A Vivid Dream Zechariah 3:1-10 Essay Example

genre of prophetic literature. However, it also bears similarities to apocalyptic literature seen in the Book of Revelation. The distinction lies in the explicit vision being described here (Miller 134). The setting for this vision is a courtroom, with Joshua standing on trial before the angel of the Lord. The vision concludes with messianic prophecy referring to the Messiah as "the Branch" (v. 8), and a promise is made for a future day when everyone will invite their neighbors to seek shelter under their vine and fig tree. This is apocalyptic literature presented as a vision, conveying a messianic promise to those who are willing to listen.

When examining this type of literature, it is crucial to comprehend the author's background in order to fully understand the text. Zechariah's name, which signifies "the Lord remembers," is among the most frequently used names in the Old Testament (Miller 135). His name and his message consistently served as reminders to the nation that the Lord had established a covenant with Israel (Klein 20). Furthermore, Zechariah's name could indicate that he held both Priestly and Prophetic roles (Miller 134), or it could simply suggest that he comes from a lineage of Priests (Klein 21).

The first two chapters of Zechariah center around a young person who is guided by God during a challenging period in the history of Israel. It is important to consider the historical background of this text, which takes place after the Israelites have returned to their city and started rebuilding the temple in Jerusalem in the Post-Exilic era. The message of Zechariah is directed towards the Jewish returnees who are encountering difficulties

due to their exile in Babylon (Miller 134).

During the Babylonian conquest, Israel underwent significant changes under the Persian Empire's control. Both Haggai and Zechariah conveyed messages centered on God's eternal Kingdom and the arrival of a Messiah. The people of Judah, residing in a world dominated by powerful empires like Assyria, Babylon, and Persia at present, likely worried about their nation's survival. They pondered if God would ever showcase his might and raise their people to become the most influential nation. Furthermore, they questioned whether their exile was a punishment they had to endure.

In Zechariah's time, the people may have been wondering why he allowed them to go back to their land and reconstruct the temple. The vision shows a courtroom scene with different characters. The first character, known as "he" (3:1), was mentioned before in the previous chapter as "a man with a measuring line in his hand!" (2:1). This person serves as a messenger announcing the coming of the Lord (2:10) from His Holy dwelling (2:13).

There are differing interpretations regarding the identity of the angel who appears again in 4:1. Some suggest it could be the same angel, while others argue that it is more likely for the Lord himself to have revealed it. This discrepancy arises because the fourth vision does not mention an angelic interpreter (Klein 131). However, despite this debate, chapter 3 seems to continue seamlessly from the previous vision in chapter 2. It is worth noting that thus far, all the visions have featured an angel guiding Zechariah rather than the Lord personally. Additionally, another challenging aspect of this passage is Joshua's impurity

as High Priest.

During the reconstruction of the temple in Jerusalem, it was necessary to have a High Priest overseeing its progress and functioning. However, Zechariah receives a revelation indicating that the current high priest is not suitable for this role. In this specific episode, the Angel of the Lord serves as the judge while Satan accuses him (3:1). The mention of "filthy garments" (v. 3) holds significant significance for a priest since their attire had to adhere to certain standards (Lev. 8:5-9).

According to this, Satan's accusations would have been proven true. However, the Lord rebukes Satan, asserting his authority and declaring that he alone has the power to declare purity and innocence. Satan, the enemy or the adversary, does not have this judgment. One commentator points out that Satan was reminding the Lord of the nation's past wretchedness and unworthiness. Another commentator reinforces this idea by highlighting that if even the high priest is filthy, then the entire nation must be even more so.

Klein explains that the Joshua figure was instrumental in restoring the returning community at that time in history. This figure would have been a suitable symbol for representing the returning remnant. Initially, the text highlights the nation of Israel's guilt and the Lord rebuking Satan for making such an audacious claim. The Lord defends Joshua's innocence. In verse 4, the Judge, likely the Lord himself with divine authority to provide judgment, declares that the filthy garments will be taken off.

This vision demonstrates God's forgiveness rather than revealing innocence or guilt. There is a question about the witnesses who surround the trial scene and help

Joshua the High Priest put on his pure clothes (vv. 4&5). They are also mentioned in v. 8 as "your friends who sit before you, for they are men who are a sign". Klein refers to them simply as the "unknown angels" (139). The imagery of the Priest wearing clean garments is commonly used, as seen in Ps 132:9 "May your priests be clothed with righteousness".

