A Vivid Dream Zechariah 3:1-10

Introduction The book of Zechariah is full of vivid imaging and peculiar flocks that e rattling(prenominal) help in the conveying of matinee idols message. This paper exit examine the specific vision described in Zechariah 31-10. The aim of this essay is to examine the message of this vivid vision that Zechariah get downd and in same manner to determine the application for readers at that clock and for believers today. Comp atomic number 18 English Versions The initial step in studying this passage had been to read it oer and over in multiple English translations to get a feel for how it could be construe in English.While t here is some difference in the phrasing of different English translations it does not calculate to change what is being communicated in the schoolbook. Some interesting differences in v. 4b do app auricle when describing the new vestments that is given to Joshua, it is described as simply a change of turn (King James) or more elaborately pure elab orately (ESV) and in the NRSV jocund app arel. The following verse describes the charge unto Joshua from the Angel of the passkey as being protested (King James) or gave his charge or even spoke very(prenominal) solemnly (Living Bible) which exclusively seem much different than assured (NRSV).There is evidently some discrepancy as to the tone of this charge. Overall, the different English translations all describe a very similar vision experience. Structural intimate 1. Clean clothes for Joshua (31-5) 1. 1 Set the moving picture (31) 1. 2 aro custom of hellion (32) 1. 3 Removal of iniquity (33-4) 1. 4 Clean garments and toque (35) 2. names from the Angel of the skipper (36-10) 2. 1 Joshuas Commission (36-7) 2. 2 Promise of a attack Servant (38) 2. 3 In that Day (39-10) music genre of the Text This section of text is from the Prophet of Zechariah which places it in the genre of oracular literary productions however it to a fault resembles apocalyptic iterature like tha t found in the book of Revelation. What distinguishes this type of literature as apocalyptic is the obvious vision that is being described here (Miller 134). The delineation for this vision is a tribunal with Joshua being on trial before the angel of the cleric. The vision then(prenominal) concludes with some messianic prophecy referring to the the Nazarene as the Branch (v. 8) and a promise is do for that day when every one of you go out find his neighbor to come under his vine and his fig tree. This is apocalyptic literature in the form of a vision conveying a messianic promise to those who will listen.Research the Text When reading this genre of literature, under stand whom it was pen by is important to fully interpret the text. Zechariahs name message the Lord remembers and is one of the most commonly used names in the OT (Miller 135). Zechariahs name, along with his message, consistently cueed the res publica that the Lord had made a covenant with Israel (Klein 20). It is also a priestly name which could indicate Zechariah was a priest as well as a Prophet (Miller 134) entirely this could also mean that he simply comes from a line of Priests (Klein 21).The source two chapters develop Zechariah as a young man (v. 4) who has an ear turned toward God in a difficult time in Israels history. It is also essential to understand the historical context that this text was written into. The book of Zechariah would fit into the Post-Exilic era of Israels history, after the get of Gods plenty to the city and the re-construction of the tabernacle in capital of Israel had started. The message was directed to the struggling Jewish returnees (Miller 134) who would wipe out been largely bear on by the time in exile in Babylon.The Babylonians had recently been conquered by the Persian Empire and so great change for the nation of Israel was mishap at one time again. Haggai and Zechariah (written at the similar time periods) both emphasize the perpetual Kingdom of God and the coming of a Messiah. The pack of Judah would have been implicated more or less how their nation would survive in a world of much(prenominal) large super bureau empires like Assyria, Babylon and straightaway Persia. Would God ever show his power and establish his people as the most powerful of nations? cave in the people paid their dues in exile?Why had he allowed them to go and return to their make for and re cast the temple? These questions would have been on the minds of the people at the time when Zechariah received this vision. This vision describes a courtroom scene involving some specific characters. The initial character is introduced simply as he (31). This would be the same he as is mentioned in the previous chapter as a man with a measuring line in his dig (21), and this man continues to be a messenger declaring the coming of the Lord (210) from his set a subtract dwelling (213).It seems as