Zechariah · Chapter 4

Verse 1. The angel—came again, and waked me] Abp. Newcome considers this vision as represented on the same night, Zechariah 1:8, with the preceding ones. See the latter part of Zechariah 4:10, compared with Zechariah 3:9. After some interval the prophet, overpowered with the vision which had been presented to him, was awakened from his prophetic trance as from a sleep.

Verses 1-3. And the angel came again, and waked me — This seems to indicate, that the prophet’s attention was very deeply engaged by the foregoing vision; that all the powers of his mind were wholly engrossed by it; so that he had even fallen into a kind of trance, or ecstasy, when he was roused again by the angel, to attend to what follows. And said unto me, What seest thou? — Thus the angel still further excites his attention. And I said, Behold a candlestick of gold — This represented the church of God, Jewish and Christian, set up for the enlightening of this dark world, by diffusing the light of divine truth. The candle, or lamp, is God’s, the church is but the candlestick; but it is all of gold, signifying the great worth of the church, composed of the excellent of the earth. This golden candlestick had seven lamps, branching out from it by so many sockets, in each of which was a burning and shining light. The Jewish Church was but one; and though the Jews that were dispersed had probably synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and, therefore, seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Revelation 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping; and from it, by seven pipes or conduits, it was conveyed to the seven lamps; so that without any further care, they received oil as fast as they wasted it, and so were kept always burning. And the bowl too was continually supplied, without any care or attendance of man, from two olive-trees, (verse 3,) one on each side of the candlestick, which were so fat and fruitful, that, of their own accord, they poured plenty of oil continually into the bowl. So that nobody needed to attend to this candlestick, to furnish it with oil; it tarried not for man, nor waited for the sons of men: the scope of which is to show, that God easily can, and often doth, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man. And though sometimes he makes use of instruments, yet he neither needs them, nor is confined to them, but can do his work without them, and will, rather than it shall remain undone.

Verse 1. The angel that talked with me came again. This was Michael the archangel, who had before appeared to the prophet, as mentioned in Zechariah 1:8, 9.

1. In this vision the interpreting angel appears first. Came again — The angel seems to have withdrawn temporarily; in the fourth vision he appears — if at all — only in Zechariah 3:1. Perhaps “he came again and waked me” is equivalent to “he waked me again,” to see a new vision. Evidently Zechariah recognizes that his condition during the visions is not the same as during the intervals that elapse between the separate visions. Waked me — What the prophet has seen and heard has overpowered him; he has become spiritually exhausted, and has fallen into a state resembling sleep (Luke 9:32); out of this condition the angel rouses him to show him the new vision. What seest thou? — The angel addresses this question to the prophet as soon as he opens his eyes (see on Amos 7:8; 8:2; compare Jeremiah 1:11, 13).

The principal features of the new vision are described in verses 2, 3. I have looked — R.V., “seen”; perhaps better, I see. A candlestick all of gold — This candlestick may have been suggested by the candlestick in the tabernacle (Exodus 25:31; 1 Chronicles 4:20), which was of gold, but in some respects the candlestick in the vision differs from its prototype. With a bowl upon the top of it — This means a reservoir for the oil used in the lamps. The oil holder was absent from the candlestick in the tabernacle; there the oil was supplied daily by the priests. However, the bowl may have been suggested by the cups (Exodus 25:31, 33, 34), though the Hebrew word used here is entirely different, and the cups served only as ornaments. Seven lamps — How they were attached is not stated. Seven pipes — To supply oil from the reservoir. This is another feature absent from the candlestick in the tabernacle. The Hebrew is literally “seven and seven pipes to the lamps,” which admits of a twofold interpretation; either, fourteen pipes to the seven lamps, that is, two to each, or, in a distributive sense, seven pipes to each one of the seven lamps (so R.V.), a total of forty-nine. The Hebrew permits either interpretation, and either is thinkable; the latter is more in accord with Hebrew usage. No indication is given how or where the pipes were connected with the lamps. LXX. and Vulgate omit one “seven” and read “seven pipes to the lamps,” that is, one to each, which simplifies the picture and may be original. Which are upon the top thereof — The meaning seems to be that the lamps are on the top of the candlestick; the same statement is made concerning the oil holder, which makes it very difficult to determine the exact relative position of the different parts of the candlestick. Some commentators favor the omission of the words as an erroneous repetition from the first part of the verse. Two olive trees — Another feature absent from the tabernacle (compare Revelation 11:4). One was upon the left, the other upon the right side of the oil holder; in verse 11 it is said that they were beside the candlestick, which is equally true. Two branches from these trees, one from each, supplied the oil for the lamps.

V. 2. With a bowl-Or basin. His seven lamps-The temple candlestick had just so many. And seven pipes-So each of the lamps had a pipe reaching from it to the bowl. On the top-These lamps were so set, as to stand somewhat higher than the body of the candlestick.

Verse 2. A candlestick all of gold] This candlestick is formed in some measure after that of the sanctuary, Exodus 25:31, 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, &c.—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.

Verses 1-3. And the angel came again, and waked me — This seems to indicate, that the prophet’s attention was very deeply engaged by the foregoing vision; that all the powers of his mind were wholly engrossed by it; so that he had even fallen into a kind of trance, or ecstasy, when he was roused again by the angel, to attend to what follows. And said unto me, What seest thou? — Thus the angel still further excites his attention. And I said, Behold a candlestick of gold — This represented the church of God, Jewish and Christian, set up for the enlightening of this dark world, by diffusing the light of divine truth. The candle, or lamp, is God’s, the church is but the candlestick; but it is all of gold, signifying the great worth of the church, composed of the excellent of the earth. This golden candlestick had seven lamps, branching out from it by so many sockets, in each of which was a burning and shining light. The Jewish Church was but one; and though the Jews that were dispersed had probably synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and, therefore, seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Revelation 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping; and from it, by seven pipes or conduits, it was conveyed to the seven lamps; so that without any further care, they received oil as fast as they wasted it, and so were kept always burning. And the bowl too was continually supplied, without any care or attendance of man, from two olive-trees, (verse 3,) one on each side of the candlestick, which were so fat and fruitful, that, of their own accord, they poured plenty of oil continually into the bowl. So that nobody needed to attend to this candlestick, to furnish it with oil; it tarried not for man, nor waited for the sons of men: the scope of which is to show, that God easily can, and often doth, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man. And though sometimes he makes use of instruments, yet he neither needs them, nor is confined to them, but can do his work without them, and will, rather than it shall remain undone.

Ver. 2. A candlestick—and seven lamps. The bowl was full of oil; the branches were tubes, as described in Exodus 37:17. These were the joyful illuminations of the sanctuary, and spiritually designated the sevenfold operations, or gifts and graces of the Holy Spirit, whose temple is full of light, glory, and grace.

V. 3. Two olive-trees by it-All which is an emblem of the church, made of pure gold; to be a light in the world; to shine as lamps that continually burn, maintained with pure oil, distilled from the olive-trees, not pressed out by man, but continually, abundantly, and freely flowing from God.

