High priest Joshua, part 3

We left off in Zechariah chapter 2. This chapter does not mention the high priest Joshua, but I am doing a summary of Zechariah so we can see where Joshua fits in the book. Last time I mentioned I wanted to explore something about this particular chapter. I was confused at the way the angel's speech to Zechariah was worded in the NIV. It seemed as if there were two "Lords" speaking, the plain lord and the lord almighty. Plus, an angel was speaking on behalf of the lord, as though he was the lord. It was confusing and I needed to get it straight in my head. I'm still confused. In verses 8-13, all the words "lord"  are from the word yahweh, but yahweh appears to be talking about himself in the third and first person at the same time. It is a grammatical horror. I decided to compare the Christian version of Zechariah 2 with the Jewish version. They are quite different in grammatical structure, but I am no more enlightened than I was before. So, we will move on to chapter three.

Zechariah is telling what else happened in his vision. The angel who was speaking to him showed him Joshua the high priest standing before the angel of the lord. The angel of the lord in these kinds of situations usually appears to physically represent the lord and speak for him, almost as if he is the lord, but he is not. It can get confusing. This angel of the lord was thought to be the archangel Michael, as seen in Jude. Satan is standing at Joshua's right side to accuse him. This is not the Christian version of Satan, but the Jewish version. He is kind of like a prosecuting attorney, trying to prove the defendant guilty. The lord (actually the angel) said to Satan, "the lord rebuke you, Satan," then the angel requested that Joshua's filthy clothes, representing sin, be taken away, and rich garments be put on him. Zechariah told the angel to put a clean turban on Joshua's head, and it was done.

Next, the angel of the lord commissioned Joshua to govern the temple, if Joshua would walk in Yahweh's ways. Then he would be given a place among the angels. He told Joshua that he and his associates were symbolic of things to come. Yahweh was going to bring his servant, the Branch. This refers to prophecies in Ezekiel 17 and Isaiah 4, about Yahweh restoring Jerusalem,and maybe the monarchy, with a descendant of the old monarchy. My study bible calls it a messianic prophecy, but I think the author is just referring to the restoration of Jerusalem. The chapter goes on to predict an ideal future for the land. It should be noted that this was probably written before the Greeks and Romans came to conquer the holy land. There was no need for a savior. Things were going to be fixed. The Jews were migrating back to their homeland and rebuilding their city as well as their relationship with Yahweh. Later jews looking for a savior may have tried to find hope of a messiah in this passage, but I doubt that was the original purpose. Funny that the prophet Zechariah did not foresee the future conquests.

In chapter 4, the angel of the lord wakes Zechariah up, only to find himself in another symbolic vision with lamp stands, lights, olive trees, etc. this is supposed to represent the word of the lord about Zerubbabel laying the foundation of the temple and completing it. The two olives trees represent two who are anointed to serve  the lord of all the earth. It could be the new king and the new high priest. My study bible says it could be another messianic vision of a future combination priest-king. However, these are two separate and distinct olive trees.

In chapter 5, Zechariah does a double take and sees a flying scroll. It is a curse against all thieves and liars. Then the angel draws his attention to a basket. It was a measuring basket, inside the basket was a woman. She represented wickedness. (Ugh, it would be a woman.) the basket has a lead cover which was pushed down over the top. It was lifted up by two other women with wings who carried it away to Babylon.

We will continue on next time.

Jude, part 3

Verse 7 of Jude says that Sodom and Gomorrah, with their sexual immorality and  perversion, are examples of "those who suffer the punishment of eternal fire." This is another old Testament reference. Notice that lack of hospitality is not the sin of Sodom and Gomorrah in this passage.

Verse 8  says that "In the same way these dreamers (the condemned people this letter is about) pollute their own bodies, reject authority and slander celestial beings. This could apply to Jews who have given up following the law of Moses. (See 2 Peter 2:10)

Verse 9 Talks about the archangel Michael disputing with the devil over the body of Moses. Even Michael, himself a celestial being,  did not have the nerve to slander another celestial being. (See 2 Peter 2:10-11) Instead, he said, "The lord rebuke you!" This story is supposed to have come from a document called the Testament of Moses or the Ascension of Moses. However, it bears a remarkable similarity to the first verses of Zechariah 3, where a high priest Joshua (same name as Jesus ) is standing before the angel of the lord (Michael?) and Satan. There Satan is rebuked with the words  "The lord rebuke you." Some Wikipedia writer suggests that the word 'Moses' has replaced the word 'Joshua' deliberately, to avoid confusion. You're darn right it would be confusing if Jude said that the devil and Michael argued over the body of Joshua (Jesus). Then this verse would clearly be associated with the high priest Joshua of Zechariah 3, and it might be doubted that the author was referring to the first century Jesus. I can see how that would be a problem for those promoting the first century Jesus guy.

Verse 10 says the godless men don't know what they are talking about, and what they do know does them no good.

Verse 11 says the godless men have taken the way of Cain (murder?), Balaam (greed), and Korah (rebelling against leadership). 2 Peter 2:15 also mentions Balaam.

Verses 12 -13 says the godless men are blemishes at (the jew's? or the christian's ?) love feast. (Echoed in 2 Peter 2:13) They are shepherds who feed only themselves, clouds without rain (see 2Peter 2:17), autumn trees without fruit and uprooted, wild waves, wandering stars with blackest darkness reserved for them (see 2 Peter 2:17 again. Notice how 2 Peter draws many phrases and themes from Jude.)

Verses 14-16 is said to quote directly from the the book of Enoch, "See the lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him." (That's four times ungodly.) My study bible says that "the book of Enoch was not canonical does not mean it contained no truth." Can't that be said of any book, fiction and non-fiction? It goes on to say "Nor does Jude's quotation of the book mean he considered it inspired." Then what does it mean?

The book of Enoch was not written by Enoch. The author of the book of Enoch did not even live at the same time Enoch was supposed to have lived. It is fiction.Enoch is most likely a fictional person. How can it be talking about a prophecy that never happened, from a person who may never have lived, and it still be true? My study bible says "Jude uses the quotation to refer to Christ's second coming and to his judgment of the wicked." So? How does that make it true? How is a fictional quote from a fictional man support for anything? It reminds me of "quotes" from famous people found all over the internet today. It seems clear to me that the author of Jude did not consider it fictional at all. He was ignorant of the history of the book of Enoch. We have an advantage over him.

More to come. Because of pressing family matters, The next post will probably be at the end of next week.