Zechariah 3:2

And the Lord said unto Satan,.... The same with the Angel of the Lord, Zechariah 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God:

The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" w; as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:

even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Romans 8:33:

[is] not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews x say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jeremiah 29:22 when he marvellously escaped; others say y 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Amos 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.

w יגער "increpabit", Burkius. x Jarchi Kimchi in loc. y T. Hieros. Taaniot, fol. 69. 2.