mh_parser/vol_split/38 - Zechariah/Chapter 4.xml

<div2 id="Zech.v" n="v" next="Zech.vi" prev="Zech.iv" progress="93.98%" title="Chapter IV">
<h2 id="Zech.v-p0.1">Z E C H A R I A H.</h2>
<h3 id="Zech.v-p0.2">CHAP. IV.</h3>
<p class="intro" id="Zech.v-p1" shownumber="no">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, <scripRef id="Zech.v-p1.1" osisRef="Bible:Zech.2.1" parsed="|Zech|2|1|0|0" passage="Zec 2:1">ver. 1</scripRef>. 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, <scripRef id="Zech.v-p1.2" osisRef="Bible:Zech.2.2-Zech.2.3" parsed="|Zech|2|2|2|3" passage="Zec 2:2,3">ver. 2, 3</scripRef>.
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, <scripRef id="Zech.v-p1.3" osisRef="Bible:Zech.2.4-Zech.2.10" parsed="|Zech|2|4|2|10" passage="Zec 2:4-10">ver. 4-10</scripRef>. IV. The particular explication
of the vision, for the illustration of these assurances, <scripRef id="Zech.v-p1.4" osisRef="Bible:Zech.2.11-Zech.2.14" parsed="|Zech|2|11|2|14" passage="Zec 2:11-14">ver. 11-14</scripRef>.</p>
<scripCom id="Zech.v-p1.5" osisRef="Bible:Zech.4" parsed="|Zech|4|0|0|0" passage="Zec 4" type="Commentary"/>
<scripCom id="Zech.v-p1.6" osisRef="Bible:Zech.4.1-Zech.4.10" parsed="|Zech|4|1|4|10" passage="Zec 4:1-10" type="Commentary"/><div class="Commentary" id="Zech.v-p1.7">
<h4 id="Zech.v-p1.8">The Vision of the Golden Candlestick; The
Building of the Temple Encouraged. (<span class="smallcaps" id="Zech.v-p1.9">b.
c.</span> 520.)</h4>
<p class="passage" id="Zech.v-p2" shownumber="no">1 And the angel that talked with me came again,
and waked me, as a man that is wakened out of his sleep,   2
And said unto me, What seest thou? And I said, I have looked, and
behold a candlestick all <i>of</i> gold, with a bowl upon the top
of it, and his seven lamps thereon, and seven pipes to the seven
lamps, which <i>are</i> upon the top thereof:   3 And two
olive trees by it, one upon the right <i>side</i> of the bowl, and
the other upon the left <i>side</i> thereof.   4 So I answered
and spake to the angel that talked with me, saying, What <i>are</i>
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 <i>is</i> the word of the <span class="smallcaps" id="Zech.v-p2.1">Lord</span> unto Zerubbabel, saying, Not by might, nor
by power, but by my spirit, saith the <span class="smallcaps" id="Zech.v-p2.2">Lord</span> of hosts.   7 Who <i>art</i> thou, O
great mountain? before Zerubbabel <i>thou shalt become</i> a plain:
and he shall bring forth the headstone <i>thereof with</i>
shoutings, <i>crying,</i> Grace, grace unto it.   8 Moreover
the word of the <span class="smallcaps" id="Zech.v-p2.3">Lord</span> 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 <span class="smallcaps" id="Zech.v-p2.4">Lord</span> 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 <i>with</i> those seven; they <i>are</i> the eyes of the
<span class="smallcaps" id="Zech.v-p2.5">Lord</span>, which run to and fro through
the whole earth.</p>
<p class="indent" id="Zech.v-p3" shownumber="no">Here is, I. The prophet prepared to receive
the discovery that was to be made to him: <i>The angel that talked
with him came and waked him,</i> <scripRef id="Zech.v-p3.1" osisRef="Bible:Zech.4.1" parsed="|Zech|4|1|0|0" passage="Zec 4:1"><i>v.</i> 1</scripRef>. 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 <i>heavy with sleep,</i> <scripRef id="Zech.v-p3.2" osisRef="Bible:Luke.9.32" parsed="|Luke|9|32|0|0" passage="Lu 9:32">Luke ix. 32</scripRef>. 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 <i>deep sleep when he heard the voice of
the angel's words,</i> <scripRef id="Zech.v-p3.3" osisRef="Bible:Dan.10.9" parsed="|Dan|10|9|0|0" passage="Da 10:9">Dan. x.
