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英文原文
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)
約書亞受抵擋與蒙扶持；約書亞從污穢中得潔淨；約書亞復職（主前520年）
¹ 他又指給我看：大祭司約書亞站在耶和華的使者面前，撒但也站在約書亞的右邊，與他作對。
² 耶和華對撒但說：撒但哪，耶和華責備你！那揀選耶路撒冷的耶和華責備你！這不是從火中抽出來的一根柴嗎？
³ 約書亞穿着污穢的衣服，站在使者面前。
⁴ 使者就吩咐站在他面前的人說：你們要脫去他污穢的衣服。又對約書亞說：我使你罪孽離開你，給你穿上華美的衣服。
⁵ 我說：要將潔淨的冠冕戴在他頭上。他們就把潔淨的冠冕戴在他頭上，給他穿上華美的衣服。耶和華的使者在旁邊站立。
⁶ 耶和華的使者就警教約書亞說：
⁷ 萬軍之耶和華如此說：你若遵行我的道，謹守我的命令，你就可以管理我的家，看守我的院宇；我也要使你在這些站立的人中間來往。
從前有一位約書亞，是以色列初次定居迦南時的主要執事；此處又有一位同名的，在被擄之後他們第二次定居那地時十分活躍；耶穌是同一名，意為拯救者；兩者都是那將要來者——我們的大元帥與大祭司——的預表。那與撒迦利亞說話的天使指給他看大祭司約書亞；先知大概屢次見他，曾與他說話，兩人之間有親密的來往；但平常的觀察中，他不過看見他在人面前的樣子；若要知道他在神面前如何站立，就必須在異象中向他顯明；如今正如此向他顯明。人實在的光景，是在神面前的樣子，不是在人眼中的樣子。他站在耶和華的使者面前，就是站在基督——眾天使之主——面前；連亞倫等次的大祭司自己也要向他交帳。他站在耶和華的使者面前執行他的職任，在天使的鑒察之下事奉神。他站立為以色列求問神諭，因他作大祭司是為以色列作代理。罪惡與敗壞是我們站在神面前時兩大令人灰心之事。因我們所犯之罪的罪咎，我們成了神公義可追討的對象；因住在我們裏頭之罪的權勢，我們成了神聖潔所憎惡的。神一切以色列人在這兩方面都陷於危險。約書亞在此也是如此，因為律法本是立軟弱的人為祭司（Heb 7:28）。在這兩方面，我們都從耶穌基督得着解救；神使他成為我們的公義，又成為我們的聖潔。
I. 約書亞如罪犯被控告，卻得着稱義。1. 對他發起了猛烈的抵擋。撒但站在他的右邊與他作對——作他的撒但，作他的律法對頭。他站在他右邊，如同原告或見證人站在囚犯的右邊。須知，魔鬼就是弟兄的控告者，晝夜在我們神面前控告我們（Re 12:10）。有人以為大祭司是因許多下級祭司娶外邦女子為妻而被控——他們被擄歸回後在這事上大為有罪（Ezr 1,2, Ne 13:28）。當神要重建祭司制度時，撒但便提出在祭司中所尋得的罪，以為他們不配所得的尊榮。我們因自己的愚昧給撒但留下可乘之機，並為他提供譭謗控告的把柄；若有甚麼不妥之處，尤其是在祭司身上，撒但必加以放大，把它說成最壞。他與他作對，就是反對他為公眾利益所作的服事。他站在他的右邊——行動的手——為要叫他灰心，在他路上設難。須知，當我們站在神面前事奉他，或站起來為神服事他的利益，我們當預期必遇撒但所能用詭計與惡意給我們的一切抵擋。所以我們當抵擋那抵擋我們的，他必逃遁。2. 