Text -- Zechariah 4:5 (NET)

4:5 He replied, “Don’t you know what these are?” So I responded, “No, sir.”

Commentary -- Word/Phrase Notes (per phrase)

JFB: Zec 4:5

Not a reproof of his ignorance, but a stimulus to reflection on the mystery.

JFB: Zec 4:5

Ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.

Calvin: Zec 4:5

He calls the angel his Lord, according to the custom of the Jews; for they were wont thus to address those who were eminent in power, or in anything superior. He did not call him Lord with the intention of transferring to him the glory of God; but he thus addressed him only for the sake of honor. And here again we are reminded, that if we desire to become proficient in the mysteries of God, we must not arrogate any thing to ourselves; for here the Prophet honestly confesses his own want of knowledge. And let us not at this day be ashamed to lie down at God’s feet, that he may teach us as little children; for whosoever desires to be God’s disciple must necessarily be conscious of his own folly, that is, he must come free from a conceit of his own acumen and wisdom, and be willing to be taught by God.

TSK: Zec 4:5

Knowest : Zec 4:13; Mar 4:13

No : Gen 41:16; Psa 139:6; Dan 2:30; 1Co 2:12-15

Commentary -- Word/Phrase Notes (per Verse)

Poole: Zec 4:5

Then when the prophet had inquired into the meaning of these emblems.

The angel that talked with me: see Zec 1:19 .

Knowest thou not? it is 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 inquired into, Christ knew the prophet’ s ignorance though he ask the question; but it is to excite him to attend and learn.

And I said, No Zechariah freely confesseth he knew not, he pretends not to know what indeed he did not know.

My lord: he owns the greatness and sovereignty of Christ.

Haydock: Zec 4:5

Are? Thou art a prophet, and art thou ignorant? (Menochius)

Gill: Zec 4:5

Then the angel that talked with me answered and said unto me,.... Either to upbraid him with his ignorance and stupidity; or rather to quicken his attention, and that of others, to the interpretation of it he was about to give him:

Knowest thou not what these be? art thou ignorant of the design of them? or knowest thou not what is meant by them?

and I said, No, my lord; he made an ingenuous confession of his ignorance, joined with great respect unto, and veneration of, the angel that conversed with him.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 4:1-14

1 By the golden candlestick is foreshewn the good success of Zerubbabel's foundation;

11 by the two olive trees the two anointed ones.

Maclaren: Zec 4:1-10

The Source Of Power

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 head-stone 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.'--Zechariah 4:1-10.

THE preceding vision had reference to Joshua the priest, and showed him restored to his prerogative of entrance into the sanctuary. This one concerns his colleague Zerubbabel, the representative of civil power, as he of ecclesiastical, and promises that he shall succeed in rebuilding the Temple. The supposition is natural that the actual work of reconstruction was mainly in the hands of the secular ruler.

Flesh is weak, and the Prophet had fallen into deep sleep, after the tension of the previous vision. That had been shown him by Jehovah, but in this vision we have the same angel interpreter who had spoken with Zechariah before. He does not bring the vision, but simply wakes the Prophet that he may see it, and directs his attention to it by the question, What seest thou?' The best way to teach is to make the learner put his conceptions into definite words. We see things more clearly, and they make a deeper impression, when we tell what we see. How many lazy looks we give at things temporal as well as at things eternal, after which we should be unable to answer the Angel's question! It is not every one who sees what he looks at.

The passage has two parts--the vision and its interpretation, with related promises.

The vision may be briefly disposed of. Its original is the great lamp which stood in the tabernacle, and was replaced in the Solomonic Temple by ten smaller ones. These had been carried away at the Captivity, and we do not read of their restoration. But the main thing to note is the differences between this lamp and the one in the tabernacle. The description here confines itself to these: They are three--the bowl' or reservoir above the lamp, the pipes from it to the seven lights, and the two olive-trees which stood on either side of the lamp and replenished from their branches the supply in the reservoir. The tabernacle lamp had no reservoir, and consequently no pipes, but was fed with oil by the priests. The meaning of the variations, then, is plain. They were intended to express the fuller and more immediately divine supply of oil. If the Revised Version's rendering of the somewhat doubtful numerals in Zechariah 4:2 be accepted, each several light had seven pipes, thus expressing the perfection of its supplies.

