joshua was so here, for <i>the law made men
priests that had infirmity,</i> <scripRef id="Zech.iv-p3.1" osisRef="Bible:Heb.7.28" parsed="|Heb|7|28|0|0" passage="Heb 7:28">Heb.
vii. 28</scripRef>. And, as to both, we have relief from Jesus
Christ, who is made of God to us both <i>righteousness and
sanctification.</i></p>
<p class="indent" id="Zech.iv-p4" shownumber="no">I. Joshua is accused as a criminal, but is
justified. 1. A violent opposition is made to him. <i>Satan stands
at his right hand to resist him</i> to be a <i>Satan to him, a
law-adversary.</i> He stands at his right hand, as the prosecutor,
or witness, at the right hand of the prisoner. Note, The devil is
the accuser of the brethren, that <i>accuses them before God day
and night,</i> <scripRef id="Zech.iv-p4.1" osisRef="Bible:Rev.12.10" parsed="|Rev|12|10|0|0" passage="Re 12:10">Rev. xii.
10</scripRef>. Some think the chief priest was accused for the sin
of many of the inferior priests, in marrying strange wives, which
they were much guilty of after their return out of captivity,
<scripRef id="Zech.iv-p4.2" osisRef="Bible:Ezra.1 Bible:Ezra.2 Bible:Neh.13.28" parsed="|Ezra|1|0|0|0;|Ezra|2|0|0|0;|Neh|13|28|0|0" passage="Ezr 1,2,Ne 13:28">Ezra ix. 1, 2; Neh. xiii.
28</scripRef>. When God is about to reestablish the priesthood
Satan objects the sins that were found among the priests, as
rendering them unworthy the honour designed them. It is by our own
folly that we give Satan advantage against us and furnish him with
matter for reproach and accusation; and if any thing be amiss,
especially with the priests, Satan will be sure to aggravate it and
make the worst of it. He <i>stood to resist him,</i> that is, to
oppose the service he was doing for the public good. He stood <i>at
his right hand,</i> the hand of action, to discourage him, and
raise difficulties in his way. Note, When we stand before God to
minister to him, or stand up for God to serve his interests, we
must expect to meet with all the resistance that Satan's subtlety
and malice can give us. Let us then resist him that resists us and
he shall flee from us. 2. A victorious defence is made for him
(<scripRef id="Zech.iv-p4.3" osisRef="Bible:Zech.3.2" parsed="|Zech|3|2|0|0" passage="Zec 3:2"><i>v.</i> 2</scripRef>): <i>The
Lord</i> (that is, the Lord Christ) <i>said unto Satan, The Lord
rebuke thee.</i> Note, It is the happiness of the saints that the
Judge is their friend; the same that they are accused to is their
patron and protector, and an advocate for them, and he will be sure
to bring them off. (1.) Satan is here checked by one that has
authority, that has conquered him, and many a time silenced him.
<i>The accuser of the brethren,</i> of the ministers and the
ministry, <i>is cast out;</i> his indictments are quashed, and his
suggestions against them as well as his suggestions to them, are
shown to be malicious, frivolous, and vexatious. <i>The Lord rebuke
thee, O Satan! The Lord said</i> (that is, the Lord our Redeemer),
<i>The Lord rebuke thee,</i> that is, the Lord the Creator. The
power of God is engaged for the making of the grace of Christ
effectual. "<i>The Lord</i> restrain thy malicious rage, reject thy
malicious charge, and revenge upon thee thy enmity to a servant of
his" Note, those that belong to Christ have him ready to appear
vigorously for them when Satan appears most vehement against them.
He does not parley with him, but stops his mouth immediately with
this sharp reprimand: <i>The Lord rebuke thee, O Satan!</i> This is
the best way of dealing with that furious enemy. <i>Get thee behind
me, Satan.</i> (2.) Satan is here argued with. He resists the
priest, but let him know that his resistance, [1.] Will be
fruitless; it will be to no purpose to attempt any thing against
Jerusalem, for <i>the Lord has chosen</i> it, and he will abide by
his choice. Whatever is objected against God's people, God saw it;
he foresaw it when he chose them and yet he chose them, and
therefore that can be no inducement to him now to reject them; he
knew the worst of them when he chose them; and his election shall
obtain. [2.] It is unreasonable; for <i>is not this a brand plucked
out of the fire?</i> Joshua is so, and the priesthood, and the
people, whose representative he is. Christ has not that to say for
them for which they are to be praised, but that for which they are
to be pitied. Note, Christ is ready to make the best of his people,
and takes notice of every thing that is pleadable in excuse of
their infirmities, so far is he from being extreme to mark what
they do amiss. They have been lately in the fire; no wonder that
they are black and smoked, and have the smell of fire upon them,
but they are therefore to be excused, not to be accused. One can
expect no other than that those who but the other day were captives
in Babylon should appear very mean and despicable. They have been
lately brought out of great affliction; and is Satan so barbarous
as to desire to have them thrown into affliction again? They have
been wonderfully delivered out of the fire, that God might be
glorified in them; and will he then cast them off and abandon them?