Verses 1-3. And the angel came again, and waked me — This seems to indicate, that the prophet’s attention was very deeply engaged by the foregoing vision; that all the powers of his mind were wholly engrossed by it; so that he had even fallen into a kind of trance, or ecstasy, when he was roused again by the angel, to attend to what follows. And said unto me, What seest thou? — Thus the angel still further excites his attention. And I said, Behold a candlestick of gold — This represented the church of God, Jewish and Christian, set up for the enlightening of this dark world, by diffusing the light of divine truth. The candle, or lamp, is God’s, the church is but the candlestick; but it is all of gold, signifying the great worth of the church, composed of the excellent of the earth. This golden candlestick had seven lamps, branching out from it by so many sockets, in each of which was a burning and shining light. The Jewish Church was but one; and though the Jews that were dispersed had probably synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and, therefore, seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Revelation 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping; and from it, by seven pipes or conduits, it was conveyed to the seven lamps; so that without any further care, they received oil as fast as they wasted it, and so were kept always burning. And the bowl too was continually supplied, without any care or attendance of man, from two olive-trees, (verse 3,) one on each side of the candlestick, which were so fat and fruitful, that, of their own accord, they poured plenty of oil continually into the bowl. So that nobody needed to attend to this candlestick, to furnish it with oil; it tarried not for man, nor waited for the sons of men: the scope of which is to show, that God easily can, and often doth, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man. And though sometimes he makes use of instruments, yet he neither needs them, nor is confined to them, but can do his work without them, and will, rather than it shall remain undone.

Verses 4, 5. So I answered, &c. — Namely, after I had seen and discerned; What are these, my lord — Observe how respectfully he speaks to the angel, calling him his lord; those that would be taught, must give honour to their teachers. He saw what these things were, but inquired what they signified. It is very desirable to know the meaning of God’s manifestations of himself, and of his mind, both in his word and by his ordinances and providences. The angel answered, &c., Knowest thou not what these be? — This might be said, not with a view of reflecting on the prophet’s want of discernment, but merely to excite his attention: so Capellus observes. Blayney, however, thinks that, by this question, the angel meant to censure the prophet’s dulness in not perceiving “what a reasoning and reflecting mind, versed in the allegories of prophecy, might in some measure at least have discovered.” Thus also Henry: “If he had considered and compared spiritual things with spiritual, he might have guessed at the meaning of these things: for he knew that there was a golden candlestick in the tabernacle, which it was the priest’s constant business to supply with oil, and to keep it burning; when, therefore, he saw in vision such a candlestick, with lamps always burning, and yet no priests to attend it, nor any occasion for them, he might discern the meaning of this to be, that though God had set up the priesthood again, yet he could carry on his own work for and in his people without them.” And I said, No, my lord — He makes an ingenuous confession of his ignorance.

4, 5. The prophet fails to understand the vision, and he turns to his companion for an explanation. Answered — See on Zechariah 1:10. These — The contents of the entire vision, not only the trees. The interpreting angel expresses surprise that the prophet, who should be familiar with the symbolism of the temple, does not understand the vision, “Knowest thou not what these are?”

Verses 4, 5. So I answered, &c. — Namely, after I had seen and discerned; What are these, my lord — Observe how respectfully he speaks to the angel, calling him his lord; those that would be taught, must give honour to their teachers. He saw what these things were, but inquired what they signified. It is very desirable to know the meaning of God’s manifestations of himself, and of his mind, both in his word and by his ordinances and providences. The angel answered, &c., Knowest thou not what these be? — This might be said, not with a view of reflecting on the prophet’s want of discernment, but merely to excite his attention: so Capellus observes. Blayney, however, thinks that, by this question, the angel meant to censure the prophet’s dulness in not perceiving “what a reasoning and reflecting mind, versed in the allegories of prophecy, might in some measure at least have discovered.” Thus also Henry: “If he had considered and compared spiritual things with spiritual, he might have guessed at the meaning of these things: for he knew that there was a golden candlestick in the tabernacle, which it was the priest’s constant business to supply with oil, and to keep it burning; when, therefore, he saw in vision such a candlestick, with lamps always burning, and yet no priests to attend it, nor any occasion for them, he might discern the meaning of this to be, that though God had set up the priesthood again, yet he could carry on his own work for and in his people without them.” And I said, No, my lord — He makes an ingenuous confession of his ignorance.

4, 5. The prophet fails to understand the vision, and he turns to his companion for an explanation. Answered — See on Zechariah 1:10. These — The contents of the entire vision, not only the trees. The interpreting angel expresses surprise that the prophet, who should be familiar with the symbolism of the temple, does not understand the vision, “Knowest thou not what these are?”

V. 6. This word-Is particularly designed to him, and in an emblem prefigures what a church it is, how precious, how full of light, how maintained by God himself. Power-Courage and valour.

Verse 6. This is the word of the Lord unto Zerubbabel] This prince was in a trying situation, and he needed especial encouragement from God; and here it is:

Not by might, (of thy own,) nor by power, (authority from others,) but by my Spirit-the providence, authority, power, and energy of the Most High. In this way shall my temple be built; in this way shall my Church be raised and preserved. No secular arm, no human prudence, no earthly policy, no suits at law, shall ever be used for the founding, extension, and preservation of my Church. But the spirit of the world says, “These are all means to which as we must have recourse; otherwise the cause of God may be ruined.” Satan, thou liest!

Verse 6. Then he answered, Not by might nor by power, &c. — That is, Zerubbabel and Joshua, with the Jews under their conduct, shall finish the temple and re-establish the Jewish state, not by force of arms, nor by human power, but by the aid of my providence and grace; just as the lamps are supplied with oil in a secret and invisible manner, without the help of man. Thus the angel answers the prophet’s question, “not by descending to an explanation of particulars, but by giving the general purport of the vision; the design being, not to gratify a partial curiosity, but to comfort and encourage an almost desponding people by the assurance that God would, not by those human means, in which they were sufficiently sensible of their own deficiency, but by his own Spirit, render his church triumphant over all opposition.” — Blayney. We may observe further here, that what is done by God’s Spirit, is done by might and power; but this stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power: but they were brought out of Babylon, and into Canaan the second time, by the Spirit of the Lord of hosts; working upon the spirit of Cyrus, and inclining him to proclaim liberty to them, and upon the spirits of the captives, inclining them to accept the liberty offered them. It was by the Spirit of the Lord that the people were excited and animated to build the temple, and therefore they are said to be helped by the prophets of God, Ezra 5:2; because by their mouths the Spirit of God spoke to the people’s hearts. It was by the same Spirit that the heart of Darius was inclined to favour and further that good work, and that the sworn enemies of it were infatuated in their counsels, so that they could not hinder it as they designed. Observe, reader, the work of God is often carried on very successfully, when yet it is carried on very silently, and without the assistance of human force: the gospel temple is built, not by might or power, for the weapons of our warfare are not carnal, but spiritual; namely, the force of truth and love, which, through the Spirit of the Lord, are mighty to pull down strong holds, and bring men’s hearts and lives into captivity to the obedience of Christ. Thus the excellency of the power is of God, and not of man.

