life," and whose priesthood is therefore " unchangeable "; and in their ministry, the essential part of which was " to make atonement " but which in the old economy could never be perfectly accomplished, since " it was impossible that the blood of bulls and goats should take away sins " they typified the great redeeming work of Him who, through the Eternal Spirit offered Himself without spot unto God, and thus once and for ever " put away sin by the sacrifice of Himself."
But Kliefoth, Keil, Dr. C. H. H. Wright, and Pusey may be right in considering that the words that Joshua and the other priests are anshei mopheth men who are a portent or type have a reference also to the previous incidents of the vision. " The vision had pictured to the eye of the priest-prophet the manner in which the priest hood of Israel, represented by Joshua, though defiled with iniquity, had been cleansed by Divine grace, and rendered acceptable to God. By that grace priest and people had been snatched like half-burnt brands from the fire of a welldeserved punishment. That deliverance was, however, typical of a greater salvation, which the angel was now about to reveal. Hence Joshua and his fellows were typical men."[1] " For this miracle of grace which has been wrought for them points beyond itself to an incomparable, greater, and better act of the sin-absolving grace of God which is still in the future."[2]
The key and explanation of the enigmatic words ad dressed to Joshua, and to his fellow priests " that sat before him," are contained in the last sentence of the 8th verse:
" For, behold, I will bring forth My servant the Branch"
This and the words which immediately follow in the 9th verse form one of the richest and most beautiful Messianic passages in the Old Testament; and again, on careful examination, we find it to be (as is the manner of Zechariah) a terse summary of glorious announcements concerning the coming Redeemer in the " former prophets."
Thus, " My Servant " is the title of Messiah in the second
