Zechariah 3:9

For behold the stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I will engrave the graving thereof, saith the LORD of hosts, and I will remove the iniquity of that land in one day.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zechariah 3:9. For behold the stone, &c. — Or, as some render the former part of the verse, For this is the stone which I lay before Joshua; there are in the same stone seven eyes: I will engrave it with its engravings, saith the Lord — There seems to be an allusion in these words to the foundation, or chief corner stone of the temple, which probably was laid with great solemnity in the presence of Joshua. Christ is not only the rod out of the stem of Jesse, and the branch that should grow out of his roots, the fruit of which is excellent and comely for the remnant of Israel that escape the corruption which is in the world, but the foundation of the spiritual temple laid in Zion. And it is here foretold, that when he should be brought forth, seven, that is, many, eyes should be upon him. “The eye of the Father was upon him, to take care of him and protect him, especially in his sufferings. The eyes of all the prophets and Old Testament saints were upon this one stone: Abraham rejoiced to see Christ’s day, and he saw it and was glad. The eyes of all believers are upon him, as the eyes of the stung Israelites were upon the brazen serpent. They look unto him and are saved.” — Henry. Or, the seven eyes upon this stone may be explained, as the eyes upon the wheels in Ezekiel’s vision: they may signify the perfection and plenitude of knowledge and wisdom which were in Jesus Christ for the good of his church, and his ever watchful care of his people: or the various gifts and graces of the Holy Spirit, with which he was endued: for he hath the seven spirits of God, as well as the seven stars, Revelation 3:1; and his eyes are as a flame of fire, piercing through all disguises, and searching the reins and the heart of every human creature, and especially of every one that professes to be his disciple. “The Branch and the Stone,” says Dr. Dodd, “are the same; which stone hath seven eyes, because the Messiah is the searcher of hearts, whom God engraved with his engraving; as in John the evangelist, him the Father sealed, endowed him with those gifts, virtues, and powers of the Spirit, which the prophets had foretold should be in the Messiah, by whom, dying on the cross, God removed the iniquity of that land in one day. In a day when every man (Zechariah 3:10) called his neighbour, &c., that is, when the whole world was in profound peace.” But, instead of, Upon one stone shall be seven eyes, Blayney reads, From one stone seven fountains, the word עיןsignifying a fountain as well as an eye. “It seems,” says he, “as if the prophet saw in his vision a stone or rock, set before Joshua, with seven fountains springing out of it, which God says were opened by himself.” There is, he thinks, here “a plain allusion to the rock which Moses smote in the wilderness, and brought waters out of it for the refreshment of the people of God; and that rock, St. Paul says, was Christ, 1 Corinthians 10:4. In speaking of which transaction, the psalmist says, He opened the rock and the waters gushed out, Psalm 105:41 :” in which passage the same verb, פתח, is used, which in the next clause is translated, I will engrave, &c., which Blayney renders, Behold, I open the passage thereof; that is, the hole or orifice through which the fountains shall flow. Again, it is said, Isaiah 41:18, I will open rivers in the high places, where not only the same verb is used, but is followed by the same preposition as is here placed before the word rendered stone. And it is said chap. Zechariah 13:1, In that day shall there be opened a fountain (the same verb being again used) to the house of David, and to the inhabitants of Jerusalem. For what purpose? for sin and for uncleanness. “This was spoken of the gospel times; and, in like manner, it is here said of the same, And I will remove, or take away, the iniquity of the land in one day, namely, that one day on which Christ died to put away sin by the offering of himself. There cannot, surely, remain a doubt of what is intended, nor that עיניםmust signify fountains of living waters, issuing from Christ. The living waters are the doctrines of the gospel, and the fountains, the dispensers of them, the apostles and evangelists, who are said to be fellow-workers with Christ, and therefore aptly represented by the companions of Joshua. The number seven is frequently used in Scripture to denote multitudes, 1 Samuel 2:5; Jeremiah 15:9, &c., &c.” It must be observed, however, that both the LXX. and the Vulgate read seven eyes, and not seven fountains.

Matthew Henry's Concise Commentary

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.

Barnes' Notes on the Bible

For behold the stone, that I hare laid before Joshua - This must be an expansion of what he had said, or the ground of it, being introduced by, for. It must be something future, to be done by God Himself, since God says, "I will grave the graving thereof;" something connected with the remission of sins, which follows upon that graying. The stone, then, cannot be the stone of foundation of the material temple (Rashi). For this had long before been laid. The head-cornerstone, the completion of the building , had nothing remarkable, why God should be said to grave it. The plumbline was not a part even of the material temple. "The stone is one stone." But to interpret it by other prophecy, one stone there is, of which God says, "Behold I lay in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation, he that believeth shall not make haste" Isaiah 28:16; that stone, of which our Lord reminded the Jews, "the stone which the builders refused is become the head-stone of the corner" ; "Jesus Christ Himself, the chief cornerstone, in whom all the building, fitly framed together, groweth into an holy temple in the Lord, in whom ye also are builded together for an habitation of God through the Spirit" Ephesians 2:20-21.

On this stone had Joshua, with all those typical priests, to look, in whom alone they and all have forgiveness, whose Sacrifice their sacrifices pictured and pleaded. "It," says an old mystical Jewish book , a "is the stone of foundation, on which the earth is founded, which God Himself laid, that the world might receive blessing from it" . "The Shechinah is called the stone, through which the world subsisteth; of which it is said, 'A stone of seven eyes, and, the stone which the builders refused.'" This "stone," God says, I have laid or set before Joshua, that is, for him to consider; as He speaks to Solomon and his children, of "My commandments which I have set before you" 1 Kings 9:6.