Ver. 6. Not by might, nor by power, but by my Spirit, saith the Lord of hosts. The prophets preached, and the Lord so stirred up the people that the great mountain of opposition in the carnal jews, who said the time is not yet come to build, and the threats of war without, from the Persian governors, could not oppose the good and glorious work of restoring the temple, and preparing a house for the Lord.—In like manner Christ sent out his apostles, without power, to build his spiritual temple, and fill the earth with his glory. Yet, though a great mountain of guilt, of unbelief, of fear, of carnal propensities, of persecuting relatives, and wicked men, may stand in the way of conversion, they shall all be applained by the powerful workings of the Holy Spirit.

6. When the prophet confesses ignorance the angel proceeds to explain. This — The entire vision. All the features were needed to complete the picture which was to serve as the means of instruction; but the angel attaches here a symbolic meaning only to one feature, the mysterious oil supply; the other features are of secondary importance, though a symbolical meaning is attached also to the two branches (verse 12), and perhaps to the lamps (verse 10). The message was intended primarily for Zerubbabel, the civil governor. The interpretation is given in a single sentence. Not by might, nor by power — By human strength or military power. By my spirit — As the oil is supplied to the lamps without human efforts, so Zerubbabel will be able, without the ordinary human resources (compare Nehemiah 4:2), but assisted by the divine Spirit, to carry to completion the task which he has undertaken. This is not to be understood as a commendation of inactivity, but as a promise to one whose resources are exhausted, that Jehovah will not permit him to fail in his noble endeavor. For spirit see on Joel 2:28. What was the enterprise that baffled Zerubbabel is not stated, but verse 7 shows that the prophet is thinking of the rebuilding of the temple, for which both Haggai and Zechariah pleaded, and to the completion of which the two are said to have contributed much (Ezra 5:2).

V. 7. O great mountain-All opposers put together. Become a plain-Thou shalt sink into nothing. The head stone-Shall assist at the laying of the finishing stone, as he assisted when the foundation stone was laid. Grace, grace-Wishing all prosperity, and a long continuance of it, to the temple and those that are to worship God therein. As the free favour of God began, and finished, may the same ever dwell in it and replenish it.

Verse 7. O great mountain?] The hinderances which were thrown in the way; the regal prohibition to discontinue the building of the temple. Before Zerubbabel—a plain] The sovereign power of God shall remove them. March on, Zerubbabel; all shall be made plain and smooth before thee. I have given thee the work to do, and I will remove all hinderances out of thy way.

He shall bring forth the headstone] As he has laid the foundation stone, so shall he put on the headstone: as he has begun the building, so shall he finish it!

With shoutings] The universal acclamation of the people. Grace, grace unto it.] How beautiful is this structure! May the favour of God ever rest upon it, and be manifested in it!

Verses 7-9. Who, rather, What art thou, O great mountain — O great obstacle, apparently as insurmountable and immoveable as a high mountain. Before Zerubbabel thou shalt become a plain — Thou shalt sink into nothing. The obstacle shall give way, the difficulty vanish, the opposition cease. Removing mountains, or levelling them into plains, are proverbial expressions, denoting the overcoming the greatest difficulties, and removing all obstacles. So that the angel here encourages Zerubbabel to go on with his undertaking of rebuilding the temple, and restoring the Jewish state, assuring him that all the endeavours of the Samaritans, and of others of the neighbouring people to hinder him, would be fruitless, and that nothing should be able to withstand him. As the words of the text proceed immediately from Jehovah, Blayney thinks they appear more dignified, if considered as expressing the same sense by an interrogation, closed by a brief answer, thus: “What art thou, O great mountain? Before Zerubbabel, a level plain.” He shall bring forth the headstone — Namely, of the temple. He shall lay the top or headstone upon the walls of the temple: agreeably to what is said in the next verse, that he should finish the temple, as well as lay the foundation of it; with shoutings, crying Grace, grace unto it — Which action of Zerubbabel shall be accompanied with the joyful acclamations of the people, as also with their earnest prayers, wishing all prosperity, and a long continuance of it, to the temple, and those that should worship God therein. As if he had said, As the free favour of God began and finished the building, may the same favour ever dwell in it and replenish it. But although this be the literal sense of the passage, it has undoubtedly also a mystical meaning. As Christ is figuratively intended by the stone laid before Joshua, (Joshua 3:9,) so here it is figuratively signified that God would bring forth, or bring into the world, the Messiah, as the top, or headstone, the last or finishing ornament of the church, God’s spiritual house, Ephesians 2:21. To this sense the Chaldee paraphrase expounds the words: “His Messiah shall come forth, who was named from all eternity, and shall obtain the empire of all the kingdoms of the earth.” And St. Jerome tells us upon the place, that the ancient Jews explained it so. His hands also shall finish — He shall have the happiness of seeing the great work, which he hath begun, finished and brought to perfection. And thou shalt know, &c. — These may either be the words of the prophet to Zerubbabel, signifying, that when the prediction now uttered was accomplished, it would evidently appear to have been delivered by a divine commission, in which sense similar words must be understood, Zechariah 2:9. Or they may be the words of the angel to the prophet, signifying that when the promise made in the preceding clause was fulfilled, then he would know that God had sent this divine instructer to him, and that the vision was really from God.

Verse 7 is in the form of an apostrophe to the obstacle which threatens to thwart the purpose of Zerubbabel. O great mountain — Since the prophet is thinking of the rebuilding of the temple, the mountain cannot be a figure of the hostile Persian power, or of the power of the world as opposed to the kingdom of God; it is rather a “figure denoting the colossal difficulties which rose up mountain-high at the continuation and completion of the building of the temple.” These difficulties will be completely removed before Zerubbabel. The headstone [“topstone”] — The topmost stone completing and crowning the building. The anointed of Jehovah will put the final touch on the building while the watching multitude will break forth in songs and cries of rejoicing and benediction. Grace, grace unto it — Not only to the stone, but to the completed temple. These are the words of the cry, a petition that Jehovah may bestow his grace and favor upon his newly completed dwelling place.