No, he will not quench the smoking flax, the smoking fire-brand;
for he snatched it out of the fire because he intended to make use
of it. Note, Narrow escapes from imminent danger are happy presages
and powerful pleas for more eminent favours. A converted soul is a
<i>brand plucked out of the fire</i> by a miracle of free grace,
and therefore shall not be left to be a prey to Satan.</p>
<p class="indent" id="Zech.iv-p5" shownumber="no">II. Joshua appears as one polluted, but is
purified; for he represents the Israel of God, who are all <i>as an
unclean thing,</i> till they are washed and sanctified <i>in the
name of the Lord Jesus</i> and <i>by the Spirit of our God.</i> Now
observe here, 1. The impurity wherein Joshua appeared (<scripRef id="Zech.iv-p5.1" osisRef="Bible:Zech.3.3" parsed="|Zech|3|3|0|0" passage="Zec 3:3"><i>v.</i> 3</scripRef>): <i>He was clothed,</i>
not only in coarse, but in <i>filthy garments,</i> such as did very
ill become the dignity of his office and the sanctity of his work.
By the law of Moses the garments of the high priest were to be
<i>for glory and for beauty,</i> <scripRef id="Zech.iv-p5.2" osisRef="Bible:Exod.28.2" parsed="|Exod|28|2|0|0" passage="Ex 28:2">Exod.
xxviii. 2</scripRef>. But Joshua's garments were a shame and
reproach to him; yet in them <i>he stood before the angel of the
Lord;</i> he had no clean linen wherein to minister and to do the
duty of his place. Now this intimates, not only that the priesthood
was poor and despised, and loaded with contempt, but that there was
a great deal of iniquity cleaving to the holy things. The returned
Jews were so taken up with their troubles that they thought they
needed not complain of their sins, and were not aware that those
were the great hindrances of the progress of God's work among them;
because they were free from idolatry they thought themselves
chargeable with no iniquity. But God showed them there were many
things amiss in them, which retarded the advances of God's favours
towards them. There were spiritual enemies warring against them,
more dangerous than any of the neighbouring nations. The Chaldee
paraphrase says, <i>Joshua had sons who took unto them wives which
were not lawful for the priests to take;</i> and we find it was so,
<scripRef id="Zech.iv-p5.3" osisRef="Bible:Ezra.10.18" parsed="|Ezra|10|18|0|0" passage="Ezr 10:18">Ezra x. 18</scripRef>. And, no doubt,
there were other things amiss in the priesthood, <scripRef id="Zech.iv-p5.4" osisRef="Bible:Mal.2.1" parsed="|Mal|2|1|0|0" passage="Mal 2:1">Mal. ii. 1</scripRef>. Yet Joshua was permitted to
<i>stand before the angel of the Lord.</i> Though his children did
not as they should, yet the covenant of priesthood was not broken.
Note, Christ bears with his people, whose hearts are upright with
him, and admits them into communion with himself, notwithstanding
their manifold infirmities. 2. The provision that was made for his
cleansing. Christ gave orders to the angels that attended him, and
were ready to do his pleasure, to put Joshua into a better state.
