GEBible — Godless Engineer's Bible App
Then I asked him, “What are these two olive trees on the right side of the lamp stand and on the left side of it?”
I asked him the second time, “What are these two olive branches, which are beside the two golden spouts, that pour the golden oil out of themselves?”
He answered me, “Don’t you know what these are?” I said, “No, my lord.”
Then I asked him, “What are these two olive trees on the right side of the lamp stand and on the left side of it?”
I asked him the second time, “What are these two olive branches, which are beside the two golden spouts, that pour the golden oil out of themselves?”
He answered me, “Don’t you know what these are?” I said, “No, my lord.”
Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?
And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves?
And he answered me and said, Knowest thou not what these be? And I said, No, my lord.
Then answered I, and said unto him: 'What are these two olive-trees upon the right side of the candlestick and upon the left side thereof?'
And I answered the second time, and said unto him: 'What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?'
And he answered me and said: 'Knowest thou not what these are?' And I said: 'No, my lord.'
6 distinct cross-references across this passage (7 total citations).
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John Calvin 1540 · Public Domain On vv11–13 The same vision is again related, at least one…
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. This is the import of the whole.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
John Trapp 1656 · Public Domain On vv11–13 Zec 4:11 Then answered I, and said unto him,…
Zec 4:11 Then answered I, and said unto him, What [are] these two olive trees upon the right [side] of the candlestick and upon the left [side] thereof?
Ver. 11. Then answered I, and said unto him] No mean measure of understanding would content the prophet; but he is still inquiring and encroaching upon the angel. So doth Moses upon God, Exo 33:18-23 He had not been long out of the mount, but he is asking God to show him his glory; which when he had seen, yet he resteth not satisfied, but must have more, and yet more: so David, though deep learned, is ever and anon at it, Teach me thy statutes. Spiritual learning is infused by degrees; our hearts are as narrow mouthed vessels, and God delights often to hear us. Whither I go thou canst not come now; but thou shalt afterwards, Joh 13:7. Then shall ye know, if ye follow on to know, Hos 6:3; provided that ye beg and dig, Pro 2:3-5, and beat, as the fowl doth the shell to get out the fish; and be discontentedly contented till ye come to see as ye are seen, a spe ad speciem, &c. from faith to sight.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv11–13 In this verse the prophet proposeth a question to…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v11 Enough is said to Zechariah to encourage him, and…
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 (Zac 4:11), these two olive-branches? Zac 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.
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II. What answer was given to his enquiry. Now again the angel obliged him expressly to own his ignorance, before he informed him (Zac 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 (Zac 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, Jo1 2:20, Jo1 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv11–13 And I answered again, and said unto him,.... Before…
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 Zac 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.
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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 Zac 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 Pe1 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", Co2 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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v12 I answered - l went on to discourse. Unto…
I answered - l went on to discourse. Unto him - The angel. What be these - Two principal branches, one in each tree, fuller of berries, and hanging over the golden pipes. Through the pipes - These were fastened to the bowl, on each side one, with a hole through the sides of the bowl, to let the oil that distilled from those olive-branches run into the bowl. Out of themselves - An emblem of supernatural grace; these branches filled from the true olive-tree, ever empty themselves, and are ever full; so are the gospel-ordinances.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv11–12 Verse 11. What are these two olive trees] See…
Verse 11. What are these two olive trees] See on Zec 4:2.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v11 Zec 4:11-14. Then answered I — Or, Then spake…
Zec 4:11-14. Then answered I — Or, Then spake I, the Hebrew word ענהbeing not only used of giving an answer to a question, but likewise of beginning or continuing a discourse. What are these two olive-trees, &c. — The prophet had learned the meaning of the candlestick and its lamps, and now wants to know what the two olive-trees signify; and no answer being given to his question, he immediately proceeds to ask another; and in the answer given to it he acquiesces. Observe, reader, those that would be acquainted with the things of God, must be inquisitive concerning them. They must inquire of those who understand them, and they shall receive information; and if satisfactory answers be not given them at first, or quickly, let them renew their inquiries, praying for light from God, and the vision shall at length speak, and not lie. The prophet’s second question differs a little, yet not much, from the former.
