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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)