Verse 2

candlestick--symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," Mat 5:14, Mat 5:16; Phi 2:15) to the world. all . . . gold--all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be (Psa 45:13). bowl upon the top--In the candlestick of the tabernacle the plural is used, bowls (Exo. 25:1-31:18). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace (Joh 1:16). his seven lamps--united in one stem; so in Exo 25:32. But in Rev 1:12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Rom 11:16-24). The "seven lamps," in Rev 4:5, are the "seven Spirits of God." seven pipes--feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [MAURER and CALVIN]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in Zac 4:6 is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.

Verse 3

two olive trees--supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church. by it--literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zac 4:12, Zac 4:14.

Verse 4

The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [CALVIN].

Verse 5

Knowest thou not, &c.--Not a reproof of his ignorance, but a stimulus to reflection on the mystery. No, my lord--ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.

Verse 6

Not by might . . . but by my Spirit--As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Hos 1:7; Co2 12:10; Heb 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army"); "power," that of one man [PEMBELLUS] God can save, "whether with many, or with them that have no power" (Ch2 14:11; compare Sa1 14:6). So in the conversion of sinners (Co1 3:6; Co2 10:4). "Zerubbabel" is addressed as the chief civil authority in directing the work.

Verse 7

All mountain-like obstacles (Isa 40:4; Isa 49:11) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jer 51:25; Dan 2:34, Dan 2:44; Mat 21:44). bring forth the headstone--Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Ezr 3:10). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Rom 11:26; Heb 11:40; Heb 12:22-23; Rev 7:4-9). Grace, grace--The repetition expresses, Grace from first to last (Isa 26:3, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (Ezr 3:11, Ezr 3:13). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (Mat 21:9), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (Joh 2:20-21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (Rev 19:1, Rev 19:6). Psa 118:22 regards Him as "the headstone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, Luk 2:14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (Heb 12:2). "Grace" is ascribed "unto it," that is the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (Co2 13:14).

Verse 9

Zerubbabel . . . shall . . . finish it-- (Ezr 6:15) in the sixth year of Darius' reign. Lord . . . sent me unto you-- (Zac 2:9). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.

Verse 10

who . . . despised . . . small things--He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" (Hos 1:11) with "the day of small things" here. they shall rejoice . . . with those seven; they are the eyes of the Lord--rather, "they, even those seven eyes of the Lord (compare Zac 3:9), which . . . shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [MOORE]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" (Zac 3:9): which are explained, "They are the eyes of the Lord which," &c. [PEMBELLUS]. So differently do men and Jehovah regard the "small" beginnings of God's work (Ezr 3:12; Hag 2:3). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so. run to and fro, &c.--Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work (Pro 15:3; Co1 16:9).

Verse 11

Zechariah three times (Zac 4:4, Zac 4:11-12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (Zac 4:2), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says AUBERLEN, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" (Zac 4:14) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (Zac 14:9; Dan 2:44; Rev 11:15). Compare the description of the offices of the "priests" and the "prince" (Isa 49:23; Eze. 44:1-46:24). As in Rev 11:3-4, the "two witnesses" are identified with the two olive trees and the two candlesticks. WORDSWORTH explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Mat 17:3, Mat 17:11, with Mal 4:4-5; Joh 1:21) with Moses. Rev 11:6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Exo 7:19; Kg1 17:1; Luk 4:25; Jam 5:16-17). The period is the same, "three years and six months"; the scene also is in Israel (Rev 11:8), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad (Dan 9:20-27), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (Dan 9:27), and set himself up in the temple to be worshipped as God (Th2 2:4). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (Luk 18:8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Zac 6:11-13 accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (Joh 3:34). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" (Zac 4:14) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.

Verse 12

through--literally, "by the hand of," that is, by the agency of. branches--literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives. golden oil--literally, "gold," that is, gold-like liquor. out of themselves--Ordinances and ministers are channels of grace, not the grace itself. The supply comes not from a dead reservoir of oil, but through living olive trees (Psa 52:8; Rom 12:1) fed by God.

Verse 13

Knowest thou not--God would awaken His people to zeal in learning His truth.

Verse 14

anointed ones--literally, "sons of oil" (Isa 5:1, Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare Jo1 2:20, Jo1 2:27). Next: Zechariah Chapter 5

Verse 1

And the angel that talked with me,.... See Zac 1:9, came again, and waked me, as a man that is wakened out of his sleep; into which he fell, after he had had the former vision; see Dan 8:18.

Verse 2

And said unto me, What seest thou?.... That is, after he was awake, and had looked about him: And I said, I have looked, and behold a candlestick all of gold; such an one as was in the tabernacle of Moses, only with this difference; that had no bowl on the top, nor seven pipes to it, nor two olive trees on each side of it, with two pipes to them, Exo 25:31 such a candlestick was never in being, only in vision; and is an emblem of the church of Christ, into which the light of the Gospel is put by Christ, and held forth by it, and especially by its ministers; see Rev 1:12 for the light put into this candlestick, the church, is not the light of nature or reason, which is "the candle of the Lord searching into the inward parts" of man; by which he may discern somewhat the being and perfections of God in his works, and of moral good and evil; but it is too dim to direct and guide him in the affair of salvation: nor the law of Moses, said to be a light, and a lamp; by which men might come to the knowledge of sin, but not of a Saviour from it: but the light of the glorious Gospel of Christ, which was like a candle lighted up in the evening of the Jewish dispensation, and placed in the Christian church; and gave light, not only to the saints in Judea, but in all parts of the world, whither it has been carried; for this candlestick is portable, and has been removed from place to place; and wherever it is set, it gives light, and removes the darkness of error, infidelity, and immorality; and is useful to direct the saints in their walk and conversation, and render them more capable of working with delight and pleasure; and will blaze out more brightly in the end of the world, when it is about to be no more; and by the light of it lost sinners, like the lost piece of silver, are looked up, strayed ones are brought back, and backsliders restored; hypocrites and formalists, heretics and false teachers, and their doctrines, are discovered and detected; and saints are enlightened, comforted, and directed: and this candlestick being "all of gold" may denote the value of it; the true church of Christ, and the real members of it, are highly esteemed by Christ; the precious sons of Zion are comparable to fine gold, jewels, and precious stones; they are the excellent in the earth, in whom is his delight: and likewise its brightness and purity, splendour and glory; its members being possessed of the gifts and graces of the Spirit, of the pure and glorious doctrines of the Gospel, and exercising holy discipline, and living holy lives and conversations: and also the duration of it, which will be to the end of the world, the gates of hell not being able to prevail against it; and which is continued, not by might or power of man, but by the Spirit of the Lord, and his grace, which is sufficient for it, and with which it is supplied; not by any natural or artificial means, but by a wonderful and uncommon manner; signified by oil not pressed from the olive by the help of man, but flowing from two olive trees, on both sides the candlestick, of itself, freely, and constantly. This candlestick may primarily respect, and may be an emblem of, the then present state of the Jewish church, when this vision was seen; and point at how it was raised up, restored, and preserved; but has a further view to the church of God, under the Gospel dispensation, unto the end of the world: with a bowl upon the top of it; an oil vessel, or cruet, round, and large enough to hold the oil, which supplied it, and each of its lamps, whereby its light was maintained and continued; and this may intend, either the fulness of grace in Christ, which is as "a fountain", as the word (l) here used signifies, Jos 15:19 to supply his church and people; and from whence they have the oil of grace in measure, which is in him without measure, whereby their lamps are filled, and their lights are kept burning; and who is fitly placed as the Head of the church for this purpose, as this bowl was upon the top of the candlestick: or rather, since this "bowl" is but a measure, though it may be a large one it may signify that large portion of gifts and grace which is communicated to the church in all ages, and abides in it, and is severally divided to the ministers and members of it, for its profit and edification; to one one gift, to another another; to some greater, and others less; and all for mutual good; and which are given forth from Christ and his Spirit; who, as Capellus thinks, may be meant by the two olive trees, who of themselves, without pressing, having all fulness of grace in them without measure, freely and liberally impart it; and keep filling the bowl, so that there is constantly a supply of the Spirit, and grace for the church and people of Christ in all ages; according to Isa 59:21 "my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed saith the Lord, from henceforth, and for ever". Cocceius thinks the merit of Christ is meant by this bowl or cup, by which he obtained the promise of the Spirit: and his seven lamps thereon; on the candlestick; such a number of lamps were on the candlestick in the tabernacle, Exo 25:37 and may design the many members of the church bearing the lamps of profession; or rather the ministers of the Gospel, who are the lights of the world, and bright and burning ones, that hold forth the word of life both in doctrine and conversation; unless the gifts and graces of the Spirit, qualifying them for such work, should be meant; see Rev 4:5 but rather ministers themselves are designed, who are called lights and lamps, Mat 5:14 and the number seven, being a number of perfection, may denote a fulness and sufficiency of Gospel ministers, which Christ furnishes his church with, and will do unto the end of the world; he having a perfection of gifts in his hands for them, to fit them for his service; just as these are called the "seven pillars" of Wisdom's house, Pro 9:1. Cocceius thinks by these seven lamps are intended the seven churches, or the seven states of the church under several periods in the Gospel dispensation; the same with the seven churches of Asia, and the seven golden candlesticks, in the midst of which Christ was seen by John, Rev 1:4, and seven pipes to the seven lamps which were upon the top thereof; these pipes, infusers or funnels, were at the bottom of the bowl, in which were so many holes, that let out the oil into them, by which it was carried to the lamps; a pipe to every lamp. In the Hebrew text it is, "seven and seven pipes" (m); that is, fourteen, two to every lamp; which Fortunatus Scacchus (n) thinks, they being joined to one another, the one put in the neck of the other, were for the better cleansing and purifying of the oil from any dregs that might be in it. Jarchi is of opinion there were seven to every lamp, in all forty nine, but without any foundation: by these are meant, not the seven sacraments, as say the Papists; but either the various gifts of the Spirit, fitting ministers for their service; or the various means they make use of to learn the mind of Christ in the Scriptures, to know the Gospel, and more of it, that they may hold it forth to others; such as reading, meditation, and prayer. (l) "fons", Pembellus; "scaturigo", Sanctius. (m) "septem et septem", Pagninus, Montanus, Calvin, Piscator. (n) Sacrer. Elaeochrism. Myrothec. l. 1. c. 10. p. 53.

Verse 3

And the two olive trees by it,.... Which are explained in; see Gill on Zac 4:14, one upon the right side of the bowl, and the other upon the left side thereof; in Zac 4:11 they are said to be on the right and left sides of the bowl or candlestick, which is the same; for the situation of them was alike, with respect to the one and the other: according to Fortunatus Scacchus, these two olive trees did not arise out of the earth, and the top of the candlestick; but out of the base of the candlestick, one on the right hand of the bowl, which hung in the middle of the candlestick; and the other on the left (o), of which he has given the figure. (o) Ibid. (Sacer. Elaeochrism, Myrothec. l. 1.) c. 12. p. 62.

Verse 4

So I answered, and spake to the angel that talked with me,.... The same that awoke him out of sleep, and asked him what he saw: saying, What are these, my lord? that is, what do they signify? what do they represent? or what are they emblems of? for he knew what they were; that they were a candlestick, and two olive trees; but he was desirous of knowing what the meaning of them were.

