1 And he shewed me Yahoshua the high priest standing before the angel of Yahweh, and Satan standing at his right hand to resist him.
The apocalyptic or Roman-Satan is the great enemy of Jerusalem, and of all related to her. Zechariah saw it in vision, when he saw the Satan standing at the right hand of Joshua to resist him. In all the times of the Gentiles, during which Jerusalem and the saints are trodden under their feet, the Holy City is subjected to the Satan.
When these are fulfilled, then Yahweh who hath chosen Jerusalem, will rebuke the Satan, in "rebuking strong nations afar off," and making them powerless (Mic. 4:3); and
"pluck Jerusalem as a brand out of the fire" - Zech 2: 5.
Her warfare will then be accomplished; and her deliverer will be a wall of fire round about her, and the glory in the midst of her.
'...the Adversary should not finally prevail is indicated by the words of Yahweh to the Adversary...
2 And the Yahweh said unto Satan, Yahweh rebuke thee, O Satan; even the Yahweh that hath chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?
This is, that although the Adversary that possessed Jerusalem might resist the High Priest of the Order of Melchizedec, and wound him in the heel, He shall, nevertheless, wrest Jerusalem from his grasp, and restrain, or bind him, as is apocalyptically represented in ch. 20:1-3.
3 Now Yahoshua was clothed with filthy garments, and stood before the angel.
The filthy garment was the Human Nature, which the Word of the Deity was clothed with in His flesh-manifestation.
"Jesus Anointed" is expressive of this idea.
He sees Yahoshua, the High Priest of the Restoration, angelized, and clothed in filthy garments. That is, he represents the Christ, in the capacity of Yahweh's Messenger, "the Angel of the Covenant," clothed with "the flesh of sin," in which, Paul tells us "dwells no good thing."
While Yahoshua was in these filthy garments, Zechariah sees the Adversary at his right-hand; that is, in power, standing to resist him. This represents the resistance of power that would be brought to bear against the Christ in the days of his flesh.
4 And he answered and spake unto those that stood before him, saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment.
While Zechariah was beholding, he saw the garments of Joshua, the High Priest, changed; and was instructed that the action represented the putting away of iniquity which the priest is supposed to bear. In this we see, by the light of the New Testament, the change of nature, or body, in relation to the Christ, "whom," says Paul, "we know henceforth no more after the flesh." He was crucified in "flesh of sin;" and then sin was "condemned in the flesh." But when he rose again he became spirit-body, called by Paul spirit of holiness (Rom. 1:4).
The garment of humanity became changed raiment by the transforming power of Spirit in the moment of its ascent to consubstantiality with the Father. In this instantaneous quickening on the third day, the name of King of kings and Lord of lords, the name of the Invisible Father, was written, or engraved, into the blood-stained substance, or veil, that was rent upon the cross.
In this process of inscription, the humanity was transmuted into the Divine Nature