Zechariah 4 commentary

The prophet's spirit was willing to attend, but the flesh was weak. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves. The church is a golden candlestick, or lamp-bearer, set up for enlightening this dark world, and holding forth the light of Divine revelation. Two olive trees were seen, one on each side the candlestick, from which oil flowed into the bowl without ceasing. God brings to pass his gracious purposes concerning his church, without any art or labour of man; sometimes he makes use of his instruments, yet he needs them not. This represented the abundance of Divine grace, for the enlightening and making holy the ministers and members of the church, and which cannot be procured or prevented by any human power. The vision assures us that the good work of building the temple, should be brought to a happy end. The difficulty is represented as a great mountain. But all difficulties shall vanish, and all the objections be got over. Faith will remove mountains, and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but nothing is too hard for him. What comes from the grace of God, may, in faith, be committed to the grace of God, for he will not forsake the work of his own hands.

The exact fulfilment of Scripture prophecies is a convincing proof of their Divine original. Though the instruments be weak and unlikely, yet God often chooses such, to bring about great things by them. Let not the dawning light be despised; it will shine more and more to the perfect day. Those who despaired of finishing the work, shall rejoice when they see Zerubbabel giving directions what to do, and taking care that the work be done. It is a comfort to us that the same all-wise, almighty Providence, which governs the earth, is in particular conversant about the church. All that have the plummet in their hands, must look up to the eyes of the Lord, have constant regard to Divine Providence, act in dependence on its guidance and submission to its disposals. Let us fix our faith on Christ, and view Him carrying on his work according to his own glorious plan, and daily bringing his spiritual building nearer to completion. (Zec 4:11-14)

Zechariah desires to know what are the two olive trees. Zerubbabel and Joshua, this prince and this priest, were endued with the gifts and graces of God's Spirit. They lived at the same time, and both were instruments in the work and service of God. Christ's offices of King and Priest were shadowed forth by them. From the union of these two offices in his person, both God and man, the fullness of grace is received and imparted. They built the temple, the church of God. So does Christ spiritually. Christ is not only the Messiah, the Anointed One himself, but he is the Good Olive to his church; and from his fulness we receive. And the Holy Spirit is the unction or anointing which we have received. From Christ the Olive Tree, by the Spirit the Olive Branch, all the golden oil of grace flows to believers, which keeps their lamps burning. Let us seek, through the intercession and bounty of the Saviour, supplies from that fulness which has hitherto sufficed for all his saints, according to their trials and employments. Let us wait on him in his ordinances, desiring to be sanctified wholly in body, soul, and spirit.

Chapter 4.

Zechariah 4:1-6

1. And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,

1. Et reversus et angelus, qui loquebatur mecum, et excitavit me, quasi virum qui excitatur (vel, evigilat) a somno suo.

2. And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof:

2. Et dixit ad me, Quid tu vides? et dixit, Video, et ecce candelabrum ex auro totum (hoc est, ex solido auro,) et pelvis super caput ejus; et septem lucernae super ipsum; septem et septem infusoria lucernis, quae sunt super caput ejus;

3. And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

3. Et duae oleae super ipsum, una a dextera pelvis, et una ad sinistram ejus.

4. So I answered and spake to the angel that talked with me, saying, What are these, my lord?

4. Et respondit et dixi angelo, qui loquebatur mecum, dicendo, Quid ista, Domine mi?

5. Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

5. Et respondit angelus, qui loquebatur mecum, et dixit mihi, Annon cognoscis quid sint haec? Et dixi, Non, Domine mi.

6. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts.

6. Et respondit et dixit mihi dicendo, Hic sermo Iehovae ad Zerubbabel, dicendo, Non in exercitu, et non in fortitudine, sed in Spiritu meo, dicit Iehova exercituum.

Another vision is narrated here, — that a candlestick was shown to the Prophet, on which there were seven lights. He says that the candlestick was formed all of gold: and he says that to the seven lamps there were as many cruses, (infusoria — pourers,) or, as some think, there were seven cruses to each lamp: but the former view is what I mostly approve, that is, that every lamp had its own cruse. He further says, that there were two olive-trees, one on the right, the other on the left hand, so that there was no deficiency of oil, as the olive-trees were full of fruit. Since then there was a great abundance of berries, the oil would not fail; and the lamps were continually burning. This is the vision, and the explanation is immediately added, for God declares that his Spirit was sufficient to preserve the Church without any earthly helps, that is, that his grace would always shine bright, and could never be extinguished.

There is, moreover, no doubt but that God set forth to Zechariah a figure and an image suitable to the capacities of the people. The candlestick in the temple, we know, was made of gold; we know also, that seven lamps were placed in the candlestick, for it had six branches; and then there was the trunk of the candlestick. As then the seven lamps shone always in the temple on the golden candlestick, it was the Lord’s design here to show that this ceremonial symbol was not superfluous or insignificant; for his purpose was really to fulfill what he exhibited by the candlestick: and such analogy is to be seen in many other instances. For it was not the Lord’s purpose simply to promise what was necessary to be known; but he also designed to add at the same time a confirmation by ceremonial types, that the Jews might know that their labor was not in vain when they lighted the lamps in the temple; for it was not a vain or a deceptive spectacle, but a real symbol of his favor, which was at length to be exhibited towards them. But we may more fully learn the design of the whole, by considering the words, and each part in order.

He says that the Angel returned; by which we understand that God, without any request or entreaty on the part of the Prophet, confirmed by a new prophecy what we have already observed; for the Prophet confesses that he was as it were overcome with astonishment, so that it was necessary to awake him as it were from sleep. The Prophet was not therefore able to ask any thing of God when under the influence of amazement; but God of his own free will came to his aid, and anticipated his request. We hence see that the faithful were not in one way only taught to entertain confidence as to the restoration of the Church; but as there was need of no common confirmation, many visions were given; and it must at the same time be added, that though no one interposed, yet God was of his own self solicitous about his Church, and omitted nothing that was necessary or useful to support the faith of his people. And farther, as the Prophet says that he was awakened by the Angel, let us learn, that except God awakens us by his Spirit, torpor will so prevail over us, that we cannot raise our minds above. Since God then sees that we are so much tied down to the earth, he rouses us as it were from our lethargy. For if the Prophet had need of such help, how much more have we, who are far below him in faith? Nay, if he was earthly, are we not altogether earth and ashes? It must yet be observed, that the Prophet was not so overwhelmed with drowsiness as with astonishment; so that he was hardly himself, as it is the case with men in an ecstasy.

CHAPTER 4

Zec 4:1-14. Fifth Vision. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit.

1. waked me--The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."

2. candlestick--symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," Mt 5:14, 16; Php 2:15) to the world.

all ... gold--all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be (Psa 45:13).

bowl upon the top--In the candlestick of the tabernacle the plural is used, bowls (Ex 25:31). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace (Joh 1:16).

his seven lamps--united in one stem; so in Ex 25:32. But in Re 1:12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Ro 11:16-24). The "seven lamps," in Re 4:5, are the "seven Spirits of God."

seven pipes--feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in Zec 4:6 is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.

3. two olive trees--supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.

by it--literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zec 4:12, 14.

4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [Calvin].

5. Knowest thou not, &c.--Not a reproof of his ignorance, but a stimulus to reflection on the mystery.

No, my lord--ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.

6. Not by might ... but by my Spirit--As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Ho 1:7; 2Co 12:10; He 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" (2Ch 14:11; compare 1Sa 14:6). So in the conversion of sinners (1Co 3:6; 2Co 10:4). "Zerubbabel" is addressed as the chief civil authority in directing the work.

7. All mountain-like obstacles (Is 40:4; 49:11) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jr 51:25; Da 2:34, 44; Mt 21:44).

bring forth the head-stone--Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Ezr 3:10). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Ro 11:26; He 11:40; 12:22, 23; Re 7:4-9).

Grace, grace--The repetition expresses, Grace from first to last (Is 26:3, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (Ezr 3:11, 13). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (Mt 21:9), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (Joh 2:20, 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (Re 19:1, 6). Psa 118:22 regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, Lu 2:14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (He 12:2). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (2Co 13:14).

9. Zerubbabel ... shall ... finish it--(Ezr 6:15) in the sixth year of Darius' reign.

Lord ... sent me unto you--(Zec 2:9). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.

10. who ... despised ... small things--He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" (Ho 1:11) with "the day of small things" here.

they shall rejoice ... with those seven; they are the eyes of the Lord--rather, "they, even those seven eyes of the Lord (compare Zec 3:9), which ... shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [Moore]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" (Zec 3:9): which are explained, "They are the eyes of the Lord which," &c. [Pembellus]. So differently do men and Jehovah regard the "small" beginnings of God's work (Ezr 3:12; Hag 2:3). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so.

run to and fro, &c.--Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work (Pr 15:3; 1Co 16:9).

11-12. Zechariah three times (Zec 4:4, 11, 12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (Zec 4:2), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" (Zec 4:14) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (Zec 14:9; Da 2:44; Re 11:15). Compare the description of the offices of the "priests" and the "prince" (Is 49:23; Eze 44:1-46:24). As in Re 11:3, 4, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Mt 17:3, 11, with Mal 4:4, 5; Joh 1:21) with Moses. Re 11:6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Ex 7:19; 1Ki 17:1; Lu 4:25; Jas 5:16, 17). The period is the same, "three years and six months"; the scene also is in Israel (Re 11:8), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad (Da 9:20-27), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (Da 9:27), and set himself up in the temple to be worshipped as God (2Th 2:4). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (Lu 18:8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Zec 6:11-13 accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (Joh 3:34). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" (Zec 4:14) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.

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

14. anointed ones--literally, "sons of oil" (Is 5:1, Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare 1Jo 2:20, 27).

A candlestick all of gold - This candlestick is formed in some measure after that of the sanctuary, Exo 25:31, Exo 25:32 : but in that of the sanctuary there was no bowl, nor seven pipes, nor seven lamps, nor the two olive trees. The two olive trees were to supply the bowl with oil; the bowl was to communicate the oil to the seven pipes; and the seven pipes were to supply the seven lamps. In general, the candlestick, its bowl, pipes, lamps, and olive trees, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick may, however, represent the whole Jewish state, ecclesiastical and civil; the oil, producing the light, the grace and mercy of God; and the two olive trees, the source of infinite love, whence that grace proceeds. The pipes may signify all means of grace; and the seven lamps, the perfection and abundance of the light and salvation provided. Some may take them in the following way: -

1. The olive trees, the Divine goodness, yield the oil from the olive berry, which is its fruit.

2. From each comes a pipe to convey the oil to the bowl.

3. This oil is collected in the bowl, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man.

4. The seven pipes, the various means of grace - reading, hearing, prayer, sacraments, etc. - through which Christ dispenses his grace and blessing to his followers.

5. The seven lamps - the Spirit of God in its plentitude of graces, gifts, and light, dispensed to the Christian Church.

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!

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 favor of God ever rest upon it, and be manifested in it!

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," etc.? 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 2Chr 16:9 (note); Pro 15:3 (note); Zac 3:9 (note).

What are these two olive trees - See on Zac 4:2 (note).

What be these two olive branches - That is, two boughs laden with branches of olive berries.

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 Zac 4:4, Zac 4:11. But though the particulars are hard to be understood; yet the general meaning has, I hope, been given.

The angel - came again, and waked me - Abp. Newcome considers this vision as represented on the same night, Zac 1:8, with the preceding ones. See the latter part of Zac 1:10, compared with Zac 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.

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.

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.

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.

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.

Thou - Zerubbabel and all the Jews.

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.

I answered - l 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.

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.

1 ANd the angel that talked with me , came again , and waked me, as a man that is wakened out of his sleep.

Christ, who for some time had left Zechariah, and bestow'd some time on new dressing and cleansing, and adorning Ioshua, the High Priest.

This is the fourth time of Christs revealing his mind to this Prophet by Vision.

Either roused him out of a drousie fit, and bodily sleep, or out of an extasie, or wonder, that surprising him, he was as if asleep, or shaked him out of a sluggish negligence, or an observance of these things.

2 And said unto me, What seest thou ? And I said, I have looked , and behold, a candlestick all of gold , with † a bowl h upon the top of it , and his seven lamps thereon, and ‖ seven pipes to the seven lamps , which are on the top thereof.

What dost thou discern, of that thou didst before half asleep, half awake see, but didst not observe.

Since awakened and rowzed; I have very diligently viewed, and observed, and I see.

By Gods appointment there was a candlestick to be made, as a Utensil and Ornament of the Temple, Exod. 25.31.

So was the candlestick to be for the Temple, all of pure Gold, Exod. 37.17,

On the highest part of the candlestick, on the top of the candlestick on the top of the shaft, or on the head of the candlestick.

One pipe to each Lamp, the mouth of which pipe joined to the Bowl or Basin, and received oyl from it; the other end of the pipe fastned to the lamp convey'd oyl into the Lamp.

So each of the seven Lamps had a pipe reaching from it to the Bowl or Basin.

These Lamps were so set as to stand somewhat higher than the Body of the candlestick.

