Chapter commentary
Zechariah Chapter 3
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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, Zec 1:1,2. 2. He appears in filthy garments, but has them changed, Zec 1:3-5. 3. He is assured of being established in his office if he conduct himself well, Zec 1:6,7. 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, Zec 1:8-10.
1-7
Joshua resisted and Upheld; Joshua Purified from Pollution; Joshua Reinstalled in His Office (520 BC)
简体中文
约书亚被抗拒与蒙维护；约书亚从污秽中得洁净；约书亚复任其职（公元前520年）
¹ 天使又指给我看，大祭司约书亚站在耶和华使者面前，撒但也站在他右边，与他作对。 ² 耶和华对撒但说：撒但哪，耶和华责备你，就是拣选耶路撒冷的耶和华责备你；这不是从火中抽出来的一根柴吗？ ³ 约书亚穿着污秽的衣服，站在使者面前。 ⁴ 使者吩咐站在面前的说：你们要脱去他污秽的衣服。又对约书亚说：我使你罪孽离开你，要给你穿上华美的衣服。 ⁵ 我说：要将洁净的冠冕戴在他头上。他们就把洁净的冠冕戴在他头上，给他穿上华美的衣服。耶和华的使者在旁边站立。 ⁶ 耶和华的使者告诫约书亚说： ⁷ 万军之耶和华如此说：你若遵行我的道，谨守我的命令，你就可以管理我的殿，看守我的院宇；我也要使你在这些站立的人中间来往。
从前有一位约书亚，是以色列首次在迦南定居时的主要领袖；此处另有一位同名者，在被掳后他们第二次在那里定居时极为活跃；耶稣也是同一个名字，意为救主；他们都是那要来者的预表——我们元帅的大将和我们的大祭司。与撒迦利亚说话的那天使指给他看大祭司约书亚；先知可能常常看见他，与他交谈，彼此之间十分亲密；但在他寻常的观察中，他只看见他在人面前如何显出；他若要知道自己在神面前如何站立，就必须在异象中向他显示；如此便显给他看了。人在神面前如何，才是他真实的本相，不是他在世人眼中的样子。他站在耶和华的使者面前，就是站在基督——天使之主——面前，连亚伦等次的大祭司自己也当向他交账。他站在耶和华的使者面前执行他的职分，在天使的鉴察之下事奉神。他站着为以色列求问神谕，因为他作为大祭司是他们的代表。罪咎和败坏是我们站在神面前的两大阻碍。因我们所犯之罪的罪咎，我们成了神公义所要追讨的对象；因住在我们里头的罪的权势，我们成了神的圣洁所厌恶的。以色列全家在这两方面都处于危险之中。约书亚在此也是如此，因为律法本是立软弱的人为大祭司，来7:28。而在这两方面，我们都从耶稣基督得着解救，神使他成为我们的公义，也成为我们的圣洁。
I. 约书亚如罪犯被控告，却得称为义。
1. 有人对他发起了猛烈的攻击。撒但站在他右边与他作对，要作他的撒但——律法的对头。他站在他的右边，如同检察官或证人站在囚犯的右边。注意，魔鬼是控告弟兄的，在神面前昼夜控告他们，启12:10。有人认为大祭司是因许多低级祭司的罪而被控告——他们在被掳归回后大量犯了娶外邦女子为妻的罪，拉1、2，尼13:28。当神即将重新设立祭司制度时，撒但便提出祭司中所发现的罪，认为他们不配得所设计的尊荣。正是因我们自己的愚妄，我们给了撒但可乘之机，并为他提供了毁谤和控告的把柄；若有什么差错，特别是在祭司身上，撒但必变本加厉，往最坏处说。他站着与他作对，就是反对他为公众福祉所作的事奉。他站在他的右手边——作为之手——要使他灰心，在他的路上制造困难。注意，当我们站在神面前事奉他，或为神起来捍卫他的利益时，我们必会遭遇撒但的诡计和恶意所能给我们的一切抵挡。那么，让我们抵挡那抵挡我们的，他就必离开我们逃跑了。
