At that moment, Jesus, the great High Priest, took the mitre, donned white garments, and, joining with Zerubbabel in royal dignity, established the Church and brought forth the spiritual Jerusalem.
Prior to delving into the spiritual interpretation of this passage, it is pertinent to briefly outline the Jewish reasoning regarding it. The term "great priest," as referred to by Jesus, is mirrored in Greek by ἀρχιερεύς and translated in Latin as pontifex. The Hebrews identify Jesus, son of Josedech, who ruled alongside Zerubbabel, in this context. Standing at his right hand was the adversary (for the term satan signifies the accuser) to stand in opposition. He rightfully occupies the right side, not the left, as the accusation against Jesus held merit: he, along with others, had taken foreign wives, a matter detailed in the book of Ezra and by the prophet Malachi, who follows Zechariah (1 Ezra 10:18, Malachi 2:11). The Lord addressed Satan, his adversary and accuser, saying, “May the Lord rebuke you, Satan.” This echoes the notion that just as it is stated in Scripture, “The Lord rained down fire from the Lord” (Genesis 19:24), He similarly declares, “May the Lord who chose Jerusalem rebuke you.” Thus, if Jerusalem is chosen from all the cities of Judah and the Lord does not hold its sins against it, why do you strive to cast aside Jesus, who emerged from the Babylonian captivity, as if he were a charred remnant?
The phrase “Jesus was clothed in filthy garments” can be interpreted in three distinct manners: either as symbolic of an unauthorized marriage, representing the sins of the people, or reflecting the uncleanness of captivity. The angel who stood before Jesus commanded the other angels to remove his filthy garments, as previously discussed. Once this command was carried out, the same angel stated to Jesus, “Behold, I have removed your iniquity”—his filthy garments gone—and “I have clothed you with a change of garments,” or I have provided you with a wife from Israel. The seventy translators rendered the term ποδήρη as a garment that reaches down to the feet. Regarding the subsequent words, “Put a clean mitre upon his head,” the Hebrew text uses the term saniph (צניף), commonly referred to as a mitra, representing the dignity of the priesthood, indicating that upon the removal of his filthy garments, he would receive pure priestly vestments.
In Jewish interpretation, this passage refers to the great High Priest, who is identified in the psalms as “Thou art a priest forever after the order of Melchizedek” (Psalms 109:4). Given that the prophet cannot see Him in isolation, the Lord depicts Him standing before the angel of the Lord, whom they believe to be the angel of the Great Council—not implying a duality or separate identities for the Son but revealing Him as one and the same, appearing as a man yet also as an angel—the Mediator for mankind, presenting himself before God. Their assertion that this cannot refer to Jesus, son of Josedech, is supported by the lack of the father’s name in this context, whereas other references to the son include his father’s name. Thus, the prophet envisions Jesus steadfastly standing, while Satan stands at his right side to oppose him. Indeed, He was tempted in every way, yet without sin (Hebrews 4:15), and in the Gospels, the tempter seeks to divert Him from righteousness and virtue.
Concerning the declaration, “May the Lord rebuke you, Satan,” and, “May the Lord who chose Jerusalem rebuke you,” consider this: since both Father and Son are referred to as Lord, as stated in Psalm 109, wherein the Lord speaks to my Lord, it follows that one Lord speaks to the other—not because the speaker lacks authority, but in the unity of nature, the prohibition stems from the one who speaks as well as the one being addressed. He who sees the Son also sees the Father (John 14:9), and He is the One who chose Jerusalem, the Church that beholds the peace of the Lord. The reference to the head pulled from the fire signifies Him who, though situated in Babylon, remained untouched by its flames or the fire of this world. This is affirmed in Moses’ encounter with the burning bush that was not consumed (Ex. 3:2). Jesus was indeed clothed in soiled garments; although He committed no sin, for our sake He bore our sins and our afflictions, and we assumed He was the one suffering, enduring the blows, and bearing the burdens. For He was pierced for our transgressions (Isaiah 53:4-5). As the Apostle states, Christ redeemed us from the curse of the law by becoming a curse for us (Galatians 3:13). This is echoed in the words of the Psalmist: “Far from my salvation are the words of my sins” (Ps. 21:2); and in another place, “O God, You know my folly; the sins of my life are not hidden from You” (Psalms 68:6). These are collectively referred to as soiled garments, which will be removed once He has wiped away our transgressions, so that when we rise anew in Him after baptism, we shall hear, “My garments shall always be clean” (Ecclesiastes 9:8), as the entire Church of believers will heed Isaiah’s call, “Wash yourselves; make yourselves clean” (Isaiah 1:16). She is also foreshadowed in the Song of Songs: “Who is this coming up from the wilderness?” (Song of Songs 3:6). The term podir (ποδήρη) symbolizes His incarnation, signified by the foot (πούς). The pure mitre upon His head represents the brilliance of Divine Majesty. Thus, He is viewed as both adorned in a garment reaching to the feet and exalted as God, crowned with the mitre.
THEOSIS