스가랴 4:13 주석

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 (Zac 4:1). 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 (Zac 4:2, Zac 4:3). 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 (Zac 4:4-10). IV. The particular explication of the vision, for the illustration of these assurances (Zac 4:11-14).

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 Zac 4:1. The vision of the candlestick, and olive trees, is in Zac 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, Zac 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, Zac 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, Zac 4:11.

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

(Verse 11 and following) And I answered and said to him, 'What are these two olive trees on the right and the left side of the lampstand?' And I answered the second time and said to him, 'What are these two olive branches which are beside the two golden pipes, from which the golden oil pours out?' And he said to me, 'Do you not know what these are?' And I said, 'No, my lord.' And he said, 'These are the two anointed ones who stand beside the Lord of the whole earth.' LXX: And I answered and said to him, 'What are these two olive trees on the right side of the lampstand and on its left side?' And I answered a second time and said to him, 'What are the two olive branches which are beside the two golden pipes, which pour out the golden fluid from themselves?' And he said to me, 'Do you not know what these are?' And I said, 'No, my Lord.' Then he said, 'These are the two sons of fatness who stand before the Lord of the entire earth.' Asking the prophet what the two olive trees meant, one of which stood at the right side of the lampstand and the other at the left, the Lord or the angel of the Lord refused to answer. When the prophet understood this, he inquires a second time, saying: What are these two branches of the olive trees or two golden pipes, which in Hebrew are called Sinthoroth (in Greek, μυξωτῆρες), and which are themselves the two μυξωτῆρες upon which the two branches or two olive trees are placed, made of the purest gold. And when the prophet asked about the two branches, and was again questioned by the angel whether he knew what the two branches signified, and he said, 'No, Lord,' the angel of the Lord answered: 'These are two sons of oil, as Symmachus wished, or of splendor, as Aquila interpreted, that is, of brightness, or of richness, as the Septuagint translated, or of clarity, as Theodotion rendered: they stand before the Ruler of all the earth.' We read above about the two olive trees that were on the right and left of the lampstand. And therefore, the one who now asks about them, does not deserve to hear, because he does not remember the previous things, or because what was said there is obscure, he desires to hear more clearly here, or surely the silence of the angels confutes his stubbornness, because he claims to know greater things, although the Hebrews confirm that when he asked about the olive trees, he heard nothing, because he did not ask properly, nor did he inquire about everything he should have known. Finally, afterwards he inquires more fully, adding the olive branches or sprigs, about which he had remained silent above; for there he said: What are these two olive trees? here he asks; What are these two olive sprigs? metaphorically because, just as straight tree trunks are like ear heads, so these are covered by a certain wall of branches and leaves and rise up on high. Some of our people interpret the two olive trees as the Son and the Holy Spirit, and the middle lamp as God the Father. But I do not know how, without blasphemy, they accept one on the right, the other on the left. The branches or the clusters of olives also point to the incarnation of the Savior and the likeness of the dove of the Holy Spirit, because we cannot see the whole olives, but only a certain part and, so to speak, the little branches of the incarnation of Christ and the manifestation of the Holy Spirit shown to us. Others understand the two Testaments, the Gospel on the right, the Law on the left, because in the former there is a spiritual meaning, in the latter a physical one; and because we cannot explain the whole Gospel or the whole Law, and now we know in part and prophesy in part (1 Cor. 13:9), and we are not yet able to understand what is perfect. There are those who interpret the two branches of olives or the two ears of grain as representing the priesthood and the Law, which bring joy to the whole earth. Others believe that Enoch and Elijah, one of whom pleased God in uncircumcision and the other in circumcision, were taken up to heaven with their bodies (Genesis 5 and 1 Samuel 2). As for splendor, oil, fatness, and brightness, in Hebrew we read 'Isaar' (according to what is written in the Psalms about the joy and happiness of the saints: 'They shall be satisfied with the fatness of your house' - Psalm 36:8). The word 'πιότης' (or 'πιότητος') in Greek signifies more fatness than abundance. We have spoken these things as best we could and as far as the powers of our talent allowed, briefly touching upon the various opinions of the Hebrews and our own. If anyone should speak better or rather more truly, we willingly defer to them.

The prophet, overpowered by his last vision, is roused by the angel to behold another, Zac 4:1; intended also to assure the Jews of the success of Joshua and Zerubbabel in building the temple, and surmounting every obstacle in the way; till at length, by the good providence of God, it should be finished, amidst the joyful acclamations of the spectators, Zac 4:2-10. The angel's explanation of the golden candlestick, and of the two olive trees, Zac 4:11-14.

FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zac 4:1-14) waked me--The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."

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