9</scripRef>. 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 <i>waked him,</i> to his
surprise, <i>as a man that is wakened out of his sleep.</i> Note,
We need the Spirit of God, not only to make known to us divine
things, but to make us take notice of them. <i>He wakens morning by
morning, he wakens my ear,</i> <scripRef id="Zech.v-p3.4" osisRef="Bible:Isa.50.4" parsed="|Isa|50|4|0|0" passage="Isa 50:4">Isa. l.
4</scripRef>. We should beg of God that, whenever he speaks to us,
he would awaken us, and we should then <i>stir up
ourselves.</i></p>
<p class="indent" id="Zech.v-p4" shownumber="no">II. The discovery that was made to him when
he was thus prepared. The angel asked him, <i>What seest thou?</i>
<scripRef id="Zech.v-p4.1" osisRef="Bible:Zech.4.2" parsed="|Zech|4|2|0|0" passage="Zec 4:2"><i>v.</i> 2</scripRef>. 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 <i>golden candlestick,</i> 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
<i>seven lamps</i> 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
<i>seven lamps,</i> but as seven several <i>golden
candlesticks,</i> <scripRef id="Zech.v-p4.2" osisRef="Bible:Rev.1.20" parsed="|Rev|1|20|0|0" passage="Re 1:20">Rev. i.
20</scripRef>. This candlestick had one <i>bowl,</i> 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
<i>fountain-ink-horns,</i> or <i>fountain-pens</i>); 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 (<scripRef id="Zech.v-p4.3" osisRef="Bible:Zech.4.3" parsed="|Zech|4|3|0|0" passage="Zec 4:3"><i>v.</i>
3</scripRef>) he saw <i>two olive-trees,</i> 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 (<scripRef id="Zech.v-p4.4" osisRef="Bible:Zech.4.12" parsed="|Zech|4|12|0|0" passage="Zec 4:12"><i>v.</i> 12</scripRef>)
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.</p>
<p class="indent" id="Zech.v-p5" shownumber="no">III. The enquiry which the prophet made
concerning the meaning of this, and the gentle reproof given him
for his dulness (<scripRef id="Zech.v-p5.1" osisRef="Bible:Zech.4.4" parsed="|Zech|4|4|0|0" passage="Zec 4:4"><i>v.</i>
4</scripRef>): <i>I answered and spoke to the angel,</i> saying,
<i>What are these, my lord?</i> Observe how respectfully he speaks
to the angel; he calls him <i>my lord.</i> Those that would be
taught must give honour to their teachers. He saw what these
<i>were,</i> but asked what these <i>signified.</i> 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. <i>What mean you by these</i> services, by these
signs? And those that would understand the mind of God must be
inquisitive. <i>Then shall we know if we follow on to know,</i> if
we not only <i>hear,</i> but, as Christ, <i>ask questions</i> upon
what we hear, <scripRef id="Zech.v-p5.2" osisRef="Bible:Luke.2.46" parsed="|Luke|2|46|0|0" passage="Lu 2:46">Luke ii. 46</scripRef>.