Verse 5

Then the angel that talked with me answered and said unto me,.... Either to upbraid him with his ignorance and stupidity; or rather to quicken his attention, and that of others, to the interpretation of it he was about to give him: Knowest thou not what these be? art thou ignorant of the design of them? or knowest thou not what is meant by them? and I said, No, my lord; he made an ingenuous confession of his ignorance, joined with great respect unto, and veneration of, the angel that conversed with him.

Verse 6

Then he answered, and spake unto me, saying,.... In great condescension, in order to instruct him into the true meaning of the vision: This is the word of the Lord unto Zerubbabel; this signifies what was said by the Lord to Zerubbabel, by some one of the prophets sent unto him: saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts: that is, that as the candlestick was supplied with oil, from the two olive trees by the side of it, without the help of any man, to pour in the oil, and trim the lamps; so the temple should be built by Zerubbabel, not through the multitude and strength of men, but through the Spirit of God, animating, exciting, encouraging, and strengthening them to go through the work. The temple was a type of the church, and Zerubbabel a type of Christ; he was so in the high esteem he was had in by the Lord; he was chosen by him; made as a signet, and was precious to him, Hag 2:23 in his titles and characters, a servant of the Lord, and governor of Judah, Hag 1:1 and in his work, in bringing the Jews out of captivity, and in rebuilding the temple: so Christ is the chosen of God, and exceeding dear and precious to him; is his righteous servant, and Governor of the church, or King of saints; and who has redeemed and delivered his people from the captivity of sin, and Satan, and the law; and is the builder of his church; who has laid the foundation of it, and will bring in the headstone; and which church is built up in all generations through the conversion of sinners; and that is done, not by external force, by carnal weapons, or moral persuasion; but by the sword of the Spirit, the word of God; and not by the power of man's free will, but by the efficacious grace of the divine Spirit: it is indeed done by power and might, but not of the creature: man, whatever power he has to do things natural, civil, outwardly religions, and materially moral, or however in appearance, has no power to do anything spiritually good; not to think a good thought, nor do a good action, in a spiritual manner; much less to work such a work as the work of regeneration, conversion, and sanctification; since he is dead in sin, and can not quicken himself; his understanding is darkened, yea, darkness itself, and he can not command light into it; his will is stubborn and obstinate, and he can not bend it, and subdue it; his heart is hard as a nether millstone, and he cannot soften it, and repent of his sins, in a truly spiritual, gracious, anti-evangelic manner; his affections are inordinate; and he is a lover of sinful pleasures, and not of God, nor of anything divine, to which his carnal mind is enmity; he cannot believe in Christ of himself; faith is not of himself, it is the gift of God, and so is repentance, and every other grace. The work of grace on the soul is expressed by a regeneration, a resurrection from the dead, a creation, and the new man, or a transformation of a man into another man; all which require almighty power to effect: regeneration is not of the will of man, nor of the will of the flesh, but of God, of Jehovah the Spirit: sanctification is called the sanctification of the Spirit, and every grace of it is a fruit of his; it is he who is the Spirit of life from Christ, that quickens men when dead in trespasses and sins, and enlightens their dark minds with spiritual light, in divine things; it is he that produces evangelical repentance in them, and faith in Christ is of his operation; it is he that begins the work of grace on the heart, and carries it on, and causes to abound in the exercise of every grace, and performs the work of faith with power. The Targum, instead of "by my Spirit", renders it "by my Word".

Verse 7

Who art thou, O great mountain?.... This is said in reference to those who opposed the building of the temple, as Sanballat, and others; or the Persian monarchy, and Babylon the capital of it; a mountain being a symbol of a kingdom, or capital city; so Babylon is called, Jer 51:25 hence the Targum paraphrases the words thus, "how art thou accounted a foolish kingdom before Zerubbabel!'' and may denote the opposition made to Christ, and to the building of his church, both by Rome Pagan and Rome Papal; Rome is signified by a burning mountain cast into the sea, Rev 8:8 and may include all the enemies of the church and people of God, as sin, Satan, and the world; who, though they may look like high and great mountains, and make much opposition, and throw many difficulties in their way, yet in the issue will he of no avail; See Gill on Isa 49:11. Some Jewish writers (p), by "the great mountain", understand the Messiah, but very wrongly; for he is designed by Zerubbabel in the next clause; but not by the "headstone", as the Targum interprets it: before Zerubbabel thou shall become a plain; as all opposition and difficulties were surmounted by Zerubbabel in building the temple; so all vanish and disappear before Christ, the antitype of Zerubbabel, in the building up of his church, through the conversion of sinners, and in the protection and preservation of it: and he shall bring forth the headstone thereof; that is, he, Zerubbabel, shall finish the building of the temple, as in Zac 4:9 the headstone being the last and uppermost stone in the building, which is last laid, and completes the whole; and in the spiritual sense designs, not Christ the headstone of the corner, for it is he that is Zerubbabel's antitype, who brings it in; but the last man that will be converted, when the number of God's elect will be completed in regeneration: they are all in Christ's hands, and under his care; before conversion they are secretly his, his hidden ones; in conversion he brings them forth, and makes them to appear what they are; and, when the last of this number is born again, the church of the firstborn, whose names are written in heaven, will be wholly built, and nothing wanting in it; and the work of grace will have the last hand put to it, and be perfect in all. Christ is indeed sometimes called the headstone of the corner, and the chief cornerstone, Psa 118:22 and he is the principal one in the spiritual building the church; he is the foundation stone, on which the whole is laid; and he is the cornerstone, that joins, knits, and keeps all together; he is both the stability, safety, and ornament of the building; Christ is the first, but not the last stone laid, which this must be: rather the perfection of grace is designed, or the bringing of the work of God to perfection; which may be signified hereby, in allusion to an edifice, which, when the last or top stone is laid, is then completed; and, if taken in this sense, must be understood, not of justifying grace, which is complete at once; Christ's righteousness being a perfect justifying righteousness, and every believer complete in it; but of sanctifying grace, which, though, as to the principle of it, is all wrought together, yet is not at once perfected; it is gradually brought to perfection; there is a perfection of parts, but not of degrees; no man is perfectly holy in himself, only as he is in Christ; but holiness in the saint will be perfected, for without it no man can see the Lord; and this is done at death in every individual believer; and then follows a state of sinless perfection; and the last measure of grace given, which perfects the work, may be called the headstone, the crowning, finishing part: and this wilt be brought in by Christ, the author and finisher of faith; who is a rock, and his work is perfect; he is able to do it; and who so fit, as he who is full of grace? and who so proper, as the master builder, and Head of the church? this grace, which perfects all, is in Christ; he brings it out from himself, in whom it has pleased the Father all fulness should dwell: but it is best of all to interpret the headstone of the last of the elect of God, and redeemed of the Lamb, that will be called by grace; who has this name, not from any superior excellency in him to any of the other lively stones, laid in the spiritual building; but because he is the last that is put there; and which shows, that not one of those God has chosen, and Christ has redeemed, shall be lost; it is the will of God, and it is the care of Christ, that none should perish, but all should come to repentance, to the glory of his rich grace; or otherwise the building would not be complete, nor the church the fulness of him that filleth all in all. The Targum indeed paraphrases the words of Christ, "and he shall reveal his Christ, whose name is said from eternity, and he shall rule over all kingdoms:'' and mention being made of a capital and principal stone, in this vision of the candlestick, may put one in mind of the stone the Jews (q) speak of, which was before the candlestick in the temple, which had three steps, and on which the priest stood, and trimmed the lamps: and this will be attended with shoutings, crying, Grace, grace unto it; as the people of the Jews shouted, when the first stone was laid in the foundation of the temple, Ezr 3:11 so it is here intimated that their acclamations would be very great when the last stone would be brought in, and the building finished; which they would ascribe to the grace, favour, and good will of God to them: so likewise, as the work of conversion is wholly owing to the grace of God, an abundance of which is displayed in it; when it is finished in the hearts of all the Lord's people, and the last man designed to be called by it is converted, and so the spiritual building of the church finished; this will be attended with the shouts of angels, who rejoice at the conversion of every sinner, and much more when all the elect are gathered in; and the acclamations of all the saints, for the marriage of the Lamb, will now be come, and the church be ready, as a bride prepared for her husband; see Rev 19:6. The repetition of the phrase, "grace, grace", denotes that the work of conversion in all the saints, from the first to the last, is only owing to the grace of God, and not to any merit, motive, and condition in man; that they are saved and called, not according to their works, but according to the purpose and grace of God, his abundant mercy, free favour, and great love; and that this grace is exceeding abundant, which is displayed in the conversion of a single individual; and how large and copious must it be, which is given forth to them all. It is also expressive of the vehemency of those that use the phrase; and shows that they have a deep sense of it on their hearts; and are warmed, and glow with it; and cannot sufficiently express their admiration of it; and strive to magnify it to the uttermost of their power, being sensible of their obligations to God for it, and what gratitude is due to him on account of it: and this will be the cry of every saint in glory, throughout the endless ages of eternity; nor will the least sound be heard that is jarring, or contrary to it; all will be of one mind, and in one tone, and strive to outdo each other in exalting the free grace of God in the highest strains, with the greatest fervency of soul, and with the loudest acclamations, and those continually repeated. (p) Tanchuma in Yalkut Simeoni in loc. (q) T. Bab. Menachot, fol. 92. 1. & Tamid, fol. 30. 2. Maimon. Beth Habechira, c. 3. sect. 11.

Verse 8

Moreover, the word of the Lord came unto me, saying. As follows; which is a confirmation of the angel's interpretation of the vision. Moreover, the word of the Lord came unto me, saying. As follows; which is a confirmation of the angel's interpretation of the vision. Zechariah 4:9 zac 4:9 zac 4:9 zac 4:9The hands of Zerubbabel have laid the foundation of this house,.... The temple at Jerusalem, which was laid, or however renewed, after it had been long neglected, even the four and twentieth day of the ninth month, two months before this vision and prophecy, Hag 2:18 compared with Zac 1:7, his hands shall also finish it: signified by bringing in the head or top stone, Zac 4:7 and so Christ our great Zerubbabel has laid the foundation of his church, which is no other than himself; and is a foundation firm and strong, sure and certain, immovable and everlasting; and his hands will finish the building of it, by bringing and laying every elect soul upon this foundation; which may be concluded from his hands being those which have laid the foundations of the heavens and the earth; uphold all things in being, and hold the reins of government; and who, as Mediator, has all the persons of his people in his hands, and all grace and glory for them: his hands also have laid the foundation of grace in the hearts of his people, and he will finish it; he, who is the author, will be the finisher of faith: and thou shall know that the Lord of hosts hath sent me unto you; this clause is not an address to Zerubbabel, as Aben Ezra and others think; but to the people of the Jews, as appears from the plural word used, at the end of it; nor are the words spoken by the prophet of himself; though the Targum paraphrases them to this sense, "and ye shall know that the Lord of hosts hath sent me to prophesy unto you;'' that is, when they should see his prophecies accomplished, and the temple built, then they would know and acknowledge that he was a true prophet, sent of God unto them; nor is the angel designed, so often mentioned, that talked with the prophet; for he was sent, not to the Jews, but to him; but they are spoken by the Messiah, called "the Word of the Lord"; Zac 4:8 who, when he shall have finished the work of grace on every man's heart by his Spirit, and shall have completed the whole Gospel building, the church, by gathering in everyone of the elect; then it shall be known and owned by all, both the converted Jews and Gentiles, that he is the true Messiah, the sent of God to the forefathers of the Jews, who came to preach the Gospel to them, work miracles among them, and obtain eternal redemption for men.