Or Basin, or round, and large oyl cruet, capable of so much oyl, as would suffice to feed all the Lamps in the Candlestick.

Either so many, because the Temple candlestick had just so many, or because of some perfection supposed to be in this Septenary Number.

3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Some say Branches; better Trees, which well rooted, will continue, and perpetually supply the Bowls, and that will supply the Lamps.

Not more, or fewer than two.

So placed that the candlestick stood between them, and each Tree stood at distance from the candlestick, on the right, and left hand thereof; that they might distil their oil into the Basin or Bowl. All which is an Emblem of the Church, both what it is made of, pure Gold; what made for, to be light in the World; to shine as Lamps that continually burn, maintain'd with pure oil, distilled from the Olive Trees, not pressed out by man but continually, freely, and abundantly dropping or flowing from these olive Trees.

4 So I answered , and spake to the angel that talked with me i, saying, What are these my lord?

After that I had seen and discerned.

See chap. 3. ver. 4. let. z.

See chap. 1. ver. 9. let. h.

See chap. 1. ver. 19. let. a. and chap. 2. ver. 3. let. i.

5 Then the angel that talked with me answered, and said unto me, Knowest thou not what these be? And I said , No, my LORD .

When the Prophet had enquired into the meaning of these emblems.

See chap. 1.19. let. a.

'Tis not a question either to upbraid the Prophet as an Ignoramus, Christ doth not reproach his for not knowing deep, and dark mysteries at first sight of them. Nor is it the question of one that was uncertain about the thing enquired into, Christ knew the Prophets ignorance though he ask the question, but 'tis to excite him to attend and learn.

Zechariah freely confesseth he knew not, he pretends not to know what indeed he did not know.

He owns the greatness and sovereignty of Christ.

6 Then he answered and spake unto me, saying: This is the word of the LORD unto Zerubbabel , saying, Not by might , nor by power , but by my spirit , saith the LORD of hosts.

So soon as Zechariah had owned his Nescience.

Christ.

Or this word of the Lord is to Zerubbabel, 'tis particularly designed to him, and in an Emblem prefigureth what a Church, how precious as Gold, how full of light, how framed, how maintained it should be by God himself. This Hieroglyphick is a representation of what the Church should be.

The Governour, on whose hand much of the care and trouble of building the Temple did lie; yet let him not be discouraged, for this work lyeth on God.

Or by an Army, as the word bears, Heb. you may think you shall need an Army to defend you in carrying on this Building, which ill will of Neighbours about you hindereth, but I tell you there is no need of an Army.

Courage and Valour, all which make Armes considerable, no need of this neither. Or might and power here may be of the same impor[illegible: 1 letter] and added only for elegancy and assurance of the thing.

Which garnished the Heavens and can beautifie the Church, which moved upon the darkness in the Creation, and brought forth a beautiful and mighty structure, and can do as much now; by spirit we may understand either the Third Person of the Trinity engaged in Building the Church, with the Father and the Son; or by Spirit you may understand the power of God. Either is encouragement enough, and secureth the future effect, and promiseth a future State of the Church, pure and precious as Gold, full of knowledge in the Doctrines of God, as this Candlestick with seven Lamps full of Holiness from abundant measures of Grace, persevering in it by continued supplies from the Spirit of Grace in Ordinances, &c.

Marginal references: Or, army.

7 Who art thou, O great mountain ? before Zerubbabel thou shalt become a plain , and he shall bring forth the head stone thereof with shoutings : crying, Grace, grace unto it.

The Angel having resolved the question about building the Temple, either himself doth deride all the power of opposers, or the Prophet doth triumph over it▪ who art thou? Sanballat and Confederates, or Satan, or Babylon, or all put together what are you all? compar'd with the power of God the Lord of Hosts who by his Spirit will finish this work?

Thou standest in the way of my Servant, and thinkest his weakness, and poverty cannot remove thee, but if he cannot surmount thy height I will bring it down and make thee as a plain, and my servant shall as easily go on with my work as a Traveller goeth over a way plain'd before him.

Zerubbabel as the Servant of Christ.

Shall, as is usual, assist at the laying of the last finishing stone, as well as he saw and assisted when the first foundation stone was laid

of the second Temple.

With loud acclamations the signs of great joy, and satisfaction in the thing done.

Praying, and wishing all prosperity, and a long continuance of it, to the Temple and those that are to Worship God in it, as Grace and favour of God began, and finisht, so may the same grace ever dwell in it, and replenish it.

Marginal references: Ezra 3.11, 13.

8 Moreover , the word of the LORD came unto me, saying,

Either at another time, or else at the same time was added what now Zechariah declares.

9 The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you .

Perhaps (as is customary) he did lay the first stone with his own hands, or rather his direction, and command, and under his conduct.

In the second year of Cyrus perhaps fourty years agone, likelier seventeen, but be those years more or less, he shall finish it, thus the Prophet expresly promiseth from the Lord, both continuance of Zerubbabels Life, Care and Power, as also his success in this work to encourage both him, and the Jews.

Whoever thou art, that dost hear me, both Zerubbabel and all among the Jews

Shall be fully assured, and certainly know

God of Truth and Mercy, our God from our Fathers who remembers his Covenant,

commanded me to preach these things.

Returned Captives, and poor builders of this stately and magnificent house.

Marginal references: Ezra 3.10.; and 6.15.; chap. 2.9, 1[illegible: 1 letter]. and 6.15.

10 For who hath despised the day of small things ? for they shall rejoyce, and shall see the plummet in the hand of Zerubbabel, with those seven , they are the eyes of the LORD, which run to and fro through the whole earth.

And now for those that despised small beginnings, who they are is well known, and to them I say, and promise what they expected not.

Of which Haggai 2.3.

Or but, not withstanding they so much undervalued the meanness of the second Temple, yet when finisht they shall with many others rejoice in it.

The perp[illegible: 1 letter]ndi[illegible: 1 letter]ular with which Zer[illegible: 2 letters]babel shall try the finished work, or the work near finishing.

In subordination to, and co-w[illegible: 1 letter]rking wi[illegible: 1 letter]h the Divine Providence exprest emblematically by the seven [illegible: 1 span] w[illegible: 1 letter]re on that stone, of which chap. 3.[illegible: 1 letter]. Though [illegible: 1 word] were prudent in managing all the affairs of Jews, Ierusa[illegible: 1 letter]em, and the Temple, yet not his prudence, but infinite wisdom of God gave success, and when the success app[illegible: 1 letter]ars in the finishing of the Temple then shall it be acknowledged an admi[illegible: 1 letter]able work of the Divine Wisdom, and the Jews shall conf[illegible: 2 letters]s th[illegible: 2 letters] the eyes of the Lord which run to, and fro through the whole [illegible: 1 word] have been upon them in this work for good, and that God hath shew'd himself on their behalf.

Marginal references: Or, sith the seven eyes of the LORD shall rejoice.; Heb. stone of tin.; 2 Chron. 16.9. Prov. 15.3.

11 ¶ Then answered I, and said unto him, What are these two olive-trees upon the right side of the candlestick, and upon the left side thereof?

In the eleventh verse the Prophet proposeth a question to which no answer is given, but he doth immediately proceed to ask one more question, though somewhat, yet not much different from the former, and in the answer to this latter question the Prophet acquies[illegible: 1 letter]eth. The explication of the 11th. verse you have ver. 3. of this chapter.

12 And I answered again and said unto him , What be these two olive-branches , which through the two golden pipes empty the golden oyl out of themselves ?

I went on to discourse, which is the signification of the Heb. phrase here used.

Heb. a second time

The Angel that talked with the Prophet.

Two principal branches one in each Tree, fuller of berries, higher then the rest and hanging over the golden pipes.

These were fastened to the golden bowl, on each side one with a hole through the sides of the bowl, to let the oyl tha[illegible: 1 letter] distil'd into them from those Olive-branches, [illegible: 1 letter]un into the [illegible: 1 letter]owl, and out of that bowl it was through so many golden pipes conv[illegible: 3 letters]d into the seven L[illegible: 1 letter]mps▪

Fre[illegible: 1 letter]ly without any viol[illegible: 3 letters]e offered, drop the oyl out of themselves, yet so that still they are [illegible: 1 letter]ull of oyl f[illegible: 1 letter]r perpetual supply to the Lamps.

Because of its [illegible: 1 word] ▪ or from its colour.

A supernatural work and emblem of supernatural grace, these branches filled from the True Olive-tree, ever empty themselves and are ever full, so are the Gospel Ordinances filled by Christ, alwayes filling his members true Christians, and even full for all Believers.

Marginal references: Heb. by the hand.; Or, empty out of themselves oyl into the gold.; Heb. the gold.

13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord.

Vid. ver. 5. let. z. a. b.

14 Then said he, These are the two anointed ones , that stand by the Lord of the whole earth.

Not Enoch and Elias, nor the two witnesses, nor Peter and Paul, nor the two Churches of Jew and Gentile. Nor principally Zerubbabel and Ioshua, though perhaps the exposition may gla[illegible: 1 letter]ce upon them, and the two Orders Magistracy and Mininistry, in them; as these are Types of Christ in his two Offices, King and Priest, or Christ and the Comforter, in this I determine nothing.

Marginal references: Rev. 11.4.; Heb. sons of oyl.; chap. 6.5.

Zec 4:1-3

Zec 4:1. “And the angel that talked with me returned and waked me, like a man who is waked out of his sleep.” After the prophet has seen four visions one after another, probably with very short intervals, and has heard the marvellous interpretation of them, he is so overpowered by the impression produced by what he has seen and heard, that he falls into a state of spiritual exhaustion resembling sleep, just as Peter and his companions were unable to keep awake at the transfiguration of Christ (Luk 9:32). He has not only fallen back into the state of ordinary human consciousness, but his ordinary spiritual consciousness was so depressed that he resembled a man asleep, and had to be waked out of this sleep-like state by the mediating angel, in order to be qualified for further seeing. It is evident from the expression ויּשׁב (and he returned) that the angelus interpres had left the prophet after the termination of the previous visions, and now came back to him again. The fresh vision which presents itself to his spiritual intuition, is described according to its principal features in Zec 4:2 and Zec 4:3. Zec 4:2. “And he said to me, What seest thou? And I said, I see, and behold a candlestick all of gold, and its oil-vessel up above it, and its seven lamps upon it, seven pipes each for the lamps upon the top of it. Zec 4:3. And two olive trees (oil trees) by it, one to the right of the oil-vessel, and one to the left of it.” The second ויאמר (chethib) in Zec 4:2 might, if necessary, be explained in the way proposed by L. de Dieu, Gusset., and Hofmann, viz., by supposing that the mediating angel had no sooner asked the prophet what he saw, than he proceeded, without waiting for his answer, to give a description himself of what was seen. But this is at variance with the analogy of all the rest of the visions, where the visions seen by the prophet are always introduced with ראיתי or ואראה followed by והנּה (cf. Zec 1:8; Zec 2:1, Zec 2:5; Zec 5:1; Zec 6:1), and it remains quite inflexible; so that we must accept the keri ואמר, which is adopted by the early translators, and found in many codd., as being the true reading, and pronounce ויאמר a copyist’s error. On the combination מנורת זהב כּלּהּ, in which the last two words are construed as a relative clause in subordination to menōrath, see Ewald, §§332, c.