Joshua presented himself before the Lord in his filthy garments, as
an object of his pity; and Christ graciously looked upon him with
compassion, and not, as justly he might have done, with
indignation. Christ loathed the filthiness of Joshua's garments,
yet did not put him away, but put them away. Thus God by his grace
does with those whom he chooses to be priests to himself; he parts
between them and their sins, and so prevents their sins parting
between them and their God; he reconciles himself to the sinner,
but not to the sin. Two things are here done for Joshua,
representing a double work of divine grace wrought in and for
believers:—(1.) His filthy garments are taken from him, <scripRef id="Zech.iv-p5.5" osisRef="Bible:Zech.3.4" parsed="|Zech|3|4|0|0" passage="Zec 3:4"><i>v.</i> 4</scripRef>. The meaning of this is
given us in what Christ said, and he said it as one having
authority, <i>Behold, I have caused thy iniquity to pass from
thee.</i> The guilt of it is taken away by pardoning mercy, the
stench and stain of it by peace spoken to the conscience, and the
power of it broken by renewing grace. When God forgives our sins he
<i>causes our iniquity to pass from us,</i> that it may not appear
against us, to condemn us; it passes from us <i>as far as the east
is from the west.</i> When he sanctifies the nature he enables us
to <i>put off the old man,</i> to cast away from us the filthy rags
of our corrupt affections and lusts, as things we will never have
any thing more to do with, will never gird to us or appear in. Thus
Christ <i>washes those from their sins in his own blood</i> whom he
<i>makes to our God kings and priests,</i> <scripRef id="Zech.iv-p5.6" osisRef="Bible:Rev.1.5-Rev.1.6" parsed="|Rev|1|5|1|6" passage="Re 1:5,6">Rev. i. 5, 6</scripRef>. Either we must be cleansed from
the pollutions of sin or we shall, <i>as polluted, be put from</i>
that <i>priesthood,</i> <scripRef id="Zech.iv-p5.7" osisRef="Bible:Ezra.2.62" parsed="|Ezra|2|62|0|0" passage="Ezr 2:62">Ezra ii.
62</scripRef>. (2.) He is clothed anew, has not only the shame of
his filthiness removed, but the shame of his nakedness covered:
<i>I will clothe thee with change of raiment.</i> Joshua had no
clean linen of his own, but Christ will provide for him, for he
will not let a priesthood of his own instituting be lost, be either
contemptible before men or unacceptable before God. The change of
raiment here is rich costly raiment, such as is worn on high days.
Joshua shall appear as lovely as ever he appeared loathsome. Those
that minister in holy things shall not only cease to do evil, but
learn to do well; God will make them wise, and humble, and
diligent, and faithful, and examples of every thing that is good;
and then Joshua is clothed with change of raiment. Thus those whom
Christ makes spiritual priests are clothed with the spotless robe
of his righteousness and appear before God in that, and with the
graces of his Spirit, which are ornaments to them. <i>The
righteousness of saints,</i> both imputed and implanted, is the
fine linen, clean and white, with which <i>the bride, the Lamb's
wife,</i> is arrayed, <scripRef id="Zech.iv-p5.8" osisRef="Bible:Rev.19.8" parsed="|Rev|19|8|0|0" passage="Re 19:8">Rev. xix.
8</scripRef>.</p>
<p class="indent" id="Zech.iv-p6" shownumber="no">III. Joshua is in danger of being turned
out of office; but, instead of that, he is reinstalled and
established in his office. He not only has his sins pardoned, and
is furnished with grace sufficient for himself, but, as <i>rectus
in curia—acquitted in court,</i> he is restored to his former
honours and trusts. 1. The crown of the priesthood is put upon him,
<scripRef id="Zech.iv-p6.1" osisRef="Bible:Zech.3.5" parsed="|Zech|3|5|0|0" passage="Zec 3:5"><i>v.</i> 5</scripRef>. This was done
at the special instance and request of the prophet: I said, "<i>Let
them set a fair mitre upon his head,</i> as a badge of his office.