The angel answered him with a question, <i>Knowest thou not what
these be?</i> 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>I said, No, my lord;</i> 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.</p>
<p class="indent" id="Zech.v-p6" shownumber="no">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.</p>
<p class="indent" id="Zech.v-p7" shownumber="no">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. <i>He</i> says this who is the <i>Lord of
hosts,</i> and could do it <i>vi et armis—by force,</i> has
legions at command; but he will do it, <i>not by</i> human <i>might
or power,</i> but <i>by his own Spirit.</i> 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, <i>by the Spirit of the Lord of hosts</i> 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 <i>Spirit of the
Lord of hosts</i> that the people were excited and animated to
build the temple; and <i>therefore</i> they are said to be
<i>helped by the prophets of God,</i> because they, as the Spirit's
mouth, spoke to their hearts, <scripRef id="Zech.v-p7.1" osisRef="Bible:Ezra.5.2" parsed="|Ezra|5|2|0|0" passage="Ezr 5:2">Ezra v.
2</scripRef>. 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 <i>the weapons
of our warfare are not carnal</i>), but by the <i>Spirit of the
Lord of hosts,</i> 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.</p>
<p class="indent" id="Zech.v-p8" shownumber="no">2. All the difficulties and oppositions
that lie in the way shall be got over and removed, even those that
seem insuperable (<scripRef id="Zech.v-p8.1" osisRef="Bible:Zech.4.7" parsed="|Zech|4|7|0|0" passage="Zec 4:7"><i>v.</i>
7</scripRef>): <i>Who art thou, O great mountain? Before Zerubbabel
thou shalt become a plain.</i> See here, (1.) How the difficulty is
represented; it is a <i>great mountain,</i> 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:
"<i>Who art thou, O great mountain!</i> 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?
<i>Before Zerubbabel,</i> when he is God's agent, <i>thou shalt
become a plain.</i> All the difficulties shall vanish, and all the
objections be got over. <i>Every mountain and hill</i> shall be
<i>brought low</i> when the <i>way of the Lord</i> is to be
<i>prepared,</i>" <scripRef id="Zech.v-p8.2" osisRef="Bible:Isa.40.4" parsed="|Isa|40|4|0|0" passage="Isa 40:4">Isa. xl.
4</scripRef>. 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.</p>
<p class="indent" id="Zech.v-p9" shownumber="no">3. The same hand that has begun this good
work will perform it: <i>He shall bring forth the head-stone</i>
(<scripRef id="Zech.v-p9.1" osisRef="Bible:Zech.4.7" parsed="|Zech|4|7|0|0" passage="Zec 4:7"><i>v.</i> 7</scripRef>); and again
(<scripRef id="Zech.v-p9.2" osisRef="Bible:Zech.4.9" parsed="|Zech|4|9|0|0" passage="Zec 4:9"><i>v.</i> 9</scripRef>), <i>The hands
of Zerubbabel have laid the foundation of this house,</i> 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 <i>his hands shall also finish it;</i> herein he
is a type of Christ, who is both the <i>author</i> and the
<i>finisher of our faith;</i> and his being the <i>author</i> of it
is an assurance to us that he will be the <i>finisher,</i> for,
<i>as for God, his work is perfect;</i> has he begun and shall he
not make an end? Zerubbabel shall himself <i>bring forth the
head-stone with shoutings,</i> and loud acclamations of joy, among
the spectators. The acclamations are not <i>huzzas,</i> but
<i>Grace, grace;</i> 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. <i>Grace, grace,</i>
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. <i>Not unto us, O Lord! not unto us.</i> (2.) As depending
upon free grace, and desiring the continuance of it, for what is
yet to be done. <i>Grace, grace,</i> 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, <i>grace.</i> 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.</p>
<p class="indent" id="Zech.v-p10" shownumber="no">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 <i>thou shalt
know that the Lord of hosts has sent me unto you.</i> Note, The
exact accomplishment of scripture prophecies is a convincing proof
of their divine original. Thus God <i>confirms the word of his
servant,</i> by <i>saying to Jerusalem, Thou shalt be built,</i>
<scripRef id="Zech.v-p10.1" osisRef="Bible:Isa.44.26" parsed="|Isa|44|26|0|0" passage="Isa 44:26">Isa. xliv. 26</scripRef>. 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.</p>
<p class="indent" id="Zech.v-p11" shownumber="no">5. This shall effectually silence those
that looked with contempt upon the beginning of this work,
<scripRef id="Zech.v-p11.1" osisRef="Bible:Zech.4.10" parsed="|Zech|4|10|0|0" passage="Zec 4:10"><i>v.</i> 10</scripRef>. 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, <scripRef id="Zech.v-p11.2" osisRef="Bible:Ezra.3.12" parsed="|Ezra|3|12|0|0" passage="Ezr 3:12">Ezra iii.
