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STANDING BEFORE GOD

(Zechariah 3:1-10)

A Paper by

Aaron T. Lockhart

Presented to

Dr. Michael Michelson

In partial fulfillment of the requirements of

Hebrew Prophets

Nazarene Bible College

Colorado Springs, CO

May 22, 2010

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TABLE OF CONTENTS

INTRODUCTION………………………………………………………………………………...3

ORIENTATION AND CONTEXT………………………………………………….…....3

SIGNIFICANCE OF TEXT………………………………………………………3

HISTORICAL AND SOCIAL SETTING………………………………..…….…4

LITERARY CONTEXT……………………………………………………..........5

PRESENTATION OF TEXT……………………………………………………..............6

SCRIPTURE PASSAGE………………………………………………………….6

TEXT CRITICAL NOTES…………………………………………………….................8

OUTLINE OF PASSAGE..……………………………………………………................8

PRESENTATION OF JOSHUA……………………………………………………....................9

ACCUSATION AND DEFENSE OF JOSHUA……………………………………………...…10

PURIFICATION OF JOSHUA…….………………………………………………....................12

COMMISSIONING OF JOSHUA……………………………………………………................13

FUTURE PROMISES…………..…………………...…………………...………………….......15

CONCLUSION…………………………...……………………………………………………...17

SUMMATION…………………………………………………………………………...17

APPLICATION…………………………………………………….................................18

WORKS CITED……………………………………………………..…….…………………….21

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INTRODUCTION

ORIENTATION AND CONTEXT

Significance of the Text

The theme of our position before God is the central focus of the entire Bible. Thomas

Hale succinctly defined the Bible as ‘a unified, unbroken story of God’s unchanging redemptive

plan for mankind’ (Hale 117) and this ‘redemptive plan’ centers around our standing before God.

We would not need a ‘redemptive plan’ unless something had gone awry in our relationship with

our Creator. So the Bible begins straight away in addressing how this problem developed, the

consequences that ensued, the steps God took to correct this problem and redeem us, and then

steadily points towards the day of our final redemption and perfected relationship with God. This

is the focus and theme of the Bible.

The passage that will be examined here presents this theme in but ten verses through

Zechariah’s vision of Joshua, who was high priest after the Babylonian exile. Symbolic of man

but focused on one, this passage presents the problem, the accusation, the defense, the plan of

salvation, and the response thereof. In this immediate case, this applies to Joshua the high priest

and we will examine this facet of the vision primarily. However, we cannot neglect to explore

other dimensions of this vision, their meanings, and especially the application to our lives as

individuals.

Historical and Social Setting

Zechariah was a prophet to the children of Israel who had returned from captivity in

Babylon to settle back in Israel. That makes this ‘post-exilic’ prophet a contemporary of

Zerubbabel who was commissioned to rebuild the temple (Haggai 1:2, Ezra 3:2) and the prophet

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Haggai who was the first prophet we hear from after the exile and who spoke to Zerubbabel as

well (Haggai 1:1).

The children of Israel were destined to spend 70 years in Babylonian captivity (Jer.

25:11), apparently one year for each of the Sabbath years they did not keep over their 490 year

existence (Lev. 25:2-7, 2 Chron. 36:20-21). Upon the completion of this designated time, Cyrus,

king of Persia and conqueror of Babylon issued a decree in approximately 538 B.C. that the

Hebrews could return to their land to dwell there and rebuild their temple (Ezra 1:1-4).

Approximately 50,000 chose to do so (Ezra 2:64-65) and among these were Zerubbabel and

Joshua the high priest (Neh. 12), Iddo (Zechariah’s grandfather), and probably Zechariah

himself.

Zechariah gives us specific dating for his ministry, stating that the word of the Lord came

to him in the eighth month of the second year of Darius (Hystaspes), making this October-

November of 520 B.C., which would be a mere two or three months after the “word of the Lord”

came to the prophet Haggai (Haggai 1:1). So in order to gain a better understanding of the

current mood and setting of Zechariah’s time, it is imperative to examine Haggai’s prophecies

and purpose as well.

