Zechariah 3:4

3:1-5 The angel showed Joshua, the high priest, to Zechariah, in a vision. Guilt and corruption are great discouragements when we stand before God. By the guilt of the sins committed by us, we are liable to the justice of God; by the power of sin that dwells in us, we are hateful to the holiness of God. Even God's Israel are in danger on these accounts; but they have relief from Jesus Christ, who is made of God to us both righteousness and sanctification. Joshua, the high priest, is accused as a criminal, but is justified. When we stand before God, to minister to him, or stand up for God, we must expect to meet all the resistance Satan's subtlety and malice can give. Satan is checked by one that has conquered him, and many times silenced him. Those who belong to Christ, will find him ready to appear for them, when Satan appears most strongly against them. A converted soul is a brand plucked out of the fire by a miracle of free grace, therefore shall not be left a prey to Satan. Joshua appears as one polluted, but is purified; he represents the Israel of God, who are all as an unclean thing, till they are washed and sanctified in the name of the Lord Jesus, and by the Spirit of our God. Israel now were free from idolatry, but there were many things amiss in them. There were spiritual enemies warring against them, more dangerous than any neighbouring nations. Christ loathed the filthiness of Joshua's garments, yet did not put him away.

Thus God by his grace does with those whom he chooses to be priests to himself. The guilt of sin is taken away by pardoning mercy, and the power of it is broken by renewing grace. Thus Christ washes those from their sins in his own blood, whom he makes kings and priests to our God. 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. The righteousness of saints, both imputed and implanted, is the fine linen, clean and white, with which the bride, the Lamb's wife, is arrayed, Re 19:8. Joshua is restored to former honours and trusts. The crown of the priesthood is put on him. When the Lord designs to restore and revive religion, he stirs up prophets and people to pray for it.

That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spake 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 (i); 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 r

And he answered and spoke to those that stood before him, saying, Take away the {e} filthy garments from him. And to him he said, Behold, I have {f} caused thy iniquity to pass from thee, and I will clothe thee with change of raiment. (e) See Geneva Zec 3:3 (f) He shows of what apparel he speaks, which is, when our filthy sins are taken away, and we are clothed with God's mercies, which refers to the spiritual restitution.

And he; the Lord Christ, who purifieth his church, who purgeth away her sin, and clothes her with rich and clean garments. Answered; so the Hebrew, and so this prophet speaks, though no question went before. It is an idiom of that language. Spake; commanded. Those that stood before him; some of the attendants, those ministerial angels, who were Christ’s servants, and as such are represented standing before him. Take away the filthy garments; remove, or cause them to be removed, from him, as altogether unbecoming his person, office, and employments. These filthy garments those angels took away, but another hand takes away what is signified by this emblem. From him; from this high priest Joshua. He , Christ, the Lamb of God, said, Behold, I have caused thine iniquity to pass from thee: what angels could not take away, Christ did; he removed the filth of sin, the guilt and stain of it. I will clothe, adorn and beautify, thee, O Joshua, with change of raiment; clean and rich, emblem of graces and spiritual excellencies given to him.

4 . he ] i.e. the Angel of Jehovah. those that stood before him ] Angels of inferior order, who though not previously mentioned were in attendance, as was fitting, upon the Angel of the Lord. Compare for the expression Genesis 41:46 ; Deuteronomy 1:38 ; Daniel 1:5 . change of raiment ] The Hebrew word here used only occurs beside in Isaiah 3:22 , “changeable suits of apparel,” where number and variety, frequent changing, rather than costliness or magnificence, though that of course may be implied, appears to be the subject of rebuke. So here a change of dress, not necessarily different in kind, but pure instead of being defiled, is promised. The R. V. however, renders rich apparel here, and festival robes in Isaiah.

4. those that stood before him—the ministering angels (compare the phrase in 1Ki 10:8; Da 1:5). Take away the filthy garments—In Zec 3:9 it is "remove the iniquity of that land"; therefore Joshua represents the land. from him—literally, "from upon him"; pressing upon him as an overwhelming burden. change of raiment—festal robes of the high priest, most costly and gorgeous; symbol of Messiah's imputed righteousness (Mt 22:11). The restoration of the glory of the priesthood is implied: first, partially, at the completion of the second temple; fully realized in the great High Priest Jesus, whose name is identical with Joshua (Heb 4:8), the Representative of Israel, the "kingdom of priests" (Ex 19:6); once clad in the filthy garments of our vileness, but being the chosen of the Father (Isa 42:1; 44:1; 49:1-3), He hath by death ceased from sin, and in garments of glory entered the heavenly holy place as our High Priest (Heb 8:1; 9:24). Then, as the consequence (1Pe 2:5), realized in the Church generally (Lu 15:22; Re 19:8), and in Israel in particular (Isa 61:10; compare Isa 3:6; 66:21).

Verse 4. - He answered. The Angel of Jehovah answered the mute petition of Joshua. Those that stood before him. The attendant angels, who waited on the Angel of Jehovah to do his pleasure (see note on ver. 1). Take away the filthy garments. This symbolized remission of sins and restoration to favour, as the following words explain, I will clothe thee with change of raiment; Revised Version, with rich apparel. The word machalatsoth occurs also in Isaiah 3:22 , and may mean either "change of raiment," or "costly raiment;" or the meanings may be combined in the sense of "festal robes," only worn on great occasions and changed after the occasion. They are used here as symbols of righteousness and glory. Not only is the sin pardoned, but the wearer is restored to the full glory of his state. The LXX. makes the words to be addressed to the attendants, "Clothe ye him in a robe flowing to the feet" ( ποδήρη , the word used for Aaron's priestly garment, Exodus 28:4 ; Ecclus. 45:8). Zechariah 3:4

And He spake to those who stood before Him - the ministering angels who had waited on the Angel of the Lord to do His bidding. See, I have caused thine iniquity to pass from thee - The pardoning words of the Lord to David by Nathan, "The Lord too hath put away thy sin" 2 Samuel 12:13. "And clothe thee with change of raiment, that is, such as were taken off and reserved for great occasions. As the filthy garments were not necessarily other than the high priest's vesture, symbolically defiled through the sins of the people, so neither need these be other than the priestly garments in their purity and freshness. The words imply the condition, not the nature of the vestment. (Cyril: "The high priest having been thus taken to represent the whole people, the filthy garments would be no unclear symbol of the wickedness of the people. For clad, as it were, with their sins, with the ill-effaceable spot of ungodliness, they abode in captivity, subject to retribution, paying the penalty of their unholy deeds. But when God had pity on them, He bade them be freed from their defilements, and in a manner re-clad with justifying grace. He indicates to them the end of their toils. For where remission of sin is, there follows of necessity freedom from the evils brought through sin." He adds that a clean mitre should be put upon his head, (Cyril), "that so we might understand that the glory of the priesthood ever, in a sort, concurs with the condition of the people.

For the boast of the priesthood is the purity of those in their charge. As then when the people was in sin, the raiment of the priest also was in a manner defiled, so if it were again well-approved, pure and bright is the fashion of the priesthood, and free its access to God. So the inspired Paul having ministered to the Gentiles the Gospel of Christ, seeing them advancing in graces, writes, "By your boast, brethren, which I have in Christ Jesus" 1 Corinthians 15:31, and, "my joy and crown" Philippians 4:1.