12</scripRef>. Their enemies despised the wall when it was in the
building, <scripRef id="Zech.v-p11.3" osisRef="Bible:Neh.2.19 Bible:Neh.4.2-Neh.4.3" parsed="|Neh|2|19|0|0;|Neh|4|2|4|3" passage="Ne 2:19,4:2,3">Neh. ii. 19; iv. 2,
3</scripRef>. 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, <scripRef id="Zech.v-p11.4" osisRef="Bible:Dan.2.35" parsed="|Dan|2|35|0|0" passage="Da 2:35">Dan. ii.
35</scripRef>. 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.</p>
<p class="indent" id="Zech.v-p12" shownumber="no">6. This shall abundantly satisfy all the
hearty well-wishers to God's interest, who will be glad to see
themselves mistaken in <i>despising the day of small things.</i>
Those that despaired of the finishing of the work shall rejoice
when they <i>see the plummet in the hand of Zerubbabel,</i> 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.</p>
<p class="indent" id="Zech.v-p13" shownumber="no">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 <i>with those seven, those seven eyes
of the Lord</i> which we read of <scripRef id="Zech.v-p13.1" osisRef="Bible:Zech.3.9" parsed="|Zech|3|9|0|0" passage="Zec 3:9"><i>ch.</i> iii. 9</scripRef>. 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 <i>laboured in vain,</i>
<scripRef id="Zech.v-p13.2" osisRef="Bible:Ps.127.1" parsed="|Ps|127|1|0|0" passage="Ps 127:1">Ps. cxxvii. 1</scripRef>. These
<i>eyes of the Lord</i> are those that <i>run to and fro through
the whole earth,</i> that take cognizance of all the creatures and
all their actions (<scripRef id="Zech.v-p13.3" osisRef="Bible:2Chr.16.9" parsed="|2Chr|16|9|0|0" passage="2Ch 16:9">2 Chron. xvi.
9</scripRef>), 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 <i>seven eyes</i> that <i>run through the earth</i>
are all <i>upon the stone</i> 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 <i>those eyes of the
Lord,</i> must have a constant regard to divine Providence, and act
in dependence upon its guidance and submission to its
disposals.</p>
</div><scripCom id="Zech.v-p13.4" osisRef="Bible:Zech.4.11-Zech.4.14" parsed="|Zech|4|11|4|14" passage="Zec 4:11-14" type="Commentary"/><div class="Commentary" id="Zech.v-p13.5">
<h4 id="Zech.v-p13.6">The Vision of the
Olive-Trees. (<span class="smallcaps" id="Zech.v-p13.7">b. c.</span> 520.)</h4>
<p class="passage" id="Zech.v-p14" shownumber="no">11 Then answered I, and said unto him, What
<i>are</i> these two olive trees upon the right <i>side</i> of the
candlestick and upon the left <i>side</i> thereof?   12 And I
answered again, and said unto him, What <i>be these</i> two olive
branches which through the two golden pipes empty the golden
<i>oil</i> out of themselves?   13 And he answered me and
said, Knowest thou not what these <i>be?</i> And I said, No, my
lord.   14 Then said he, These <i>are</i> the two anointed
ones, that stand by the Lord of the whole earth.</p>
<p class="indent" id="Zech.v-p15" shownumber="no">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,</p>
<p class="indent" id="Zech.v-p16" shownumber="no">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 <i>go forth as a lamp
that burns;</i> but he wants to know what are these <i>two
olive-trees</i> (<scripRef id="Zech.v-p16.1" osisRef="Bible:Zech.4.11" parsed="|Zech|4|11|0|0" passage="Zec 4:11"><i>v.</i>
11</scripRef>), these <i>two olive-branches?</i> <scripRef id="Zech.v-p16.2" osisRef="Bible:Zech.4.12" parsed="|Zech|4|12|0|0" passage="Zec 4:12"><i>v.</i> 12</scripRef>. 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
<i>speak, and not lie.</i> 3. His second query varied somewhat from