The high priest's turban, adorned with a pure gold plate inscribed with "HOLY TO THE LORD" (Exod. 28:36; 39:30), is considered the final touch. The presence of the "Angel of the LORD [who] was standing by" (3:5b) serves as proof of the legitimacy and significance of this event. The Lord has chosen to send his personal emissary to oversee this important moment (Klein 141). After changing into clean clothes and discarding his dirty garments, Joshua is now prepared to receive his commission. This leads us to the angel of the LORD's commissioning of Joshua in v.. Despite variations in English translations of this commission, Klein or Miller do not provide any commentary on it. The translation that appears most suitable is "solemnly assured" (ESV), emphasizing the importance and positivity of what will be said next. The commission comprises three parts: a call for obedience, rewards for obedience which include authority in the temple, and inclusion among witnesses who are present.

Klein notes that the second reward will give Joshua the chance to directly access God's throne. While the high priest only had permission to enter the holy of holies once a year (Lev 16), Joshua is granted even greater access into the Lord's heavenly throne room. Therefore,

in the courtroom, there has been a shift from accusation to forgiveness and honoring of the high priest. This also leads to honor for the people of Judah.

The angel of the Lord is about to make a promise by calling Joshua to listen. The importance of the message is emphasized, as it mirrors the form found in the Shema. The message is directed to Joshua's friends who sit before him, as they are men who serve as a sign. It is likely that these friends of Joshua are fellow priests or leaders among the returning community of Judah.

Klein suggests that the positive aspects of the future are symbolized by Joshua's fellow priests, while a servant known as "the Branch" will be the actual manifestation of this blessing. These two designations, "servant" and "the Branch," are frequently mentioned in the Old Testament. The title "the Branch" directly connects the messiah figure to David's lineage, as noted by Miller. Additionally, the term servant reminds us of God's affirmation towards Abraham, Isaac, and Jacob in Deuteronomy 9:27. Moreover, Klein highlights that the same Hebrew word (ebed) is translated as "servant of the Lord."

The passage emphasizes the stone, which is seen as messianic imagery in other parts of scripture. It states, "The stone the builders rejected has become the capstone; the Lord has done this, and it is marvelous in our eyes" (Isa 8:13-15; 28:16). Some interpret this stone as referring to the cornerstone for constructing a new temple (Klein 147). However, considering that the entire passage focuses on the messiah and his recurring representation, it is more likely that this interpretation

is not accurate. Additionally, it suggests that the temple was already completed at this time (Klein 147).

The purpose of this vision is captured in the concluding image, as the seven eyes on the stone symbolize the all-seeing and all-knowing power of the messiah. The text affirms that this messiah will bring about the desired peace and continued relationship for his people. The imagery of sitting under a vine and "his fig tree" is related to the title of "the Branch" and connects the time of well-being with the coming Davidic Messiah. Overall, the vision depicts a future of peace, prosperity, community, and relationship.

The text begins by acknowledging the guilt of the accused and then rejecting that guilt, rebuking Satan, and emphasizing that only the LORD is the ultimate judge. It invites the community to participate in the process of removing guilt and embracing purity. However, the following section indicates that there is now a further command to live a life that reflects the significance of these newly acquired virtues. The conclusion reveals that forgiveness and acceptance originate from "the Branch," who is the servant, stone, and messiah. The overall theological message of this text pertains to the nature of God and how it is manifested.

The vision presents God as a Judge with the ability to see the guilt of the high priest and the people of Judah, but also with the power to remove that guilt. It is important to consider the role of the prophets in reminding God's people of their covenant with Him, as this influences our understanding of who this Judge is. The Judge is also the lawgiver,

as the people have sinned against the law that He created. Just as a debtor alone can release someone from their debt, so only the lawgiver can forgive those who break the law.

The reason for the Judge's pardon of his people is because the iniquity of the priest would have stopped them from worshiping at the temple. This Judge desires to be involved in the lives of his people and will make it possible in the future through his servant. He wants to be personally involved. The ultimate result of this is like a street party. By cleansing our iniquity, we receive unexpected honor and live with our neighbors in a prosperous land (v. 10).

This is the God we worship - God's reason for pardoning his people. How often have I worn the filthy clothes around this week? I constantly believe in Satan's accusations - that I am a terrible friend, a terrible boyfriend, and that I simply use the people around me. And when I believe those accusations, I live like that and I lie in light of them. The importance of believing that God has dressed me in clean clothes cannot be denied. God has prepared me for a party and declared me worthy of that invitation.

It is now time to live as if I am attending that party, embracing the identity given by God. There is a communal application in existence, known by the church as the messenger mentioned here – Jesus. In Zechariah, this text emphasizes Jesus once again as the one sent from God to establish peace and love within the community

upon his arrival. Shouldn't the church also live freely, enjoying both each other's company and their relationship with God? Christ came for this very reason; he was sent with a purpose.