Now, there can be no doubt about the symbolism of the tabernacle lamp. It represented the true office of Israel, as it rayed .out its beams into the darkness of the desert. It meant the same thing as Christ's words, Ye are the light of the world,' and as the vision of the seven golden candlesticks, in Revelation 1:12, 13, 20. The substitution of separate lamps for one with seven lights may teach the difference between the mere formal unity of the people of God in the Old Testament and the true oneness, conjoined with diversity, in the New Testament Church, which is one because Christ walks in the midst. Zechariah's lamp, then, called to the minds of the little band of restored exiles their high vocation, and the changed arrangements for the supply of that oil, which is the standing emblem for divine communications fitting for service, or, to keep to the metaphor, fitting to shine, signified the abundance of these.

The explanation of the vision is introduced, as at Zechariah 1:9-19, by the Prophet's question of its meaning. His angelic teacher is astonished at his dullness, as indeed heavenly eyes must often be at ours, and asks if he does not know so familiar an object. The Prophet's No, my Lord,' brings full explanation. Ingenuously acknowledged ignorance never asks Heaven for enlightenment in vain.

First, the true source of strength and success, as shown by the vision, is declared in plain terms. What fed the lamp? Oil, which symbolises the gift of a divine Spirit, if not in the full personal sense as in the New Testament, yet certainly as a God-breathed influence, preparing prophets, priests, kings, and even artificers, for their several forms of service. Whence came the oil? From the two olive-trees, which though, as Zechariah 4:14 shows, they represented the two leaders, yet set forth the truth that their power for their work was from God; for the Bible knows nothing of nature' as a substitute for or antithesis to God, and the growth of the olive and its yield of oil is His doing.

This, then, was the message for Zerubbabel and his people, that God would give such gifts as they needed, in order that the light which He Himself had kindled should not be quenched. If the lamp was fed with oil, it would burn, and there would be a Temple for it to stand in. If we try to imagine the feebleness of the handful of discouraged men, and the ring of enemies round them, we may feel the sweetness of the promise which bade them not despond because they had little of what the word calls might.

We all need the lesson; for the blustering world is apt to make us forget the true source of all real strength for holy service or for noble living. The world's power at its mightiest is weak, and the Church's true power, at her feeblest, is omnipotent, if only she grasps the strength which is hers, and takes the Spirit which is given. The eternal antithesis of man's weakness at his haughtiest, and God's strength even in its feeblest possessors, is taught by that lamp flaming, whatever envious hands or howling storms might seek to quench it, because fed by oil from on high. Let us keep to God's strength, and not corrupt His oil with mixtures of foul-smelling stuff of our own compounding.

Next, in the strength of that revelation of the source of might a defiant challenge is blown to the foe. The great mountain' is primarily the frowning difficulties which lifted themselves against Zerubbabel's enterprise, and more widely the whole mass of worldly opposition encountered by God's servants in every age. It seems to bar all advance; but an unseen Hand crushes it down, and flattens it out into a level, on which progress is easy. The Hebrew gives the suddenness' and completeness of the transformation with great force; for the whole clause,' Thou shalt become a plain,' is one word in the original.

Such triumphant rising above difficulties is not presumption when it has been preceded by believing gaze on the source of strength. If we have taken to heart the former words of the Prophet, we shall not be in danger of rash overconfidence when we calmly front obstacles in the path of duty, assured that every mountain shall be made low. A brave scorn of the world, both in its sweetnesses and its terrors, befits God's men, and is apt to fulfil its own confidences; for most of these terrors are like ghosts, who will not wait to be spoken to, but melt away if fairly faced. Nor should we forget the other side of this thought; namely, that it is the constant drift of Providence to abase the lofty in mind, and to raise the lowly. What is high is sure to get many knocks which pass over lower heads. To men of faith every mountain shall either become a plain or be cast into the sea.

Then follows, on the double revelation of the source of strength and the futility of opposition, the assurance of the successful completion of the work. The stone which is to crown the structure shall be brought forth and set in its place amid jubilant prayers not offered in vain, that grace '--that is, the protecting favour of God--may rest on it.

The same thought is reiterated and enlarged in the next word,' which is somewhat separated from the former, as if the flow of prophetic communication had paused for a moment, and then been resumed. In Zechariah 4:9 we have the assurance, so seldom granted to God's workers, that Zerubbabel shall be permitted to complete the task which he had begun. It is the fate of most of us to inherit unfinished work from our predecessors, and to bequeath the like to our successors. And in one aspect, all human work is unfinished, as being but a fragment of the fulfilment of the mighty purpose which runs through all the ages. Yet some are more happy than others, in that they see an approximate completion of their work. But whether it be so or not, our task is to' do the little we can do, and leave the rest with God,' sure that He will work all the fragments into a perfect whole, and content to do the smallest bit of service for Him. Few of us are strong enough to do separate building. We are like coral insects, whose reef is one, though its makers are millions.