Verse 9

For who hath despised the day of small things?.... This literally refers to the building of the second temple, which was contemptible to the enemies of Judah, Sanballat, and others; and little in the eyes of many of the Jews themselves, who had seen the former temple; yet not in the eyes of the Lord of hosts, Ezr 3:12 and so the Targum paraphrases the words, "for who is he that despiseth this day, because the building is small?'' but in the spiritual sense, to the building up of the church by conversion: the first work of conversion may be called day "of small things" to men; it may be called a "day", because a time of light into themselves, their sin and danger, and the way from it; the day of Christ's power upon the soul, in making it willing to quit all, and be saved by him; a season in which there is a display of the love, grace, and mercy of God unto it; and is the day of its espousals to Christ; and the day of salvation, of the knowledge and application of it; and of good tidings, of peace, pardons, and life, by Christ; and yet a day of "small things": not that what is done or made known are small things in themselves; but the light and knowledge which young converts have of themselves, of Christ, and of the doctrines of the Gospel, is but small; and so is their faith in Christ, but a mere venture on him, or a peradventure there may be salvation in him for them also; and their spiritual strength to exercise grace, do their duty, comfort from Christ, and in the promises and experience of the everlasting love of God, are but small at first; yet this day of small things is not to be "despised": it is not by Jehovah the Father, who regards their prayers, and does not despise them, though like the chatterings of a crane or swallow; he takes them by the hand, leads them, and teaches them to walk by faith, and proportions their duty to their strength, and their strength to their day: nor by Jesus Christ, who delights in their applications to him, and never rejects them; regards his buds in his vineyards, the beginnings of grace; the lambs in his flock, the weak and feeble; and the bruised reed, and smoking flax, who have but little light and grace: nor by the Holy Spirit, who helps their infirmities, makes intercession for them with groans unutterable; carries on the good work in them, and performs it till the day of Christ: nor should it be despised by men of greater light, faith, and experience; though it is no wonder they should be despised by carnal men; but even for them to despise one of the little ones that believe in him is resented by him. The interest of Christ in general is sometimes "a day of small things": it was so among the Jews at the time of Christ's ascension; and among the Gentiles, at the first preaching of the Gospel to them; and so it was at the time of the Reformation, and is so now: Jacob is small, but there is a day coming, called the great day of Jezreel, Hos 1:11. For they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven: which may literally respect the building of the second temple; and that was expressed not only at the laying of the foundation, Ezr 3:11 but at the carrying of it on, and especially at the finishing of it, Ezr 6:14 when they saw the building rise under, the direction and encouragement of Zerubbabel, who is represented here as a master builder, with a "plummet" in his hand; which is an instrument used by masons and carpenters, to draw perpendicular lines with, in order to judge whether the building is upright; and is so called from a piece of lead fastened at the end of a cord or thread. In the Hebrew text it is called a "stone of tin" (r); it may be, in those times, they used a stone for this purpose, cased with tin or lead. And, "those seven" with him may mean seven principal persons that joined with him, and assisted him in this work: though some interpret them of the seven lamps, and the seven pipes to them, in the candlestick; and the Targum explains them of "seven rows of stone", measured by the plummet: but rather they are to be understood of the eyes of the Lord, after mentioned, which were upon the Jews, in favour of the building, that it might not be caused to cease by their enemies, Ezr 5:5 though Cocceius chooses to render the words thus, "and those seven shall rejoice, and see the plummet in the hand of Zerubbabel"; and applies them to the seven churches of Asia, representatives of the whole church of Christ, in successive periods, rejoicing at the growing interest of Christ; and doubtless the mystical and spiritual sense of the words is, that it is matter of rejoicing to gracious souls when the spiritual building goes forward, under the direction and encouragement of Christ. The carrying on of the work of grace in particular believers affords joy and pleasure. This work is in the hands and under the care of Christ; it is curiously wrought and framed by line and rule, and goes on to perfection; which being observed by others, though it is the nature of grace to desire more, yet it does not envy the gifts and graces of others, but rejoices at them. The carrying on of the work of God in the church in general is an occasion of great joy to the saints; they rejoice that it is in such hands; not in the hands of ministers or magistrates, or even angels, but in the hands of Christ; who is so great, and has condescended to engage in it; has so much wisdom to manage and conduct it; is so faithful in everything he is concerned, and is so able to go through with it: they rejoice that it is carried on with so much exactness; that the whole building is so fitly framed and compacted together; everything in the church being done according to the plummet of God's everlasting love and eternal purposes, which plummet is with Christ, Rom 8:39 according to which persons are called by grace; the blessings of grace are bestowed on them; and they are put in such an office or place in the church: and as this building goes on by an increase of persons, or an addition of such as shall be saved; and by an increase of grace, gifts, and spiritual knowledge in them; it is matter of joy to angels and men, and especially to the ministers of the Gospel. They are the eyes of the Lord, or "the eyes of the Lord are they" (s), which run to and fro through the whole earth; these design not the angels, who walk to and fro through the earth, Zac 6:7 nor the various gifts and graces of the Spirit, Rev 5:6 but rather the infinite providence of God, signified by an "eye"; it being intuitive, omniscient, approbative of that which is good, and vindictive of that which is evil; loving to, and careful of, the saints, making them prosperous and successful: and by "seven eyes", to denote the perfection and fulness of it; and these being said to run to and fro throughout the earth, expresses the large compass of persons and things it reaches to: and it may he observed, that the carrying on of the work of God, both in particular persons, and in the church of God in general, is attended with and owing to his special providence, as well as grace. (r) "lapidem stanni", Montanus, Drusius, Cocceius; "lapidem stanneum", V. L. Vatablus, Calvin; "lapidem stannum", i. e. "cum stanno", so Burkius. (s) "oculi Jehovae sunt illi".

Verse 10

Then answered I, and said unto him,.... To the angel that talked with him, Zac 4:1, What are these two olive trees upon the right side of the candlestick, and upon the left side thereof? in Zac 4:2 they are said to be on each side of the bowl. The mystery of the candlestick being explained to Zechariah by the angel, the prophet desires to know the meaning of the two olive trees that were on the right and left of it, one on one side, and the other on the other side.

Verse 11

And I answered again, and said unto him,.... Before he could have an answer to the former question, he puts the following, as being of the same import: What be these two olive branches; which grew upon the olive trees, and were nearest to the candlestick, and the pipes that were to the lamps: these, in Zac 4:14, are interpreted of the two anointed ones, or sons of oil, and may design the ministers of the word, if, by the "golden oil" after mentioned, is meant the Gospel; even a set of evangelical preachers in Gospel times, in the various periods of the church; Christ's faithful witnesses, who stand on each side of the bowl, and receive out of Christ's fulness gifts and grace to fit them for their work; and on each side of the candlestick, the church, to impart the oil of the Gospel to it. These may be compared to "olive trees" for their beauty and comeliness in the eyes of saints, to whom they bring the good news of salvation by Christ, Hos 14:6 and for their greenness and flourishing condition, being filled with the gifts and graces of the Spirit, Psa 52:8 and for their fruitfulness; for, as the olive tree produces an oil used both for light and food, so they bring the Gospel with them, which is the means of spiritual light, and contains in it refreshing and delightful food, Deu 8:8 and for their fatness, with which they honour God and men, Jdg 9:9 so ministers of the Gospel honour Jehovah, Father, Son, and Spirit, by ascribing the contrivance, obtaining, and application of salvation to each of them; and they honour men, by acquainting them what honour all the saints have through Christ, being made kings and priests by him; and by showing them what honour they shall have hereafter. And they may be compared to "olive branches", with respect to Christ the good olive tree, in whom they are as branches; are bore by him, and subsist in him; receive all they have from him, and do all they do in his strength: and also for their tenderness and weakness in themselves, and for their fruitfulness from him. Which through the two golden pipes empty the golden oil out of themselves? if by the "two" olive trees and branches, or anointed ones, ministers of the Gospel are intended; then, by the "golden oil", is meant, not the Spirit and his grace, which is sometimes compared to oil; nor inward spiritual joy and peace, the oil of gladness, for ministers cannot communicate either of these to others; but the Gospel, and the precious truths of it, compared to "oil", because of a healing, cheering, and refreshing nature; and because beautifying, feeding, and fattening; and because of a searching and penetrating nature, and being pure, unmixed, and good for light: and to "golden" oil, or oil, that, being poured out, is like liquid gold, for colour, value, splendour, purity, and duration: and this they "empty out"; which phrase denotes the fulness of the blessing of the Gospel they come with; their free and ready delivery of it; their faithfulness in giving out all, and keeping back nothing that may be profitable; and their ease and satisfaction of mind in so doing and this they do, not out of the corrupt fountains of moral philosophy; nor from the writings of others; nor out of their own heads, or from mere notional knowledge; but out of their hearts, and from their inward experience of Gospel truths; and which is not to be understood exclusive of Christ, or of the Scriptures of truth, from whence they fetch all truth; nor have they this knowledge and experience of or from themselves. The means by which they communicate the golden oil of the Gospel are "the two golden pipes", the ministry of the word, and administration of ordinances; which are like "pipes" or canals, through which Gospel grace is conveyed; and are "golden", are valuable, to be kept pure, and are durable; they are but "pipes", or means, and not to be depended on, yet they are "golden", and not to be despised. But if by the two olive trees, or anointed ones, are meant two divine Persons, of which see Zac 4:14 then by the "golden oil" may be intended the grace of God, often compared to "oil" in Scripture, in allusion to oil in common, or to the anointing oil, which was made of precious spices; or rather, as here, to the lamp oil for the candlestick in the tabernacle, which was pure oil olive: grace, like oil, is of a cheering and refreshing nature, hence called "oil of gladness"; very beautifying and adorning; like oil, it makes the face to shine; and by it the church, and all believers, become "all glorious within": it is of a searching nature; like oil, it penetrates into the heart, and has its seat there; and as oil will not mix with other liquid, so neither will grace with sin and corruption: but chiefly, as here, may it be compared to oil olive, because it burns and gives light, as that does in the lamp. The lamp of a profession, without the oil of grace, is a dark and useless thing. Grace is a light in the inward parts, and causes the light of an outward conversation to shine in good works before men; and this may be truly called "golden", being exceeding valuable, yea, much more precious than gold that perisheth; it being as durable, nay, much more durable than that, for it will last for ever, and can never be lost; see Pe1 1:7 and of this the word and ordinances are the means; and so may be designed by the pipes, through which it is conveyed to the souls of men; for "faith", and other graces of the Spirit, "come by hearing, and hearing by the word of God", Rom 10:17 hence says the apostle to the Galatians, Gal 3:2, "received ye the Spirit"; that is, the special gifts and graces of the Spirit, comparable to the best oil and purest gold; "by the works of the law", or through the preaching of that, through the doctrine of justification by the works of it, "or by the hearing of faith?" by the doctrine of justification by faith in the righteousness of Christ, or by the Gospel preached and heard: this is the usual way in which the Spirit and his grace are communicated to men; hence the Gospel is called the "Spirit", and "the ministration of the Spirit", Co2 3:6 and this seems to be a further confirmation of this sense of the words, since this golden oil is distinct from the pipes through which it flows; as grace is from the Gospel, through which it is received; whereas, in the other sense, they seem to coincide.