2. 有人为他作了得胜的辩护（亚3:2）：主（就是主基督）*对撒但说，耶和华责备你。*注意，圣徒的福分在于审判者是他们的朋友；他们所被告到的那一位，正是他们的保护者和代求者，他必使他们安然脱身。(1.) 撒但在此被一位有权柄的、已经胜过他、并多次使他闭口的人所制止。控告弟兄的——控告众执事和事工的——被摔下去；他的控诉被驳回，他针对他们的建议，正如他对他们的建议一样，都被证明是恶意的、无聊的、刁难的。撒但哪，耶和华责备你！耶和华说（就是耶和华我们的救赎主），耶和华责备你，就是耶和华那造物主。神的大能被发动，为要使基督的恩典发生功效。"耶和华约束你恶意的狂怒，驳回你恶意的指控，并因你对他的仆人的敌意而报复于你。"注意，属基督的人，当撒但最猛烈地攻击他们时，必有基督为他们奋力出击。他不与他谈判，而是立刻以这严厉的斥责封住他的口：*撒但哪，耶和华责备你！*这才是对付那凶猛仇敌的最好办法。撒但，退我后边去吧。
(2.) 撒但在此被据理力争。他抵挡祭司，但让他知道他的抵挡，[1.] 必是徒然的；企图对耶路撒冷做什么都是无用的，因为耶和华已经拣选了它，他必持守他的拣选。无论对神的百姓有什么异议，神都看见了；他在拣选他们时已预见，却仍拣选了他们，因此那不能成为他如今弃绝他们的理由；他拣选他们时已知道他们最坏的一面；而他的拣选必得着所预定的。[2.] 是不合理的；因为这不是从火中抽出来的一根柴吗？约书亚是如此，祭司制度是如此，他所代表的百姓也是如此。基督为他们所说的，不是他们当受称赞的话，而是他们当受怜悯的话。注意，基督乐于对他的百姓作最好的判断，并留意他们软弱中一切可以代为申辩的，他绝非苛求他们所行的错失。他们近来曾在火中；难怪他们发黑、冒烟，身上带着火的气味，所以他们当被谅解，不当被控告。除了几天前还在巴比伦作俘虏的人显得卑微可鄙之外，别无他望。他们刚从大患难中被领出来；撒但竟如此残忍，要他们再被丢入患难之中吗？他们奇妙地从火中被救出来，好叫神在他们身上得荣耀；那么他会丢弃他们、离弃他们吗？不，他必不熄灭将残的麻、冒烟的火柴；因为他既从火中把它抽出来，就是定意要使用它。注意，从迫近的危险中逃脱，是更大恩惠的吉祥预兆和有力恳求。一个悔改归正的灵魂，是因白白恩典的奇迹从火中抽出来的一根柴，因此必不被撇下作撒但的掠物。
II\. 约书亚如污秽者显现，却得蒙洁净；因为他代表神的以色列民，他们都是如不洁之物，直等到奉主耶稣的名并藉着我们神的灵被洗净、成圣为止。如今请看此处，
1. 约书亚所显现的污秽（亚3:3）：他穿着——不仅是粗布，更是污秽的衣服，与他职分的尊严和事工的圣洁极不相称。按摩西的律法，大祭司的衣服当为荣耀、为华美，出28:2。但约书亚的衣服成了他的羞耻和辱没；然而他穿着这些站在耶和华的使者面前；他没有干净的衣服可穿来供职、履行他的职责。如今这暗示，不仅是祭司制度贫穷、被人藐视、被人轻看，更是有许多罪孽紧贴着圣洁的事物。归回的犹太人因忙于自己的苦难，便以为自己不必为罪哀叹，也未曾察觉那些正是神在他们中间工作进展的大阻碍；他们因不再拜偶像，便以为自己没有可指控的罪。但神向他们显明，他们中间有许多差错，拦阻了神恩惠向他们的进展。有属灵的敌人与他们争战，比任何邻邦都更危险。亚兰文意译本说，*约书亚有儿子们娶了祭司不当娶的女子为妻；我们查考果然如此，拉10:18。而且无疑祭司制度中还有别的差错，玛2:1。然而约书亚仍被允许站在耶和华的使者面前。*虽然他的儿子们没有行所当行的，祭司制度的圣约却没有被废除。注意，基督容忍他的百姓——他们的心向他是正直的——并接纳他们与他相交，尽管他们有诸般的软弱。