Rup.: "That the stone is the Lord Jesus Christ, the head cornerstone, elect, laid as a foundation; and that the seven eyes on the one stone are the sevenfold Spirit of God which rested upon Him, is or ought to be unknown to no one. For to Him "God giveth not the Spirit by measure" John 3:34, and "in Him dwelleth all the fullness of the Godhead bodily" Colossians 2:9. This stone was rejected by people, but chosen and honored by God." Osorius: "This stone then, on which the house of God and our whole salvation resteth, is placed by God before that high priest. That is, the most holy Name of Jesus, the virtue piety and largeness of Jesus is, by the Divine Spirit, showed to the priest, that he might understand the End of the law and holiness, to whom all the actions of life and the offices of the priesthood were to be referred. In which stone was foreshown to the divine man, not the invisible strength only, but also the manifold light of the Divine Intelligence. For it follows;"

Upon this one stone are seven eyes - Whether they are the eyes of God, resting in loving care upon it, or whether, as the wheels in Ezekiel's vision were "full of eyes round about" Ezekiel 1:18; Ezekiel 10:12, the eyes are pictured as on the stone itself, marking that it symbolized a being with manifold intelligence. Zechariah speaks of the eyes of "the Lord which run to and fro on the earth" Zechariah 4:10, and John, of the "Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God, seat forth into all the earth" Revelation 5:6. Either symbol harmonizes with the context, and is admissible in language. before and afterward, I have laid it, I will engrave the graving thereof; and so it corresponds to the "It shall grow up before Him as a tender plant" Isaiah 53:2. But the contrast, that on one stone there are seven eyes, perhaps rather suggests that the eyes are on the stone itself, and He, the "Living Stone," is pictured with an universality of sight, whereby, with a divine knowledge, He surveys and provides for the well-being of His whole Church. It has some analogy too to the sevenfold Spirit which was to rest upon Him. . "For this stone to have seven eyes is to retain in operation the whole virtue of the Spirit of seven-fold grace. For according to the distribution of the Holy Spirit, ones receives prophecy; another, knowledge; another, miracles; another, kinds of tongues; another, interpretation of words; but no one attaineth to have all the gifts of that same Spirit. But our Creator taking on Him our infirmities, because, through the power of His Divinity, He showed that He had at once in Him all the virtues of the Holy Spirit, united beyond doubt the bright gleams of the sevenfold constellation." "None among men had together all the operations of the Holy Spirit, save the Mediator of God and man alone, whose is that same Spirit, who proceeds from the Father before all worlds."

Osorius: "The stone is one. For as we have in God One Spirit, one faith, one sacrament of that most pure laver, so we worship One Christ, the one only Deliverer of the human race, and Author of our righteousness and everlasting salvation; and strengthened by His guardianship, we hope for immortality and eternal glory. Who, though He be One, governs all things with ineffable wisdom. For His wisdom is aptly described by the seven eyes. For the number seven generally describes an universality of good."

Behold I will engrave the graving thereof - As of a costly stone. What the graving is, is not explained; but manifestly it is everything which concurs to its beauty. . "This stone is of earth, and of the power and workmanship of God." . "It signifies Him who had His birth in virgin-earth, but framed skillfully by the power of the Holy Spirit." That Precious Stone was further graven, through the providence and will of God, when Jerome: "He caused it to be wounded by the nails of the Cross and the soldier's lance, and in His passion took away the iniquity of the earth in one day, of which it is written, "This is the day which the Lord hath made, we will rejoice and be glad in it" Psalm 118:24. Beautiful were the gifts and graces which Christ received, as Man; but beautiful beyond all beauty must be those glorious scars, with which He allowed His whole Body to be riven, that , "throughout the whole frame His love might be engraven." Ribera: "What even in the Body of the Lord can be lovelier or more lightful than those five Wounds, which He willed to retain in His immortal Being, lest the blessed should be deprived of that splendor, surpassing far the light of sun had stars?"

And I will remove the iniquity of the land in one day - On "one day" in the year was the typical atonement; in one day absolutely, God Himself would make the iniquity of that land to depart. "One day" is always emphatic , that things are crowded into it, which seemed too much for one day. Year by year came the day of atonement: its yearly repetition showed that nothing lasting was effected. On "one day" that removal should be, which needed no renewal . A Jewish writer confessed the mystery, while he said, (Rashi), "One day; I know not what that day is." Ask any Christian child, "On what day was iniquity removed, not from the land only, but from all lands?" he would say, "On the day when Jesus died."

Jamieson-Fausset-Brown Bible Commentary

9. For—expressing the ground for encouragement to the Jews in building the temple: I (Jehovah) have laid the (foundation) stone as the chief architect, before (in the presence of) Joshua, by "the hand of Zerubbabel" (Zec 4:10; Ezr 3:8-13), so that your labor in building shall not be vain. Antitypically, the (foundation) stone alluded to is Christ, before called "the Branch." Lest any should think from that term that His kingdom is weak, He now calls it "the stone," because of its solidity and strength whereby it is to be the foundation of the Church, and shall crush all the world kingdoms (Ps 118:22; compare Isa 28:16; Da 2:45; Mt 21:42; 1Co 3:11; 1Pe 2:6, 7). The angel pointing to the chief stone lying before Him, intimates that a deeper mystery than the material temple is symbolized. Moore thinks the "stone" is the Jewish Church, which Jehovah engages watchfully to guard. The temple, rather, is that symbolically. But the antitype of the foundation-stone is Messiah.