為他作了得勝的辯護（Zec 3:2）：耶和華（就是主基督）對撒但說：耶和華責備你！ 須知，聖徒的福分在於審判官是他們的朋友；他們所被控告的那位，正是他們的庇護與保護者，是他們的中保，他必為他們脫罪無疑。（1）撒但在此被有權柄者——那已勝過他、又屢次使他閉口者——所阻止。弟兄的控告者——對執事和執事職任的控告者——已經被摔下去；他的控訴已被撤銷；他對他們的讒言與他向他們的煽惑，都被顯明為惡意、無稽、騷擾。撒但哪，耶和華責備你！耶和華說（即我們的救贖主耶和華），耶和華責備你，即造物主耶和華。神的大能已為使基督的恩典生效而投入。"耶和華約束你惡意的狂怒，拒絕你惡意的指控，並因你對他僕人的敵意而向你報應。" 須知，屬基督的人，當撒但最猛烈地攻擊他們時，基督已預備好為他們大有能力地顯現。他不與他談判，卻立即以這嚴厲的責斥堵住他的口：撒但哪，耶和華責備你！ 對付那狂怒之敵，這是最好的方法。撒但，退我後邊去吧！（2）撒但在此也被勸服。他抵擋祭司，但讓他知道他的抵擋：[1] 必歸徒然；要對耶路撒冷作甚麼都是枉然，因為耶和華已經揀選了它，他必堅守他的揀選。凡對神百姓所提的反對，神都早已看見；他揀選他們時早已預見，卻仍揀選他們；所以那不能成為他如今棄絕他們的理由；他揀選時已知道他們最壞的一面；他的揀選終必得着。[2] 是不合理的；因為這不是從火中抽出來的一根柴嗎？ 約書亞是如此，祭司制度是如此，他所代表的百姓也是如此。基督沒有可誇他們的話，卻有可憐他們的話。須知，基督隨時準備把他的百姓往好處說，留意一切可作為他們軟弱之藉口的事，他絕不苛刻地記他們的錯失。他們近日才在火中；他們又黑又焦、身上有火煙的氣味，原不足為奇，所以他們當被體恤，不當被控告。人所期望的不過如此：前幾日還作巴比倫俘虜的人，自然顯得寒微可鄙。他們近日才從大患難中被領出來；撒但竟如此無情，要他們再被投入患難嗎？他們奇妙地從火中被救出，為要使神在他們身上得榮耀；那麼他還要棄絕他們、任憑他們滅亡嗎？不，他不滅將殘的燈火，不滅冒煙的麻；他從火中抽出它，正是因為他定意使用它。須知，從迫近的危險中狹路逃生，是更大恩惠的喜人預兆，也是有力的祈求。一個悔改的靈魂，是借白白恩典的奇蹟從火中抽出來的一根柴，所以必不被丟給撒但作掠物。
II. 約書亞如被玷污者顯現，卻得了潔淨；因為他代表神的以色列——他們原都如不潔的人，直到奉主耶穌的名並借着我們神的靈得蒙洗淨成聖。如今我們在此看見：1. 約書亞顯現時的污穢（Zec 3:3）：他穿着——不僅粗陋，更是污穢的衣服，極不相稱於他職任的尊嚴與他工作的聖潔。按摩西律法，大祭司的衣服當為榮耀、為華美（Ex 28:2）。約書亞的衣服卻成了他的羞辱與辱罵；他穿着這衣服站在耶和華的使者面前；他沒有潔淨的細麻布可用以事奉、盡他的職。這不僅表明祭司制度貧窮被人輕視、滿受輕蔑，更表明有許多罪孽依附在聖物之上。歸回的猶太人滿心憂愁，以為不必再抱怨自己的罪，也未察覺那些罪正是神工作在他們中間進展的大阻礙；他們因已脫離偶像，就以為自己並無罪孽可指控。但神指示他們，他們中間有許多差錯，正是這些阻礙了神恩惠的推進。屬靈的仇敵與他們爭戰，比任何鄰邦都更危險。迦勒底意譯本說：約書亞有兒子，娶了祭司所不當娶的妻子；事實確實如此（Ezr 10:18）。祭司制度中無疑還有其他差錯（Mal 2:1）。