Zechariah 3:1-5 - Homiletics

The priesthood restored.

"And he showed me Joshua the high priest," etc. Here begins a new vision, which, like that described in Zechariah 2:1-4 , takes us back to the date of utterance. In that we saw the restoration of the ancient city Jerusalem. In this we seem shown the restoration of the ancient Levitical priesthood. For seventy years the functions of that priesthood appear to have been in abeyance. Nowhere in Daniel and Ezekiel do we read of sacrifices being offered by the children of the Captivity. It was desirable, therefore—possibly necessary—to have those functions restored (compare, perhaps, the restoration of Peter's apostleship in John 21:15-17 ). Understood as describing a kind of heavenly council called for this purpose, the present vision sets before us

I. THE OFFENDER ; Viz. Joshua the son of Josedech, the lineally descended high priest of that day ( 1 Chronicles 6:3-15 ; Ezra 3:2 ), and, therefore, the proper and natural representative of the priesthood which had lapsed. As such we see him here: 1 . Appearing in guilt. This shown, of course, by the "filthy garments" ( Isaiah 64:6 ) in which he is clothed, and by which may be understood more especially those sins of himself and of his predecessors and people by which, in a measure and for a season, the former priesthood had been forfeited. 2. Coming up to be judge. This shown by his "standing" (as noticed both in verses 1 and 3; comp. Acts 25:10 ; Romans 14:10 ) before the Angel-Jehovah, his proper Judge (comp. John 5:22 ; Romans 14:10 ). Such, be it remembered, in each respect, if without a Saviour, is the condition of us all.

II. THE ADVERSARY . As his name (margin of verse 2), so his work in this place (comp. Job 1:9-11 ; Job 2:4 , Job 2:5 ; Revelation 12:10 ). This a great aggravation of the evil of Joshua's case. It is one thing to be guilty and deserving of punishment. It is another, and even worse, to have a powerful and malignant adversary claiming, as it were, the actual infliction of that punishment upon us. Sin itself cries out for justice against the offender ( Genesis 4:10 ; Hebrews 12:24 ). The adversary cries out against the injustice of allowing him to be spared ( 2 Samuel 19:21 ).

III. THE ADVOCATE ; viz. the Judge— i.e. Jehovah himself (see beginning of verse 2). This greatly to be admired (comp. Psalms 32:7 , "Thou art my Hiding place;" also Psalms 119:114 ). Note, also, the two cogent pleas which this great Advocate ( 1 John 2:1 ) urges. These are:

1 . The settled purpose of God in this matter. God had long ago "chosen Jerusalem." He must not now be asked to reject it.

2 . The past action of God in this matter. Having already so far begun to deliver as to "pluck this brand from the burning," it would be inconsistent of him now to go back. Even to ask anything opposed to that is to incur the "rebuke" of Jehovah.

IV. THE DECISION . It is very complete. It embraces, as we should describe it in New Testament language:

1 . The " justification " of Joshua, or the acceptance of his person. This signified, as we are expressly told here, by the change of his raiment (see also Isaiah 61:10 ; Luke 15:22 ; Revelation 19:8 ).

2 . The " sanctification " of Joshua, or the acceptance of his ministrations. This represented by that "fair mitre," which—either at the request of the prophet, or, as some take it, of the great Angel himself, who, in any case, is described as "standing by" and assenting—was next placed on Joshua's head; and in which mitre also (though the word is different) there seems (see Pusey, in loc .) a reference to that "beauty of holiness" described in Exodus 28:36-38 . So completely now was that fulfilled of which we read in Ezekiel 20:41 , and which was afterwards described in Malachi 3:4 .

Two very remarkable omissions may be noted, to conclude. These illustrate:

1 . The wonderful freeness of God's mercy. We find nothing whatever offered to God by Joshua and Israel towards recovering these lapsed privileges. Nothing whatever, also, is demanded of them as a necessary condition thereto. The whole thing is spoken of as a matter of grace or favour from beginning to end.

2 . The wonderful fulness of God's mercy. No mention is made, in the account of this great transaction, of the precise nature of the accusations and charges brought by the adversary against Joshua. Whatever they are, they are treated as done with; and done with altogether. Their very memory, as it were, is to perish. So, "I will not remember their sins," in Isaiah 43:25 (see Jeremiah 31:34 ; also, in a somewhat different connection, Ezekiel 18:22 ; Ezekiel 33:16 ). "To err is human; to forgive, Divine." Especially so to forgive in this manner (compare, "Who is a God like unto thee?" in Micah 7:18-20 ).