upon one stone shall be seven eyes—namely, the watchful "eyes" of Jehovah's care ever fixed "upon" it (Zec 4:10) [Maurer]. The eye is the symbol of Providence: "seven," of perfection (Re 5:6; compare 2Ch 16:9; Ps 32:8). Antitypically, "the seven eyes upon the stone" are the eyes of all angels (1Ti 3:16), and of all saints (Joh 3:14, 15; 12:32), and of the patriarchs and prophets (Joh 8:56; 1Pe 1:10, 11), fixed on Christ; above all, the eyes of the Father ever rest with delight on Him. Calvin (perhaps better) considers the seven eyes to be carved on the stone, that is, not the eyes of the Father and of angels and saints ever fixed on Him, but His own sevenfold (perfect) fullness of grace, and of gifts of the Spirit (Isa 11:2, 3; Joh 1:16; 3:34; Col 1:19; 2:9), and His watchful providence now for the Jews in building the temple, and always for His Church, His spiritual temple. Thus the "stone" is not as other stones senseless, but living and full of eyes of perfect intelligence (1Pe 2:4, "a living stone"), who not only attracts the eyes (Joh 12:32) of His people, but emits illumination so as to direct them to Him.

engrave … graving—implying Messiah's exceeding beauty and preciousness; alluding to the polished stones of the temple: Christ excelled them, as much as God who "prepared His body" (Heb 10:5; compare Joh 2:21) is superior to all human builders.

remove … iniquity of that land in one day—that is, the iniquity and its consequences, namely the punishment to which the Jews heretofore had been subjected (Hag 1:6, 9-11). The remission of sin is the fountain of every other blessing. The "one day" of its removal is primarily the day of national atonement celebrated after the completion of the temple (Le 23:27) on the tenth day of the seventh month. Antitypically, the atonement by Messiah for all men, once for all ("one day") offered, needing no repetition like the Mosaic sacrifices (Heb 10:10, 12, 14).

Matthew Poole's Commentary

Here is an ellipsis, and to make it up we must repeat that of the 8th verse,

Hear now, & c. For behold, (pointing to a particular stone,) that stone which I have laid, saith God, in the sight of Joshua, or which he saw laid in the building of the temple; on that one stone are seven eyes; and Joshua and his fellows are commanded to observe it, the meaning of which the angel will suggest to them presently. It is not improbable this one stone might be a corner-stone, and a principal corner-stone, and the eyes engraven on it so placed that they might look many ways; so it will be a more exact emblem of Christ the chief Cornerstone, and of his perfect knowledge and wisdom, fitting him to govern his church and provide for it.

I will engrave the graving; the engraving engraved, i.e. most artificially, lively, and with excellent contrivance.

And I will remove; or, and I have removed, I have pardoned the iniquity of this land at once. Thus the emblem or type, which I shall once more set before you in plainer words than those of our version. Hear now, O Joshua, thou and thy fellows, for behold there is one stone, and on that stone seven eyes, most curiously engraved, and this laid in thy sight, and in the sight of thy fellows: this learn by it, that the temple, founded on such a corner-stone, built by the wisdom of the chief Builder, guarded and watched over by all-seeing Providence, is the blessing and honour of that people, whose sins are all forgiven. The further spiritual meaning discovers the Messiah the chief Corner-stone, the gospel church founded thereon, guided by perfect wisdom, and preserved by never-erring Providence, and blest with the pardon of all her sins, taken away in one day, by the meritorious death of her Redeemer.

Gill's Exposition of the Entire Bible

For, behold, the stone that I have laid before Joshua,.... Not the plummet in the hand of Zerubbabel; nor the first and foundation stone of the temple laid by him in the presence of Joshua; but Christ the Stone of Israel, whom the builders refused, the foundation and corner stone of the spiritual building the church: and this was laid before Joshua to build his faith upon, to view his safety and security on it, and to take comfort from it for himself; and to lay it before others, and instruct them in the nature and use of it, for their comfort also. It was prophetically laid before him in the prophecies of Christ, that went before; and typically, when the foundation of the temple was laid, Ezra 3:9 the temple being a type of the church, and the foundation of it a type of Christ: and this being done by Jehovah, shows that he is the chief builder; that this stone must be an excellent one, that is of his laying; that that building must stand, which this is the foundation of; and that under builders have great encouragement to work; see Isaiah 28:16. Vitringa, on the place referred to, interprets Joshua of Isaiah, who prophesied of this stone in the said place, and before whom it was laid by a spirit of prophecy; Isaiah and Joshua being words of the same signification and formation: but Isaiah was no high priest; for there is no room to think that Joshua, in this verse, is another and distinct from Joshua the high priest, in the former:

upon one stone shall be seven eyes; meaning either the eyes of Christ himself, which he has, and are in him; for Christ is not only a Living Stone, but a seeing one, even all seeing; he is all eye. This may be an allusion to such stones that have the resemblance of eyes upon them: such a stone is that which Scheuchzer (d) speaks of, and calls "siliculus ommatias", being found in the river Sila; which represents the fore part of the bulb of the eye, and the black pupil of the eye in a snowy white; and, after a small interstice, as surrounded with another black circle; with which may be compared the "achates", in the middle of which is an onyx, resembling an eye, and is therefore named by Velschius (e), "achates ommatias", and "onych ophthalmos". Some stones have on them the figures of the eyes of animals, and have their names from them; as the "oegophthalmos", which is very much like the eye of a goat; and "lycophthalmos", in the middle of which the black is surrounded with white, as the eyes of wolves, and in all respects like unto them; and "hyophthalmos", which bears the likeness of the eyes of swine: and some resemble human eyes; there is one called "triophthalmos", which is bred with the onyx, and represents three eyes of a man together; all which are made mention of by Pliny (f): but here is a stone with seven eyes in it, denoting perfection of sight in him as a divine Person, special oversight of his people, and fulness of grace in him as Mediator; for the fulness of the gifts and graces of the Spirit in him, for the use of his people, is signified by seven eyes, Revelation 5:6 they may design the omniscience of Christ in general, which reaches to all persons and things, and greatly qualifies him to be the Head of the church, and Judge of the world; and likewise his special knowledge, care, and watchfulness of his own people, from everlasting, in time, at, and before, and after conversion, under all their trials and exercises: or they design the eyes which are looking to him, and are intent on him; and the sense is, that all eyes are upon him: the eyes of God the Father were upon him in the council and covenant of peace, and under the Old Testament, as the surety of his people, to make satisfaction for them; and, when the fulness of time was come, to send him forth; and during his infancy, and throughout his life, to preserve him; and in the whole of his humiliation, sufferings, and death, his eye was on him with pleasure and satisfaction; and when in the grave to raise him up; and now in heaven, for the acceptance of his people: the eyes of the Holy Spirit are on him, to take of his things, and show them to his people: the eyes of angels are upon him, in point of dependence, service, and worship; their eyes were upon him when here on earth, as he ascended to heaven, and now he is there; the eyes of all the saints, under the Old Testament, were upon him, expecting him, and looking to his person, and to his blood and sacrifice, that were to be offered; the eyes of all believers, under the New Testament, in all times and places, are to him for pardon, righteousness, life, and salvation; and the eyes of all, good and bad, will be fastened on him, when he comes a second time, in the clouds of heaven; and the eyes of all the glorified ones will be upon him to all eternity, beholding his glory; to this sense agrees the Targum, which renders the words, "upon one stone, seven eyes look to it". R. Joseph Kimchi interprets these eyes of seven men, Joshua, Ezra, Zerubbabel, Nehemiah, and the three prophets, Haggai, Zechariah, and Malachi:

behold, I will engrave the engraving thereof, saith the Lord of hosts: either with the names of his elect, which are not only written in the book of the Lamb; but their persons are put into his hands, and engraven there; and are bore upon his shoulders, he having the care and government of them; and are upon his breastplate, and on his heart, he being their representative, and presenting them for a memorial before the Lord; as the names of the tribes of Israel were on the stones, on the shoulders, and on the breastplate of the high priest; in all which Jehovah is concerned: or else with the gifts and graces of the Spirit, like a carved or polished stone; his human body was prepared and formed by him, and his human soul was filled with him; and he, as Mediator, was full of grace and truth; which is one branch of his glory, and draws the eyes of believers to him: or these engravings may intend the sufferings of Christ; the wounds and marks in his flesh; or, the "openings" (g), in his feet, hands, and side, as it may be rendered; the incisions and cuts made there by the nails and spear; which were according to the determination, will, and pleasure of God; according to his purposing and commanding will, which Christ was obedient to; and are pleasing to God, as being the accomplishment of his counsel and covenant; satisfactory to his law and justice; what procured the salvation of his people, and brought glory to him: unless this is rather to be understood of the exaltation and glorification of his human nature in heaven; of his being beautified, adorned, and crowned with glory and honour there, and made the head stone of the corner; and indeed all these things may be included. The allusion seems to be to engraving of stones, either by nature, or by art; some have forms and figures on them, which are not engraven by art, or man's device, but are of God, and by nature; such as those stones before mentioned, that have the resemblance of eyes upon them; and the "achates", which was wore in the ring of Pyrrhus king of Epirus, in which were seen the nine Muses, and Apollo holding a harp; and which were not engraven by art, as Pliny (h) observes; but the spots of nature's own accord were so placed, as that to each Muse its proper ensign was given: others are engraven by the art of men, as the onyx stones, which had the names of the children of Israel on them, wore on the shoulders of the high priest; by which instance it appears, that the art of engraving on precious stones is very ancient, and in which the ancients are said to excel; their engravings on agates, cornelians, and onyx, surpass anything of that kind produced by the moderns. Pyrgoteles, in the times of Alexander, and Dioscorides, under the first Roman emperors, were the most eminent engravers we read of. This art, with other polite arts, was buried under the ruins of the Roman empire, until it was retrieved in Italy at the beginning of the fifteenth century, by two Italians; and from that time has been common enough in Europe (i): but since this stone here was for building, rather the allusion is to the engraving and polishing of corner stones and frontispieces in edifices; and particularly to those costly, curious, and carved stones used and laid in the temple; see Mark 13:1 or to the first stone laid in the foundation, in which little orbs were engraven, and medals of gold or silver put in them, bearing the name, country, and descent of the builder, and the day, year, and reign in which the structure was begun; which little orbs are thought to be called eyes, because of the orbicular form of the eye (k): so Grotius thinks the engraving of the seven eyes on the stone is here referred to; which stone he takes to be the plummet in the hand of Zerubbabel, when the foundation of the temple was laid, Zechariah 4:10 at which time these seven eyes were caused suddenly to appear on it, and is the wonder spoken of, Zechariah 3:8,

and I will remove the iniquity of that land in one day; not Judea, nor Chaldea, but Immanuel's land, the church and people of God, Isaiah 8:8 even all the elect and covenant ones, for whom Christ suffered and died, and who are laid upon this stone; their sins Jehovah removed from them to Christ their surety; and Christ, by bearing them, and the punishment of them, took them away; and God removed them, both from him and them, upon his becoming a sacrifice for them; and that wholly out of sight, so as that he never will impute them to them, nor condemn them for them; and this was all done "in one day". Jarchi, upon the text, says,

"I know not what day this is;''

but we Christians know it was the day on which Christ suffered and died, and offered himself a sacrifice for sin; by which one offering of himself, once for all, he put away sin for ever; it was all done in one day, Hebrews 7:27 on the day he suffered, when he, expiring on the cross, said, "it is finished"; namely, sin, and complete salvation from it.

(d) Specimen. Lithograph. Helvet. Curois. fig. 37. p. 27. (e) Hecatost. I. Obs. 22. apud ib. (f) Nat. Hist. l. 37. c. 11. (g) "aperiens apertionem ejus", Montanus; "aperio", Munster. (h) Nat. Hist. l. 37. c. 1.((i) Chamber's Dictionary, in the word "Engraving". (k) Capellus in loc.