然而約書亞仍被允許站在耶和華的使者面前。雖然他的兒子沒有按所當行的行，但祭司的約並未斷絕。須知，基督容忍他的百姓——只要他們的心在他面前正直——就接納他們與自己相交，儘管他們有諸多軟弱。2. 為他的潔淨所作的預備。基督向那些侍立、樂意行他旨意的天使下令，把約書亞帶入更好的景況。約書亞穿着污穢的衣服呈現在主面前，作他可憐的對象；基督以憐憫的眼目恩待看他，而非——如他公義本可作的——以怒氣看他。基督厭惡約書亞衣服的污穢，卻沒有棄絕他，而是把那污穢除掉。神也照樣以恩典待他所揀選作自己祭司的人；他使他們與罪分開，因而阻止了罪使他們與神分開；他與罪人和好，卻不與罪和好。此處為約書亞作了兩件事，代表在信徒裏面並為信徒所成就的雙重恩典之功：（1）他的污穢衣服從他身上被脫去（Zec 3:4）。這事的意義見於基督所說的話——他以有權柄者的身分說：我已使你的罪孽離開你。 罪的罪咎被赦免的憐憫除去，其臭與污被平安之語對良心的見證除去，其權勢被更新的恩典打破。當神赦免我們的罪，他便使我們的罪孽離開我們，使之不能起來定我們的罪；它離我們如東離西那麼遠。當他使人成聖，他便使我們能脫去舊人，將我們敗壞情慾與私慾的污穢衣服拋棄，視之為我們永不再與之有分之物，永不繫在我們身上或穿在我們身上。如此基督用自己的血洗淨那些使他作我們神之君王和祭司的人，使他們脫離罪惡（Re 1:5,6）。我們若不被潔淨脫離罪的污穢，就必作為不潔而被除掉離開那祭司職（Ezr 2:62）。（2）他重新得着穿戴——不僅污穢的羞恥被除去，赤身的羞恥也得着遮蓋：我要給你穿上華美的衣服。 約書亞沒有自己的潔淨細麻衣，但基督必為他預備，因為他不讓自己所設立的祭司職被人輕看，或在人面前可鄙，或在神面前不蒙悅納。此處華美的衣服是富貴的衣服，是節期所穿的。約書亞必顯得如他從前顯得可憎一樣可愛。那些在聖事上事奉的人，不僅要停止作惡，更要學習行善；神必使他們有智慧、謙卑、殷勤、忠心，並作各樣善事的榜樣；那時約書亞就是穿上華美的衣服了。如此基督所立為屬靈祭司的人，都穿上他公義那無瑕無疵的袍子，在他面前以此顯現，並以他聖靈的諸般恩典為裝飾。聖徒的義——無論是歸與的還是種植的——就是那新婦、羔羊的妻所穿的光明潔白的細麻衣（Re 19:8）。
III. 約書亞有被革職之虞；但與此相反，他重新就職，並在其職位上得以堅立。他不僅罪得赦免，並為自己得着足夠的恩典，更作為法庭上的無罪者被恢復了從前的尊榮與信任。1. 祭司的冠冕戴在他頭上（Zec 3:5）。這是應先知特別的請求而作的：我說："要將潔淨的冠冕戴在他頭上，作為他職任的徽章。他如今看來潔淨了，也當顯得尊大；讓他穿上大祭司的一切衣服。" 須知，當神設計恢復或復興信仰時，他便激動他的先知和百姓為此禱告，並在應允他們的禱告中成就。撒迦利亞禱告，求天使受命將冠冕戴在約書亞頭上；他們立即如此行了，並給他穿上祭司的衣服；因為沒有人自取這尊榮，惟蒙神所召的才能就任。耶和華的使者在旁邊站立，如監督受造天使所擔任的這項工作。他站立，如十分喜悅這事，並決意堅守他為成全這事所下的命令，並繼續他的同在於那祭司職中。2. 祭司的約與他重新立定，這約被稱為神的平安之約（Nu 25:12）。彭布爾先生稱之為他職任的特許狀，此處在見證人面前宣告並交給他（Zec 6:6,7）。