The angel who talked with me came again, and wakened me, as a man who is wakened out of his sleep.
KJV
And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep.
Commentary
Commentary
In this chapter we have another comfortable vision, which, as it was
explained to the prophet, had much in it for the encouragement of the
people of God in their present straits, which were so great that they
thought their case helpless, that their temple could never be rebuilt
nor their city replenished; and therefore the scope of the vision is to
show that God would, by his own power, perfect the work, though the
assistance given to it by its friends were ever so weak, and the
resistance given to it by its enemies were ever so strong. Here is,
I. The awakening of the prophet to observe the vision, ver. 1 .
II. The vision itself, of a candlestick with seven lamps, which were
supplied with oil, and kept burning, immediately from two olive-trees
that grew by it, one on either side, ver. 2, 3 .
III. The general encouragement hereby intended to be given to the
builders of the temple to go on in that good work, assuring them that
it should be brought to perfection at last, ver. 4-10 .
IV. The particular explication of the vision, for the illustration of
these assurances, ver. 11-14 .
1 And the angel that talked with me came again, and waked me,
as a man that is wakened out of his sleep,
2 And said unto me, What seest thou? And I said, I have looked,
and behold a candlestick all of gold, with a bowl upon the top
of it, and his seven lamps thereon, and seven pipes to the seven
lamps, which are upon the top thereof:
3 And two olive trees by it, one upon the right side of the
bowl, and the other upon the left side thereof.
4 So I answered and spake to the angel that talked with me,
saying, What are these, my lord?
5 Then the angel that talked with me answered and said unto me,
Knowest thou not what these be? And I said, No, my lord.
6 Then he answered and spake unto me, saying, This is the
word of the L ORD unto Zerubbabel, saying, Not by might, nor by
power, but by my spirit, saith the L ORD of hosts.
7 Who art thou, O great mountain? before Zerubbabel thou
shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it.
8 Moreover the word of the L ORD came unto me, saying,
9 The hands of Zerubbabel have laid the foundation of this
house; his hands shall also finish it; and thou shalt know that
the L ORD of hosts hath sent me unto you.
10 For who hath despised the day of small things? for they
shall rejoice, and shall see the plummet in the hand of
Zerubbabel with those seven; they are the eyes of the L ORD ,
which run to and fro through the whole earth.
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, v. 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, Luke ix. 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. x. 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. l. 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? v. 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. i. 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
( v. 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
( v. 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
( v. 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, Luke ii. 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, Ezra v. 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
( v. 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. xl. 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 ( v. 7 );
and again
( v. 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. xliv. 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, v. 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, Ezra iii. 12 .
Their enemies despised the wall when it was in the building, Neh. ii. 19; iv. 2, 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. ii. 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 ch. iii. 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, Ps. cxxvii. 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
( 2 Chron. xvi. 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.
11 Then answered I, and said unto him, What are these two
olive trees upon the right side of the candlestick and upon the
left side thereof?
12 And I answered again, and said unto him, What be these two
olive branches which through the two golden pipes empty the
golden oil out of themselves?
13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
14 Then said he, These are the two anointed ones, that stand
by the Lord of the whole earth.
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 ( v. 11 ),
these two olive-branches? v. 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. xi. 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
( v. 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
( v. 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. v. 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, John i. 16 .
And the Holy Spirit is the unction or anointing which we have
received, 1 John ii. 20, 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.
INTRODUCTION TO ZECHARIAH 4
In this chapter are contained the vision of a golden candlestick, and of two olive trees by it, and the explanation thereof. The preparation to this vision, which is the awaking of the prophet, as of a man out of sleep, is in Zec 4:1. The vision of the candlestick, and olive trees, is in Zec 4:2. The candlestick is described by the matter of it, gold; and by the parts of it, its bowl, lamps, and pipes; and the olive trees by their situation; the explanation of which is at the request of the prophet, he not knowing what they meant, Zec 4:4 when it is observed to him, that this represents, under the type of Zerubbabel building the temple, the building of the Gospel church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it, to the great joy of many, who observe the grace of God, and his providential care and goodness, in it, Zec 4:6 and upon the prophet's inquiring the meaning of the two olive trees, which he was ignorant of, he is told that these are the two anointed ones that stood by the Lord of the whole earth, Zec 4:11.