Now that he looks clean, let him also look great; let him be
dressed up in all the garments of the high priest." Note, When God
designs the restoring or reviving of religion he stirs up his
prophets and people to pray for it, and does it in answer to their
prayers. Zechariah prayed that the angels might be ordered to set
the mitre on Joshua's head, and they did it immediately, and
<i>clothed him with</i> the priestly <i>garments;</i> for no man
took this honour to himself, <i>but he that was called of God</i>
to it. <i>The angel of the Lord stood by,</i> as having the
oversight of the work which the created angels were employed in. He
stood by, as one well pleased with it, and resolved to stand by the
orders he had given for the doing of it and to continue his
presence with that priesthood. 2. The covenant of the priesthood is
renewed with him, which is called God's <i>covenant of peace,</i>
<scripRef id="Zech.iv-p6.2" osisRef="Bible:Num.25.12" parsed="|Num|25|12|0|0" passage="Nu 25:12">Num. xxv. 12</scripRef>. Mr. Pemble
calls it <i>the patent of his office,</i> which is here declared
and delivered to him before witnesses, <scripRef id="Zech.iv-p6.3" osisRef="Bible:Zech.3.6-Zech.3.7" parsed="|Zech|3|6|3|7" passage="Zec 3:6,7"><i>v.</i> 6, 7</scripRef>. The angel of the Lord,
having taken care to make him fit for his office (and all that God
calls to any office he either finds fit or makes so), invests him
in it. And though he is not <i>made a priest with an oath</i> (that
honour is reserved for him who is a priest after the order of
Melchisedek, <scripRef id="Zech.iv-p6.4" osisRef="Bible:Heb.7.21" parsed="|Heb|7|21|0|0" passage="Heb 7:21">Heb. vii. 21</scripRef>),
yet, being a type of him, he is inaugurated with a solemn
declaration of the terms upon which he held his office. The angel
of the Lord protested to Joshua that, if he would be sure to do the
duty of his place, he should enjoy the dignity and reward of it.
Now see, (1.) What the conditions are upon which he enters into his
office. Let him know that he is upon his good behaviour; he must
<i>walk in God's ways,</i> that is, he must live a good life and be
holy in all manner of conversation; he must go before the people in
the paths of God's commandments, and walk circumspectly. He must
also <i>keep God's charge,</i> must carefully do all the services
of the priesthood, and must see to it that the inferior priests
performed the duties of their place decently and in order. He must
<i>take heed to himself, and</i> to <i>all the flock,</i> <scripRef id="Zech.iv-p6.5" osisRef="Bible:Acts.20.28" parsed="|Acts|20|28|0|0" passage="Ac 20:28">Acts xx. 28</scripRef>. Note, Good ministers
must be good Christians; yet that is not enough: they have a trust
committed to them, they are charged with it, and they must keep it
with all possible care, that they may give up their account of it
with joy, <scripRef id="Zech.iv-p6.6" osisRef="Bible:1Tim.6.14" parsed="|1Tim|6|14|0|0" passage="1Ti 6:14">1 Tim. vi. 14</scripRef>.
(2.) What the privileges are which we may expect, and be assured
of, in the due discharge of his office. His patent runs, <i>Quamdiu
se bene gesserit—During good behaviour.</i> Let him be sure to do
his part, and God will own him. [1.] "<i>Thou shalt judge my
house;</i> thou shalt preside in the affairs of the temple, and the
inferior priests shall be under thy direction." Note, The power of
the church, and of church rulers, is not a legislative, but only a
judicial power. The high priest might not make any new laws for
God's house, nor ordain any other rites of worship than what God
had ordained; but he must judge God's house, that is, he must see
to it that God's laws and ordinances were punctually observed, must
protect and encourage those that did observe them, and enquire into
and punish the violation of them. [2.] "<i>Thou shalt also keep my
courts;</i> thou shalt have oversight of what is done in all the
courts of the temple, and shalt keep them pure and in good order
for the worship to be performed in them." Note, Ministers are God's
stewards, and they are to keep his courts, in honour of him who is
the chief Lord and for the preserving of equity and good order
among his tenants. [3.] "<i>I will give thee places to walk among
those that stand by,</i> among these angels that are inspectors and
assistants in this instalment." They shall stand by while Joshua is
at work for God, and shall be as a guard to him, or he shall be
highly honoured and respected as an <i>angel of God,</i> <scripRef id="Zech.iv-p6.7" osisRef="Bible:Gal.4.14" parsed="|Gal|4|14|0|0" passage="Ga 4:14">Gal. iv. 14</scripRef>. Ministers are called
<i>angels,</i> <scripRef id="Zech.iv-p6.8" osisRef="Bible:Rev.1.20" parsed="|Rev|1|20|0|0" passage="Re 1:20">Rev. i. 20</scripRef>.
Those that <i>walk in God's ways</i> may be said to <i>walk among
the angels</i> themselves, for they do the will of God as the
angels do it that are in heaven, and are their
<i>fellow-servants,</i> <scripRef id="Zech.iv-p6.9" osisRef="Bible:Rev.19.10" parsed="|Rev|19|10|0|0" passage="Re 19:10">Rev. xix.