Geneva Study Bible

For behold the {n} stone that I have laid before Joshua; upon one stone shall be seven eyes: behold, I {o} will engrave the engraving of it, saith the LORD of hosts, and I will {p} remove the iniquity of that land in one day.

(n) He shows that the ministers cannot build before God lay the first stone, which is Christ, who is full of eyes, both because he gives light to all others, and that all ought to seek light from him; Zec 4:10.

(o) That is, I will make perfect in all points, as a thing done by the hand of God.

(p) Though I have punished this land for a time, yet I will even now be pacified, and punish their sins no more.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

9. the stone that I have laid] set, R. V. The primary and immediate reference is to the Temple, in re-building which Joshua was then engaged. The “stone,” which was perhaps seen lying before him in the vision, is most probably not the foundation-stone, which had been laid years before, but the head-stone (Zechariah 4:7; Zechariah 4:9), which would complete the building, and which He, with whom to purpose is to accomplish, here announces that He has already laid; so certainly shall it be set in its place in due time. The ultimate reference is to Him, who as “the Branch” should hereafter “build the temple of the Lord” (Zechariah 6:12), of which He is not only the Foundation-stone (Isaiah 28:16; 1 Peter 2:4-5), but also the chief corner-stone (Psalm 118:22; Matthew 21:42; Ephesians 2:20). The two fulfilments of the prophecy are intimately connected. The first is, in the purpose of God, the necessary preparation for the second.

upon one stone shall be seven eyes] are, R. V. This may mean that seven eyes shall be, or are, sculptured upon the stone; though in that case it is difficult to understand the force of the word “one,” or the significance of the prediction as regards the Temple then in progress. Typically, the seven eyes sculptured on the stone might be held to represent Him whom the stone symbolises, as “having the seven spirits of God” (Revelation 5:6). It is better, however, to understand the words to be a promise that the seven eyes (i.e. the perfect watchfulness and care—seven being the number of perfection) of God shall be fixed upon this stone; that He will never, so to speak, take His eyes off either type or anti-type, till His purpose respecting them is accomplished. So Solomon prays, at the dedication of the first Temple, that God’s “eyes may be open upon it night and day,” to hear the prayers that are offered there. 1 Kings 8:29. This view is confirmed by Zechariah 4:10, where the eyes of Jehovah are said to rejoice when (fixed as we are here told in unwearying solicitude on the Temple) they see the plummet in the hand of Zerubbabel, as he busies himself in its restoration.

I will engrave the graving thereof] Supposing the eyes to have been marked out for cutting upon the stone, some have thought that God in these words engages that He Himself will cut them there. This clause, however, is rather to be regarded as an additional promise. My eyes, I have said, are fixed upon the stone. My hand shall engrave upon it whatever is needed to beautify and fit it for the place of honour it is to hold. The word here used for “engrave” occurs three times in Exodus 28, in the expression “engravings of a signet;” twice of the jewels in the High Priest’s dress (11, 21), once of the golden plate on his mitre (36). It is used, however, of a bolder kind of engraving, more like what would here be contemplated, of “cherubim, lions and palm trees,” on the panels of the “bases,” on which the lavers were set in Solomon’s Temple. (1 Kings 7:36).

in one day] It is possible that the renewal of the typical expiation of sin in “one day,” the Day of Atonement (Leviticus 16:21; Leviticus 16:30; Leviticus 16:34), consequent upon the re-building of the Temple and the resumption of its services, is here glanced at. But the goal of the prophecy is “the day of Golgotha.” “A Jewish writer confessed the mystery while he said, ‘One day, I know not what that day is.’ Ask any Christian child, ‘On what day was iniquity removed, not from the land only, but from all lands?’ He would say, ‘On the day when Jesus died.’ ” Pusey.

