(Chapter III - Verse 1 and following) And he showed me Jesus, the great high priest, standing before the angel of the Lord: and Satan was standing at his right hand to oppose him. And the Lord said to Satan: May the Lord rebuke you, Satan, may the Lord rebuke you who has chosen Jerusalem. Is this not a brand plucked out of the fire? And Jesus was clothed in filthy garments, and he stood before the face of the angel who responded and said to those who stood before him, saying: Take away the filthy garments from him. And he said to him, 'Behold, I have taken away your iniquity, and I will clothe you with rich garments.' And they put a clean turban on his head, and they put clean clothes on him. LXX: And the Lord showed me Joshua the high priest standing before the angel of the Lord, and Satan stood at his right hand to oppose him. And the Lord said to Satan, 'The Lord rebuke you, O Satan! The Lord who has chosen Jerusalem rebuke you!' Is not this man like a brand plucked from the fire? And Jesus was clothed with dirty clothes, and he stood before the face of the angel, and he answered and said to those standing before his face, saying: Take off the dirty clothes from him. And he said to him: Behold, I have wiped away your iniquities from you; and dress him in fine clothing, and put a clean turban on his head, and they put a clean turban on his head, and they surrounded him with garments. Before we come to the understanding of the spiritual intelligence, it must be said strictly and briefly how the Hebrews explained this passage. They want Jesus the great priest, whom the Greeks call ἀρχιερέα and the Latins call pontifex, to be understood as the son of Josedec, who presided over the people with Zorobabel. The adversary (for this is what Satan means) stood at his right hand to oppose him. And he rightly stood at his right hand, not at his left, because the accusation was true, since he himself had taken a foreign wife, as is written in Ezra and in Malachi, who follows this prophet, (1 Esdras 12 and Mal. 2). And the Lord said to Satan, the accuser and adversary, for he is the enemy and avenger, and the accuser of his brothers: Let the Lord rebuke you, Satan: for it is raining from the Lord: and let the Lord rebuke you, who chose Jerusalem. Therefore, since Jerusalem has now been chosen from among all the cities of Judah, with the Lord not imputing to her the sins she has committed, why do you attempt to bury Jesus, who escaped from the captivity of Babylon as if half burnt, like a tower which is commonly called a torch? But what follows, 'Jesus was clothed in dirty clothes,' is interpreted in three ways. Either because of illicit union, or because of the sins of the people, or because of the squalor of captivity. But the angel, before whose face Jesus stood, commanded the other angels on behalf of the Lord to take away from him the dirty clothes of which we have spoken above. When they had fulfilled the command, the same angel spoke again to Jesus: 'Behold, I have taken away your iniquity; these are the dirty clothes, and I have clothed you with new garments.' This refers to the joining of an Israelite wife to you, which the Seventy interpreted as 'ποδήρη,' which we can call a long tunic, because it flows down to the ankles and feet. And what follows: Place a clean headband over his head, because we read in Hebrew Saniph (), which is called by many a headdress, and in this they want the dignity of the priest to be understood, that he, having removed the filth of sins, may have a clean priesthood. This is how the Jews interpret it. But our argument is that the priest is great, to whom it is said: You are a priest forever, according to the order of Melchizedek (Ps. CIX, 4). But since he (the angel) cannot be seen by himself, he is shown to the prophet by the Lord standing before the angel of the Lord, whom they wish to be the angel of great counsel, not because one and another are, or that we should accept two persons in the Son; but that he is shown to be the same and as one, and is said to appear as if in the form of a defiled man and as if an angel, mediating between God and men. However, they attempt to show that he is not Jesus son of Josedech, because it is not appropriate in the present place for him to be called the son of Josedech, who in other places, and where Jesus is truly called the son of Josedech, is always considered under the name of the Father. Therefore, Jesus is seen standing and standing firmly; and Satan stood at his right hand to oppose him. For he was tempted in every way without sin. And in the Gospel, the tempter approaches him, always seeking to oppose him with his right hand and his powers. And that which follows: The Lord rebuke you, Satan, and the Lord rebuke you, who choose Jerusalem, they have said, because the Father and the Son are Lord, and in the 109th psalm we read: The Lord said to my Lord, sit at my right hand. The Lord speaks to another Lord, not because the Lord who speaks cannot rebuke, but because out of the unity of