Zerubbabel finished his task, but its end was but a new beginning of an order of things of which he did not see the end. There are no beginnings or endings, properly speaking, in human affairs, but all is one unbroken flow. One man only has made a real new beginning, and that is Jesus Christ; and He only will really carry His work to its very last issues. He is Alpha and Omega, the beginning and the ending. He is the Foundation of the true Temple, and He is also the Headstone of the corner, the foundation on which all rests, the apex to which all runs up. When He begins, He will also make an end.'

The completion of the work is to be the token that the angel who spake with me' was God's messenger. We can know that before the fulfilment, but we cannot but know it after. Better to be sure that the message is from God while yet the certainty is the result of faith, than to be sure of it afterwards, when the issue has shattered and shamed our doubts.

If we realise that God's Spirit is the guarantee for the success of work done for God, we shall escape the vulgar error of measuring the importance of things by their size, as, no doubt, many of these builders were doing. No one will help on the day of great things who despises that of small ones. They say that the seeds of the big trees' in California are the smallest of all the conifers. I do not vouch for the truth of the statement, but God's work always begins with little seeds, as the history of the Church and of every good cause shows. What do these feeble Jews?' sneered the spectators of their poor little walls, painfully piled up, over which a fox could jump. They did very little, but they were building the city of God, which has outlasted all the mockers.

Men might look with contempt on the humble beginning, but other eyes than theirs looked at it with other emotions. The eyes which in the last vision were spoken of as directed on the foundation stone, gaze on the work with joy. These are the seven eyes of the Lord,' which are the seven Spirits of God, sent forth into all the earth' (Rev. 5:6). The Spirit is here contemplated in the manifoldness of His operations rather than in the unity of His person. Thus the closing assurance, which involves the success of the work, since God's eyes rest on it with delight, comes round to the first declaration,' Not by might, not by power, but by My Spirit.' Note the strong contrast between despise' and rejoice.' What matter the scoffs of mockers, if God approves? What are they but fools who look at that which moves His joy, and find in it only food for scorn? What will become of their laughter at last? If we try to get so near God as to see things with His eyes, we shall be saved from many a false estimate of what is great and what is small, and may have our own poor little doings invested with strange dignity, because He deigns to behold and bless them.

MHCC: Zec 4:1-7

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.

Matthew Henry: Zec 4:1-10

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, Zec 4:1. 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, Luk 9:32. 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 10:9. 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 50:4. 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? Zec 4:2. 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 1:20. 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 (Zec 4:3) 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 (Zec 4:12) 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 (Zec 4:4): 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, Luk 2:46. 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, Ezr 5:2. 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 (Zec 4:7): 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 40:4. 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 (Zec 4:7); and again (Zec 4:9), 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 44:26. 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, Zec 4:10. 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, Ezr 3:12. Their enemies despised the wall when it was in the building, Neh 2:19; Neh 4:2, Neh 4:3. 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 2:35. 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 Zec 3:9. 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, Psa 127:1. 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 (2Ch 16:9), 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.

Keil-Delitzsch: 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.

(Note: 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.

Constable: Zec 1:7--6:9

II. The eight night visions and four messages 1:7--6:8

Zechariah received eight apocalyptic visions in one night (1:7). As the text will show, they concerned God's purpose for the future of Israel, particularly Jerusalem, the seat of the Davidic dynasty and the site of the temple, and Judah. None of them was fulfilled in Zechariah's day. The broad theme of this section is the coming of the King. The purpose of these visions was to encourage the returnees to persevere in their work of rebuilding the temple.

Certain features mark each of these eight visions: an introduction, an explanation of what the prophet saw, his request for clarification of its meaning, and the elucidation. Oracles accompany three of the visions making their messages clearer (1:16-17; 2:6-13; 4:6-10).³²

". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The first and last bear a strong resemblance to one another, the second and third, sixth and seventh are pairs, and the fourth and fifth, with their assurance of God-given authoritative leaders, form the climax. All eight visions are meant to be interpreted as one whole, for each contributes to the total picture of the role of Israel in the new era about to dawn."³³

A The horseman among the myrtle trees (1:7-17)

B The four horns and the four smiths (1:18-21)

C The surveyor (ch. 2)

D The cleansing and restoration of Joshua (ch. 3)

D' The gold lampstand and the two olive trees (ch. 4)

C' The flying scroll (5:1-4)

B' The woman in the basket (5:5-11)

A' The four chariots (6:1-8)