Verses 7-9. Who, rather, What art thou, O great mountain — O great obstacle, apparently as insurmountable and immoveable as a high mountain. Before Zerubbabel thou shalt become a plain — Thou shalt sink into nothing. The obstacle shall give way, the difficulty vanish, the opposition cease. Removing mountains, or levelling them into plains, are proverbial expressions, denoting the overcoming the greatest difficulties, and removing all obstacles. So that the angel here encourages Zerubbabel to go on with his undertaking of rebuilding the temple, and restoring the Jewish state, assuring him that all the endeavours of the Samaritans, and of others of the neighbouring people to hinder him, would be fruitless, and that nothing should be able to withstand him. As the words of the text proceed immediately from Jehovah, Blayney thinks they appear more dignified, if considered as expressing the same sense by an interrogation, closed by a brief answer, thus: “What art thou, O great mountain? Before Zerubbabel, a level plain.” He shall bring forth the headstone — Namely, of the temple. He shall lay the top or headstone upon the walls of the temple: agreeably to what is said in the next verse, that he should finish the temple, as well as lay the foundation of it; with shoutings, crying Grace, grace unto it — Which action of Zerubbabel shall be accompanied with the joyful acclamations of the people, as also with their earnest prayers, wishing all prosperity, and a long continuance of it, to the temple, and those that should worship God therein. As if he had said, As the free favour of God began and finished the building, may the same favour ever dwell in it and replenish it. But although this be the literal sense of the passage, it has undoubtedly also a mystical meaning. As Christ is figuratively intended by the stone laid before Joshua, (Joshua 3:9,) so here it is figuratively signified that God would bring forth, or bring into the world, the Messiah, as the top, or headstone, the last or finishing ornament of the church, God’s spiritual house, Ephesians 2:21. To this sense the Chaldee paraphrase expounds the words: “His Messiah shall come forth, who was named from all eternity, and shall obtain the empire of all the kingdoms of the earth.” And St. Jerome tells us upon the place, that the ancient Jews explained it so. His hands also shall finish — He shall have the happiness of seeing the great work, which he hath begun, finished and brought to perfection. And thou shalt know, &c. — These may either be the words of the prophet to Zerubbabel, signifying, that when the prediction now uttered was accomplished, it would evidently appear to have been delivered by a divine commission, in which sense similar words must be understood, Zechariah 2:9. Or they may be the words of the angel to the prophet, signifying that when the promise made in the preceding clause was fulfilled, then he would know that God had sent this divine instructer to him, and that the vision was really from God.

Verses 7-10 contain a message of encouragement, addressed, on the basis of the vision, by the prophet to Zerubbabel (see on Zechariah 2:6). Most commentators regard the verses out of place, since verse 11 forms the natural continuation of verse 6. They are suitable in the mouth of Zechariah and they embody some ideas suggested by the vision (verse 10), so that they cannot be removed entirely from the latter, but the connection would become smoother if verses 7-10 were placed after verse 14. Marti thinks that the account of the vision is contained in 1-6a, 10b-14, while the rest, 6b-10a, Contains the message.

V. 9. Thou-Zerubbabel and all the Jews.

Verses 7-9. Who, rather, What art thou, O great mountain — O great obstacle, apparently as insurmountable and immoveable as a high mountain. Before Zerubbabel thou shalt become a plain — Thou shalt sink into nothing. The obstacle shall give way, the difficulty vanish, the opposition cease. Removing mountains, or levelling them into plains, are proverbial expressions, denoting the overcoming the greatest difficulties, and removing all obstacles. So that the angel here encourages Zerubbabel to go on with his undertaking of rebuilding the temple, and restoring the Jewish state, assuring him that all the endeavours of the Samaritans, and of others of the neighbouring people to hinder him, would be fruitless, and that nothing should be able to withstand him. As the words of the text proceed immediately from Jehovah, Blayney thinks they appear more dignified, if considered as expressing the same sense by an interrogation, closed by a brief answer, thus: “What art thou, O great mountain? Before Zerubbabel, a level plain.” He shall bring forth the headstone — Namely, of the temple. He shall lay the top or headstone upon the walls of the temple: agreeably to what is said in the next verse, that he should finish the temple, as well as lay the foundation of it; with shoutings, crying Grace, grace unto it — Which action of Zerubbabel shall be accompanied with the joyful acclamations of the people, as also with their earnest prayers, wishing all prosperity, and a long continuance of it, to the temple, and those that should worship God therein. As if he had said, As the free favour of God began and finished the building, may the same favour ever dwell in it and replenish it. But although this be the literal sense of the passage, it has undoubtedly also a mystical meaning. As Christ is figuratively intended by the stone laid before Joshua, (Joshua 3:9,) so here it is figuratively signified that God would bring forth, or bring into the world, the Messiah, as the top, or headstone, the last or finishing ornament of the church, God’s spiritual house, Ephesians 2:21. To this sense the Chaldee paraphrase expounds the words: “His Messiah shall come forth, who was named from all eternity, and shall obtain the empire of all the kingdoms of the earth.” And St. Jerome tells us upon the place, that the ancient Jews explained it so. His hands also shall finish — He shall have the happiness of seeing the great work, which he hath begun, finished and brought to perfection. And thou shalt know, &c. — These may either be the words of the prophet to Zerubbabel, signifying, that when the prediction now uttered was accomplished, it would evidently appear to have been delivered by a divine commission, in which sense similar words must be understood, Zechariah 2:9. Or they may be the words of the angel to the prophet, signifying that when the promise made in the preceding clause was fulfilled, then he would know that God had sent this divine instructer to him, and that the vision was really from God.

Verses 9, 10 contain a new message of encouragement and promise to the prince, introduced by verse 8. Moreover — In addition to the message contained in verse 7. Shall also finish it — He will surely carry to completion the building enterprise (compare Ezra 6:15). Thou shalt know — The completion of the temple will be an external attestation of the prophet as a divinely sent messenger (Zechariah 2:9, 11). Who hath despised the day of small things? — Or, who despises (G.-K., 106g). The question implies disapproval of the people’s apathy toward the temple, and of their excuses that their resources are insufficient to build a temple worthy of Jehovah (Haggai 2:3). If Jehovah is satisfied, who has a right to think lightly of the present house, though it be small? 10b states why there is no ground for despair. R.V. is preferable to A.V.: “For these seven shall rejoice, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro through the whole earth.” The thought may be brought out even more clearly by a free rendering: “For these seven eyes of Jehovah, which run to and fro through the whole earth, shall rejoice when they see the plummet in the hand of Zerubbabel.” Those seven — Not the seven eyes of Zechariah 3:9 (see there). The use of the demonstrative would seem to indicate that the eyes are referred to in the immediate context; if so, the seven lamps (verse 2) must symbolize the seven eyes. Seven is used as a sacred number expressing the idea of completeness or perfection (see Hastings’s Dictionary of the Bible, article “Numbers”). The eyes of Jehovah sweep over the whole earth; nothing can escape them. Shall rejoice, and shall see — Better, shall rejoice when they shall see (G.-K., 164a). The eyes are a symbol of the divine care and providence, which is world-wide. The plummet in the hand of Zerubbabel — A sign that he is engaged in building, or at least that he is superintending the work. If Jehovah takes such delight in the restoration of the temple, what folly for men to despise the enterprise! The text of verse 10 may be in some disorder, but the general sense is clear.

V. 10. For who hath despised-In the work of God, the day of small things is not to be despised. God often chuses weak instruments, to bring about mighty things: and tho’ the beginnings be small, he can make the latter end greatly to increase. For-Tho’ they undervalued the meanness of the second temple, yet when finished, they shall rejoice in it. The plummet-The perpendicular with which Zerubbabel shall try the finished work. With those seven-In subordination to the Divine Providence expressed by the seven eyes, which were on that stone. And those that have the plummet in their hand, must look up to these eyes of the Lord, must have a constant regard to the Divine Providence, and as in dependence upon its conduct, and submission to its disposals.

Verse 10. Who hath despised the day of small things?] The poverty, weakness, and unbefriended state of the Jews. It was said, “What do these feeble Jews?” “Will they build,” &c.? No. But God will build by them, and perfect his building too.

And shall see the plummet in the hand of Zerubbabel] He is master builder under God, the grand architect.