10</scripRef>. Some make it a promise of eternal life, and of a
reward of his fidelity in the future state. Heaven is not only a
palace, a place to repose in, but a paradise, a garden, a place to
walk in; and there are walks among the angels, in society with that
holy and glorious company. See <scripRef id="Zech.iv-p6.10" osisRef="Bible:Ezek.28.14" parsed="|Ezek|28|14|0|0" passage="Eze 28:14">Ezek.
xxviii. 14</scripRef>.</p>
</div><scripCom id="Zech.iv-p6.11" osisRef="Bible:Zech.3.8-Zech.3.10" parsed="|Zech|3|8|3|10" passage="Zec 3:8-10" type="Commentary"/><div class="Commentary" id="Zech.iv-p6.12">
<h4 id="Zech.iv-p6.13">Advent of Christ Predicted; Prediction
Relating to Christ. (<span class="smallcaps" id="Zech.iv-p6.14">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.iv-p7" shownumber="no">8 Hear now, O Joshua the high priest, thou, and
thy fellows that sit before thee: for they <i>are</i> men wondered
at: for, behold, I will bring forth my servant the BRANCH.   9
For behold the stone that I have laid before Joshua; upon one stone
<i>shall be</i> seven eyes: behold, I will engrave the graving
thereof, saith the <span class="smallcaps" id="Zech.iv-p7.1">Lord</span> of hosts,
and I will remove the iniquity of that land in one day.   10
In that day, saith the <span class="smallcaps" id="Zech.iv-p7.2">Lord</span> of
hosts, shall ye call every man his neighbour under the vine and
under the fig tree.</p>
<p class="indent" id="Zech.iv-p8" shownumber="no">As the promises made to David often slide
insensibly into promises of the Messiah, whose kingdom David's was
a type of, so the promises here made to Joshua immediately rise as
far upward, and look as far forward, as to Christ, whose priesthood
Joshua's was now a shadow of, not only in general, as it kept up
the line of Aaron's priesthood, but especially as it was the
reviving of that happy method of correspondence between heaven and
earth, to which a great interruption had been given by the iniquity
and captivity of Israel. Christ is a high priest, as Joshua was,
for sinners and sufferers, to mediate for those that have been
under guilt and wrath. And it was fit that Joshua should understand
the priesthood of Christ, because all the virtue of his priesthood,
its value and usefulness to the church, depended upon and was
derived from the priesthood of Christ. See,</p>
<p class="indent" id="Zech.iv-p9" shownumber="no">I. To whom this promise of Christ is
directed (<scripRef id="Zech.iv-p9.1" osisRef="Bible:Zech.3.8" parsed="|Zech|3|8|0|0" passage="Zec 3:8"><i>v.</i> 8</scripRef>):
"<i>Hear now, O Joshua!</i> Thou hast heard with pleasure what
belongs to thyself; but, behold, a greater than Joshua is at hand.
<i>Hear now</i> concerning him, <i>thou</i> and the rest of the
priests, <i>thy fellows, who sit before thee,</i> at thy feet, as
learners, but whom thou art to look upon as <i>thy fellows,</i> for
all you are brethren; let the high priest, and all the inferior
priests, take notice of this, for they are <i>men wondered at.</i>"
They are set <i>for signs,</i> for types and figures of Christ's
priesthood. What God now did for Joshua and his fellows was a happy
omen of the coming of the Messiah promised, and would be so
interpreted, with a pleasing wonder, by all that had understanding
of the times. Or they are men <i>wondered at</i> for their
singularity, hooted at as strange sort of people, because they
<i>run not with others to the same excess of riot</i> (<scripRef id="Zech.iv-p9.2" osisRef="Bible:1Pet.4.4" parsed="|1Pet|4|4|0|0" passage="1Pe 4:4">1 Pet. iv. 4</scripRef>), or for their strange
afflictions and surprising deliverance out of them, as <scripRef id="Zech.iv-p9.3" osisRef="Bible:Ps.71.7" parsed="|Ps|71|7|0|0" passage="Ps 71:7">Ps. lxxi. 7</scripRef>, <i>I am as a wonder unto
many.</i> They are <i>men of wonder;</i> they are a wonder to
themselves, are amazed to think how happily their condition is
altered. God's people and ministers are, upon many accounts, men
wondered at. The high priest and his fellows here (as the prophet
and his children, <scripRef id="Zech.iv-p9.4" osisRef="Bible:Isa.8.18" parsed="|Isa|8|18|0|0" passage="Isa 8:18">Isa. viii.
