Plucked from the Fire

Zechariah 3

January 26, 2003

 

We must not forget that the prophets wrote to real people in real life situations.  In Zechariah's case, the exiles that had returned to rebuild the temple felt overwhelmed with their charge.  Haggai rebuked them for taking care of their own homes but neglecting the temple.  Then he exhorted them and encouraged them as they grew weary with the challenge before them.  They felt the strain of local opposition and so he assured them of the Lord's help.  Along with the actual rebuilding was also the need to re-establish their worship.  That was no simple task since the generation of those rebuilding the temple had never observed temple worship firsthand, with a few exceptions.  Added to this, they had been under the influence of the Babylonians and Persians during their exile and all of their religious slant!

 

The man called upon to lead the exiles to restore worship of the Lord as central to them was Joshua - the high priest.  It was at this point that Joshua felt his own unworthiness to be about the holy business or worship.  This is where we identify with Joshua the high priest. 

 

I believe that one of the important lessons we must learn from this passage is the seriousness of worshiping the Lord.  It is no casual act on the part of pastor, elders, and congregation.  We seek to enter into the presence of the Lord, to gaze upon Him through the preached Word, to rend our hearts before Him for cleansing and renewing, and to honor Him with our heart and lips.  Just as Joshua felt something of that weight in worship, so too may we so that we receive God's provision to worship Him.  And that provision is found continually in the gospel. 

 

I. The Unworthy Made Worthy

 

In the midst of Zechariah's eight visions is this picture of Joshua the high priest before the angel of the Lord and the Accuser standing by.  Commentators disagree on who the angel of Jehovah is in this passage.  Some say that he is simply that - an angel.  Others suggest that the context favors the Angel of Jehovah to be the pre-Incarnate Christ.  Calvin comments, "Christ is doubtless meant" (83).  And that is reinforced by verse 2 and the rebuke.  I would favor this view as well, though none can be dogmatic. 

 

Why did Joshua feel unworthy?  He stood as the representative of Israel.  In a sense, he embodied the nation and their worship lives.  And they all stood helpless: (1) conscious of sin and failure to obey, (2) conscious of God's holiness, and (3) condemned by Satan, though maybe not conscious of this external agent.

 

1. The accuser rebuked  vv. 1-2

 

Satan = adversary or accuser; Revelation 12:10 "accuser of our brethren"

 

Joshua was helplessly silent before him because the accusations had merit.  Joshua had been so concerned about the nations opposing Israel that he had not been conscious of the accuser's work.  (Ephesians 6:12)  What God builds Satan attempts to tear down.  Where good is taking place Satan sows evil.  It is the Lord, not Joshua, doing the rebuking.  "Let us therefore know, that God is not simply the Enemy of Satan but also one who has taken us under his protection, and who will preserve us safe to the end...The warfare then is troublesome and difficult, but the victory is not doubtful, for God ever stands on our side" (Calvin 84).

 

Like the Psalmist (Psalm 27 and others), Joshua discovered "the Lord is the defense of my life," "my deliverer," "my stronghold," "my refuge," "my shepherd."  We are not told to rebuke the devil but to resist him (I Peter 5:8-9; James 4:7).

 

2. The hopeless chosen  v. 2

 

There are few doctrines more encouraging to fainting, struggling believers than that of God's electing grace - His choice of you.  While Satan accuses, God rebukes because of His sovereign choice.  There is no candy-coating or denial or our unworthiness.  Joshua is "a brand plucked from the fire."  By God's benevolent pleasure He rescued Joshua and the remnant from the judgment fires of Babylon. 

 

Ephesians 1:3-12; I Corinthians 1:30 But by His doing... ; Romans 8:33-34, Who will bring a charge against God's elect?  God is the one who justifies...

 

Election does not save us - that belongs to the work of Christ.  But election makes us savable, as God puts His sovereign designation upon us, and through Christ plucks us from the burning.  Those whom God elects He also provides the means to right standing before Him.

 

3. The filthy cleansed vv. 3-5

 

Was Satan right in his accusation?  God righteously removes the reason of our condemnation through Christ.  Garments = covering of sin.  Joshua is silent before his accuser with no excuse or remedy at hand.  Again, sovereign kindness is shown, removing the filthy garments from him.  And then the triumph - "See, I have taken your iniquity away from you and will clothe you with festal robes."