Verse 12

And he answered me, and said,.... That is, the angel answered to the prophet's questions: Knowest thou not what these be? And I said, No, my lord; See Gill on Zac 4:5.

Verse 13

Then said he, These are the two anointed ones,.... Or "sons of oil" (t). Some think the gifts and graces of the Spirit are meant, which come from the God of all grace, remain with Christ, are given freely by him to the sons of God, and are always for the service of the church, and sufficient for it; others, Christ the Son of God, and the Holy Spirit. Christ is the anointed One, or son of oil, being anointed with the Holy Ghost to the office of Prophet, Priest, and King; and with which oil he has supplied his candlestick, the church, in all ages. The Holy Spirit is the oil of gladness, and that anointing which teacheth all things. And this is the sense of Capellus, as has been observed on Zac 4:2. And the learned and judicious Pemble makes a "query" of it, whether Christ and the Comforter; or Christ in his two natures; or Christ in his two offices of King and Priest of his church; or how else the words are to be understood: and this was the sense of Origen long ago, though censured by Jerom; it may be the rather, because he interprets the candlestick of the Father. But these epithets, "anointed ones", and "sons of oil", are very suitable to them; the one being called the Messiah, or anointed; and the other the unction, and the oil of gladness: and indeed, if by the golden oil emptied out of them is meant the grace of God, as it frequently signifies in Scripture, no other can be meant; since they are the inexhaustible fountain of all grace and gifts to the church in all ages, whereby it is supplied and supported; and may be said to "stand before the Lord of the whole earth", God the Father; who does not immediately by himself administer to the church, but by Christ the Head of it; and Christ communicates by his Spirit, whom he sends from himself, and from the Father: and the rather they may be thought to be meant, since the ministers of the word seem to be designed by the seven lamps which receive the oil, or gifts and graces of the Spirit, fitting them for their work, from the bowl on the top of the candlestick, which is supplied with it from these two olive trees; and therefore must be distinct from them, or otherwise they will be said to be supplied from themselves: though, whereas both Christ and the Spirit communicate by the word and the ordinances, administered by the faithful dispensers of the word; hence those witnesses of Christ, in all ages, may with propriety enough be called two anointed ones, and "the two olive trees", as they are in Rev 11:4 where there is a plain allusion to this passage. The Targum renders the words, "these are the two sons of princes", or "great men". Some Jewish writers interpret them of their two Messiahs, Messiah ben Joseph, and Messiah ben David (u). Some interpreters understand by them Enoch and Elias; others Peter and Paul; others, better, with Kimchi and Ben Melech, Joshua and Zerubbabel, the one anointed for the priesthood, and the other for the kingdom; of which two offices Jarchi interprets them; and others the two churches, Jewish and Christian. That stand by the Lord of the whole earth; the Creator and Governor of the universe: ministers of the word are on his side, abide by his truths and ordinances, and are faithful to his cause and interest: or, "before the Lord of the whole earth" (w); they are his ministers, and serve him; they "stand", as it becomes them, which shows their work is not done; and that it is the Lord's work they are engaged in; and that they continue and persevere in it: likewise it shows that they are under his eye, notice, dispose, care, and protection; that they are in his favour, and enjoy his presence. How this may be applied to the two divine Persons standing by or before God the Father has been before observed, and to be understood of them as in their office capacity. (t) "filii olei", V. L. Pagninus, Montanus, Munster, Tigurine version, Vatablus, Cocceius, Burkius. (u) Tzeror Hammor, fol. 114. 3. (w) "super Dominum", Montanus. Next: Zechariah Chapter 5

Verse 1

Zac 4:1. "And the angel that talked with me returned and waked me, like a man who is waked out of his sleep." After the prophet has seen four visions one after another, probably with very short intervals, and has heard the marvellous interpretation of them, he is so overpowered by the impression produced by what he has seen and heard, that he falls into a state of spiritual exhaustion resembling sleep, just as Peter and his companions were unable to keep awake at the transfiguration of Christ (Luk 9:32). He has not only fallen back into the state of ordinary human consciousness, but his ordinary spiritual consciousness was so depressed that he resembled a man asleep, and had to be waked out of this sleep-like state by the mediating angel, in order to be qualified for further seeing. It is evident from the expression ויּשׁב (and he returned) that the angelus interpres had left the prophet after the termination of the previous visions, and now came back to him again. The fresh vision which presents itself to his spiritual intuition, is described according to its principal features in Zac 4:2 and Zac 4:3. Zac 4:2. "And he said to me, What seest thou? And I said, I see, and behold a candlestick all of gold, and its oil-vessel up above it, and its seven lamps upon it, seven pipes each for the lamps upon the top of it. Zac 4:3. And two olive trees (oil trees) by it, one to the right of the oil-vessel, and one to the left of it." The second ויאמר (chethib) in Zac 4:2 might, if necessary, be explained in the way proposed by L. de Dieu, Gusset., and Hofmann, viz., by supposing that the mediating angel had no sooner asked the prophet what he saw, than he proceeded, without waiting for his answer, to give a description himself of what was seen. But this is at variance with the analogy of all the rest of the visions, where the visions seen by the prophet are always introduced with ראיתי or ואראה followed by והנּה (cf. Zac 1:8; Zac 2:1, Zac 2:5; Zac 5:1; Zac 6:1), and it remains quite inflexible; so that we must accept the keri ואמר, which is adopted by the early translators, and found in many codd., as being the true reading, and pronounce ויאמר a copyist's error. On the combination מנורת זהב כּלּהּ, in which the last two words are construed as a relative clause in subordination to menōrath, see Ewald, 332, c. The visionary candlestick, all of gold, with its seven lamps, is unquestionably a figurative representation of the seven-branched golden candlestick in the tabernacle, and differs from this only in the three following additions which are peculiar to itself: (1) That is has its gullâh (גּלּהּ for גּלּתה, with the feminine termination resolved; cf. Hos 13:2, and Ewald, 257, d), i.e., a can or round vessel for the oil, which was omitted altogether from the candlestick of the holy place, when the lamps were filled with oil by the priests, "at the top of it" (על־ראשׁהּ); (2) That it had seven mūtsâqōth (pipes) each for the lamps, that is to say, tubes through which the oil poured from the gullâh into the lamps, or was conducted to them, whereas the candlestick of the tabernacle had no pipes, but only seven arms (qânı̄m), for the purpose of holding the lamps, which of course could not be wanting in the case of the visionary candlestick, and are merely omitted from the description as being self-evident. The number of the pipes is also a disputed point, viz., whether שׁבעה ושׁבעה means seven and seven, i.e., fourteen, or whether it is to be taken distributively, seven each for the lamps, i.e., seven for each lamp, and therefore forty-nine for the seven. The distributive view is disputed by Hitzig and Koehler as at variance with the usage of the language: the former proposing to alter the text, so as to obtain seven pipes, i.e., one for each lamp; and the latter, on the other hand, assuming that there were fourteen pipes, and inferring from the statement "seven and seven," instead of fourteen, that the second seven are to be sought in a different place from the first, that is to say, that the first seven led from the oil-vessel to the seven different lamps, whilst the second seven connected the seven lamps with one another, which would have been a very strange and perfectly useless provision. But there is no foundation whatever for the assertion that it is at variance with the usage of the language. For although a distributive relation is certainly expressed as a rule by the simple repetition of the number without any connecting Vav, such passages as Sa2 21:20 and Ch1 20:6 show quite indisputably that the repetition of the same number with the Vav cop. between is also to be taken distributively. When, for example, it is stated in Sa2 21:20, with regard to the hero of Gath, that the fingers of his hands and the fingers (toes) of his feet were "shēsh vâshēsh, four-and-twenty in number," it is evident that shēsh vâshēsh cannot mean "six and six," because six and six do not make twenty-four; and a division of the shēsh between the hands and feet is also untenable, because his two hands had not six fingers on them, but twelve, and so his two feet had not six toes on them, but twelve. Consequently shēsh vâshēsh must be taken distributively: the fingers of his (two) hands and the toes of his (two) feet were six each; for it is only 2 + 2 (= 4) x 6 that can give 24. This is shown still more clearly in Ch1 20:6 : "and his fingers were shēsh vâshēsh, four-and-twenty." It is in this distributive sense, which is thus thoroughly established, so far as the usage of the language is concerned, that שׁבעה ושׁבעה מוּץ is to be taken: seven pipes each for the lamps, i.e., forty-nine for the seven lamps; inasmuch as if fourteen pipes were meant, it would be impossible to imagine any reason why "seven and seven" should be written instead of fourteen. And we cannot be shaken in this conviction, either by the objection "that if there was any proportion between the pipes and the size of the oil-vessel, such a number of pipes could not possibly (?) spring from one oil-can" (Koehler), or by the statement that "forty-nine would be quite as much at variance with the original as fourteen, since that had only one pipe for every lamp" (Hitzig). For the supposed original for the pipes had no existence, inasmuch as the Mosaic candlestick had no pipes at all; and we can form no opinion as to the possibility of forty-nine pipes issuing from one oil-vessel, because we have no information as to the size either of the oil-vessel or of the pipes. (3) The third peculiarity in the visionary candlestick consists in the olive trees on the right and left of the oil-vessel, which supplied it with oil, and whose connection with the candlestick is first described in Zac 4:12. These three additions which were made to the golden candlestick seen by Zechariah, as contrasted with the golden candlestick of the tabernacle, formed the apparatus through which it was supplied with the oil required to light it continually without the intervention of man.