Those seven—are the eyes of the Lord] Either referring to his particular and especial providence; or to those ministering spirits, whom he has employed in behalf of the Jews, to dispense the blessings of that providence. See the reading in the margin.

Verse 10. For who hath despised — The sense would be plainer if the particle for were omitted, as it is in most other versions; namely, thus: Who hath despised the day of small things? they shall rejoice, &c. — That is, who, or where are they, who despised the small beginnings of my temple, when the foundations of it were laid again in order to rebuild it? They shall be made glad, or they shall now have occasion to break out into joyful acclamations; instead of sorrowing, as many of them did, Ezra 3:12, on account of what seemed contemptible in their eyes. In the work of God, the day of small things is not to be despised. God often chooses weak instruments to bring about mighty things: and though the beginnings be small, he can make the latter end greatly to increase. Though many of the Jews undervalued the mean and unpromising appearance of the second temple when it began to be built, yet, it is here foretold, that when finished they should rejoice in it. “By the day of small things,” says Blayney, “I suppose to be meant the time when the resources of the Jewish nation appeared in the eyes of many, even well wishers, so small and inadequate to the building of the temple, against a powerful opposition, that they despaired of seeing it carried into effect. Such persons would, of course, rejoice, when the event turned out so contrary to their expectations.” Shall see the plummet in the hand of Zerubbabel — The perpendicular line with which he should try the finished work; with these seven — In subordination to the divine providence, expressed by the seven eyes which were on that stone. And those that have the plummet in their hand must look up to these eyes of the Lord, must have a constant regard to the divine providence, and act in dependance upon its conduct, and in submission to its disposals. But both the LXX. and the Vulgate render this clause more agreeably to the Hebrew, dividing it into two distinct sentences, thus: They shall rejoice, and see the plummet in the hand of Zerubbabel. Those seven [namely, eyes] are the eyes of the Lord, which run to and fro through the whole earth; that is, his wise and watchful providence is always attentive to the concerns of his church, and is continually superintending and ordering all events for its benefit. It must be observed, however, that here again, as in chap. 3:9, (where see the note,) Blayney reads fountains instead of eyes, observing, “The lamps, considered as part of the furniture belonging to the candlestick, that is, the church, can represent no other than the ministers and dispensers of evangelical light and knowledge: in which sense our Saviour says of them, Ye are the light of the world, Matthew 5:14. These, taken in conjunction with their pipes, may not improperly be represented as fountains, or conduits, for conveying and communicating to others the gifts and graces of the Holy Spirit, with which they are replenished themselves. And as fountains they are said to run to and fro through the whole earth, which was, in an eminent degree, seen in the apostles and first preachers of the gospel; whose sound went into all the earth, and their words unto the ends of the world, Romans 10:18.”

Verses 9, 10 contain a new message of encouragement and promise to the prince, introduced by verse 8. Moreover — In addition to the message contained in verse 7. Shall also finish it — He will surely carry to completion the building enterprise (compare Ezra 6:15). Thou shalt know — The completion of the temple will be an external attestation of the prophet as a divinely sent messenger (Zechariah 2:9, 11). Who hath despised the day of small things? — Or, who despises (G.-K., 106g). The question implies disapproval of the people’s apathy toward the temple, and of their excuses that their resources are insufficient to build a temple worthy of Jehovah (Haggai 2:3). If Jehovah is satisfied, who has a right to think lightly of the present house, though it be small? 10b states why there is no ground for despair. R.V. is preferable to A.V.: “For these seven shall rejoice, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro through the whole earth.” The thought may be brought out even more clearly by a free rendering: “For these seven eyes of Jehovah, which run to and fro through the whole earth, shall rejoice when they see the plummet in the hand of Zerubbabel.” Those seven — Not the seven eyes of Zechariah 3:9 (see there). The use of the demonstrative would seem to indicate that the eyes are referred to in the immediate context; if so, the seven lamps (verse 2) must symbolize the seven eyes. Seven is used as a sacred number expressing the idea of completeness or perfection (see Hastings’s Dictionary of the Bible, article “Numbers”). The eyes of Jehovah sweep over the whole earth; nothing can escape them. Shall rejoice, and shall see — Better, shall rejoice when they shall see (G.-K., 164a). The eyes are a symbol of the divine care and providence, which is world-wide. The plummet in the hand of Zerubbabel — A sign that he is engaged in building, or at least that he is superintending the work. If Jehovah takes such delight in the restoration of the temple, what folly for men to despise the enterprise! The text of verse 10 may be in some disorder, but the general sense is clear.

Verse 11. What are these two olive trees] See on Zechariah 4:2.

Verses 11-14. Then answered I — Or, Then spake I, the Hebrew word hn[ being not only used of giving an answer to a question, but likewise of beginning or continuing a discourse. What are these two olive-trees, &c. — The prophet had learned the meaning of the candlestick and its lamps, and now wants to know what the two olive-trees signify; and no answer being given to his question, he immediately proceeds to ask another; and in the answer given to it he acquiesces. Observe, reader, those that would be acquainted with the things of God, must be inquisitive concerning them. They must inquire of those who understand them, and they shall receive information; and if satisfactory answers be not given them at first, or quickly, let them renew their inquiries, praying for light from God, and the vision shall at length speak, and not lie. The prophet’s second question differs a little, yet not much, from the former.

I answered again, says he, What be these two olive-branches? — Two principal branches, one from each tree, extending to the golden candlestick, and communicating to it, through two golden pipes, fastened to the golden bowl, the golden oil, out of themselves — That is, the clear, bright oil, the best of its kind, and of great value. And he answered, Knowest thou not what these be? — If thou knowest the candlestick to be the church, must thou not suppose that the olive-trees and the olive-branches are emblems of the means which God hath provided to communicate to it his truth and grace? The prophet having again acknowledged his ignorance, the angel says, These are the two anointed ones — Hebrew, rhxyh ynb, sons of oil, as in the margin. As by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort this vision was primarily intended, these sons of oil, that stand by the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men, Zerubbabel and Joshua. This prince, this priest, were sons of oil, anointed of God, or endued with the gifts and graces of his Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time; for their wisdom, courage, and zeal were continually emptying themselves into the golden bowl, to keep the lamps burning; and when they should be removed, others would be raised up to carry on the same work, and Israel should not be left without prince and priest. Thus Grotius, Lowth, Henry, Dodd, and several later interpreters, understand the clause. By the two anointed ones, says Archbishop Newcome, “Zerubbabel and Joshua may be meant; who presided over the temporal and spiritual affairs of the Jews; were the ministers, or vicegerents, of Jehovah; and acted not by their own strength, but by the divine assistance;” verse 6. “It is plain,” adds he, “that the golden candlestick is the Jewish state, both civil and religious: and that the oil, with which the lights are supplied, is the Spirit of God, in opposition to human efforts.” But though the candlestick here may primarily signify the Jewish Church, yet, in a secondary sense, it was also undoubtedly intended to be a figure of the Christian Church; and Zerubbabel and Joshua were types of the Messiah, and their offices emblematical of his offices, who, as is said Zechariah 6:13, sits and rules upon his throne, and is a priest upon his throne: who is not only the anointed one himself, but in his mysterious person, as God and man, is the good olive to his church, supplying it with the golden oil of saving grace, and communicating to believers out of his fulness the unction, or anointing of the Holy Spirit, John 1:16; 1 John 2:20-27. Dr. Blayney, however, gives a different explanation of this passage. By the candlestick, indeed, he understands the church of God, both under the Jewish and Christian dispensations: but, in verse 12, instead of two olive-branches, he reads, two orderers of the olive-trees, understanding by the olive-trees “the two dispensations of the law and the gospel, under which were communicated the precious oracles of divine truth, which illuminate the soul, and make men wise unto salvation;” and by the orderers, or directors, of these dispensations, Moses and Christ, the two sons of oil, or anointed ones, that stand by the Lord of the whole earth, fulfilling his will and executing his commands. “Of the latter of these,” says he, “it is expressly said, Isaiah 61:1, The Spirit of the Lord is upon me, because the Lord hath anointed me, &c. Nor do I conceive that any other can be meant by the two witnesses, appointed to prophesy for a certain time, clothed in sackcloth, Revelation 11:3; the next verse plainly showing, that an allusion is there made to this prophecy of Zechariah, concerning the candlestick and olive-trees, though not with all that accuracy of citation which we should look for at present. These are the two olive-trees and the two candlesticks, standing before the God of the earth, Revelation 11:4.”