the former. He first asked, What are <i>these two olive-trees,</i>
but afterwards, <i>What are these two olive-branches?</i> 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 <i>things revealed,</i>
which <i>belong to us and to our children</i>) than as it is
resident in the good olive where all our springs are, for that is
one of the <i>secret things,</i> which <i>belong not to us.</i> 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 <i>on the right side and the
other on the left side of the candlestick</i> (so nigh, so ready,
is divine grace to the church), but he observed further, upon a
more narrow inspection, that the <i>two olive-branches,</i> from
which in particular the candlestick did receive of <i>the root and
fatness of the olive</i> (as the apostle says of the church,
<scripRef id="Zech.v-p16.3" osisRef="Bible:Rom.11.17" parsed="|Rom|11|17|0|0" passage="Ro 11:17">Rom. xi. 17</scripRef>), did empty the
<i>golden oil</i> (that is, the clear bright oil, the best in its
kind, and of great value, as if it were <i>aurum potabile—liquid
gold) out of themselves through the two golden pipes,</i> or (as
the margin reads it) which <i>by the hand of the two golden pipes
empty out of themselves oil into the gold,</i> that is, into the
<i>golden bowl</i> 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.</p>
<p class="indent" id="Zech.v-p17" shownumber="no">II. What answer was given to his enquiry.
Now again the angel obliged him expressly to own his ignorance,
before he informed him (<scripRef id="Zech.v-p17.1" osisRef="Bible:Zech.4.13" parsed="|Zech|4|13|0|0" passage="Zec 4:13"><i>v.</i>
13</scripRef>): "<i>Knowest thou not what these are?</i> 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>I said, No, my
Lord, how should I, except some one guide me?</i> And then he told
him (<scripRef id="Zech.v-p17.2" osisRef="Bible:Zech.4.14" parsed="|Zech|4|14|0|0" passage="Zec 4:14"><i>v.</i> 14</scripRef>):
<i>These are the two sons of oil</i> (so it is in the original),
<i>the two anointed ones</i> (so we read it), rather, <i>the two
oily ones.</i> That which we read (<scripRef id="Zech.v-p17.3" osisRef="Bible:Isa.5.1" parsed="|Isa|5|1|0|0" passage="Isa 5:1">Isa.
v. 1</scripRef>) a <i>very fruitful hill</i> is in the original
<i>the horn of the son of oil,</i> 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 <i>sons of oil,</i> that <i>stand before the Lord
of the whole earth,</i> 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 <i>oily
ones,</i> endued with the gifts and graces of God's Spirit, to
qualify them for the work to which they were called. They <i>stood
before the Lord of the whole earth,</i> 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 <i>stand by the
Lord of the whole earth,</i> 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
<i>Anointed One</i> himself, but he is the <i>good olive</i> to his
church; and <i>from his fulness we receive,</i> <scripRef id="Zech.v-p17.4" osisRef="Bible:John.1.16" parsed="|John|1|16|0|0" passage="Joh 1:16">John i. 16</scripRef>. And the Holy Spirit is the
<i>unction or anointing</i> which we have received, <scripRef id="Zech.v-p17.5" osisRef="Bible:1John.2.20 Bible:1John.2.27" parsed="|1John|2|20|0|0;|1John|2|27|0|0" passage="1Jo 2:20,27">1 John ii. 20, 27</scripRef>. From Christ,
the <i>olive tree,</i> by the <i>Spirit, the olive branch,</i> 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 <i>stand by the Lord of the whole
earth,</i> 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.</p>
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