Verse 4

The interpretation of this vision must therefore be founded upon the meaning of the golden candlestick in the symbolism of the tabernacle, and be in harmony with it. The prophet receives, first of all, the following explanation, in reply to his question on this point: Zac 4:4. "And I answered and spake to the angel that talked with me, What are these, my lord? Zac 4:5. And the angel that talked with me answered and said to me, Knowest thou not what these are? And I said, No, my lord. Zac 4:6. Then he answered and spake to me thus: This is the word of Jehovah to Zerubbabel, saying, Not by might, and not by power, but by my Spirit, saith Jehovah of hosts. Zac 4:7. Who art thou, O great mountain before Zerubbabel? Into a plain! And He will bring out the top-stone amidst shoutings, Grace, grace unto it!" The question addressed by the prophet to the mediating angel, "What are these?" (mâh 'ēlleh, as in Zac 2:2) does not refer to the two olive trees only (Umbreit, Kliefoth), but to everything described in Zac 4:2 and Zac 4:3. We are not warranted in assuming that the prophet, like every other Israelite, knew what the candlestick with its seven lamps signified; and even if Zechariah had been perfectly acquainted with the meaning of the golden candlestick in the holy place, the candlestick seen by him had other things beside the two olive trees which were not to be found in the candlestick of the temple, viz., the gullâh and the pipes for the lamps, which might easily make the meaning of the visionary candlestick a doubtful thing. And the counter-question of the angel, in which astonishment is expressed, is not at variance with this. For that simply presupposes that the object of these additions is so clear, that their meaning might be discovered from the meaning of the candlestick itself. The angel then gives him the answer in Zac 4:6 : "This (the vision as a symbolical prophecy) is the word of the Lord to Zerubbabel: Not by might," etc. That is to say, through this vision Zerubbabel is informed that it - namely, the work which Zerubbabel has taken in hand or has to carry out - will not be effected by human strength, but by the Spirit of God. The work itself is not mentioned by the angel, but is referred to for the first time in Zac 4:7 in the words, "He will bring out the top-stone," and then still more clearly described in the word of Jehovah in Zac 4:9 : "The hands of Zerubbabel have laid the foundation of this house (the temple), and his hands will finish it." It by no means follows from this that the candlestick, with its seven lamps, represented Zerubbabel's temple (Grotius, Hofmann); for whilst it is impossible that the candlestick, as one article of furniture in the temple, should be a figurative representation of the whole temple, what could the two olive trees, which supplied the candlestick with oil, signify with such an interpretation? Still less can the seven lamps represent the seven eyes of God (Zac 4:10), according to which the candlestick would be a symbol of God or of the Spirit (Hitzig, Maurer, Schegg). The significance of the candlestick in the holy place centred, as I have shown in my biblische Archologie (i. p. 107), in its seven lamps, which were lighted every evening, and burned through the night. The burning lamps were a symbol of the church or of the nation of God, which causes the light of its spirit, or of its knowledge of God, to shine before the Lord, and lets it stream out into the night of a world estranged from God. As the disciples of Christ were called, as lights of the world (Mat 5:14), to let their lamps burn and shine, or, as candlesticks in the world (Luk 12:35; Phi 2:15), to shine with their light before men (Mat 5:16), so as the church of the Old Testament also. The correctness of this explanation of the meaning of the candlestick is placed beyond all doubt by Rev 1:20, where the seven λυχνίαι, which John saw before the throne of God, are explained as being the seven ἐκκλησίαι, which represent the new people of God, viz., the Christian church. The candlestick itself merely comes into consideration here as the stand which carried the lamps, in order that they might shine, and as such was the divinely appointed form for the realization of the purpose of the shining lamps. In this respect it might be taken as a symbol of the kingdom of God on its formal side, i.e., of the divinely appointed organism for the perpetuation and life of the church. But the lamps received their power to burn from the oil, with which they had to be filled before they could possibly burn. Oil, regarded according to its capacity to invigorate the body and increase the energy of the vital spirits, is used in the Scriptures as a symbol of the Spirit of God, not in its transcendent essence, but so far as it works in the world, and is indwelling in the church; and not merely the anointing oil, as Kliefoth supposes, but also the lamp oil, since the Israelites had no other oil than olive oil even for burning, and this was used for anointing also. (Note: The distinction between lamp oil and anointing oil, upon which Kliefoth founds his interpretation of the visionary candlestick, and which he tries to uphold from the language itself, by the assertion that the anointing oil is always called shemen, whereas the lamp oil is called yitshâr, is shown to be untenable by the simple fact that, in the minute description of the preparation of the lamp oil for the sacred candlestick, and the repeated allusion to this oil in the Pentateuch, the term yitshâr is never used, but always shemen, although the word yitshâr is by no means foreign to the Pentateuch, but occurs in Num 18:12; Deu 7:13; Deu 11:14; Deu 12:17, and other passages. According to Exo 27:20, the lamp oil for the candlestick was to be prepared from shemen zayith zâkh kâthı̄th, pure, beaten olive oil (so also according to Lev 24:2); and according to Exo 30:24, shemen zayith, olive oil, was to be used for anointing oil. Accordingly the lamp oil for the candlestick is called shemen lammâ'ōr in Exo 25:6; Exo 35:8, Exo 35:28, and shemen hammâ'ōr in Exo 35:14; Exo 39:37, and Num 4:16; and the anointing oil is called shemen hammishchâh in Exo 29:7; Exo 31:11; Exo 35:15; Exo 39:38; Exo 40:9; Lev 8:20, Lev 8:10, and other passages; and shemen miwshchath-qōdesh in Exo 30:25. Apart from Zac 4:14 of the chapter before us, yitshâr is never used for the lamp oil as such, but simply in the enumeration of the productions of the land, or of the tithes and first-fruits, when it occurs in connection with tı̄rōsh, must or new wine (Num 18:12; Deu 7:13; Deu 11:14; Deu 14:23; Deu 18:4; Deu 28:51; Ch2 31:5; Ch2 32:28; Neh 5:11; Neh 10:39; Neh 13:12; Hos 2:9, Hos 2:22; Joe 1:10; Joe 2:19, Joe 2:24; Jer 31:12; Hag 1:11), but never in connection with yayin (wine), with which shemen is connected (Ch1 12:40; Ch2 2:14; Ch2 11:11; Pro 21:17; Jer 40:10). It is evident from this that yitshâr, the shining, bears the same relation to shemen, fatness, as tı̄rōsh, must, to yayin, wine, - namely, that yitshâr is applied to oil as the juice of the olive, i.e., as the produce of the land, from its shining colour, whilst shemen is the name given to it when its strength and use are considered. Hengstenberg's opinion, that yitshâr is the rhetorical or poetical name for oil, has no real foundation in the circumstance that yitshâr only occurs once in the first four books of the Pentateuch (Num 18:12) and shemen occurs very frequently; whereas in Deuteronomy yitshâr is used more frequently than shemen, viz., the former six times, and the latter four.) And in the case of the candlestick, the oil comes into consideration as a symbol of the Spirit of God. There is no force in Kliefoth's objection - namely, that inasmuch as the oil of the candlestick was to be presented by the people, it could not represent the Holy Spirit with its power and grace, as coming from God to man, but must rather represent something human, which being given up to God, is cleansed by God through the fire of His word and Spirit; and being quickened thereby, is made into a shining light. For, apart from the fact that the assumption upon which this argument is founded - namely, that in the oil of the candlestick the Spirit of God was symbolized by the altar fire with which it was lighted - is destitute of all scriptural support, since it is not mentioned anywhere that the lamps of the candlestick were lighted with fire taken from the altar of burnt-offering, but it is left quite indefinite where the light or fire for kindling the lamps was to be taken from; apart, I say, from this, such an argument proves too much (nimium, ergo nihil), because the anointing oil did not come directly from God, but was also presented by the people. Supposing, therefore, that this circumstance was opposed to the symbolical meaning of the lamp oil, it would also be impossible that the anointing oil should be a symbol of the Holy Ghost, since not only the oil, but the spices also, which were used in preparing the anointing oil, were given by the people (Exo 25:6). We might indeed say, with Kliefoth, that "the oil, as the fatness of the fruit of the olive tree, is the last pure result of the whole of the vital process of the olive tree, and therefore the quintessence of its nature; and that man also grows, and flourishes, and bears fruit like an olive tree; and therefore the fruit of his life's fruit, the produce of his personality and of the unfolding of his life, may be compared to oil." But it must also be added (and this Kliefoth has overlooked), that the olive tree could not grow, flourish, and bear fruit, unless God first of all implanted or communicated the power to grow and bear fruit, and then gave it rain and sunshine and the suitable soil for a prosperous growth. And so man also requires, for the production of spiritual fruits of life, not only the kindling of this fruit by the fire of the word and Spirit of God, but also the continued nourishment and invigoration of this fruit through God's word and Spirit, just as the lighting and burning of the lamps are not effected simply by the kindling of the flame, but it is also requisite that the oil should possess the power to burn and shine. In this double respect the candlestick, with its burning and shining lamps, was a symbol of the church of God, which lets the fruit of its life, which is not only kindled but also nourished by the Holy Spirit, shine before God. And the additions made to the visionary candlestick indicate generally, that the church of the Lord will be supplied with the conditions and requirements necessary to enable it to burn and shine perpetually, i.e., that the daughter of Zion will never fail to have the Spirit of God, to make its candlestick bright. (See at Zac 4:14.) There is no difficulty whatever in reconciling the answer of the angel in Zac 4:6 with the meaning of the candlestick, as thus unfolded according to its leading features, without having to resort to what looks like a subterfuge, viz., the idea that Zac 4:6 does not contain an exposition, but passes on to something new, or without there being any necessity to account, as Koehler does, for the introduction of the candlestick, which he has quite correctly explained (though he weakens the explanation by saying that it applies primarily to Zerubbabel), namely, by assuming that "it was intended, on the one hand, to remind him what the calling of Israel was; and, on the other hand, to admonish him that Israel could never reach this calling by the increase of its might and the exaltation of its strength, but solely by suffering itself to be filled with the Spirit of Jehovah." For the candlestick does not set forth the object after which Israel is to strive, but symbolizes the church of God, as it will shine in the splendour of the light received through the Spirit of God. It therefore symbolizes the future glory of the people of God. Israel will not acquire this through human power and might, but through the Spirit of the Lord, in whose power Zerubbabel will accomplish the work he has begun. Zac 4:7 does not contain a new promise for Zerubbabel, that if he lays to heart the calling of Israel, and acts accordingly, i.e., if he resists the temptation to bring Israel into a free and independent position by strengthening its external power, the difficulties which have lain in the way of the completion of the building of the temple will clear away of themselves by the command of Jehovah (Koehler). For there is not the slightest intimation of any such temptation as that supposed to have presented itself to Zerubbabel, either in the vision itself or in the historical and prophetical writings of that time. Moreover, Zac 4:7 has not at all the form of a promise, founded upon the laying to heart of what has been previously mentioned. The contents of the verse are not set forth as anything new either by נאם יהוה (saith Jehovah), or by any other introductory formula. It can only be a further explanation of the word of Jehovah, which is still covered by the words "saith Jehovah of hosts" at the close of Zac 4:6. The contents of the verse, when properly understood, clearly lead to this. The great mountain before Zerubbabel is to become a plain, not by human power, but by the Spirit of Jehovah. The meaning is given in the second hemistich: He (Zerubbabel) will bring out the top-stone. והוציא (is not a simple preterite, "he has brought out the foundation-stone" (viz., at the laying of the foundation of the temple), as Hengstenberg supposes, but a future, "he will bring out," as is evident from the Vav consec., through which הוציא is attached to the preceding command as a consequence to which it leads. Moreover, אבן הראשׁה does not mean the foundation-stone, which is called אבן פּנּה, lit., corner-stone (Job 38:6; Isa 28:16; Jer 51:26), or ראשׁ פּנּה, the head-stone of the corner (Psa 118:22), but the stone of the top, i.e., the finishing or gable stone (הראשׁה with raphe as a feminine form of ראשׁ, and in apposition to האבן). הוציא, to bring out, namely out of the workshop in which it had been cut, to set it in its proper place in the wall. That these words refer to the finishing of the building of the temple which Zerubbabel had begun, is placed beyond all doubt by Zac 4:9. The great mountain, therefore, is apparently "a figure denoting the colossal difficulties, which rose up mountain high at the continuation and completion of the building of the temple." Koehler adopts this explanation in common with "the majority of commentators." But, notwithstanding this appearance, we must adhere to the view adopted by the Chald., Jerome, Theod. Mops., Theodoret, Kimchi, Luther, and others, that the great mountain is a symbol of the power of the world, or the imperial power, and see no difficulty in the "unwarrantable consequence" spoken of by Koehler, viz., that in that case the plain must be a symbol of the kingdom of God (see, on the contrary, Isa 40:4). For it is evident from what follows, that the passage refers to something greater than this, namely to the finishing of the building of the temple that has already begun, or to express it briefly and clearly, that the building of the temple of stone and wood is simply regarded as a type of the building of the kingdom of God, as Zac 4:9 clearly shows. There was a great mountain standing in the way of this building of Zerubbabel's - namely the power of the world, or the imperial power - and this God would level to a plain. Just as, in the previous vision, Joshua is introduced as the representative of the high-priesthood, so here Zerubbabel, the prince of Judah, springing from the family of David, comes into consideration not as an individual, but according to his official rank as the representative of the government of Israel, which is now so deeply humbled by the imperial power. But the government of Israel has no reality or existence, except in the government of Jehovah. The family of David will rise up into a new royal power and glory in the Tsemach, whom Jehovah will bring forth as His servant (Zac 3:8). This servant of Jehovah will fill the house of God, which Zerubbabel has built, with glory. In order that this may be done, Zerubbabel must build the temple, because the temple is the house in which Jehovah dwells in the midst of His people. On account of this importance of the temple in relation to Israel, the opponents of Judah sought to throw obstacles in the way of its being built; and these obstacles were a sign and prelude of the opposition which the imperial power of the world, standing before Zerubbabel as a great mountain, will offer to the kingdom of God. This mountain is to become a plain. What Zerubbabel the governor of Judah has begun, he will bring to completion; and as he will finish the building of the earthly temple, so will the true Zerubbabel, the Messiah, Tsemach, the servant of Jehovah, build the spiritual temple, and make Israel into a candlestick, which is supplied with oil by two olive trees, so that its lamps may shine brightly in the world. In this sense the angel's reply gives an explanation of the meaning of the visionary candlestick. Just as, according to the economy of the Old Testament, the golden candlestick stood in the holy place of the temple before the face of Jehovah, and could only shine there, so does the congregation, which is symbolized by the candlestick, need a house of God, that it may be able to cause its light to shine. This house is the kingdom of God symbolized by the temple, which was to be built by Zerubbabel, not by human might and power, but by the Spirit of the Lord. In this building the words "He will bring forth the top-stone" find their complete and final fulfilment. The finishing of this building will take place תּשׁאות חן חן להּ, i.e., amidst loud cries of the people, "Grace, grace unto it." תּשׁאות is an accusative of more precise definition, or of the attendant circumstances (cf. Ewald, 204, a), and signifies noise, tumult, from שׁוא = שׁאה, a loud cry (Job 39:7; Isa 22:2). The suffix לּהּ refers, so far as the form is concerned, to האבן הראשׁה, but actually to habbayith, the temple which is finished with the gable-stone. To this stone (so the words mean) may God direct His favour or grace, that the temple may stand for ever, and never be destroyed again.