nature, when the other rebukes, he himself who speaks rebukes. For he who sees the Son, sees also the Father (John 14:9); and this is he who chose Jerusalem, the Church which contemplates the peace of the Lord. But the tower taken out of the fire can rightly be understood as one who, while he is in Babylon, is not consumed by the fire of Babylon, nor touched by the flame of this world. Therefore Moses also sees a great vision in the desert, in which the bush was burning, but was not consumed (Exodus 3). This Jesus was clothed in filthy garments; although he had not committed any sin, he was made sin for us, and he himself carries our infirmities, and suffers for us, and we thought of him as being in sorrow, and in wounds, and in anguish. But he was wounded for our transgressions (Isaiah 53:4). And in the Apostle we read: Christ redeemed us from the curse of the law, by becoming a curse for us (Galatians 3:13). Here in the twenty-first psalm it says: Far from my salvation are the words of my offenses (Psalm 22:1). And in the sixty-eighth psalm: O God, you know my foolishness, and my sins are not hidden from you (Psalm 69:6). All the garments that are called dirty will be taken away from him when he has washed away our sins, so that because he was clothed in dirty garments, we may hear after baptism: May your garments always be white (Eccl. IX, 8): and the whole Church of believers hears through Isaiah: Wash, be clean (Isa. I, 16). And she is prophesied about in the Song of Songs: Who is this that ascends, white (Cant. III, 6)? But take the incarnation of Him, which is from the earth, and is signified in the feet. Understand the clean robe over His head, understand the splendor of divine majesty, so that he may seem to be adorned as one and the same according to man, and according to God.
To explain more fully the revelation of our holy Jesus Christ, I will continue my discourse by stating that the above quoted revelation [of Zechariah] was given to us who believe in Christ, the high priest and crucified one. For we, who once practiced fornication and every other kind of filthy action, have, through the grace conferred upon us by our Jesus according to the will of his Father, cast off all these foul garments of sin in which we were dressed. Although the devil stands nearby ready to oppose us and anxious to ensnare all of us for himself, the angel of God (namely, the power of God which was sent to us through Jesus Christ) rebukes him, and he departs from us. And we have been, so to speak, snatched from the fire, when we were purified from our former sins and [delivered] from the fiery torment with which the devil and his assistants try us. From such dangers does Jesus, the Son of God, again snatch us. He has also promised, if we obey his commands, to dress us in garments that he has set aside for us and to reward us with an eternal kingdom.
Every soul that has been clothed with a human body has its own stain. But Jesus was stained through his own will, because he had taken on a human body for our salvation. Listen to the prophet Zechariah. He says, “Jesus was clothed with stained garments.” Zechariah says this to refute those who deny that our Lord had a human body but say that his body was made of heavenly and spiritual substance. They say this body was made of heavenly matter or, they falsely assert, of sidereal matter, or of some other more sublime and spiritual nature. Let them explain how a spiritual body could be stained, or how they interpret the passage we quoted: “Jesus was clothed with stained garments.” If this difficulty drives them to assume that the “stained garment” means the spiritual body, then they should be consistent and say this, that what is said in the prophecies has been fulfilled, that is, “an animal body is sown, a spiritual body rises.” Do we thus rise soiled and stained? It is an impiety even to think this, especially when one knows what Scripture says: “The body is sown in corruption but will rise in incorruption; it is sown in weakness but will rise in strength; our animal body is sown, but a spiritual body will rise.”Thus it was fitting that those offerings that, according to the law, customarily cleanse stain should be made. They were made for our Lord and Savior, who had been “clothed with stained garments” and had taken on an earthly body. Christian brothers often ask a question. The passage from Scripture read today encourages me to treat it again. Little children are baptized “for the remission of sins.” Whose sins are they? When did they sin? Or how can this explanation of the baptismal washing be maintained in the case of small children, except according to the interpretation we spoke of a little earlier? “No man is clean of stain, not even if his life upon the earth had lasted but a single day.” Through the mystery of baptism, the stains of birth are put aside. For this reason, even small children are baptized. For “unless a man be born again of water and spirit, he will not be able to enter into the kingdom of heaven.”
