Restoring the Bride: God’s Work of Cleansing

Zechariah 3:1-10

The invitation has been given. The Bridegroom has called His people home, promising protection, restoration, and His very presence in their midst. But a question still hangs over the text like a quiet cloud: How can a sinful, unfaithful people enter into such a relationship? Zechariah has shown us the need for covenant renewal, but the means of that renewal has remained veiled—until now. As we turn the page, the next vision pulls back the curtain. It reveals how God Himself provides the cleansing, covering, and restoration His people could never achieve on their own.

The first three visions were given to comfort Judah and Jerusalem and to assure the people that God was about to act in fulfillment of His long-standing promises. What promises? Through Ezekiel (Ezekiel 40–48) and through Isaiah (Isaiah 40–55), God had pledged restoration, cleansing, renewed covenant fellowship, and the return of His glorious presence among His people.

At first glance, the fourth vision appears to focus solely on Joshua the high priest and the cleansing of the land. But in truth, it continues—and intensifies—the message of the earlier visions. Visions four and five form the very summit of Zechariah’s chiastic mountain. Here, God reveals how the bride—Judah, Jerusalem, Israel, and ultimately all who believe—comes into right relationship with the Bridegroom. And the Bridegroom is none other than the pre-incarnate Christ, Jesus Himself.

Visions four and five show that the restoration God promised does not depend on human effort or religious performance. Instead, it flows from the divine initiative of the One who cleanses, clothes, empowers, and dwells with His people so that the covenant relationship may finally be restored.

“Then he showed me Joshua the high priest
standing before the Angel of the LORD,
and Satan standing at his
right hand to oppose him.”
– Zechariah 3:1

Although the temple was still incomplete, those hearing Zechariah’s message would have immediately recognized the setting of this vision. Scholars have long debated whether the scene unfolds in the earthly sanctuary or whether Zechariah is transported into the heavenly one. But focusing on the location misses the point. Any Israelite, steeped in the rhythms of the liturgical year, would instantly recognize that this is Day of Atonement language. The imagery, the roles, and the actions all align with Israel’s most sacred annual ceremony.

Before we can understand the message, we must identify the characters present. First is Joshua, explicitly named as the high priest. His role is clear. But two additional figures stand in the scene: the Angel of the LORD and Satan. To discern their identity and roles, we must look back to the actual Day of Atonement—its function, symbolism, and purpose. Only then can we understand why Joshua stands where he stands, why Satan appears to accuse him, and especially who “the Angel of the LORD” is in this profound vision.

In the construction of the earthly Tabernacle, God instructed Moses to include rich symbolism that reflected heavenly realities. The veil separating the Holy Place from the Most Holy Place was embroidered with angelic figures worked in gold thread. The inner covering over both rooms carried the same exquisite design, a vivid reminder that the earthly sanctuary mirrored a greater, unseen realm. This detail becomes especially significant later in Zechariah’s vision when Joshua the high priest’s filthy garments are replaced with clean, priestly attire—an exchange that echoes the purity and holiness represented within the sanctuary.

Within the Most Holy Place stood the Ark of the Covenant, the central piece of sacred furniture. Inside the Ark were three objects, each testifying to God’s covenant relationship with Israel. First were the tablets of stone on which God Himself had written the law. Second was a golden jar of manna, the bread by which God had sustained His people in the wilderness. Third was Aaron’s rod that had miraculously budded—God’s unmistakable sign that the priesthood was appointed through Aaron’s line.

Covering the Ark was the Mercy Seat, a solid gold lid fashioned as the throne of divine grace. From each end rose a golden cherub. Their posture conveyed reverence: one wing of each angel was folded inward, the other extended outward, and both faces turned downward toward the Mercy Seat. There, between the cherubim, God declared that His presence would dwell and that He would speak to His people.

All of this imagery would have shaped the spiritual imagination of any priest or worshiper in Israel. And Zechariah, seeing Joshua standing before the Angel of the Lord, clothed in filthy garments, would have recognized the dramatic contrast: the priest’s impurity versus the purity symbolized in every detail of the Most Holy Place. The Tabernacle’s design, with its angels, its sacred objects, and the overshadowing Mercy Seat, ultimately pointed forward to the cleansing, restoration, and intercession that only God Himself could accomplish.