Constable: Zec 4:1-14

E. The gold lampstand and the two olive trees ch. 4

This vision would have encouraged the two leaders of the restoration community, Zerubbabel and Joshua, by reminding them of God's resources, and it would have vindicated these leaders in the eyes of the Israelites. Chapter 3 brought Joshua forward to encourage him, and chapter 4 does the same to Zerubbabel. The chapter contains the vision (vv. 1-5), two oracles concerning Zerubbabel (vv. 6-10), and the interpretation of the vision (vv. 11-14). It presents Israel as the light of the world under Messiah, her king-priest.⁸³

". . . after Israel as the priestly nation of God has been cleansed from all defilement and has entered into the restoration of her priestly calling, then she is prepared to fulfill God's original purpose in her as the bearer of light and truth to all the surrounding nations in their idolatry and paganism."⁸⁴

"Vision five forms a matching pair with vision four, both in terms of its juxtaposition to it and its subject matter. Both deal with cultic persons or objects (the high priest and the menorah respectively), both mention historical persons contemporary to the prophet (Joshua and Zerubbabel), both refer to temple building, and both reach their climax on a strong messianic note."⁸⁵

Constable: Zec 4:1-5

1. The vision 4:1-5

4:1 Zechariah's guiding angel roused the prophet from his visionary slumber. Evidently when the last scene of his vision ended Zechariah remained in a sleep-like condition. Even in an ecstatic state human beings remain dull and obtuse to divine revelation and must receive supernatural enlightenment.

4:2-3 The angel asked the prophet what he saw, and Zechariah replied that he saw a golden lampstand with a bowl above it. Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exod. 25:31; 1 Kings 7:49). Their purpose was to support these light-bearers. Symbolically a lampstand represents what supports whatever bears light (cf. Matt. 5:16; Rev. 1:20; 2:5).⁸⁶ In this case the lampstand represents the temple and the Jewish community, which were to hold the light of Israel's testimony to Yahweh up to the rest of the world. The bowl on top of this lampstand contained oil that constantly replenished the lamps (cf. v. 12).

"Lamp pedestals excavated from Palestine cities were . . . cylindrical in shape, hollow, and looked rather like a tree trunk. They were usually made of pottery, and had a hole in the side, into which a spout could have been fixed. . . . Zechariah's lampstand (menora) was probably just a cylindrical column, tapered slightly towards the top, on which was a bowl. Innumerable pottery versions of bowl lamps show how the rim was pinched together to form a holder for the wick, the better the light needed the more the places for wicks, seven being the most popular number. . . . The picture is of seven small bowls, each with a place for seven wicks, arranged round the rim of the main bowl. . . . What would be unusual would be such a lampstand in gold. With its seven times seven lights it would be both impressive and effective."⁸⁷

There were seven lamps, one resting on each of the seven branches of the lampstand, and each lamp had seven spouts (lips). Most such earthenware lamps that archaeologists have found had only one spout for a wick. Here the picture is of a full complement of lamps (seven) that manifested the full complement of light (seven flames from each lamp).

There were also two olive trees standing one on either side of the bowl. Human maintenance of the lamps was unnecessary since the oil flowed from the trees to the reservoir to the lamps. This important feature of the vision stresses God's singular provision of the oil (cf. v. 6).

4:4-5 Zechariah asked the angel for an explanation of what he saw. The angel asked if he did not understand what these things represented, but Zechariah said he did not (cf. v. 13).

Guzik: Zec 4:1-14

Zechariah 4 - By My Spirit, Says the LORD

A. Zechariah's vision.

1. (1-3) Zechariah's vision of the olive trees and lampstands.

Now the angel who talked with me came back and wakened me, as a man who is wakened out of his sleep. And he said to me, "What do you see?" So I said, "I am looking, and there is a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps. Two olive trees are by it, one at the right of the bowl and the other at its left."

a. As a man who is wakened out of his sleep: Zechariah had that woozy feeling that you get if you are awakened suddenly from a deep sleep.

b. A lampstand of solid gold: God gave Zechariah a vision of the golden lampstand that was meant to stand in the temple. Since Zechariah and his people were there to rebuild the temple, it made sense that God spoke to them in images related to the temple.

c. Seven pipes to the seven lamps . . . two olive trees: In addition to the lampstand, Zechariah saw something that was never in the temple - two olive trees that supplied the seven lamps with oil through seven pipes.

i. One of the more tedious duties of the temple service was the constant care of the lamps on the golden lampstand. They had to be continually refilled with oil, cleaned of soot, and their wicks had to be maintained. In this vision, Zechariah sees "self-filling" lamps, fed directly from two olive trees.

ii. In the temple, the lamps were fueled by pure, specially prepared olive oil. The lampstand Zechariah saw in his vision was fed straight from the trees.