The visionary candlestick, all of gold, with its seven lamps, is unquestionably a figurative representation of the seven-branched golden candlestick in the tabernacle, and differs from this only in the three following additions which are peculiar to itself: (1) That is has its gullâh (גּלּהּ for גּלּתה, with the feminine termination resolved; cf. Hos 13:2, and Ewald, §257, d), i.e., a can or round vessel for the oil, which was omitted altogether from the candlestick of the holy place, when the lamps were filled with oil by the priests, “at the top of it” (על־ראשׁהּ); (2) That it had seven mūtsâqōth (pipes) each for the lamps, that is to say, tubes through which the oil poured from the gullâh into the lamps, or was conducted to them, whereas the candlestick of the tabernacle had no pipes, but only seven arms (qânı̄m), for the purpose of holding the lamps, which of course could not be wanting in the case of the visionary candlestick, and are merely omitted from the description as being self-evident. The number of the pipes is also a disputed point, viz., whether שׁבעה ושׁבעה means seven and seven, i.e., fourteen, or whether it is to be taken distributively, seven each for the lamps, i.e., seven for each lamp, and therefore forty-nine for the seven. The distributive view is disputed by Hitzig and Koehler as at variance with the usage of the language: the former proposing to alter the text, so as to obtain seven pipes, i.e., one for each lamp; and the latter, on the other hand, assuming that there were fourteen pipes, and inferring from the statement “seven and seven,” instead of fourteen, that the second seven are to be sought in a different place from the first, that is to say, that the first seven led from the oil-vessel to the seven different lamps, whilst the second seven connected the seven lamps with one another, which would have been a very strange and perfectly useless provision. But there is no foundation whatever for the assertion that it is at variance with the usage of the language. For although a distributive relation is certainly expressed as a rule by the simple repetition of the number without any connecting Vav, such passages as 2Sa 21:20 and 1Ch 20:6 show quite indisputably that the repetition of the same number with the Vav cop. between is also to be taken distributively. When, for example, it is stated in 2Sa 21:20, with regard to the hero of Gath, that the fingers of his hands and the fingers (toes) of his feet were “shēsh vâshēsh, four-and-twenty in number,” it is evident that shēsh vâshēsh cannot mean “six and six,” because six and six do not make twenty-four; and a division of the shēsh between the hands and feet is also untenable, because his two hands had not six fingers on them, but twelve, and so his two feet had not six toes on them, but twelve. Consequently shēsh vâshēsh must be taken distributively: the fingers of his (two) hands and the toes of his (two) feet were six each; for it is only 2 + 2 (= 4) x 6 that can give 24. This is shown still more clearly in 1Ch 20:6 : “and his fingers were shēsh vâshēsh, four-and-twenty.” It is in this distributive sense, which is thus thoroughly established, so far as the usage of the language is concerned, that שׁבעה ושׁבעה מוּץ is to be taken: seven pipes each for the lamps, i.e., forty-nine for the seven lamps; inasmuch as if fourteen pipes were meant, it would be impossible to imagine any reason why “seven and seven” should be written instead of fourteen. And we cannot be shaken in this conviction, either by the objection “that if there was any proportion between the pipes and the size of the oil-vessel, such a number of pipes could not possibly (?) spring from one oil-can” (Koehler), or by the statement that “forty-nine would be quite as much at variance with the original as fourteen, since that had only one pipe for every lamp” (Hitzig). For the supposed original for the pipes had no existence, inasmuch as the Mosaic candlestick had no pipes at all; and we can form no opinion as to the possibility of forty-nine pipes issuing from one oil-vessel, because we have no information as to the size either of the oil-vessel or of the pipes. (3) The third peculiarity in the visionary candlestick consists in the olive trees on the right and left of the oil-vessel, which supplied it with oil, and whose connection with the candlestick is first described in Zec 4:12. These three additions which were made to the golden candlestick seen by Zechariah, as contrasted with the golden candlestick of the tabernacle, formed the apparatus through which it was supplied with the oil required to light it continually without the intervention of man.

Zec 4:4-7

The interpretation of this vision must therefore be founded upon the meaning of the golden candlestick in the symbolism of the tabernacle, and be in harmony with it. The prophet receives, first of all, the following explanation, in reply to his question on this point: Zec 4:4. “And I answered and spake to the angel that talked with me, What are these, my lord? Zec 4:5. And the angel that talked with me answered and said to me, Knowest thou not what these are? And I said, No, my lord. Zec 4:6. Then he answered and spake to me thus: This is the word of Jehovah to Zerubbabel, saying, Not by might, and not by power, but by my Spirit, saith Jehovah of hosts. Zec 4:7. Who art thou, O great mountain before Zerubbabel? Into a plain! And He will bring out the top-stone amidst shoutings, Grace, grace unto it!” The question addressed by the prophet to the mediating angel, “What are these?” (mâh 'ēlleh, as in Zec 2:2) does not refer to the two olive trees only (Umbreit, Kliefoth), but to everything described in Zec 4:2 and Zec 4:3. We are not warranted in assuming that the prophet, like every other Israelite, knew what the candlestick with its seven lamps signified; and even if Zechariah had been perfectly acquainted with the meaning of the golden candlestick in the holy place, the candlestick seen by him had other things beside the two olive trees which were not to be found in the candlestick of the temple, viz., the gullâh and the pipes for the lamps, which might easily make the meaning of the visionary candlestick a doubtful thing. And the counter-question of the angel, in which astonishment is expressed, is not at variance with this. For that simply presupposes that the object of these additions is so clear, that their meaning might be discovered from the meaning of the candlestick itself. The angel then gives him the answer in Zec 4:6 : “This (the vision as a symbolical prophecy) is the word of the Lord to Zerubbabel: Not by might,” etc. That is to say, through this vision Zerubbabel is informed that it - namely, the work which Zerubbabel has taken in hand or has to carry out - will not be effected by human strength, but by the Spirit of God. The work itself is not mentioned by the angel, but is referred to for the first time in Zec 4:7 in the words, “He will bring out the top-stone,” and then still more clearly described in the word of Jehovah in Zec 4:9 : “The hands of Zerubbabel have laid the foundation of this house (the temple), and his hands will finish it.” It by no means follows from this that the candlestick, with its seven lamps, represented Zerubbabel’s temple (Grotius, Hofmann); for whilst it is impossible that the candlestick, as one article of furniture in the temple, should be a figurative representation of the whole temple, what could the two olive trees, which supplied the candlestick with oil, signify with such an interpretation? Still less can the seven lamps represent the seven eyes of God (Zec 4:10), according to which the candlestick would be a symbol of God or of the Spirit (Hitzig, Maurer, Schegg). The significance of the candlestick in the holy place centred, as I have shown in my biblische Archäologie (i. p. 107), in its seven lamps, which were lighted every evening, and burned through the night. The burning lamps were a symbol of the church or of the nation of God, which causes the light of its spirit, or of its knowledge of God, to shine before the Lord, and lets it stream out into the night of a world estranged from God. As the disciples of Christ were called, as lights of the world (Mat 5:14), to let their lamps burn and shine, or, as candlesticks in the world (Luk 12:35; Phi 2:15), to shine with their light before men (Mat 5:16), so as the church of the Old Testament also. The correctness of this explanation of the meaning of the candlestick is placed beyond all doubt by Rev 1:20, where the seven λυχνίαι, which John saw before the throne of God, are explained as being the seven ἐκκλησίαι, which represent the new people of God, viz., the Christian church. The candlestick itself merely comes into consideration here as the stand which carried the lamps, in order that they might shine, and as such was the divinely appointed form for the realization of the purpose of the shining lamps. In this respect it might be taken as a symbol of the kingdom of God on its formal side, i.e., of the divinely appointed organism for the perpetuation and life of the church. But the lamps received their power to burn from the oil, with which they had to be filled before they could possibly burn.

Oil, regarded according to its capacity to invigorate the body and increase the energy of the vital spirits, is used in the Scriptures as a symbol of the Spirit of God, not in its transcendent essence, but so far as it works in the world, and is indwelling in the church; and not merely the anointing oil, as Kliefoth supposes, but also the lamp oil, since the Israelites had no other oil than olive oil even for burning, and this was used for anointing also.The distinction between lamp oil and anointing oil, upon which Kliefoth founds his interpretation of the visionary candlestick, and which he tries to uphold from the language itself, by the assertion that the anointing oil is always called shemen, whereas the lamp oil is called yitshâr, is shown to be untenable by the simple fact that, in the minute description of the preparation of the lamp oil for the sacred candlestick, and the repeated allusion to this oil in the Pentateuch, the term yitshâr is never used, but always shemen, although the word yitshâr is by no means foreign to the Pentateuch, but occurs in Num 18:12; Deu 7:13; Deu 11:14; Deu 12:17, and other passages. According to Exo 27:20, the lamp oil for the candlestick was to be prepared from shemen zayith zâkh kâthı̄th, pure, beaten olive oil (so also according to Lev 24:2); and according to Exo 30:24, shemen zayith, olive oil, was to be used for anointing oil. Accordingly the lamp oil for the candlestick is called shemen lammâ'ōr in Exo 25:6; Exo 35:8, Exo 35:28, and shemen hammâ'ōr in Exo 35:14; Exo 39:37, and Num 4:16; and the anointing oil is called shemen hammishchâh in Exo 29:7; Exo 31:11; Exo 35:15; Exo 39:38; Exo 40:9; Lev 8:20, Lev 8:10, and other passages; and shemen miwshchath-qōdesh in Exo 30:25. Apart from Zec 4:14 of the chapter before us, yitshâr is never used for the lamp oil as such, but simply in the enumeration of the productions of the land, or of the tithes and first-fruits, when it occurs in connection with tı̄rōsh, must or new wine (Num 18:12; Deu 7:13; Deu 11:14; Deu 14:23; Deu 18:4; Deu 28:51; 2Ch 31:5; 2Ch 32:28; Neh 5:11; Neh 10:39; Neh 13:12; Hos 2:9, Hos 2:22; Joe 1:10; Joe 2:19, Joe 2:24; Jer 31:12; Hag 1:11), but never in connection with yayin (wine), with which shemen is connected (1Ch 12:40; 2Ch 2:14; 2Ch 11:11; Pro 21:17; Jer 40:10). It is evident from this that yitshâr, the shining, bears the same relation to shemen, fatness, as tı̄rōsh, must, to yayin, wine, - namely, that yitshâr is applied to oil as the juice of the olive, i.e., as the produce of the land, from its shining colour, whilst shemen is the name given to it when its strength and use are considered. Hengstenberg’s opinion, that yitshâr is the rhetorical or poetical name for oil, has no real foundation in the circumstance that yitshâr only occurs once in the first four books of the Pentateuch (Num 18:12) and shemen occurs very frequently; whereas in Deuteronomy yitshâr is used more frequently than shemen, viz., the former six times, and the latter four.

And in the case of the candlestick, the oil comes into consideration as a symbol of the Spirit of God. There is no force in Kliefoth’s objection - namely, that inasmuch as the oil of the candlestick was to be presented by the people, it could not represent the Holy Spirit with its power and grace, as coming from God to man, but must rather represent something human, which being given up to God, is cleansed by God through the fire of His word and Spirit; and being quickened thereby, is made into a shining light. For, apart from the fact that the assumption upon which this argument is founded - namely, that in the oil of the candlestick the Spirit of God was symbolized by the altar fire with which it was lighted - is destitute of all scriptural support, since it is not mentioned anywhere that the lamps of the candlestick were lighted with fire taken from the altar of burnt-offering, but it is left quite indefinite where the light or fire for kindling the lamps was to be taken from; apart, I say, from this, such an argument proves too much (nimium, ergo nihil), because the anointing oil did not come directly from God, but was also presented by the people. Supposing, therefore, that this circumstance was opposed to the symbolical meaning of the lamp oil, it would also be impossible that the anointing oil should be a symbol of the Holy Ghost, since not only the oil, but the spices also, which were used in preparing the anointing oil, were given by the people (Exo 25:6). We might indeed say, with Kliefoth, that “the oil, as the fatness of the fruit of the olive tree, is the last pure result of the whole of the vital process of the olive tree, and therefore the quintessence of its nature; and that man also grows, and flourishes, and bears fruit like an olive tree; and therefore the fruit of his life’s fruit, the produce of his personality and of the unfolding of his life, may be compared to oil.” But it must also be added (and this Kliefoth has overlooked), that the olive tree could not grow, flourish, and bear fruit, unless God first of all implanted or communicated the power to grow and bear fruit, and then gave it rain and sunshine and the suitable soil for a prosperous growth. And so man also requires, for the production of spiritual fruits of life, not only the kindling of this fruit by the fire of the word and Spirit of God, but also the continued nourishment and invigoration of this fruit through God’s word and Spirit, just as the lighting and burning of the lamps are not effected simply by the kindling of the flame, but it is also requisite that the oil should possess the power to burn and shine. In this double respect the candlestick, with its burning and shining lamps, was a symbol of the church of God, which lets the fruit of its life, which is not only kindled but also nourished by the Holy Spirit, shine before God. And the additions made to the visionary candlestick indicate generally, that the church of the Lord will be supplied with the conditions and requirements necessary to enable it to burn and shine perpetually, i.e., that the daughter of Zion will never fail to have the Spirit of God, to make its candlestick bright. (See at Zec 4:14.)