I answered again, says he, What be these two olive-branches? — Two principal branches, one from each tree, extending to the golden candlestick, and communicating to it, through two golden pipes, fastened to the golden bowl, the golden oil, out of themselves — That is, the clear, bright oil, the best of its kind, and of great value. And he answered, Knowest thou not what these be? — If thou knowest the candlestick to be the church, must thou not suppose that the olive-trees and the olive-branches are emblems of the means which God hath provided to communicate to it his truth and grace? The prophet having again acknowledged his ignorance, the angel says, These are the two anointed ones — Hebrew, בני היצהר, sons of oil, as in the margin. As by the candlestick we understand the visible church, particularly that of the Jews at that time, for whose comfort this vision was primarily intended, these sons of oil, that stand by 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. This prince, this priest, were sons of oil, anointed of God, or endued with the gifts and graces of his 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; for their wisdom, courage, and zeal were continually emptying themselves into the golden bowl, to keep the lamps burning; and when they should be removed, others would be raised up to carry on the same work, and Israel should not be left without prince and priest. Thus Grotius, Lowth, Henry, Dodd, and several later interpreters, understand the clause. By the two anointed ones, says Archbishop Newcome, “Zerubbabel and Joshua may be meant; who presided over the temporal and spiritual affairs of the Jews; were the ministers, or vicegerents, of Jehovah; and acted not by their own strength, but by the divine assistance;” Zec 4:6. “It is plain,” adds he, “that the golden candlestick is the Jewish state, both civil and religious: and that the oil, with which the lights are supplied, is the Spirit of God, in opposition to human efforts.” But though the candlestick here may primarily signify the Jewish Church, yet, in a secondary sense, it was also undoubtedly intended to be a figure of the Christian Church; and Zerubbabel and Joshua were types of the Messiah, and their offices emblematical of his offices, who, as is said Zec 6:13, sits and rules upon his throne, and is a priest upon his throne: who is not only the anointed one himself, but in his mysterious person, as God and man, is the good olive to his church, supplying it with the golden oil of saving grace, and communicating to believers out of his fulness the unction, or anointing of the Holy Spirit, Joh 1:16; 1Jn 2:20-27.
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Dr. Blayney, however, gives a different explanation of this passage. By the candlestick, indeed, he understands the church of God, both under the Jewish and Christian dispensations: but, in Zec 4:12, instead of two olive- branches, he reads, two orderers of the olive-trees, understanding by the olive-trees “the two dispensations of the law and the gospel, under which were communicated the precious oracles of divine truth, which illuminate the soul, and make men wise unto salvation;” and by the orderers, or directors, of these dispensations, Moses and Christ, the two sons of oil, or anointed ones, that stand by the Lord of the whole earth, fulfilling his will and executing his commands. “Of the latter of these,” says he, “it is expressly said, Isa 61:1, The Spirit of the Lord is upon me, because the Lord hath anointed me, &c. Nor do I conceive that any other can be meant by the two witnesses, appointed to prophesy for a certain time, clothed in sackcloth, Rev 11:3; the next verse plainly showing, that an allusion is there made to this prophecy of Zechariah, concerning the candlestick and olive-trees, though not with all that accuracy of citation which we should look for at present. These are the two olive-trees and the two candlesticks, standing before the God of the earth, Rev 11:4.”
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv11–12 And I answered and said - The vision, as…
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;
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v12 Branches: the divine and human nature in Christ. (Worthington)…
Branches: the divine and human nature in Christ. (Worthington) --- They are the same with the two trees, ver. 11. (Calmet)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv11–13 Zechariah three times (Zac 4:4, Zac 4:11-12) asks as…
Zechariah three times (Zac 4:4, Zac 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 (Zac 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" (Zac 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 (Zac 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; Kg1 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 (Th2 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. Zac 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" (Zac 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v11 11-14. The two olive trees are still a mystery…
11-14. The two olive trees are still a mystery to the prophet; he therefore asks his companion to explain their significance.
Answered — See on Zec_1:10.
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What are these two olive trees — Said to be standing upon the right and upon the left of the candlestick; in Zec_4:3 they are located more precisely beside the oil holder, because their connection is primarily with it. On the trees the prophet sees two branches different from the rest, whose significance he does not grasp, so without waiting for a reply to his first question he addresses a second one to his companion.
R.V. gives a more accurate translation of Zec_4:12 b: “What are these two olive branches, which are beside the two golden spouts, that empty the golden oil out of themselves?”
