Text -- Zechariah 4:8-14 (NET)

4:8 Moreover, the word of the Lord came to me as follows: 4:9 “The hands of Zerubbabel have laid the foundations of this temple, and his hands will complete it.” Then you will know that the Lord who rules over all has sent me to you. 4:10 For who dares make light of small beginnings? These seven eyes will joyfully look on the tin tablet in Zerubbabel’s hand. (These are the eyes of the Lord, which constantly range across the whole earth.) 4:11 Next I asked the messenger, “What are these two olive trees on the right and the left of the menorah?” 4:12 Before he could reply I asked again, “What are these two extensions of the olive trees, which are emptying out the golden oil through the two golden pipes?” 4:13 He replied, “Don’t you know what these are?” And I said, “No, sir.” 4:14 So he said, “These are the two anointed ones who stand by the Lord of the whole earth.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 4:9

Zerubbabel and all the Jews.

Wesley: Zec 4:10

In the work of God, the day of small things is not to be despised. God often chuses weak instruments, to bring about mighty things: and tho' the beginnings be small, he can make the latter end greatly to increase.

Wesley: Zec 4:10

Tho' they undervalued the meanness of the second temple, yet when finished, they shall rejoice in it.

Wesley: Zec 4:10

The perpendicular with which Zerubbabel shall try the finished work.

Wesley: Zec 4:10

In subordination to the Divine Providence expressed by the seven eyes, which were on that stone. And those that have the plummet in their hand, must look up to these eyes of the Lord, must have a constant regard to the Divine Providence, and as in dependence upon its conduct, and submission to its disposals.

Wesley: Zec 4:12

l went on to discourse.

Wesley: Zec 4:12

The angel.

Wesley: Zec 4:12

Two principal branches, one in each tree, fuller of berries, and hanging over the golden pipes.

Wesley: Zec 4:12

These were fastened to the bowl, on each side one, with a hole through the sides of the bowl, to let the oil that distilled from those olive - branches run into the bowl.

Wesley: Zec 4:12

An emblem of supernatural grace; these branches filled from the true olive - tree, ever empty themselves, and are ever full; so are the gospel - ordinances.

Wesley: Zec 4:14

Christ and the Holy Spirit. The Son was to be sent by the Father, and so was the Holy Ghost. And they stand by him, ready to go.

JFB: Zec 4:9

(Ezr 6:15) in the sixth year of Darius' reign.

JFB: Zec 4:9

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

JFB: Zec 4:10

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

JFB: Zec 4:10

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

JFB: Zec 4:10

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

JFB: Zec 4:11-12

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

JFB: Zec 4:12

Literally, "by the hand of," that is, by the agency of.

JFB: Zec 4:12

Literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives.

JFB: Zec 4:12

Literally, "gold," that is, gold-like liquor.

JFB: Zec 4:12

Ordinances and ministers are channels of grace, not the grace itself. The supply comes not from a dead reservoir of oil, but through living olive trees (Psa 52:8; Rom 12:1) fed by God.

JFB: Zec 4:13

God would awaken His people to zeal in learning His truth.

JFB: Zec 4:14

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

Clarke: Zec 4:10

Who hath despised the day of small things? - The poverty, weakness, and unbefriended state of the Jews. It was said, "What do these feeble Jews?""Will they build,"etc.? No. But God will build by them, and perfect his building too

Clarke: Zec 4:10

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

Clarke: Zec 4:10

Those seven - are the eyes of the Lord - Either referring to his particular and especial providence; or to those ministering spirits, whom he has employed in behalf of the Jews, to dispense the blessings of that providence. See 2Ch 16:9 (note); Pro 15:3 (note); Zec 3:9 (note).

Clarke: Zec 4:11

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

Clarke: Zec 4:12

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

Clarke: Zec 4:14

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

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

Calvin: Zec 4:8

He confirms in this passage what I lately stated — That there was no reason for the faithful to entertain doubts or to feel anxious, because they saw that the beginning of the building was mean and despised by the world; for the Lord would at length show that it was built by his sanction and command, and that it would succeed far better than all of them had thought.

But he says that the word of Jehovah came to him; ⁴⁸ and yet at the end of the next verse he shows that this address came from the mouth of the angel. But it is a well-known and a common mode of speaking, that God himself is said to speak, when he employs either angels or men as his agents; for the person of the messenger lessens in no degree the reverence due to the word: the majesty, then, of God ought to remain inviolable in his word, whether brought to us by men or by angels. Now the Prophet felt assured that nothing was adduced by the angel, but what he conveyed as the minister of God.

The sum of the whole is, that the temple, though some interruptions happened, was yet so begun that its completion was at length to be expected; as God had made use of the labors of Zerubbabel, so he would not forsake the work of his hands. Since, then, God was the chief founder of the building, it could not be but that the temple would at length be completed.

Calvin: Zec 4:9

This is what the angel had in view in these words, The hands of Zerubbabel have founded this house. Of the foundation there was indeed no doubt; but many believed that the building would ever remain unfinished, for Satan had already by means of the most powerful enemies impeded its progress. As then despair had laid hold on the minds of almost all, the angel declares that Zerubbabel would gain his object in finishing the temple which he had begun.

He afterwards adds, Thou shalt know that God has sent me to you. Of this knowledge we have spoken elsewhere. The meaning is, that the event would be a sure and suitable proof, that nothing had been rashly undertaken by them, but that the temple was built by God’s command, for his power would be evident in its completion. And he addresses the Prophet, who though he was fully persuaded of the event and of the fulfillment of this prophecy, yet learnt by what took place that the angel who gave the promise was sent from above. We have said elsewhere that there are two kinds of knowledge; one is of faith, which we derive from the word, though the thing itself does not appear; the other is of experience, when God adds accomplishment to the promise, and proves that he had not spoken in vain and this is the knowledge which the angel means when he says, Thou shalt know that I have been sent from above to you.

Now if this be applied to Christ, it may, as I have said, be justly done; for it is certain that angels were then sent in such a manner that Christ was the chief. Since, then, nothing was undertaken as to the building of the temple without Christ being the leader, he rightly says here that he was sent by the Father. It afterwards follows —

Calvin: Zec 4:10

Here the angel reproves the sloth and fear of the people, for the greater part were very faint-hearted; and he also blames the Jews, because they formed a judgment of God’s work at the first view, Who is he, he says, that has despised the day of paucities? He does not ask who it was, as though he spoke only of one, or as though they were few in number or insignificant but he addresses the whole people, who were chargeable with entertaining this wrong feeling; for all were cast down in their minds, because they thought that the work begun would be a sport to the ungodly, and would come to nothing, according to what we read in Neh 3:12, that the old men wept, so that nearly all threw down their tools, and left off the building of the temple. We hence see that not a few despised the small beginnings, and that the minds of all the people were dejected, for they thought that they labored in vain while building the temple, which made no approach to the glory and splendor of the former temple: “What are we doing here? we seek to build a temple for God; but what is it? does it correspond to the temple of Solomon? No, not in the tenth degree; yet God has promised that this temple would be most glorious.” While then they were considering these things, they thought either that the time was not come, or that they toiled in vain, because God would not dwell in a tent so mean. This is the reason why the Prophet now says, Who is he that has despised the day of paucities? ⁴⁹

God then sets himself in opposition to an ungrateful and ill- disposed people, and shows that they all acted very foolishly, because they cast and fixed their eyes only on the beginning of things, as though God would not surpass by his power what human minds could conceive. As then God purposed in a wonderful manner to build the temple, the angel reproves here the clamors of the people.

He then adds, They shall rejoice when they shall see the workman’s plummet in the hard of Zerubbabel ⁵⁰ Though he had adopted a severe and sharp reproof, he yet mitigates here its severity, and promises to the Jews that however unworthy they were of such kindness from God, they would yet see what they had by no means expected, even Zerubbabel furnished with everything necessary for the completion of the temple. Hence they shall see Zerubbabel with his tin-stone; ⁵¹ that is, with his plummet. As builders in our day use a plumb-line, so he calls that in the hand of Zerubbabel a tin-stone, which he had when prepared to complete the temple.