Verse 8

A further and still clearer explanation of the angel's answer (Zac 4:6 and Zac 4:7) is given in the words of Jehovah which follow in Zac 4:8-10. Zac 4:8. "And the word of Jehovah came to me thus: Zac 4:9. The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it; and thou wilt know that Jehovah of hosts hath sent me to you. Zac 4:10. For who despiseth the day of small things? and they joyfully behold the plummet in the hand of Zerubbabel, those seven: the eyes of Jehovah, they sweep through the whole earth." This word of God is not addressed to the prophet through the angelus interpres, but comes direct from Jehovah, though, as Zac 4:9 clearly shows when compared with Zac 2:9 and Zac 2:11, through the Maleach Jehovah. Although the words "the hands of Zerubbabel have laid the foundation of this house" unquestionably refer primarily to the building of the earthly temple, and announce the finishing of that building by Zerubbabel, yet the apodosis commencing with "and thou shalt know" shows that the sense is not thereby exhausted, but rather that the building is simply mentioned here as a type of the spiritual temple (as in Zac 7:12-13), and that the completion of the typical temple simply furnishes a pledge of the completion of the true temple. For it was not by the finishing of the earthly building, but solely by the carrying out of the kingdom of God which this shadowed forth, that Judah could discern that the angel of Jehovah had been sent to it. This is also apparent from the reason assigned for this promise in Zac 4:10, the meaning of which has been explained in very different ways. Many take ושׂמחוּ וגו as an apodosis, and connect it with כּי מי בז as the protasis: "for whoever despises the day of small things, they shall see with joy," etc. (lxx, Chald., Pesh., Vulg., Luther., Calv., and others); but מי can hardly be taken as an indefinite pronoun, inasmuch as the introduction of the apodosis by Vav would be unsuitable, and it has hitherto been impossible to find a single well-established example of the indefinite מי followed by a perfect with Vav consec. And the idea that vesâmechū is a circumstantial clause, in the sense of "whereas they see with joy" (Hitzig, Koehler), is equally untenable, for in a circumstantial clause the verb never stands at the head, but always the subject; and this is so essential, that if the subject of the minor (or circumstantial) clause is a noun which has already been mentioned in a major clause, either the noun itself, or at any rate its pronoun, must be repeated (Ewald, 341, a), because this is the only thing by which the clause can be recognised as a circumstantial clause. We must therefore take מי as an interrogative pronoun: Who has ever despised the day of the small things? and understand the question in the sense of a negation, "No one has ever despised," etc. The perfect baz with the syllable sharpened, for bâz, from būz (like tach for tâch in Isa 44:18; cf. Ges. 72, Anm. 8), expresses a truth of experience resting upon facts. The words contain a perfect truth, if we only take them in the sense in which they were actually intended, - namely, that no one who hopes to accomplish, or does accomplish, anything great, despises the day of the small things. Yōm qetannōth, a day on which only small things occur (cf. Num 22:18). This does not merely mean the day on which the foundation-stone of the temple was first laid, and the building itself was still in the stage of its small beginnings, according to which the time when the temple was built up again in full splendour would be the day of great things (Koehler and others). For the time when Zerubbabel's temple was finished - namely, the sixth year of Darius - was just as miserable as that in which the foundation was laid, and the building that had been suspended was resumed once more. The whole period from Darius to the coming of the Messiah, who will be the first to accomplish great things, is a day of small things, as being a period in which everything that was done for the building of the kingdom of God seemed but small, and in comparison with the work of the Messiah really was small, although it contained within itself the germs of the greatest things. The following perfects, ושׂמחוּ וראוּ, have Vav consec., and express the consequence, though not "the necessary consequence, of their having despised the day of small beginnings," as Koehler imagines, who for that reason properly rejects this view, but the consequence which will ensue if the day of small things is not despised. The fact that the clause beginning with vesâmechū is attached to the first clause of the verse in the form of a consequence, may be very simply explained on the ground that the question "who hath despised," with its negative answer, contains an admonition to the people and their rulers not to despise the small beginnings. If they lay this admonition to heart, the seven eyes of God will see with delight the plumb-lead in the hand of Zerubbabel. In the combination ושׂמחוּ וראוּ the verb sâmechū takes the place of an adverb (Ges. 142, 3, a). אבן הבּדיל is not a stone filled up with lead, but an 'ebhen which is lead, i.e., the plumb-lead or plummet. A plummet in the hand is a sign of being engaged in the work of building, or of superintending the erection of a building. The meaning of the clause is therefore, "Then will the seven eyes of Jehovah look with joy, or with satisfaction, upon the execution," not, however, in the sense of "They will find their pleasure in this restored temple, and look upon it with protecting care" (Kliefoth); for if this were the meaning, the introduction of the plummet in the hand of Zerubbabel would be a very superfluous addition. Zerubbabel is still simply the type of the future Zerubbabel - namely, the Messiah - who will build the true temple of God; and the meaning is the following: Then will the seven eyes of God help to carry out this building. שׁבעה אלּה cannot be grammatically joined to עיני יהוה in the sense of "these seven eyes," as the position of 'ēlleh (these) between the numeral and the noun precludes this; but עיני יהוה is an explanatory apposition to שׁבעה אלּה: "those (well-known) seven, (viz.) the eyes of Jehovah." The reference is to the seven eyes mentioned in the previous vision, which are directed upon a stone. These, according to Zac 3:9, are the sevenfold radiations or operations of the Spirit of the Lord. Of these the angel of the Lord says still further here: They sweep through the whole earth, i.e., their influence stretches over all the earth. These words also receive their full significance only on the supposition that the angel of Jehovah is speaking of the Messianic building of the house or kingdom of God. For the eyes of Jehovah would not need to sweep through the whole earth, in order to see whatever could stand in the way and hinder the erection of Zerubbabel's temple, but simply to watch over the opponents of Judah in the immediate neighbourhood and the rule of Darius.