2. 为他的洁净作了预备。基督吩咐侍立在他面前、随时准备行他所喜悦事的天使，把约书亚置于更好的光景。约书亚穿着污秽的衣服来到主面前，作为他怜悯的对象；基督怜悯地望着他，并未如他本可以公义而行的那样，以愤怒待他。基督厌恶约书亚衣服的污秽，却没有把他驱逐，而是把污秽除掉。神对他所拣选作他祭司的人也是如此凭恩典而行；他将他们和他们的罪分开，如此便防止了他们的罪将他们与他们的神分开；他与罪人和好，却与罪不相和。此处为约书亚成就了两件事，代表了在信徒身上、并为信徒所成就的双重的属神恩典之工：——(1.) 他污秽的衣服从他身上被脱去，亚3:4。这事的意义记载在基督的话中，他以有权柄者的身份说话：*我已使你的罪孽离开你。罪咎因赦免之恩被除去，臭味和污点因良心得蒙平安而洗除，罪的权势因更新之恩而被打破。当神赦免我们的罪时，他使我们的罪孽离开我们，*使它不能起来定我们的罪；它离开我们，*如同东离西那么远。当他圣化我们的本性时，他赐我们力量脱去旧人，将我们败坏的情感和私欲如污秽的破布那样从我们身上抛弃，当作我们永不再与之有任何瓜葛、永不再系在身上或穿戴的东西。如此，基督用自己的血洗净他们脱离罪，又使他们归于我们神作君王、作祭司，启1:5，6。我们若不从罪的污秽中得洁净，就必像被污秽的人那样，从那祭司的职任中被除名，*拉2:62。(2.) 他被重新穿上，不仅除去了他污秽的羞耻，更遮盖了他赤身的羞愧：我要使你穿上华美的衣服。约书亚自己没有干净的衣服，但基督必为他预备，因为他必不容自己设立的祭司制度丧失，或在人面前被藐视，或在神面前不蒙悦纳。此处的华美衣服是华贵的礼服，是盛装之日所穿的。约书亚要显得如同从前显得可憎那样可爱。在圣事上事奉的人，不仅当停止作恶，更当学习行善；神必使他们有智慧、谦卑、殷勤、忠心，并作各样善事的榜样；那时约书亚就穿上了华美的衣服。如此，基督所立作属灵祭司的人，都穿上他公义的无瑕疵袍子，在其中显在神面前，并穿上他圣灵的诸般恩典，作为他们的装饰。圣徒的义——无论是归与的还是植入的——就是那羔羊之妻——新妇所穿的细麻衣，洁白光亮，启19:8。
III\. 约书亚面临被免去职分的危险；但事实上，他非但没有被免，反而被复任并确立在他的职位上。他不仅罪得赦免，自己也得着充足的恩典，更如*法庭上得直之人——在庭上获判无罪，*他被恢复到从前的尊荣和职任。
1. 祭司的冠冕被戴在他头上，亚3:5。这是因先知特别的请求而成就的：我说，"让他们将洁净的冠冕戴在他头上，作为他职分的标记。他既已洁净，也当显为尊大；当给他穿上大祭司的全套衣服。"注意，当神定意复兴或重振信仰时，他便激发他的先知和百姓为此祷告，并应允他们的祷告而成就此事。撒迦利亚祈求天使受命将冠冕戴在约书亚头上，他们便立刻行了，并给他穿上祭司的衣服；因为没有人自取这尊荣，惟蒙神所召的才能承担。耶和华的使者站在旁边，如同监督受造天使所从事的这项工作。他站在旁边，如同对此甚为喜悦，并决意支持他所发出的命令，持续他的同在与那祭司制度同在。
2. 祭司的圣约与他更新，这约被称为神的平安之约，民25:12。彭布尔先生称之为他职任的特许状，此处当着见证人的面向他宣布并交付，亚3:6，7。耶和华的使者既已使他配任此职（凡神所召担任任何职任的，他或找着他们合格，或使他们合格），就使他就职。虽然他不是起誓被立为祭司（那尊荣是为那照麦基洗德等次作祭司的所保留的，来7:21），但他既作了那位的预表，就被庄严宣告他就任的条件所就任。耶和华的使者告诫约书亚：他若忠心履行他职位的本分，就必享受其尊荣和赏赐。如今请看，
(1.) 他就职所凭的条件是什么。让他知道自己当品行端正；他必须遵行神的道，就是说他必须过良善的生活，在一切为人上圣洁；他必须在神诫命的路上走在百姓前头，谨慎行事。他也必须谨守神所交托的，必须细心尽祭司的一切事奉，并必须留意叫低级祭司按规矩、井然有序地履行他们职位的本分。他必须*为自己和全群谨慎，*徒20:28。注意，好的执事必须是好的基督徒；然而那还不够：他们受了托付，受了任命，就当尽一切可能谨慎持守，好叫他们能喜乐地交账，提前6:14。