Before returning to the identity of the Angel of the LORD, it is essential to pause and consider one more element within the Most Holy Place: the Mercy Seat. Resting on top of the Ark of the Covenant, the Mercy Seat formed the cover for the Ark and served as the place where God’s presence met with His people. More than a piece of furniture, it functioned as a profound theological symbol.

The Mercy Seat shows that God’s love and mercy are above the Law. The tablets of the covenant, stored inside the Ark, demonstrated God’s righteous standards. Yet, above those tablets sat the Mercy Seat—an emblem of God’s willingness to forgive, to atone, and to draw near to His people despite their failure to keep the Law perfectly. In this way, mercy does not abolish the Law but goes beyond it; it reveals the heart of the One who gave the Law in the first place.

John tells us plainly, “God is love”—and in that remarkable statement, love is used as a noun, describing God’s very nature. The Mercy Seat, therefore, was not merely a ritual object but a visual reminder that at the center of Israel’s worship stood a God whose essential character is love. It pointed forward to the reality that only divine mercy can cover human sin, and only divine love can bring people into true fellowship with Him.

It was between the two golden cherubim, just above the Mercy Seat, that the visible manifestation of God’s presence—the Shekinah glory—rested. This was the earthly throne room of the Lord, the place where heaven touched earth. Only once each year, on the Day of Atonement, could the high priest enter this Most Holy Place. Even then, he could do so only while veiled by the cloud of incense rising from the golden censer. The smoke served as a merciful shield, protecting him from the overwhelming brilliance of God’s glory.

On that sacred day, the high priest wore simple white linen garments. These were not his usual ornate priestly vestments but garments of purity, symbolizing cleansing from sin and the righteousness that only God can provide. The white linen pointed beyond itself—to the purity required to stand in God’s presence and ultimately to the perfect righteousness of Christ, the true High Priest, who would one day open the way into the very presence of God for His people.

Two essential truths would have been unmistakable to those listening to Zechariah’s message. First, they would have recognized the Angel of the LORD as the pre-incarnate Christ—the One who appears throughout the Old Testament as God’s personal and authoritative representative. The word “angel” simply means “messenger,” and in this vision, it is Christ Himself who stands as the divine mediator. John’s Gospel confirms this identity when it introduces Jesus as the Word—the One sent from the Father to reveal God to His people.

Second, Zechariah’s audience would immediately have understood that the scene he describes takes place on the Day of Atonement. The imagery, the setting, and the presence of the high priest all signal the most solemn day of Israel’s year—the day when sin was symbolically removed and the sanctuary cleansed.

Yet two features of the vision would have struck fear into the hearts of the prophet and his hearers.

First, Zechariah sees Satan standing at Joshua’s right hand to accuse him. The right hand was the position of legal accusation in ancient courtrooms. The target of this accusation is Joshua the high priest—Israel’s representative before God. The Hebrew term śāṭān means “accuser” or “adversary,” and Scripture consistently portrays him in that role. Revelation 12:9–10 explicitly identifies him:

“The great dragon was cast out—that serpent of old, called the Devil and Satan… the accuser of our brethren, who accused them before our God day and night.”

This scene echoes the opening chapters of Job (1:6–12; 2:1–6), where Satan appears before God to challenge the integrity of God’s faithful servant. When the Lord commends Job as upright and blameless, Satan immediately launches an accusation: Job only serves God because God has blessed him. Remove the blessings, Satan argues, and Job will curse God to His face. God permits Satan to test Job—within limits—but the text is clear: it is Satan who brings the suffering, not God. Even then, God sets the boundary: Job’s life may not be touched.

Zechariah now sees the same cosmic accuser standing before God again—this time not challenging Job but attacking the spiritual standing of Israel’s high priest. If Joshua is condemned, the nation he represents stands condemned with him.

Second, this confrontation occurs on the Day of Atonement. That should have been deeply unsettling. This was the one day each year when the sins of the people, symbolically transferred to the sanctuary through their confessed sacrifices, were brought before God for cleansing. The blood of animals could never remove sin in itself (Heb. 10:4), but it pointed forward to the once-for-all atonement of Christ.

The Day of Atonement was meant to bring relief, cleansing, and restoration. But here, in Zechariah’s vision, instead of finding safety, Joshua stands accused—filthy garments on his body and the Adversary at his side. The question is unavoidable: How can a sinful priest—and by extension, a sinful people—stand before a holy God?