There is no difficulty whatever in reconciling the answer of the angel in Zec 4:6 with the meaning of the candlestick, as thus unfolded according to its leading features, without having to resort to what looks like a subterfuge, viz., the idea that Zec 4:6 does not contain an exposition, but passes on to something new, or without there being any necessity to account, as Koehler does, for the introduction of the candlestick, which he has quite correctly explained (though he weakens the explanation by saying that it applies primarily to Zerubbabel), namely, by assuming that “it was intended, on the one hand, to remind him what the calling of Israel was; and, on the other hand, to admonish him that Israel could never reach this calling by the increase of its might and the exaltation of its strength, but solely by suffering itself to be filled with the Spirit of Jehovah.” For the candlestick does not set forth the object after which Israel is to strive, but symbolizes the church of God, as it will shine in the splendour of the light received through the Spirit of God. It therefore symbolizes the future glory of the people of God. Israel will not acquire this through human power and might, but through the Spirit of the Lord, in whose power Zerubbabel will accomplish the work he has begun. Zec 4:7 does not contain a new promise for Zerubbabel, that if he lays to heart the calling of Israel, and acts accordingly, i.e., if he resists the temptation to bring Israel into a free and independent position by strengthening its external power, the difficulties which have lain in the way of the completion of the building of the temple will clear away of themselves by the command of Jehovah (Koehler). For there is not the slightest intimation of any such temptation as that supposed to have presented itself to Zerubbabel, either in the vision itself or in the historical and prophetical writings of that time. Moreover, Zec 4:7 has not at all the form of a promise, founded upon the laying to heart of what has been previously mentioned. The contents of the verse are not set forth as anything new either by נאם יהוה (saith Jehovah), or by any other introductory formula. It can only be a further explanation of the word of Jehovah, which is still covered by the words “saith Jehovah of hosts” at the close of Zec 4:6. The contents of the verse, when properly understood, clearly lead to this. The great mountain before Zerubbabel is to become a plain, not by human power, but by the Spirit of Jehovah. The meaning is given in the second hemistich: He (Zerubbabel) will bring out the top-stone. והוציא (is not a simple preterite, “he has brought out the foundation-stone” (viz., at the laying of the foundation of the temple), as Hengstenberg supposes, but a future, “he will bring out,” as is evident from the Vav consec., through which הוציא is attached to the preceding command as a consequence to which it leads. Moreover, אבן הראשׁה does not mean the foundation-stone, which is called אבן פּנּה, lit., corner-stone (Job 38:6; Isa 28:16; Jer 51:26), or ראשׁ פּנּה, the head-stone of the corner (Psa 118:22), but the stone of the top, i.e., the finishing or gable stone (הראשׁה with raphe as a feminine form of ראשׁ, and in apposition to האבן). הוציא, to bring out, namely out of the workshop in which it had been cut, to set it in its proper place in the wall. That these words refer to the finishing of the building of the temple which Zerubbabel had begun, is placed beyond all doubt by Zec 4:9.

The great mountain, therefore, is apparently “a figure denoting the colossal difficulties, which rose up mountain high at the continuation and completion of the building of the temple.” Koehler adopts this explanation in common with “the majority of commentators.” But, notwithstanding this appearance, we must adhere to the view adopted by the Chald., Jerome, Theod. Mops., Theodoret, Kimchi, Luther, and others, that the great mountain is a symbol of the power of the world, or the imperial power, and see no difficulty in the “unwarrantable consequence” spoken of by Koehler, viz., that in that case the plain must be a symbol of the kingdom of God (see, on the contrary, Isa 40:4). For it is evident from what follows, that the passage refers to something greater than this, namely to the finishing of the building of the temple that has already begun, or to express it briefly and clearly, that the building of the temple of stone and wood is simply regarded as a type of the building of the kingdom of God, as Zec 4:9 clearly shows. There was a great mountain standing in the way of this building of Zerubbabel’s - namely the power of the world, or the imperial power - and this God would level to a plain. Just as, in the previous vision, Joshua is introduced as the representative of the high-priesthood, so here Zerubbabel, the prince of Judah, springing from the family of David, comes into consideration not as an individual, but according to his official rank as the representative of the government of Israel, which is now so deeply humbled by the imperial power. But the government of Israel has no reality or existence, except in the government of Jehovah. The family of David will rise up into a new royal power and glory in the Tsemach, whom Jehovah will bring forth as His servant (Zec 3:8). This servant of Jehovah will fill the house of God, which Zerubbabel has built, with glory. In order that this may be done, Zerubbabel must build the temple, because the temple is the house in which Jehovah dwells in the midst of His people. On account of this importance of the temple in relation to Israel, the opponents of Judah sought to throw obstacles in the way of its being built; and these obstacles were a sign and prelude of the opposition which the imperial power of the world, standing before Zerubbabel as a great mountain, will offer to the kingdom of God. This mountain is to become a plain. What Zerubbabel the governor of Judah has begun, he will bring to completion; and as he will finish the building of the earthly temple, so will the true Zerubbabel, the Messiah, Tsemach, the servant of Jehovah, build the spiritual temple, and make Israel into a candlestick, which is supplied with oil by two olive trees, so that its lamps may shine brightly in the world. In this sense the angel’s reply gives an explanation of the meaning of the visionary candlestick. Just as, according to the economy of the Old Testament, the golden candlestick stood in the holy place of the temple before the face of Jehovah, and could only shine there, so does the congregation, which is symbolized by the candlestick, need a house of God, that it may be able to cause its light to shine. This house is the kingdom of God symbolized by the temple, which was to be built by Zerubbabel, not by human might and power, but by the Spirit of the Lord. In this building the words “He will bring forth the top-stone” find their complete and final fulfilment. The finishing of this building will take place תּשׁאות חן חן להּ, i.e., amidst loud cries of the people, “Grace, grace unto it.” תּשׁאות is an accusative of more precise definition, or of the attendant circumstances (cf. Ewald, §204, a), and signifies noise, tumult, from שׁוא = שׁאה, a loud cry (Job 39:7; Isa 22:2). The suffix לּהּ refers, so far as the form is concerned, to האבן הראשׁה, but actually to habbayith, the temple which is finished with the gable-stone. To this stone (so the words mean) may God direct His favour or grace, that the temple may stand for ever, and never be destroyed again.

Zec 4:8-10

A further and still clearer explanation of the angel’s answer (Zec 4:6 and Zec 4:7) is given in the words of Jehovah which follow in Zec 4:8-10. Zec 4:8. “And the word of Jehovah came to me thus: Zec 4:9. The hands of Zerubbabel have laid the foundation of this house, and his hands will finish it; and thou wilt know that Jehovah of hosts hath sent me to you. Zec 4:10. For who despiseth the day of small things? and they joyfully behold the plummet in the hand of Zerubbabel, those seven: the eyes of Jehovah, they sweep through the whole earth.” This word of God is not addressed to the prophet through the angelus interpres, but comes direct from Jehovah, though, as Zec 4:9 clearly shows when compared with Zec 2:9 and Zec 2:11, through the Maleach Jehovah. Although the words “the hands of Zerubbabel have laid the foundation of this house” unquestionably refer primarily to the building of the earthly temple, and announce the finishing of that building by Zerubbabel, yet the apodosis commencing with “and thou shalt know” shows that the sense is not thereby exhausted, but rather that the building is simply mentioned here as a type of the spiritual temple (as in Zec 7:12-13), and that the completion of the typical temple simply furnishes a pledge of the completion of the true temple. For it was not by the finishing of the earthly building, but solely by the carrying out of the kingdom of God which this shadowed forth, that Judah could discern that the angel of Jehovah had been sent to it. This is also apparent from the reason assigned for this promise in Zec 4:10, the meaning of which has been explained in very different ways. Many take ושׂמחוּ וגו as an apodosis, and connect it with כּי מי בז as the protasis: “for whoever despises the day of small things, they shall see with joy,” etc. (lxx, Chald., Pesh., Vulg., Luther., Calv., and others); but מי can hardly be taken as an indefinite pronoun, inasmuch as the introduction of the apodosis by Vav would be unsuitable, and it has hitherto been impossible to find a single well-established example of the indefinite מי followed by a perfect with Vav consec. And the idea that vesâmechū is a circumstantial clause, in the sense of “whereas they see with joy” (Hitzig, Koehler), is equally untenable, for in a circumstantial clause the verb never stands at the head, but always the subject; and this is so essential, that if the subject of the minor (or circumstantial) clause is a noun which has already been mentioned in a major clause, either the noun itself, or at any rate its pronoun, must be repeated (Ewald, §341, a), because this is the only thing by which the clause can be recognised as a circumstantial clause. We must therefore take מי as an interrogative pronoun: Who has ever despised the day of the small things? and understand the question in the sense of a negation, “No one has ever despised,” etc. The perfect baz with the syllable sharpened, for bâz, from būz (like tach for tâch in Isa 44:18; cf. Ges. §72, Anm. 8), expresses a truth of experience resting upon facts. The words contain a perfect truth, if we only take them in the sense in which they were actually intended, - namely, that no one who hopes to accomplish, or does accomplish, anything great, despises the day of the small things. Yōm qetannōth, a day on which only small things occur (cf. Num 22:18). This does not merely mean the day on which the foundation-stone of the temple was first laid, and the building itself was still in the stage of its small beginnings, according to which the time when the temple was built up again in full splendour would be the day of great things (Koehler and others). For the time when Zerubbabel’s temple was finished - namely, the sixth year of Darius - was just as miserable as that in which the foundation was laid, and the building that had been suspended was resumed once more. The whole period from Darius to the coming of the Messiah, who will be the first to accomplish great things, is a day of small things, as being a period in which everything that was done for the building of the kingdom of God seemed but small, and in comparison with the work of the Messiah really was small, although it contained within itself the germs of the greatest things.

The following perfects, ושׂמחוּ וראוּ, have Vav consec., and express the consequence, though not “the necessary consequence, of their having despised the day of small beginnings,” as Koehler imagines, who for that reason properly rejects this view, but the consequence which will ensue if the day of small things is not despised. The fact that the clause beginning with vesâmechū is attached to the first clause of the verse in the form of a consequence, may be very simply explained on the ground that the question “who hath despised,” with its negative answer, contains an admonition to the people and their rulers not to despise the small beginnings. If they lay this admonition to heart, the seven eyes of God will see with delight the plumb-lead in the hand of Zerubbabel. In the combination ושׂמחוּ וראוּ the verb sâmechū takes the place of an adverb (Ges. §142, 3, a). אבן הבּדיל is not a stone filled up with lead, but an 'ebhen which is lead, i.e., the plumb-lead or plummet. A plummet in the hand is a sign of being engaged in the work of building, or of superintending the erection of a building. The meaning of the clause is therefore, “Then will the seven eyes of Jehovah look with joy, or with satisfaction, upon the execution,” not, however, in the sense of “They will find their pleasure in this restored temple, and look upon it with protecting care” (Kliefoth); for if this were the meaning, the introduction of the plummet in the hand of Zerubbabel would be a very superfluous addition. Zerubbabel is still simply the type of the future Zerubbabel - namely, the Messiah - who will build the true temple of God; and the meaning is the following: Then will the seven eyes of God help to carry out this building. שׁבעה אלּה cannot be grammatically joined to עיני יהוה in the sense of “these seven eyes,” as the position of 'ēlleh (these) between the numeral and the noun precludes this; but עיני יהוה is an explanatory apposition to שׁבעה אלּה: “those (well-known) seven, (viz.) the eyes of Jehovah.” The reference is to the seven eyes mentioned in the previous vision, which are directed upon a stone. These, according to Zec 3:9, are the sevenfold radiations or operations of the Spirit of the Lord. Of these the angel of the Lord says still further here: They sweep through the whole earth, i.e., their influence stretches over all the earth. These words also receive their full significance only on the supposition that the angel of Jehovah is speaking of the Messianic building of the house or kingdom of God. For the eyes of Jehovah would not need to sweep through the whole earth, in order to see whatever could stand in the way and hinder the erection of Zerubbabel’s temple, but simply to watch over the opponents of Judah in the immediate neighbourhood and the rule of Darius.

Zec 4:11-14

This gave to the prophet a general explanation of the meaning of the vision; for the angel had told him that the house (or kingdom) of God would be built and finished by the Spirit of Jehovah, and the church of the Lord would accomplish its mission, to shine brightly as a candlestick. But there is one point in the vision that is not yet quite clear to him, and he therefore asks for an explanation in Zec 4:11-14. Zec 4:11. “And I answered and said to him, What are these two olive-trees on the right of the candlestick, and on the left? Zec 4:12. And I answered the second time, and said to him, What are the two branches (ears) of the olive-trees which are at the hand of the two golden spouts, which pour the gold out of themselves? Zec 4:13. And he spake to me thus: Knowest thou not what these are? and I said, No, my lord. Zec 4:14. Then said he, These are the two oil-children, which stand by the Lord of the whole earth.” The meaning of the olive-trees on the right and left sides of the candlestick (‛al, over, because the olive-trees rose above the candlestick on the two sides) is not quite obvious to the prophet. He asks about this in Zec 4:11; at the same time, recognising the fact that their meaning is bound up with the two shibbălē hazzēthı̄m, he does not wait for an answer, but gives greater precision to his question, by asking the meaning of these two branches of the olive-trees. On שׁתּי the Masora observes, that the dagesh forte conjunct., which is generally found after the interrogative pronoun mâh, is wanting in the שׁ, and was probably omitted, simply because the שׁ has not a full vowel, but a sheva, whilst the ת which follows has also a dagesh. These branches of the olive-trees were beyad, “at the hand of” (i.e., close by, as in Job 15:23) the two golden tsanterōth, which poured the gold from above into the gullâh of the candlestick. Tsanterōth (ἁπ. λεγ.) is supposed by Aben Ezra and others to stand for oil-presses; but there is no further ground for this than the conjecture that the olive-trees could only supply the candlestick with oil when the olives were pressed. The older translators render the word by spouts or “channels” (lxx μυξωτήρες, Vulg. rostra, Pesh. noses). It is probably related in meaning to tsinnōr, channel or waterfall, and to be derived from tsâmar, to rush: hence spouts into which the branches of the olive-trees emptied the oil of the olives, so that it poured with a rush out of them into the oil vessel. The latter is obviously implied in the words hammerı̄qı̄m, etc., which empty out the gold from above themselves, i.e., the gold which comes to them from above. Hazzâbâbh, the gold which the tsanterōth empty out, is supposed by most commentators to signify the golden-coloured oil. Hofmann (Weiss. u. Erf. i. 344-5) and Kliefoth, on the contrary, understand by it real gold, which flowed out of the spouts into the candlestick, so that the latter was thereby perpetually renewed. But as the candlestick is not now for the first time in process of formation, but is represented in the vision as perfectly finished, and as the gold comes from the branches of the olive-trees, it is impossible to think of anything else than the oil which shines like gold. Accordingly the oil (yitsâr, lit., shining) is called zâhâbh, as being, as it were, liquid gold. Hence arises the play upon words: the spouts are of gold, and they pour gold from above themselves into the candlestick (Hitzig and Koehler).