if it could be the same angel who came again in 41. Other commentaries say it is more likely that the Lord himself made the revelation since the fourth vision, unlike the former visions, does not identify an sweet-flavored interpreter (Klein 131). It seems however that ch. 3 continues on from the vision in chapter 2 and all the visions so far have had an angel to guide Zechariah with what he is seeing not the Lord personally. The next difficult stop of this text is the uncleanliness of the spicy Priest named Joshua.The rebuilding of the temple was occurring at this time in Jerusalem and the High Priest would have been needed to cope the running of the temple when it was completed volunteerd here Zechariah receives the revelation that the towering priest is not fit for this service. The scene is this the Angel of the Lord is the judge, the High Priest is on trial and the adversary or the persecutor is ogre who is accusing the High Priest (31). The mention of the unsportsmanlike garments (v. 3) was material when referrin g to a Priest in particular as the clothing of the Priest was to be to very specific standards (Lev. 85-9).This indicates that Satans accusations would have turn out true. Yet, the Lord rebukes Satan. It seems that the Lord is asserting his authority and making the statement that he is the one who declares purity and innocence, he is the judge not Satan or the enemy or the adversary (the word of honor Satan could be interpreted with any of those words). One observer comments on this section that Satan was reminding the Lord of the nations past wretchedness (12,4-6) and its unworthiness (Miller 163) another commentator emphasizes this point If the uplifted priest is so filthy, how much more the nation as a whole (Klein 133).Klein goes onto describe how this Joshua effigy played a key role in the restoration of the returning confederacy at this time in history and would have served as an excellent figure to represent the returning remnant. So the beginning of this text paints a significant picture of the nation of Israels guilt and the Lords rebuking of Satan for being so audacious as to make such a claim. The Lord responds by declaring Joshuas innocence. In v. 4 the angel who is standing as Judge (most likely the victor himself as he has the godlike authority to generate judgment) declares that the filthy garments shall be removed.This reveals not the innocence of guilt but the pardoning of guilt. There is a demonstration of Gods forgiveness happening in this vision. Another question that arises has to do with who the witnesses are that are surrounding this trial scene and assist with the redressing of Joshua the High Priest as his pure clothes (vv. 4&5)? They are also brought up in v. 8 as your friends who place before you, for they are men who are a sign. Klein refers to them simple as the unk promptlyn angels (139). The mental imagery of the Priest being dressed in clean garments is a common imagery and is used in Ps 1329 May your priests be ga rment with righteousness.The clean turban seems to be the finishing touch. On the senior high priests turban was a plate of pure bills inscribed with the words HOLY TO THE LORD (Exod. 2836 3930). All of this is witnessed by the Angel of the LORD who was standing by (35b), adding to the authenticity and immensity of what is occurring. The Lord has sent his personal emissary to oversee what is occurring (Klein 141). The filthy garments have been removed and replaced with pure and clean clothes, now Joshua is ready to receive his cathexis. Now we arrive at the angel of the LORDs kick of Joshua in v. . The discrepancy in the English translation of the description of this commission (described above) is not commented by Klein or Miller. The best translation seems to be solemnly assured (ESV) as it raises the importance on what it about to be utter and that it will be a positive commission, an assurance. The commission has three parts. The first part is a call to be obedient, the i ndorsement part is the reenforcement if he is obedient which includes authority to rule in the temple, and the third part is the right to be included in the witnesses who surround them.Klein comments on this second reward, that it will allow Joshua the high priest, whom the Lord exalts still higher, will have a direct access to the throne of God. Only the high priest could enter the holy of holies, and only once a year (Lev 16), but the declaration made to Joshua far surpasses this privilege by granting Joshua entry into the Lords heavenly throne room. The scene in the courtroom has now moved from one of accusation to a scene of forgiveness and of observance the high priest and therefore also the people of Judah.Next, the angel of the Lord prepares to make a promise (v. 8a) by calling Joshua to listen The verbal form mirrors that found in the Shema in Deut. 64, emphasizing the importance