This question lies at the heart of the vision. It is also at the very center of Zechariah’s message: What God requires, God Himself must provide.

On several occasions, we have noted that Joshua appears in the vision wearing filthy garments. Until now, we have not paused to examine the verse that states this explicitly. Zechariah 3:3 tells us plainly:

“Now Joshua was clothed with filthy garments, and was standing before the Angel.”

With these words, the scene comes into sharp focus. We are standing in the symbolic atmosphere of the Day of Atonement, but two deeply troubling elements arrest our attention. First, Satan stands at Joshua’s right hand, the traditional position of accusation. And second, Joshua truly has something to be accused of: he is wearing garments defiled by impurity. These garments represent the iniquity of Joshua and, by extension, the iniquity of the nation he represents. A high priest clothed in filth cannot stand before God. A bride clothed in filth cannot be united to her bridegroom.

In the previous chapter, we saw that God longs to restore Jerusalem—and by extension Judah, Israel, and all nations—to a covenant relationship described in Scripture as a marriage bond. Israel’s unfaithfulness had resulted in covenant divorce. Yet now, in grace, God offers reconciliation. But the vision confronts us with a problem: Jerusalem cannot cleanse herself. Judah cannot make herself pure. Israel cannot prepare her own wedding garment.

This is where the parable of Jesus concerning the wedding garment casts a helpful light (Matt. 22:1–14; Luke 14:15–24). Those who were first invited rejected the invitation, so the servants gathered “both bad and good,” or in Luke’s terms, “the poor, the maimed, the lame, and the blind”—people regarded by Jewish society as ceremonially unclean. Yet Matthew is emphatic: no one may remain at the banquet without a wedding garment. But how could the poor, the lame, and the blind afford such attire?

They could not.
The garments had to be provided by the host.

And this is precisely the point Zechariah’s vision is making.

Read the opening verses again:

“Then he showed me Joshua the high priest standing before the Angel of the LORD, and Satan standing at his right hand to oppose him. And the LORD said to Satan, ‘The LORD rebuke you, Satan! The LORD who has chosen Jerusalem rebuke you! Is this not a brand plucked from the fire?’ Now Joshua was clothed with filthy garments, and was standing before the Angel.”
—Zechariah 3:1–3

Many Bible commentaries note that the Hebrew term for “filthy” often refers to garments soiled with excrement. That may be true, but there is an additional—and theologically richer—implication. If the Hebrew feast days symbolically portray God’s saving work for humanity, then the imagery of Joshua’s defilement carries another layer of meaning. Joshua, as the representative of God’s people and therefore the representative bride, stands before the Angel of the LORD in garments defiled not only by sin but by the symbolic stain of lifelessness.

In Scripture, the imagery of menstrual impurity indicates the absence of life—the shedding of blood without the creation of life. Israel had been unfaithful, spiritually barren, unable to produce life. She had no covenant vitality within her. This helps explain the force of the imagery: the bride has been found without life—unfit for union with the Bridegroom.

Under Day of Atonement symbolism, anyone who failed to enter into at-one-ment with God would be “cut off” from the people (Lev. 23:29). To be cut off was to be reckoned as dead. Jerusalem had been rescued—“plucked from the fire”—and offered renewed life and restored union. But Joshua’s garments expose the truth: apart from divine intervention, God’s people stand lifeless, defiled, and wholly unprepared for covenant renewal.

And this brings us back to the heartbeat of the first three visions. Through all the imagery we have encountered—God standing among the myrtle trees, God directing the affairs of the nations, God calling His people home—the message has been utterly consistent:

Humanity contributes nothing to its own cleansing.
God must act. God must provide. God must restore.

He is the One who initiates the covenant.
He is the One who calls us to repentance.
He is the One who turns us around—180 degrees—so we may walk with Him once more.

And now, in Zechariah 3, the question stands before us in stark relief:
What will God do with His lifeless, defiled, and helpless bride?

In verses 4 and 5, we see the answer. I am glad the vision did not end at verse 3. It would leave us all wondering: how can this be accomplished? What must I do? God wanted His people to fully understand that humanity contributes nothing to its own cleansing except to acknowledge their need for a Saviour.

Let’s read the passage together.

“Then He answered and spoke to those who stood before Him, saying, ‘Take away the filthy garments from him.’ And to him He said, ‘See, I have removed your iniquity from you, and I will clothe you with rich robes.’ And I (Zechariah) said, ‘Let them put a clean turban on his head.’ So, they put a clean turban on his head, and they put the clothes on him. And the Angel of the LORD stood by.’”