This doctrine may be also applied to us: for God, to exhibit the more his power, begins with small things in building his spiritual temple; nothing grand is seen, which attracts the eyes and thoughts of men, but everything is almost contemptible. God indeed could put forth immediately his power, and thus rouse the attention of all men and fill them with wonder; he could indeed do so; but as I have already said, his purpose is to increase, by doing wonders, the brightness of his power; which he does, when from a small beginning he brings forth what no one would have thought; and besides, his purpose is to prove the faith of his people; for it behaves us ever to hope beyond hope. Now when the beginning promises something great and sublime, there is no proof and no trial of faith: but when we hope for what does not appear, we give due honor to God, for we depend only on his power and not on the proximate means. Thus we see that Christ is compared to a shoot, which arises from the stem of Jesse. (Isa 11:1.) God might have arranged that Christ should have been born when the house of David was in its splendor, and when the kingdom was in a flourishing state: yet his will was that he should come forth from the stem of Jesse, when the royal name was almost cut off. Again, he might have brought forth Christ as a full-grown tree; but he was born as an insignificant shoot. So also he is compared by Daniel to a rough and unpolished stone cut off from a mountain. (Dan 2:45.) The same thing has also been accomplished in our age, and continues still at this day to be accomplished. If we consider what is and has been the beginning of the growing gospel, we shall find nothing illustrious according to the perceptions of the flesh; and on this account the adversaries confidently despise us; they regard us as the off-scourings of men, and hope to be able to cast us down and scatter us by a single breath.

There are many at this day who despise the day of paucity, who grow faint in their minds, or even deride our efforts, as though our labor were ridiculous, when they see us sedulously engaged in promoting the truth of the gospel; and we ourselves are also touched with this feeling: there is no one who becomes not sometimes frigid, when he sees the beginning of the Church so mean before the world, and so destitute of any dignity. We hence learn how useful it is for us at this day to be reminded, that we shall at length see what we can by no means conjecture or hope for according to present appearances; for though the Lord begins with little things, and as it were in weakness, yet the plummet will at length be seen in the hand of the Architect for the purpose of completing the work. There is at this day no Zerubbabel in the world, to whom the office of building the temple has been committed; but we know that Christ is the chief builder, and that ministers are workmen who labor under him. However then may Satan blind the unbelieving with pride and haughtiness, so that they disdain and ridicule the building in which we labor; yet the Lord himself will show that he is the chief builder, and will give to Christ the power to complete the work.

He afterwards adds, These seven are the eyes of Jehovah, going round through the whole earth. The angel calls the attention of Zechariah to what we have before observed; for the discourse was respecting the plummet, and Zechariah said, that there were shown to him seven eyes in that stone. The angel explains what those seven eyes meant, even that the Lord by his providence would conduct the work to its completion. But we have said that seven eyes are attributed to God, that we may be assured that nothing is hid from him; for no one among men or angels possesses so great a clear-sightedness but that he is ignorant of some things. Many of Gods mysteries, we allow, are hid from angels; but when they are sent forth, they receive as much revelation as their office requires. But the angel shows here, that we ought by no means to fear that anything will happen which God has not foreseen; for the seven eyes, he says, go around through the whole earth: not that God has need of seven eyes; but we know what the number seven means in Scripture; it signifies perfection. ⁵²

The meaning then is — that God would sufficiently provide that nothing should happen that might disturb him, or turn him aside, or delay him in the execution of his work. How so? because there were seven eyes; that is, he by his providence would surmount all difficulties, and his eyes went round through the whole earth, so that the devil could devise nothing behind or before, on the right hand or on the left, above or below, which he could not easily frustrate. We now then perceive the object of the Prophet.

With regard to the words, some render אלה , ale, in the neuter gender, “These are seven, they are the eyes of God.” But as to the sense, there is no ambiguity: for the angel would have the faithful to recumb on God’s providence, in order that they might be secure and fear no danger; as the Lord would remove whatever was contrary to his purpose. It now follows —

Calvin: Zec 4:11

The same vision is again related, at least one similar to that which we have just explained; only there is given a fuller explanation, for the Prophet says that he asked the angel what was meant by the two olive-trees which stood, one on the right, the other on the left side of the candlestick, and also by the two pipes of the olive-trees. Some render שבלים , shebelim, ears of corn, thinking that the branches of the olive-trees are compared to ears of corn, because they were full and loaded with berries; but the metaphor seems to me immaterial. The word in Hebrew is indeed ambiguous; but it often means a pipe, or a running or flowing; and this sense best suits this passage; and I wonder that this meaning has been overlooked by all interpreters; for no doubt necessity constrained them to retake themselves to this metaphor, however unnatural it was. But we know that this spectacle was presented to Zechariah in order to show that the olive-tree continually supplied abundance of oil, lest the wick should become dry, and lest the lamps should thus fail. Since then on every side there were pourers or pipes, and three tubes received the oil from one olive-tree, and four received it from the other, so that great abundance thus flowed from the two olive-trees, and since there were also seven pipes, we see how suitable it was that they should be between the olive-trees on the right and on the left, and also that their tubes for the oil should be between the pourers and the two pipes. As then the oil ran through the pourers and passed through the two pipes, he asks the angel what these flowing meant? The answer was, These are the two sons of oil, who stand before the Lord of all the earth; that is, they are the two fountains which supply oil from God himself, lest the lamps should fail through the want of it. ⁵³ This is the import of the whole.

Calvin: Zec 4:12

I have said that there is some difference in the visions though the angel relates hardly anything new, except respecting the flowing and the tubes; but as a new explanation is given, Zechariah no doubt more fully considered what he had slightly looked on before. The more attentive then to the vision the Prophet became, the more confirmed he was; for God showed to him now what he had not sufficiently observed before, namely, that there were pipes or tubes through which the oil flowed into each of the pourers, and further, that these flowing or a continual running of the oil, was like that of a river, which runs through its own channel. But God intended to instruct his Prophet by degrees, that we may learn at this day to apply our thoughts to the understanding of his doctrine; for the instruction to be derived from it is not of an ordinary kind, as I have already reminded you. Indeed the state of things in our time is nearly the same with that of his time: for Christ now renews by the power of his Spirit that spiritual temple which had been pulled down and wholly demolished; for what has been the dignity of the Church for many ages? Doubtless, it has been for a long time in a dilapidated state; and now when God begins to give some hope of a new building, Satan collects together many forces from all parts to prevent the progress of the work. We are also tender and soft, and even faint-hearted, so that hardly one in a hundred labors so courageously as he ought.

We hence then learn how necessary for us is this doctrine: it was not, therefore, to no purpose that the Prophet did not apprehend at once and in an instant what was presented to him in the vision, but made progress by degrees.

Calvin: Zec 4:13

We have also mentioned before, that the desire of improvement observed in Zechariah ought to be noticed. For though we attain not immediately what God teaches, yet the obscurity of a passage ought not to damp our ardor; but we ought rather to imitate the Prophet, who, in things difficult and unknown to him, asked explanations from the angel. Angels are not indeed sent now to us from heaven to answer our questions; but yet no one shall be without benefit who will humbly and with a sincere desire ask of God; for God will either by his ministers so elucidate what seems obscure to us and full of darkness, that we shall know that there is nothing but what is clear in his word; or he will by the Spirit of knowledge and judgment supply what is deficient in the ministrations of men.

And this is also the reason why the angel replies, Dost thou not know what these mean? For he does not upbraid Zechariah with ignorance, but rather reminds all the faithful, that they ought to quicken themselves, and to exert all their ardor to learn, lest sloth should close up the way against them. This reply, then, of the angel no doubt belongs to us all, “Dost thou not know what these mean?” We ought to remember that the things we esteem as common far exceed our thoughts. It indeed often happens that one runs over many parts of Scripture, and thinks that he reads nothing but what is clear and well known, while yet experience teaches us that we are inflated with too much self-confidence; for we look down, as it were from on high, on that doctrine which ought, on the contrary, to be reverently adored by us. Then let every one of us, being warned by this sentence of the angel, acknowledge that he as yet cleaves to first principles, or, at least, does not comprehend all those things which are necessary to be known; and that therefore progress is to be made to the very end of life: for this is our wisdom, to be learners to the end.

Calvin: Zec 4:14

I come now to the answers of the angel, These are the two sons of oil. Some understand by the two sons of oil a king and a priest; but this is by no means suitable. There is no doubt but that he calls the perpetual flowing the two sons of oil; as though he had said, that it could not possibly be that the grace of God should ever fail to preserve the Church, as God possesses all abundance, and bids his grace so to flow, as that its abundance should never be diminished.