11-14. The two olive trees are still a mystery to the prophet; he therefore asks his companion to explain their significance. Answered — See on Zechariah 1:10. What are these two olive trees — Said to be standing upon the right and upon the left of the candlestick; in verse 3 they are located more precisely beside the oil holder, because their connection is primarily with it. On the trees the prophet sees two branches different from the rest, whose significance he does not grasp, so without waiting for a reply to his first question he addresses a second one to his companion. R.V. gives a more accurate translation of 12b: “What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?” What be these two olive branches — Perhaps they were the only branches bearing fruit; at any rate, they must have been different from the rest, so that they attracted the prophet’s special attention. The word here translated”branches” is used elsewhere of ears of corn; it is probably selected on account of the shape of the branches. Which are beside the two golden spouts (R.V.) — The last word occurs only here in the Old Testament, and its meaning is uncertain; pipes (A.V.) is probably incorrect, a different word being used in verse 2. It seems to denote the receptacle and channel which received the oil from the branches and transmitted it to the reservoir; perhaps funnel-like cups, one connected with each branch. Margin R.V. suggests a different translation, “which by means of the two golden spouts empty”; but the sense remains the same. That empty the golden oil out of themselves — If the marginal translation is correct the subject of the relative clause refers back to branches; if the reading embodied in the text is accepted it becomes uncertain whether the reference is to branches or to spouts; however, the uncertainty does not affect the sense. The expression “out of themselves,” which is literally “from above themselves,” would seem to favor spouts as subject; they receive the oil from the branches above. On the other hand, the grammatical form favors branches. Golden oil — Literally, gold. Not real gold, as some have supposed, but golden oil, so called because of its pure brightness; undoubtedly an intentional play upon words, golden spouts and golden oil.

V. 12. I answered-I went on to discourse. Unto him-The angel. What be these-Two principal branches, one in each tree, fuller of berries, and hanging over the golden pipes. Through the pipes-These were fastened to the bowl, on each side one, with a hole through the sides of the bowl, to let the oil that distilled from those olive-branches run into the bowl. Out of themselves-An emblem of supernatural grace; these branches filled from the true olive-tree, ever empty themselves, and are ever full; so are the gospel-ordinances.

Verse 12. What be these two olive branches] That is, two boughs laden with branches of olive berries.

Verses 11-14. Then answered I — Or, Then spake I, the Hebrew word hn[ being not only used of giving an answer to a question, but likewise of beginning or continuing a discourse. What are these two olive-trees, &c. — The prophet had learned the meaning of the candlestick and its lamps, and now wants to know what the two olive-trees signify; and no answer being given to his question, he immediately proceeds to ask another; and in the answer given to it he acquiesces. Observe, reader, those that would be acquainted with the things of God, must be inquisitive concerning them. They must inquire of those who understand them, and they shall receive information; and if satisfactory answers be not given them at first, or quickly, let them renew their inquiries, praying for light from God, and the vision shall at length speak, and not lie. The prophet’s second question differs a little, yet not much, from the former.

I answered again, says he, What be these two olive-branches? — Two principal branches, one from each tree, extending to the golden candlestick, and communicating to it, through two golden pipes, fastened to the golden bowl, the golden oil, out of themselves — That is, the clear, bright oil, the best of its kind, and of great value. And he answered, Knowest thou not what these be? — If thou knowest the candlestick to be the church, must thou not suppose that the olive-trees and the olive-branches are emblems of the means which God hath provided to communicate to it his truth and grace? The prophet having again acknowledged his ignorance, the angel says, These are the two anointed ones — Hebrew, rhxyh ynb, sons of oil, as in the margin. As by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort this vision was primarily intended, these sons of oil, that stand by the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men, Zerubbabel and Joshua. This prince, this priest, were sons of oil, anointed of God, or endued with the gifts and graces of his Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time; for their wisdom, courage, and zeal were continually emptying themselves into the golden bowl, to keep the lamps burning; and when they should be removed, others would be raised up to carry on the same work, and Israel should not be left without prince and priest. Thus Grotius, Lowth, Henry, Dodd, and several later interpreters, understand the clause. By the two anointed ones, says Archbishop Newcome, “Zerubbabel and Joshua may be meant; who presided over the temporal and spiritual affairs of the Jews; were the ministers, or vicegerents, of Jehovah; and acted not by their own strength, but by the divine assistance;” verse 6. “It is plain,” adds he, “that the golden candlestick is the Jewish state, both civil and religious: and that the oil, with which the lights are supplied, is the Spirit of God, in opposition to human efforts.” But though the candlestick here may primarily signify the Jewish Church, yet, in a secondary sense, it was also undoubtedly intended to be a figure of the Christian Church; and Zerubbabel and Joshua were types of the Messiah, and their offices emblematical of his offices, who, as is said Zechariah 6:13, sits and rules upon his throne, and is a priest upon his throne: who is not only the anointed one himself, but in his mysterious person, as God and man, is the good olive to his church, supplying it with the golden oil of saving grace, and communicating to believers out of his fulness the unction, or anointing of the Holy Spirit, John 1:16; 1 John 2:20-27. Dr. Blayney, however, gives a different explanation of this passage. By the candlestick, indeed, he understands the church of God, both under the Jewish and Christian dispensations: but, in verse 12, instead of two olive-branches, he reads, two orderers of the olive-trees, understanding by the olive-trees “the two dispensations of the law and the gospel, under which were communicated the precious oracles of divine truth, which illuminate the soul, and make men wise unto salvation;” and by the orderers, or directors, of these dispensations, Moses and Christ, the two sons of oil, or anointed ones, that stand by the Lord of the whole earth, fulfilling his will and executing his commands. “Of the latter of these,” says he, “it is expressly said, Isaiah 61:1, The Spirit of the Lord is upon me, because the Lord hath anointed me, &c. Nor do I conceive that any other can be meant by the two witnesses, appointed to prophesy for a certain time, clothed in sackcloth, Revelation 11:3; the next verse plainly showing, that an allusion is there made to this prophecy of Zechariah, concerning the candlestick and olive-trees, though not with all that accuracy of citation which we should look for at present. These are the two olive-trees and the two candlesticks, standing before the God of the earth, Revelation 11:4.”

