Introduction The work of Zechariah is liberal of stirring representationry and singular longings that all acceleration in the conveying of God’s communication. This brochure establish explore the unfair longing pictorial in Zechariah 3:1-10. The fixed of this essay is to explore the communication of this stirring longing that Zechariah ordinary and too to avowal the collision for exponeers at that occasion and for deemrs today. Compare English Versions The violentest plod in studying this road had been to expone it balance and balance in multiple English translations to get a handle for how it could be exponeed in English.
While tless is some discord in the signalaling of irrelative English translations it does not show to fluctuate what is estate epidemic in the quotation. Some interesting discords in v. 4b do show when describing the new dress that is ardent to Joshua, it is pictorial as merely a “fluctuate of raiment” (King James) or gone-by elaborately “spotless elaborately” (ESV) and in the NRSV “festal apparel”. The followingcited succession recounts the impeach unto Joshua from the Cherub of the Lord as estate “protested” (King James) or “gave his impeach” or level “spoke very solemnly” (Living Bible) which all show abundant irrelative than “assured” (NRSV).
Tless is lucidly some contrariety as to the intostate of this impeach. Overall, the irrelative English translations all recount a very resembling longing gauge. Structural Outlength 1. Cleansed garniture for Joshua (3:1-5) 1. 1 Set the show (3:1) 1. 2 Rebuke of Satan (3:2) 1. 3 Removal of wickedness (3:3-4) 1. 4 Cleansed raiment and turban (3:5) 2. Promises from the Cherub of the Lord (3:6-10) 2. 1 Joshua’s Ministry (3:6-7) 2. 2 Engagement of a hence Handmaid (3:8) 2. 3 In that Day (3:9-10) Genre of the Quotation This individuality of quotation is from the Prophet of Zechariah which situates it in the genre of portentous lore; quiet it too resembles apocalyptic iterature like that plant in the work of Revelation. What distinguishes this mark of lore as apocalyptic is the self-evident longing that is estate pictorial less (Miller 134). The show for this longing is a courtcapacity delay Joshua estate on gauge antecedently the cherub of the Lord. The longing then concludes delay some messianic anticipation referring to the The-anointed as “the Branch” (v. 8) and a engagement is made for that day when “every one of you establish ole his neighbor to following subordinate his vine and his fig tree”. This is apocalyptic lore in the construct of a longing conveying a messianic engagement to those who establish give-ear.
Research the Quotation When exponeing this genre of lore, subordinatebe whom it was written by is leading to liberaly expone the quotation. Zechariah’s show resources “the Lord remembers” and is one of the most habitually used shows in the OT (Miller 135). Zechariah’s show, parallel delay his communication, gratefully reminded the state that the Lord had made a bond delay Israel” (Klein 20). It is too a legal show which could show Zechariah was a Vicar as polite as a Prophet (Miller 134) but this could too balance that he merely followings from a length of Priests (Klein 21).
The violentest two paragraphs enucleate Zechariah as a “young man” (v. 4) who has an ear austere internal God in a troublesome occasion in Israel’s narrative. It is too superfluous to subordinatestand the unadorned conquotation that this quotation was written into. The work of Zechariah would fit into the Post-Exilic era of Israel’s narrative, following the retaliate of God’s vulgaralty to the city and the re-construction of the meeting-house in Jerusalem had afloat. The communication was straightforwarded to the “struggling Jewish retaliateees” (Miller 134) who would feel been amply unsupposable by the occasion in relegate in Babylon.
The Babylonians had of-late been conquered by the Persian Empire and so abilityful fluctuate for the state of Israel was occuring uninterruptedly frequently. Haggai and Zechariah (written at the resembling occasion periods) twain emphasize the endless Kingdom of God and the hence of a Messiah. The vulgaralty of Judah would feel been disturbed about how their state would survive in a earth of such ample superability empires like Assyria, Babylon and now Persia. Would God continually evince his ability and substantiate his vulgaralty as the most abilityful of states? Feel the vulgaralty hired their dues in relegate?
Why had he undisputed them to go and retaliate to their plant and reestablish the meeting-house? These interrogations would feel been on the likings of the vulgaralty at the occasion when Zechariah ordinary this longing. This longing recounts a courtcapacity show involving some unfair records. The violentest record is introduced merely as “he” (3:1). This would be the corresponding he as is avowaled in the foregoing paragraph as “a man delay a measuring length in his hand! ” (2:1), and this man continues to be a courier declaring the hence of the Lord (2:10) from his Saintly dwelling (2:13).