He therefore says, that they stand with the Lord of the whole earth: for על , ol, sometimes means with, and sometimes concerning; but I prefer taking its simple meaning; therefore, stand do the sons of oil with the Lord. Some render, “nigh the Lord,” but improperly; for they pervert the Prophet’s meaning, inasmuch as the angel means that these two sons of oil stood with God, as though he had said, that there is such fullness of grace in God, that it could never be exhausted. Though then the oil flowed, it would yet be sufficient to replenish the seven lamps, that is, fully; so that God would raise up his Church, preserve it safe, and lead it to the highest perfection. Hence God is not so poor but that he can continually supply as much grace as will be sufficient for the preservation of his Church. How so? because there are two sons of oil, that is, two continual flowing from him, so that the faithful shall really find, that when they are enriched by the gifts of God, they are in no danger of being in want. This is the meaning.

Defender: Zec 4:10

Though the new temple was small in relation to the former temple (Hag 2:3; Ezr 3:12), it was a necessary beginning and its ramifications would eventually encompass the whole world. No work done in the name of Christ as led by His Spirit in harmony with His Word is trivial in the eyes of God, for He can use small things to accomplish great things."

TSK: Zec 4:9

have : Ezr 3:8-13, Ezr 5:16

his hands : Zec 6:12, Zec 6:13; Ezr 6:14, Ezr 6:15; Mat 16:18; Heb 12:2

and : Zec 2:8, Zec 2:9, Zec 2:11, Zec 6:15; Isa 48:16; Joh 3:17, Joh 5:36, Joh 5:37, Joh 8:16-18, Joh 17:21

TSK: Zec 4:10

despised : Ezr 3:12, Ezr 3:13; Neh 4:2-4; Job 8:7; Pro 4:18; Dan 2:34, Dan 2:35; Hos 6:3; Hag 2:3; Mat 13:31-33; 1Co 1:28, 1Co 1:29

for they : etc. or, since the seven eyes of the Lord shall rejoice, Isa 66:11, Isa 66:14; Luk 15:5-10,Luk 15:32

and shall : Amo 7:7, Amo 7:8

plummet : Heb. stone of tin

those : Zec 3:9; Rev 8:2

they are : Zec 1:10,Zec 1:11; 2Ch 16:9; Pro 15:3; Rev 5:6

TSK: Zec 4:11

What : Zec 4:3; Rev 11:4

TSK: Zec 4:12

What be : Mat 20:23; Rev 11:4

through : Hag 1:1 *marg. Heb. by the hand of

empty : etc. or, empty out of themselves oil into gold

the golden : Heb. the gold

TSK: Zec 4:13

Knowest : Zec 4:5; Heb 5:11, Heb 5:12

TSK: Zec 4:14

These : Zec 6:13; Exo 29:7, Exo 40:15; Lev 8:12; 1Sa 10:1, 1Sa 16:1, 1Sa 16:12, 1Sa 16:13; Psa 2:6 *marg. Psa 89:20, Psa 110:4; Isa 61:1-3; Dan 9:24-26; Hag 1:1-12; Heb 1:8, Heb 1:9; Heb 7:1, Heb 7:2; Rev 11:4

anointed ones : Heb. sons of oil, Isa 5:1 *marg.

that : Zec 3:1-7, Zec 6:5; Deu 10:8; 1Ki 17:1; Jer 49:19; Luk 1:19

the Lord : Jos 3:11, Jos 3:13; Isa 54:5; Mic 4:13

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 4:8

And the word of the Lord - Keil: "This word of the Lord is not addressed through ‘ the interpreting angel,’ but direct from the Lord, and that through the ‘ Angel of the Lord’ . For though in the first instance the words, "the hands of Zerubbabel etc.,"relate to the building of the material temple, and announce its completion through Zerubbabel yet the inference, "and thou shalt know theft the Lord of hosts hath sent me unto you,"shows that the meaning is not exhausted thereby, but that here too this building is mentioned only as a type of the building of the spiritual temple ; and the completion of the typical temple is but a pledge of the completion of the true temple. For not through the completion of the material temple, but only through the building of the kingdom of God, shadowed forth by it, can Judah know, that the Angel of the Lord was sent to him."

Barnes: Zec 4:10

The simplest rendering is marked by the accents. "For who hath despised the day of small things? and (that is, seeing that there have rejoiced and seen the plummet in the hand of Zerubbabel, these seven, the Eyes of the Lord, they are running to and fro in all the earth,"1:e., since God hath with joy and good-pleasure beheld the progress of the work of Zerubbabel, who can despise the day of small things? The day of small things was not only that of the foundation of the temple, but of its continued building also. The old men indeed, "that had seen the first house, wept with a loud voice, when the foundation of this house was laid before their eyes"Ezr 4:12. But while in progress too, Haggai asks, "Who is left among you that saw this house in its first glory? And how do ye see it now? is not in your eyes such as it, as nothing?"Hag 2:3. But that temple was to see the day of great things, when "the later glory of this house shall be greater than the former, and in this place will I give peace, saith the Lord of hosts"Hag 2:9.

They are the eyes of the Lord which run to and fro - He uses almost the words of the prophet Hanani to Asa, "the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in behalf of those whose heart is perfect toward Him."2Ch 16:9 yet this assurance that God’ s watchful providence is over the whole earth, betokens more than the restoration of the material temple, whose only hindrance could be the will of one man, Darius.

The day of small things - is especially God’ s day, whose "strength is made perfect in weakness; who raised Joseph from the prison, David from the sheepfold, Daniel from slavery, and converted the world by the fishermen and the tentmaker, having Himself first become the Carpenter. "Wouldest thou be great? Become little.""Whenever,"said Theresa, (Ribera, vita Ther. ap. Lap.), "I am to receive some singular grace, I first annihilate myself, sink into my own nothingness, so as to seem to myself to be nothing, be capable of nothing."

Barnes: Zec 4:11

And I answered and said - The vision, as a whole, had been explained to him. The prophet asks as to subordinate parts, which seemed perhaps inconsistent with the whole. If the whole imports that everything should be done by the Spirit of God, not by human power, what means it that there are these two olive-trees? And when the Angel returned no answer, to invite perhaps closer attention and a more definite question, he asks again;

Barnes: Zec 4:12

What are the two spikes of the olive? - Comparing the extreme branches of the olive-tree, laden with their fruit, to the ears of corn, which "were by or in the hand of the golden pipes, which empty forth the golden oil from themselves."Zechariah’ s expression, in the hand of or, if so be, by the hand of the two pipes, shows that these two were symbols of living agents, for it is nowhere, used except of a living agent, or of that which it personified as such.

Barnes: Zec 4:14

These are the two sons of oil - Probably not as themselves anointed, (for another word is used for this. Which stand by the Lord of the whole earth, as His servants and ministers. The candlestick is almost authoritatively interpreted for us, by the adoption of the symbol in the Revelation, where our Lord is exhibited "as walking in the midst of the seven golden candlesticks"Rev 1:13; Rev 2:1, and, it is said, "the seven candlesticks are the seven Churches"Rev 1:20; and our Lord says to the Apostles, on whom He founded the Church; "Ye are the light of the world: men light a candle, and put it on a candlestick, and it giveth light to them that are in the house"(Mat 5:14-15, compare Phi 2:15). Cyril: "The golden candlestick is the Church, as being honored in the world, most bright in virtues, raised on high exceedingly by the doctrines of the true knowledge of God. But there are seven lamps, having light, not of their own, but brought to them from without, and nourished by the supplies through the olive tree. These signify the holy apostles, evangelists, and those who, each in their season, were teachers of the churches, receiving, like lamps, into their mind and heart the illumination from Christ, which is nourished by the supplies of the Spirit, casting forth light to those who are in the house."

Theodoret: "The pipes of the lamps, which pour in the oil, signify the unstinted prodigality of the loving-kindness of God to man."The most difficult of explanation (as is plain from the variety of interpretations) is this last symbol of the spikes of the olive-tree, through whom flows the oil of the Holy Spirit to the candlesticks, and which yet represent created beings, ministers, and servants of God. Perhaps it represents that, in the church, grace is ministered through men, as Paul says, "Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when He ascended up on high, He led captivity captive and gave gifts unto men. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastor’ s and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ - that we - may grow up into Him in all things which is the Head, even Christ, from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love"Eph 4:7-8, Eph 4:11-12, Eph 4:14-16.

