ies are a motive
with him. Creatural love is limited, and too often says, 'I have
forgiven so often, that I am wearied, and can do it no more.' He _has_,
therefore he _will_. We often come to the end of our long-suffering a
good many times short of the four hundred and ninety a day which Christ
prescribes. But God never does. True, Joshua and his people have sinned,
and that since their restoration, and Satan had a good argument in
pointing to these transgressions; but God does not say, 'I will put back
the half-burned brand in the fire again, since the evil is not burned
out of it,' but forgives again, because He has forgiven before.

The sentence is followed by the exchange of the filthy garments
symbolical of sin, for the full array of the high priest. Ministering
angels are dimly seen in the background, and are summoned to unclothe
and clothe Joshua. The Prophet ventures to ask that the sacerdotal
attire should be completed by the turban or mitre, probably that
headdress which bore the significant writing 'Holiness to the Lord,'
expressive of the destination of Israel and of its ceremonial cleanness.
The meaning of this change of clothing is given in verse 4: 'I have
caused thine iniquity to pass from thee.' Thus the complete restoration
of the pardoned and cleansed nation to its place as a nation of priests
to Jehovah is symbolised. To us the gospel of forgiveness fills up the
outline in the vision; and we know how, when sin testifies against us,
we have an Advocate with the Father, and how the infinite love flows out
to us notwithstanding all sin, and how the stained garment of our souls
can be stripped off, and the 'fine linen clean and white,' the priestly
dress on the day of atonement, be put on us, and we be made priests unto
God.

II. The remainder of the vision is the address of the Angel of the Lord
to Joshua, developing the blessings now made sure to him and his people
by this renewed consecration and cleansing. First (verse 7) is the
promise of continuance in office and access to God's presence, which,
however, are contingent on obedience. The forgiven man must keep God's
charge, if he is to retain his standing. On that condition, he has 'a
place of access among those that stand by'; that is, the privilege of
approach to God, like the attendant angels. This promise may be taken as
surpassing the prerogatives hitherto accorded to the high priest, who
had only the right of entrance into the holiest place o