In approximately 538 B.C., 50,000 Jews had returned to Judah with one of their main

intents being to rebuild the temple. Unfortunately, it had not been completed and some of the

people had either become lax in this duty or discouraged (Haggai 1:4-6, 2:4-5, respectively).

This is the primary purpose of Haggai’s prophecies and this was the time and the setting in

which Zechariah was ministering, though not for this specific purpose. Zechariah gives a wider

view of the world’s scene and God’s ultimate plan for the purpose of giving hope in God’s

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salvation. This salvation is revealed predominately in two ways: a coming Messiah, and God’s

final victory.

Literary Context

This passage appears in Zechariah in the midst of a sequence of visions (1:9-6:8), eight or

nine in total (depending on whether one views the vision[s] in 1:18-21 as singular or separate). In

these visions, which he possibly sees all in one night, Zechariah sees the Lord’s compassion and

promise for Israel (1:8-17), His displeasure with those nations who were not compassionate to

Israel (1:18-21), and the future day when all nations shall be joined to the Lord (2:1-13). This is

followed by visions specifically speaking of two contemporaries of Zechariah: Joshua the high

priest and Zerubbabel, the overseer of the project to rebuild the temple (3:1-4:14); though these

can possibly be applied to the entire nation of Israel as well (see McGee 917). In chapters five

and six, the final three visions speak of God’s judgment of sinners (5:1-4), the removal of

wickedness from Israel (and being displaced to Babylon; 5:5-11), and God’s judgment on the

nations (6:1-8).

In these visions, one detects a progression of events dealing with nations present in

Zechariah’s time up until the final judgment of God (see similarities with Revelation chapters 6,

18, 19). With this, there can be many ways to interpret this succession of visions and specifically,

the vision under examination here. If this series of visions is to give insight into God’s judgment

of and dealings with nations, then Joshua’s presentation before the Lord, his cleansing, and his

commissioning can be likened to Israel’s presentation, cleansing, and commissioning. If, like

some do with Revelation chapters 2-3, you can apply this progression of visions to the ages of

the God’s people, then this could be interpreted to be the presentation, cleansing, and

commissioning of the newly-born church under Christ. If viewed from a purely historical

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standpoint, one might take the most obvious (and least far-reaching) interpretation of applying

this only to the one present within the vision: Joshua. But can we benefit from each of these

interpretations while properly exegeting this passage and remaining true to the text and original

intent? I believe we can; and we will examine many of the facets of this vision here in our study.

Presentation of the Text

Passage – Zechariah 3:1-10, NASB

1Then he showed me Joshua the high priest standing before the angel of the

LORD, and Satan standing at his right hand to accuse him.

2The LORD said to Satan, “The LORD rebuke you, Satan! Indeed, the LORD

who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?”

3Now Joshua was clothed with filthy garments and standing before the angel.

4He spoke and said to those who were standing before him, saying, “Remove the

filthy garments from him.” Again he said to him, “See, I have taken your iniquity

away from you and will clothe you with festal robes.”

5Then I said, “Let them put a clean turban on his head.” So they put a clean

turban on his head and clothed him with garments, while the angel of the LORD

was standing by.

6And the angel of the LORD admonished Joshua, saying,

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7“Thus says the LORD of hosts, ‘If you will walk in My ways and if you will

perform My service, then you will also govern My house and also have charge of

My courts, and I will grant you free access among these who are standing here.

8‘Now listen, Joshua the high priest, you and your friends who are sitting in front

of you--indeed they are men who are a symbol, for behold, I am going to bring in

My servant the Branch.

9‘For behold, the stone that I have set before Joshua; on one stone are seven eyes

Behold, I will engrave an inscription on it,’ declares the LORD of hosts, ‘and I

will remove the iniquity of that land in one day.