Verse 11

This gave to the prophet a general explanation of the meaning of the vision; for the angel had told him that the house (or kingdom) of God would be built and finished by the Spirit of Jehovah, and the church of the Lord would accomplish its mission, to shine brightly as a candlestick. But there is one point in the vision that is not yet quite clear to him, and he therefore asks for an explanation in Zac 4:11-14. Zac 4:11. "And I answered and said to him, What are these two olive-trees on the right of the candlestick, and on the left? Zac 4:12. And I answered the second time, and said to him, What are the two branches (ears) of the olive-trees which are at the hand of the two golden spouts, which pour the gold out of themselves? Zac 4:13. And he spake to me thus: Knowest thou not what these are? and I said, No, my lord. Zac 4:14. Then said he, These are the two oil-children, which stand by the Lord of the whole earth." The meaning of the olive-trees on the right and left sides of the candlestick (‛al, over, because the olive-trees rose above the candlestick on the two sides) is not quite obvious to the prophet. He asks about this in Zac 4:11; at the same time, recognising the fact that their meaning is bound up with the two shibbălē hazzēthı̄m, he does not wait for an answer, but gives greater precision to his question, by asking the meaning of these two branches of the olive-trees. On שׁתּי the Masora observes, that the dagesh forte conjunct., which is generally found after the interrogative pronoun mâh, is wanting in the שׁ, and was probably omitted, simply because the שׁ has not a full vowel, but a sheva, whilst the ת which follows has also a dagesh. These branches of the olive-trees were beyad, "at the hand of" (i.e., close by, as in Job 15:23) the two golden tsanterōth, which poured the gold from above into the gullâh of the candlestick. Tsanterōth (ἁπ. λεγ.) is supposed by Aben Ezra and others to stand for oil-presses; but there is no further ground for this than the conjecture that the olive-trees could only supply the candlestick with oil when the olives were pressed. The older translators render the word by spouts or "channels" (lxx μυξωτήρες, Vulg. rostra, Pesh. noses). It is probably related in meaning to tsinnōr, channel or waterfall, and to be derived from tsâmar, to rush: hence spouts into which the branches of the olive-trees emptied the oil of the olives, so that it poured with a rush out of them into the oil vessel. The latter is obviously implied in the words hammerı̄qı̄m, etc., which empty out the gold from above themselves, i.e., the gold which comes to them from above. Hazzâbâbh, the gold which the tsanterōth empty out, is supposed by most commentators to signify the golden-coloured oil. Hofmann (Weiss. u. Erf. i. 344-5) and Kliefoth, on the contrary, understand by it real gold, which flowed out of the spouts into the candlestick, so that the latter was thereby perpetually renewed. But as the candlestick is not now for the first time in process of formation, but is represented in the vision as perfectly finished, and as the gold comes from the branches of the olive-trees, it is impossible to think of anything else than the oil which shines like gold. Accordingly the oil (yitsâr, lit., shining) is called zâhâbh, as being, as it were, liquid gold. Hence arises the play upon words: the spouts are of gold, and they pour gold from above themselves into the candlestick (Hitzig and Koehler). The angel having expressed his astonishment at the prophet's ignorance, as he does in Zac 4:5, gives this answer: These (the two bushes of the olive-tree, for which the olive-trees stood there) are the two benē yitshâr, sons of oil, i.e., endowed or supplied with oil (cf. Isa 5:1), which stand by the Lord of the whole earth, namely as His servants (on ‛âmad ‛al, denoting the standing posture of a servant, who rises above his master when seated, see Kg1 22:19, also Isa 6:2). The two children of oil cannot be the Jews and Gentiles (Cyril), or Israel and the Gentile world in their fruitful branches, i.e., their believing members (Kliefoth), because the candlestick is the symbol of the church of the Lord, consisting of the believers in Israel and also in the Gentile world. This is just as clear as the distinction between the olive-trees and the candlestick, to which they conduct the oil. Others think of the prophets Haggai and Zechariah (J. D. Mich., Hofm., Baumg., etc.); but although there is no force in Koehler's objection, that in that case there would be a double order of prophets in Israel, since two prophets, both influenced by the Spirit of God, would not imply a double order of prophets, this explanation is decidedly precluded by the fact that two mortal men could not convey to the church for all ages the oil of the Spirit of God. The two sons of oil can only be the two media, anointed with oil, through whom the spiritual and gracious gifts of God were conveyed to the church of the Lord, namely, the existing representatives of the priesthood and the regal government, who were at that time Joshua the high priest and the prince Zerubbabel. These stand by the Lord of the whole earth, as the divinely appointed instruments through whom the Lord causes His Spirit to flow into His congregation. Israel had indeed possessed both these instruments from the time of its first adoption as the people of Jehovah, and both were consecrated to their office by anointing. So far the fact that the olive-trees stand by the side of the candlestick does not appear to indicate anything that the prophet could not have interpreted for himself; and hence the astonishment expressed in the question of the angel in Zac 4:13. Moreover, the vision was not intended to represent an entirely new order of things, but simply to show the completion of that which was already contained and typified in the old covenant. The seven-armed candlestick was nothing new in itself. All that was new in the candlestick seen by Zechariah was the apparatus through which it was supplied with oil that it might give light, namely, the connection between the candlestick and the two olive-trees, whose branches bore olives like bunches of ears, to supply it abundantly with oil, which was conveyed to each of its seven lamps through seven pipes. The candlestick of the tabernacle had to be supplied every day with the necessary oil by the hands of the priests. This oil the congregation had to present; and to this end the Lord had to bestow His blessing, that the fruits of the land might be made to prosper, so that the olive-tree should bear its olives, and yield a supply of oil. But this blessing was withdrawn from the nation when it fell away from its God (cf. Joe 1:10). If, then, the candlestick had two olive-trees by its side, yielding oil in such copious abundance, that every one of the seven lamps received its supply through seven pipes, it could never fail to have sufficient oil for a full and brilliant light. This was what was new in the visionary candlestick; and the meaning was this, that the Lord would in future bestow upon His congregation the organs of His Spirit, and maintain them in such direct connection with it, that it would be able to let its light shine with sevenfold brilliancy.

Verse 1

Here is, I. The prophet prepared to receive the discovery that was to be made to him: The angel that talked with him came and waked him, Zac 4:1. It seems, though he was in conference with an angel, and about matters of great and public concern, yet he grew dull and fell asleep, as it should seem, while the angel was yet talking with him. Thus the disciples, when they saw Christ transfigured, were heavy with sleep, Luk 9:32. The prophet's spirit, no doubt, was willing to attend to that which was to be seen and heard, but the flesh was weak; his body could not keep pace with his soul in divine contemplations; the strangeness of the visions perhaps stupefied him, and so he was overcome with sleep, or perhaps the sweetness of the visions composed him and even sung him asleep. Daniel was in a deep sleep when he heard the voice of the angel's words, Dan 10:9. We shall never be fit for converse with spirits till we have got clear of these bodies of flesh. It should seem, the angel let him lose himself a little, that he might be fresh to receive new discoveries, but then waked him, to his surprise, as a man that is wakened out of his sleep. Note, We need the Spirit of God, not only to make known to us divine things, but to make us take notice of them. He wakens morning by morning, he wakens my ear, Isa 50:4. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves. II. The discovery that was made to him when he was thus prepared. The angel asked him, What seest thou? Zac 4:2. When he was awake perhaps he would not have taken notice of what was presented to his view if he had not thus been excited to look about him. When he observed he saw a golden candlestick, such a one as was in the temple formerly, and with the like this temple should in due time be furnished. The church is a candlestick, set up for the enlightening of this dark world and the holding forth of the light of divine revelation to it. The candle is God's; the church is but the candlestick, but all of gold, denoting the great worth and excellence of the church of God. This golden candlestick had seven lamps branching out from it, so many sockets, in each of which was a burning and shining light. The Jewish church was but one, and though the Jews that were dispersed, it is probable, had synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and therefore seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Rev 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping, and from it, by seven secret pipes, or passages, it was diffused to the seven lamps, so that, without any further care, they received oil as fast as they wasted it (as in those which we call fountain-ink-horns, or fountain-pens); they never wanted, nor were ever glutted, and so kept always burning clear. And the bowl too was continually supplied, without any care or attendance of man; for (Zac 4:3) he saw two olive-trees, one on each side the candlestick, that were so fat and fruitful that of their own accord they poured plenty of oil continually into the bowl, which by two larger pipes (Zac 4:12) dispersed the oil to smaller ones and so to the lamps; so that nobody needed to attend this candlestick, to furnish it with oil (it tarried not for man, nor waited for the sons of men), the scope of which is to show that God easily can, and often does, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man, and that though sometimes he makes use of instruments, yet he neither needs them nor is tied to them, but can do his work without them, and will rather than it shall be undone. III. The enquiry which the prophet made concerning the meaning of this, and the gentle reproof given him for his dulness (Zac 4:4): I answered and spoke to the angel, saying, What are these, my lord? Observe how respectfully he speaks to the angel; he calls him my lord. Those that would be taught must give honour to their teachers. He saw what these were, but asked what these signified. Note, It is very desirable to know the meaning of God's manifestations of himself and his mind both in his word and by his ordinances and providences. What mean you by these services, by these signs? And those that would understand the mind of God must be inquisitive. Then shall we know if we follow on to know, if we not only hear, but, as Christ, ask questions upon what we hear, Luk 2:46. The angel answered him with a question, Knowest thou not what these be? intimating that if he had considered, and compared spiritual things with spiritual, he might have guessed at the meaning of these things; for he knew that there was a golden candlestick in the tabernacle, which it was the priests' constant business to supply with oil and to keep burning, for the use of the tabernacle; when therefore he saw, in vision, such a candlestick, with lamps always kept burning, and yet no priests to attend it, nor any occasion for them, he might discern the meaning of this to be that though God had set up the priesthood again, yet he could carry on his own work for and in his people without them. Note, We have reason to be ashamed of ourselves that we do not more readily apprehend the meaning of divine discoveries. The angel asked the prophet this question, to draw from him an acknowledgment of his own dulness, and darkness, and slowness to understand, and he had it immediately: "I said, No, my lord; I know not what these are." Visions had their significance, but often dark and hard to be understood, and the prophets themselves were not always aware of it at first. But those that would be taught of God must see and acknowledge their own ignorance, and their need to be taught, and must apply to God for instruction. To him that gave us the cabinet we must apply for the key wherewith to unlock it. God will teach the meek and humble, not those that are conceited of themselves and lean on the broken reed of their own understanding. IV. The general intention of this vision. Without a critical descant upon every circumstance of the vision, the design of it is to assure the prophet, and by him the people, that this good work of building the temple should, by the special care of divine Providence, and the immediate influence of divine grace, be brought to a happy issue, though the enemies of it were many and mighty and the friends and furtherers of it few and feeble. Note, In the explication of visions and parables, we must look at the principal scope of them, and be satisfied with that, if that be clear, though we may not be able to account for every circumstance, or accommodate it to our purpose. The angel lets the prophet know, in general, that this vision was designed to illustrate a word which the Lord had to say to Zerubbabel, to encourage him to go on with the building of the temple. Let him know that he is a worker together with God in it, and that it is a work which God will own and crown. 1. God will carry on and complete this work, as he had begun their deliverance from Babylon, not by external force, but by secret operations and internal influences upon the minds of men. He says this who is the Lord of hosts, and could do it vi et armis - by force, has legions at command; but he will do it, not by human might or power, but by his own Spirit. What is done by his Spirit is done by might and power, but it stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power; in both these works of wonder great slaughter was made. But they were brought out of Babylon, and into Canaan the second time, by the Spirit of the Lord of hosts working upon the spirit of Cyrus, and inclining him to proclaim liberty to them, and working upon the spirits of the captives, and inclining them to accept the liberty offered them. It was by the Spirit of the Lord of hosts that the people were excited and animated to build the temple; and therefore they are said to be helped by the prophets of God, because they, as the Spirit's mouth, spoke to their hearts, Ezr 5:2. It was by the same Spirit that the heart of Darius was inclined to favour and further that good work and that the sworn enemies of it were infatuated in their councils, so that they could not hinder it as they designed. Note, The work of God is often carried on very successfully when yet it is carried on very silently, and without the assistance of human force; the gospel-temple is built, not by might or power (for the weapons of our warfare are not carnal), but by the Spirit of the Lord of hosts, whose work on men's consciences is mighty to the pulling down of strong-holds; thus the excellency of the power is of God, and not of man. When instruments fail, let us therefore leave it to God to do his work himself by his own Spirit. 2. All the difficulties and oppositions that lie in the way shall be got over and removed, even those that seem insuperable (Zac 4:7): Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain. See here, (1.) How the difficulty is represented; it is a great mountain, impassable and immovable, a heap of rubbish, like a great mountain, which must be got away, or the work cannot go on. The enemies of the Jews are proud and hard as great mountains; but, when God has work to do, the mountains that stand in the way of it shall dwindle into mole-hills; for see here, (2.) How these difficulties are despised: "Who art thou, O great mountain! that thou shouldst stand in God's way and think to stop the progress of his work? Who art thou that lookest so big, that thus threatenest, and art thus feared? Before Zerubbabel, when he is God's agent, thou shalt become a plain. All the difficulties shall vanish, and all the objections be got over. Every mountain and hill shall be brought low when the way of the Lord is to be prepared," Isa 40:4. Faith will remove mountains and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but before him they were all levelled; nothing is too hard for his grace to do. 3. The same hand that has begun this good work will perform it: He shall bring forth the head-stone (Zac 4:7); and again (Zac 4:9), The hands of Zerubbabel have laid the foundation of this house, be it spoken to his honour (perhaps with his own hands he laid the first stone), and though it has been long retarded, and is still much opposed, yet it shall be finished at last; he shall live to see it finished, nay, and his hands shall also finish it; herein he is a type of Christ, who is both the author and the finisher of our faith; and his being the author of it is an assurance to us that he will be the finisher, for, as for God, his work is perfect; has he begun and shall he not make an end? Zerubbabel shall himself bring forth the head-stone with shoutings, and loud acclamations of joy, among the spectators. The acclamations are not huzzas, but Grace, grace; that is the burden of the triumphant songs which the church sings. It may be taken, (1.) As magnifying free grace, and giving to that all the glory of what is done. When the work is finished it must be thankfully acknowledged that it was not by any policy or power of our own that it was brought to perfection, but that it was grace that did it - God's good-will towards us and his good work in us and for us. Grace, grace, must be cried, not only to the head-stone, but to the foundation-stone, the corner-stone, and indeed to every stone in God's building; from first to last it is nothing of works, but all of grace, and all our crowns must be cast at the feet of free grace. Not unto us, O Lord! not unto us. (2.) As depending upon free grace, and desiring the continuance of it, for what is yet to be done. Grace, grace, is the language of prayer as well as of praise; now that this building is finished, all happiness attend it! Peace be within its walls, and, in order to that, grace. Let the beauty of the Lord our God be upon it! Note, What comes from the grace of God may, in faith, and upon good grounds, be committed to the grace of God, for God will not forsake the work of his own hands. 4. This shall be a full ratification of the prophecies which went before concerning the Jews' return, and their settlement again. When the temple is finished then thou shalt know that the Lord of hosts has sent me unto you. Note, The exact accomplishment of scripture prophecies is a convincing proof of their divine original. Thus God confirms the word of his servant, by saying to Jerusalem, Thou shalt be built, Isa 44:26. No word of God shall fall to the ground, nor shall there fail one iota or tittle of it. Zechariah's prophecies of the approaching day of deliverance to the church would soon appear, by the accomplishment of them, to be of God. 5. This shall effectually silence those that looked with contempt upon the beginning of this work, Zac 4:10. Who, where, is he now that despised the day of small things, and thought this work would never come to any thing? The Jews themselves despised the foundation of the second temple, because it was likely to be so far inferior to the first, Ezr 3:12. Their enemies despised the wall when it was in the building, Neh 2:19; Neh 4:2, Neh 4:3. But let them not do it. Note, In God's work the day of small things is not to be despised. Though the instruments be weak and unlikely, God often chooses such, by them to bring about great things. As a great mountain becomes a plain before him when he pleases, so a little stone, cut out of a mountain without hands, comes to fill the earth, Dan 2:35. Though the beginnings be small, God can make the latter end greatly to increase; a grain of mustard-seed may become a great tree. Let not the dawning light be despised, for it will shine more and more to the perfect day. The day of small things is the day of precious things, and will be the day of great things. 6. This shall abundantly satisfy all the hearty well-wishers to God's interest, who will be glad to see themselves mistaken in despising the day of small things. Those that despaired of the finishing of the work shall rejoice when they see the plummet in the hand of Zerubbabel, when they see him busy among the builders, giving orders and directions what to do, and taking care that the work be done with great exactness, that it may be both fine and firm. Note, It is matter of great rejoicing to all good people to see magistrates careful and active for the edifying of the house of God, to see the plummet in the hand of those who have power to do much, if they have but a heart according to it; we see not Zerubbabel with the trowel in his hand (that is left to the workmen, the ministers), but we see him with the plummet in his hand, and it is no disparagement, but an honour to him. Magistrates are to inspect ministers' work, and to speak comfortably to the Levites that do their duty. 7. This shall highly magnify the wisdom and care of God's providence, which is always employed for the good of his church. Zerubbabel does his part, does as much as man can do to forward the work, but it is with those seven, those seven eyes of the Lord which we read of Zac 3:9. He could do nothing if the watchful, powerful, gracious providence of God did not go before him and go along with him in it. Except the Lord had built this house, Zerubbabel and the rest would have laboured in vain, Psa 127:1. These eyes of the Lord are those that run to and fro through the whole earth, that take cognizance of all the creatures and all their actions (Ch2 16:9), and inspire and direct all, according to the divine counsels. Note, We must not think that God is so taken up with the affairs of his church as to neglect the world; but it is a comfort to us that the same all-wise almighty Providence that governs the nations of the earth is in a particular manner conversant about the church. Those seven eyes that run through the earth are all upon the stone that Zerubbabel is laying straight with his plummet, to see that it be well laid. And those that have the plummet in their hand must look up to those eyes of the Lord, must have a constant regard to divine Providence, and act in dependence upon its guidance and submission to its disposals.

