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Zechariah
Chapter Four
New King James Version (NKJV)
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 Zechariah 4:1. The vision of the candlestick, and olive
trees, is in Zechariah 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, Zechariah 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, Zechariah 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, Zechariah 4:11.
Zechariah 4:1 Now the angel who
talked with me came back and wakened me, as a man who is wakened out of his sleep.
YLT
1And the messenger who is
speaking with me doth turn back, and stir me up as one who is stirred up out of
his sleep,
And the angel that talked with me,.... See Zechariah 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 Daniel 8:18.
Zechariah 4:2 2 And
he said to me, “What do you see?” So I said, “I am looking, and there is
a lampstand of solid gold with a bowl on top of it, and on the stand
seven lamps with seven pipes to the seven lamps.
YLT
2and he saith unto me, `What
art thou seeing?' And I say, `I have looked, and lo, a candlestick of gold --
all of it, and its bowl [is] on its top, and its seven lamps [are] upon it, and
twice seven pipes [are] to the lights that [are] on its top,
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, Exodus 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 Revelation 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 wordF12גלה "fons",
Pembellus; "scaturigo", Sanctius. here used signifies, Joshua 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 Isaiah
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, Exodus 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 Revelation 4:5 but
rather ministers themselves are designed, who are called lights and lamps,
Matthew 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, Proverbs 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, Revelation 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"F13שבעה ושבעה
"septem et septem", Pagninus, Montanus, Calvin, Piscator. ; that is,
fourteen, two to every lamp; which Fortunatus ScacchusF14Sacrer.
Elaeochrism. Myrothec. l. 1. c. 10. p. 53. 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.
Zechariah 4:3 3 Two
olive trees are by it, one at the right of the bowl and the other at its
left.”
YLT
3and two olive-trees [are]
by it, one on the right of the bowl, and one on its left.'
And the two olive trees by it,.... Which are explained in; see Gill on Zechariah 4:14,
one upon the right side of the bowl,
and the other upon the left side thereof; in
Zechariah 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 leftF15Ibid.
(Sacer. Elaeochrism, Myrothec. l. 1.) c. 12. p. 62. , of which he has given the
figure.
Zechariah 4:4 4 So I
answered and spoke to the angel who talked with me, saying, “What are
these, my lord?”
YLT
4And I answer and speak unto
the messenger who is speaking with me, saying, `What [are] these, my lord?'
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 5 Then
the angel who talked with me answered and said to me, “Do you not know what
these are?” And I said, “No, my lord.”
YLT
5And the messenger who is
speaking with me answereth and saith unto me, `Hast thou not known what these [are]?'
And I say, `No, my lord.'
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 6 So
he answered and said to me: “This is the word of the Lord to Zerubbabel: ‘Not by might nor by power, but by My Spirit,’ Says
the Lord of hosts.
YLT
6And he answereth and
speaketh unto me, saying: `This [is] a word of Jehovah unto Zerubbabel, saying:
Not by a force, nor by power, But -- by My Spirit, said Jehovah of Hosts.
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,
Haggai 2:23 in his titles and characters, a servant of the Lord, and governor
of Judah, Haggai 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 7 ‘Who
are you, O great mountain? Before Zerubbabel you shall become a
plain! And he shall bring forth the capstone With shouts of “Grace, grace to
it!”’”
YLT
7Who [art] thou, O great
mountain Before Zerubbabel -- for a plain! And he hath brought forth the
top-stone, Cries of Grace, grace -- [are] to it.'
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, Jeremiah 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, Revelation 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 Isaiah 49:11. Some Jewish writersF16Tanchuma
in Yalkut Simeoni in loc. , 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
Zechariah 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, Psalm 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 JewsF17T. Bab. Menachot, fol. 92. 1. & Tamid, fol. 30.
2. Maimon. Beth Habechira, c. 3. sect. 11. 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, Ezra 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 Revelation 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.
Zechariah 4:8 8 Moreover
the word of the Lord came to me, saying:
YLT
8And there is a word of
Jehovah to me, saying,
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 9 “The
hands of Zerubbabel Have laid the foundation of this temple;[a] His hands
shall also finish it. Then you will know That the Lord of hosts has sent Me to you.
YLT
9Hands of Zerubbabel did
found this house, And his hands do finish it, And thou hast known that Jehovah
of Hosts Hath sent me unto you.
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,
Haggai 2:18 compared with Zechariah 1:7,
his hands shall also finish it: signified by bringing in the head or top stone, Zechariah 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"; Zechariah 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 10 For
who has despised the day of small things? For these seven rejoice to see The
plumb line in the hand of Zerubbabel. They are the eyes of the Lord, Which scan to and fro throughout the whole earth.”
YLT
10For who trampled on the day
of small things, They have rejoiced, And seen the tin weight in the hand of
Zerubbabel, These seven [are] the eyes of Jehovah, They are going to and fro in
all the land.'
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, Ezra 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, Hosea 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, Ezra 3:11 but at the
carrying of it on, and especially at the finishing of it, Ezra 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"F18האבן הבדיל
"lapidem stanni", Montanus, Drusius, Cocceius; "lapidem
stanneum", V. L. Vatablus, Calvin; "lapidem stannum", i. e.
"cum stanno", so Burkius. ; 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, Ezra 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, Romans 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"F19עיני יהוה המה
"oculi Jehovae sunt illi". ,
which run to and fro through the whole earth; these design not the angels, who walk to and fro through the earth,
Zechariah 6:7 nor the various gifts and graces of the Spirit, Revelation 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.
Zechariah 4:11 11 Then
I answered and said to him, “What are these two olive trees—at the right
of the lampstand and at its left?”
YLT
11And I answer and say unto
him, `What [are] these two olive-trees, on the right of the candlestick, and on
its left?'
Then answered I, and said unto him,.... To the angel that talked with him, Zechariah 4:1,
What are these two olive trees upon
the right side of the candlestick, and upon the left side thereof? in Zechariah 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 12 And
I further answered and said to him, “What are these two olive branches
that drip into the receptacles[b] of the two
gold pipes from which the golden oil drains?”
YLT
12And I answer a second time,
and say unto him, `What [are] the two branches of the olive trees that, by means
of the two golden pipes, are emptying out of themselves the oil?'
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 Zechariah 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, Hosea 14:6 and for their greenness and flourishing condition, being
filled with the gifts and graces of the Spirit, Psalm 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, Deuteronomy 8:8 and
for their fatness, with which they honour God and men, Judges 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 Zechariah 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 1 Peter 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",
Romans 10:17 hence says the apostle to the Galatians, Galatians 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", 2
Corinthians 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 13 Then
he answered me and said, “Do you not know what these are?” And I said,
“No, my lord.”
YLT
13And he speaketh unto me,
saying, `Hast thou not known what these [are]?' And I say, `No, my lord.'
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 Zechariah 4:5.
Zechariah 4:14 14 So
he said, “These are the two anointed ones, who stand beside the Lord of
the whole earth.”
YLT
14And he saith, `These [are]
the two sons of the oil, who are standing by the Lord of the whole earth.'
Then said he, These are the two
anointed ones,.... Or "sons of oil"F20בני
היצהר "filii olei", V. L. Pagninus, Montanus, Munster, Tigurine
version, Vatablus, Cocceius, Burkius. . 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 Zechariah 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 Revelation 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 DavidF21Tzeror
Hammor, fol. 114. 3. . 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"F23על אדון
"super Dominum", Montanus. ; 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)