(2.) 他忠于职守时可期待、并可确信的特权是什么。他的特许状上写着：*任职期内品行端正——有效期取决于善行。*让他尽自己的本分，神必承认他。[1.] "*你就可以管理我的殿；你可以掌管圣殿的事务，低级祭司当在你的指导之下。"注意，教会的权柄，以及教会治理者的权柄，不是立法的，而只是司法的权柄。大祭司不可为神的殿制定任何新的律法，也不可设立任何神所未设立的敬拜礼仪；但他必须管理神的殿，就是他必须留意神的律法和条例被严格遵行，必须保护和鼓励遵行的人，并调查和惩罚违犯的人。[2.] "你也可以看守我的院宇；你可以监督圣殿各院中所行的一切，并保持它们的纯洁和井然有序，好在其间进行敬拜。"注意，执事是神的管家，他们当看守他的院宇，以荣耀那主要的主人，并为他租户之间维持公道和秩序。[3.] "我也要使你在这些站立的人中间来往，在这些天使中间——他们是这次就职典礼的监察者和助手中间。"当约书亚为神做工时，他们必站在旁边，作他的护卫；或者他必大得尊荣和敬重，如同神的使者一般，加4:14。执事被称为天使，启1:20。凡遵行神的道的人，可以说就是在天使中间来往，因为他们行神的旨意，正如在天上的天使行的那样，并且他们是天使的同作仆人的，*启19:10。有人将此解为永生的应许，以及他忠心在来世得赏赐的应许。天堂不仅是宫殿、安息之所，更是乐园、花园、可行走之处；其中也有在天使中间的来往，与那圣洁荣耀的群体相交。参结28:14。
English original
Joshua resisted and Upheld; Joshua Purified from Pollution; Joshua Reinstalled in His Office (520 BC)
¹ And he shewed me Joshua the high priest standing before the angel of the LORD, and Satan standing at his right hand to resist him.
² And the LORD said unto Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: is 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 LORD stood by.
⁶ And the angel of the LORD protested unto Joshua, saying,
⁷ Thus saith the LORD 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.
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 Saviour; and they were both figures of him that was to come, our chief captain and our chief priest. The angel that talked with Zechariah showed him Joshua the high priest; 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 before the angel of the Lord, that is, before Christ, the Lord of the angels, to whom even the high priests themselves, of Aaron's order, were accountable. He stood before the angel of the Lord 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 the law made men priests that had infirmity, Heb 7:28. And, as to both, we have relief from Jesus Christ, who is made of God to us both righteousness and sanctification.