The angel having expressed his astonishment at the prophet’s ignorance, as he does in Zec 4:5, gives this answer: These (the two bushes of the olive-tree, for which the olive-trees stood there) are the two benē yitshâr, sons of oil, i.e., endowed or supplied with oil (cf. Isa 5:1), which stand by the Lord of the whole earth, namely as His servants (on ‛âmad ‛al, denoting the standing posture of a servant, who rises above his master when seated, see 1Ki 22:19, also Isa 6:2). The two children of oil cannot be the Jews and Gentiles (Cyril), or Israel and the Gentile world in their fruitful branches, i.e., their believing members (Kliefoth), because the candlestick is the symbol of the church of the Lord, consisting of the believers in Israel and also in the Gentile world. This is just as clear as the distinction between the olive-trees and the candlestick, to which they conduct the oil. Others think of the prophets Haggai and Zechariah (J. D. Mich., Hofm., Baumg., etc.); but although there is no force in Koehler’s objection, that in that case there would be a double order of prophets in Israel, since two prophets, both influenced by the Spirit of God, would not imply a double order of prophets, this explanation is decidedly precluded by the fact that two mortal men could not convey to the church for all ages the oil of the Spirit of God. The two sons of oil can only be the two media, anointed with oil, through whom the spiritual and gracious gifts of God were conveyed to the church of the Lord, namely, the existing representatives of the priesthood and the regal government, who were at that time Joshua the high priest and the prince Zerubbabel. These stand by the Lord of the whole earth, as the divinely appointed instruments through whom the Lord causes His Spirit to flow into His congregation. Israel had indeed possessed both these instruments from the time of its first adoption as the people of Jehovah, and both were consecrated to their office by anointing. So far the fact that the olive-trees stand by the side of the candlestick does not appear to indicate anything that the prophet could not have interpreted for himself; and hence the astonishment expressed in the question of the angel in Zec 4:13. Moreover, the vision was not intended to represent an entirely new order of things, but simply to show the completion of that which was already contained and typified in the old covenant. The seven-armed candlestick was nothing new in itself. All that was new in the candlestick seen by Zechariah was the apparatus through which it was supplied with oil that it might give light, namely, the connection between the candlestick and the two olive-trees, whose branches bore olives like bunches of ears, to supply it abundantly with oil, which was conveyed to each of its seven lamps through seven pipes. The candlestick of the tabernacle had to be supplied every day with the necessary oil by the hands of the priests. This oil the congregation had to present; and to this end the Lord had to bestow His blessing, that the fruits of the land might be made to prosper, so that the olive-tree should bear its olives, and yield a supply of oil. But this blessing was withdrawn from the nation when it fell away from its God (cf. Joe 1:10). If, then, the candlestick had two olive-trees by its side, yielding oil in such copious abundance, that every one of the seven lamps received its supply through seven pipes, it could never fail to have sufficient oil for a full and brilliant light. This was what was new in the visionary candlestick; and the meaning was this, that the Lord would in future bestow upon His congregation the organs of His Spirit, and maintain them in such direct connection with it, that it would be able to let its light shine with sevenfold brilliancy. Sixth Vision: The Flying Roll, and the Woman in the Ephah - Zec 5:1-11

These two figures are so closely connected, that they are to be taken as one vision. The circumstance, that a pause is introduced between the first and second view, in which both the ecstatic elevation and the interpreting angel leave the prophet, so that it is stated in Zec 5:5 that “the angel came forth,” furnishes no sufficient reason for the assumption that there were two different visions. For the figure of the ephah with the woman sitting in it is also divided into two views, since the prophet first of all sees the woman and receives the explanation (Zec 5:5-8), and the further development of the vision is then introduced in Zec 5:9 with a fresh introductory formula, “And I lifted up my eyes, and saw.” And just as this introductory formula, through which new and different visions are introduced in Zec 2:1 and Zec 2:5, by no means warrants us in dividing what is seen here into two different visions; so there is nothing in the introduction in Zec 5:5 to compel us to separate the vision of the flying roll (Zec 5:1-4) from the following vision of the ephah, since there is no such difference in the actual contents of the two as to warrant such a separation. They neither stand in such a relation to one another, as that the first sets forth the extermination of sinners out of the holy land, and the second the extermination of sin itself, as Maurer supposes; nor does the one treat of the fate of the sinners and the other of the full measure of the sin; but the vision of the flying roll prepares the way for, and introduces, what is carried out in the vision of the ephah (Zec 5:5-11), and the connection between the two is indicated formally by the fact that the suffix in עינם in Zec 5:6 refers back to Zec 5:3 and Zec 5:4.

The Vision of the Golden Candlestick; The Building of the Temple Encouraged. (b. c.  520.)

1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, 2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: 3 And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. 4 So I answered and spake to the angel that talked with me, saying, What are these, my lord? 5 Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. 6 Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. 7 Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. 8 Moreover the word of the Lord came unto me, saying, 9 The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. 10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord , which run to and fro through the whole earth.

Here is, I. The prophet prepared to receive the discovery that was to be made to him: The angel that talked with him came and waked him, v. 1. It seems, though he was in conference with an angel, and about matters of great and public concern, yet he grew dull and fell asleep, as it should seem, while the angel was yet talking with him. Thus the disciples, when they saw Christ transfigured, were heavy with sleep, Luke ix. 32. The prophet's spirit, no doubt, was willing to attend to that which was to be seen and heard, but the flesh was weak; his body could not keep pace with his soul in divine contemplations; the strangeness of the visions perhaps stupefied him, and so he was overcome with sleep, or perhaps the sweetness of the visions composed him and even sung him asleep. Daniel was in a deep sleep when he heard the voice of the angel's words, Dan. x. 9. We shall never be fit for converse with spirits till we have got clear of these bodies of flesh. It should seem, the angel let him lose himself a little, that he might be fresh to receive new discoveries, but then waked him, to his surprise, as a man that is wakened out of his sleep. Note, We need the Spirit of God, not only to make known to us divine things, but to make us take notice of them. He wakens morning by morning, he wakens my ear, Isa. l. 4. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves.

II. The discovery that was made to him when he was thus prepared. The angel asked him, What seest thou? v. 2. When he was awake perhaps he would not have taken notice of what was presented to his view if he had not thus been excited to look about him. When he observed he saw a golden candlestick, such a one as was in the temple formerly, and with the like this temple should in due time be furnished. The church is a candlestick, set up for the enlightening of this dark world and the holding forth of the light of divine revelation to it. The candle is God's; the church is but the candlestick, but all of gold, denoting the great worth and excellence of the church of God. This golden candlestick had seven lamps branching out from it, 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, it is probable, had 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, Rev. i. 20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping, and from it, by seven secret pipes, or passages, it was diffused to the seven lamps, so that, without any further care, they received oil as fast as they wasted it (as in those which we call fountain-ink-horns, or fountain-pens); they never wanted, nor were ever glutted, and so kept always burning clear. And the bowl too was continually supplied, without any care or attendance of man; for (v. 3) he saw two olive-trees, one on each side the candlestick, that were so fat and fruitful that of their own accord they poured plenty of oil continually into the bowl, which by two larger pipes (v. 12) dispersed the oil to smaller ones and so to the lamps; so that nobody needed to attend 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 does, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man, and that though sometimes he makes use of instruments, yet he neither needs them nor is tied to them, but can do his work without them, and will rather than it shall be undone.

III. The enquiry which the prophet made concerning the meaning of this, and the gentle reproof given him for his dulness (v. 4): I answered and spoke to the angel, saying, What are these, my lord? Observe how respectfully he speaks to the angel; he calls him my lord. Those that would be taught must give honour to their teachers. He saw what these were, but asked what these signified. Note, It is very desirable to know the meaning of God's manifestations of himself and his mind both in his word and by his ordinances and providences. What mean you by these services, by these signs? And those that would understand the mind of God must be inquisitive. Then shall we know if we follow on to know, if we not only hear, but, as Christ, ask questions upon what we hear, Luke ii. 46. The angel answered him with a question, Knowest thou not what these be? intimating that 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 priests' constant business to supply with oil and to keep burning, for the use of the tabernacle; when therefore he saw, in vision, such a candlestick, with lamps always kept 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. Note, We have reason to be ashamed of ourselves that we do not more readily apprehend the meaning of divine discoveries. The angel asked the prophet this question, to draw from him an acknowledgment of his own dulness, and darkness, and slowness to understand, and he had it immediately: "I said, No, my lord; I know not what these are." Visions had their significance, but often dark and hard to be understood, and the prophets themselves were not always aware of it at first. But those that would be taught of God must see and acknowledge their own ignorance, and their need to be taught, and must apply to God for instruction. To him that gave us the cabinet we must apply for the key wherewith to unlock it. God will teach the meek and humble, not those that are conceited of themselves and lean on the broken reed of their own understanding.

IV. The general intention of this vision. Without a critical descant upon every circumstance of the vision, the design of it is to assure the prophet, and by him the people, that this good work of building the temple should, by the special care of divine Providence, and the immediate influence of divine grace, be brought to a happy issue, though the enemies of it were many and mighty and the friends and furtherers of it few and feeble. Note, In the explication of visions and parables, we must look at the principal scope of them, and be satisfied with that, if that be clear, though we may not be able to account for every circumstance, or accommodate it to our purpose. The angel lets the prophet know, in general, that this vision was designed to illustrate a word which the Lord had to say to Zerubbabel, to encourage him to go on with the building of the temple. Let him know that he is a worker together with God in it, and that it is a work which God will own and crown.

1. God will carry on and complete this work, as he had begun their deliverance from Babylon, not by external force, but by secret operations and internal influences upon the minds of men. He says this who is the Lord of hosts, and could do it vi et armis—by force, has legions at command; but he will do it, not by human might or power, but by his own Spirit. What is done by his Spirit is done by might and power, but it stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power; in both these works of wonder great slaughter was made. 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 working upon the spirits of the captives, and inclining them to accept the liberty offered them. It was by the Spirit of the Lord of hosts that the people were excited and animated to build the temple; and therefore they are said to be helped by the prophets of God, because they, as the Spirit's mouth, spoke to their hearts, Ezra v. 2. 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 councils, so that they could not hinder it as they designed. Note, 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 by the Spirit of the Lord of hosts, whose work on men's consciences is mighty to the pulling down of strong-holds; thus the excellency of the power is of God, and not of man. When instruments fail, let us therefore leave it to God to do his work himself by his own Spirit.

2. All the difficulties and oppositions that lie in the way shall be got over and removed, even those that seem insuperable (v. 7): Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain. See here, (1.) How the difficulty is represented; it is a great mountain, impassable and immovable, a heap of rubbish, like a great mountain, which must be got away, or the work cannot go on. The enemies of the Jews are proud and hard as great mountains; but, when God has work to do, the mountains that stand in the way of it shall dwindle into mole-hills; for see here, (2.) How these difficulties are despised: "Who art thou, O great mountain! that thou shouldst stand in God's way and think to stop the progress of his work? Who art thou that lookest so big, that thus threatenest, and art thus feared? Before Zerubbabel, when he is God's agent, thou shalt become a plain. All the difficulties shall vanish, and all the objections be got over. Every mountain and hill shall be brought low when the way of the Lord is to be prepared," Isa. xl. 4. Faith will remove mountains and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but before him they were all levelled; nothing is too hard for his grace to do.

3. The same hand that has begun this good work will perform it: He shall bring forth the head-stone (v. 7); and again (v. 9), The hands of Zerubbabel have laid the foundation of this house, be it spoken to his honour (perhaps with his own hands he laid the first stone), and though it has been long retarded, and is still much opposed, yet it shall be finished at last; he shall live to see it finished, nay, and his hands shall also finish it; herein he is a type of Christ, who is both the author and the finisher of our faith; and his being the author of it is an assurance to us that he will be the finisher, for, as for God, his work is perfect; has he begun and shall he not make an end? Zerubbabel shall himself bring forth the head-stone with shoutings, and loud acclamations of joy, among the spectators. The acclamations are not huzzas, but Grace, grace; that is the burden of the triumphant songs which the church sings. It may be taken, (1.) As magnifying free grace, and giving to that all the glory of what is done. When the work is finished it must be thankfully acknowledged that it was not by any policy or power of our own that it was brought to perfection, but that it was grace that did it—God's good-will towards us and his good work in us and for us. Grace, grace, must be cried, not only to the head-stone, but to the foundation-stone, the corner-stone, and indeed to every stone in God's building; from first to last it is nothing of works, but all of grace, and all our crowns must be cast at the feet of free grace. Not unto us, O Lord! not unto us. (2.) As depending upon free grace, and desiring the continuance of it, for what is yet to be done. Grace, grace, is the language of prayer as well as of praise; now that this building is finished, all happiness attend it! Peace be within its walls, and, in order to that, grace. Let the beauty of the Lord our God be upon it! Note, What comes from the grace of God may, in faith, and upon good grounds, be committed to the grace of God, for God will not forsake the work of his own hands.