10

‘In that day,’ declares the LORD of hosts, ‘every one of you will invite his

neighbor to sit under his vine and under his fig tree.’”

Textual Criticism

“The variants readings of the Old Testament number only a few, for several reasons.

Copies were made by an official class of sacred scribes who labored under strict rules. The

Masoretes systematically destroyed all copies with ‘mistaken’ or variant readings” (Hindson and

Caner 97). In my research, there were very few textual variants that I could find. We do see the

following omissions in some manuscripts: ‘Yahweh’ before ‘showed’ in verse one, ‘the angel of’

before ‘Yahweh’ in verse two, and ‘goodly’ before ‘garments’ in verse five. In a few other

manuscripts we also see the following errors: ‘the angel’ is substituted for ‘the angel of Yahweh’

in verse three, ‘and clothed thee’ in place of ‘and clothe him’ in verse four, and ‘let them put’ in

place of simply ‘and put’ in verse five. Overall, we find that “The Hebrew text of Zechariah

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comes down to us comparatively free of alternate readings, underscoring the reliability of the

Masoretic textual tradition… it does signify that the Hebrew text available to us appears to

reflect the earliest form of the text quite closely” (Barthelemy 326).

Outline

I. Standing Before God

1. Presentation of Joshua (vv. 1, 3)

a. Joshua was presented before the Lord

b. Appeared in filthy garments, being accused by Satan

2. Accusation and defense of Joshua (vv. 1, 2)

a. Satan as the accuser

b. God as the defense

c. Israel’s standing before God

3. Purification of Joshua (vv 4-5)

a. Removal of filthy garments

b. Adorning in new garments, turban

4. Commissioning of Joshua (vv 6-7)

a. Encourages his present faithfulness

b. Promises future reward and responsibility

5. Future promises (vv 8-10)

a. The Branch

b. The Stone

c. The Blessing

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PRESENTATION OF JOSHUA

In Zechariah 3, Zechariah sees Joshua the high priest presented before the ‘angel of the

Lord’ who, often times and by many teachers, has been identified as a pre-incarnate appearance

of Christ. This would make sense, especially in this case, as this appearance that Joshua makes is

a ‘trial’ of sorts and Jesus is often described as the judge of men (Jn. 5:22, 27; Rev. 6:10, 19:2).

So here, Joshua appears before the angel of the Lord with Satan standing at his right hand to

accuse him. We shall address this accusation in our next section.

In verse three, we see the condition in which Joshua is presented before the angel of the

Lord when it says that “Joshua was clothed with filthy garments” as he stood there. This passage

does not examine from where Joshua obtained these garments, how long he had worn them (to

cause them to be filthy), or exactly what they symbolize, but through research of other passages

of scripture there is much that can be gleaned. One of the most well known of such passages is

Isaiah 64:6, in which it says, “For all of us have become like one who us unclean, and all our

righteous deeds are like a filthy garment…” The Hebrew words used in these two passages differ

though still convey the same thought. Isaiah’s “filthy garment” is from the Hebrew,

which literally means a “‘garment of times’ referring to the woman’s menstrual ”כבגד עדים“

period and illustrating the polluting and disgusting nature of sin” (Ryrie, Note on Is. 64:6, p.

1142). Here in Zechariah, however, it is not a small garment or ‘rag’ that Zechariah is wearing; it

is his entire outfit and the word used is the Hebrew, צואים, which is “from an unused root

meaning to issue; soiled (as if excrementitious):— filthy” (Strong, entry “6674”). This strong

wording shows that, as Spurgeon said, “You are undone. In your flesh dwells no clean thing”

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(Spurgeon 8). The point of this language is evident: Joshua’s state places him in jeopardy. He is

unclean before a holy and pure God.

