Zechariah 3:6
And the angel of the LORD protested to Joshua, saying,
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Zechariah 3:6-7. And the angel of the Lord protested — Solemnly declared; unto Joshua, If thou wilt walk in my ways — If thou wilt diligently observe the commandments of my law; and wilt keep my charge — The special charge and office of the high-priest. Then thou shalt also judge my house — Thou shalt, for a long time, be ruler in my temple, and exercise all the authority and jurisdiction which belongs to the high-priest’s office; and shalt also keep my courts — Not as a servant, but as the chief, on whom others wait, and at last thou shalt have a place among my angels: so many interpret the following clause. Some, however, render it, And I will appoint thee ministers among those that stand by; and by the ministers, Blayney understands, “not the angels attending upon God’s throne, but some of the subordinate priests who attended upon Joshua;” observing, “as it is promised to him that he should be reinstated in the honours of his high office, so it is also added, that he should be waited upon by those inferior priests, whose business it was to officiate in the service of the temple, under the authority of the high-priest. And the same persons are presently after designed, under the name of the companions of Joshua, that sat before him.”3:6-10 All whom God calls to any office he finds fit, or makes so. The Lord will cause the sins of the believer to pass away by his sanctifying grace, and will enable him to walk in newness of life. As the promises made to David often pass into promises of the Messiah, so the promises to Joshua look forward to Christ, of whose priesthood Joshua's was a shadow. Whatever trials we pass through, whatever services we perform, our whole dependence must rest on Christ, the Branch of righteousness. He is God's servant, employed in his work, obedient to his will, devoted to his honour and glory. He is the Branch from which all our fruit must be gathered. The eye of his Father was upon him, especially in his sufferings, and when he was buried in the grave, as the foundation-stones are under ground, out of men's sight. But the prophecy rather denotes the attention paid to this precious Corner-stone. All believers, from the beginning, had looked forward to it in the types and predictions. All believers, after Christ's coming, would look to it with faith, hope, and love. Christ shall appear for all his chosen, as the high priest when before the Lord, with the names of all Israel graven in the precious stones of his breastplate. When God gave a remnant to Christ, to be brought through grace to glory, then he engraved this precious stone. By him sin shall be taken away, both the guilt and the dominion of it; he did it in one day, that day in which he suffered and died. What should terrify when sin is taken away? Then nothing can hurt, and we sit down under Christ's shadow with delight, and are sheltered by it. And gospel grace, coming with power, makes men forward to draw others to it.And the angel of the Lord protested - Solemnly (etymologically, called God to witness) as in, "Did I not make thee swear by the Lord and protested unto thee" 1 Kings 2:42, laying it as an obligation upon him. The charge is given to Joshua, and in him to all successive high priests, while Israel should continue to be God's people, as the condition of their acceptance. 6. protested—proceeded solemnly to declare. A forensic term for an affirmation on oath (Heb 6:17, 18). God thus solemnly states the end for which the priesthood is restored to the people, His own glory in their obedience and pure worship, and their consequent promotion to heavenly honor. The angel of the Lord, the Lord Christ,

protested; solemnly declared and averted it, gave him to know. And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God. And the angel of the LORD protested unto Joshua, saying,
6. protested] i.e. solemnly and earnestly affirmed. Comp. Genesis 43:3; Jeremiah 11:7; where the same Hebrew word is used.Verse 6. - Protested. Solemnly and earnestly admonished, adjured. Διεμαρτίρατο (Septuaguit); Genesis 43:3; 2 Kings 17:13. The Angel sets before Joshua his duties, and urges him to keep in the right way, promising to him and to the nation blessing and honour, and proceeding to prophesy of a great future. The song has a special heading, after the fashion of the psalms, in which the contents, the author, and the poetical character of the ode are indicated. The contents are called tephillâh, a prayer, like Psalm 17:1-15; 86; 90; 102, and Psalm 142:1-7, not merely with reference to the fact that it commences with a prayer to God, but because that prayer announces the contents of the ode after the manner of a theme, and the whole of the ode is simply the lyrical unfolding of that prayer. In order, however, to point at the same time to the prophetic character of the prayer, that it may not be regarded as a lyrical effusion of the subjective emotions, wishes, and hopes of a member of the congregation, but may be recognised as a production of the prophets, enlightened by the Spirit of Jehovah, the name of the author is given with the predicate "the prophet;" and to this there is added על שׁגינות, to indicate the poetico-subjective character, through which it is distinguished from prophecy in the narrower sense. The expression "upon Shigionoth" cannot refer to the contents or the object of the ode; for although shiggâyōn, according to its etymon shâgâh equals shâgag, to transgress by mistake, to sin, might have the meaning transgression in a moral sense, and consequently might be referred to the sins of transgressors, either of the Judaeans or the Chaldaeans, such an assumption is opposed both to the use of shiggâyōn in the heading to Psalm 7, and also to the analogy between ‛al shigyōnōth, and such headings to the psalms as ‛al haggittı̄th, ‛al negı̄nōth, and other words introduced with ‛al. Whilst shiggâyōn in Psalm 7:1 indicates the style of poetry in which the psalm is composed, all the notices in the headings to the psalms that are introduced with ‛al refer either to the melody or style in which the psalms are to be sung, or to the musical accompaniment with which they are to be introduced into the worship of God. This musico-liturgical signification is to be retained here also, since it is evident from the subscription in Habakkuk 3:19, and the repetition of Selah three times (Habakkuk 3:3, Habakkuk 3:9, Habakkuk 3:13), that our hymn was to be used with musical accompaniment. Now, as shâgâh, to err, then to reel to and fro, is applied to the giddiness both of intoxication and of love (Isaiah 28:7; Proverbs 20:1; Proverbs 5:20), shiggâyōn signifies reeling, and in the terminology of poetry a reeling song, i.e., a song delivered in the greatest excitement, or with a rapid change of emotion, dithyrambus (see Clauss on Psalm 7:1; Ewald, Delitzsch, and others); hence על שׁגינות, after dithyrambs, or "after the manner of a stormy, martial, and triumphal ode" (Schmieder).
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