2. (4-5) Zechariah asks for an explanation of the vision.

So I answered and spoke to the angel who talked with me, saying, "What are these, my lord?" Then the angel who talked with me answered and said to me, "Do you not know what these are?" And I said, "No, my lord."

a. What are these, my lord? Zechariah saw the vision, but didn't understand what it meant. What he saw was unusual but simple - a lampstand with lamps supplied with oil directly through pipes coming from two olive trees.

b. Do you not know what these are? At the same time, it was important for Zechariah to know, and the angel makes sure that Zechariah knows that he must come to understand the meaning of this vision.

B. The meaning of the vision

1. (6-7) How Zerubbabel will accomplish the work: by the Spirit of God.

So he answered and said to me: "This is the word of the LORD to Zerubbabel: 'Not by might nor by power, but by My Spirit,' says the LORD of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain! And he shall bring forth the capstone with shouts of "Grace, grace to it!" ' "

a. This is the word of the LORD to Zerubbabel: Zerubbabel was the civic leader of Jerusalem, and had the responsibility to finish the work of rebuilding the temple. The work had stalled, and Zerubbabel needed encouragement to carry on the work.

b. 'Not by might nor by power, but by My Spirit,' says the LORD of hosts: In the vision of Zechariah 3 God spoke to Zerubbabel about the issue of purity. But purity alone is not enough to accomplish the work of God - the work of God needs resources, and not the resources of human might or power.

i. Might focuses on collective strength, the resources of a group or army. Power focuses on individual strength. God says, "not by the resources of many or one, but by My Spirit. It will not be by your cleverness, your ability, or your physical strength that the temple will be rebuilt, but by the Spirit of God."

ii. The necessary resource for God's work is the Holy Spirit and God promises Zerubbabel a rich resource in the Spirit of God to accomplish His work. When we trust in our own resources - whether they be small or great in the eyes of man - then we don't enjoy the full supply of the Spirit. "Oh! May God send us poverty; may God send us lack of means, and take away our power of speech if it must be, and help us only to stammer, if we may only thus get the blessing. Oh! I rave to be useful to souls, and all the rest may go where it will." (Spurgeon)

iii. This was the Spirit - the breath - the ruah of the LORD which worked in creation (Genesis 1:2), at the Red Sea, to open and close it (Exodus 15:8, 10) and that gave life to dead bones (Ezekiel 37:1-14).

iv. Looking back to the vision earlier in the chapter, we see that God wanted Zerubbabel to know that the Holy Spirit would continually supply his need, just as the oil trees in the vision continually supplied oil to the lamps on the lampstand. God wants His supply and our reliance on the Holy Spirit to be continual.

v. "O churches! take heed lest ye trust in yourselves; take heed lest ye say, 'We are a respectable body,' 'We are a mighty number,' 'We are a potent people;' take heed lest ye begin to glory in your own strength; for when that is done, 'Ichabod' shall be written on your walls and your glory shall depart from you. Remember, that he who was with us when we were but few, must be with us now we are many, or else we must fail; and he who strengthened us when we were but as 'little in Israel,' must be with us, now that we are like 'the thousands of Manasseh,' or else it is all over with us and our day is past." (Spurgeon)

c. By My Spirit: Why oil is a good representation of the Holy Spirit:

· Oil lubricates when used for that purpose - there is little friction and wear among those who are lubricated by the Spirit of God

· Oil heals and was used as a medicinal treatment in Biblical times (Luke 10:34) - the Spirit of God brings healing and restoration

· Oil lights when it is burned in a lamp - where the Spirit of God is there is light

· Oil warms when it is used as fuel for a flame - where the Spirit of God is there is warmth and comfort

· Oil invigorates when used to massage - the Holy Spirit invigorates us for His service

· Oil adorns when applied as a perfume - the Holy Spirit adorns us and makes us more pleasant to be around

· Oil polishes when used to shine metal - the Holy Spirit wipes away our grime and smoothes out our rough edges

d. Who are you, O great mountain? Before Zerubbabel you shall become a plain! The work of rebuilding the temple was so massive it seemed like a great mountain. Here God promises that by His Spirit, that great mountain will be leveled into a plain.

i. In this case, the great mountain may have literally been the mountainous pile of rubble at the temple site. That rubble would be removed and the work carried on.

ii. "You all get up plans and say, 'Now, if the church were altered a little bit, it would go on better.' You think if there were different ministers, or different church order, or something different, then all would be well. No, dear friends, it is not there the mistake lies, it is that we want more of the Spirit." (Spurgeon)

e. He shall bring forth the capstone with shouts of "Grace, grace to it!" This is God assurance to Zerubbabel that not only will the work be finished, but Zerubbabel - he - shall finish it, setting the capstone and declaring that it was all a work of grace.

i. When the work is done through human might or power we can take credit for it, but when the work is done by the continual supply of the Spirit, then it is all to the glory of God's grace.

