Chapter 3

1 Under the type of Joshua, the restoration of the church, 8 Christ the Branch is promised.

1. He shewed me. The fourth vision (vs. 1–10) was given to show the power of Christ “to vanquish the accuser of His people” (PK 583). It was given at a time when “the steady advancement made by the builders of the Temple greatly discomfited and alarmed the hosts of evil” (PK 582). See on ch. 1:8.

Joshua. The first high priest after the Captivity. He is called Jeshua in Ezra 2:2, a transliteration of the Aramaic form of the name, instead of the Hebrew, as here. See further on Ezra 2:2. In this vision the high priest represents Israel standing before God.

Angel of the Lord. That is, “the Angel which is the Lord,” meaning Christ (cf. Jude 9; see PK 584; see on Ex. 23:20, 21).

Satan. Heb. hasЊsЊatan, literally, “the adversary.” The word comes from the verb sЊatan, which means “to accuse,” “to act, as an adversary.” The verb occurs in Ps. 38:20; 71:13; 109:4, 20, 29,; Zech. 3:1. The noun is applied to an earthly adversary in 1 Sam. 29:4; 2 Sam. 19:22; 1 Kings 5:4; 11:14, 23, 25; Ps. 109:6, and to an angel in Num. 22:22, 32. In each of these references the Hebrew noun is without the article. With the article the noun occurs 14 times in Job 1:6 to 2:7, and 3 times in Zech. 3:1, 2. In each of these instances it is translated “Satan.” Once the noun is translated “Satan” when it is without the article in the Hebrew (1 Chron. 21:1).

To resist. Heb. sЊatan, “to accuse,” “to act as an adversary” (see above under “Satan”). While Joshua was interceding before God for his people, Satan stood close by to oppose and thwart his endeavors by bringing against Joshua and his people the charge of sinfulness (cf. 1 Peter 5:8; Rev. 12:10). He pointed to the transgressions of Israel as a reason why the people should not be restored to divine favor (see PK 583; cf. Zech. 1:11; 2:12). They did not deserve to be restored to the covenant relationship (see on Zech. 1:16).

2. Rebuke thee. It was true that God’s people had grievously sinned. But they had suffered the chastisement of the Exile, and many had been led to repentance and humiliation. Under these conditions it was certainly proper to extend them divine favor.

This. Or, “this one.” Joshua is referred to, but he also represented the people.

Brand. Heb. Хud, “a log,” “a stump,” originally perhaps a bent stick used to stir up the fire. The word occurs in the OT only here, in Isa. 7:4, and in Amos 4:11. The scorching fires of the Captivity would have eventually consumed the chosen people had not God moved on the hearts of heathen kings to show favor to His scattered children and had not some of them been willing to respond to the call of God to flee out of Babylon (Jer. 51:6, 45; cf. Zech. 2:6).

3. Filthy garments. Signifying the defilement of sin (cf. Isa. 64:6).

4. He answered. The removal of the filthy garments signified the remission of sin and restoration to God’s favor. The new raiment represented the imputed righteousness of Christ (PK 584).

5. A fair mitre. Literally, “a pure turban,” or “a clean turban.” The word translated “fair” is from the verb tahar, which has various meanings: “to be clean,” “to be pure,” “to be ceremonially clean,” “to be pronounced clean.” The turban anciently prescribed for the high priest had on it the inscription “holiness to the Lord” (Ex. 28:36–38). The placing of the “pure turban” upon Joshua signified that his transgressions had been pardoned and that he was qualified to function in his holy office. Priest and people were restored to divine favor (v. 9; see on v. 1).

6. Protested. Better, “warned.”

7. Walk. Great blessings would ensue upon obedience. Compare the promise to Solomon (1 Kings 3:14).

These that stand by. Attending angels (see PK 585).

8. Hear now. The important nature of the pledge about to be given demanded the priest’s full attention.

Men wondered at. Literally, “men of a wonder.” The Heb. mopheth, here translated “wondered at,” is used of the wonders that Moses was to do before Pharaoh (Ex. 4:21; cf. Ex. 7:3, 9; 11:9, 10). Mopheth is also frequently translated “sign” (1 Kings 13:3, 5; 2 Chron. 32:24, 31; Eze. 12:6; etc.). As Ezekiel was a sign (Heb. mopheth) to his generation (Eze. 12:6, 11; 24:24, 27), so the Israelites of the restoration were to be a demonstration of what God was willing to do for those who cooperated with the purposes of Heaven. They were to be “honored as the chosen of Heaven among the nations of the earth” (PK 585).

My servant. A title frequently given to the Messiah (see on Isa. 41:8).

Branch. Heb. semach, “a sprout,” “a growth,” a symbol of the Messiah (see Jer. 23:5; 33:15), who was to be the glorious Shoot that would spring forth from the house of David.

9. The stone. The symbolism is not clearly explained. Commentators have made various suggestions such as that the stone (Heb. Хeben) refers to Christ, as in Isa. 8:14, or to the kingdom of Christ, as in Dan. 2:34, 35, 44, or that it refers to Zerubbabel as the “signet” (Haggai 2:23). However, the only immediate hint as to the meaning of the symbolism seems to be in the words, “I will remove the iniquity of that land in one day.” The central teaching of the vision has been the removal of guilt from Joshua and from the people. There may be a connection between the “one stone” and the “one day.”

10. Under the vine. A symbol of peace and security, joy and prosperity (see Isa. 65:17–25; Micah 4:1–5).

Ellen G. White comments

1–106T 296

1     PK 583; TM 37

1, 2 TM 465

1–3COL 166; 5T 468

1–4MB 117; PK 320

1–5TM 275

1–7TM 22

2     GC 484; MH 161; MM 131; PK 587, 589; PP 168; TM 249; 5T 469, 471, 474, 495; 9T 240

2–5PK 584

2–6FE 274

2–7TM 40; 5T 469

3     PK 583

3–7COL 169

4     PK 587; TM 517; 2T 453; 5T 471, 472

4, 5 COL 206; PK 591; 5T 475

7     COL 207, 389; PK 584, 587; 5T 471; 6T 298

8          PK 585, 592; 5T 469, 476