(1) His condition:  the filthy garments = the symbol of sin

(2) God's provision: the festal robes = the symbol of imputed righteousness, "thus setting for the great and  

     consoling doctrine of a gratuitous justification because of the merits of the Redeemer" (T. V. Moore 146). 

 

Here is our comfort in the face of sin and condemnation (Romans 5:1, 8:1).  Here is the picture of the gospel of Christ. 

 

Our condition - have we admitted it?

 

God's provision - have we received it?

 

Herein alone is our hope!

 

Verse 5:  The turban is a reminder of the priestly office, and in this case symbolizes the tokens of assurance of acceptance before God (Matthew 22:11-14; Revelation 19:8).

 

4. The cleansed serving  vv. 6-7

 

Calvin wisely explained that this passage "teaches us, that it was not done simply as a favour to man, but because God purposed to protect the honour of his own worship (90).  "Verse 6 and 7 show the conditions annexed to forgiveness.  It was a salvation from sin, not in it, and connected with obedience" (T. V. Moore 147).

 

What did the angel call for?

(1) Obedience = walk in my ways

(2) Reverent worship = "if you will perform my service"

 

In Joshua the high priest it had to do with re-establishing the responsibilities and practice of priesthood.  It applies to every believer in that all of us are "a kingdom of priests" (Revelation 1:6) by God's own doing, "a holy priesthood to offer up spiritual sacrifices to God through Jesus Christ" (I Peter 2:5).  We must not shun the priestly commission that is ours in the gospel.  Just as Joshua had a sacred trust so too do we who have been snatched from the fire and clothed with festal robes!

 

II. The Final High Priest

 

Joshua serves as a symbol (v. 8).

 

1. Messiah's identification  vv. 8-9a

 

He uses images of Christ that we see in the Old and New Testaments.

 

(1) My servant

 

Theme of Isaiah 40-55 but especially 52:13-53:12 views particularly:

a. Identification with us in humanity - incarnation, Hebrews 2:9-18

b. Substitution for us in redemptive work, Hebrews 2:10, 14-15, 17.

 

(2) Branch

 

Isaiah 11:1-5; Jeremiah 23:5-6; 33:14-16; Zechariah 6:12-13; specifically points to Christ's offices of Priest and King; "He will come where there is little promise of new life, unexpectedly, like a root out of a dry ground" (Baldwin 135).  This indicates "his original obscurity, and the gradual development of his character; Luke 2:52.

 

(3) Stone  v. 9a

 

This is perhaps the most difficult and debated text in Zechariah:  foundation stone in the temple; signet stone in priest's breastplate; precious stone with symbolic meaning; stone crowning the temple structure; symbol of Israel or the church; memorial stone similar to what Israel did; the stone that followed Israel in the wilderness.

Contextually, he is using messianic images, and the very next statement points specifically to Christ as the one removing iniquity.  The image of a stone or rock is used of the Lord.  God is called a rock of refuge, Christ is called a precious cornerstone, rejected by the religious leaders, but choice and precious in the sight of God. 

 

Romans 9:32-33; I Peter 2:6-8.  "The stone must be the same one that Isaiah talked about" [Isaiah 28:16] (Kaiser 325).  Psalm 118:22; Also Daniel speaks of the "stone" that conquered all kingdoms (Daniel 2:44-45). 

 

The seven eyes may refer to the stone's completeness.

 

2. Messiah's work  v. 9b

 

While Joshua's work was to be repetitious as with all the high priests, not so the work of Messiah.  They were shadows or copies of the substance.  Hebrews 9:23-28; Hebrews 10:10-12

            End to ceremonial law

            End to sacrificial system

            End to human effort

 

3. Messiah's Satisfaction v. 10

 

Contentment and peace found in these symbols.

Permissions: You are permitted and encouraged to reproduce and distribute this material in any format provided that you do not alter the wording in any way and you do not charge a fee beyond the cost of reproduction. For web posting, a link to this document on our website is preferred. Any exceptions to the above must be explicitly approved by South Woods Baptist Church.

Please include the following statement on any distributed copy:

Copyright South Woods Baptist Church. Website: www.southwoodsbc.org. Used by permission as granted on web site. Questions, comments, and suggestions about our site can be sent here.