Let’s be honest. The passage does not indicate how Joshua felt as he stood before the Angel of the LORD, with Satan on his right side. But let’s be real, we can all relate to some degree to what has just happened. We have all found ourselves in a situation where what we are wearing does not fit the occasion.

A friend of mine once showed up to a wedding wearing jeans and a polo shirt. The invitation had said “semi-formal,” but he assumed that meant “nice but comfortable.” When he stepped into the venue, his heart dropped. Everyone else was in suits, dresses, and coordinated colors. He immediately felt exposed—like every eye in the room was silently asking, “What are you doing here dressed like that?”
He hadn’t done anything wrong, but he was undeniably out of place. He wanted to disappear, to go home, to change clothes, to be anyone other than the person standing there in denim.

He hadn’t brought any other clothes with him. He had no options and no time to buy anything. But then something unexpected happened. A man named Tom—who was staying at the same hotel where the reception was being held—saw the horror on my friend’s face. Tom came over, put a hand on his shoulder, and whispered, “Come with me. I brought an extra suit. We’re the same size. I’ve got a shirt and a tie too. You can wear them.”

In that moment, my friend’s problem didn’t disappear because he fixed it—he couldn’t. He was rescued because someone else stepped in, provided what he lacked, and covered him with what he needed.

That is precisely what is happening in Zechariah 3. Joshua cannot change his garments; he has nothing clean to put on. He stands exposed, unworthy, and accused—and he cannot fix any of it. But the Angel of the LORD steps in as Tom did for my friend. Only this time, the exchange is infinitely greater. The pre-incarnate Christ does not simply offer Joshua better clothes—He provides His own righteousness. Joshua is cleansed not because he tries harder, not because he earns it, not because he deserves it, but because the divine Bridegroom steps forward and says, “Remove the filthy garments from him… I have caused your iniquity to pass from you, and I will clothe you with rich robes.”

In both the illustration and the vision, the message is unmistakable:
What we lack, God supplies.
Where we are unworthy, He covers us.
Where we cannot make ourselves ready, Christ Himself prepares His bride.

This is precisely the illustration God Himself gave long ago. In Genesis 3:21, the first man and woman suddenly found themselves naked and filled with shame. When they heard the familiar footsteps of God walking in the garden, they panicked. Grabbing the nearest thing at hand, they tore fig leaves from the tree and hastily stitched together coverings—a desperate attempt to hide their shame and make themselves presentable before God. But fig leaves, once severed from the tree, wither quickly. Their self-made garments could never endure. So in Genesis 3:21 we read, “Also for Adam and his wife the LORD God made tunics of skin, and clothed them.” God Himself provided the garments. God Himself covered their shame. It is a quiet but profound illustration of what Christ is doing for Joshua the High Priest in Zechariah 3. Joshua represents God’s people—His bride—, and like Adam and Eve, he cannot clothe himself. Only the divine Bridegroom can remove the inadequate rags of human effort and dress His beloved in garments He has provided.

“See, I have removed your iniquity from you, and I will clothe you with rich robes.”
— Zechariah 3:4b

Here, the Lord Himself declares the heart of the gospel: I have removed your iniquity. I will clothe you. Joshua brings nothing to the scene but his filth and helplessness, yet Christ brings cleansing, restoration, and honor. The imagery is unmistakably bridal—God preparing His people once again for the wedding chamber, not because of their merit but because of His redeeming work on their behalf.

The moment is so powerful that Zechariah cannot remain a silent observer. Overwhelmed by the grace unfolding before him, he blurts out, almost involuntarily, “Let them put a clean turban on his head!” His outcry is not a command but a plea—an expression of longing to see God’s servant fully restored. And heaven responds. The attending angels immediately place a clean turban on Joshua’s head, completing his priestly attire, while the Angel of the Lord stands nearby, overseeing the entire act of renewal.

At the beginning of this chapter, I noted that the earthly tabernacle Moses constructed was adorned with embroidered cherubim—angels stitched into the ceiling coverings and the inner veil separating the Holy Place from the Most Holy Place. Those embroidered forms pointed to a heavenly reality. Now, in Zechariah’s vision, the veil is pulled back. The very beings symbolized in the tabernacle’s fabric are present and active, dressing Joshua with new garments provided by God. What Moses’ tabernacle hinted at, Zechariah is allowed to witness: heaven itself participating in the cleansing and restoration of God’s people.