18</scripRef>) are for signs and for wonders. But men's wonder at
them will cease when the Messiah comes, as the stars are eclipsed
by the light of the sun; for <i>his name shall be called
Wonderful.</i></p>
<p class="indent" id="Zech.iv-p10" shownumber="no">II. The promise itself, which consists of
several parts, all designed for the comfort and encouragement of
Joshua and his friends in that great good work of building the
temple, which they were now engaged in. An eye to Christ, and a
believing dependence upon the promises relating to him and his
kingdom, would carry them through the difficulties they met with in
that and their other services. 1. The Messiah shall come:
<i>Behold, I will bring forth my servant the branch.</i> He has
been long hid, but the fulness of time is now at hand, when he
shall be brought forth into the world, brought forth among his
people Israel. God himself undertakes to bring him forth, and
therefore, no doubt, he will own him and stand by him. He is God's
servant, employed in his work, obedient to his will, and entirely
devoted to his honour and glory. He is the branch; so he was called
<scripRef id="Zech.iv-p10.1" osisRef="Bible:Isa.4.2" parsed="|Isa|4|2|0|0" passage="Isa 4:2">Isa. iv. 2</scripRef>, <i>The branch of
the Lord.</i> <scripRef id="Zech.iv-p10.2" osisRef="Bible:Isa.11.1" parsed="|Isa|11|1|0|0" passage="Isa 11:1">Isa. xi. 1</scripRef>,
<i>A branch out of the roots of Jesse.</i> <scripRef id="Zech.iv-p10.3" osisRef="Bible:Jer.23.5" parsed="|Jer|23|5|0|0" passage="Jer 23:5">Jer. xxiii. 5</scripRef>, <i>A righteous branch;</i> and
<scripRef id="Zech.iv-p10.4" osisRef="Bible:Jer.23.15" parsed="|Jer|23|15|0|0" passage="Jer 23:15">Jer. xxiii. 15</scripRef>, <i>The
branch of righteousness.</i> His beginning was small, as a tender
branch, but in time he should become a great tree and fill the
earth, <scripRef id="Zech.iv-p10.5" osisRef="Bible:Isa.53.2" parsed="|Isa|53|2|0|0" passage="Isa 53:2">Isa. liii. 2</scripRef>. He is
the branch from which all our fruit must be gathered. 2. Many eyes
shall be upon him. He is <i>the stone laid before Joshua,</i>
alluding to the foundation or chief corner-stone, of the temple,
which probably was laid, with great solemnity, in the presence of
Joshua. Christ is not only the branch, which is the beginning of a
tree, but the foundation, which is the beginning of a building;
and, when he shall be brought forth, <i>seven eyes shall be upon
him.</i> The eye of his Father was upon him, to take care of him,
and protect him, especially in his sufferings; when he was buried
in the grave, as the foundation-stones are under ground, the eyes
of Heaven were still upon him, buried out of men's sight, but not
out of God's. The eyes of all the prophets and Old-Testament saints
were upon this one stone; Abraham rejoiced to see Christ's day, and
he <i>saw it and was glad.</i> The eyes of all believers are upon
him; they look unto him and are saved, as the eyes of the stung
Israelites were upon the brazen serpent. Some understand this
<i>one stone</i> to have the seven eyes in it as the wheels had in
Ezekiel's vision, and think it denotes that perfection of wisdom
and knowledge which Jesus Christ was endued with, for the good of
his church. <i>His eyes run to and fro through the earth.</i> 3.