What Paul expresses by "all the body, having nourishment ministered and being knit together by joints and bands, from the Head, and so increasing with the increase of God"Col 2:19, (as he elsewhere speaks of "the ministration of the Spirit"2Co 3:8; "he that ministereth to you the Spirit"Gal 3:5) "that"Zechariah may express by the oil being poured, through the living tubes, the bowl, the sevenfold pipes, into the lamps, which shone with the God-given light. So Paul speaks again, of "having this treasure in earthen vessels"2Co 4:7. Joshua and Zerubbabel, as representatives of the priestly and royal offices, shadowed forth what was united in Christ, and so, in their several offices, they might be included in the symbol of the olive-tree, they could not exhaust it; for people who, having served God in their generation, were to pass away, could not be alone intended in a vision, which describes the abiding being of the church.

Osorius: "Christ is both all-holy Priest and supreme eternal King. In both ways He supplies to us the light which He brought. For from Him piety and righteousness flow unceasingly to the Church, that it never lack the heavenly light. The oil is expressed into tubes; thence passed through pipes into the vessel which contains the lamps; to designate the various suppliers of light, which, the nearer they are to the effluence of the oil, the more they resemble Him by whom they are appointed to so divine an office. The seven lamps are the manifold Churches, distinct in place but most closely bound together by the consent of one faith and by the bond of charity. For although the Church is one, yet it is distinct according to the manifold variety of nations. They are said to be seven, both on account of the seven gifts of the Spirit, mentioned by Isaiah, and because in the numbers 3 and 4, is contained an emblem of piety and righteousness. There are 7 pipes to each lamp, to signify that each has need of many instruments, that the light may be maintained longer. For as there are diversities of gifts, so must there needs be the functions of many ministers, to complete one work. But the lamps are set in a circle, that the oil of one may flow more readily into others, and it, in turn, may receive from others their superabundance, to set forth the communion of love and the indissoluble community of faith."

Poole: Zec 4:8

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

Poole: Zec 4:9

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

Have laid the foundation in the second year of Cyrus, perhaps forty years ago, likelier seventeen, but be those years more or less,

he shall finish it: thus the prophet expressly promiseth from the Lord, both continuance of Zerubbabel’ s life, care, and power, as also his success in this work, to encourage both him and the Jews.

And thou whoever thou art that dost hear me, both Zerubbabel and all among the Jews, shalt know, shall be fully assured, and certainly know,

that the Lord of hosts God of truth and mercy, our God from our fathers, who remembers his covenant, hath sent me, commanded me to preach these things, unto you, returned captives and poor builders of this stately and magnificent house.

Poole: Zec 4:10

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

Despised the day of small things of which Hag 2:3 .

For or

but notwithstanding they so much undervalued the meanness of the second temple, yet when finished they shall, with many others, rejoice in it.

The plummet the perpendicular with which Zerubbabel shall try the finished work, or the work near finishing.

With those seven in subordination to and co-working with the Divine Providence, expressed emblematically by the seven eyes, which were on that stone, of which Zec 3:9 . Though Zerubbabel were prudent in managing all the affairs of the Jews, Jerusalem, and the temple, yet not his prudence, but the infinite wisdom of God, gave success; and when the success appears in the finishing of the temple, then shall it be acknowledged an admirable work of the Divine wisdom, and the Jews shall confess that

the eyes of the Lord, which run to and fro through the whole earth have been upon them in this work for good, and that God hath showed himself on their behalf.

Poole: Zec 4:11

In this verse the prophet proposeth a question to which no answer is given, but he doth immediately proceed to ask one more question, though somewhat, yet not much, different from the former, and in the answer of this latter question the prophet acquiesceth. The explication of this verse you have Zec 4:3 .

Poole: Zec 4:12

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

Again Heb. a second time. Said unto him , the angel that talked with the prophet.

What be these two olive branches? two principal branches, one in each tree, fuller of berries, higher than the rest, and hanging over the golden pipes.

Which through the two golden pipes: these were fastened to the golden bowl, on each side one, with a hole through the sides of the bowl, to let the oil that distilled into them from those olive branches run into the bowl, and out of that bowl it was, through so many golden pipes, conveyed into the seven lamps.

Empty freely, without any violence offered, drop the oil out of themselves, yet so that still they are full of oil for perpetual supply to the lamps.

Golden oil because of its preciousness, or from its colour.

Out of themselves: a supernatural work, and, emblem of supernatural grace: these branches, filled from the true olive tree, ever empty themselves, and are ever full; so are the gospel ordinances, filled by Christ, always filling his members, true Christians, and ever full for all believers.

Poole: Zec 4:13

See Zec 1:4 .

Poole: Zec 4:14

Not Enoch and Elias, nor the two witnesses, nor Peter and Paul, nor the two churches of Jew and Gentile; nor principally Zerubbabel and Joshua, though perhaps the exposition may glance upon them, and the two orders, magistracy and ministry, in them; as these are types of Christ in his two offices. King and Priest, or Christ and the Comforter: in this I determine nothing.

Haydock: Zec 4:12

Branches: the divine and human nature in Christ. (Worthington) ---

They are the same with the two trees, ver. 11. (Calmet)

Haydock: Zec 4:14

Two sons of oil. That is, the two anointed ones of the Lord; viz., Jesus, the high priest, and Zorobabel, the prince. (Challoner) ---

The Hebrews have hot many adjectives. Thus they say, the son of perdition, for the lost son. Septuagint, "sons of fatness." Aquila and Theodotion, "of splendour;" two illustrious personages. (Haydock) ---

One was head in religious, the other in civil matters. (Calmet) ---

Both were appointed by God, and co-operated for the welfare of the people, as the church and state ought to act for the common good, and assist each other. (Haydock) ---

Jesus and Zorobabel were to repair the damage done by the Chaldeans. They were assisted by the seven administering spirits, Hebrews i. 14. (Calmet)

Gill: Zec 4:8

Moreover, the word of the Lord came unto me, saying. As follows; which is a confirmation of the angel's interpretation of the vision.

Gill: Zec 4:9

The hands of Zerubbabel have laid the foundation of this house,.... The temple at Jerusalem, which was laid, or however renewed, after it had been long neglected, even the four and twentieth day of the ninth month, two months before this vision and prophecy, Hag 2:18 compared with Zec 1:7,

his hands shall also finish it: signified by bringing in the head or top stone, Zec 4:7 and so Christ our great Zerubbabel has laid the foundation of his church, which is no other than himself; and is a foundation firm and strong, sure and certain, immovable and everlasting; and his hands will finish the building of it, by bringing and laying every elect soul upon this foundation; which may be concluded from his hands being those which have laid the foundations of the heavens and the earth; uphold all things in being, and hold the reins of government; and who, as Mediator, has all the persons of his people in his hands, and all grace and glory for them: his hands also have laid the foundation of grace in the hearts of his people, and he will finish it; he, who is the author, will be the finisher of faith:

and thou shall know that the Lord of hosts hath sent me unto you; this clause is not an address to Zerubbabel, as Aben Ezra and others think; but to the people of the Jews, as appears from the plural word used, at the end of it; nor are the words spoken by the prophet of himself; though the Targum paraphrases them to this sense,

"and ye shall know that the Lord of hosts hath sent me to prophesy unto you;''

that is, when they should see his prophecies accomplished, and the temple built, then they would know and acknowledge that he was a true prophet, sent of God unto them; nor is the angel designed, so often mentioned, that talked with the prophet; for he was sent, not to the Jews, but to him; but they are spoken by the Messiah, called "the Word of the Lord"; Zec 4:8 who, when he shall have finished the work of grace on every man's heart by his Spirit, and shall have completed the whole Gospel building, the church, by gathering in everyone of the elect; then it shall be known and owned by all, both the converted Jews and Gentiles, that he is the true Messiah, the sent of God to the forefathers of the Jews, who came to preach the Gospel to them, work miracles among them, and obtain eternal redemption for men.