Ver. 1. And the angel that talked with me,.... See Zec 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 Da 8:18.
Zechariah 4:2
Ver. 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, Ex 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 Re 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, Ex 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 Re 4:5 but rather ministers themselves are designed, who are called lights and lamps, Mt 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, Pr 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, Re 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} hlg "fons", Pembellus; "scaturigo", Sanctius. {m} hebvw hebv "septem et septem", Pagninus, Montanus, Calvin, Piscator. {n} Sacrer. Elaeochrism. Myrothec. l. 1. c. 10. p. 53.
Zechariah 4:3
Ver. 3. And the two olive trees by it,.... Which are explained in,
See Gill on "Zec 4:14":
one upon the right [side] of the bowl, and the other upon the left [side] thereof; in Zec 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.
Zechariah 4:4
Ver. 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.
Zechariah 4:5
Ver. 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.
Zechariah 4:6
Ver. 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".
Zechariah 4:7
Ver. 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, Re 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 Zec 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, Ps 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 Re 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.
Zechariah 4:8
Ver. 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.
Zechariah 4:9
Ver. 9. The 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 Zec 1:7:
his hands shall also finish it: signified by bringing in the head or top stone, Zec 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"; Zec 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.
Zechariah 4:10
Ver. 10. 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, Ho 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, Ro 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, Zec 6:7 nor the various gifts and graces of the Spirit, Re 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} lydbh Nbah "lapidem stanni", Montanus, Drusius, Cocceius; "lapidem stanneum", V. L. Vatablus, Calvin; "lapidem stannum", i. e. "cum stanno", so Burkius. {s} hmh hwhy ynye "oculi Jehovae sunt illi".
Zechariah 4:11
Ver. 11. Then answered I, and said unto him,.... To the angel that talked with him, Zec 4:1:
What [are] these two olive trees upon the right [side] of the candlestick, and upon the [left] side thereof? in Zec 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.
Zechariah 4:12
Ver. 12. 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 Zec 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, Ho 14:6 and for their greenness and flourishing condition, being filled with the gifts and graces of the Spirit, Ps 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, De 8:8 and for their fatness, with which they honour God and men, Jud 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 Zec 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 1Pe 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", Ro 10:17 hence says the apostle to the Galatians, Ga 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", 2Co 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.
Zechariah 4:13
Ver. 13. 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 "Zec 4:5".
Zechariah 4:14
Ver. 14. 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 Zec 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 Re 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} rhuyh ynb "filii olei", V. L. Pagninus, Montanus, Munster, Tigurine version, Vatablus, Cocceius, Burkius. {u} Tzeror Hammor, fol. 114. 3. {w} Nwda le "super Dominum", Montanus.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
The prophet's spirit was willing to attend, but the
flesh was weak. We should beg of God that, whenever he speaks to
us, he would awaken us, and we should then stir up ourselves. The
church is a golden candlestick, or lamp-bearer, set up for
enlightening this dark world, and holding forth the light of Divine
revelation. Two olive trees were seen, one on each side the
candlestick, from which oil flowed into the bowl without ceasing.
God brings to pass his gracious purposes concerning his church,
without any art or labour of man; sometimes he makes use of his
instruments, yet he needs them not. This represented the
abundance of Divine grace, for the enlightening and making holy
the ministers and members of the church, and which cannot be
procured or prevented by any human power. The vision assures us
that the good work of building the temple, should be brought to a
happy end. The difficulty is represented as a great mountain. But all
difficulties shall vanish, and all the objections be got over. Faith will
remove mountains, and make them plains. Christ is our Zerubbabel;
mountains of difficulty were in the way of his undertaking, but
nothing is too hard for him. What comes from the grace of God,
may, in faith, be committed to the grace of God, for he will not
forsake the work of his own hands./WHBC 916.2
The prophet's spirit was willing to attend, but the
flesh was weak. We should beg of God that, whenever he speaks to
us, he would awaken us, and we should then stir up ourselves.
Christ is our Zerubbabel;
mountains of difficulty were in the way of his undertaking, but
nothing is too hard for him. What comes from the grace of God,
may, in faith, be committed to the grace of God, for he will not
forsake the work of his own hands./WHBC 916.2
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise
Commentary
Commentary