What be these two olive branches — Perhaps they were the only branches bearing fruit; at any rate, they must have been different from the rest, so that they attracted the prophet’s special attention. The word here translated”branches” is used elsewhere of ears of corn; it is probably selected on account of the shape of the branches.
Which are beside the two golden spouts (R.V.) — The last word occurs only here in the Old Testament, and its meaning is uncertain; pipes (A.V.) is probably incorrect, a different word being used in Zec_4:2. It seems to denote the receptacle and channel which received the oil from the branches and transmitted it to the reservoir; perhaps funnel-like cups, one connected with each branch. Margin R.V. suggests a different translation, “which by means of the two golden spouts empty”; but the sense remains the same.
That empty the golden oil out of themselves — If the marginal translation is correct the subject of the relative clause refers back to branches; if the reading embodied in the text is accepted it becomes uncertain whether the reference is to branches or to spouts; however, the uncertainty does not affect the sense. The expression “out of themselves,” which is literally “from above themselves,” would seem to favor spouts as subject; they receive the oil from the branches above. On the other hand, the grammatical form favors branches.
Golden oil — Literally, gold. Not real gold, as some have supposed, but golden oil, so called because of its pure brightness; undoubtedly an intentional play upon words, golden spouts and golden oil.
Zec_4:13 is almost identical with Zec_4:5. The interpreting angel expresses astonishment that the prophet should fail to understand this part of the vision, but, when the prophet confesses ignorance, he supplies the explanation. 14.
The two anointed ones — Literally, the two sons of the oil (compare Isa_5:1). The last word has the article in Hebrew, the well-known oil, namely, the oil used in official anointings (compare Lev_21:10; 1Sa_10:1). There can hardly be any doubt that the two branches symbolize Joshua, the high priest, and Zerubbabel, the prince. If a distinction is made between the symbolic meaning of the two trees and that of the two branches, the trees may be said to symbolize the offices of high priest and civil ruler, the branches the occupants of the offices. However, such a distinction may not have been intended. The two trees had to be brought in to make possible the introduction of the two living branches. The oil is produced by a power behind the branches; in like manner, the two leaders are not the originators of the spirit’s power symbolized by the oil; it originates in Jehovah: they are only the channels through which the spirit manifests itself. Some have understood the two branches to signify the Jews and Gentiles respectively, or the believers among these two, or the prophets Haggai and Zechariah, or two angels, but these interpretations are unnatural.
That stand by the Lord of the whole earth — Stand by goes back to the same Hebrew expression as stand above in Isa_6:2; it indicates an attitude of service, and the whole is equivalent to “who are the servants of the Lord of the whole earth.” The idea that in order to do this they are to be removed from earth into heavenly places, “near to God and beyond our ken,” is not implied; they are his servants while faithfully discharging the duties of their offices (compare Zec_3:7).
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On v12 12. olive branches] Having seen the vision (1–3), and…
12. olive branches] Having seen the vision (1–3), and received a general explanation of it (4–10), Zechariah now desires a further explanation of one particular feature (11–14). What, he asks, are the two olive trees (11)? and then, immediately recasting his question in more exact terms, the two olive branches? The word is allied to, if not identical with, that used for “ears of corn.” It may refer to the pointed shape of the twigs of the olive tree, or to the fact that these branches were studded thick with berries, like the grains in an ear of corn. (Kimchi.)
pipes] Rather tubes, or spouts; the word being different from that translated “pipes,” Zec_4:2. Which are beside the two golden spouts, that empty, &c. R. V.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv11–12 (11) Then answered I . . .—The prophet is…
(11) Then answered I . . .—The prophet is not yet quite satisfied as to the meaning of the vision; he desires to know why there are two olive-trees. For as yet only Zerubbabel has been mentioned, and he could hardly be represented by two olive-trees.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv11–13 Then answered I The prophet had received a general…
Then answered I The prophet had received a general explanation of the vision; he had probably understood that the candelabrum represented the theocracy, of whose restoration and life the temple was the symbol and vehicle. One point was still obscure, and he asks, What are these two olive trees? (ver. 3). To this question no answer is immediately forthcoming, the answer being delayed in order to augment the prophet"s desire of understanding the vision, and to induce him to make the question more definite.
Vers. 11-14. The olive trees and the candlesticks: model religious teachers.