Gill: Zec 4:10

For who hath despised the day of small things?.... This literally refers to the building of the second temple, which was contemptible to the enemies of Judah, Sanballat, and others; and little in the eyes of many of the Jews themselves, who had seen the former temple; yet not in the eyes of the Lord of hosts, Ezr 3:12 and so the Targum paraphrases the words,

"for who is he that despiseth this day, because the building is small?''

but in the spiritual sense, to the building up of the church by conversion: the first work of conversion may be called day "of small things" to men; it may be called a "day", because a time of light into themselves, their sin and danger, and the way from it; the day of Christ's power upon the soul, in making it willing to quit all, and be saved by him; a season in which there is a display of the love, grace, and mercy of God unto it; and is the day of its espousals to Christ; and the day of salvation, of the knowledge and application of it; and of good tidings, of peace, pardons, and life, by Christ; and yet a day of "small things": not that what is done or made known are small things in themselves; but the light and knowledge which young converts have of themselves, of Christ, and of the doctrines of the Gospel, is but small; and so is their faith in Christ, but a mere venture on him, or a peradventure there may be salvation in him for them also; and their spiritual strength to exercise grace, do their duty, comfort from Christ, and in the promises and experience of the everlasting love of God, are but small at first; yet this day of small things is not to be "despised": it is not by Jehovah the Father, who regards their prayers, and does not despise them, though like the chatterings of a crane or swallow; he takes them by the hand, leads them, and teaches them to walk by faith, and proportions their duty to their strength, and their strength to their day: nor by Jesus Christ, who delights in their applications to him, and never rejects them; regards his buds in his vineyards, the beginnings of grace; the lambs in his flock, the weak and feeble; and the bruised reed, and smoking flax, who have but little light and grace: nor by the Holy Spirit, who helps their infirmities, makes intercession for them with groans unutterable; carries on the good work in them, and performs it till the day of Christ: nor should it be despised by men of greater light, faith, and experience; though it is no wonder they should be despised by carnal men; but even for them to despise one of the little ones that believe in him is resented by him. The interest of Christ in general is sometimes "a day of small things": it was so among the Jews at the time of Christ's ascension; and among the Gentiles, at the first preaching of the Gospel to them; and so it was at the time of the Reformation, and is so now: Jacob is small, but there is a day coming, called the great day of Jezreel, Hos 1:11.

For they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven: which may literally respect the building of the second temple; and that was expressed not only at the laying of the foundation, Ezr 3:11 but at the carrying of it on, and especially at the finishing of it, Ezr 6:14 when they saw the building rise under, the direction and encouragement of Zerubbabel, who is represented here as a master builder, with a "plummet" in his hand; which is an instrument used by masons and carpenters, to draw perpendicular lines with, in order to judge whether the building is upright; and is so called from a piece of lead fastened at the end of a cord or thread. In the Hebrew text it is called a "stone of tin" ^r; it may be, in those times, they used a stone for this purpose, cased with tin or lead. And, "those seven" with him may mean seven principal persons that joined with him, and assisted him in this work: though some interpret them of the seven lamps, and the seven pipes to them, in the candlestick; and the Targum explains them of "seven rows of stone", measured by the plummet: but rather they are to be understood of the eyes of the Lord, after mentioned, which were upon the Jews, in favour of the building, that it might not be caused to cease by their enemies, Ezr 5:5 though Cocceius chooses to render the words thus, "and those seven shall rejoice, and see the plummet in the hand of Zerubbabel"; and applies them to the seven churches of Asia, representatives of the whole church of Christ, in successive periods, rejoicing at the growing interest of Christ; and doubtless the mystical and spiritual sense of the words is, that it is matter of rejoicing to gracious souls when the spiritual building goes forward, under the direction and encouragement of Christ. The carrying on of the work of grace in particular believers affords joy and pleasure. This work is in the hands and under the care of Christ; it is curiously wrought and framed by line and rule, and goes on to perfection; which being observed by others, though it is the nature of grace to desire more, yet it does not envy the gifts and graces of others, but rejoices at them. The carrying on of the work of God in the church in general is an occasion of great joy to the saints; they rejoice that it is in such hands; not in the hands of ministers or magistrates, or even angels, but in the hands of Christ; who is so great, and has condescended to engage in it; has so much wisdom to manage and conduct it; is so faithful in everything he is concerned, and is so able to go through with it: they rejoice that it is carried on with so much exactness; that the whole building is so fitly framed and compacted together; everything in the church being done according to the plummet of God's everlasting love and eternal purposes, which plummet is with Christ, Rom 8:39 according to which persons are called by grace; the blessings of grace are bestowed on them; and they are put in such an office or place in the church: and as this building goes on by an increase of persons, or an addition of such as shall be saved; and by an increase of grace, gifts, and spiritual knowledge in them; it is matter of joy to angels and men, and especially to the ministers of the Gospel.

They are the eyes of the Lord, or "the eyes of the Lord are they" ^s,

which run to and fro through the whole earth; these design not the angels, who walk to and fro through the earth, Zec 6:7 nor the various gifts and graces of the Spirit, Rev 5:6 but rather the infinite providence of God, signified by an "eye"; it being intuitive, omniscient, approbative of that which is good, and vindictive of that which is evil; loving to, and careful of, the saints, making them prosperous and successful: and by "seven eyes", to denote the perfection and fulness of it; and these being said to run to and fro throughout the earth, expresses the large compass of persons and things it reaches to: and it may he observed, that the carrying on of the work of God, both in particular persons, and in the church of God in general, is attended with and owing to his special providence, as well as grace.

Gill: Zec 4:11

Then answered I, and said unto him,.... To the angel that talked with him, Zec 4:1,

What are these two olive trees upon the right side of the candlestick, and upon the left side thereof? in Zec 4:2 they are said to be on each side of the bowl. The mystery of the candlestick being explained to Zechariah by the angel, the prophet desires to know the meaning of the two olive trees that were on the right and left of it, one on one side, and the other on the other side.

Gill: Zec 4:12

And I answered again, and said unto him,.... Before he could have an answer to the former question, he puts the following, as being of the same import:

What be these two olive branches; which grew upon the olive trees, and were nearest to the candlestick, and the pipes that were to the lamps: these, in Zec 4:14, are interpreted of the two anointed ones, or sons of oil, and may design the ministers of the word, if, by the "golden oil" after mentioned, is meant the Gospel; even a set of evangelical preachers in Gospel times, in the various periods of the church; Christ's faithful witnesses, who stand on each side of the bowl, and receive out of Christ's fulness gifts and grace to fit them for their work; and on each side of the candlestick, the church, to impart the oil of the Gospel to it. These may be compared to "olive trees" for their beauty and comeliness in the eyes of saints, to whom they bring the good news of salvation by Christ, Hos 14:6 and for their greenness and flourishing condition, being filled with the gifts and graces of the Spirit, Psa 52:8 and for their fruitfulness; for, as the olive tree produces an oil used both for light and food, so they bring the Gospel with them, which is the means of spiritual light, and contains in it refreshing and delightful food, Deu 8:8 and for their fatness, with which they honour God and men, Jdg 9:9 so ministers of the Gospel honour Jehovah, Father, Son, and Spirit, by ascribing the contrivance, obtaining, and application of salvation to each of them; and they honour men, by acquainting them what honour all the saints have through Christ, being made kings and priests by him; and by showing them what honour they shall have hereafter. And they may be compared to "olive branches", with respect to Christ the good olive tree, in whom they are as branches; are bore by him, and subsist in him; receive all they have from him, and do all they do in his strength: and also for their tenderness and weakness in themselves, and for their fruitfulness from him.