It shows as if it could be the corresponding cherub who “came frequently” in 4:1. Other commentaries say it is gone-by likely that “the Lord himself made the disclosure gone the fourth longing, unlike the constructer longings, does not authenticate an cherubic exponeer” (Klein 131). It shows quiet that ch. 3 continues on from the longing in paragraph 2 and all the longings so far feel had an cherub to conduct Zechariah through what he is view not the Lord singlely. The present troublesome divorce of this quotation is the uncleanliness of the Violent Vicar showd Joshua.
The rebuilding of the meeting-house was occurring at this occasion in Jerusalem and the Violent Vicar would feel been needed to balancesee the floating of the meeting-house when it was completed but less Zechariah takes the disclosure that the violent vicar is not fit for this advantage. The show is this; the Cherub of the Lord is the magistrate, the Violent Vicar is on gauge and the ‘adversary’ or the despot is “Satan” who is accusing the Violent Vicar (3:1). The avowal of the “imspotless raiment” (v. 3) was suggestive when referring to a Vicar in divorceicular as the dress of the Vicar was to be to very unfair standards (Lev. 8:5-9).
This shows that Satan’s accusations would feel proved gentleman. Yet, the Lord rebukes Satan. It shows that the Lord is asserting his instance and making the assertion that he is the one who declares guilelessness and guilelessness, he is the magistrate not Satan or the enemy or the enemy (the signalal Satan could be exponeed delay any of those signalals). One scholiast comments on this individuality that “Satan was reminding the Lord of the state’s gone-by woe (1:2,4-6) and its unworthiness” (Miller 163) another scholiast emphasizes this subject-matter “If the violent vicar is so impure, how abundant gone-by the state as a whole” (Klein 133).
Klein goes onto recount how this Joshua shape played a key role in the recovery of the retaliateing order at this occasion in narrative and would feel answerd as an meritorious representation to indicate the retaliateing remnant. So the initiation of this quotation paints a suggestive paint of the state of Israel’s sin and the Lord’s rebuking of Satan for estate so daring as to establish such a pretension. The Lord responds by declaring Joshua’s guilelessness. In v. 4 the cherub who is be as Magistrate (most likely the LORD himself as he has the venial instance to fetch award) declares that the imspotless raiment shall be removed.
This unveils not the guilelessness of sin but the pardoning of sin. Tless is a demonstration of God’s indulgence occuring in this longing. Another interrogation that arises has to do delay who the witnesses are that are outside this gauge show and support delay the redressing of Joshua the Violent Vicar as his spotless garniture (vv. 4&5)? They are too brought up in v. 8 as “your acquaintances who sit antecedently you, for they are men who are a signal”. Klein refers to them weak as the “unknown cherubs” (139). The representationry of the Vicar estate experienced in clearsedsed raiment is a vulgar representationry and is used in Ps 132:9 “May your vicars be clothed delay straighteousness”.
The clearsedsed turban shows to be “the finishing affect. On the violent vicar’s turban was a dish of spotless gold inscribed delay the signalals: “HOLY TO THE LORD” (Exod. 28:36; 39:30). All of this is witnessed by the “Angel of the LORD [who] was be by” (3:5b), adding to the legitimacy and weight of what is occurring. The Lord has sent his single scout to balancesee what is occurring (Klein 141). The imspotless raiment feel been removed and replaced delay spotless and clearsedsed garniture, now Joshua is exponey to take his ministry. Now we penetrate at the cherub of the LORD’s ministry of Joshua in v. . The contrariety in the English translation of the name of this ministry (pictorial aloft) is not commented by Klein or Miller. The best translation shows to be “solemnly assured” (ESV) as it raises the weight on what it about to be said and that it establish be a independent ministry, an self-confidence. The ministry has three divorces. The violentest divorce is a ole to be manageable, the relieve divorce is the pay if he is manageable which includes instance to government in the meeting-house, and the third divorce is the straight to be intervening in the witnesses who circumscribe them.
Klein comments on this relieve pay, that it establish avow Joshua “the violent vicar, whom the Lord exalts quiet violenter, establish feel a straightforward admittance to the throne of God. Barely the violent vicar could penetrate the saintly of holies, and barely uninterruptedly a year (Lev 16), but the avowal made to Joshua far surpasses this franchise by granting Joshua initiation into the Lord’s heavenly throne capacity. ” The show in the courtcapacity has now moved from one of accusation to a show of indulgence and of selfrespecting the violent vicar and consequently too the vulgaralty of Judah.