ACCUSATION AND DEFENSE OF JOSHUA

With this presentations and guilty state comes the accusation of Satan. In Revelation

12:10, Satan is called “the accuser of the brethren” and even the New JPS Translation of the

Hebrew Tanach translates Zechariah 3:1 thusly: “and the Accuser standing at his right to accuse

him” (emphasis mine). Though the Hebrew word for Satan, “ן ט has been translated by some ”,ש

as ‘accuser,’ the literal definition of this word is actually ‘adversary’ (Vine, entry “Satan”). This

word is translated thusly many times in the Old Testament as adversary, many time is the Psalms

by David (38:20; 71:13; 109:4; 6, 20), but elsewhere as well (2 Sam. 19:22; Num. 22:22; 1

Chron 21:1). W. E. Vine points out that “This word appears 24 times in the Old Testament. Most

uses of the term relate to the cosmic struggle in the unseen world between God and the opposing

forces of darkness” (ibid).

We see this adversary standing by to accuse Joshua. Is it not interesting how this Accuser

does so of us to God, but also is the accuser of God to us? So many people accuse God of all

sorts of evils and these thoughts fall right in line with the idea of Satan being the accuser. Yet

one must note that while Satan has all rights to accuse us before God (with all accuracy), it is

without merit that Satan accuses God to men. In Satan’s accurate accusation of Joshua, who will

come to Joshua’s defense? The Lord Himself. In verse two, it says that “The LORD” rebukes

Satan; this word “LORD” is the very name of God, the Tetragrammaton, “ה It is the .(YHWH) ”יהו

Lord Himself who comes to Joshua’s defense, and that while Joshua was still in his filthy state.

This is of significance to us for we, too, “while we were yet sinners, Christ died for us” (Rom.

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5:8) and came to our defense. Christ, too, vigorously stood for us as mediator (1 Tim. 2:5), as

Job’s sought for ‘umpire’ (9:33) and our advocate (1 John 2:1).

The Lord comes to Joshua’s defense with a strong rebuke, saying, “the Lord rebuke you,

Satan! Indeed the lord who has chosen Jerusalem rebuke you!” It is this reference to Jerusalem

here that causes some to associate (and even analogize) this account with Israel’s presentation,

purification, and commission. J. Vernon McGee says that “Joshua was a symbol, a type, a

representative. God had chosen him, and God had also chosen the nation Israel.” (McGee, 918).

Unger elaborates on this saying, “In the preceding visions the marvellous [sic] purposes of God’s

grace toward Israel appear in the judgment of her enemies and the restoration of both the land

and of the people. But a crucial question arises: How can an infinitely holy God accomplish such

plans with a sinful and besmirched people? How can the wondrous manifestations of divine

mercy to them be consistent with God’s righteousness?” (Unger 55). Unger uses the proper

exegetical tool of ‘context’ to arrive at this idea, and it would indeed be consistent within the

sequence and theme of these visions to see this as being symbolic of Israel. The other visions

deal with nations (and historically progressively so), but one must notice that in the others, the

wording is specific in saying that these visions deal with other nations. While here in this vision

(and in chapter 4), the wording specifically states that an individual is the addressee and gives

instruction and encouragement to the individual. However, as McGee points out, “To see Joshua

in the context of all ten visions of Zechariah and as a prophetic picture of the nation Israel will

deliver us from a very limited interpretation” (McGee 917, emphasis mine). It would be wise,

therefore, to interpret this vision first as applying to Joshua the high priest and then subsequently

to evaluate other interpretations while remaining open to them.

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In His defense of Joshua, YHWH calls Joshua a “brand plucked from the fire.” By this,

God was indicating that Joshua was, at one point, in danger of perishing but had been ‘plucked’

(presumably by God) from the fire of judgment. Satan, the accuser, the adversary, was seeking

judgment against Joshua, but God came to his defense saying that he had been saved from

judgment. If we are to assume that this accusation of Satan was in some way connected with

Joshua’s raiment, then we must wonder about the raiment itself. If Joshua was still clothed in

filthy garments, how then could he stand before a pure God?