The placing of the turban upon the head of Joshua the High Priest symbolizes God’s renewing power to change our hearts, thoughts, and actions. The question we will explore in the next chapter is, “How does this process of renewal happen in our lives?”

But it is vital that we first finish this portion of the vision. God the Father is about to speak through the Angel of the LORD.

“Then the Angel of the LORD admonished Joshua, saying, ‘Thus says the LORD of hosts: If you will walk in My ways, and if you will keep My command, then you shall also judge My house, and likewise have charge of My courts; I will give you places to walk among those who stand here. Hear, O Joshua, the high priest, you and your companions who sit before you, for they are a wondrous sign; For behold, I am bringing forth My Servant the BRANCH. For behold, the stone that I have laid before Joshua: Upon the stone are seven eyes. Behold, I will engrave its inscription,’ says the LORD of hosts, ‘and I will remove the iniquity of that land in one day. In that day,’ says the LORD of hosts, ‘everyone will invite his neighbor under his vine, and under his fig tree.’”
– Zechariah 3:6-10

There are three parts within the last five verses of Zechariah 3. We will look at them one by one.

1. The Divine Charge to Joshua (vv. 6–7)

Theme: Covenant faithfulness and priestly responsibility.

After Joshua is cleansed and reclothed, the Angel of the Lord gives him a solemn charge. Joshua is restored not only to purity but also to service. This section emphasizes:

• Walking in God’s ways
• Keeping God’s requirements or covenant
• Exercising authority in God’s house
• Access to God’s presence (“places to walk among these who stand here.”

This moment in Zechariah is far more than a simple commissioning of the high priest. It reads like a covenant ceremony—almost a renewal of vows—between God and His people. Joshua stands here not merely as an individual priest but as the representative of Jerusalem, Judah, Israel, and even of those from every nation whom God longs to gather into His restored city. The charge given to him is God’s way of reaffirming the covenant and inviting His people once again into faithful marriage partnership.

But to feel the weight of this scene, we must remember what happened earlier in the vision. Joshua stood before the pre-incarnate Christ with Satan at his right hand, accusing him. This moment echoes the very first accusation ever made against God, back in the garden. The serpent did not simply tempt Adam and Eve to eat forbidden fruit; he launched a direct but subtle attack on the character of God. His accusation was essentially this: God cannot be trusted. And he presented his case so convincingly that the woman—and then Adam—shifted their trust from God to themselves. Notice the serpent’s strategy: he did not attempt to redirect their loyalty to himself. Instead, he enticed them to place their confidence inward, in their own judgment and desires. This is still the essence of all temptation.

In Zechariah’s vision, the same cosmic question of trust is being addressed. Satan, the ancient accuser, stands ready to charge not only Joshua but, by implication, God Himself. Yet God does something astonishing: He places Himself and His household on trial. He invites the scrutiny of His bride—His people—so that they might see with their own eyes whether He is indeed trustworthy. God is not afraid of the accusation. He answers it not with argument but with action: cleansing, restoring, clothing, and recommissioning His people through the work of His Servant the Branch.

• The Sign of Joshua and His Companions (v. 8)

Theme: Joshua as a symbolic pointer to the coming Branch (Messiah).

Joshua and the other priests standing with him are declared to be “men who are a sign.” Their restored priesthood points beyond themselves to something (and Someone) greater:

• The Branch, a messianic title used earlier (Zech. 3:8; 6:12 and also in Isaiah and Jeremiah)
• God’s promise: “I am bringing my Servant (The servant aspect is seen throughout Isaiah’s prophecies), the Branch.”

God’s promise in Zechariah 3:8, 9 is that He will bring His Servant, the Branch of David, to accomplish in one decisive act what the restored priesthood could only symbolize: the final removal of His people’s guilt and the full restoration of covenant fellowship. This ties the immediate cleansing of Joshua and the priesthood to God’s larger plan of redemption and new-creation peace.