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"Then answered I, and said unto him," etc. This is not another vision, but an explanation of the one recorded in the preceding verses. The explanation is that the two branches of the olive tree which, by means of the two tubes of gold empty their oil, is that they represented "two anointed ones," or sons of oil. Perhaps Joshua and Zerubbabel are particularly referred to. "Because," says Henderson, "when installed into office they had oil poured upon their heads as a symbol of the gifts and influences of the Holy Spirit, which alone could fit them rightly to discharge their important functions. Their services to the new state were of such value that they might well be represented as furnishing it, instrumentally, with what was necessary for enabling it to answer the purpose of its establishment." I shall take these two "anointed ones" as types of model religious teachers. Three things are suggested.
I THEY HAVE A HIGH ORDER OF LIFE IN THEM. They are represented by the olive branches. There are few productions of the vegetable kingdom that are of such a high order as the olive. Though not large, seldom rising higher than thirty feet, it has a rich foliage, beautiful flowers, abundant fruit, and withal is filled with precious oil. One tree contains often not less than a thousand pounds of precious oil. Its fatness was proverbial; (Jud_1:9:9) it is an evergreen, and most enduring. In short, it is marked by great beauty, perpetual freshness, and immense utility. It was one of the sources of wealth in Judaea, and its failure was the cause of famine. The emblems of a true teacher are not dead timber or some frail vegetable life, but an olive tree. Religious teachers should not only have life, but life of the highest order. They should be full of animal spirits, full of creative genius, full of fertile thought, full of Divine inspiration. Men whose vitality is of a low order are utterly disqualified to be public religious teachers. They should not be reeds, fragile, and with temporary foliage, but like a "green olive tree in the house of God." The curse of the modern pulpit is its lack of vitality, freshness, and power.
II THEY COMMUNICATE THE MOST PRECIOUS ELEMENTS OF KNOWLEDGE. They "empty the golden oil out of themselves." Whether the expression "golden" here signifies merely the richness of its colour or the preciousness of its property, it scarcely matters. It has been observed by modern travellers that the natives of olive countries manifest more attachment to olive oil than to any other article of food, and find nothing adequate to supply its place. Genuine religious teachers feed the lamp of universal knowledge with the most golden elements of truth. They not only give the true theory of morals and worship, but the true theory of moral restoration. What a high value Paul set on this knowledge! "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." What are the true genuine religious teachers doing? They are pouring into the lamps of the world"s knowledge the choicest elements of truth.
III THEY LIVE NEAR TO THE GOD OF ALL TRUTH. "Then said he, These are the two anointed ones, that stand by the Lord of the whole earth." They stand," a position of dignity; stand," a position of waiting waiting to receive infallible instructions, ready to execute the Divine behests. All true religious teachers live consciously near to God. To "stand by the Lord of the whole earth" is one thing, to be conscious of it is another. All "stand by" him; but few of the race are practically conscious o! the position and these few alone are the true teachers.
CONCLUSION. Let us, who are engaged in the office of public teaching, try ourselves by these criteria. The olive tree gave what it had in it gave out its nature. So must we. Manufactured discourses, intellectual speculations, rhetorical flourishes, these have no oil. D.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v11 What are these two olive trees
Zec_4:11-14
What are these two olive trees
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The candlestick and the olive trees
In the parable of Zechariah we have the picture of a lamp supplied not by a limited quantity of oil contained in metal or earthenware vessels, but by an unlimited Unfailing quantity from a living source.