PURIFICATION OF JOSHUA

Thus the removal of filthy garments was a necessity for right standing with God. God

rebukes Satan and then commands the removal of Joshua’s filthy garments. But it is obvious

from verse four that it is not simple ‘dirty clothes’ that needs to be dealt with. When God

commands the removal of the filthy garments, He says to Joshua, “See, I have taken your

iniquity away from you.” Isaiah 59:2 says, “your iniquities have made a separation between you

and your God” and because of this iniquity, all are guilty before our Holy God (Romans 3:19;

James 2:10), including Joshua. So what can be done? The filthy rags of unrighteousness must be

removed and this is accomplished.

The work is not done, however. Here in Zechariah’s vision, Joshua is then clothed in

‘festal’ (from the Latin, festum, meaning “festive, joyous, of or relating to a feast or festival”

[Traupman 179]) robes and given a clean turban, signifying a return to priestly ministry.

According to Exodus 28:38, on this priestly turban was a gold plate with the inscription, “Holy to

the Lord.” This is especially relevant here for Joshua was disrobed of his filthy rags and clothed

in holiness with a turban that described this current state. Job said, “I put on righteousness, and

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it clothed me; My justice was like a robe and a turban.” (29:14) and the same could be declared

now by Joshua. Joshua was now washed, cleansed, and sanctified before the Lord leaving the

arguments and accusations of the Adversary of no significance. “Sin is not a hindrance to the

realization of God’s program; for He has dealt with sin” (Falwell 1807).

In the examination of how this may apply to the nation as a whole, Dr. Thomas King

makes an observation in a similar rite that he examines in his exegetical paper, “The Blood Rite

of the Day of Atonement.” In this, he says, “The purpose of this grand purification rite is to

cleanse the community and the place of God’s presence… from sin and impurity. Such action is

necessary in order to sustain the presence of God in relationship to the community, for God

cannot abide sin and impurity” (King 15). While King is speaking of a different ritual than we

see in Zechariah 3, the principles still apply: Sin must be removed for communion with God;

both personally and nationally. This, of course, not only applies to Joshua and Israel, but to each

one of us as well (Is. 59:2).

COMMISSIONING OF JOSHUA

“Therefore I… implore you to walk in a manner worthy of the calling with which you

have been called” (Eph. 4:1). This is how Paul begins the second half of his letter to the

Ephesians following the first half of the book in which he outlined and laid out all of the

goodness and accomplishments of God on our behalf. Then he begins with the word,

“Therefore.” Because all this is true, this should be your response. Now that Joshua has been

defended, has had his iniquity removed, and has been clothed in righteous raiment, he is now

called to walk according to this. God has not separated and sanctified us for inactivity; He has

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called us into service. At this point, God tells Joshua what He desires of him, encouraging his

present faithfulness with promises of future reward and responsibility.

What we see in these requirements and promises is a form of conditional covenant similar

to what we see in the old covenant of the Law (Deut. 30:15-20, Lev. 26, et al). If Joshua will

walk in the Lord’s ways and perform the Lord’s service, then God will grant to him to govern

His house (ministry in the Temple), have charge of His courts (ministry outside the temple, in the

courts), and access among ‘those who are standing here.’ Presumably, this access is access to the

divine counsel of God and those who ‘are standing here’ are “the angelic beings that populate the

court in the presence of God” (Kroll and Hindson 1805).

On a bit of a larger scale, some have understood this to be speaking of an expanded role

of the priestly ministry in the post-exilic restoration period, which would include the priests

taking on tasks that were previously the responsibility of others, but Michael Segal, in his

scholarly article, “Responsibilities and Rewards of Joshua the High Priest According to

Zechariah 3:7,” sees this as referring to a restoration of the original line of priestly ministry. He

says, “The expectation of Joshua to ‘strengthen/repair my house’ in the oracle in Zechariah 3

should not be taken as an innovation of the role of the priesthood in the Restoration period.