Which through the two golden pipes empty the golden oil out of themselves? if by the "two" olive trees and branches, or anointed ones, ministers of the Gospel are intended; then, by the "golden oil", is meant, not the Spirit and his grace, which is sometimes compared to oil; nor inward spiritual joy and peace, the oil of gladness, for ministers cannot communicate either of these to others; but the Gospel, and the precious truths of it, compared to "oil", because of a healing, cheering, and refreshing nature; and because beautifying, feeding, and fattening; and because of a searching and penetrating nature, and being pure, unmixed, and good for light: and to "golden" oil, or oil, that, being poured out, is like liquid gold, for colour, value, splendour, purity, and duration: and this they "empty out"; which phrase denotes the fulness of the blessing of the Gospel they come with; their free and ready delivery of it; their faithfulness in giving out all, and keeping back nothing that may be profitable; and their ease and satisfaction of mind in so doing and this they do, not out of the corrupt fountains of moral philosophy; nor from the writings of others; nor out of their own heads, or from mere notional knowledge; but out of their hearts, and from their inward experience of Gospel truths; and which is not to be understood exclusive of Christ, or of the Scriptures of truth, from whence they fetch all truth; nor have they this knowledge and experience of or from themselves. The means by which they communicate the golden oil of the Gospel are "the two golden pipes", the ministry of the word, and administration of ordinances; which are like "pipes" or canals, through which Gospel grace is conveyed; and are "golden", are valuable, to be kept pure, and are durable; they are but "pipes", or means, and not to be depended on, yet they are "golden", and not to be despised. But if by the two olive trees, or anointed ones, are meant two divine Persons, of which see Zec 4:14 then by the "golden oil" may be intended the grace of God, often compared to "oil" in Scripture, in allusion to oil in common, or to the anointing oil, which was made of precious spices; or rather, as here, to the lamp oil for the candlestick in the tabernacle, which was pure oil olive: grace, like oil, is of a cheering and refreshing nature, hence called "oil of gladness"; very beautifying and adorning; like oil, it makes the face to shine; and by it the church, and all believers, become "all glorious within": it is of a searching nature; like oil, it penetrates into the heart, and has its seat there; and as oil will not mix with other liquid, so neither will grace with sin and corruption: but chiefly, as here, may it be compared to oil olive, because it burns and gives light, as that does in the lamp. The lamp of a profession, without the oil of grace, is a dark and useless thing. Grace is a light in the inward parts, and causes the light of an outward conversation to shine in good works before men; and this may be truly called "golden", being exceeding valuable, yea, much more precious than gold that perisheth; it being as durable, nay, much more durable than that, for it will last for ever, and can never be lost; see 1Pe 1:7 and of this the word and ordinances are the means; and so may be designed by the pipes, through which it is conveyed to the souls of men; for "faith", and other graces of the Spirit, "come by hearing, and hearing by the word of God", Rom 10:17 hence says the apostle to the Galatians, Gal 3:2, "received ye the Spirit"; that is, the special gifts and graces of the Spirit, comparable to the best oil and purest gold; "by the works of the law", or through the preaching of that, through the doctrine of justification by the works of it, "or by the hearing of faith?" by the doctrine of justification by faith in the righteousness of Christ, or by the Gospel preached and heard: this is the usual way in which the Spirit and his grace are communicated to men; hence the Gospel is called the "Spirit", and "the ministration of the Spirit", 2Co 3:6 and this seems to be a further confirmation of this sense of the words, since this golden oil is distinct from the pipes through which it flows; as grace is from the Gospel, through which it is received; whereas, in the other sense, they seem to coincide.

Gill: Zec 4:13

And he answered me, and said,.... That is, the angel answered to the prophet's questions:

Knowest thou not what these be? And I said, No, my lord; See Gill on Zec 4:5.

Gill: Zec 4:14

Then said he, These are the two anointed ones,.... Or "sons of oil" ^t. Some think the gifts and graces of the Spirit are meant, which come from the God of all grace, remain with Christ, are given freely by him to the sons of God, and are always for the service of the church, and sufficient for it; others, Christ the Son of God, and the Holy Spirit. Christ is the anointed One, or son of oil, being anointed with the Holy Ghost to the office of Prophet, Priest, and King; and with which oil he has supplied his candlestick, the church, in all ages. The Holy Spirit is the oil of gladness, and that anointing which teacheth all things. And this is the sense of Capellus, as has been observed on Zec 4:2. And the learned and judicious Pemble makes a "query" of it, whether Christ and the Comforter; or Christ in his two natures; or Christ in his two offices of King and Priest of his church; or how else the words are to be understood: and this was the sense of Origen long ago, though censured by Jerom; it may be the rather, because he interprets the candlestick of the Father. But these epithets, "anointed ones", and "sons of oil", are very suitable to them; the one being called the Messiah, or anointed; and the other the unction, and the oil of gladness: and indeed, if by the golden oil emptied out of them is meant the grace of God, as it frequently signifies in Scripture, no other can be meant; since they are the inexhaustible fountain of all grace and gifts to the church in all ages, whereby it is supplied and supported; and may be said to "stand before the Lord of the whole earth", God the Father; who does not immediately by himself administer to the church, but by Christ the Head of it; and Christ communicates by his Spirit, whom he sends from himself, and from the Father: and the rather they may be thought to be meant, since the ministers of the word seem to be designed by the seven lamps which receive the oil, or gifts and graces of the Spirit, fitting them for their work, from the bowl on the top of the candlestick, which is supplied with it from these two olive trees; and therefore must be distinct from them, or otherwise they will be said to be supplied from themselves: though, whereas both Christ and the Spirit communicate by the word and the ordinances, administered by the faithful dispensers of the word; hence those witnesses of Christ, in all ages, may with propriety enough be called two anointed ones, and "the two olive trees", as they are in Rev 11:4 where there is a plain allusion to this passage. The Targum renders the words, "these are the two sons of princes", or "great men". Some Jewish writers interpret them of their two Messiahs, Messiah ben Joseph, and Messiah ben David ^u. Some interpreters understand by them Enoch and Elias; others Peter and Paul; others, better, with Kimchi and Ben Melech, Joshua and Zerubbabel, the one anointed for the priesthood, and the other for the kingdom; of which two offices Jarchi interprets them; and others the two churches, Jewish and Christian.

That stand by the Lord of the whole earth; the Creator and Governor of the universe: ministers of the word are on his side, abide by his truths and ordinances, and are faithful to his cause and interest: or, "before the Lord of the whole earth" ^w; they are his ministers, and serve him; they "stand", as it becomes them, which shows their work is not done; and that it is the Lord's work they are engaged in; and that they continue and persevere in it: likewise it shows that they are under his eye, notice, dispose, care, and protection; that they are in his favour, and enjoy his presence. How this may be applied to the two divine Persons standing by or before God the Father has been before observed, and to be understood of them as in their office capacity.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 4:9

¹ tn Heb “house” (so NAB, NRSV).

NET Notes: Zec 4:10

¹ tn Heb “these seven.” Eyes are clearly intended in the ellipsis as v. 10b shows. As in 3:9 the idea is God’s omniscience. He who knows the end from the beginning rejoices at the completion of his purposes.

² tn This term is traditionally translated “plumb line” (so NASB, NIV, NLT; cf. KJV, NRSV “plummet”), but it is more likely that the Hebrew בְּדִיל (bÿdil) is to be derived not from בָּדַל (badal), “to divide,” but from a root meaning “tin.” This finds support in the ancient Near Eastern custom of placing inscriptions on tin plates in dedicatory foundation deposits.

NET Notes: Zec 4:12

¹ tn The usual meaning of the Hebrew term שְׁבֹּלֶת (shÿbolet) is “ears” (as in ears of grain). Here it probably refers to the produce of the olive trees, i.e., olives. Many English versions render the term as “branches,” but cf. NAB “tufts.”

NET Notes: Zec 4:14

¹ tn The usual word for “anointed (one),” מָשִׁיַח (mashiakh), is not used here but rather בְנֵי־הַיִּצְהָר (vÿne-hayyitshar), literally, “sons of fresh oil.” This is to maintain consistency with the imagery of olive trees. In the immediate context these two olive trees should be identified with Joshua and Zerubbabel, the priest and the governor. Only the high priest and king were anointed for office in the OT and these two were respectively the descendants of Aaron and David.

Geneva Bible: Zec 4:9

The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and ^{( g )} thou shalt know that the LORD of hosts hath sent me to you.

^{( g )} Meaning, the Prophet, that I am Christ sent from my Father for the building and preservation of my spiritual temple.

Geneva Bible: Zec 4:10

For who hath despised the day of ^{( h )} small things? for they shall rejoice, and shall see the ^{( i )} plummet in the hand of Zerubbabel [with] those seven; ^{( k )} they [are] the eyes of the LORD, which run to and fro through the whole earth.

^{( h )} Signifying that all were discouraged at the small and poor beginnings of the temple.

^{( i )} By which he signifies the plummet and line, that is, that Zerubbabel who represented Christ, would go forward with his building to the joy and comfort of the godly, though the world was against him, and though his own for a while were discouraged, because they do not see things pleasant to the eye.

^{( k )} That is, God has seven eyes: meaning, a continual providence, so that neither Satan nor any power in the world, can go about to bring anything to pass to hinder his work; (Zec 5:9).

Geneva Bible: Zec 4:14

Then said he, These [are] the two ^{( l )} anointed ones, that stand by the Lord of the whole earth.

^{( l )} Which were always green and full of oil, so that still they poured forth oil into the lamps: signifying, that God will continually maintain and preserve his Church, and endue it still with abundance and perfection of grace.