of the message to follow (Klein 143). The message is to be directed to Joshuas friends who si t before you, for they are men who are a sign (38a). It would seem reasonable that these friends of Joshua are fellow priests, or at least people who also hold a place of leadership among the returning community of Judah.Klein comments that this sign is that Joshuas fellow priests, however, symbolize good things the future will bring (143). The future embodiment of this blessing will be in the servant who is the one called the Branch. These backings servant and the Branch are very common in the OT. The title the Branch links the messiah figure directly to the line of David (Miller 165) and the title of servant is reminiscent of the significant assertion God gives to characters such as Abraham, Isaac, and Jacob (Deut. 927) and the same Hebrew word (ebed) is translated as servant of the Lord (Klein 145).The messianic imagery continues with the imagery of the nether region as it has elsewhere in scripture, The stone the builders rejected has become the stretcher the Lord has done t his, and it is marvelous in our eyes (Isa 813-15 2816). Other interpretation of this stone is that it is referring to the cornerstone that would be used to build the new temple (Klein 147). This entire passage however seems to be interested with the messiah and continued representation of him seems to be more likely, especially when considering the temple was most likely already completed at this time (Klein 147).The septette eyes on the stone would then represent the all-seeing and all-knowing power of this messiah. The cogitate verse of this text affirms that this Messiah figure will bring about the desired peace and continued relationship that his people desire. The imagery of sitting under a vine and his fig tree seems related to the title of the Branch as well and links the time of well-being with the Davidic Messiah who is to come. The vision concludes with an image of peace, prosperity, community and relationship. Relate the Parts In the concluding image the main purpose of this vision seems to be captured.The opening scene acknowledges the guilt of the accused and then removes that guilt, rebuking Satan, declaring that no one but the LORD is the judge. It welcomes the community to come around and participate in the removing of the guilt and the placing on of purity. However, the second section reveals that there is a further command now to digest a life worthy of these shiny new clothes. then(prenominal) it all concludes with the revelation of the source of this forgiveness and acceptance, who is the Branch, servant and stone, the messiah. The godliness How does this text reveal the nature of God?The vision sets God up as the Judge, but what kind of judge? One who sees the guilt of his high priest and the people of Judah but removes that guilt. What gives him this kind of power? The prophets serve to remind Gods people of the covenant that they have with God and this should be kept in mind when considering who this Judge is. He made the fair play that the people are guilty of iniquity against. They sinned against him. Just as a debtor is the only one who can release someone from their debt, so the lawgiver is the only one who can forgive the lawbreakers.What is the Judges reason then for pardoning his people? The iniquity of the priest would have prevented the coming of his people to worship at the temple. Here is a judge that longs to be part of his peoples lives. He will also provide the means for this to happen in the future with the coming of his servant, he wants to be directly involved, personally involved. The end result of all this sounds much like street party. Through the cleansing of our iniquity we gain the honor beyond or expectation and with our neighbor in a prosperous land (v. 10).This is Gods reason for pardoning his people this is the God we worship. Application How oftentimes have I worn the filthy clothes around this calendar week? I constantly believe in the accusations of Satan, that I am a terrible friend, a terrible boyfriend that I simply use the people around me. What happens then? I live like that. When I believe those accusations I lie in light of those accusations. The importance of accept that God has dressed me in clean clothes is undeniable he has got me ready for a party and declared me worthy of that invitation.Now it is time to live like I am heading to that party. I am who God declares me to be. Another application exists communally. Now the church knows who the messenger who was spoken of here is. We know Jesus and in this text in Zechariah he is once again emphasized as the one who came from God to bring about the peace and love of community when he comes. Should not the church also live as people free to enjoy the community of separately other and of God? That is why Christ came, that is why he was sent.