Pulpit Commentary

Verse 9. - For behold. This gives the reason why the "Branch" is brought forth; the Church is to be firmly established and all iniquity to be abolished. The stone that I have laid (set) before Joshua. In the vision a stone is seen lying at the feet of Joshua, either the foundationstone of the temple, say the commentators, or the cornerstone, or the coping; or, as the Talmud testifies, a stone that rose some three fingers' measure above the ground, and upon which the high priest used to set the censer of incense. But it was more probably none of these, but some rough, unhewed block, not yet polished or fitted into its place. What does it represent? Many critics of note answer at once, the Messiah. He who was above called "Branch" is now called the "Stone." And certainly this term in applied unto him in prophetical language, as in Isaiah 28:16; Psalm 118:22; and references are made to the appellation is the New Testament as to a well known title, e.g. Matthew 21:42; Ephesians 2:20. But there are objections to taking this as the primary sense. As Knabenbauer points out, it is not likely that in one verse the Lord's Servant Branch is said to be destined to be brought forth, and in the next the same is called the stone which is set before Joshua and has to be graven by a hand Divine. Besides, if both terms mean Messiah, we have the very lame conclusion: I will bring Messiah because I have already placed him before Joshua. The stone, too, is represented as somewhat under the management of Joshua, and needing graving and polishing, neither of which facts apply to the Messiah. Putting out of sight other interpretations which are all more or less inadmissible, we shall be safest in considering the stone to represent the theocracy, the spiritual kingdom of Israel, now indeed lying imperfect and unpolished before Joshua, but ordained to become beautiful and extensive and admirable. So Daniel (Daniel 2:35, 45) speaks of the stone cut out of the mountains without hands, which filled the whole earth, a figure of the Church and kingdom of God, small in its beginning, but in the end establishing its rule over the world. Upon one stone; LXX., ἐπὶ τὸν λίθον τὸν ἕνα, "upon the one stone." The stone is termed "one" in contrast with the number seven that follows. Shall be (are) seven eyes. Upon this stone the eyes of God are directed in watchful care (comp. Zechariah 4:10; and for the phrase, see 1 Kings 8:29; Psalm 33:18; Psalm 34:15; Jeremiah 39:12). "Seven" is the number of perfection, and may denote here the infinite care which God takes of his Church, even as St. John in the Revelation (Revelation 1:4; Revelation 5:6) beheld the Lamb "having seven eyes, which are the seven Spirits of God sent forth into all the earth." The expression is metaphorical, and we are not to suppose, with Ewald, that the eyes were graven on the stone, or that Zechariah derived his notion from the tenets of Zoroaster or the degrees of rank in the Persian court. There may be an allusion to the seven gifts of the Spirit with which Messiah is anointed (Isaiah 11:2), and which animate and strengthen his body, the Church. I will engrave the graving thereof. As God engraved the tables of the Law (Exodus 32:16). I will out and polish this rough stone to fit it for its place in the temple. The verb is used of the bold engraving and ornamentation of stonework, the finishing which it undergoes to perfect its preparation (comp. 1 Kings 7:36; 2 Chronicles 2:7; 2 Chronicles 3:7). Those who regard the stone as typifying the Messiah, see in this clause an intimation of the Passion of Christ, who "was wounded for our transgressions." The LXX. has, "I dig a trench," which Jerome explains of the wounds of Christ on the cross. I will remove the iniquity of that land. The shaping of the stone involves the bestowal of purity and holiness. God will pardon the inhabitants of the land of Israel, and make them a holy nation (Jeremiah 33:7, 8). But the promise stretches far beyond the limits primarily assigned to it. In one day. The day when Christ died for the sins of men. There is an allusion to the great Day of Atonement, when the high priest went once a year into the holy of holies with the blood of sacrifice. This, however, was an imperfect reconciliation, and had to be repeated annually. "But Christ being come an High Priest of the good things to come... through his own blood entered in once for all (ἐφάπαξ) into the holy place, having obtained eternal redemption Now once at the end of the ages hath he been manifested to put away sin by the sacrifice of himself" (Hebrews 9:11-26; comp. Hebrews 7:27; Hebrews 10:10). Zechariah 3:9

Keil and Delitzsch Biblical Commentary on the Old Testament

In these verses there follows a prophetic address, in which the angel of the Lord describes the symbolical action of the re-clothing of the high priest, according to its typical significance in relation to the continuance and the future of the kingdom of God. Zechariah 3:6. "And the angel of the Lord testified to Joshua, and said, Zechariah 3:7. Thus saith Jehovah of hosts, If thou shalt walk in my ways, and keep my charge, thou shalt both judge my house and keep my courts, and I will give thee ways among these standing here. Zechariah 3:8. Hear then, thou high priest Joshua, thou, and thy comrades who sit before thee: yea, men of wonder are they: for, behold, I bring my servant Zemach (Sprout). Zechariah 3:9. For behold the stone which I have laid before Joshua; upon one stone are seven eyes: behold I engrave its carving, is the saying of Jehovah of hosts, and I clear away the iniquity of this land in one day. Zechariah 3:10. In that day, is the saying of Jehovah of hosts, ye will invite one another under the vine and under the fig-tree." In Zechariah 3:7 not only is the high priest confirmed in his office, but the perpetuation and glorification of his official labours are promised. As Joshua appears in this vision as the supporter of the office, this promise does not apply to Joshua himself so much as to the office, the continuance of which is indeed bound up with the fidelity of those who sustain it. The promise in Zechariah 3:7 therefore begins by giving prominence to this condition: If thou wilt walk in my ways, etc. Walking in the ways of the Lord refers to the personal attitude of the priests towards the Lord, or to fidelity in their personal relation to God; and keeping the charge of Jehovah, to the faithful performance of their official duties (shâmar mishmartı̄, noticing what has to be observed in relation to Jehovah; see at Leviticus 8:35). The apodosis begins with וגם אתּה, and not with ונתתּי. This is required not only by the emphatic 'attâh, but also by the clauses commencing with vegam; whereas the circumstance, that the tense only changes with venâthattı̄, and that tâdı̄n and tishmōr are still imperfects, has its simple explanation in the fact, that on account of the gam, the verbs could not be linked together with Vav, and placed at the head of the clauses. Taken by themselves, the clauses vegam tâdı̄n and vegam tishmōr might express a duty of the high priest quite as well as a privilege. If they were taken as apodoses, they would express an obligation; but in that case they would appear somewhat superfluous, because the obligations of the high priest are fully explained in the two previous clauses. If, on the other hand, the apodosis commences with them, they contain, in the form of a promise, a privilege which is set before the high priest as awaiting him in the future - namely, the privilege of still further attending to the service of the house of God, which had been called in question by Satan's accusation. דּין את־בּיתי, to judge the house of God, i.e., to administer right in relation to the house of God, namely, in relation to the duties devolving upon the high priest in the sanctuary as such; hence the right administration of the service in the holy place and the holy of holies. This limitation is obvious from the parallel clause, to keep the courts, in which the care of the ordinary performance of worship in the courts, and the keeping of everything of an idolatrous nature from the house of God, are transferred to him. And to this a new and important promise is added in the last clause (ונהתּי וגו). The meaning of this depends upon the explanation given to the word מהלכים. Many commentators regard his as a Chaldaic form of the hiphil participle (after Daniel 3:25; Daniel 4:34), and take it either in the intransitive sense of "those walking" (lxx, Pesh., Vulg., Luth., Hofm., etc.), or in the transitive sense of those conducting the leaders (Ges., Hengst., etc.). But apart from the fact that the hiphil of הלך in Hebrew is always written either הוליך or היליך, and has never anything but a transitive meaning, this view is precluded by the בּין, for which we should expect מבּין or מן, since the meaning could only be, "I give thee walkers or leaders between those standing here," i.e., such as walk to and fro between those standing here (Hofmann), or, "I will give thee leaders among (from) these angels who are standing here" (Hengstenberg). In the former case, the high priest would receive a promise that he should always have angels to go to and fro between himself and Jehovah, to carry up his prayers, and bring down revelations from God, and supplies of help (John 1:51; Hofmann). This thought would be quite a suitable one; but it is not contained in the words, "since the angels, even if they walk between the standing angels and in the midst of them, do not go to and fro between Jehovah and Joshua" (Kliefoth). In the latter case the high priest would merely receive a general assurance of the assistance of superior angels; and for such a thought as this the expression would be an extremely marvellous one, and theבּין would be used incorrectly. We must therefore follow Calvin and others, who take מהלכין as a substantive, from a singular מהלך, formed after מחצב, מסמר, מזלג, or else as a plural of מהלך, to be pointed מהלכים (Ros., Hitzig, Kliefoth). The words then add to the promise, which ensured to the people the continuance of the priesthood and of the blessings which it conveyed, this new feature, that the high priest would also receive a free access to God, which had not yet been conferred upon him by his office. This points to a time when the restrictions of the Old Testament will be swept away. The further address, in Zechariah 3:8 and Zechariah 3:9, announces how God will bring about this new time or future.