Verse 11

Enough is said to Zechariah to encourage him, and to enable him to encourage others, with reference to the good work of building the temple which they were now about, and that was the principal intention of the vision he saw; but still he is inquisitive about the particulars, which we will ascribe, not to any vain curiosity, but to the value he had for divine discoveries and the pleasure he took in acquainting himself with them. Those that know much of the things of God cannot but have a humble desire to know more. Now observe, I. What his enquiry was. He understood the meaning of the candlestick with its lamps: It is Jerusalem, it is the temple, and their salvation that is to go forth as a lamp that burns; but he wants to know what are these two olive-trees (Zac 4:11), these two olive-branches? Zac 4:12. Observe here, 1. He asked. Note, Those that would be acquainted with the things of God must be inquisitive concerning those things. Ask, and you shall be told. 2. He asked twice, his first question having no reply given to it. Note, If satisfactory answers be not given to our enquiries and requests quickly, we must renew them, and repeat them, and continue instant and importunate in them, and the vision shall at length speak, and not lie. 3. His second query varied somewhat from the former. He first asked, What are these two olive-trees, but afterwards, What are these two olive-branches? that is, those boughs of the tree that hung over the bowl and distilled oil into it. When we enquire concerning the grace of God, it must be rather as it is communicated to us by the fruitful boughs of the word and ordinances (for that is one of the things revealed, which belong to us and to our children) than as it is resident in the good olive where all our springs are, for that is one of the secret things, which belong not to us. 4. In his enquiry he mentioned the observations he had made upon the vision; he took notice not only of what was obvious at first sight, that the two olive-trees grew, one on the right side and the other on the left side of the candlestick (so nigh, so ready, is divine grace to the church), but he observed further, upon a more narrow inspection, that the two olive-branches, from which in particular the candlestick did receive of the root and fatness of the olive (as the apostle says of the church, Rom 11:17), did empty the golden oil (that is, the clear bright oil, the best in its kind, and of great value, as if it were aurum potabile - liquid gold) out of themselves through the two golden pipes, or (as the margin reads it) which by the hand of the two golden pipes empty out of themselves oil into the gold, that is, into the golden bowl on the head of the candlestick. Our Lord Jesus emptied himself, to fill us; his precious blood is the golden oil in which we are supplied with all we need. II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (Zac 4:13): "Knowest thou not what these are? If thou knowest the church to be the candlestick, canst thou think the olive-trees, that supply it with oil, to be any other than the grace of God?" But he owned he either did not fully understand it or was afraid he did not rightly understand it: I said, No, my Lord, how should I, except some one guide me? And then he told him (Zac 4:14): These are the two sons of oil (so it is in the original), the two anointed ones (so we read it), rather, the two oily ones. That which we read (Isa 5:1) a very fruitful hill is in the original the horn of the son of oil, a fat and fattening soil. 1. If by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort it was primarily intended, these sons of oil, that stand before the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men Zerubbabel and Joshua. Kings and priests were anointed; this prince, this priest, were oily ones, endued with the gifts and graces of God's Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time. Their wisdom, courage, and zeal, were continually emptying themselves into the golden bowl, to keep the lamps burning; and, when they are gone, others shall be raised up to carry on the same work; Israel shall no longer be without prince and priest. Good magistrates and good ministers that are themselves anointed with the grace of God and stand by the Lord of the whole earth, as faithful adherents to his cause, contribute very much to the maintaining and advancing of religion and the shining forth of the word of life. 2. If by the candlestick we understand the church of the first-born, of true believers, these sons of oil may be meant of Christ and the Spirit, the Redeemer and the Comforter. Christ is not only the Messiah, the Anointed One himself, but he is the good olive to his church; and from his fulness we receive, Joh 1:16. And the Holy Spirit is the unction or anointing which we have received, Jo1 2:20, Jo1 2:27. From Christ, the olive tree, by the Spirit, the olive branch, all the golden oil of grace is communicated to believers, which keeps their lamps burning, and without a constant supply of which they would soon go out. They stand by the Lord of the whole earth, who is in a special manner the church's Lord; for the Son was to be sent by the Father, and so was the Holy Ghost, in the time appointed, and they stand by him ready to go.

Verse 1

4:1-14 This vision affirms that through his Spirit, God would enable Zerubbabel and Jeshua to rebuild the Temple.

4:1 woke me: The series of visions (1:7–6:8) came to Zechariah in a single night. The prophet slept briefly before this fifth vision.

Verse 2

4:2-3 gold lampstand: The golden menorah of the Tabernacle (Exod 25:31) was duplicated in the new Temple as a symbol of God’s purity and holiness and the light of his revelation. • The two olive trees represent the offices of priest and king in Israel; they are emblems for Jeshua and Zerubbabel. The golden oil (see also Zech 4:12-14) represents God’s Holy Spirit.

Verse 6

4:6 Jeshua and Zerubbabel would have success in the rebuilding of the Jerusalem Temple, not by their own force or strength, but because of the presence of God’s empowering Spirit (cp. Hag 2:4-5).

Verse 7

4:7 A mighty mountain . . . will become a level plain is a figure of speech in both Old Testament (see Isa 40:4; 49:11) and New Testament (see Matt 17:20; 1 Cor 13:2). Faith in God enables his servants to overcome seemingly impossible obstacles. • The capstone or headstone (final stone) completes a stone wall or building (see Ps 118:22). • May God bless it!: This prayer seeks God’s favor and blessing on the new Temple.

Verse 10

4:10 A plumb line, a cord with a tin or lead weight attached to one end, is used in construction to ensure that a wall is vertical. • The seven lamps: Seven signifies completeness or perfection. God sees all that takes place on earth; he controls the fates of peoples and nations.

Verse 14

4:14 two anointed ones: Jeshua and Zerubbabel, the religious and civic leaders of Jerusalem after the return from exile (3:1, 7; 4:6-7; Hag 1:14; 2:2-3), were anointed with oil as part of their commissioning. Under their leadership, the Temple of the Lord was rebuilt and worship was restored in Jerusalem.