It was not part of the produce of an olive harvest that kept the candlestick burning brightly; for that supply would in course of time have been exhausted: even the whole crop of olives of one year would in course of time have failed. And what a beautiful symbol of the bountifulness and enduringness of grace this is! We do not get a limited, carefully measured supply from Christ, but an unlimited, ever-flowing fulness. He will supply all our need; not according to our own sense of need, but according to His riches in glory. Christ came not that we might have a bare life, snatched from the condemnation of the law, but that we might have more abundant life than man originally possessed in his unfallen state. It is not pardon and acquittal only that He gives us, but righteousness and peace and joy in the Holy Ghost. Where our sin abounds His grace doth much more abound. God carefully measures His afflictive dispensations, and sends trials and sorrows in small doses, as it were; just as the apothecary measures out in a carefully graduated medicine glass the bitter or poisonous medicines that are necessary to cure our sicknesses. But God pours His joys and blessings into our souls in such lavish bountifulness that there is not room in them to contain them. He wishes not only that His joy may be in us, but that our joy may be full. The two olive trees that feed the visionary candlestick, one on each side, may be said to represent the twofold character of Christs personality,--His Divine and human natures. Another idea implied in the symbol of the text besides this of exhaustless abundance is spontaneity--freeness. The olive trees pour their oil into the lamps freely as well as fully. The oil that feeds the candlestick has not to be first gathered in the berries, extracted in the oil press, manufactured by the art of man, sold by the merchant, bought and earned by the sweat of the face. Not in this roundabout, laborious, artificial way, but directly, by a spontaneous, natural process, do the olive trees contribute of their fulness to the supply of the lamps; and thus it is that the grace of God is freely given to us. Not by laborious mechanical arts and efforts, but by a living faith, a simple trust, do we obtain the supplies of our spiritual need from Christ. We have not to work for them, but only to freely receive them as they are freely offered to us. How striking is the contrast between the way in which we get the fruits of sin and the tree of life! We stretch out our hand to pluck the forbidden fruit. We take it ourselves, in defiance of Gods command--by force, by deceit, by trouble, by methods that cost us toil and pain. But God gives to us to eat of the tree of life. We have not to stretch forth the hand to pluck it; it is given into our hand, into our mouth. Gods unspeakable gift is freely bestowed. The olive trees that feed the lamp of your faith and love are planted in no earthly soil, and are dependent upon no earthly means of culture. They grow without your toil or care in heavenly light and air. Their harvests are regulated by the unchanging laws of Gods covenant of grace. Your Father is the husbandman. Your Saviour has finished the whole work of grace, and you do not require to add to it. The less you interfere with its working the better. The Kingdom of Heaven is indeed as if a man should cast seed into the ground, and should sleep and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of itself--first the blade, then the ear, and after that the full corn in the ear. He who is the author of your faith will be the finisher of it; and having begun the good work of grace in you, He will carry it on and complete it; and therefore the more poor in spirit you are, the more empty and destitute, the more will the Kingdom of Heaven be yours, the more room and freedom will it have to work out in you the good pleasure of Gods goodness as the work of faith. (Hugh Macmillan, D. D. , LL. D.)
The consecration of the people
The picture that the prophet saw is set before us with distinctness, and the meaning of the symbol is not obscure. The significance of the central figure--the candlestick or candelabrum, all of gold,--the prophet knows perfectly. Concerning that he asks no questions. Is the meaning equally clear to all of us? The golden lampstand always symbolises the Church. The Church is represented, not as the light of the world, but as the receptacle or support of the light. The light is Divine. The candelabrum all of gold was to the prophet the symbol of the Church of God in its latter-day glory. To him the Jewish Church and the Jewish nation were not twain, but one. That sharp discrimination which we make between things sacred and things secular, the devout Jew did not make at all. Between politics and religion he drew no line. It must be admitted that this old Hebrew conception is a little nobler and finer than the theory of life that generally prevails among us. We have come to make a broad distinction between that part of life which is sacred, and that part which is secular. The complete divorce between the Church and the State which exists among us is the result of sectarian divisions. That a practical unity is one day to be realised I have no doubt. It can never be realised until the different sects all learn to exalt that which is essential above that which is secondary. The things that are essential are the values of character, righteousness, purity, and love; the things that are secondary are rites and forms and dogmas. When the Church of God shall be one it will be possible to bring it into the closest relations with the State. The prophet did need to inquire concerning the two olive trees growing on either side of the candelabrum, connected with it by golden pipes and pouring a perennial supply of golden oil, pure and precious, into the golden bowl--what did they symbolise? The oil thus provided must be taken to represent the Divine inspiration, which is the power that moves and the life that energises the Kingdom of God in the world. It is the immanent and perennial grace of Him whose light is truth, whose warmth is love. The two olive trees are the two anointed ones, Zerubbabel and Joshua--the two men in whom the Spirit of the Lord was dwelling; the men who were working together to rebuild the temple, and fully restore the worship. They were the living sources of inspiration and help to the restored and glorified kingdom. We have no kings or priests. All who believe, says Peter, are a royal priesthood. The grace that was specialised in the old time is generalised in the new. The right of standing before the Lord, receiving His messages, and transmitting His truth and love and power, is not restricted to a few; it belongs to all faithful and loyal souls. (W. Gladden.)