God himself will beautify him, and put honour upon him: <i>I will
engrave the graving thereof, saith the Lord of hosts.</i> This
stone the builders refused, as rough and unsightly; but God
undertakes to smooth and polish it, nay, and to carve it so that it
shall be the <i>head stone of the corner,</i> the most beautiful in
all the building. Christ was God's workmanship; and abundance of
his wisdom appears in the contrivance of our redemption, which will
appear when the engraving is perfected. This stone is a <i>precious
stone,</i> though laid for a <i>foundation;</i> and the
<i>graving</i> of it seems to allude to the precious stones in the
breast-plate of the high priest, which had the names of the tribes
<i>graven</i> upon them, as the <i>engraving of a signet,</i>
<scripRef id="Zech.iv-p10.6" osisRef="Bible:Exod.28.21-Exod.28.22" parsed="|Exod|28|21|28|22" passage="Ex 28:21,22">Exod. xxviii. 21, 22</scripRef>. In
that breast-plate there were twelve stones laid before Aaron, and
for aught that appears those were lost; but there shall be one
worth them all laid before Joshua, and that is Christ himself. This
precious stone shall sparkle as if it had seven eyes; there shall
appear a perfection of wisdom and prudence in the oracles that
proceed from the breast-plate of judgment. And God will <i>engrave
the engraving thereof;</i> he will entrust Christ with all his
elect, and he shall appear as their representative, and agent for
them, as the high priest did when he went in before the Lord with
the names of all Israel engraven in the precious stones of his
breast-plate. When God gave a remnant to Christ, to be brought
through grace to glory, then he <i>engraved the graving</i> of this
<i>precious stone.</i> 4. By him sin shall be taken away, both the
guilt and the dominion of it: <i>I will remove the iniquity of that
land in one day.</i> When the high priest had the names of Israel
engraven on the precious stones he was adorned with he is said to
<i>bear the iniquity of the holy things</i> (<scripRef id="Zech.iv-p10.7" osisRef="Bible:Exod.28.38" parsed="|Exod|28|38|0|0" passage="Ex 28:38">Exod. xxviii. 38</scripRef>); but the law <i>made
nothing perfect,</i> <scripRef id="Zech.iv-p10.8" osisRef="Bible:Heb.10.1" parsed="|Heb|10|1|0|0" passage="Heb 10:1">Heb. x.
1</scripRef>. He bore the iniquity of the land, as a type of
Christ; but he could not remove it; the doing of that was reserved
for Christ, that blessed <i>Lamb of God, that takes away the sin of
the world;</i> and he did it <i>in one day,</i> that day in which
he suffered and died; that was done by the sacrifice offered that
day which could not be done by the sacrifices of ages before, no,
not by all the days of atonement which from Moses to Christ
returned every year. This agrees with the angel's prediction
(<scripRef id="Zech.iv-p10.9" osisRef="Bible:Dan.9.24" parsed="|Dan|9|24|0|0" passage="Da 9:24">Dan. ix. 24</scripRef>): He shall
<i>finish transgression and make an end of sin.</i> And some make
the engravings wherewith God engraved him to signify the wounds and
stripes which were given to his blessed body, which he underwent
for our <i>transgression,</i> for our <i>iniquity,</i> and <i>by
which we are healed.</i> 5. The effect of all this shall be the
sweet enjoyment which all believers shall have of themselves, and
the sweet communion they shall have with one another (<scripRef id="Zech.iv-p10.10" osisRef="Bible:Zech.3.10" parsed="|Zech|3|10|0|0" passage="Zec 3:10"><i>v.</i> 10</scripRef>): <i>In that day you
shall call every man his neighbour under the vine and the
fig-tree,</i> which yield most pleasant fruit, and whose leaves
also afford a refreshing shade for arbours. When iniquity is taken
away, (1.) We reap precious benefits and privileges from our
justification, more precious than the products of the vine or the
fig-tree, <scripRef id="Zech.iv-p10.11" osisRef="Bible:Rom.5.1" parsed="|Rom|5|1|0|0" passage="Ro 5:1">Rom. v. 1</scripRef>. (2.) We
repose in a sweet tranquillity and are quiet from the fear of evil.
What should terrify us when iniquity is taken away, when nothing
can hurt us? We sit down under Christ's shadow with delight, and by
it are sheltered from the scorching heat of the curse of the law.
We live as Israel in the peaceable reign of Solomon (<scripRef id="Zech.iv-p10.12" osisRef="Bible:1Kgs.4.24-1Kgs.4.25" parsed="|1Kgs|4|24|4|25" passage="1Ki 4:24,25">1 Kings iv. 24, 25</scripRef>); for he is the
prince of peace. (3.) We ought to invite others to come to partake
with us in the enjoyment of these privileges, to <i>call every man
his neighbour</i> to come and sit with him, for mutual converse,
under the vine and fig-tree, and to share with him in the fruits he
is surrounded with. Gospel-grace, as far as it comes with power,
makes men neighbourly; and those that have the comfort of
acquaintance with Christ themselves, and communion with God through
him, will be forward to court others to it. <i>Let us go unto the
house of the Lord.</i></p>
</div></div2>