2 And said H559 unto me, What seest H7200 thou? And I said, H559 I have looked, H7200 and behold a candlestick H4501 all of gold, H2091 with a bowl H1531 upon the top H7218 of it, and his seven H7651 lamps H5216 thereon, and seven H7651 pipes H4166 to the seven H7651 lamps, H5216 which are upon the top H7218 thereof:
And thou shalt make H6213 a candlestick H4501 of pure H2889 gold: H2091 of beaten work H4749 shall the candlestick H4501 be made: H6213 his shaft, H3409 and his branches, H7070 his bowls, H1375 his knops, H3730 and his flowers, H6525 shall be of the same. And six H8337 branches H7070 shall come H3318 out of the sides H6654 of it; three H7969 branches H7070 of the candlestick H4501 out of the one H259 side, H6654 and three H7969 branches H7070 of the candlestick H4501 out of the other H8145 side: H6654 Three H7969 bowls H1375 made like unto almonds, H8246 with a knop H3730 and a flower H6525 in one H259 branch; H7070 and three H7969 bowls H1375 made like almonds H8246 in the other H259 branch, H7070 with a knop H3730 and a flower: H6525 so in the six H8337 branches H7070 that come H3318 out of the candlestick. H4501 And in the candlestick H4501 shall be four H702 bowls H1375 made like unto almonds, H8246 with their knops H3730 and their flowers. H6525 And there shall be a knop H3730 under two H8147 branches H7070 of the same, and a knop H3730 under two H8147 branches H7070 of the same, and a knop H3730 under two H8147 branches H7070 of the same, according to the six H8337 branches H7070 that proceed H3318 out of the candlestick. H4501 Their knops H3730 and their branches H7070 shall be of the same: all it shall be one H259 beaten work H4749 of pure H2889 gold. H2091 And thou shalt make H6213 the seven H7651 lamps H5216 thereof: and they shall light H5927 the lamps H5216 thereof, that they may give light H215 over against H5676 it. H6440 And the tongs H4457 thereof, and the snuffdishes H4289 thereof, shall be of pure H2889 gold. H2091
And he made H6213 the candlestick H4501 of pure H2889 gold: H2091 of beaten work H4749 made H6213 he the candlestick; H4501 his shaft, H3409 and his branch, H7070 his bowls, H1375 his knops, H3730 and his flowers, H6525 were of the same: And six H8337 branches H7070 going out H3318 of the sides H6654 thereof; three H7969 branches H7070 of the candlestick H4501 out of the one H259 side H6654 thereof, and three H7969 branches H7070 of the candlestick H4501 out of the other H8145 side H6654 thereof: Three H7969 bowls H1375 made after the fashion of almonds H8246 in one H259 branch, H7070 a knop H3730 and a flower; H6525 and three H7969 bowls H1375 made like almonds H8246 in another H259 branch, H7070 a knop H3730 and a flower: H6525 so throughout the six H8337 branches H7070 going out H3318 of the candlestick. H4501 And in the candlestick H4501 were four H702 bowls H1375 made like almonds, H8246 his knops, H3730 and his flowers: H6525 And a knop H3730 under two H8147 branches H7070 of the same, and a knop H3730 under two H8147 branches H7070 of the same, and a knop H3730 under two H8147 branches H7070 of the same, according to the six H8337 branches H7070 going out H3318 of it. Their knops H3730 and their branches H7070 were of the same: all of it was one H259 beaten work H4749 of pure H2889 gold. H2091 And he made H6213 his seven H7651 lamps, H5216 and his snuffers, H4457 and his snuffdishes, H4289 of pure H2889 gold. H2091 Of a talent H3603 of pure H2889 gold H2091 made H6213 he it, and all the vessels H3627 thereof.
And he put H7760 the candlestick H4501 in the tent H168 of the congregation, H4150 over against H5227 the table, H7979 on the side H3409 of the tabernacle H4908 southward. H5045 And he lighted H5927 the lamps H5216 before H6440 the LORD; H3068 as the LORD H3068 commanded H6680 Moses. H4872
And the candlesticks H4501 of pure H5462 gold, H2091 five H2568 on the right H3225 side, and five H2568 on the left, H8040 before H6440 the oracle, H1687 with the flowers, H6525 and the lamps, H5216 and the tongs H4457 of gold, H2091 And the bowls, H5592 and the snuffers, H4212 and the basons, H4219 and the spoons, H3709 and the censers H4289 of pure H5462 gold; H2091 and the hinges H6596 of gold, H2091 both for the doors H1817 of the inner H6442 house, H1004 the most H6944 holy H6944 place, and for the doors H1817 of the house, H1004 to wit, of the temple. H1964
Moreover the candlesticks H4501 with their lamps, H5216 that they should burn H1197 after the manner H4941 before H6440 the oracle, H1687 of pure H5462 gold; H2091 And the flowers, H6525 and the lamps, H5216 and the tongs, H4457 made he of gold, H2091 and that perfect H4357 gold; H2091 And the snuffers, H4212 and the basons, H4219 and the spoons, H3709 and the censers, H4289 of pure H5462 gold: H2091 and the entry H6607 of the house, H1004 the inner H6442 doors H1817 thereof for the most H6944 holy H6944 place, and the doors H1817 of the house H1004 of the temple, H1964 were of gold. H2091
Moreover the word H1697 of the LORD H3068 came unto me, saying, H559 Jeremiah, H3414 what seest H7200 thou? And I said, H559 I see H7200 a rod H4731 of an almond tree. H8247 Then said H559 the LORD H3068 unto me, Thou hast well H3190 seen: H7200 for I will hasten H8245 my word H1697 to perform H6213 it. And the word H1697 of the LORD H3068 came unto me the second time, H8145 saying, H559 What seest H7200 thou? And I said, H559 I see H7200 a seething H5301 pot; H5518 and the face H6440 thereof is toward H6440 the north. H6828
Ye G5210 are G2075 the light G5457 of the world. G2889 A city G4172 that is set G2749 on G1883 an hill G3735 cannot G3756 G1410 be hid. G2928 Neither G3761 do men light G2545 a candle, G3088 and G2532 put G5087 it G846 under G5259 a bushel, G3426 but G235 on G1909 a candlestick; G3087 and G2532 it giveth light G2989 unto all G3956 that are in G1722 the house. G3614 Let your G5216 light G5457 so G3779 shine G2989 before G1715 men, G444 that G3704 they may see G1492 your G5216 good G2570 works, G2041 and G2532 glorify G1392 your G5216 Father G3962 which G3588 is in G1722 heaven. G3772
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Zechariah 4
Commentary on Zechariah 4 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 4
Zec 4:1-14. Fifth Vision. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit.
