(Continued -Chapter IV-Israel's Repudiation of the National Sin)

Thus Jehovah, the Judge in the passage under consideration (Zech. 3:1-5), in reprimanding Satan, the prosecuting attorney, emphasizes the fact that He has chosen Jerusalem and the Hebrew race as the channel through which God's blessing will yet flow out to all nations. God's choice in calling Israel, which is based upon His sovereign grace, cannot be changed, regardless of what man or Satan does. In speaking of Israel's status before God, Paul declares that it is inviolate: "As touching the gospel, they are enemies for your sake; but as touching the election, they are beloved for the fathers' sake. 29 For the gifts and the calling of God are not repented of" (Rom. 11:28, 29).

The court scene closes with Joshua, the high priest, arrayed in rich priestly apparel and crowned with the priestly mitre. At Mount Sinai God called the Hebrew nation to be the channel of world blessing and promised that He would make them a kingdom of priests and a holy nation, if they would only obey Him and keep His word diligently. Spontaneously, they declared that they would do all that God said they should do:

3 And Moses went up unto God, and Jehovah called unto him out of the mountain, saying, Thus shalt thou say to the house of Jacob, and tell the children of Israel: 4 Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto myself. 5 Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be mine own possession from among all peoples: for all the earth is mine: (Ex. 19:3-6).

But Israel failed miserably. Since, however, the gifts and calling of God are unchangeable, unalterable, being based upon divine grace, the Lord will yet make Israel a holy nation and a kingdom of priests. Isaiah, the great evangelical prophet, in vision saw Israel after they have become the royal priesthood, whereas the Gentiles will be engaged in secular work.

4 And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. 5 And strangers shall stand and feed your flocks, and foreigners shall be your plowmen and your vine-dressers. 6 But ye shall be named the priests of Jehovah; men shall call you the ministers of our God: ye shall eat the wealth of the nations, and in their glory shall ye boast yourselves. 7 Instead of your shame ye shall have double; and instead of dishonor they shall rejoice in their portion: therefore in their land they shall possess double; everlasting joy shall be unto them (Isa. 61:4-7).

If the salvation of the soul were simply a matter of God's love, every person would be saved; if it were purely a matter of God's righteousness, no one would be saved; again, if it were a matter of man's obeying the law, no one would be saved; "For whosoever shall keep the whole law, and yet stumble in one point, he is become guilty of all" (James 2:10).

Since all human merit and good works avail nothing in commending one to God, what is the fundamental principle of anyone's being acceptable to God?

How was Abraham, the illustrous progenitor of the Hebrew race, made acceptable to God? This question is answered in the following quotation: "And he [Jehovah] brought him [Abraham] forth abroad, and said, Look now toward heaven, and number the stars, if thou be able to number them: and he said unto him, So shall thy seed be. 6 And he believed in Jehovah; and he reckoned it to him for righteousness" (Gen. 15:5,6). Further light is thrown on this question from Romans 4:1-8:

What then shall we say that Abraham, our forefather, hath found according to the flesh? 2 For if Abraham was justified by works, he hath whereof to glory; but not toward God. 3 For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. 4 Now to him that worketh, the reward is not reckoned as of grace, but as of debt. 5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. 6 Even as David also pronounceth blessing upon the man, unto whom God reckoneth righteousness apart from works, 7 saying, Blessed are they whose iniquities are forgiven, And whose sins are covered. 8 Blessed is the man to whom, the Lord will not reckon sin. Thus, Abraham's standing in the sight of God was a matter of God's pure, sovereign grace and of Abraham's faith. Salvation, special blessings, and the callings of God are matters of God's grace, appropriated by faith on the part of man.

Israel's call to be the Chosen People of God through whom He blesses all nations is a matter of God's sovereign, unchangeable grace:

For thou art a holy people unto Jehovah thy God: Jehovah thy God hath chosen thee to be a people for his own possession, above all peoples that are upon the face of the earth. 7 Jehovah did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all peoples: 8 but because Jehovah loveth you, and because he would keep the oath which he sware unto your fathers, hath Jehovah brought you out with a mighty hand, and redeemed you out of the house of bondage, from the hand of Pharaoh king of Egypt (Deut. 7:6-8).

Since Abraham's standing before God and his being called to become a channel of world blessing are based upon God's sovereign grace, which is appropriated by man's faith, and since Abraham is held up in the Scriptures as a type or an example of all believers-Jews and Gentiles--who are approved of God, we come to the conclusion that in Zechariah 3:1-5 Israel, represented by Joshua the high priest, is acquitted of all charges and accusations brought against them, upon the principle of salvation by grace through faith (Eph. 2:8) and stands accepted of Him.

Confirmation of this principle is found in the following passages:

34 And Peter opened his mouth and said, Of a truth I perceive that God is no respecter of persons: 35 but in every nation he that feareth him, and worketh righteousness, is acceptable to him. 36 The word which he sent unto the children of Israel, preaching good tidings of peace by Jesus Christ (He is Lord of all.) -- 37 that saying ye yourselves know, which was published throughout all Judaea, beginning from Galilee, after the baptism which John preached; 38 even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. 39 And we are witnesses of all things which he did both in the country of the Jews, and in Jerusalem; whom also they slew, hanging him on a tree. 40 Him God raised up the third day, and gave him to be made manifest, 41 not to all the people, but unto witnesses that were chosen before of God, even to us, who ate and drank with him after he rose from the dead. 42 And he charged us to preach unto the people, and to testify that this is he who is ordained of God to be the Judge of the living and the dead. 43 To him bear all the prophets witness, that through his name every one that believeth on him shall receive remission of sins (Acts 10:34-43).

6 And the apostles and the elders were gathered together to consider of this matter. 7 And when there had been much questioning, Peter rose up, and said unto them, Brethren, ye know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 8 And God, who knoweth the heart, bare them witness, giving them the Holy Spirit, even as he did unto us; 9 and he made no distinction between us and them, cleansing their hearts by faith. 10 Now therefore why make ye trial of God, that ye should put a yoke upon the neck of the disciples which neither our fathers nor we were able to bear? 11 But we believe that we shall be saved through the grace of the Lord Jesus, in like manner as they (Acts 15:6-11).