Zechariah 3:5Meaning & Commentary from the Church Fathers

Thus, the holy angel instructs those who approach God in service to remove their filthy garments, declaring, "Behold, I have taken away thy iniquities." The angel then proclaims that he should be dressed in a robe, with a clean turban placed upon his head, ensuring that the glory of the priesthood aligns with the condition of the people. For it is a testament to the priests’ honor to take pride in the purity of those they serve. Among the esteemed privileges of the priestly order is that, when the people are recognized for their virtuous conduct, walking uprightly in accordance with God's will and obeying His commandments, they enjoy the relationship with God as a compassionate and loving Father. Conversely, the priests are brought to shame and dishonor by the shortcomings of their congregants and their penchant for sin. Just as the people's indulgence in wrongdoing renders the priest's garments unclean, so too does their commitment to a righteous life restore clarity and valor to the priestly role before God. The apostle Paul, who proclaimed the Gospel of Christ to the Gentiles, observed their remarkable growth in virtue and steadfast faith, and wrote, "I certify by our praise, brethren, which we have in the Lord Jesus" (1 Cor. 15:31), and again, "You are my joy and crown" (Phil. 4:1).

In uniting with royal authority—specifically with Zerubbabel—He established the Church and revived the spiritual Jerusalem.

Before delving into the spiritual interpretation of this passage, a brief yet precise summary of Jewish understanding is required. The great High Priest, whom the Greeks refer to as ἀρχιερεύς and the Latins call pontifex, is recognized by the Hebrews as Jesus, son of Josedech, who, alongside Zerubbabel, governed the people. At his right hand stood the accuser (since "satan" means adversary) to oppose him credibly. His position on the right was justified, as the accusations against Jesus were not unfounded: he had indeed taken a foreign wife, a matter detailed in the book of Ezra and by the prophet Malachi, following Zechariah (1 Ezra 10:18; Malachi 2:11). The Lord addressed Satan, the accuser and adversary of his brethren, saying: “May the Lord rebuke you, Satan,” just as it is stated that “the Lord rained upon Sodom and Gomorrah from the Lord” (Genesis 19:24). Therefore, if Jerusalem is divinely chosen among the cities of Judah, and if the Lord does not hold against it the sins it has committed, why do you attempt to reject Jesus—who returned from exile—as if he were a lifeless branch? The description of Jesus being clad in filthy garments can be interpreted in three manners: as the result of an unauthorized marriage, as the collective sins of the people, or as a reference to the impurity of the Babylonian captivity. The angel who stood before Jesus commanded the other angels to remove these tainted garments, as previously noted. Once their task was accomplished, that angel told Jesus, “Look, I have removed your iniquity from you and have clothed you with festal robes,” meaning He provided Him with a pure bride. The Seventy translated ποδήρη, which we might render as a garment reaching down to the feet. Furthermore, the instruction to place a clean mitra on His head, where the Hebrew reads saniph (צניף)—often referred to as a mitre—symbolizes the dignity of the priesthood, whereby, with the removal of dirty garments, He is adorned with a holy priesthood. This is the Jewish interpretation of the passage.

However, we assert that the great High Priest refers to Him of whom it is said, “You are a priest forever according to the order of Melchizedek” (Psalms 109:4). The prophet could not witness Him alone; thus, the Lord reveals Him standing before the angel of the Lord, whom they identify as the angel of the Great Council. This does not imply two distinct entities in the Son, but rather acknowledges Him as the singular divine being who appears both as a man marked by impurity and as an angel—the Advocate for humanity—as He presents Himself before God. The distinction from Jesus, son of Josedech, is made by the absence of the patrilineal reference in this passage, which is always included in the other mentions of Jesus, son of Josedech. The prophet envisions Jesus standing firm, while Satan stands to the right to oppose Him. Indeed, He was tempted in every respect, yet without sin (Hebrews 4:15). In the Gospels, the tempter approaches Him continuously in attempts to divert Him from the righteous path. Concerning the subsequent words: "May the Lord rebuke you, Satan, and may the Lord who chose Jerusalem rebuke you,” it should be understood: Since both the Father and the Son are referred to as Lord—as noted in the one hundred and ninth Psalm: “The Lord said to my Lord, ‘Sit at my right hand’”—we see this as one Lord addressing the other. This does not imply that the Lord who speaks lacks the authority to rebuke; rather, it reflects the unity of essence, thus establishing a prohibition from Him who speaks, as the other has already forbidden the adversary. As one sees the Son, one also sees the Father (John 14:9); He is the one who chose Jerusalem, meaning the Church that observes the peace of the Lord. The figure portrayed as being pulled from the fire symbolizes Him who, despite being within Babylon, remained unscathed by its flames or the trials of this age. The vision seen by Moses in the wilderness reinforces this: a bush that burned yet was not consumed (Ex. 3:2).

Jesus, though dressed in stained garments, did not sin; instead, He took on our sins, carrying our weaknesses and afflictions, leading many to believe He was afflicted and burdened. But it was for our transgressions that He was wounded (Isaiah 53:4-5). In the Epistle, it is written, “Christ redeemed us from the curse of the law, having become a curse for us” (Galatians 3:13). In the twenty-first Psalm, it states, “My God, I cry in the daytime, but You do not hear” (Ps. 21:2); and in the sixty-eighth Psalm, “O God, You know my foolishness, and my sins are not hidden from You” (Psalms 68:6). These are commonly recognized as stained garments, which He will shed after He has removed our transgressions. Once He has blotted out our sins, we will rise anew with Him post-baptism to hear, “Your garments shall always be white” (Ecclesiastes 9:8), and the entire body of believers will resonate with Isaiah’s call: “Wash yourselves, be clean” (Isaiah 1:16). This is also foreshadowed in the Song of Songs: “Who is this coming up from the wilderness?” (Song of Songs 3:6). The term for garment (ποδήρη) signifies His incarnation, which is earthly and represented by the term foot (πούς). The pure mitra on His head symbolizes the radiance of Divine Majesty. Thus, He is perceived as simultaneously a man adorned in a garment reaching to the feet and as God, wearing a mitre.

It is akin to being rescued from a fire, for we are saved from our previous transgressions and from the agonies and torments that the devil and his minions intend for us, from which Jesus, the Son of God, rescues us once more. He has assured us that He will clothe us in the garments He has prepared, provided we adhere to His commandments, and grant us an everlasting kingdom.