Model religious teachers
This is not another vision, but an explanation of the one recorded in the preceding verses. Take the two anointed ones as types of model religious teachers.
I. They have a high order of life in them. They are represented by the olive branches. Few productions of the vegetable kingdom are of such a high order as those of the olive. Its fatness was proverbial (Jdg_7:9); it is an evergreen, and most enduring. In short, it is marked by great beauty, perpetual freshness, and immense utility. It was one of the sources of wealth in Judea, and its failure was the cause of famine. The emblems of a true teacher are not dead timber or some frail vegetable life, but an olive tree. Religious teachers should not only have life, but life of the highest order. They should be full of animal spirits, full of creative genius, full of fertile thought, full of Divine inspiration.
II. They communicate the most precious elements of knowledge. They empty the golden oil out of themselves. It has been observed by modern travellers that the natives of olive countries manifest more attachment to olive oil than to any other article of food, and find nothing adequate to supply its place. Genuine religious teachers feed the lamp of universal knowledge with the most golden elements of truth. They not only give the true theory of morals and worship, but the true theory of moral restoration. What are the true genuine religious teachers doing? They are pouring into the lamps of the worlds know ledge the choicest elements of truth.
III. They live near to the God of all truth. Then said he, These are the two anointed ones that stand by the Lord of the whole earth. They stand; a position of dignity, stand, a position of waiting--waiting to receive infallible instructions, ready to execute the Divine behests. All true religious teachers live consciously near to God. (Homilist.)
The two olive trees
Consider--
1. That by the two olive trees it is not clear to understand only the graces of God poured out on His Church. That is indeed signified by oil in such Scripture as Psa_45:7. Here the resolution is concerning the trees that furnished the oil. Nor yet are we to understand them of a fountain of bounty in God; for there can be no reason given why that should be compared to two trees, and be said to stand before the Lord. But by them we are to understand Christ anointed in His priestly (which includes His prophetical) and kingly office, who was chief in this work, and in furnishing all instruments; who furnishes His Church, and serves His Father in the work of redemption, and is cared for by Him.
2. That the angel, answering both the prophets questions in one, leads us to understand the one by the others so far as is needful; and therefore we may conceive that either that of the branches is not touched as needless, or pointing out only the fit ways of communicating Himself to His peoples capacity, the pipes not being able to receive the oil of the whole tree at once, or that branches only now furnishing, imported Christs communicating Himself in a small measure in this typical work of building the temple in respect of what He had and was to communicate in the building of His Church under the Gospel; or if we will stretch it further, it may take in Joshua and Zerubbabel, the one anointed priest, the other a successor of their anointed kings, who, however, as instruments in the work, they were resembled by the burning lamps, getting furniture from the bowl, yet in respect of their office among that people, and their influence upon all instruments of building the temple, they were types of Christ, and so might be represented by two little branches, resembling Him, the great olive tree . . . standing before the God of the earth, as being instrumental to keep in life in the Church when all power shall be opposite to her. (George Hutcheson.)
The two anointed ones
Who are these? They refer to some standing channel of blessing from God, and are alluded to again in Rev_11:3-4, in terms that cannot be mistaken. Without entering at length into the reasons for this opinion, we simply affirm that they refer to a duality of gracious manifestation from God, corresponding to a duality of necessity in the nature of man. There are two grand evils to be overcome, guilt and pollution, and they demand two standing sources of blessing, the one to remove the guilt by atonement, the other to remove the power of sin by giving a higher power of holiness. These two sources are embodied in two official forms, the only two that were connected with the theocracy as permanent elements, the sacerdotal and regal orders, This duality marked all the manifestations of God, for it rested on a deep necessity of human nature, and it was then embodied in the persons of Joshua and Zerubbabel. Since, then, they were so essential to the theocracy, the people need not suppose that God would allow them to perish, but would continue them in existence until He should come who was a priest after the order of Melchizedek. Learn--
1. That the Church is the same under both dispensations, for the promises made to her then are only fulfilling now, showing that then and now she was the same Church. The candlestick is the same, though the tubes may be changed; and the Church is the same, though her official channels be totally altered.
2. God has provided an unfailing source of strength for His people. Their supply comes not from a dead reservoir of oil, but a living olive tree, that is ever drawing from the rich earth its generous furnishings, and then distilling them by seven pipes, a perfect number, to those who are to be burning and shining lights.