I. Joshua is accused as a criminal, but is justified. 1. A violent opposition is made to him. Satan stands at his right hand to resist him to be a Satan to him, a law-adversary. 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 accuses them before God day and night, Re 12:10. 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, Ezr 1,2, Ne 13:28. 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 stood to resist him, that is, to oppose the service he was doing for the public good. He stood at his right hand, 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 (Zec 3:2): The Lord (that is, the Lord Christ) said unto Satan, The Lord rebuke thee. 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. The accuser of the brethren, of the ministers and the ministry, is cast out; his indictments are quashed, and his suggestions against them as well as his suggestions to them, are shown to be malicious, frivolous, and vexatious. The Lord rebuke thee, O Satan! The Lord said (that is, the Lord our Redeemer), The Lord rebuke thee, that is, the Lord the Creator. The power of God is engaged for the making of the grace of Christ effectual. "The Lord 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: The Lord rebuke thee, O Satan! This is the best way of dealing with that furious enemy. Get thee behind me, Satan. (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 the Lord has chosen 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 is not this a brand plucked out of the fire? 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 brand plucked out of the fire by a miracle of free grace, and therefore shall not be left to be a prey to Satan.
II. Joshua appears as one polluted, but is purified; for 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. Now observe here, 1. The impurity wherein Joshua appeared (Zec 3:3): He was clothed, not only in coarse, but in filthy garments, 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 for glory and for beauty, Ex 28:2. But Joshua's garments were a shame and reproach to him; yet in them he stood before the angel of the Lord; 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, Joshua had sons who took unto them wives which were not lawful for the priests to take; and we find it was so, Ezr 10:18. And, no doubt, there were other things amiss in the priesthood, Mal 2:1. Yet Joshua was permitted to stand before the angel of the Lord. 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, Zec 3:4. The meaning of this is given us in what Christ said, and he said it as one having authority, Behold, I have caused thy iniquity to pass from thee. 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 causes our iniquity to pass from us, that it may not appear against us, to condemn us; it passes from us as far as the east is from the west. When he sanctifies the nature he enables us to put off the old man, 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 washes those from their sins in his own blood whom he makes to our God kings and priests, Re 1:5,6. Either we must be cleansed from the pollutions of sin or we shall, as polluted, be put from that priesthood, Ezr 2:62. (2.) He is clothed anew, has not only the shame of his filthiness removed, but the shame of his nakedness covered: I will clothe thee with change of raiment. 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. 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.
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 rectus in curia—acquitted in court, he is restored to his former honours and trusts. 1. The crown of the priesthood is put upon him, Zec 3:5. This was done at the special instance and request of the prophet: I said, "Let them set a fair mitre upon his head, 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 clothed him with the priestly garments; for no man took this honour to himself, but he that was called of God to it. The angel of the Lord stood by, 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 covenant of peace, Nu 25:12. Mr. Pemble calls it the patent of his office, which is here declared and delivered to him before witnesses, Zec 3:6,7. 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 made a priest with an oath (that honour is reserved for him who is a priest after the order of Melchisedek, Heb 7:21), 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 walk in God's ways, 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 keep God's charge, 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 take heed to himself, and to all the flock, Ac 20:28. 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, 1Ti 6:14. (2.) What the privileges are which we may expect, and be assured of, in the due discharge of his office. His patent runs, Quamdiu se bene gesserit—During good behaviour. Let him be sure to do his part, and God will own him. [1.] "Thou shalt judge my house; 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.] "Thou shalt also keep my courts; 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 will give thee places to walk among those that stand by, 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 angel of God, Ga 4:14. Ministers are called angels, Re 1:20. Those that walk in God's ways may be said to walk among the angels themselves, for they do the will of God as the angels do it that are in heaven, and are their fellow-servants, Re 19:10. 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 Eze 28:14.