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.

Maclaren: Zec 4:9

The Founder And Finisher Of The Temple

The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it.'--Zechariah 4:9.

I AM afraid that Zerubbabel is very little more than a grotesque name to most Bible-readers, so I may be allowed a word of explanation as to him and as to the original force of my text. He was a prince of the blood royal of Israel, and the civil leader of the first detachment of returning exiles. With Joshua, the high priest, he came, at the head of a little company, to Palestine, and there pathetically attempted, with small resources, to build up some humble house that might represent the vanished glories of Solomon's Temple. Political enmity on the part of the surrounding tribes stopped the work for nearly twenty years. During all that time, the hole in the ground, where the foundations had been dug and a few courses of stones been laid, gaped desolate, a sad reminder to the feeble band of the failure of their hopes. But with the accession of a new Persian king, new energy sprang up, and new, favourable circumstances developed themselves. The Prophet Zechariah came to the front, although quite a young man, and became the mainspring of the renewed activity in building the Temple. The words of my text are, of course, in their plain, original meaning, the prophetic assurance that the man, grown an old man by this time, who had been honoured to take the first spade full of soil out of the earth should be the man' to bring forth the headstone with shoutings of Grace, grace unto it!'

But whilst that is the original application, and whilst the words open to us a little door into long years of constrained suspension of work and discouraged hope, I think we shall not be wrong if we recognise in them something deeper than a reference to the Prince of David's line, concerning whom they were originally spoken. I take them to be, in the true sense of the term, a Messianic prophecy; and I take it that, just because Zerubbabel, a member of that royal house from which the Messiah was to come, was the builder of the Temple, he was a prophetic person. What was true about him primarily is thereby shown to have a bearing upon the greater Son of David who was to come thereafter, and who was to build the Temple of the Lord. In that aspect I desire to look at the words now: His hands have laid the foundation of the house, and His hands shall also finish it.'

I. There Is, Then, Here A Large Truth As To Christ, The True Temple-Builder.

It is the same blessed message which was given from His own lips long centuries after, when He spoke from heaven to John in Patmos, and said, I am Alpha and Omega, the First and the Last.' The first letter of the Greek alphabet, and the last letter of the Greek alphabet, and all the letters that lie between, and all the words that you can make out of the letters--they are all from Him, and He underlies everything.

Now that is true about creation, in the broadest and in the most absolute sense. For what does the New Testament say, with the consenting voice of all its writers? In the beginning was the Word, and the Word was with God, and the Word was God. Without Him was not anything made that was made.' His hands laid the foundations of this great house of the universe, with its many mansions.' And what says Paul? He is the Beginning, in Him all things consist' that in all things He might have the preeminence.' And what says He Himself from heaven? I am the First and the Last.' So, in regard to everything in the universe, Christ is its origin, and Christ is its goal and its end. He has laid the foundation, and His hands shall also finish it.'

But, further, we turn to the application which is the more usual one, and say that He is the Beginner and Finisher of the work of redemption, which is His only from its inception to its accomplishment, from the first breaking of the ground for the foundations of the Temple to the triumphant bringing forth of the last stone that crowns the corner and gleams on the topmost pinnacle of the completed structure. There is nothing about Jesus Christ, as it seems to me, more manifest, unless our eyes are blinded by prejudice, than that the Carpenter of Nazareth, who grew up amidst the ordinary conditions of infant manhood, was trained as other Jewish children, increased in wisdom, spoke a language that had been moulded by man, and inherited His nation's mental and spiritual equipment, yet stands forth on the pages of these four Gospels as a perfectly original man, to put it on the lowest ground, and as owing nothing to any predecessor, and not as merely one in a series, or naturally accounted for by reference to His epoch or conditions. He makes a new beginning; He presents a perfectly fresh thing in the history of human nature. Just as His coming was the introduction into the heart of humanity of a new type, the second Adam, the Lord from heaven, so the work that He does is all His own. He does it all Himself, for all that His servants do in carrying out the purposes dear to His heart is done by His working in and through them, and though we are fellow-labourers with Him, His hands alone lay every stone of the Temple.

Not only does my text, in its highest application, point to Jesus Christ as the Author of redemption from its very beginning, but it also declares that all through the ages His hand is at work. Shall also finish it'--then He is labouring at it now; and we have not to think of a Christ who once worked, and has left to us the task of developing the consequences of His completed activity, but of a Christ who is working on and on, steadily and persistently. The builders of some great edifice, whilst they are laying its lower courses, are down upon our level, and as the building rises the scaffolding rises, and sometimes the platform where they stand is screened off by some frail canvas stretched round it, so that we cannot see them as they ply their work with trowel and mortar. So Christ came down to earth to lay the courses of His Temple that had to rest upon earth, but now the scaffolding is raised and He is working at the top stories. Though out of our sight, He is at work as truly and energetically as He was when He was down here. You remember how strikingly one of the Evangelists puts that thought in the last words of his Gospel--if, indeed, they are his words. He was received up into heaven, and sat at the right hand of God, and they went everywhere, preaching the word.' Well, that looks as if there were a sad separation between the Commander and the soldiers that He had ordered to the front, as if He were sitting at ease on a hill overlooking the battle-field from a safe distance and sending His men to death. But the next words bring Him and them together--The Lord also working with them, and confirming the word with signs following.' And so, brethren, a work begun, continued, and ended by the same immortal Hand, is the work on which the redemption of the world depends.

II. Notice, Secondly, That We Have Here The Assurance Of The Triumph Of The Gospel.

No doubt, in the long-forgotten days in which my text was spoken, there were plenty of over-prudent calculators in the little band of exiles who said, What is the use of our trying to build in face of all this opposition and with these poor resources of ours?' They would throw cold water enough on the works of Zerubbabel, and on Zechariah who inspired them. But there came the great word of promise to them, He shall bring forth the headstone with shoutings.' The text is the cure for all such calculations by us Christian people, and by others than Christian people. When we begin to count up resources, and to measure these against the work to be done, there is little wonder if good men and bad men sometimes concur in thinking that the Gospel of Jesus Christ has very little chance of conquering the world. And that is perfectly true, unless you take Him into the calculation, and then the probabilities look altogether different. We are but like a long row of ciphers, but put one significant figure in front of the row of ciphers and it comes to be of value. And so, if you are calculating the probabilities of the success of Christianity in the world and forget to start with Christ, you have left out the principal factor in the problem. Churches lose their fervour, their members die and pass away. He renews and purifies the corrupted Church, and He liveth for ever. Therefore, because we may say, with calm confidence, His hands have laid the foundation of the house, and His hands are at work on all the courses of it as it rises,' we may be perfectly sure that the Temple which He founded, at which He still toils, shall be completed, and not stand a gaunt ruin, looking on which passers-by will mockingly say, This man began to build and was not able to finish.' When Brennus conquered Rome, and the gold for the city's ransom was being weighed, he clashed his sword into the scale to outweigh the gold. Christ's sword is in the scale, and it weighs more than the antagonism of the world and the active hostility of hell. His hands have laid the foundation; His hands shall also finish it.'

III. Still Further, Here Is Encouragement For Despondent And Timid Christians.

Jesus Christ is not going to leave you half way across the bog. That is not His manner of guiding us. He began; He will finish. Remember the words of Paul which catch up this same thought: Being confident of this very thing, that He which hath begun a good work in you will perfect the same until the day of Jesus Christ.' Brethren! if the seed of the kingdom is in our hearts, though it be but as a grain of mustard seed, be sure of this, that He will watch over it and bless the springing thereof. So, although when we think of ourselves, our own slowness of progress, our own feeble resolutions, our own wayward hearts, our own vacillating wills, our many temptations, our many corruptions, our many follies, we may well say to ourselves, Will there ever be any greater completeness in this terribly imperfect Christian character of mine than there is to-day?' let us be of good cheer, and not think only of ourselves, but much rather of Him who works on and in and for us. If we lift up our hearts to Him, and keep ourselves near Him, and let Him work, He will work. If we do not--like the demons in the old monastic stories, who every night pulled down the bit of walling that the monks had in the daytime built for their new monastery--by our own hands pull down what He, by His hand, has built up, the structure will rise, and we shall be builded together for a habitation of God through the Spirit.' Be of good cheer, only keep near the Master, and let Him do what He desires to do for us all. God is faithful who hath called us to the fellowship of His Son,' and He also will do it.

