Zechariah 4:2 Comentariu

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.

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

Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.

(V. 2 onwards.) And he said to me, 'What do you see?' And I said, 'I see, and behold, a golden lampstand, and its lamp on top of it, and seven lamps on it, with seven pipes to the lamps that are on top of it. And there are two olive trees by it, one on the right of the lampstand and one on its left.' Then I answered and said to the angel who talked with me, 'What are these, my lord?' And the angel who talked with me answered and said to me, 'Do you not know what these are?' And I said, 'No, my lord.' And he answered and said to me, 'This is the word of the Lord to Zerubbabel, saying: Not by might, nor by power, but by my Spirit, says the Lord of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forth the capstone with shoutings of "Grace, grace to it!"' Then he said to me, 'What do you see?' And I said, 'I see, and behold, a golden lampstand, and a bowl on the top of it, and seven lamps on it, with seven lips on each of the lamps that are on the top of it.' And behold, two olive trees were standing by the lampstand, one on the right side and one on the left side. So I asked the angel who was speaking with me, 'What are these, my lord?' And the angel who was speaking with me replied to me, 'Do you not know what these are?' And I said, 'No, my lord.' Then he answered and said to me, 'This is the word of the Lord to Zerubbabel, saying: Not by might nor by power, but by My Spirit,' says the Lord of hosts. 'Who are you, O great mountain, before Zerubbabel? You will become a plain.' And I will bring out the stone of inheritance: the equality of grace shall be his grace. The angel who raised up Zacharias as if from a sleeping man, asks what he sees, so that when he responds, ignorant and questioning what he discerns, and says, 'What are these, my lord?' let us hear from him: This is the word of the Lord to Zorobabel: Not in an army, nor in strength; but in my spirit, says the Lord. Let us therefore discuss each point in order, first what it seems to the Hebrews, from whom we have learned in the Old Testament: then through these steps let us ascend to the heights of the Church. The solid golden candlestick represents the Law, that is, the νόμον. And the lamp, that is, the flame shining and sparkling at the top of the candlestick, represents Christ, who is the head of the Law and illuminates the entire world. The seven lamps on the candlestick represent the seven graces of the Holy Spirit, which we mentioned above, because it is said that in one stone there are seven eyes. There is no doubt that the Law was written with the inspiration of the Holy Spirit. However, the seven infusions in which there is oil, which is put into lamps that shine on the candelabrum, are understood to mean that these seven graces descend from heaven to humans through the Law. But the two olive trees on the candelabrum, on the right and left side, between which the central lamp shines, are interpreted as the Law and the Prophets. And when the prophet narrated his vision, not knowing what he was seeing, he asked the angel who was speaking in himself, namely the sense illuminated by God. For this is our angel, who intelligently understands, and reveals to us the will of God, and says: What are these, my lord? But the angel does not explain the vision to the prophet, as he had been asked; but he asks the inquirer again: Do you not know what these are? And when he replied, I do not know: he himself also replied; This is the word of the Lord to Zerubbabel saying: Not by an army, nor by strength, but by my spirit, says the Lord. Therefore, the word of the Lord to Zerubbabel, who spoke not in the army, nor in strength, but in my spirit, he is the interpretation of the vision: not in the army, nor in the multitude of warriors, but in the spirit of God, the people are to be led back and more fully restored, and the adversaries are to be devastated. And what follows: Who are you, great mountain, before Zerubbabel, to become level ground? This is understood as a saying to the devil, who stood at the right hand of Jesus, to oppose him, and he was lifted up against Zerubbabel and the people of Judah. But he was brought low and humiliated; and Israel is trampled underfoot, for God will bring forth the chief stone, Christ his Son, who has always been a help to the people of Israel. And by his grace, that is, the stone, he will equal the grace that he always exercised towards their ancestors. We find these things said by the Hebrews. Now let us discuss what has been written by the learned men in the Commentaries. The golden candlestick (which some call the candelabrum) is understood to represent the Church, which in the Holy Scriptures seeks the meaning and intention rather than the words themselves. The fact that gold is understood in a figurative sense is shown in the later part of the 67th psalm, where it is said that the shoulders of the dove radiate with the brilliance or gleam of gold. They understand the lamp itself to represent Christ, who shines in the Church and who said of himself: 'No one lights a lamp and puts it under a bushel (Matt. V, 15),' that is, under the measure of the Law; but on a candlestick, that is, on the