4. This shall be a full ratification of the prophecies which went before concerning the Jews' return, and their settlement again. When the temple is finished then thou shalt know that the Lord of hosts has sent me unto you. Note, The exact accomplishment of scripture prophecies is a convincing proof of their divine original. Thus God confirms the word of his servant, by saying to Jerusalem, Thou shalt be built, Isa. xliv. 26. No word of God shall fall to the ground, nor shall there fail one iota or tittle of it. Zechariah's prophecies of the approaching day of deliverance to the church would soon appear, by the accomplishment of them, to be of God.

5. This shall effectually silence those that looked with contempt upon the beginning of this work, v. 10. Who, where, is he now that despised the day of small things, and thought this work would never come to any thing? The Jews themselves despised the foundation of the second temple, because it was likely to be so far inferior to the first, Ezra iii. 12. Their enemies despised the wall when it was in the building, Neh. ii. 19; iv. 2, 3. But let them not do it. Note, In God's work the day of small things is not to be despised. Though the instruments be weak and unlikely, God often chooses such, by them to bring about great things. As a great mountain becomes a plain before him when he pleases, so a little stone, cut out of a mountain without hands, comes to fill the earth, Dan. ii. 35. Though the beginnings be small, God can make the latter end greatly to increase; a grain of mustard-seed may become a great tree. Let not the dawning light be despised, for it will shine more and more to the perfect day. The day of small things is the day of precious things, and will be the day of great things.

6. This shall abundantly satisfy all the hearty well-wishers to God's interest, who will be glad to see themselves mistaken in despising the day of small things. Those that despaired of the finishing of the work shall rejoice when they see the plummet in the hand of Zerubbabel, when they see him busy among the builders, giving orders and directions what to do, and taking care that the work be done with great exactness, that it may be both fine and firm. Note, It is matter of great rejoicing to all good people to see magistrates careful and active for the edifying of the house of God, to see the plummet in the hand of those who have power to do much, if they have but a heart according to it; we see not Zerubbabel with the trowel in his hand (that is left to the workmen, the ministers), but we see him with the plummet in his hand, and it is no disparagement, but an honour to him. Magistrates are to inspect ministers' work, and to speak comfortably to the Levites that do their duty.

7. This shall highly magnify the wisdom and care of God's providence, which is always employed for the good of his church. Zerubbabel does his part, does as much as man can do to forward the work, but it is with those seven, those seven eyes of the Lord which we read of ch. iii. 9. He could do nothing if the watchful, powerful, gracious providence of God did not go before him and go along with him in it. Except the Lord had built this house, Zerubbabel and the rest would have laboured in vain, Ps. cxxvii. 1. These eyes of the Lord are those that run to and fro through the whole earth, that take cognizance of all the creatures and all their actions (2 Chron. xvi. 9), and inspire and direct all, according to the divine counsels. Note, We must not think that God is so taken up with the affairs of his church as to neglect the world; but it is a comfort to us that the same all-wise almighty Providence that governs the nations of the earth is in a particular manner conversant about the church. Those seven eyes that run through the earth are all upon the stone that Zerubbabel is laying straight with his plummet, to see that it be well laid. And those that have the plummet in their hand must look up to those eyes of the Lord, must have a constant regard to divine Providence, and act in dependence upon its guidance and submission to its disposals.

The Vision of the Olive-Trees. (b. c. 520.)

11 Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? 12 And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? 13 And he answered me and said, Knowest thou not what these be? And I said, No, my lord. 14 Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

Enough is said to Zechariah to encourage him, and to enable him to encourage others, with reference to the good work of building the temple which they were now about, and that was the principal intention of the vision he saw; but still he is inquisitive about the particulars, which we will ascribe, not to any vain curiosity, but to the value he had for divine discoveries and the pleasure he took in acquainting himself with them. Those that know much of the things of God cannot but have a humble desire to know more. Now observe,

I. What his enquiry was. He understood the meaning of the candlestick with its lamps: It is Jerusalem, it is the temple, and their salvation that is to go forth as a lamp that burns; but he wants to know what are these two olive-trees (v. 11), these two olive-branches? v. 12. Observe here, 1. He asked. Note, Those that would be acquainted with the things of God must be inquisitive concerning those things. Ask, and you shall be told. 2. He asked twice, his first question having no reply given to it. Note, If satisfactory answers be not given to our enquiries and requests quickly, we must renew them, and repeat them, and continue instant and importunate in them, and the vision shall at length speak, and not lie. 3. His second query varied somewhat from the former. He first asked, What are these two olive-trees, but afterwards, What are these two olive-branches? that is, those boughs of the tree that hung over the bowl and distilled oil into it. When we enquire concerning the grace of God, it must be rather as it is communicated to us by the fruitful boughs of the word and ordinances (for that is one of the things revealed, which belong to us and to our children) than as it is resident in the good olive where all our springs are, for that is one of the secret things, which belong not to us. 4. In his enquiry he mentioned the observations he had made upon the vision; he took notice not only of what was obvious at first sight, that the two olive-trees grew, one on the right side and the other on the left side of the candlestick (so nigh, so ready, is divine grace to the church), but he observed further, upon a more narrow inspection, that the two olive-branches, from which in particular the candlestick did receive of the root and fatness of the olive (as the apostle says of the church, Rom. xi. 17), did empty the golden oil (that is, the clear bright oil, the best in its kind, and of great value, as if it were aurum potabile—liquid gold) out of themselves through the two golden pipes, or (as the margin reads it) which by the hand of the two golden pipes empty out of themselves oil into the gold, that is, into the golden bowl on the head of the candlestick. Our Lord Jesus emptied himself, to fill us; his precious blood is the golden oil in which we are supplied with all we need.

II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (v. 13): "Knowest thou not what these are? If thou knowest the church to be the candlestick, canst thou think the olive-trees, that supply it with oil, to be any other than the grace of God?" But he owned he either did not fully understand it or was afraid he did not rightly understand it: I said, No, my Lord, how should I, except some one guide me? And then he told him (v. 14): These are the two sons of oil (so it is in the original), the two anointed ones (so we read it), rather, the two oily ones. That which we read (Isa. v. 1) a very fruitful hill is in the original the horn of the son of oil, a fat and fattening soil. 1. If by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort it was primarily intended, these sons of oil, that stand before 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. Kings and priests were anointed; this prince, this priest, were oily ones, endued with the gifts and graces of God's 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. Their wisdom, courage, and zeal, were continually emptying themselves into the golden bowl, to keep the lamps burning; and, when they are gone, others shall be raised up to carry on the same work; Israel shall no longer be without prince and priest. Good magistrates and good ministers that are themselves anointed with the grace of God and stand by the Lord of the whole earth, as faithful adherents to his cause, contribute very much to the maintaining and advancing of religion and the shining forth of the word of life. 2. If by the candlestick we understand the church of the first-born, of true believers, these sons of oil may be meant of Christ and the Spirit, the Redeemer and the Comforter. Christ is not only the Messiah, the Anointed One himself, but he is the good olive to his church; and from his fulness we receive, John i. 16. And the Holy Spirit is the unction or anointing which we have received, 1 John ii. 20, 27. From Christ, the olive tree, by the Spirit, the olive branch, all the golden oil of grace is communicated to believers, which keeps their lamps burning, and without a constant supply of which they would soon go out. They stand by the Lord of the whole earth, who is in a special manner the church's Lord; for the Son was to be sent by the Father, and so was the Holy Ghost, in the time appointed, and they stand by him ready to go.

CHAP. IIII.

Verſe 1. ANd the Angell that talked with me] See the Note on chap. 1. ver. 9. came again] After ſome abſence, as it may ſeem: and a new viſion or revelation received from God to be imparted to the Prophet.

and waked me as a man that is wakened &c.] It fared with the Prophet (notwithſtanding the former viſions) as with a drowſie perſon: who though awakened and ſet to work, is ready to fall aſleep at it. So Peter, James, and Iohn, (thoſe pillars as they are called Gal. 2.) fell aſleep at their very prayers Mat. 26.40. ſuch dull metal are the beſt men made of: and ſo weak is the fleſh, be the ſpirit never ſo willing; ſo ill-diſpoſed is our moſt noble and immortal part the ſoule, to ſupernall and ſupernaturall employments. Meditation and prayer are the creatures of the holy Ghoſt Iude 20. and that we may not run out into extravagancies, or put up yawning petitions, we muſt watch and pray Mat. 26.41. yea watch while we are praying, meditating &c. againſt corruption within (the ſin that doth ſo eaſily beſet us Heb. 12.1.) and temptations without, whether from the world (the things whereof are ſo neer us and ſo naturall to us) or from the devill who is ever buſieſt with the beſt (as flies are with ſweet-meats) and with the beſt part of their beſt performances, as in the end of their prayers, when the heart ſhould cloſe up it ſelf with moſt comfort.

Verſe 2. What ſeeſt thou?] The ſight was already in ſight; but the Prophet had not ſeen it, or noted it, if the Angel had not ſtirr'd him up to it. If the Lord give us not ſight as well as light, if he inlighten not both Organ and Object too, if he ſhine not into our hearts to give us the light of the knowledge of himſelf in the face of Jeſus Chriſt;2 Cor 4.5. ſeeing we ſhall ſee, but not perceive; with Hagar, we ſhall not be able to diſcern the fountain that is juſt before us.

I have looked] Carefully viewed the ſight. It is expected ut acti agamus: that having a talent of grace we trade with it, that our will, which at firſt converſion was meerly paſſive ſhould be afterward active: that we which once were darkneſſe, but now are light in the Lord, ſhould walk as children of light Eph. 5.9.

behold a candleſtick] that is the Church, as Rev. 1.20.

all of Gold] pure gold as the Candleſtick in the Tabernacle Exod. 25.31. which is therefore called the pure Candleſtick Lev. 24.4. Exod. 31.8. noting out the Churches purity in doctrine and manners. Chryſoſtome that golden Preacher teſtifieth of ſome Saints in his time, that they were puriores coelo, purer then the viſible heaven. Her Nazarites were purer then the driven ſnow, whiter them milk, ruddier then rubies, their poliſhing was of Saphire &c. Lam. 4.7.

with a bowle] Heb. gullah an oyle-glaſs, or oyle-cruſe; a hollow round veſſel quod pariter Latinè rectè gulam appellas ſaith a Lapide; which you may not unfitly call a gullet or throat: for as the throat receiveth the food and tranſmitteth it to the ſtomach: ſo did this veſſel receive the oyle to be tranſmitted to the lamps. It figured Chriſt in whom it pleaſed the Father that all fulneſſe ſhould dwell Col. 1.19. for the Churches uſe Ioh. 1.16. and 3.34.

and his ſeven lamps thereon] ſignifying the manifold graces and diverſity of gifts in the Church by the ſame ſpirit of Chriſt 1 Cor. 12.4, 6. For of his fulneſſe we all receive grace for grace Iob. 1.16.

and ſeven pipes to the ſeven lamps] Heb. ſeven and ſeven, that is, ſeven I ſay ſeven, by the figure Anadiploſis ſaith Sanctius. This is a better gloſſe then that of thoſe that ſay the Hebrew text is corrupted; as having two ſevens for one. Theſe ſeven pipes you muſt imagine to be in the bottome of the bowle, to diſtribute the oyle to each lamp; the grace of Jeſus Chriſt to each Chriſtian, that he may ſhine as a lamp or luminary in the world,Phil. 2.15.16. holding forth the word of life, as the hand doth the torch, or the watch-tower the light, and ſo the haven to weatherbeaten Mariners.

Verſe 3. And two Olive-trees by it] The two chief branches whereof through the two golden pipes empty the golden oyle out of themſelves ver. 12. that is, the ſpirit of grace infuſeth all precious graces (much more precious then gold that periſheth, though it be tried in the fire) into the Church. Hence grace is called the fruits of the Spirit, Gal. 5.22. yea Spirit 25. Danaeus his Note here is, though from theſe two olive trees there was continuall oyle powred into that burning candleſtick that it ſhould never dry up or be put out, yet are not theſe olives ſaid to be preſſed by any man, which notwithſtanding amongſt us, muſt needs after an ordinary manner be done, that the oyle may flow or run from them. Neither is this oyle ſaid to flow, nor with toyle and labour to be carried from one part or place into another, that there may be alwayes oyle for the candleſtick: but there ſtand theſe olive trees growing, and dropping down oyle into the Bowle, and this of themſelves, without the help or ſervice of any men or oyle-mills:Mr. Pemble. to ſhew, ſaith Another Interpreter, that Gods grace only is ſufficient for his Church, to repaire and maintaine the ſame without all other meanes, againſt all oppoſition of man: and this is the Scope of this viſion.