耶和華的使者既已顧念使他合於其職（神所召任何職任的人，他要麼尋得合宜、要麼使之合宜），就使他就任其中。他雖不是起誓立的祭司（這尊榮留給那位照麥基洗德等次作祭司的，Heb 7:21），但作為預表，他就職時鄭重宣告了他任職的條件。耶和華的使者警教約書亞：他若確實盡其職的本分，就必享受其中的尊榮與賞賜。如今請看：（1）他就職所根據的條件。當知道他必須謹守品行；他必須遵行神的道，就是必須過良善的生活，在一切為人上聖潔；他必須在神誡命的道上走在百姓前頭，並謹慎行事。他也必須謹守神的吩咐，謹慎履行祭司的一切事奉，並要看見下級祭司按規矩莊重地各盡其職。他必須謹慎自己和自己的全羣（Ac 20:28）。須知，好執事必須是好基督徒；然而這還不夠：他們受了所託，受了任命，必須以各樣的謹慎守住所託的，好叫他們能以喜樂交帳（1Ti 6:14）。（2）他盡職時所能期望、並可確信得着的特權。他的特許狀寫道：Quamdiu se bene gesserit——品行良好期間有效。 他若確實盡其本分，神必承認他。[1] "你就可以管理我的家；你可以治理聖殿的事，下級祭司也當受你指揮。" 須知，教會和教會治理者的權柄不是立法權，而只是司法權。大祭司不能為神的家另立新律法，也不能設立神所未設立的敬拜禮儀；但他要治理神的家——就是說，他要留意使神的律法與律例被嚴格遵行，保護並鼓勵那些遵行的人，調查並懲治違犯的人。[2] "你也可以看守我的院宇；你可以監管聖殿各院中所行的一切，並保守它們純潔井然，使敬拜得以在其中舉行。" 須知，執事是神的管家，他們當看守他的院宇，以尊榮那至高的主，並在他們的租戶之間維持公平與秩序。[3] "我也要使你在這些站立的人中間來往——就是在這次就職禮中作鑒察者和助手的眾天使之間。" 他們要侍立，看約書亞為神工作；並要作他的護衛；或者他要大得尊榮，受人敬重，如神的使者一般（Ga 4:14）。執事被稱為天使（Re 1:20）。那些遵行神道的人可說是在天使中間往來，因為他們行神的旨意，正如天上的天使行神的旨意一樣，並且是他們的同作僕人的（Re 19:10）。有人將此解作永生的應許，以及在他將來狀態中對其忠心的賞賜。天堂不僅是宮殿——安息之處，更是樂園——花園，行走之處；其中也有與天使同行的步道，與那聖潔榮耀的群體相交。參 Eze 28:14。
英文原文
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)
基督降臨的豫言；關乎基督的豫言（主前520年）
⁸ 大祭司約書亞啊，你和坐在你面前的同伴都當聽：因為他們是作豫兆的。看哪，我必使我僕人苗裔發出。
⁹ 看哪，我在約書亞面前所立的石頭，在一塊石頭上有七眼。看哪，我要親自雕刻這石頭；萬軍之耶和華如此說：我要在一日之間除掉這地的罪孽。
¹⁰ 萬軍之耶和華說：當那日，你們各人要請鄰舍坐在葡萄樹和無花果樹之下。
正如對大衛的應許常不知不覺地滑入對彌賽亞的應許——大衛的國是彌賽亞國的預表——照樣此處對約書亞的應許也立即上升、前瞻，直到基督——約書亞的祭司職如今不過是其影兒——不但概括言之，如它維持了亞倫祭司職的譜系，更特別指它復興了天與地之間那幸福的相通之法——這法曾因以色列的罪孽與被擄而大受中斷。基督如約書亞一般，是為罪人與受苦者的大祭司，為那些曾在罪咎與忿怒之下的人代求。約書亞理當明白基督的祭司職，因為他的祭司職的一切功效、價值、和對教會的用處，都依賴並源自基督的祭司職。見，