2. (8-10) More encouragement for Zerubbabel.

Moreover the word of the LORD came to me, saying: "The hands of Zerubbabel have laid the foundation of this temple; his hands shall also finish it. Then you will know that the LORD of hosts has sent Me to you. For who has despised the day of small things? For these seven rejoice to see the plumb line in the hand of Zerubbabel. They are the eyes of the LORD, which scan to and fro throughout the whole earth."

a. His hands shall finish it: When the work is done by God's Spirit there are not only resources to begin the work, but also to finish the work. God is a finisher (Philippians 1:6).

b. For who has despised the day of small things? Zechariah's question rings true to us today. Almost every one of us could answer, "I have despised the day of small things." The question provides its own answer: none of us should despise the day of small things, because God has a wonderful - though perhaps difficult - purpose for those days.

i. It was a long "day" for Zerubbabel, because the work of the temple laid in ruins for almost 20 years. He probably would say to God, "What do you mean 'day of small things?' I've lived with 20 years of small things." Even so, God tells Zerubbabel to not despise the time of small things, and to consider it is all as just a day.

ii. In many of God's choice workers He uses a powerful season of small things. Those days are not a mistake nor are they punishment; they are days of priceless shaping and preparation. They are not days to despise.

iii. When Satan tempts us to despise the day of small things, he shines as an outstanding liar because Satan does not despise the day of small things. Satan fears the day of small things in our life because he sees what great things God does in them and brings out of them.

iv. Spurgeon spoke to the need for courage in the day of small things in our churches: "To me, it seems that it should be your glory to join the poorest and weakest churches of your denomination, and wherever you go, to say, 'This little cause is not as strong as I should like it to be; but, by the grace of God, I will make it more influential. At any rate, I will throw in my weight to strengthen the weak things of Zion, and certainly I will not despise the day of small things.' Where would have been our flourishing churches of today if our forefathers had disdained to sustain them while they were yet in their infancy?"

v. "God accepts your little works if they are done in faith in his dear Son. God will give success to your little works: God will educate you by your little works to do greater works; and your little works may call out others who shall do greater works by far than ever you shall be able to accomplish." (Spurgeon)

c. For these seven rejoice to see the plumb line in the hand of Zerubbabel: The seven are the eyes of the LORD mentioned in this same context. They rejoice when they see Zerubbabel busy with the building work, with the plumb line in his hand. The eyes of the LORD see it all, and they are happy to see God's people at work.

i. Though the work was empowered by the Spirit of God, Zerubbabel still need his plumb line. He still needed to get to work. God could have given Zerubbabel a shortcut and instantly, miraculously finished the work. That's isn't God's way of doing things, because His work in the life of Zerubbabel was as important to Him as His work through Zerubbabel.

3. (11-14) Explanation of the olive trees and lampstands.

Then I answered and said to him, "What are these two olive trees; at the right of the lampstand and at its left?" And I further answered and said to him, "What are these two olive branches that drip into the receptacles of the two gold pipes from which the golden oil drains?" Then he answered me and said, "Do you not know what these are?" And I said, "No, my lord." So he said, "These are the two anointed ones, who stand beside the Lord of the whole earth."

a. What are these two olive trees: Zechariah understood the message of encouragement to Zerubbabel, but he didn't exactly understand how it connected to the vision of the olive trees and the lampstand.

b. These are the two anointed ones: In Zechariah's day, the two anointed ones were Zerubbabel and Joshua. It seems that they were not the entire trees, but two olive branches from the trees, probably one branch from each tree. The trees themselves may represent the kingly and priestly offices in Israel.

i. God had a special work for these two anointed ones. They would be uniquely anointed to work together and to accomplish the work of God. God often calls two men to work together:

· Moses and Aaron

· Joshua and Caleb

· Elijah and Elisha

· Peter and John

· Paul and Barnabas

· Calvin and Luther

· Whitefield and Wesley

· Moody and Sankey

· Graham and Barrows

ii. God promises to raise up two more witnesses, anointed ones to preach the gospel to the world immediately before Jesus' return (Revelation 11:3-13). Revelation 11:4 specifically says of these witnesses: These are the two olive trees and the two lampstands standing before the God of the earth.

c. The two anointed ones had work to do and it would be so supplied by the Spirit of God that they would be like the olive trees with a continual supply of oil for the lamps on the lampstand.