Verſe 4. What are theſe, my Lord] Or, Sir; which Engliſh word comes from Cyrus, the Perſian word for a Lord or great Prince, as H. Stephanus will have it: Others fetch it from [non-Latin text not transcribed] authority, or [non-Latin text not transcribed] a Lord, and ſo the word Adoni in the text is uſually rendred. Others think our word Sir comes from the French Sieur, whence Monſieur my Lord: as the word Lord from the old Saxon Laford which commeth of Laef to ſuſtaine: like as the Hebrew Adonai from Eden a foundation or pillar, that ſuſtaineth the whole building. It is written ſometimes with Camets or long A in the end, and then it is proper to God (as having the vowels of Jehovah) and is given to him 134. times in the old Teſtament. Sometimes it is written with Bathach or ſhort A, and then it is applied to the creatures, as here to the Angell: Hinc Hiſpanorum Don, ſaith Druſius.

what are theſe] The Prophet had been before warned by the Angell to behold and heed the viſion. This he had done, and yet was to ſeek of the ſenſe and meaning of it: as a man may look on a trade and never ſee the myſtery of it: or look on the hand-diall, and never underſtand the curious clock-work within. None can underſtand the myſterie of Chriſt, but ſuch as have the mind of Chriſt 1 Cor. 2.7, 11, 16. ſuch as are ſpiritually rationall, and rationally ſpirituall: ſuch as are taught of God, and conducted by his ſpirit into all truth Ioh. 16.13. No underſtanding of Gods riddles, but by plowing with his heifer, as I may ſay. This the Prophet here knew: and therefore applies himſelf to the Angell for information: ſo did Daniel chap. 8.15. ſee chap. 9.22.

Verſe 5. Knoweſt thou not what theſe be?] Thus preparation is made to the enſuing interpretation of the viſion by this dialogue; that we might give better heed to that manifold wiſdome of God made known to and by the Church:Eph. 3.10. wherein the very Angels themſelves are great ſtudents, and daily proficients. Docent proficiendo, & docendo proficiunt. The beſt of men know not ſo much as they might have known. Are ye alſo ignorant of theſe things? (ſaith our Saviour to the twelve) are ye alſo without underſtanding? Mat. 15.16. what? know you not &c. ſeven ſeveral times in one chapter 1 Cor. 6. And how doth the Apoſtle ſhent and ſhame his Hebrewes for their du[illegible: 1 letter]neſſe and doltiſhneſſe Heb. 5.12. It was expected, it ſeems, by the Angel here, that Zachary a Maſter in Iſrael ſhould have known more then he did, of the meaning of this candleſtick, by Moſes his ancient candleſtick. For the godly of thoſe times did not beleeve thoſe rites and ceremonies of the law did of themſelves pleaſe God, or that they were dumb ſhewes and inſignificant Heb. 9. But they acknowledged them to be figures: the truth and ſignification whereof was to be ſought in Chriſt. The ceremoniall law was indeed their Goſpell.

and I ſaid, No my Lord] An ingenious confeſſion of his ignorance: and this was far better then to plead for it (as many now-adayes) or to pretend more skill then he had: that he might at leaſt ſeem to be ſome body. Ignorantiam meam non ignoro, ſaith Origen. Though I know little elſe, yet this I know, that it is but little that I know. And not only in innumerable other things am I ignorant,Ep. 119. c. 21. ſaith Auſtin; but even in the very Scriptures alſo, my chief ſtudy, multò plura neſcio quam ſcio, I am to ſeek of many more things then I underſtand. Surely, ſaith Agur, I am more brutiſh then any man, and yet he had commerce with Ithiel and Ʋcal ver. 1. and have not the underſtanding of a man, ſc. of a man in Chriſt. I neither learned wiſdome (though taught it) nor have the knowledge of the holy, that is of the Angels, as Dan. 4.13, 17. and 8.13. Zachary here ſaw himſelf farr ſhort of the holy angel that [illegible: 1 letter]alked with him; and therefore deſireth to be taught by him.

Verſe 6. This is the Word of the Lord] that is, this Hieroglyphique containes the mind of God in it. This is the interpretation of the viſion, neither ſo conciſe, nor obſcure, ut Oedipo ſit opus (as a Lapide after Ribera here ſaith) that it can hardly be underſtood. For who ſeeth not by the oppoſition here made between humane help and divine, that in building and beautifying his Church with ſafety and ſalvation God will make bare his own holy arme; and do the work alone, or by the weakeſt meanes againſt the ſtrongeſt reſiſtance? Thus then have we (ſaith an Interpreter) in three words the ſcope of this whole viſion.Mr. Pemble. That as the making and maintaining of this Candleſtick and his Lamps, was without the art and cunning of man by means ſupernaturall; ſo Gods ſpirit without and above all humane helps, ſhould ſuffice for the reedification and preſervation of the materiall Temple, and true Church.

unto Zorobabel] The Tirſhata or chief magiſtrate Ezra 2.63. called alſo (as it is thought Shesbazzar, Ezra 1.8. He was a type of Chriſt: to whom alſo God the Father here ſpeaketh concerning his church to be gathered by the preaching of the Goſpell.

not by might, nor by ſtrength,] as Mahomet in the Eaſt, and the Spaniard in the Indies: but by the power of his ſpirit that great Wonder-worker, whereby the people fall under him Pſal. 45.5. and ſtrong holds are caſt down before him 2 Cor. 10.4. as once the walles of Iericho. Thus he unwalled all the children of Seth Num. 24.17. viz. by the fooliſhneſſe of preaching: and thus heſtill rideth upon his white horſes, his Miniſters, conquering and to conquer. Rev. 6.2. Britaniorum inacceſſa Romanis loca Chriſto ſubdita ſunt. Tertull. The Romanes could never ſubdue this Nation: but Chriſt could. The Germans and other Weſtern people embraced the Chriſtian religion in the yeer 772. when the Mahomitan impiety waſted the Eaſt. Gods ſpirit is irreſiſtible, compared to the wind Ioh, to a mighty ruſhing wind Act. 2. that beares all before it, therefore called a ſpirit of power 2 Tim. 1.7. of counſel and of might Eſay 11.2. and therefore here fitly oppoſed to an army, and to the arme of fleſh, to all humane power and policy whatſoever, though the gates of hell come to their help.

not by might nor by ſtrength &c.] Theſe two words ſome take to be Synonymas; Mercor ſaith that the former ſignifieth ſtout and noble acts: the later importeth power and faculty of doing thoſe acts; and is the ſame that [non-Latin text not transcribed] in Greek. By the Spirit of God we are to underſtand his power, providence, and Grace 2 Theſ. 2.8. Iſ. 11.4. &c. whereby he helpeth his people with a little help Dan. 11.34. that throug weaker meanes, they may ſee his greater ſtrength. Thus he helped David againſt Goliath, and the Iſraelites againſt the Philiſtines often: but eſpecially then, when unarmed they marched with their ſlings, and plow-ſtaves, and hooks, and forks, and other inſtruments of their husbandry, againſt a mighty and well-furniſhed enemy, and returned laden both with arms and victory. Sometimes againe, God helpeth his without any viſible help, as when he deſtroyed Senacherib's army by an Angel, ſwept away Siſera's army by the river Kiſon, and the Saracens and Perſians by the river Euphrates, in the dayes of Theodoſius, Anno. 394 Alſted. Chronol. p. 300. (ſmitten with a Panick terrour, they ran headlong into the river, and were drowned, to the number of an hundred thouſand) for whom alſo the winds ſought in that famous battle againſt Maximus; as both winds and waves did for us againſt the invincible navy.Aug. de Civ. Dei lib. 5. cap. 26. The Church alone deſerveth to be ſtiled invincible, that hath the Lord of Hoſts to be her Champion, who hath armies above, and armies beneath (as the Rabbines well obſerve) 2. generall troopes, as his horſe and foot,Magnleh cheloth & matteh cheloth. ready preſt; Legions of Angels, Millions of other creatures. the curtaines of the Tabernacle embroidered with Cherubims ſignified the ſervice and protection of the Church by the Angels. Let the Pope be the Sun, and the Emperour the Moon (as the Canoniſts ſtile them) yet the Sun muſt not ſmite the Church by day, nor the Moon by night: but the ſtarrs in their courſes muſt fight againſt Siſera, and both the Popes bull, and the Emperours thunderbolt tend exceedingly to the furtherance of the Reformation begun by Luther. Whereupon Scultetus makes this obſervation, Ecce tibi adimpletum Pſalmicum illud Pſal. 54.3. Behold that of the Pſalmiſt made good. He ſhall ſend from heaven and ſave us from the reproach of him that would ſwallow us up. Selah. God ſhall ſend forth his mercy and his truth. He ſhall: but when will he, may ſome ſay? Firſt when his people in diſtreſſe cry aloud, I came for thy word Dan. 10.12. He will come, but he will have his peoples prayers lead him. Secondly, when his enemies blaſpheme and inſult, ſaying, Where is now their God? When Rabſhakeh (a Renegado Jew, as the Rabbins report him) ſhall jear at Hezekiahs prayers as an empty buſineſſe, an airy Nothing, as words of the lips onely; whereas counſel and ſtrength are for the war (thus ſome read that text Eſay 36.5.) Thirdly when the the Church is at loweſt, and all ſeems loſt and deſperate: when the enemy is above fear, and the Church below hope; when ſhe is talking of her grave, like Iſrael at the red ſea: then is Gods ſeaſon to ſet in; it is his glory to help at a dead lift, to begin where we have given over, to relieve thoſe that are forſaken of their hopes, to come when we can ſcarce finde faith upon the earth: God ſees when the mercy will be in ſeaſon. When his people are low enough, and the enemy high enough, then uſually appears the Churches morning-ſtar: then Chriſt came leaping and skipping over the mountains of Bether, all impediments that might ſeem to hinder, (as ſins of his people, oppoſitions of his enemies) and make the Churches mountain to be exalted above all mountains, molehils in compariſon of her.

Verſe 7. Who art thou O great mountain?] So the enemies ſeemed to themſelves, ſet aloft, and overtopping the low and poor eſtate of thoſe feeble Jews, as they called them Neh. 4.2. But the Virgin daughter of Zion deſpiſeth them here,Eſay 37.22. and laugheth them to ſcorn: ſhe ſhaketh her head at them, and ſaith, whom haſt thou reproached and blaſphemed &c? It is good for thee to meddle with thy match, and not to exalt thy ſelf againſt the holy One of Iſrael, Pſal. 76.4, 5. Jer. 51.25. Babylon is called a deſtroying mountain ſated upon a rock: yet Gob will level, and lay it low nough. 26. Melch. Ad. who is more gloririous and excellent then thoſe mountains of prey. The ſtout-hearted are ſpoiled, they have ſlept their ſleep (ſuch as Siſera did) and none of the men of might have found their hands when once they fell into the puniſhing hands of the living God. He will ſoon level theſe lofty mountains.

they ſhall become a plain A champiagne that before ſeemed unpoſſible, inacceſſible. Chriſts enemies ſhall be in that place that is fitteſt for them, the loweſt; that is, the footſtool of Chriſt: when the Church, as it is the higheſt in Gods love and favour, ſo ſhall it be higheſt in it ſelf Gaudeo quòd Chriſtus Dominus eſt: alioqui totus deſperaſſem, writes Miconius to Calvm upon the view of the Churchs enemies. Glad I am that Chriſt reignes: for elſe I had been utterly hopeleſſe. O pray, pray ſaith another Saint: for the Pope of Rome, and his Conventicle of Trent are hatching ſtrange buſineſſes. The comfort is that he that ſitteth in heaven ſeeth them: the Lord above hath them in deriſion. For in the thing wherein they deal proudly, God is above them: and his will ſhall ſtand when they ſhall dung the earth with their dead carcaſſes. Sciat Celſitudo Tua &c. Let your Highneſſe know (ſaith Luther in a letter to the Duke of Saxony) that things are otherwiſe ordered in heaven then they are at Ausborough: where the Emperour Charls the fi[illegible: 1 letter]t had madea decree to root out the Reformed religion out of Germany. But ſoon after, the Turk broke into Hungary, and the borders of Germany: ſo that Ceſar had ſomewhat elſe to do then to perſecute the Proteſtants. So the primitive perſecutours fondly inſcribed upon the publike pillars Deleto Chriſtianorum nomine &c. that they had blotted out the name of Chriſt and his religion from under heaven: but this they could never effect with all the power of the whole Empire. They found and complained that the Church might be ſhaken and not ſhivered: concuti non excuti as 2 Cor. 4.8, 9. Faecundi ſunt Martyrum cineres, the very aſhes of the Martyrs were fruitful, and their blood prolifical. The Church conquers even when ſhe is conquered: as Chriſt overcame as well by patience as by power. The people of Rome (ſaith One) ſaepè praelio victus, nun juam bello, they loſt many battels, but were never overcome in a ſet war: at the long run they cruſhed all their enemies. Bellarmine ſomewhat boaſteth the like of the Church of Rome, that ſhe was never worſted in any ſet battel by the Proteſtants. But if he had lived till theſe late yeers, he would have known it otherwiſe: And indeed he could not be ignorant of that famouss Bellum Huſſiticum as they called it in Germany, and the many fields fought and won by the Huguenots in France &c. And if at any time the Church loſe the day, Victa tamen vincet. Chriſt hath his ſtratagems as Joſhuah had at Ai: he ſeems ſometimes to retire, that he may return with greater advantage. Certain it is, he will threſh the mountains and beat them ſmal before his Zorobabels: he will make the hills as chaff, Eſay 41.15.