8-10
Advent of Christ Predicted; Prediction Relating to Christ (520 BC)
简体中文
基督降临被预言；关于基督的预言（主前520年）
⁸ 大祭司约书亚啊，你和坐在你面前的同伴都当听；因为他们是作预兆的；看哪，我必使我仆人大卫的苗裔发出。
*⁹ 看哪，我在约书亚面前所立的石头，在一块石头上有七眼；万军之耶和华说：我要亲自雕刻这石头，并要在一日之间除掉这地的罪孽。
¹⁰ 万军之耶和华说：当那日，你们各人要请邻舍坐在葡萄树下和无花果树下。
正如对大卫的应许常常不自觉地转入对弥赛亚的应许——大卫的国原是弥赛亚国的预表——此处对约书亚的应许也立即往上提升、向前展望，直到基督；约书亚的祭司职如今不过是基督祭司职的影儿——不仅是一般性的，因它延续了亚伦的祭司等次；更是特别的，因它恢复了天地之间那蒙福的相通之道——那道曾因以色列的罪孽与被掳而被严重中断。约书亚如同基督一样，是为罪人和受苦者而设的大祭司，为那些曾伏在罪咎和震怒之下的人代求。约书亚当明白基督的祭司职，因为他祭司职的一切效能、其对教会的价值与功用，都依赖并源自基督的祭司职。请看，
I. 这关乎基督的应许是对谁说的（Zec 3:8）：大祭司约书亚啊，你和你的同伴都当听。 你已乐闻关乎你自己的事；但看哪，比约书亚更大的就在眼前。现在当听关乎他的事——你和其余的祭司，你的同伴，就是坐在你面前作学生的人，你却当看他们为你的同伴，因为你们都是弟兄；大祭司和一切下级祭司都当留意这事，因为他们是作预兆的。他们被立为预兆，作基督祭司职的预表和影儿。神如今为约书亚和他的同伴所作的事，正是所应许的弥赛亚来临的喜兆；凡通达时务的人必以欣喜的奇妙如此解释。或者说他们是被惊异看待的人，因他们的与众不同，被人当作怪人嘲笑，因为他们不与别人同奔那放荡无度的狂潮（1Pe 4:4），或因他们奇特的患难和出人意料的拯救，如 Ps 71:7 所说：许多人以我为怪。 他们是奇人；他们对自己也是奇事，惊讶自己景况竟变得如此蒙福。神的百姓和执事，从许多方面看，都是被惊异看待的人。此处的大祭司和他的同伴（如先知和他的儿女，Isa 8:18）都作预兆和奇事。但人对他们的惊奇在弥赛亚来临时必止息，正如星宿被日头之光所蔽；因为他的名称为奇妙。
II. 应许本身，由几部分组成，都是为安慰、鼓励约书亚和他的朋友从事他们眼下所行的建殿大善工。注目基督，并信靠关乎他与其国的应许，必扶持他们经过在这事和其他服事中所遇见的一切艰难。1. 弥赛亚必来：看哪，我必使我仆人大卫的苗裔发出。 他长久隐藏，但如今时候满足，他将被带到世上，带到他民以色列中间。神亲自承当把他带出来，所以毫无疑问他必承认他、护卫他。他是神的仆人，为他的工作而用，顺服他的旨意，完全为着他的尊荣和荣耀。他是那苗裔；Isa 4:2 称他为耶和华的苗；Isa 11:1 称他为从耶西的根发出的枝条；Jer 23:5 称他为公义的苗裔；Jer 23:15 称他为公义的苗。他的起头微小，如嫩枝，但日久必成为大树，充满全地（Isa 53:2）。他是我们一切果子必须从其中采集的枝条。2. 必有多眼注目他。他是那放在约书亚面前的石头，暗指圣殿的根基石或房角石——这石头大概是在约书亚面前极其庄重地安放的。基督不仅是那作树之始的苗，也是那作建筑之始的根基；当他被带到世上时，七眼必注目他。他父的眼目注目他，看顾他、保护他，特別在他的受苦中；当他被埋葬在坟墓里——如同根基石被埋在地下——诸天的眼目仍注目他；埋在人看不见的地方，却未埋在神看不见的地方。众先知和旧约圣徒的眼目都注目这一块石头；亚伯拉罕欢欢喜喜地仰望基督的日子，既看见了就快乐。