Adding The Nations

Ἀλλὰ Ζαχαρίᾳ, ἐν παραβολῇ δεικνύντι τὸ μυστήριον τοῦ Χριστοῦ καὶ ἀποκεκρυμμένως κηρύσσοντι, πιστεῦσαι ὀφείλετε. Ἔστι δὲ τὰ λεγόμενα ταῦτα· Χαῖρε καὶ εὐφραίνου, θύγατερ Σιών, ὅτι ἰδοὺ ἐγὼ ἔρχομαι καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ προστεθήσονται ἔθνη πολλὰ πρὸς Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονταί μοι εἰς λαόν· καὶ κατασκηνώσω ἐν μέσῳ σου, καὶ γνώσονται ὅτι Κύριος τῶν δυνάμεων ἀπέσταλκέ με πρός σε. Kαὶ κατακληρονομήσει Kύριος τὸν Ἰούδαν τὴν μερίδα αὐτοῦ ἐπὶ τὴν γῆν τὴν ἁγίαν, καὶ ἐκλέξεται ἔτι τὴν Ἰερουσαλήμ. Εὐλαβείσθω πᾶσα σὰρξ ἀπὸ προσώπου Kυρίου, ὅτι ἐξεγήγερται ἐκ νεφελῶν ἁγίων αὐτοῦ. Καὶ ἔδειξέ μοι Ἰησοῦν, τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου Kυρίου· καὶ διάβολος εἱστήκει ἐκ δεξιῶν αὐτοῦ, τοῦ ἀντικεῖσθαι αὐτῷ. Kαὶ εἶπε Kύριος πρὸς τὸν διάβολον· Ἐπιτιμήσαι Kύριος ἐν σοί, ὁ ἐκλεξάμενος τὴν Ἰερουσαλήμ. οὐχὶ ἰδοὺ τοῦτο δαλὸς ἐξεσπασμένος ἐκ πυρός; Μέλλοντί τε τῷ Τρύφωνι ἀποκρίνεσθαι καὶ ἀντιλέγειν μοι ἔφην· Πρῶτον ἀνάμεινον καὶ ἄκουσον ἃ λέγω. οὐ γὰρ ἣν ὑπολαμβάνεις ἐξήγησιν ποιεῖσθαι μέλλω, ὡς μὴ γεγενημένου ἱερέως τινὸς Ἰησοῦ ὀνόματι ἐν τῇ Βαβυλωνίᾳ γῇ, ὅπου αἰχμάλωτος ὁ λαὸς ὑμῶν. Ὅπερ εἰ καὶ ἐποίουν, ἀπέδειξα ὅτι ἦν μὲν Ἰησοῦς ἱερεὺς ἐν τῷ γένει ὑμῶν· τοῦτον δὲ αὐτὸν οὐκ ἐν τῇ ἀποκαλύψει αὐτοῦ ἑωράκει ὁ προφήτης, ὥσπερ οὐδὲ τὸν διάβολον καὶ τὸν τοῦ Kυρίου ἄγγελον οὐκ αὐτοψίᾳ, ἐν καταστάσει ὤν, ἑωράκει, ἀλλ' ἐν ἐκστάσει, ἀποκαλύψεως αὐτῷ γεγενημένης. Νῦν δὲ λέγω ὅτι, ὅνπερ τρόπον διὰ τοῦ Ἰησοῦ ὀνόματος τῷ Ναυῆ υἱῷ καὶ δυνάμεις καὶ πράξεις τινὰς προκηρυσούσας τὰ ὑπὸ τοῦ ἡμετέρου Kυρίου μέλλοντα γίνεσθαι πεποιηκέναι ἔφη, οὕτω καὶ τὴν ἐπὶ τοῦ ἐν Βαβυλῶνι Ἰησοῦ ἱερέως γενομένου ἐν τῷ λαῷ ὑμῶν ἀποκάλυψιν ἔρχομαι νῦν ἀποδεῖξαι προκήρυξιν εἶναι τῶν ὑπὸ τοῦ ἡμετέρου ἱερέως καὶ θεοῦ καὶ Χριστοῦ, υἱοῦ τοῦ πατρὸς τῶν ὅλων, γίνεσθαι μελλόντων. Ἤδη μέντοι ἐθαύμαζον, ἔφην, διὰ τί καὶ πρὸ μικροῦ ἡσυχίαν ἠγάγετε ἐμοῦ λέγοντος, ἢ πῶς οὐκ ἐπελάβεσθέ μου εἰπόντος ὅτι ὁ τοῦ Ναυῆ υἱὸς τῶν ἐξελθόντων ἀπ' Αἰγύπτου ὁμηλίκων μόνος εἰσῆλθεν εἰς τὴν ἁγίαν γῆν καὶ οἱ γεγραμμένοι ἀφήλικες τῆς γενεᾶς ἐκείνης. Ὥσπερ γὰρ αἱ μυῖαι ἐπὶ τὰ ἕλκη προστρέχετε καὶ ἐφίπτασθε. Kἂν γὰρ μύρια τις εἴπῃ καλῶς, ἓν δὲ μικρὸν ὁτιοῦν εἴη μὴ εὐάρεστον ὑμῖν ἢ μὴ νοούμενον ἢ μὴ πρὸς τὸ ἀκριβές, τῶν μὲν πολλῶν καλῶν οὐ πεφροντίκατε, τοῦ δὲ μικροῦ ῥηματίου ἐπιλαμβάνεσθε καὶ κατασκευάζειν αὐτὸ ὡς ἀσέβημα καὶ ἀδίκημα σπουδάζετε, ἵνα τῇ αὐτῇ ὁμοίᾳ κρίσει ὑπὸ τοῦ θεοῦ κρινόμενοι πολὺ μᾶλλον ὑπὲρ τῶν μεγάλων τολμημάτων, εἴτε κακῶν πράξεων εἴτε φαύλων ἐξηγήσεων, ἃς παραποιοῦντες ἐξηγεῖσθε, λόγον δώσετε. Ὃ γὰρ κρίμα κρίνετε, δίκαιόν ἐστιν ὑμᾶς κριθῆναι. Ἀλλ' ἵνα τὸν λόγον τὸν περὶ τῆς ἀποκαλύψεως Ἰησοῦ Χριστοῦ τοῦ ἁγίου ἀποδιδῶ ὑμῖν, ἀναλαμβάνω τὸν λόγον καί φημι κἀκείνην τὴν ἀποκάλυψιν εἰς ἡμᾶς τοὺς ἐπὶ τὸν Χριστὸν ἀρχιερέα τοῦτον τὸν σταυρωθέντα πιστεύοντας γεγενῆσθαι· οἵτινες, ἐν πορνείαις καὶ ἁπλῶς πάσῃ ῥυπαρᾷ πράξει ὑπάρχοντες, διὰ τῆς παρὰ τοῦ ἡμετέρου Ἰησοῦ κατὰ τὸ θέλημα τοῦ πατρὸς αὐτοῦ χάριτος τὰ ῥυπαρὰ πάντα, ἃ ἠμφιέσμεθα, κακὰ ἀπεδυσάμεθα, οἷς ὁ διάβολος ἐφέστηκεν ἀεὶ ἀντικείμενος καὶ πρὸς ἑαυτὸν ἕλκειν πάντας βουλόμενος, καὶ ὁ ἄγγελος τοῦ θεοῦ, τοῦτ' ἔστιν ἡ δύναμις τοῦ θεοῦ ἡ πεμφθεῖσα ἡμῖν διὰ Ἰησοῦ Χριστοῦ, ἐπιτιμᾷ αὐτῷ καὶ ἀφίσταται ἀφ' ἡμῶν. Καὶ ὥσπερ ἀπὸ πυρὸς ἐξεσπασμένοι ἐσμέν, ἀπὸ μὲν τῶν ἁμαρτιῶν τῶν προτέρων καθαρισθέντες, ἀπὸ δὲ τῆς θλίψεως καὶ τῆς πυρώσεως, ἣν πυροῦσιν ἡμᾶς ὅ τε διάβολος καὶ οἱ αὐτοῦ ὑπηρέται πάντες, ἐξ ὧν καὶ πάλιν ἀποσπᾷ ἡμᾶς Ἰησοῦς ὁ υἱὸς τοῦ θεοῦ· ἐνδῦσαι ἡμᾶς τὰ ἡτοιμασμένα ἐνδύματα, ἐὰν πράξωμεν αὐτοῦ τὰς ἐντολάς, ὑπέσχετο, καὶ αἰώνιον βασιλείαν προνοῆσαι ἐπήγγελται. Ὃν γὰρ τρόπον Ἰησοῦς ἐκεῖνος, ὁ λεγόμενος ὑπὸ τοῦ προφήτου ἱερεύς, ῥυπαρὰ ἱμάτια ἐφάνη φορῶν διὰ τὸ γυναῖκα πόρνην λελέχθαι εἰληφέναι αὐτόν, καὶ δαλὸς ἐξεσπασμένος ἐκ πυρὸς ἐκλήθη διὰ τὸ ἄφεσιν ἁμαρτιῶν εἰληφέναι, ἐπιτιμηθέντος καὶ τοῦ ἀντικειμένου αὐτῷ διαβόλου, οὕτως ἡμεῖς, οἱ διὰ τοῦ Ἰησοῦ ὀνόματος ὡς εἷς ἄνθρωπος πιστεύσαντες εἰς τὸν ποιητὴν τῶν ὅλων θεόν, διὰ τοῦ ὀνόματος τοῦ πρωτοτόκου αὐτοῦ υἱοῦ τὰ ῥυπαρὰ ἱμάτια τοῦτ' ἔστι τὰς ἁμαρτίας, ἀπημφιεσμένοι, πυρωθέντες διὰ τοῦ λόγου τῆς κλήσεως αὐτοῦ, ἀρχιερατικὸν τὸ ἀληθινὸν γένος ἐσμὲν τοῦ θεοῦ, ὡς καὶ αὐτὸς ὁ θεὸς μαρτυρεῖ, εἰπὼν ὅτι ἐν παντὶ τόπῳ ἐν τοῖς ἔθνεσι θυσίας εὐαρέστους αὐτῷ καὶ καθαρὰς προσφέροντες. Οὐ δέχεται δὲ παρ' οὐδενὸς θυσίας ὁ θεός, εἰ μὴ διὰ τῶν ἱερέων αὐτοῦ. Ἅγιος Ἰουστίνος Μάρτυς, Πρὸς Τρύφωνα Ἰουδαῖον Διάλογος Source: Migne PG 6.741a-745a

But Zechariah who shows in parable the mystery of Christ, and announces it obscurely, you should believe. This is what he says: ''Rejoice, and be glad, O daughter of Zion, for, behold, I come, and I shall dwell in the midst of you, says the Lord. And many nations shall be added to the Lord in that day, and they shall be my people, and I will dwell in the midst of you, and they shall know that the Lord of hosts has sent me to you. And the Lord shall inherit Judah his portion in the holy land, and He shall choose Jerusalem again. Let all flesh fear before the Lord, for He is raised up out of His holy clouds. And He showed me Jesus (Joshua) the high priest standing before the angel of the Lord, and the devil stood at his right hand to resist him. And the Lord said to the devil, 'The Lord who has chosen Jerusalem rebuke you.' Behold, is this not a brand plucked out of the fire?' 1 As Trypho was about to reply and contradict me, I said: 'First wait and hear what I say, for I am not to give the explanation which you presume, that there had been no priest named Joshua (Jesus) in the land of Babylon, where your people were captive. But even if I did, I have shown that if there was a priest named Joshua (Jesus) among your people, yet the prophet did not see him in his revelation, just as he did not see the devil or the angel of the Lord, with his own eye, while awake, but in an ecstasy, at the time of the revelation. But now I say that as Scripture says that the Son of Nave (Nun) by the name Jesus (Joshua) wrought powerful works and exploits which foretold what would be performed by our Lord, so I