Zechariah 3:2
Verse
Context
The Vision of Joshua the High Priest
1Then the angel showed me Joshua the high priest standing before the angel of the LORD, with Satan standing at his right hand to accuse him. 2And the LORD said to Satan: “The LORD rebukes you, Satan! Indeed, the LORD, who has chosen Jerusalem, rebukes you! Is not this man a firebrand snatched from the fire?”
Sermons
David Wilkerson
William Gurnall
F.B. MeyerSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jde 1:9 relates to this circumstance - the very same phraseology which occurs here. See the notes on Jde 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See Rev 12:10.
Jamieson-Fausset-Brown Bible Commentary
the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zac 3:1). rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice. chosen Jerusalem-- (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zac 1:17; Zac 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zac 3:7). brand plucked out of . . . fire-- (Amo 4:11; Pe1 4:18; Jde 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zac 3:3-4, Zac 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Phi 1:6).
John Gill Bible Commentary
And the Lord said unto Satan,.... The same with the Angel of the Lord, Zac 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God: The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" (w); as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God: even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Rom 8:33, is not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews (x) say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say (y) 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amo 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness. (w) "increpabit", Burkius. (x) Jarchi & Kimchi in loc. (y) T. Hieros. Taaniot, fol. 69. 2.
Tyndale Open Study Notes
3:2-3 The Lord is both defense attorney and judge; he censures the prosecution’s arguments, dismisses the case, and declares Jeshua innocent because he has been chosen and cleansed by God. • Like a burning stick that has been snatched from the fire, Jeshua and other Hebrew exiles were plucked by God from near destruction in Babylon. • Jeshua’s filthy clothes (3:4) symbolize the guilt and pollution of sin that prompted the divine judgment of exile. The accusations of Satan probably implied that just as a polluted priest was unfit for Temple service, the Hebrews were unfit to be God’s chosen people.
Zechariah 3:2
The Vision of Joshua the High Priest
1Then the angel showed me Joshua the high priest standing before the angel of the LORD, with Satan standing at his right hand to accuse him. 2And the LORD said to Satan: “The LORD rebukes you, Satan! Indeed, the LORD, who has chosen Jerusalem, rebukes you! Is not this man a firebrand snatched from the fire?”
- Scripture
- Sermons
- Commentary
Jesus' Work Before the Throne
By David Wilkerson0Spiritual BlessingsIntercessionNUM 6:23ZEC 3:2EPH 1:3HEB 7:24HEB 8:1David Wilkerson emphasizes the eternal role of Jesus as our High Priest, who intercedes for us before the Father and confronts our accuser, the devil. He highlights that Jesus, seated at the right hand of God, has an unchangeable priesthood and offers us spiritual blessings far greater than the temporal blessings of the Old Testament. Wilkerson encourages believers to come to Jesus in faith, assuring them that He delights in blessing those who are weak, broken, or grieving. The sermon reminds us of the security we have in Christ, as He covers us with His blood and pays our debts. Ultimately, we are called to rejoice in the spiritual blessings bestowed upon us through our High Priest.
The Christian in Complete Armour - Part 12
By William Gurnall0Spiritual WarfareFaithPSA 37:2PSA 119:37PRO 28:20ZEC 3:2ROM 6:14EPH 6:16HEB 11:29JAS 1:141JN 2:151JN 5:4William Gurnall emphasizes the necessity of faith as a shield for Christians to quench the fiery darts of the wicked, which represent the temptations and attacks from the enemy. He describes the nature of these enemies as wicked and united, and explains that faith not only helps resist these temptations but also extinguishes their harmful effects. Gurnall encourages believers to recognize the power of faith in overcoming both enticing and frightening temptations, asserting that true faith leads to victory over sin and the world. He urges Christians to engage in prayer and expect God's help, reinforcing that faith is essential for spiritual warfare.
Jerusalem and Its Royal Owner (As Seen by Zechariah)
By H.J. Vine0ISA 60:1ZEC 3:2ZEC 9:9ZEC 14:9ZEC 14:20MAL 3:10EPH 1:4REV 12:1H.J. Vine preaches about the significance of Jerusalem, both earthly and heavenly, as a symbol of God's chosen people and the heavenly city. He emphasizes the transformation from bondage to freedom and from glory to glory, reflecting the character formation by God. The sermon delves into the prophetic visions of Zechariah, highlighting Jerusalem's restoration, the opposition faced, and the ultimate reign of the King of kings in the city. It concludes with the anticipation of the worship of the King at Jerusalem, the outpouring of blessings, and the divine order established under His righteous rule.