Rather it is an attempt to reestablish the temple service along the lines of the original… as a

personal promise to Joshua, ensuring the future of his dynasty in the temple” (Segal 726, 734). In

this we can once again see the present application to Joshua (this ‘personal promise’) as well as

possible application to the post-exilic priesthood. Then, once again, we can see the overarching

idea of application to the nation of Israel; all three views undoubtedly have merit.

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FUTURE PROMISES

Beyond promises of blessing to Joshua, himself, God also gives promises to the nation of

Israel. It is this constant inclusion of the nation as a whole that must lead us to examine both

views of present application to Joshua and general application to Israel. For here, in the closing

verses, Zechariah’s vision once again turns our focus to Israel. These promises include the

Lord’s servant, the Branch, the stone with seven eyes, the removal of iniquity of the land, and

blessings for the individuals of the nation.

The term or phrase, “The Branch” is not one that is exclusive to Jeremiah or foreign to

Biblical thought. It was a common association made in connection with the idea of a coming

Messiah (Is. 4:2, 11:1, Jer. 23:5; Is. 53:2) and the same is true here. Jeremiah 23:5 gives one of

the best descriptions of this Branch, saying, “‘Behold, the days are coming,’ declares the LORD,

‘When I will raise up for David a righteous Branch; and He will reign as king and act wisely and

do justice and righteousness in the land. In His days Judah will be saved, and Israel will dwell

securely; and this is His name by which He will be called, “The LORD our righteousness.”’” In

this beautiful passage (and one that precedes Zechariah in chronology), we see the Branch

clearly depicted as the coming Messiah, and in fact called “Jehovah Tsidkenu;” The Lord our

righteousness.

The second promise is similar to the first, being both a Messianic reference and drawing

on a physical object to make that designation. Genesis 49:24, Isaiah 28:16, and Ps. 118:22 all

make this association with the latter being the most recognizable: “The stone which the builders

rejected has become the chief corner stone.” The stone is obviously a reference to the coming

Messiah, but what is to be made of the seven eyes? A. W. Pink said (as have many Bible

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teachers) that “seven is the number of completion and of rest after a finished work” (Pink 68).

The Hebrew word translated here as ‘eyes’ is עינים, (‘ayinim’) and in Hebrew thought, the ‘eye’

is often used “as showing mental qualities” and “of mental and spiritual faculties” (Strong, J.

Enhanced Strong's Lexicon, “H5869”) with direct reference, often times, to knowledge and

specifically spiritual knowledge. With these connections (the stone being the Messiah, the eyes

being understood to be spiritual knowledge, and seven being the number of completion ) one

may understand that this stone here in Zechariah 3:9 is this chief cornerstone; and one who has

completeness and perfection of knowledge and wisdom.

With this, the Lord declares that He “will remove the iniquity of the land in one day”

(4:9). This is one more clue that tells us that this entire vision is not meant to be directed solely at

Joshua the high priest, but was to be indicative of Israel and her cleansing and commission as

well. For just as God removed the iniquity of Joshua and clothed him in new garments, so too,

will the Lord remove the iniquity of the land. This immediately takes one’s thoughts to the

crucifixion where God poured out His wrath on this Branch and the Chief Cornerstone (Eph.

2:20) in order that He might be both “just and the justifier of the one who has faith in Jesus”

(Rom. 3:26). However, though our iniquities as individuals have been removed, it is plain from

the world around us that the iniquity of the land has yet to be removed. J. Vernon McGee

observes, “‘I will remove the iniquity of that land in one day.’ Has that happened in our day? No,

it certainly has not happened yet. But it will happen in the future. When the Lord Jesus Christ

comes, He will remove the iniquity of Israel in one day” (McGee 919). The following verse says

“in that day” (emphasis mine) and goes on to speak of Millennial blessings signifying that it the

iniquity will be removed from the land upon the second coming of Christ. At that point, we will

see the work done on Calvary spiritually realized physically.