To show the importance of what follows, Joshua is called upon to "hear." It is doubtful where what he is to hear commences; for the idea, that after the summons to attend, the successive, chain-like explanation of the reason for this summons passes imperceptibly into that to which he is to give heed, is hardly admissible, and has only been adopted because it was found difficult to discover the true commencement of the address. The earlier theologians (Chald., Jerome, Theod. Mops., Theodoret, and Calvin), and even Hitzig and Ewald, take כּי הנני מביא (for behold I will bring forth). But these words are evidently explanatory of אנשׁי מופת המּה (men of wonder, etc.). Nor can it commence with ūmashtı̄ (and I remove), as Hofmann supposes (Weiss. u. Erfll. i. 339), or with Zechariah 3:9, "for behold the stone," as he also maintains in his Schriftbeweis (ii. 1, pp. 292-3, 508-9). The first of these is precluded not only by the fact that the address would be cut far too short, but also by the cop. Vav before mashtı̄; and the second by the fact that the words, "for behold the stone," etc., in Zechariah 3:9, are unmistakeably a continuation and further explanation of the words, "for behold I will bring forth my servant Zemach," in Zechariah 3:9. The address begins with "thou and thy fellows," since the priests could not be called upon to hear, inasmuch as they were not present. Joshua's comrades who sit before him are the priests who sat in the priestly meetings in front of the high priest, the president of the assembly, so that yōshēbh liphnē corresponds to our "assessors." The following kı̄ introduces the substance of the address; and when the subject is placed at the head absolutely, it is used in the sense of an asseveration, "yea, truly" (cf. Genesis 18:20; Psalm 118:10-12; Psalm 128:2; and Ewald, 330, b). 'Anshē mōphēth, men of miracle, or of a miraculous sign, as mōphēth, τὸ τέρας, portentum, miraculum, embraces the idea of אות, σημεῖον (cf. Isaiah 8:18), are men who attract attention to themselves by something striking, and are types of what is to come, so that mōphēth really corresponds to τύπος τῶν μελλόντων (see at Exodus 4:21; Isaiah 8:18). המּה stands for אתּם, the words passing over from the second person to the third on the resuming of the subject, which is placed at the head absolutely, just as in Zephaniah 2:12, and refers not only to רעיך, but to Joshua and his comrades. They are men of typical sign, but not simply on account of the office which they hold, viz., because their mediatorial priesthood points to the mediatorial office and atoning work of the Messiah, as most of the commentators assume. For "this applies, in the first place, not only to Joshua and his priests, but to the Old Testament priesthood generally; and secondly, there was nothing miraculous in this mediatorial work of the priesthood, which must have been the case if they were to be mōphēth. The miracle, which is to be seen in Joshua and his priests, consists rather in the fact that the priesthood of Israel is laden with guilt, but by the grace of God it has been absolved, and accepted by God again, as the deliverance from exile shows," and Joshua and his priests are therefore brands plucked by the omnipotence of grace from the fire of merited judgment (Kliefoth). This miracle of grace which has been wrought for them, points beyond itself to an incomparably greater and better act of the sin-absolving grace of God, which is still in the future.