He Giveth Quietness.
By F.B. Meyer0Peace in ChristOvercoming AccusationJOB 34:29PSA 46:10ISA 26:3ZEC 3:2MAT 11:28MRK 4:39JHN 14:27PHP 4:7F.B. Meyer preaches on the theme 'He Giveth Quietness,' emphasizing that God provides peace amidst the accusations of Satan, the storms of life, and the loss of inward consolations. He illustrates how the great accuser tries to overwhelm us with guilt and doubt, but Christ intercedes for us, offering quietness and reassurance. Meyer also describes how, in the midst of life's tempests, Jesus calms the storms and brings peace to our troubled hearts. Furthermore, he explains that even when we feel a loss of joy, God draws near to remind us of His presence, granting us an infinite calm. Ultimately, the message is that true quietness comes from trusting in God's everlasting love and presence.
Jesus Ever Lives to Make Intercession for Us (Hebrews 7:25)
By Zac Poonen0ZEC 3:2MAT 7:1EPH 6:12COL 3:12HEB 7:25Zac Poonen preaches on the importance of not harshly judging leaders, as they are prime targets of Satan's accusations. While Satan accuses, Jesus intercedes for us in heaven. We must choose to align ourselves with Jesus by praying for and uplifting fellow believers, rather than joining in accusations. Just as Joshua was clothed in righteousness by the Lord, we should see all God's children in the same light and strive to make our brothers glorious by highlighting their good qualities.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Tyndale
Adam Clarke Bible Commentary
Is not this a brand plucked out of the fire? - The Jews were nearly destroyed because of their sins; a remnant of them is yet left, and God is determined to preserve them. He has had mercy upon them, and forgiven them their sins. Wouldst thou have them destroyed? It is God that hath justified them; who art thou that condemnest them? The Lord rebuke thee! God confound thee for what thou hast done, and for what thou desirest farther to do! It is evident that Jde 1:9 relates to this circumstance - the very same phraseology which occurs here. See the notes on Jde 1:9, where the subject is largely considered. With difficulty has this remnant escaped, and God will not permit fresh evils to fall upon them, by which they might be totally consumed. This was Satan's design, who accuses the followers of God day and night. See Rev 12:10.
Jamieson-Fausset-Brown Bible Commentary
the Lord--JEHOVAH, hereby identified with the "angel of the Lord (Jehovah)" (Zac 3:1). rebuke thee--twice repeated to express the certainty of Satan's accusations and machinations against Jerusalem being frustrated. Instead of lengthened argument, Jehovah silences Satan by the one plea, namely, God's choice. chosen Jerusalem-- (Rom 9:16; Rom 11:5). The conclusive answer. If the issue rested on Jerusalem's merit or demerit, condemnation must be the award; but Jehovah's "choice" (Joh 15:16) rebuts Satan's charge against Jerusalem (Zac 1:17; Zac 2:12; Rom 8:33-34, Rom 8:37), represented by Joshua (compare in the great atonement, Lev 16:6-20, &c.), not that she may continue in sin, but be freed from it (Zac 3:7). brand plucked out of . . . fire-- (Amo 4:11; Pe1 4:18; Jde 1:23). Herein God implies that His acquittal of Jerusalem is not that He does not recognize her sin (Zac 3:3-4, Zac 3:9), but that having punished her people for it with a seventy years' captivity, He on the ground of His electing love has delivered her from the fiery ordeal; and when once He has begun a deliverance, as in this case, He will perfect it (Psa 89:30-35; Phi 1:6).
John Gill Bible Commentary
And the Lord said unto Satan,.... The same with the Angel of the Lord, Zac 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God: The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" (w); as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God: even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Rom 8:33, is not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews (x) say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say (y) 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amo 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness. (w) "increpabit", Burkius. (x) Jarchi & Kimchi in loc. (y) T. Hieros. Taaniot, fol. 69. 2.
Tyndale Open Study Notes
3:2-3 The Lord is both defense attorney and judge; he censures the prosecution’s arguments, dismisses the case, and declares Jeshua innocent because he has been chosen and cleansed by God. • Like a burning stick that has been snatched from the fire, Jeshua and other Hebrew exiles were plucked by God from near destruction in Babylon. • Jeshua’s filthy clothes (3:4) symbolize the guilt and pollution of sin that prompted the divine judgment of exile. The accusations of Satan probably implied that just as a polluted priest was unfit for Temple service, the Hebrews were unfit to be God’s chosen people.