1. waked me—The prophet was lying in a state of ecstatic slumber with astonishment at the previous vision. "Came again, and waked me," does not imply that the angel had departed and now returned, but is an idiom for "waked me again."
2. candlestick—symbolizing the Jewish theocracy; and ultimately, the Church of which the Jewish portion is to be the head: the light-bearer (so the original is of "lights," Mt 5:14, 16; Php 2:15) to the world.
all … gold—all pure in doctrine and practice, precious and indestructible; such is the true ideal of the Church; such she shall be (Ps 45:13).
bowl upon the top—In the candlestick of the tabernacle the plural is used, bowls (Ex 25:31). The Hebrew implies that it was the fountain of supply of oil to the lamps. Christ at the head ("on the top") of the Church is the true fountain, of whose fulness of the Spirit all we receive grace (Joh 1:16).
his seven lamps—united in one stem; so in Ex 25:32. But in Re 1:12 the seven candlesticks are separate. The Gentile churches will not realize their unity till the Jewish Church as the stem unites all the lamps in one candlestick (Ro 11:16-24). The "seven lamps," in Re 4:5, are the "seven Spirits of God."
seven pipes—feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in Zec 4:6 is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.
3. two olive trees—supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.
by it—literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see Zec 4:12, 14.
4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [Calvin].
5. Knowest thou not, &c.—Not a reproof of his ignorance, but a stimulus to reflection on the mystery.
No, my lord—ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.
6. Not by might … but by my Spirit—As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Ho 1:7; 2Co 12:10; Heb 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" (2Ch 14:11; compare 1Sa 14:6). So in the conversion of sinners (1Co 3:6; 2Co 10:4). "Zerubbabel" is addressed as the chief civil authority in directing the work.
7. All mountain-like obstacles (Isa 40:4; 49:11) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jer 51:25; Da 2:34, 44; Mt 21:44).
bring forth the head-stone—Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Ezr 3:10). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Ro 11:26; Heb 11:40; 12:22, 23; Re 7:4-9).
Grace, grace—The repetition expresses, Grace from first to last (Isa 26:3, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (Ezr 3:11, 13). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (Mt 21:9), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (Joh 2:20, 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (Re 19:1, 6). Ps 118:22 regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, Lu 2:14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (Heb 12:2). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (2Co 13:14).
9. Zerubbabel … shall … finish it—(Ezr 6:15) in the sixth year of Darius' reign.
Lord … sent me unto you—(Zec 2:9). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.
10. who … despised … small things—He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" (Ho 1:11) with "the day of small things" here.
they shall rejoice … with those seven; they are the eyes of the Lord—rather, "they, even those seven eyes of the Lord (compare Zec 3:9), which … shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [Moore]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" (Zec 3:9): which are explained, "They are the eyes of the Lord which," &c. [Pembellus]. So differently do men and Jehovah regard the "small" beginnings of God's work (Ezr 3:12; Hag 2:3). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so.
run to and fro, &c.—Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work (Pr 15:3; 1Co 16:9).
11, 12. Zechariah three times (Zec 4:4, 11, 12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (Zec 4:2), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" (Zec 4:14) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem (Zec 14:9; Da 2:44; Re 11:15). Compare the description of the offices of the "priests" and the "prince" (Isa 49:23; Eze 44:1-46:24). As in Re 11:3, 4, the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Mt 17:3, 11, with Mal 4:4, 5; Joh 1:21) with Moses. Re 11:6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Ex 7:19; 1Ki 17:1; Lu 4:25; Jas 5:16, 17). The period is the same, "three years and six months"; the scene also is in Israel (Re 11:8), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad (Da 9:20-27), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (Da 9:27), and set himself up in the temple to be worshipped as God (2Th 2:4). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (Lu 18:8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Zec 6:11-13 accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction (Joh 3:34). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" (Zec 4:14) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.
12. through—literally, "by the hand of," that is, by the agency of.
branches—literally, "ears"; so the olive branches are called, because as ears are full of grain, so the olive branches are full of olives.
golden oil—literally, "gold," that is, gold-like liquor.
out of themselves—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 (Ps 52:8; Ro 12:1) fed by God.
13. Knowest thou not—God would awaken His people to zeal in learning His truth.
14. anointed ones—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, 27).