11-14. The two olive trees are still a mystery to the prophet; he therefore asks his companion to explain their significance. Answered — See on Zechariah 1:10. What are these two olive trees — Said to be standing upon the right and upon the left of the candlestick; in verse 3 they are located more precisely beside the oil holder, because their connection is primarily with it. On the trees the prophet sees two branches different from the rest, whose significance he does not grasp, so without waiting for a reply to his first question he addresses a second one to his companion. R.V. gives a more accurate translation of 12b: “What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?” What be these two olive branches — Perhaps they were the only branches bearing fruit; at any rate, they must have been different from the rest, so that they attracted the prophet’s special attention. The word here translated”branches” is used elsewhere of ears of corn; it is probably selected on account of the shape of the branches. Which are beside the two golden spouts (R.V.) — The last word occurs only here in the Old Testament, and its meaning is uncertain; pipes (A.V.) is probably incorrect, a different word being used in verse 2. It seems to denote the receptacle and channel which received the oil from the branches and transmitted it to the reservoir; perhaps funnel-like cups, one connected with each branch. Margin R.V. suggests a different translation, “which by means of the two golden spouts empty”; but the sense remains the same. That empty the golden oil out of themselves — If the marginal translation is correct the subject of the relative clause refers back to branches; if the reading embodied in the text is accepted it becomes uncertain whether the reference is to branches or to spouts; however, the uncertainty does not affect the sense. The expression “out of themselves,” which is literally “from above themselves,” would seem to favor spouts as subject; they receive the oil from the branches above. On the other hand, the grammatical form favors branches. Golden oil — Literally, gold. Not real gold, as some have supposed, but golden oil, so called because of its pure brightness; undoubtedly an intentional play upon words, golden spouts and golden oil.

Verses 11-14. Then answered I — Or, Then spake I, the Hebrew word hn[ being not only used of giving an answer to a question, but likewise of beginning or continuing a discourse. What are these two olive-trees, &c. — The prophet had learned the meaning of the candlestick and its lamps, and now wants to know what the two olive-trees signify; and no answer being given to his question, he immediately proceeds to ask another; and in the answer given to it he acquiesces. Observe, reader, those that would be acquainted with the things of God, must be inquisitive concerning them. They must inquire of those who understand them, and they shall receive information; and if satisfactory answers be not given them at first, or quickly, let them renew their inquiries, praying for light from God, and the vision shall at length speak, and not lie. The prophet’s second question differs a little, yet not much, from the former.

I answered again, says he, What be these two olive-branches? — Two principal branches, one from each tree, extending to the golden candlestick, and communicating to it, through two golden pipes, fastened to the golden bowl, the golden oil, out of themselves — That is, the clear, bright oil, the best of its kind, and of great value. And he answered, Knowest thou not what these be? — If thou knowest the candlestick to be the church, must thou not suppose that the olive-trees and the olive-branches are emblems of the means which God hath provided to communicate to it his truth and grace? The prophet having again acknowledged his ignorance, the angel says, These are the two anointed ones — Hebrew, rhxyh ynb, sons of oil, as in the margin. As by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort this vision was primarily intended, these sons of oil, that stand by the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men, Zerubbabel and Joshua. This prince, this priest, were sons of oil, anointed of God, or endued with the gifts and graces of his Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time; for their wisdom, courage, and zeal were continually emptying themselves into the golden bowl, to keep the lamps burning; and when they should be removed, others would be raised up to carry on the same work, and Israel should not be left without prince and priest. Thus Grotius, Lowth, Henry, Dodd, and several later interpreters, understand the clause. By the two anointed ones, says Archbishop Newcome, “Zerubbabel and Joshua may be meant; who presided over the temporal and spiritual affairs of the Jews; were the ministers, or vicegerents, of Jehovah; and acted not by their own strength, but by the divine assistance;” verse 6. “It is plain,” adds he, “that the golden candlestick is the Jewish state, both civil and religious: and that the oil, with which the lights are supplied, is the Spirit of God, in opposition to human efforts.” But though the candlestick here may primarily signify the Jewish Church, yet, in a secondary sense, it was also undoubtedly intended to be a figure of the Christian Church; and Zerubbabel and Joshua were types of the Messiah, and their offices emblematical of his offices, who, as is said Zechariah 6:13, sits and rules upon his throne, and is a priest upon his throne: who is not only the anointed one himself, but in his mysterious person, as God and man, is the good olive to his church, supplying it with the golden oil of saving grace, and communicating to believers out of his fulness the unction, or anointing of the Holy Spirit, John 1:16; 1 John 2:20-27. Dr. Blayney, however, gives a different explanation of this passage. By the candlestick, indeed, he understands the church of God, both under the Jewish and Christian dispensations: but, in verse 12, instead of two olive-branches, he reads, two orderers of the olive-trees, understanding by the olive-trees “the two dispensations of the law and the gospel, under which were communicated the precious oracles of divine truth, which illuminate the soul, and make men wise unto salvation;” and by the orderers, or directors, of these dispensations, Moses and Christ, the two sons of oil, or anointed ones, that stand by the Lord of the whole earth, fulfilling his will and executing his commands. “Of the latter of these,” says he, “it is expressly said, Isaiah 61:1, The Spirit of the Lord is upon me, because the Lord hath anointed me, &c. Nor do I conceive that any other can be meant by the two witnesses, appointed to prophesy for a certain time, clothed in sackcloth, Revelation 11:3; the next verse plainly showing, that an allusion is there made to this prophecy of Zechariah, concerning the candlestick and olive-trees, though not with all that accuracy of citation which we should look for at present. These are the two olive-trees and the two candlesticks, standing before the God of the earth, Revelation 11:4.”

Verse 13 is almost identical with verse 5. The interpreting angel expresses astonishment that the prophet should fail to understand this part of the vision, but, when the prophet confesses ignorance, he supplies the explanation. 14. The two anointed ones — Literally, the two sons of the oil (compare Isaiah 5:1). The last word has the article in Hebrew, the well-known oil, namely, the oil used in official anointings (compare Leviticus 21:10; 1 Samuel 10:1). There can hardly be any doubt that the two branches symbolize Joshua, the high priest, and Zerubbabel, the prince. If a distinction is made between the symbolic meaning of the two trees and that of the two branches, the trees may be said to symbolize the offices of high priest and civil ruler, the branches the occupants of the offices. However, such a distinction may not have been intended. The two trees had to be brought in to make possible the introduction of the two living branches. The oil is produced by a power behind the branches; in like manner, the two leaders are not the originators of the spirit’s power symbolized by the oil; it originates in Jehovah: they are only the channels through which the spirit manifests itself. Some have understood the two branches to signify the Jews and Gentiles respectively, or the believers among these two, or the prophets Haggai and Zechariah, or two angels, but these interpretations are unnatural. That stand by the Lord of the whole earth — Stand by goes back to the same Hebrew expression as stand above in Isaiah 6:2; it indicates an attitude of service, and the whole is equivalent to “who are the servants of the Lord of the whole earth.” The idea that in order to do this they are to be removed from earth into heavenly places, “near to God and beyond our ken,” is not implied; they are his servants while faithfully discharging the duties of their offices (compare Zechariah 3:7).