3. The whole work of religion in the heart of the individual, and throughout the world, is of grace. Christ is at once the cornerstone and the copestone of the Church; and as He was greeted with shoutings of grace when He came the first time, much more shall He when He comes the second time, without sin unto salvation.
4. We are prone to judge of Gods work by mans standard; and because we see but a narrow stream from the fountain, doubt or deny the river.
5. It is not only unwise, it is wicked, to be disheartened because of the external feebleness of the Church, compared with the work she has to do and the enemies she has to encounter. God is her strength, her glory, and her hope, and to despair of her is to deny God.
6. The doctrine and discipline of the Church, the truth and power that God has lodged in her organisation and in her ordinances, are still the standing channels through which the Spirit pours the oil of grace and strength, and hence should both be kept pure and unclogged. (T. V. Moore, D. D.)
Do not arrest the inflow of spiritual influences
Beware, also, that nothing chokes the golden pipes of obedience to His kingliness, and trust in His priesthood; else the entrance of the golden oil will be arrested. They may soon become stopped by neglect, inattention, or disuse. (F. B. Meyer, B. A.)
Two olive trees
The prophet manifests great concern to understand what is meant by these two olive trees.
I. The universal dominion of the Lord Jesus Christ. The Lord of the whole earth. Not to be understood in an abstract, but in a relative sense. The Lord Jesus is the last Adam, and He came and acquired universal dominion on behalf of His people. He obtained universal dominion by prevailing with God. This He did by His obedient life. Whatever perfection--whether of love, or holiness, or wisdom, or integrity--you may name, the Saviour possessed them all. And the Lord is well pleased for His righteousness sake. This righteousness, this obedient life of the Lord Jesus, hath prevailed with Gods law, hath prevailed with justice. This is one step towards the Saviours universal dominion, Gods unexceptional approbation of His righteousness, Gods deep and eternal interest in His righteousness. When the Saviour came to die, was there in the whole universal Church one sin that He did not conquer? Was there one demand of justice that He did not meet? See some of the symptoms of this dominion while the Saviour was in the world. He cast out devils,--there is power over hell. Need I remind you of sin? Why, He pardoned one and another. Then diseases,--what disease was ever too hard for Him? Then the sea,--He walks on it. Whatever dominion He possesses, He will give to you.
II. The representatives of the Old and New Testament Churches. The two anointed ones. In the Book of Revelation called the two witnesses. These represent the Old Testament Church and the New Testament Church. In this passage, then, is given Christs entire dominion; the river of the Gospel; the Old and New Testament Churches sweetly united in the same theme; a clear note of time when these wonders were to be mediatorially accomplished; and the faithfulness of the Old and of the New Testament Churches. (James Wells.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v11 Zec_4:11. What] A question put three times, Zec_4:4), this,…
CRITICAL NOTES.]
Zec_4:11. What] A question put three times, Zec_4:4), this, and Zec_4:12; varied at each time and at last minute. Two olive trees] Supposed to be the anointed priesthood and royalty by some (by others, the two Churches, the Jewish and Gentile), or “Christ’s priesthood and monarchy—confirmed by Zec_6:13. Olives produce oil; oil supplies light to the candlestick, and all the oil of the Holy Spirit flows, by the medium of his Messiahship in its twofold functions of King and Priest, into the Candlestick of the Universal Church” [Words.].
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Zec_4:12. Branches] Lit. ears, from resemblance to ears of grain. “As ears are full of grain, so olive branches are full of olives.” Golden oil] Gold-like liquor in brightness and purity.
Zec_4:13. Answered] The angel is anxious to awaken attention.
Zec_4:14. Two anointed] Lit. sons of oil, a symbol of Joshua and Zerubbabel, anointed and installed into office by oil; and of the royal and priestly office of Christ. Stand] The posture of servants waiting to receive orders from their masters. “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 hat the Lord in future would 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” [Keil].