I. 這關乎基督的應許是向誰發出的（Zec 3:8）：大祭司約書亞啊，你和坐在你面前的同伴都當聽。 你既已高興地聽見關乎你自己的事，如今看哪，一位比約書亞更大的就在近旁。你們 與其餘的祭司——你的同伴，他們坐在你面前 作學子的——都當聽關乎他的事，但你當看他們為 你的同伴，因為你們都是弟兄；大祭司與一切次級祭司都當留意這事，因他們是 作豫兆的。 他們被設立 作記號——作基督祭司職的預表與形象。神如今為約書亞和他的同伴所作的，是所應許的彌賽亞來臨的幸福兆頭，並必被一切通達時務的人以可喜的驚奇如此解讀。或他們因獨特而被視為 奇異 之人，被譏笑為怪人——因他們 不與別人同奔那放蕩無度的狂潮（彼前 4:4）；或因他們奇特的苦難與出人意料的拯救——如詩 71:7：我好像成為許多人奇異的記號。 他們是 令人驚奇的人；他們對自己是奇異的——驚訝地想自己的處境如何改變得如此幸福。神的百姓和牧者在許多方面都是令人驚奇的人。此處的大祭司與他的同伴（如先知與他的兒女，賽 8:18）是作記號、作奇事的。但人對他們的驚奇要在彌賽亞來到時終止——如星辰被日光所掩；因 他名稱為奇妙。
II. 應許本身，由幾部分組成，都是為了安慰鼓勵約書亞和他的友人在他們如今所從事的建殿善工上。注目基督、並憑信仰賴關乎他與他國度的應許，必能幫助他們度過在其中及其他服事上所遇的困難。1. 彌賽亞必來：看哪，我必使我僕人苗裔發出。 他久已隱藏，但時候滿足如今在望，那時他必被帶出到世上——在以色列民中被帶出。神自己承擔把他帶出，故此無疑他要認他、並站在他一邊。他是神的僕人——為他的工作受雇、順服他的旨意、完全獻身於他的尊榮榮耀。他是苗裔；他如此被稱，賽 4:2：耶和華的苗裔。 賽 11:1：從耶西的本必發一條。 耶 23:5：公義的苗裔。 他的開始微小如嫩枝，但日後必成為大樹充滿天下，賽 53:2。他是我們一切果子必須從之採集的枝。2. 許多眼目必注視他。他是 約書亞面前所立的石頭——借用聖殿的根基石或房角石——它可能是當着約書亞的面以大莊嚴立下的。基督不但是枝——那是樹的開始——更是根基——那是建築的開始；當他被帶出時，七眼 必注視他。他父的眼在他身上——照顧他、保護他，尤其在他的受苦中；當他被埋在墳墓中——如根基石被埋地下——天上的眼仍在他身上——被埋藏於人的視線之外，卻不在神之外。一切先知和舊約聖徒的眼都在這一塊石頭上；亞伯拉罕歡歡喜喜地仰望基督的日子，既 看見了就快樂。 一切信徒的眼都在他身上；他們仰望他便得救，如被蛇咬的以色列人的眼仰望銅蛇。有人理解這 一塊石頭 上的 七眼 如以西結異象中輪子上的眼，以為它表明耶穌基督所受的那為他教會之益的智慧知識的完全。他的眼目遍察全地。 3. 神自己要美化他、加尊於他：萬軍之耶和華說：我要親自雕刻這石頭。 匠人所棄的這石頭——看來粗拙無光——神卻承擔磨光打磨它，不，更要雕刻它，使之成為 房角的頭塊石頭——全建築中最美的。基督是神的傑作；他救贖的籌謀中顯出豐富的智慧，在雕刻成全之時必要顯明。