and he ſhall bring forth the head-ſtone thereof with ſhoutings ſaying, Grace, Grace, unto it] i. e. He ſhall hold out to lay the very laſt ſtone of this new building with joy, and with general acclamations and wel-wiſhes. There was a promiſe for it long before Eſay 44.28. This Zorobabel was not ignorant of: as neither of that which followeth Chap. 45.1, 2. that, for the effecting of that promiſe, God would go before him to make the crooked place ſtreight, to break in pieces the gates of braſſe and cut in ſunder the bars of iron, i.e. to take away all rubs and impediments. There it the like promiſe in the New Teſtament, and it may be a ſingular incouragement to thoſe that go on to build the tower of Godlineſſe, to prepare a tabernacle intheir hearts for the holy One of Iſrael, that he may dwell in them and walk in them &c. the gates of hell ſhall never prevail againſt them, ſith Chriſt, as another Sampſon, hath flung them off their hinges, hath deſtroyed the Devils works, and laid the topſtone of his ſpiritual temple with ſhouting ſaying, Grace, grace, unto it. The meaning is, ſaith an interpreter, that the Angels, the faithful, and all creatures, rejoycing at Chriſts kingdom eſtabliſhed in the world, ſhall deſire God the Father to heape all manner of bleſſing and happineſſe upon it:Diodat. See Pſal. 118.26. Or, they ſhall acknowledge and preach, that the Father hath laid up in him all the treaſures of his grace and gifts of his ſpirit. It is the obſervation of another Reverend man, preaching upon this text, that when we preach of humane wiſdom and foreſight, we ſhould fall down and cry (as we are here taught) Grace, Grace, unto it, Mr. Tho. Goodwin Faſtſerm. before Parl. Apr. 27.1642. we are not to cry up Zerubbabel, Zerubbabel, any man or means whatever: but to exalt the free grace of God the work of which alone it is and hath been. Zerubbabel ſhould bring forth the head-ſtone (as maſter-builders uſed to do the firſt and laſt ſtone) and the people ſhould magnifie Gods meer free-grace: and acknowledge that he was marvellous in their eyes. Thus that learned Preacher: who alſo by the lighted Candleſtick here, underſtandeth full perfecting, and finiſhing of the Temple, and reſtoring the worſhip of God within it unto its full perfection of beauty and brightneſſe. By the two Olive-trees. Zerubb abel with the elders and Ioſhua High-prieſt with the other prieſts that ſat before him, as Chap. 3.8. wite Ezra. 6.14. confer Pſal. 52.8. Theſe are ſaid to empty golden oyl, that is, their eſtates and pains for the finiſhing of coſtly work: and likewiſe becauſe it was done in fincerity of heart, therefore it is called golden or pure cyl. Further, theſe eminent ranks and ſorts of perſons that ſhould give their affiſtance to this work are called ſons of oyl verſe 15. As being fruit ful and affording plenty of it. Thus Eſay 5 1. a fruitful hill and fertile ſoyl, is in the Original (as here) called a ſon of oyl &c.

Verſe 8. Moreover the word of the Lord came unto me, ſaying,] This is a conformation of the former comfort, and a feal of the former promiſe; all which was but little enough by reaſon of the peoples diſtruſt and iufidelity. Againſt which the prophet here produceth his warrant, Gods own word: q. d. This is a faithful ſaying, and worthy of all acceptation. This is a pillar and ground of truth. See the Note od 1 Tim. 3.15.

Verſe 9. The hands of [illegible: 1 letter]erubbabel have laid the ſoundation of this houſe: his hands &c.] Here the ſcope of this ſtately viſion i[illegible: 1 letter] plainly held forth, and without a parable. What the ſcripture ſpeaketh darkly in one place, it ſpeaks plainly in another. The Rabbins have a ſaying, that there is a mountain of ſenſe hanging upon every Apcx of the word of God. They have alſo another ſaying, Nulla [illegible: 1 letter]ſt ob [illegible: 1 letter]ctio in lege, quae non haber ſolutionem in latere, i. e. There is not any doubt in the law,Pemble of the Perſian Monarchy. but may be reſolved out of the law. Zorobal[illegible: 1 letter]cl is both founder and finiſher of the Temple (thoſe that will have it not to be finiſhed till about the ſixth yeer of Darius Nothus, make him to be very long-lived: and tell us that God granteth to one a longer life then ordinary, becauſe he hath ſomething to be done by them.) The diſtruſtful Jews began to deſpiſe thoſe ſmall beginnings of a building: and to deſpair of ever ſeeing it perfected, by reaſon of thoſe mountains of oppoſition they met with, and thought they ſhould never dig down or get over. The work ſhall the done ſaith God, and Zerubbabel, how unlikely ſoever, ſhall do it. Beleeve the Prophets, and ye ſhall proſper. It ſhall never be faid of Zorobabel, as of the fooliſh huilder This m[illegible: 1 letter]n began, but could not ſiniſh: Or as an out-lander ſeeing Chriſtchurch in Oxford, ſaid of it, Egregium opus: Cardinalis iſte inſtituit Collegium, Luke 14.30. Rod. Gualthe. & ab [illegible: 2 letters]boit culmam. A pretty piece of Work! A colledge begun, and a kitchin finiſhed. It was God that ſet Zerubbabel awork: and He doth not uſe do things to halves. He is Alpha and Omega, the Beginner and Ender, the Author and Finiſher. Heb. 12.1. I am conſident of this very thing, faith Paul, that he that hath begun a good work in you wil perform it Pſal. 1.6. And faithful is he that calleth you, who alſo will do it 1 Theſ. 5.24. And, the Lord will perſect that which concerneth me (ſaith David) ſorſake not the work of thine own hands, Pſal. 138.8. Look upon the wounds of thine hands, and deſpite not the works of thine hands, ſaid Queen Elizabeth. Thus if men pray in the holy Ghoſt, keep themſelves in the love of God, and look for the mercy of our Lord Jeſus Chriſt umo c[illegible: 1 letter]ernal life, they ſhall be builded up in their moſt holy ſaith, Jude. 20.21. where by Chriſt ſhall dwell in their hearts, as in his holy Temple.

and thou ſhth know] Thou Zachary ſhalt know, that the Lord of Hoſts hath ſent me] His Angel as his Internuncio. See Luk. 1.19. Or thou Zerubbabel ſhalt know, that I Za[illegible: 1 letter]hary come not to thee of mine own minde, but on Gods meſſage, and am therefore to be beleeved. When Ehud told Egion he had a meſſage from God, though he were an heathen and a fat unweildy man, he ſtood up to receive it Judg. 3.20. though that meſſage was a meſſenger of death, a ponyard in his bowels. Should not we harken to the Father of ſpirits and live? Heb. 12. ſhould the Conſolations of God be ſinall with us? Job. 15.11. Should we inſtead of wreſtling with God by prayer, (ſo putting his promiſes in ſuit) wrangle with him, by cavelling objections? l[illegible: 1 letter]ſe dixit among Pythagoras his ſchollers went currant: if their maſter ſaid it, 'twas enough: And ſhall we that are taught of God not give the like credit to our Maſter in heaven? ſhall we not yeeld him the obedrence of faith?

Verſe 10. Tor who hath d[illegible: 1 letter]ſpiſed the day of ſmall things?] Nay, who had not? The generality of the Iews were clearly guilty Ezra 3.13. and are therefore here juſtly reproved. As Naaman once looked on Gods Iordan with Syrian eyes, and ſo ſllghted the motion of waſhing therein: ſo theſe diſtruſiful Jews deſpiſed the ſmall beginnings of this great work; and the little likelyhood of ever bringing it to any good upſhot. Is it not in your eyes as nothing-ſaith Hagg[illegible: 1 letter]e, (hap. 2.3? They ſeemed onely to grieve at it: but God conſtrueth it for a downright contem pt: for he judgeth otherwiſe of our carnall affections then we our ſelves, and will have us to know that his thoughts are not our thoughts, neither are his wayes our wayes Eſay 55.8. Out of meancſt principles he many times raiſeth matters of greateſt moment: that his own immediate hand may the more appear. The kingdom of heaven was at firſt but as a grain of muſta[illegible: 1 letter]d-ſeed Mat. 13.32. The ſtone cut out of the mountain without hands, as if it had dropt out, or been blown down thnece, became a mountain and ſilled the whole earth Dan. 1.34, 35. The cloud that roſe as little as a mans hand, ſoon after muffled the whole heaven. God put little thoughts into the heart of Ahaſhueroſh concerning Mordecai, but for great purpoſes. Who would ever have thought, that out of Abraham now as good as dead ſhould have come the Meſſiah? or that out of the dry root of Jeſſe ſhould come the Branch ſpoken of in the former Chapter? who would have imagined that going forth onely with his bow Rev. 6.2. and arrows Pſal. 45.5. the fooliſhneſſe of preaching, he could conquer in three hundred yeers the whole Roman Empire? that by Hus a gooſe, and Luther a ſwan, ſuch ſtrange things ſhould have been done in Bohemia and Germany? that by a ſcruple caſt into Hen. the 8. his minde about his marriage with Katharine of Spain by the Trench Embaſſador (who came to conſult with him of a marriage between the Lady Mary and the Duke of Orleans ſecond ſon to the King of France) whether Mary were legitimate &c? the Pope ſhould be caſt off here, and reformation wrought by ſo weak and ſimple means,Spec. Erop. yea by caſual and croſſe means? this ſaith one, is that miracle which we are in theſe times to look for.

For they ſhall rejoyce] Or, But they ſhall rejoyce, or, Nay, they ſhall rejoyce, nay they ſhall ſee, viz. that which they deſpaired of ever ſeeing, and were therefore much caſt down about the perfection of the work, and its glorious accompliſhment. And this ſhall be ſurely effected by Gods powerful and watchful providence, called here thoſe ſeven eyes of the Lord which run to and fro thorow the whole earth] called elſewhere the ſeven ſpirits of God Rev. 5.6. and 1.4. and Gods ſpirit here Verſe 6. ſo guiding and managing all affaires and occurrences, that all the rayes and beames of providence iſſuing from thoſe eyes might be ſeen to meet in the accompliſhment of this, as their ultimate ayme, and ſcope. See the Note on Chap. 3.9.

Verſe 11. Then anſwered I, and ſaid unto him] No mean meaſure of underſtanding would content the prophet: but he is ſtill enquiring and incroaching upon the Angel, ſo doth Moſes upon God, Exod. 33. He had not been long out of the Mount, but he is asking God to ſhew him his glory: which when he had ſeen, yet he reſteth not ſatisfied, but muſt have more. and yet more; So David, though deep-learned, is ever and anon at it, teach me thy ſtatutes. Spiritual learning is infuſed by degrees: our hearts are as narrow-mouth'd veſſels, and God delights oft to hear of us. Whither I go thou canſt not come now: but thou ſhalt afterwards. Then ſhall ye know, if ye follow on to know: provided that ye beg and dig Prov. 2.3, 4, 5, and beat, as the foul doth the ſhell to get out the fiſh: and be diſcontentedly contented, till ye come to ſee as ye are ſeen, a ſpe ad ſpeciem &c. What are theſe [illegible: 1 letter]w olives &c. And.

Verſe 12.Joh. 13. Hoſ. 6.3. What be theſe two olive-branches, &c.] See the Notes on verſe 3. and verſe 7.

Verſe 13. Knoweſt thou not what, &c.] See the Note on ver. 5.

Verſ. 14. Theſe are the two anointed ones] Heb. ſonnes of oyl. See the Note on verſe 7.

that ſtand by the Lord of the whole earth] becauſe by the candleſtick and utenſils of the Temple and Type of the Church, which is at Chriſts right hand, Pſal 45. as he at his Fathers right hand, Rom. 8. He is with all his to the end of the world: and it is a part of his joy that we ſhall be one day where he is. This Lord of the whole earth, ſoveraigne over all: but takes delight onely in ſuch as (Eſther like) he purifies and perfumes for royall uſe: and theſe he loveth ſo affectionately as never any Lord did his ſubjects, Zech. 3.17. He loves the gates of Zion more then all the dwellings of Jacoh, Pſal. 87.2.