IV. Lastly, Here Is A Striking Contrast To The Fate Which Attends All Human Workers.

There are very few of us who even partially seem to be happy enough to begin and finish any task, beyond the small ones of our daily life. Authors die, with books half finished, with sentences half finished sometimes, where the pen has been laid down. No man starts an entirely fresh line of action; he inherits much from his past. No man completes a great work that he undertakes; he leaves it half-finished, and coming generations, if it is one of the great historical works of the world, work out its consequences for good or for evil. The originator has to be contented with setting the thing going and handing on unfinished tasks to his successors. That is the condition under which we live. We have to be contented to do our little bit of work, that will fit in along with that of a great many others, like a chain of men who stand between a river and a burning house, and pass the buckets from end to end. How many hands does it take to make a pin? How many did it take to make the cloth of our dress? The shepherd out in Australia, the packer in Melbourne, the sailors on the ship that brought the wool home, the railwaymen that took it to Bradford, the spinner, the weaver, the dyer, the finisher, the tailor--they all had a hand in it, and the share of none of them was fit to stand upright by itself, as it were, without something on either side of it to hold it up.

So it is in all our work in the world, and eminently in our Christian work. We have to be contented with being parts of a mighty whole, to do our small piece of service, and not to mind though it cannot be singled out in the completed whole. What does that matter, as long as it is there? The waters of the brook are lost in the river, and it, in turn, in the sea. But each drop is there, though indistinguishable.

Multiplication of joy comes from division of labour. One soweth and another reapeth,' and the result is that there are two to be glad over the harvest instead of one--that he that soweth and he that reapeth may rejoice together.' So it is a good thing that the hands that laid the foundations so seldom are the hands that finish the work; for thereby there are more admitted into the social gladness of the completed results. The navvy that lifted the first spade full of earth in excavating for the railway line, and the driver of the locomotive over the completed track, are partners in the success and in the joy. The forgotten bishop who, I know not how many centuries ago, laid the foundations of Cologne Cathedral, and the workmen who, a few years since, took down the old crane that had stood for long years on the spire, and completed it to the slender apex, were partners in one work that reached through the ages.

So let us do our little bit of work, and remember that whilst we do it, He for whom we are doing it is doing it in us, and let us rejoice to know that at the last we shall share in the joy of our Lord,' when He sees of the travail of His soul and is satisfied. Though He builds all Himself, yet He will let us have the joy of feeling that we are labourers together with Him. Ye are God's building ; but the Builder permits us to share in His task and in His triumph.

MHCC: Zec 4:8-10

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

MHCC: Zec 4:11-14

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

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.

Matthew Henry: Zec 4:11-14

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

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

II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (Zec 4:13): " Knowest thou not what these are? If thou knowest the church to be the candlestick, canst thou think the olive-trees, that supply it with oil, to be any other than the grace of God?"But he owned he either did not fully understand it or was afraid he did not rightly understand it: I said, No, my Lord, how should I, except some one guide me? And then he told him (Zec 4:14): These are the two sons of oil (so it is in the original), the two anointed ones (so we read it), rather, the two oily ones. That which we read (Isa 5:1) a very fruitful hill is in the original the horn of the son of oil, a fat and fattening soil. 1. If by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort it was primarily intended, these sons of oil, that stand before the Lord of the whole earth, are the two great ordinances and offices of the magistracy and ministry, at that time lodged in the hands of those two great and good men Zerubbabel and Joshua. Kings and priests were anointed; this prince, this priest, were oily ones, endued with the gifts and graces of God's Spirit, to qualify them for the work to which they were called. They stood before the Lord of the whole earth, to minister to him, and to receive direction from him; and a great influence they had upon the affairs of the church at that time. Their wisdom, courage, and zeal, were continually emptying themselves into the golden bowl, to keep the lamps burning; and, when they are gone, others shall be raised up to carry on the same work; Israel shall no longer be without prince and priest. Good magistrates and good ministers that are themselves anointed with the grace of God and stand by the Lord of the whole earth, as faithful adherents to his cause, contribute very much to the maintaining and advancing of religion and the shining forth of the word of life. 2. If by the candlestick we understand the church of the first-born, of true believers, these sons of oil may be meant of Christ and the Spirit, the Redeemer and the Comforter. Christ is not only the Messiah, the Anointed One himself, but he is the good olive to his church; and from his fulness we receive, Joh 1:16. And the Holy Spirit is the unction or anointing which we have received, 1Jo 2:20, 1Jo 2:27. From Christ, the olive tree, by the Spirit, the olive branch, all the golden oil of grace is communicated to believers, which keeps their lamps burning, and without a constant supply of which they would soon go out. They stand by the Lord of the whole earth, who is in a special manner the church's Lord; for the Son was to be sent by the Father, and so was the Holy Ghost, in the time appointed, and they stand by him ready to go.

Keil-Delitzsch: Zec 4:8-10

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

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

Keil-Delitzsch: Zec 4:11-14

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

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

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 4:6-10

2. Two oracles concerning Zerubbabel 4:6-10

The writer inserted two oracles that Zechariah received from the Lord concerning Zerubbabel at this point because they help clarify the meaning of the vision.

Constable: Zec 4:8-10

The second oracle 4:8-10

4:8-9 Another word from the Lord also came to Zechariah about Zerubbabel. This appears to be another oracle that the writer inserted here because it is appropriate at this point. He promised that as Zerubbabel had laid the foundation of the temple (Ezra 3:8-11; 5:16), so he would also complete it (cf. Ezra 6:14-18).⁹² Then the people would know that it was indeed the Lord who had sent the messenger who brought this message to Zechariah. The messenger in view appears to be the angel of the Lord (cf. 1:11-12; 2:8-9, 11; 3:1, 5-6).

4:10 The people would be ashamed that they had despised the rebuilding project as insignificant (cf. Ezra 3:12; Hag. 2:3).⁹³ The Lord Himself was glad to see Zerubbabel building with his plumb line as His omniscient eyes surveyed all that was happening in the world (cf. 3:9; 2 Chron. 16:9). The Hebrew words translated "plumb line" may mean "separated [i.e., chosen] stone." In this case the idea would be that the Lord, in addition to His people, would rejoice when He saw the capstone put in place (cf. v. 7; Ezra 6:16-22). Now His people could serve Him as He purposed.

Constable: Zec 4:11-14

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

Though some help understanding the vision came through the preceding oracles concerning Zerubbabel, Zechariah still had some questions about what he had seen in the vision. The angel helped him further.

4:11-12 Zechariah asked specifically for an explanation of the olive trees that he had seen (v. 4). He also wanted to know the meaning of the two branches of these trees that emptied olive oil into two golden pipes (spouts) that carried the golden oil into the bowl atop the lampstand. "Golden oil" is literally "gold," but clearly olive oil, which is golden in color, is in view. However, it may be the pure quality and value of the oil more than its color that the gold implies.⁹⁴

4:13 Again the interpreting angel expressed surprise that Zechariah needed an explanation of these things (cf. v. 5). He did not want to give an interpretation if Zechariah could figure it out himself. Normally God does not provide additional information until we have done all we can to discover His meaning. To do so would discourage human effort.

4:14 He then said that the two branches represented the two anointed ones who stood by the Lord of all the earth. It was their relationship to the Lord that equipped them for their tasks. "Anointed ones" is literally "sons of oil," namely, sons of God who had been anointed with oil as divinely appointed leaders. In Israel only the kings and the priests underwent anointing with oil for their ministries, and Zerubbabel and Joshua must be the individuals in view here. The references to anointing with oil and God's enabling Spirit (v. 6) combine to connect the oil as a symbol of the Spirit.⁹⁵

Zerubbabel and Joshua point ultimately to the Messiah who combined the royal and priestly offices and functions in one person, the Branch (3:8; 6:12; Isa. 11:1; Jer. 23:5; cf. Ps. 110; Heb. 7).⁹⁶ In the Tribulation two other special witnesses will appear (cf. Rev. 11:3-12).

The point of this vision and its accompanying oracles was the Lord's ability to bring a seemingly impossible project to completion successfully and gloriously through His anointed servants (Messiah and Zerubbabel and Joshua) and His supernatural enablement (cf. 2 Cor. 12:9). The lesson is applicable to any project that God has ordained and called His people to execute, including rebuilding the temple and building the church (Matt. 16:18).

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

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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.