這石頭是 寶石——雖被立為 根基；其 雕刻 似乎借用大祭司胸牌上的寶石——其上刻着支派的名字，如刻圖章一般，出 28:21,22。在那胸牌上有十二塊寶石擺在亞倫面前，而看來那些已失；但必有一塊勝過它們全體的石頭擺在約書亞面前——那就是基督自己。這寶石必閃耀如帶着七眼；從那審判的胸牌所出的聖言中必顯出智慧謀略的完全。神要 親自雕刻它；他要把他一切選民交託給基督，基督要作他們的代表與代理人——如大祭司帶着以色列眾人的名字刻在胸牌寶石上而進到主面前所作的。當神把餘民賜給基督——使他們藉恩典得榮——那時他便 雕刻了這寶石。 4. 藉他罪必被除——罪咎與罪的統治都要被除：我要在一日之間除掉這地的罪孽。 當大祭司帶着以色列名字刻在所佩戴的寶石上時，他被說為 擔當聖物的罪孽（出 28:38）；但律法 總不能藉着這些叫人完全，來 10:1。他擔當了那地的罪孽，作基督的預表；卻不能除掉它；那事留給了基督——那蒙福的 神的羔羊，除去世人罪孽的；他在 一日之間 作了這事——就是他受苦而死的那日；那一日所獻的祭所作成的，是歷世歷代的祭所不能作成的——不，從摩西到基督年年返回的贖罪日也不能。這與天使的豫言相符（但 9:24）：他必 止住罪過、除淨罪惡。 有人使神雕刻他的刻痕指他蒙福身體所受的傷痕鞭傷——他為我們的 過犯、為我們的 罪孽 所受的，因他受的鞭傷我們便得醫治。 5. 這一切的果效是：一切信徒對自己所享的甜蜜享受、並他們彼此之間的甜蜜相交（Zec 3:10）：當那日，你們各人要請鄰舍坐在葡萄樹和無花果樹之下——這兩種樹結最甘美的果，其葉也提供清涼的蔭蔽。當罪孽被除時，(1.) 我們從稱義中收穫寶貴的益處與特權——比葡萄或無花果的產品更寶貴，羅 5:1。(2.) 我們安息於甜蜜的安寧中，免於對惡的恐懼。罪既被除，甚麼還能嚇我們？甚麼還能害我們？我們以歡喜坐在基督的蔭下，並由此得遮蔽——免受律法咒詛的炎熱。我們活着如以色列在所羅門平安的治下（王上 4:24,25）；因他是和平的君。(3.) 我們當邀請別人來與我們同享這些特權——各人要請鄰舍 來與他同坐，為彼此交談，在葡萄樹和無花果樹下，與他同分他所環繞的果子。福音的恩典——就其以能力來到而言——使人友善鄰舍；那些自己享有認識基督之安慰、並藉他與神相交的人，必樂意邀請別人也來。我們不如到主的殿去吧。
英文原文
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.
前一章的異象保證了猶太民族民事利益的重建，其應許的終極指向基督。本章的異象則關乎他們的教會地位與宗教利益，向他們保證這些也必恢復到美好的狀態；而這些應許同樣注目於基督——他不但作我們的君王，更是我們所認信的大祭司，約書亞正是他的預表。內容如下：I. 一段關於約書亞的異象——他在當時作為教會的代表，描繪了他所承受的劣勢，以及在他裡面的百姓所承受的劣勢，並兩者的患難如何得著解除。1. 他被撒但控告，卻被基督帶領得脫（亞1:1-2）。2. 他穿著污穢的衣服，衣服卻被更換（亞1:3-5）。3. 他得著保證，只要行事端正就必在職任上被堅立（亞1:6-7）。II. 一段關乎基督的講論——他在這裡被稱為「苗裔」，必為他所承擔的職任賦備諸般的完全，必凱旋地完成這工，並藉著他我們必得著赦免與平安（亞1:8-10）。