This is the way in which the next clause, "for I bring my servant Zemach," which is explanatory of 'anshē mōphēth (men of miracle), attaches itself. The word Tsemach is used by Zechariah simply as a proper name of the Messiah; and the combination ‛abhdı̄ Tsemach (my servant Tsemach) is precisely the same as ‛abhdı̄ Dâvid (my servant David) in Ezekiel 34:23-24; Ezekiel 37:24, or "my servant Job" in Job 1:8; Job 2:3, etc. The objection raised by Koehler - namely, that if tsemach, as a more precise definition of ‛abhdı̄ (my servant), or as an announcement what servant of Jehovah is intended, were used as a proper name, it would either be construed with the article (הצּמח), or else we should have עבדּי צמח שׁמו as in Zechariah 6:12 - is quite groundless. For "if poets or prophets form new proper names at pleasure, such names, even when deprived of the article, easily assume the distinguishing sign of most proper names, like bâgōdâh and meshūbhâh in Jeremiah 3" (Ewald, 277, c). It is different with שׁמו in Zechariah 6:12; there shemō is needed for the sake of the sense, as in 1 Samuel 1:1 and Job 1:1, and does not serve to designate the preceding word as a proper name, but simply to define the person spoken of more precisely by mentioning his name. Zechariah has formed the name Tsemach, Sprout, or Shoot, primarily from Jeremiah 23:5 and Jeremiah 33:15, where the promise is given that a righteous Sprout (tsemach tsaddı̄q), or a Sprout of righteousness, shall be raised up to Jacob. And Jeremiah took the figurative description of the great descendant of David, who will create righteousness upon the earth, as a tsemach which Jehovah will raise up, or cause to shoot up to David, from Isaiah 11:1-2; Isaiah 53:2, according to which the Messiah is to spring up as a rod out of the stem of Jesse that has been hewn down, or as a root-shoot out of dry ground. Tsemach, therefore, denotes the Messiah in His origin from the family of David that has fallen into humiliation, as a sprout which will grow up from its original state of humiliation to exaltation and glory, and answers therefore to the train of thought in this passage, in which the deeply humiliated priesthood is exalted by the grace of the Lord into a type of the Messiah. Whether the designation of the sprout as "my servant" is taken from Isaiah 52:13 and Isaiah 53:11 (cf. Isaiah 42:1; Isaiah 49:3), or formed after "my servant David" in Ezekiel 34:24; Ezekiel 37:24, is a point which cannot be decided, and is of no importance to the matter in hand. The circumstance that the removal of iniquity, which is the peculiar work of the Messiah, is mentioned in Ezekiel 37:9, furnishes no satisfactory reason for deducing ‛abhdı̄ tsemach pre-eminently from Isaiah 53:1-12. For in Zechariah 3:9 the removal of iniquity is only mentioned in the second rank, in the explanation of Jehovah's purpose to bring His servant Tsemach. The first rank is assigned to the stone, which Jehovah has laid before Joshua, etc.

The answer to the question, what this stone signifies, or who is to be understood by it, depends upon the view we take of the words עינים ... על אבן. Most of the commentators admit that these words do not form a parenthesis (Hitzig, Ewald), but introduce a statement concerning הנּה האבן. Accordingly, הנּה האבן וגו is placed at the head absolutely, and resumed in על אבן אחת. This statement may mean, either upon one stone are seven eyes (visible or to be found), or seven eyes are directed upon one stone. For although, in the latter case, we should expect אל instead of על (according to Psalm 33:18; Psalm 34:16), שׂים עין על does occur in the sense of the exercise of loving care (Genesis 44:21; Jeremiah 39:12; Jeremiah 40:4). But if the seven eyes were to be seen upon the stone, they could only be engraved or drawn upon it. And what follows, הנני מפתּח וגו, does not agree with this, inasmuch as, according to this, the engraving upon the stone had now first to take place instead of having been done already, since hinnēh followed by a participle never expresses what has already occurred, but always what is to take place in the future. For this reason we must decide that the seven eyes are directed towards the stone, or watch over it with protecting care. But this overthrows the view held by the expositors of the early church, and defended by Kliefoth, namely, that the stone signifies the Messiah, after Isaiah 28:16 and Psalm 118:2, - a view with which the expression nâthattı̄, "given, laid before Joshua," can hardly be reconciled, even if this meant that Joshua was to see with his own eyes, as something actually present, that God was laying the foundation-stone. Still less can we think of the foundation-stone of the temple (Ros., Hitz.), since this had been laid long ago, and we cannot see for what purpose it was to be engraved; or of the stone which, according to the Rabbins, occupied the empty place of the ark of the covenant in the most holy place of the second temple (Hofmann); or of a precious stone in the breastplate of the high priest. The stone is the symbol of the kingdom of God, and is laid by Jehovah before Joshua, by God's transferring to him the regulation of His house and the keeping of His courts (before, liphnē, in a spiritual sense, as in 1 Kings 9:6, for example). The seven eyes, which watch with protecting care over this stone, are not a figurative representation of the all-embracing providence of God; but, in harmony with the seven eyes of the Lamb, which are the seven Spirits of God (Revelation 5:6), and with the seven eyes of Jehovah (Zechariah 4:10), they are the sevenfold radiations of the Spirit of Jehovah (after Isaiah 11:2), which show themselves in vigorous action upon this stone, to prepare it for its destination. This preparation is called pittēăch pittuchâh in harmony with the figure of the stone (cf. Ezekiel 28:9, Ezekiel 28:11). "I will engrave the engraving thereof," i.e., engrave it so as to prepare it for a beautiful and costly stone. The preparation of this stone, i.e., the preparation of the kingdom of God established in Israel, by the powers of the Spirit of the Lord, is one feature in which the bringing of the tsemach will show itself. The other consists in the wiping away of the iniquity of this land. Mūsh is used here in a transitive sense, to cause to depart, to wipe away. הארץ ההיא (that land) is the land of Canaan or Judah, which will extend in the Messianic times over the whole earth. The definition of the time, beyōm 'echâd, cannot of course mean "on one and the same day," so as to affirm that the communication of the true nature to Israel, namely, of one well pleasing to God, and the removal of guilt from the land, would take place simultaneously (Hofmann, Koehler); but the expression "in one day" is substantially the same as ἐφάπαξ in Hebrews 7:27; Hebrews 9:12; Hebrews 10:10, and affirms that the wiping away of sin to be effected by the Messiah (tsemach) will not resemble that effected by the typical priesthood, which had to be continually repeated, but will be all finished at once. This one day is the day of Golgotha. Accordingly, the thought of this verse is the following: Jehovah will cause His servant Tsemach to come, because He will prepare His kingdom gloriously, and exterminate all the sins of His people and land at once. By the wiping away of all guilt and iniquity, not only of that which rests upon the land (Koehler), but also of that of the inhabitants of the land, i.e., of the whole nation, all the discontent and all the misery which flow from sin will be swept away, and a state of blessed peace will ensue for the purified church of God. This is the thought of the tenth verse, which is formed after Micah 4:4 and 1 Kings 5:5, and with which the vision closes. The next vision shows the glory of the purified church.