freedom of the gospels, so that it may shine for all who are in the house. The seven lamps and their pouring vessels (also called 'suffusoria') symbolize and represent the grace of the Holy Spirit, through which the Church receives the oil of God's mercy and all virtues. The two olive trees on the candlestick symbolize Moses and Elijah, who spoke with the Lord on the mountain and foreshadowed what would happen to him in Jerusalem (Matthew 17). For the entire law and the prophets preach about the passion of Christ. Others interpret the two olive trees on the right and on the left as the Law and the Gospel, so that the Gospel is on the right and the Law is on the left. Concerning the right and left, it is said in the Song of Songs: His left hand is under my head, and his right hand embraces me (Song of Songs 2:6). But many of our people interpret the mountain as the devil and the Antichrist, who dares to stand before Zerubbabel (from whom Christ is to be born) and raise himself up, and say in the Gospel: All these things have been given to me, and I will give them to you if you will prostrate yourself and worship me (Matthew 4:9). He who prostrates himself at the Lord's feet, and makes the proud humble and the lowly, says: 'Get behind me, Satan, for it is written: You shall worship the Lord your God, and him alone shall you serve' ( Ibid., 10, and Deut. VI, 13). And they give an example in the Gospel of the lunatic whom the apostles could not heal, they ask why they could not heal him, and they hear: Truly I say to you, if you have faith like a mustard seed, you will say to this mountain, move from here, and it will move; and nothing will be impossible for you. But this kind does not go out except by prayer and fasting (Matt. XVII, 19, 20). Here the mountain is clearly accepted as the devil. However, others, not without considerable rashness, interpret what is clearly spoken about the devil as referring to Christ, who is often called a mountain in the Holy Scriptures. It is not necessary to give examples, as there is a great abundance of them. But they are led into error because it is written in the Septuagint: Who are you, O great mountain, before the face of Zerubbabel, to be made level? Indeed, this mountain which is before the face of Zorobabel, that is, one who is descended from the lineage of Zorobabel, desires to correct the world itself. And of him it is said: 'I will bring forth the stone of inheritance of which it is written: You are the one who will restore my inheritance to me' (Psalm 15:5). And in another place: 'He has chosen for us his beautiful inheritance, the pride of Jacob whom he loved' (Psalm 46:5). And again: 'The portion of the Lord is Jacob, the line of his inheritance is Israel' (Psalm 105). And in the second Psalm: The Lord said to me, 'You are my Son, today I have begotten you. Ask of me, and I will give you the nations as your inheritance' (Psalm 2:7-8). But the Lord will bring forth the chief cornerstone, of which we read: 'In the beginning was the Word, and the Word was with God, and the Word was God' (John 1:1). And: 'All things were made through him, and without him was not any thing made that was made' (John 1:3). And when he says, 'He will equalize grace to his grace,' he signifies this. We all have received from His fullness, and grace for grace, that is, grace of the Law, grace of the Gospel, so that believing in Israel may receive equal grace, and the people of the Gentiles as well. Hence, Gabriel speaks to Mary: 'You have found favor with the Lord' (Luke 1:30). And the apostle Paul writes: 'For by grace you have been saved' (Ephesians 2:8). And the evangelist John says: 'For the Law was given through Moses, but grace and truth came through Jesus Christ' (John 1:17).

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.

A candlestick all of gold - This candlestick is formed in some measure after that of the sanctuary, Exo 25:31, Exo 25:32 : but in that of the sanctuary there was no bowl, nor seven pipes, nor seven lamps, nor the two olive trees. The two olive trees were to supply the bowl with oil; the bowl was to communicate the oil to the seven pipes; and the seven pipes were to supply the seven lamps. In general, the candlestick, its bowl, pipes, lamps, and olive trees, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick may, however, represent the whole Jewish state, ecclesiastical and civil; the oil, producing the light, the grace and mercy of God; and the two olive trees, the source of infinite love, whence that grace proceeds. The pipes may signify all means of grace; and the seven lamps, the perfection and abundance of the light and salvation provided. Some may take them in the following way: - 1. The olive trees, the Divine goodness, yield the oil from the olive berry, which is its fruit. 2. From each comes a pipe to convey the oil to the bowl. 3. This oil is collected in the bowl, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man. 4. The seven pipes, the various means of grace - reading, hearing, prayer, sacraments, etc. - through which Christ dispenses his grace and blessing to his followers. 5. The seven lamps - the Spirit of God in its plentitude of graces, gifts, and light, dispensed to the Christian Church.

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."

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