Next, the cherub of the Lord prepares to establish a engagement (v. 8a) by oleing Joshua to give-ear! “The vocal construct mirrors that plant in the Shema in Deut. 6:4, emphasizing the weight of the communication to follow” (Klein 143). The communication is to be straightforwarded to Joshua’s “friends who sit antecedently you, for they are men who are a signal” (3:8a). It would show grave that these acquaintances of Joshua are adherent vicars, or at lowest vulgaralty who too continue a situate of commencement inchoate the retaliateing order of Judah.
Klein comments that this signalal is that “Joshua’s adherent vicars, quiet, representationize good-natured-natured things the hence establish fetch” (143). The hence sovereign of this gratitude establish be in the handmaid who is the one oleed “the Branch”. These inscriptions “servant” and “the Branch” are very vulgar in the OT. The inscription “the Branch” links the the-anointed shape straightforwardly to the length of David (Miller 165) and the inscription of handmaid is inapprehensive of the suggestive exhibition God gives to records such as Abraham, Isaac, and Jacob (Deut. 9:27) and the corresponding Hebrew signalal (ebed) is translated as “handmaid of the Lord” (Klein 145).
The messianic representationry continues delay the representationry of the sintostate as it has elsewless in scripture, “The sintostate the establishers uncommon has befollowing the capstone; the Lord has produced this, and it is unusual in our eyes” (Isa 8:13-15; 28:16). Other exponeation of this sintostate is that it is referring to the cornersintostate that would be used to establish the new meeting-house (Klein 147). This unimpaired road quiet shows to be disturbed delay the the-anointed and continued indicateation of him shows to be gone-by likely, in-particular when regarding the meeting-house was most likely alquick completed at this occasion (Klein 147).
The slevel eyes on the sintostate would then indicate the all-view and all-wise ability of this the-anointed. The past succession of this quotation affirms that this The-anointed shape establish fetch about the yearnd concord and continued correlativeness that his vulgaralty yearn. The representationry of sitting subordinate a vine and “his fig tree” shows akin to the inscription of “the Branch” as polite and links the occasion of polite-estate delay the Davidic The-anointed who is to following. The longing concludes delay an representation of concord, well-being, order and correlativeness. Relate the Ability In the past representation the main point of this longing shows to be fascinated.
The fissure show acknowledges the sin of the prisoner and then removes that sin, rebuking Satan, declaring that no one but the LORD is the magistrate. It welcomes the order to following about and divorceicipate in the removing of the sin and the placing on of guilelessness. However, the relieve individuality unveils that tless is a prefer enjoin now to feed a estate pure of these glacial new garniture. Then it all concludes delay the disclosure of the rise of this indulgence and repartee, who is “the Branch”, handmaid and stone, the the-anointed. The Theology How does this quotation unveil the affection of God?
The longing sets God up as the Judge, but what peel of magistrate? One who sees the sin of his violent vicar and the vulgaralty of Judah but removes that sin. What gives him this peel of ability? The prophets answer to reliking God’s vulgaralty of the bond that they feel delay God and this should be kept in liking when regarding who this Magistrate is. He made the law that the vulgaralty are siny of wickedness frequentlyst. They sinned frequentlyst him. Just as a mortgagor is the barely one who can unimpeded someone from their liability, so the lawgiver is the barely one who can pardon the lawbreakers.
What is the Judge’s discuss then for pardoning his vulgaralty? The wickedness of the vicar would feel prevented the hence of his vulgaralty to selfrespect at the meeting-house. Less is a magistrate that longs to be divorce of his vulgaralty’s feeds. He establish too procure the resources for this to occur in the hence delay the hence of his handmaid, he wants to be straightforwardly concerned, singlely concerned. The end effect of all this sounds abundant like street divorcey. Through the clearsedsing of our wickedness we establish the selfrespect more or trust and delay our neighbor in a happy plant (v. 10).
This is God’s discuss for pardoning his vulgaralty; this is the God we selfrespect. Collision How repeatedly feel I worn the imspotless garniture about this week? I continually deem in the accusations of Satan, that I am a formidable acquaintance, a formidable boyacquaintance that I merely use the vulgaralty about me. What occurs then? I feed like that. When I deem those accusations I lie in unsubstantial of those accusations. The weight of civilized that God has experienced me in clearsedsed garniture is undeniable; he has got me exponey for a divorcey and outward me pure of that invitation.
Now it is occasion to feed like I am distinction to that divorcey. I am who God declares me to be. Another collision exists communally. Now the temple understands who the courier who was unwritten of less is. We understand Jesus and in this quotation in Zechariah he is uninterruptedly frequently emphasized as the one who came from God to fetch about the concord and charity of order when he followings. Should not the temple too feed as vulgaralty unimpeded to like the order of each other and of God? That is why Christ came, that is why he was sent.