一切信徒的眼目都注目他；他们仰望他便可得救，如同被蛇所咬的以色列人仰望铜蛇。有人将这块石头理解为其中有七眼，正如以西结异象中的轮有眼，认为它表明耶稣基督为教会的好处所赋有的那完全的智慧与知识。他的眼目遍察全地。3. 神亲自使他华美，并赐他尊荣：万军之耶和华说：我要亲自雕刻这石头。 这块石头被匠人弃绝，以为粗糙难看；但神承当要磨光并打磨它，更要雕琢它，使它作房角的头块石头——全建筑中最美的一块。基督是神的作为；我们救赎的谋略中有丰盛的智慧，及至雕琢完成，这智慧必将显明。这块石头虽作根基，却是宝石；其雕刻似乎暗指大祭司胸牌上的宝石，其上刻着十二支派的名，如同刻图书（Ex 28:21,22）。在那胸牌上有十二块宝石放在亚伦面前，那些似乎已失落；但必有一块放在约书亚面前，价值胜过一切——就是基督自己。这宝贵的石头必发光闪烁，如同其上有七眼；从判断之胸牌所出的一切训言中，必有完全的智慧与明达显明。神必雕刻其上的雕刻；他必将他一切的选民托付给基督；基督必显为他们的代表与中保，正如大祭司带着刻在胸牌宝石上之以色列众人之名进入耶和华面前一样。当神将一群余民赐给基督，借恩典领到荣耀里时，他就是雕刻了这块宝石的雕刻。4. 借他罪必被除——罪咎与罪的权势都必除掉：我要在一日之间除掉这地的罪孽。 当大祭司亚伦戴着刻有以色列名的宝石为装饰时，他被说为担当圣物的罪孽（Ex 28:38）；但律法总不能藉着每年常献的祭物叫人完全（Heb 10:1）。他作为基督的预表，担当那地的罪孽；却不能除掉它；除掉它一事留给了基督——那除去世人罪孽的神的羔羊；他在一日之间成就了这事——就是他受苦并受死的那一日；那一日所献的祭作成了以往诸世代的祭所不能作的，不能作成的——不是从摩西到基督每年一次的赎罪日所能作的。这与天使的预言相符（Da 9:24）：他必止住罪过，除净罪恶。又有人以为神在他身上所雕刻的，是指着他可称颂之身体所受的伤与鞭伤，他为我们过犯受害，为我们罪孽压伤，因他受的鞭伤我们便得了医治。5. 这一切的效果，必是所有信徒各自所得的甜美享受，并他们彼此之间的甜美相交（Zec 3:10）：当那日，你们各人要请邻舍坐在葡萄树下和无花果树下——这两种树所结的果子最甘美，其叶子也能作凉棚，使人得着舒爽的荫蔽。当罪孽被除掉时：（1）我们从称义所得的宝贵益处与特权，比葡萄树或无花果树的产物更为宝贵（Ro 5:1）。（2）我们享受甜美的宁静，并脱离恶事的惊吓而得安息。罪既被除，还有甚么能叫我们害怕？还有甚么能伤害我们？我们以喜乐坐在基督的荫下，并因之得遮蔽，脱离律法咒诅的酷热。我们生活如同所罗门平安之治下的以色列（1Ki 4:24,25）；因他是和平的君。（3）我们当邀请别人来与我们同享这些特权，各人要请邻舍来与他同坐，在葡萄树和无花果树下彼此交谈，并分享他所围绕其中的果子。福音的恩典大有权能之处，必使人亲如邻舍；凡自己因认识基督并与神借着他相交而得安慰的人，必乐于引人也来享受这福。我们到耶和华的殿去。
English original
Advent of Christ Predicted; Prediction Relating to Christ (520 BC)
⁸ Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they are 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 shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.