i. Anointed ones is literally sons of oil. In Hebrew idioms the son of something is radically characterized by that thing. For example, the sons of Belial totally represent their pagan god Belial. These two are so characterized by the ministry and the power of the Holy Spirit that they are sons of oil.

ii. How did the trees supply the oil? It came out of the trees. All real ministry is giving of ourselves. It doesn't matter how much we have; what matters is how much we give of ourselves. Some people are like a huge tank of oil that you might see at a refinery. You think, "that's enough gas to last a lifetime" - but you could never fill your tank there. At the refinery there is much supply, but no delivery. A five-gallon can of gas at home can carry only a little supply - but it will deliver.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 4 (Chapter Introduction)

Overview

Zec 4:1, By the golden candlestick is foreshewn the good success of Zerubbabel’s foundation; Zec 4:11, by the two olive trees the two anointed ones.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 4 (Chapter Introduction)

CHAPTER 4

By the golden candlestick is foreshowed the good success of Zerubbabel’ s foundation, Zec 4:1-10 ; by the two olive trees the two anointed ones, Zec 4:11-14 .

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 4 (Chapter Introduction)

(Zec 4:1-7) A vision of a candlestick, with two olive trees.

(Zec 4:8-10) Further encouragement.

(Zec 4:11-14) An explanation respecting the olive trees.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 4 (Chapter Introduction)

In this chapter we have another comfortable vision, which, as it was explained to the prophet, had much in it for the encouragement of the people of God in their present straits, which were so great that they thought their case helpless, that their temple could never be rebuilt nor their city replenished; and therefore the scope of the vision is to show that God would, by his own power, perfect the work, though the assistance given to it by its friends were ever so weak, and the resistance given to it by its enemies were ever so strong. Here is, I. The awakening of the prophet to observe the vision (Zec 4:1). II. The vision itself, of a candlestick with seven lamps, which were supplied with oil, and kept burning, immediately from two olive-trees that grew by it, one on either side (Zec 4:2, Zec 4:3). III. The general encouragement hereby intended to be given to the builders of the temple to go on in that good work, assuring them that it should be brought to perfection at last (Zec 4:4-10). IV. The particular explication of the vision, for the illustration of these assurances (Zec 4:11-14).

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. dissertation, Dallas Theological Seminary, 1968.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Baldwin, Joyce G. Haggai, Zechariah, Malachi: An Introduction and Commentary. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: Inter-Varsity Press, 1972.

Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baron, David. The Visions and Prophecies of Zechariah. Third edition. London: Morgan & Scott, 1919.

Bell, Robert D. "The Theology of Zechariah." Biblical Viewpoint 24:2 (November 1990):55-61.

Botsford, George Willis, and Charles Alexander Robinson Jr. Hellenic History. 4th ed. New York: Macmillan, 1956.

Cashdan, Eli. "Zechariah." In The Twelve Minor Prophets, pp. 266-332. Edited by A. Cohen. London: Soncino, 1948.

Chisholm, Robert B., Jr. "A Theology of the Minor Prophets." In A Biblical Theology of the Old Testament, pp. 397-433. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

de Boer, Peter A. H. An Inquiry into the Meaning of the Term Massa'. Leiden, Netherlands: Brill, 1948.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. London: Darton, Longman and Todd, 1961.

Dyer, Charles H., and Eugene H. Merrill. The Old Testament Explorer. Nashville: Word Publishing, 2001.

Ellis, David J. "Zechariah." In The New Layman's Bible Commentary, pp. 1025-50. Edited by G. C. D. Howley, et al. Grand Rapids: Zondervan Publishing House, 1979.

Feinberg, Charles L. God Remembers: A Study of the Book of Zechariah. New York: American Board of Missions to the Jews, 1965.

France, R. T. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale Press, 1971.

Freeman, Hobart E. An Introduction to the Old Testament Prophets. Chicago: Moody Press, 1968.

Halpern, Baruch. "The Ritual Background of Zechariah's Temple Song." Catholic Biblical Quarterly 40 (1978):167-90.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Henderson, E. The Minor Prophets. Andover, Mass.: Warren F. Draper, 1860.

The Illustrated Family Encyclopedia of the Living Bible. 14 vols. Chicago: San Francisco Publications, 1967.

The International Standard Bible Encyclopaedia, 1949 ed., S.v. "Zechariah, Book of," by George L. Robinson, 5:3136.

Ironside, Harry A. Notes on the Minor Prophets. New York: Loizeaux Brothers, 1928.