In Zechariah 3, “my Servant, the Branch” gathers up earlier promises of a coming Davidic king who would be both righteous ruler and suffering servant. “Branch” echoes Isaiah and Jeremiah, where a shoot from David’s line is raised up to reign wisely, execute justice, and embody the Lord’s righteousness for His people. By calling Him “my Servant,” the text links royal authority with humble, obedient mission: this figure does not merely reign; He carries out God’s saving work on behalf of the people.​

The link between the statements, “I am bringing My Servant, the Branch” (v. 8b) and “He will remove the iniquity of that land in one day” (v. 9b), identifies the Branch Himself as the agent of decisive, once-for-all atonement. What is enacted symbolically, as Joshua’s filthy garments are taken away and replaced with clean, priestly robes, is finally accomplished historically through the Branch’s work. Christian theology understands this fulfillment in the death and resurrection of Christ, whose sacrifice does not simply represent atonement but accomplishes it definitively.

In the immediate vision, Joshua and his fellow priests are cleansed and reinstated to their service. Yet the text declares that these men are “a sign,” symbolic of things yet to come. Their renewed priesthood points beyond itself to a greater Priest-King—One whose ministry will form the very foundation of forgiveness, righteousness, and restored access to God for Israel and, ultimately, for all God’s people. Thus, the post-exilic restoration is not an end in itself but a stage within, and a prophetic picture of, the comprehensive redemption God intends to accomplish through the Branch.

Because the priesthood stands at the center of Israel’s covenant life—mediating sacrifice, purification, and blessing—the cleansing and recommissioning of Joshua functions like a renewal of marriage vows between God and His people. Their defilement had threatened their covenant bond, but God’s gracious act of providing new garments signals that He has chosen His people again and will dwell among them. And importantly, this renewed intimacy does not rest on Israel’s improved performance; it rests entirely on God’s promise to send His Servant, the Branch, whose single, decisive act of atonement will forge an unbreakable covenant between God and His redeemed.

Earlier, we noted that Zechariah’s vision is saturated in the language and imagery of the Day of Atonement. The entire purpose of that sacred day was to bring God’s people into at-one-ment—restored unity—with Him. Throughout the year, when individuals brought sin offerings to the temple, part of the blood was carried into the Holy Place and sprinkled on the veil that separated it from the Most Holy Place. That veil itself also represented Christ, who stands between a holy God and sinful humanity.

On the Day of Atonement, two goats were presented: one for the LORD and one designated as the scapegoat. We will return to the scapegoat later; for now, the focus is the LORD’s goat, which symbolized Christ. Before this goat was sacrificed—representing Christ’s death—its blood was collected. That blood was then sprinkled over the accumulated blood on the veil, the blood that had represented the sins of the people throughout the year. The LORD’s goat brought a different meaning: its blood signified life—Christ’s life.

A portion of that blood was taken into the Most Holy Place and sprinkled on the Mercy Seat, the very throne of God’s presence. The symbolism is rich: God’s mercy surpasses and covers humanity’s transgression of His law. His life covers our life. Therefore, through the atoning sacrifice that the LORD’s goat prefigured, God removes iniquity, cleanses His people, and restores them into covenant fellowship.

This is precisely what Zechariah sees: a symbolic cleansing enacted in Joshua that points forward to the day when the Branch would remove the iniquity of the land “in one day”—the day Christ shed His blood and opened the way for a cleansed, clothed, and covenant-restored people. People who are covered by Christ’s righteousness and receive a wedding gown.

3. The Stone, the Removal of Sin, and the Vision of Peace (vv. 9–10)

Theme: God’s decisive act of cleansing and the resulting peace in the Messianic age.

These verses contain several forward-looking elements:

• The stone set before Joshua (with “seven eyes” or facets) is the all-knowing, all-seeing God.
• God engraved the stone with none other than Christ Jesus.
• A promise to remove the iniquity of the land “in a single day.” Is a fulfillment of the promise given in Genesis 3:15
• A picture of future security and fellowship: neighbors inviting one another under a vine and a fig tree. The vine symbolizes Jerusalem, Judah, and Israel. The fig tree represents those in fellowship with God, whose lives are transformed by their covenant relationship with God, which changes them from the inside out.

This climaxes the chapter with the hope of complete cleansing and messianic peace. As Zechariah’s prophecies have said all the way up the mountain, God is in charge and will do the work for you. Zechariah 3 makes it clear that the view from the mountain summit is magnificent as we witness God’s work throughout the world.

Then, if it is not by our might or power that any of this gets done, how is this accomplished in the lives of the people of Zechariah’s time and in our lives today?