Now who this one would be to whom God promised an eternal priesthood Zechariah has taught, even giving his name most clearly. For thus he spoke: “And the Lord God showed me Jesus the high priest standing before the face of the angel of the Lord, and the devil stood at his right hand to be his adversary. And the Lord said to the devil, ‘May the Lord that chose Jerusalem rule over you, and behold the brand plucked out of the fire!’ And Jesus was clothed with filthy garments, and he stood before the face of the angel. And he answered and said to them that stood around before his face, saying, ‘Take away the filthy garments from him, and put on him a tunic and sandals, and put a clean miter upon his head.’ And they clothed him with garments and put a clean miter upon his head. And the angel of the Lord stood and testified before Jesus, saying, ‘Thus says the Lord almighty: If you will walk in my ways and keep my charges, you shall judge my house. And I will give you some of them that are now present to walk with you.’ Hear, then, O Jesus, the high priest.”
Now in this, by that wondrous sacrifice, Elijah clearly proclaimed to us the sacramental rite of baptism that should afterwards be instituted. For the fire was kindled by water thrice poured upon it, so that it is clearly shown that where the mystic water is, there is the kindling, warm and fiery spirit that burns up the ungodly and illuminates the faithful. Yes, and yet again his disciple Elisha, when Naaman the Syrian, who was diseased with leprosy, had come to him as a suppliant, cleanses the sick man by washing him in the Jordan, clearly indicating what should come, both by the use of water generally and by dipping in the river in particular. For the Jordan alone of rivers, receiving in itself the firstfruits of sanctification and benediction, conveyed in its channel to the whole world, as it were from some fount in the type afforded by itself, the grace of baptism. These then are indications in deed and act of regeneration in baptism. Let us for the rest consider the prophecies of it in words and language. Isaiah cried, saying, “Wash you, make you clean, put away evil from your souls,” and David, “Draw nigh to him and be enlightened, and your faces shall not be ashamed.” And Ezekiel, writing more clearly and plainly than them both, says, “And I will sprinkle clean water upon you, and you shall be cleansed; from all your filthiness, and from all your idols, will I cleanse you. A new heart also will I give you, and a new spirit will I give you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh, and my spirit will I put within you.” Most manifestly also does Zechariah prophesy of Joshua, who was clothed with filthy garments (to wit, the flesh of a servant, even ours), and stripping him of his ill-favored raiment, adorns him with the clean and fair apparel, teaching us by the figurative illustration that truly in the baptism of Jesus all we, putting off our sins like some poor and patched garment, are clothed in the holy and most fair garment of regeneration.
There is much to be said on this subject. In the case of sinners, the devil is standing at the right side, but that is another matter for discussion. Whoever is a sinner has the devil standing at his right hand. Someone is raising the objection: How, then, in Zechariah is the devil said to stand on the right of Jesus [Joshua], the son of Jehozadak? “And Satan stood at his right hand.” How in Zechariah is it written that the devil stands at the right hand of the Savior? You appreciate that this is a problem. At the time that the devil stood at the right hand of the Savior, “Jesus,” holy Writ says, “was clad in filthy garments.” He was wearing our sins; he was wrapped up in the folds of our vices; that is why the devil was standing at his right side.
Now when he speaks of “uncleanness” here, the mere perusal of the passage is enough to show that he meant “sin” to be understood. It is plain from the words, of what he is speaking. The same phrase and sense occur in the prophet Zechariah, in the place where “the filthy garments” are removed from off the high priest, and it is said to him, “I have taken away your sins.” Well now, I rather think that all these passages, and others of like import, which point to the fact that humanity is born in sin and under the curse, are not to be read among the dark recesses of the Manichaeans but in the sunshine of Catholic truth.
[AD 420] Jerome on Zechariah 3:1-5