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Finally, the last promise given is that “every one of you will invite his neighbor to sit

under his vine and under his fig tree” (3:10). While this language is used to describe times of

peace and safety in Israel, this language also evokes thoughts of the Millennial reign of Christ in

which peace and abundance will abound. Taken in context, we see this progression of time

developing beginning with the first advent of the Messiah, then the removal of the iniquity of the

land in the second coming, and following that, the Millennial reign of Christ. Micah uses this

same language in speaking of the “last days’ in which “the mountain of the house of the Lord

will be established” and “each of them will sit under his vine and under his fig tree” (Mic. 4:1,

4). Considering the context, chronology, and similarity with Micah, it looks as if this is indeed

speaking of the future Millenium in which, now that iniquity of the land has been removed, men

will dwell in peace and safety, under his vine and fig tree.” Turning again to the application of

individuals in their cleansing before God and restored relationship with Him, we are reminded

now of the benefits we reap ‘under’ Christ when iniquity is removed (Rom. 5:1, Eph. 1:7).

CONCLUSION

SUMMATION

Joshua was a real person in history; the high priest who returned to Israel with the

captives from Babylon. But can he also by a type or an example of a deeper truth? Without a

doubt. Paul said that “whatever was written in earlier times was written for our instruction so that

through perseverance and the encouragement of the Scriptures we might have hope” (Rom. 15:4,

cf 1 Cor. 10:11). These things we read of in the Old Testament are meant to give us hope and to

be an example for us. While we should first and always examine the historical context in which

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these things are written, we are also meant to glean spiritual lessons from these historical (and

prophetic) accounts.

Joshua found himself soiled in the presence of the pure God; just as Israel did, just as we

did. Despite the accusations, God provided Joshua with pure clothing just as He restored Israel

after the Babylonian exile. We, too, now that Christ has removed our impurities, are clothed in

Christ (Gal. 3:27) and in His righteousness. And now that this was accomplished, God gave

promises of future blessing and responsibility to Joshua, just as He required faithfulness of Israel.

Likewise, we have a response of responsibility with our newfound righteousness. We are to

continue walking in righteousness and we are to minister God’s goodness to all we encounter.

This vision is a multi-faceted description of our relationship and standing with God, expressing

the problem, the solution, and the results of restoration.

APPLICATION

We stand before a holy, righteous God clothed in our filthy garments of self-

righteousness. We are unclean before our Creator and have an adversary who accurately accuses

us. We stood before our glorious Lord wondering, “Who will free me from this body of death?”

(Romans 7:24). Our answer follows: “Thanks be to God through Jesus Christ our Lord!” (7:25).

Then the realization ensues that “There is therefore now no condemnation for those who are in

Christ Jesus” (8:1). We are now free from our disgraceful and filthy past; free to be clean, free to

walk in that cleanliness, free to minister to the Lord and to those around us.

We know this. We, as those who have had our filthy garments removed and who have

been clothed in the righteousness of Christ, know all of this. We read of it often in the scriptures,

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we are taught it from the pulpit, we learn of it through the plethora of good Christian literature.

We know this. But how often do we find ourselves struggling to remember and even to accept

this? We said that ‘the realization ensues’ that there is now no condemnation for those who are in

Christ Jesus, but how often does the acceptance of this principle elude us?

Why do we often times struggle with this so much? If we know this, why do we not walk

in it? There are two things that this realization of our new standing before God should do. First, it

should lift our heads. Psalm 3:3 says that God ‘is the lifter of our heads’ or ‘countenance.’ We do

not need to shrink from His presence any longer, feeling convicted of our inadequacy and

insufficiency. We are sufficient in Christ. Perhaps we often fail to remember this because our

Adversary, this Accuser, does not cease from his accusations once we have been clothed in

Christ. While this Accuser no longer has a case against us before our Creator, he still continues

to accuse; but so often we find ourselves becoming prey to his accusations to us of God. “How

can God love you,” he may ask. Despite our new clothing in Christ and our newness of life, he

loves to bring to remembrance our past failings and filthiness. Why do we allow him the pleasure

of running rampant in our minds? We must acknowledge our holy standing before the Lord, take

every thought captive, and continue walking in holiness and surety of faith, salvation,

acceptance, and ‘right-standing’ before God.