Jamieson, Robert; A. R. Fausset; and David Brown. Commentary Practical and Explanatory on the Whole Bible. Revised ed. Grand Rapids: Zondervan Publishing House, 1961

Johnson, Elliott E. "Apoclayptic Genre in Literary Interpretation." In Essays in Honor of J. Dwight Pentecost, pp. 197-210. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward and Old Testament Theology. Grand Rapids: Zondervan Publishing House, 1978.

Keil, Carl Friedrich. The Twelve Minor Prophets. Translated by James Martin. Biblical Commentary on the Old Testament. Reprint ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kelly, William. Lectures Introductory to the Study of the Minor Prophets. Third edition. London: W. H. Broom and Rouse, n.d.

Klausner, Joseph. The Messianic Idea in Israel. London: Allen and Unwin, 1956.

Lange, John Peter, ed. A Commentary on the Holy Scriptures. 25 vols. New York: Charles Scribner, 1865-80; reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 7: Ezekiel, Daniel, and the Minor Prophets, by W. J. Schröder, Otto Zöckler, et al.

Leupold, H. C. Exposition of Zechariah. N.c.: Wartburg Press, 1956; reprint ed., Grand Rapids: Baker Book House, 1971.

Lindsey, F. Duane. "Zechariah." In The Bible Knowledge Commentary: Old Testament, pp. 1545-72. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

McCready, Wayne O. "The Day of Small Things' vs. the Latter Days: Historical Fulfillment or Eschatological Hope?" In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 223-36. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Merrill, Eugene H. An Exegetical Commentary: Haggai, Zechariah, Malachi. Chicago: Moody Press, 1994.

Mitchell, Hinckley G. "Haggai and Zechariah." In A Critical and Exegetical Commentary on Haggai, Zechariah, Malachi and Jonah, pp. 1-362. International Critical Commentary series. Edinburgh: T. & T. Clark, 1912.

Nestle, Eberhard, and Kurt Aland, eds. Novum Testamentum Graece. New York: American Bible Society, 1950.

Perowne, T. T. The Books of Haggai and Zechariah. Cambridge, Eng.: Cambridge University Press, 1886.

Petersen, David L. "Zerubbabel and Jerusalem Temple Reconstruction." Catholic Biblical Quarterly 36:3 (1974):366-72.

Pritchard, James B., ed. Ancient Near Eastern Texts. 3rd ed. Princeton: Princeton University Press, 1969.

Pusey, E. B. The Minor Prophets. 2 vols. Reprint ed. Grand Rapids: Baker Book House, 1950.

Reiner, Erica. "Thirty Pieces of Silver." Journal of the American Oriental Society 88 (January-March 1968):186-90.

Ringgren, Helmer. The Faith of Qumran. Philadelphia: Fortress Press, 1963.

Robinson, George L. The Twelve Minor Prophets. N.c.: Harper & Brothers, 1926; reprint ed., Grand Rapids: Baker Book House, 1974.

Schoville, Keith N. Biblical Archaeology in Focus. Grand Rapids: Baker Book House, 1978.

Trever, Albert A. History of Ancient Civilization. 2 vols. New York: Harcourt, Brace and World, 1936.

Unger, Merrill F. Zechariah. Grand Rapids: Zondervan Publishing House, 1963.

von Orelli, C. The Twelve Minor Prophets. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1893.

von Rad, Gerhard. Old Testament Theology. 2 vols. Translated by D. M. G. Stalker. New York and Evanston, Ill.: Harper & Row, 1962, 1965.

Wisdom, Thurman. "Not by Might, nor by Power, but by My Spirit.'" Biblical Viewpoint 24:2 (November 1990):19-26.

Young, Robert. Analytical Concordance to the Bible. Twenty-second American edition. Revised by Wm. B. Stevenson. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 4 (Chapter Introduction)

INTRODUCTION TO ZECHARIAH 4

In this chapter are contained the vision of a golden candlestick, and of two olive trees by it, and the explanation thereof. The preparation to this vision, which is the awaking of the prophet, as of a man out of sleep, is in Zec 4:1. The vision of the candlestick, and olive trees, is in Zec 4:2. The candlestick is described by the matter of it, gold; and by the parts of it, its bowl, lamps, and pipes; and the olive trees by their situation; the explanation of which is at the request of the prophet, he not knowing what they meant, Zec 4:4 when it is observed to him, that this represents, under the type of Zerubbabel building the temple, the building of the Gospel church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it, to the great joy of many, who observe the grace of God, and his providential care and goodness, in it, Zec 4:6 and upon the prophet's inquiring the meaning of the two olive trees, which he was ignorant of, he is told that these are the two anointed ones that stood by the Lord of the whole earth, Zec 4:11.