proceed now to show that the revelation made among your people in Babylon in the days of Jesus (Joshua) the priest, was a foretelling of the things to be accomplished by our Priest, who is God, and Christ, the Son of God the Father of all. Indeed, I was surprised, I say, why a little time ago you kept silence while I was speaking and did not interrupt me when I said that the son of Nave (Nun) was the only one of his contemporaries who came out of Egypt, who entered the Holy Land, along with the men described as being younger than that generation. For you swarm about and fix on sores like flies. For though one should speak ten thousand words well, if there be one little word that is not pleasing to you, either because it is not intelligible or precise, you care not for the many good words, but seize on the little word, and are most zealous in setting it up as something impious and criminal, so that when you are judged with the same judgment by God, you have much more to answer for because of your great audacities, whether evil deeds, or flawed interpretations which you draw forth by error. For with what judgment you judge, it is righteous that you be judged. But to give you the account of the revelation of the holy Jesus Christ, I take up again the discourse and say that that revelation was made for us who believe in Christ the High Priest, the crucified One, we who though we lived in fornication and all kinds of foul deeds, have by the grace of our Jesus, according to the will of His Father, stripped ourselves of all those filthy wickednesses with which we were imbued. And though the devil is always near to resist us, and wishes  to draw everyone to himself, yet the Angel of God, that is, the Power of God sent to us through Jesus Christ, rebukes him, and he departs from us. And we are as if drawn out from the fire when purified from our former sins, and saved from the affliction and from the fire by which the devil and all his helpers scorch us, from which Jesus the Son of God is again to deliver us, and clothe us with prepared garments, if we perform His commandments, for which He has promised to provide an eternal kingdom. For just as that Jesus (Joshua), who was called by the prophet a priest, evidently wore filthy garments because he is said to have taken a harlot for a wife, and is called a brand plucked from the fire because he had received forgiveness of sins when the devil that opposed him was rebuked, so we, who through the name of Jesus have believed as one man in God the Maker of all, have been stripped, through the name of His first begotten Son, of the filthy garments, that is, of our sins, and being inflamed by the word of His calling, we are the true high priestly race of God, as even God Himself gives witness, saying that in every place among the Gentiles sacrifices are offered to Him well pleasing and pure. And God does not receive sacrifices from anyone, except through His priests. Saint Justin Martyr, Dialogue With Trypho, 115-116 1 Zech 2.10-13, 3.1-2