The second thing that this realization should do for us is that it should prompt us to

respond. After Joshua was clothed in new, clean garments, he was commissioned to the work of

the ministry. This is the pattern we see throughout scripture. Our good works, whether it be

ministry or simple good, Christian acts, are – and should be solely – a response to God’s

goodness and the work that He has done in us and for us. God is good. And this should be the

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impetus that compels us to respond in kind. Again, referring to Ephesians 4:1, we see Paul’s

command to “walk in a manner worthy of the calling” coming after an in-depth examination in

chapters 1-3 of the goodness that God has already poured out on us. Our walk and service are

always the natural fruit of God’s goodness. In 1 Corinthians 6, Paul gives an exhaustive list of

those who will not inherit the kingdom of God. He follows this immediately by saying, “such

were some of you… but you were sanctified, but you were justified in the name of the Lord Jesus

Christ” (1 Cor. 6:11, emphasis mine). It is this understanding that lifts our heads and propels us

to walk in righteousness and in service.

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Works Cited:

Barthelemy, Dominique, ed. Preliminary and interim report on the Hebrew Old Testament Text

Project. New York: UBS, 1979.

Falwell, Jerry, ed. Liberty Bible Commentary: New Testament. Lynchburg, VA: Old Time

Gospel Hour, 1982.

Hale, Thomas, and Stephen Thorson. The Applied Old Testament Commentary. Colorado

Springs, CO: David C. Cook, 2007. Print.

Hindson, Ed and Caner, Ergun. The Popular Encyclopedia of Apologetics. Eugene, OR: Harvest

House Publishers, 2008. Print.

King, Thomas J. and Powers, Daniel G. A Student’s Guide to Exegetical Work, 5th

ed. Colorado

Springs: Nazarene Bible College, 2009. Print.

Kroll, Woodrow and Hindson, Edward, general editors. KJV Bible commentary. Thomas Nelson:

Nashville, 1994. Print.

Lewis, C. S. The Voyage of the Dawn Treader. New York, NY: HarperCollins, 1995. Print.

McGee, J. V. Thru the Bible Commentary, Vol. 3. Thomas Nelson: Nashville, 1981. Print.

Mitchell, Hinckley Gilbert Thomas, John Merlin Powis Smith, and Julius August Bewer. A

Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah. Edinburgh:

T. & T. Clark, 1980. Print. 89-90

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Pink, Arthur Walkington. An Exposition of Hebrews. Grand Rapids, Mich.: Baker Book House,

2003. Print.

Ryrie Study Bible: New American Standard Bible, 1995 Update. Expanded ed. Chicago: Moody,

1995. Print.

Segal, Michael. “Responsibilities and Rewards of Joshua the High Priest According to Zechariah

3:7” Journal of Biblical Literature 126, no. 4, Winter 2007.

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=309&VName=PQD>

Spurgeon, C. H. “The Winnowing Fan. No. 940” Metropolitan Tabernacle, Newington. 10, July

1870.

Strong, J. Enhanced Strong's Lexicon. Woodside Bible Fellowship: Ontario, 1996. Print.

Strong, James. The New Strong's Expanded Dictionary of Bible Words. Nashville: T. Nelson,

2001. Print.

Tanakh: The Holy Scriptures: the New JPS Translation According to the Traditional Hebrew

Text. Philadelphia: Jewish Publication Society, 1985. Print.

Traupman, John C., ed. The New College Latin & English Dictionary. Philadelphia: Bantam,

1995. Print.

Vine, W. E. Vine’s Complete Expository Dictionary of Old and New Testament Words.

Nashville: T. Nelson, 1996.

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Unger, Merrill F. Unger's Bible Commentary. Chicago, Illinois: Moody Press, 1980.