V. 14. The two anointed ones-Christ and the Holy Spirit. The Son was to be sent by the Father, and so was the Holy Ghost. And they stand by him, ready to go.

Verse 14. These are the two anointed ones] Joshua, the high priest; and Zerubbabel the governor. These are anointed—appointed by the Lord; and stand by him, the one to minister in the ecclesiastical, the other in the civil state.

Probably we may not be able to comprehend the whole of this hieroglyphical vision; for even the interpreting angel does not choose to answer the questions relative to this, which were put to him by the prophet. See Zechariah 4:4, 11. But though the particulars are hard to be understood; yet the general meaning has, I hope, been given. ZECHARIAH

Verses 11-14. Then answered I — Or, Then spake I, the Hebrew word hn[ being not only used of giving an answer to a question, but likewise of beginning or continuing a discourse. What are these two olive-trees, &c. — The prophet had learned the meaning of the candlestick and its lamps, and now wants to know what the two olive-trees signify; and no answer being given to his question, he immediately proceeds to ask another; and in the answer given to it he acquiesces. Observe, reader, those that would be acquainted with the things of God, must be inquisitive concerning them. They must inquire of those who understand them, and they shall receive information; and if satisfactory answers be not given them at first, or quickly, let them renew their inquiries, praying for light from God, and the vision shall at length speak, and not lie. The prophet’s second question differs a little, yet not much, from the former.

I answered again, says he, What be these two olive-branches? — Two principal branches, one from each tree, extending to the golden candlestick, and communicating to it, through two golden pipes, fastened to the golden bowl, the golden oil, out of themselves — That is, the clear, bright oil, the best of its kind, and of great value. And he answered, Knowest thou not what these be? — If thou knowest the candlestick to be the church, must thou not suppose that the olive-trees and the olive-branches are emblems of the means which God hath provided to communicate to it his truth and grace? The prophet having again acknowledged his ignorance, the angel says, These are the two anointed ones — Hebrew, rhxyh ynb, sons of oil, as in the margin. As by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort this vision was primarily intended, these sons of oil, that stand by the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men, Zerubbabel and Joshua. This prince, this priest, were sons of oil, anointed of God, or endued with the gifts and graces of his Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time; for their wisdom, courage, and zeal were continually emptying themselves into the golden bowl, to keep the lamps burning; and when they should be removed, others would be raised up to carry on the same work, and Israel should not be left without prince and priest. Thus Grotius, Lowth, Henry, Dodd, and several later interpreters, understand the clause. By the two anointed ones, says Archbishop Newcome, “Zerubbabel and Joshua may be meant; who presided over the temporal and spiritual affairs of the Jews; were the ministers, or vicegerents, of Jehovah; and acted not by their own strength, but by the divine assistance;” verse 6. “It is plain,” adds he, “that the golden candlestick is the Jewish state, both civil and religious: and that the oil, with which the lights are supplied, is the Spirit of God, in opposition to human efforts.” But though the candlestick here may primarily signify the Jewish Church, yet, in a secondary sense, it was also undoubtedly intended to be a figure of the Christian Church; and Zerubbabel and Joshua were types of the Messiah, and their offices emblematical of his offices, who, as is said Zechariah 6:13, sits and rules upon his throne, and is a priest upon his throne: who is not only the anointed one himself, but in his mysterious person, as God and man, is the good olive to his church, supplying it with the golden oil of saving grace, and communicating to believers out of his fulness the unction, or anointing of the Holy Spirit, John 1:16; 1 John 2:20-27. Dr. Blayney, however, gives a different explanation of this passage. By the candlestick, indeed, he understands the church of God, both under the Jewish and Christian dispensations: but, in verse 12, instead of two olive-branches, he reads, two orderers of the olive-trees, understanding by the olive-trees “the two dispensations of the law and the gospel, under which were communicated the precious oracles of divine truth, which illuminate the soul, and make men wise unto salvation;” and by the orderers, or directors, of these dispensations, Moses and Christ, the two sons of oil, or anointed ones, that stand by the Lord of the whole earth, fulfilling his will and executing his commands. “Of the latter of these,” says he, “it is expressly said, Isaiah 61:1, The Spirit of the Lord is upon me, because the Lord hath anointed me, &c. Nor do I conceive that any other can be meant by the two witnesses, appointed to prophesy for a certain time, clothed in sackcloth, Revelation 11:3; the next verse plainly showing, that an allusion is there made to this prophecy of Zechariah, concerning the candlestick and olive-trees, though not with all that accuracy of citation which we should look for at present. These are the two olive-trees and the two candlesticks, standing before the God of the earth, Revelation 11:4.”

Ver. 14. These are the two anointed ones. The holy oil was poured on the head of the priest, and on the prince. God gave his Spirit to them, with an unction from heaven. Long life also was promised to the prince, even for forty nine years and upwards, to finish the temple. Surely this proves the truth of prophecy, and the care of heaven over the church. The Lord’s two witnesses, prophesying in sackcloth, symbolize with these two anointed ones. Revelation 11:3.

11-14. The two olive trees are still a mystery to the prophet; he therefore asks his companion to explain their significance. Answered — See on Zechariah 1:10. What are these two olive trees — Said to be standing upon the right and upon the left of the candlestick; in verse 3 they are located more precisely beside the oil holder, because their connection is primarily with it. On the trees the prophet sees two branches different from the rest, whose significance he does not grasp, so without waiting for a reply to his first question he addresses a second one to his companion. R.V. gives a more accurate translation of 12b: “What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?” What be these two olive branches — Perhaps they were the only branches bearing fruit; at any rate, they must have been different from the rest, so that they attracted the prophet’s special attention. The word here translated”branches” is used elsewhere of ears of corn; it is probably selected on account of the shape of the branches. Which are beside the two golden spouts (R.V.) — The last word occurs only here in the Old Testament, and its meaning is uncertain; pipes (A.V.) is probably incorrect, a different word being used in verse 2. It seems to denote the receptacle and channel which received the oil from the branches and transmitted it to the reservoir; perhaps funnel-like cups, one connected with each branch. Margin R.V. suggests a different translation, “which by means of the two golden spouts empty”; but the sense remains the same. That empty the golden oil out of themselves — If the marginal translation is correct the subject of the relative clause refers back to branches; if the reading embodied in the text is accepted it becomes uncertain whether the reference is to branches or to spouts; however, the uncertainty does not affect the sense. The expression “out of themselves,” which is literally “from above themselves,” would seem to favor spouts as subject; they receive the oil from the branches above. On the other hand, the grammatical form favors branches. Golden oil — Literally, gold. Not real gold, as some have supposed, but golden oil, so called because of its pure brightness; undoubtedly an intentional play upon words, golden spouts and golden oil.