¹⁰ In that day, saith the LORD of hosts, shall ye call every man his neighbour under the vine and under the fig tree.
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,
I. To whom this promise of Christ is directed (Zec 3:8): "Hear now, O Joshua! Thou hast heard with pleasure what belongs to thyself; but, behold, a greater than Joshua is at hand. Hear now concerning him, thou and the rest of the priests, thy fellows, who sit before thee, at thy feet, as learners, but whom thou art to look upon as thy fellows, for all you are brethren; let the high priest, and all the inferior priests, take notice of this, for they are men wondered at." They are set for signs, 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 wondered at for their singularity, hooted at as strange sort of people, because they run not with others to the same excess of riot (1Pe 4:4), or for their strange afflictions and surprising deliverance out of them, as Ps 71:7, I am as a wonder unto many. They are men of wonder; 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, Isa 8:18) 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 his name shall be called Wonderful.
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: Behold, I will bring forth my servant the branch. 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 Isa 4:2, The branch of the Lord. Isa 11:1, A branch out of the roots of Jesse. Jer 23:5, A righteous branch; and Jer 23:15, The branch of righteousness. His beginning was small, as a tender branch, but in time he should become a great tree and fill the earth, Isa 53:2. He is the branch from which all our fruit must be gathered. 2. Many eyes shall be upon him. He is the stone laid before Joshua, 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, seven eyes shall be upon him. 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 saw it and was glad. 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 one stone 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. His eyes run to and fro through the earth. 3. God himself will beautify him, and put honour upon him: I will engrave the graving thereof, saith the Lord of hosts. 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 head stone of the corner, 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 precious stone, though laid for a foundation; and the graving of it seems to allude to the precious stones in the breast-plate of the high priest, which had the names of the tribes graven upon them, as the engraving of a signet, Ex 28:21,22. 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 engrave the engraving thereof; 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 engraved the graving of this precious stone. 4. By him sin shall be taken away, both the guilt and the dominion of it: I will remove the iniquity of that land in one day. When the high priest had the names of Israel engraven on the precious stones he was adorned with he is said to bear the iniquity of the holy things (Ex 28:38); but the law made nothing perfect, Heb 10:1. 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 Lamb of God, that takes away the sin of the world; and he did it in one day, 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 (Da 9:24): He shall finish transgression and make an end of sin. 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 transgression, for our iniquity, and by which we are healed. 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 (Zec 3:10): In that day you shall call every man his neighbour under the vine and the fig-tree, 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, Ro 5:1. (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 (1Ki 4:24,25); 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 call every man his neighbour 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. Let us go unto the house of the Lord.
第三章概览
前一章的异象对犹太国民政治权益的重建给予了保证，其中的应许最终指向基督。本章的异象则关乎他们的教会地位与宗教权益，向他们保证他们将重新得着美好的境地；这一异象的应许同样瞩目于基督——他不仅是我们的君王，更是我们信仰的大祭司，约书亚正是他的预表。本章内容如下：I. 关于约书亚的异象，他作为当时教会的代表，表明他所处境地的困境，以及在他里面的百姓所受的苦待，并论及二者的解救之道。1. 他被撒但控告，却蒙基督解救，亚3:1-2。2. 他穿着污秽的衣服，衣服却被更换，亚3:3-5。3. 他蒙应许若行为端正，便必在职位上得以坚立，亚3:6-7。II. 关于基督的讲章，此处称他为"苗裔"，他将被赋予一切足以承担使命的完美属性，将凯旋地完成他的工，并借着他我们将得着赦免与平安，亚3:8-10。