HOMILETICS
THE GOLDEN CANDLESTICK.—Zec_4:11-14
The candlestick of pure gold represented the Church of God. There is always some distinctive peculiarity between the material emblem and the spiritual reality; a seeming incongruity which is in reality a distinguishing glory, e.g. “a lamb in the midst of the throne;” so here, such a candlestick was never seen except in vision. The lamps in the temple were supplied by the priests in the ordinary way, but this in a supernatural way. The mystery was explained to the prophet as representing Joshua the high priest and Zerubbabel the prince, who were endued with the Holy Spirit, and raised up to rule, intercede, and build up the temple. All authority and success depended upon God; they were acknowledged as a combined and eminent type of Jesus Christ, who is priest upon the throne, builds the spiritual temple, and who alone shall bear the glory.
I. The seat of spiritual light. The Church contains the knowledge, holiness, and consolation to be found in this sinful world. Worldly men are strangers to this light; wander carelessly into error and destruction; and even the wisest and most diligent never discovered a light sufficient to guide them aright This light is not inherent, or all would have it alike, as the light of conscience and reason. Not merely the light of the old dispensation, but the light of the glorious gospel, which is fixed in this Church, which there diffuses satisfaction, direction, and holiness. Its rays thrown around, invite and attract the world; but they must come into the Church to enjoy it. Out of Zion, the perfection of beauty, God hath shined.
II.The source of spiritual light. It comes from the Lord Jesus, its glorious source, in whom all fulness dwells. The Holy Spirit is the oil of gladness, resting on Christ, and freely given by him to his Church. It is supplied not by any natural or artificial means, as the oil in the vision was not pressed from the olive, nor poured into the lamps by the help of man; but flowed spontaneously, abundantly, constantly, from a living source—so the communication of Divine grace from Christ, the living spring.
III. The communication of light. It is by means of a golden candlestick.
1. This may apply:—First, to the glorious doctrines of the gospel, by which the light of the knowledge of God is displayed in Jesus Christ. Second, to the ordinances of the gospel, by which light and consolation are dispensed in the Church, and which attract the notice of the world. Seven branches turning every way, all lit. Christ so places his word, ordinances, and ministers, that no part of the Church is destitute of life, and that the whole will shine as the light of the world. Third, to the character of the saints, shining in the effulgence of holiness; “ye are the light of the world” (cf. Isa_60:1).
2. Whether allusion be to either or all of these, the emblem will apply—a golden candlestick. First, formed of valuable material. The doctrines and ordinances of the gospel are more precious than gold: the law of thy mouth is better than thousands of gold and silver. The saints, precious sons of Zion, are comparable to fine gold. The candlestick is formed by infinite skill, and wrought with most exquisite workmanship. Second, gold denotes brightness, purity, splendour, and glory. What refulgent purity in the doctrines, in the ordinances of the gospel, and in the lives of consistent Christians! Third, gold denotes durability. It is an indestructible metal. Lead can be melted until wasted away; but gold, expose it to what heat you may, retains its weight, loses nothing by alloy, and escapes uninjured. The doctrines of the gospel, the Church, and the characters of holiness in saints, are incorruptible; shall endure to the end of the world, and never be consumed, by persecution or hell itself. In closing—
1. We are led to admire the wonderful provision of Divine grace. Worldly men despise our secret communications and deride our expectations, and we ourselves wonder how supplies come. But the mysterious olive pours in its rich abundance.
2. We see the reason why the gospel and the Church live in spite of opposition. They depend upon a living source. Earth and hell cannot cut the golden pipes, or turn aside the stream.
3. We are reminded that no human power or effort can do good to men, except the Holy Spirit works by them. But the Spirit works by the meanest instrument, and needs not the countenance of mighty monarchs, or the aid of learning and oratory. The excellency of the power is his own.
4. We are taught to distinguish between grace and the gospel. The oil is distinct from the pipes, though conveyed through them. Ordinances are but pipes and means, not to be rested in; yet golden pipes, very valuable, and employed to convey the blessing Pray for a rich supply of the Holy Spirit [The New Evangelist].
HOMILETIC HINTS AND SUGGESTIONS
Zec_4:12-14.
1. The question (Zec_4:12);
2. the confession (Zec_4:13);
3. the answer (Zec_4:14). The angel returned no answer (only asked a question) to the question of the prophet, to invite closer attention, and prompt a more definite question [cf. Pusey].
Zec_4:14. Two anointed ones. Blessed in themselves, and the means of blessing others—empty themselves (Zec_4:12). The unction of the Holy One must abide in us before we can furnish grace to others (cf. Joh_3:20-27). “Joshua and Zerubbabel 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 men who, having served God in their generation, were to pass away, could not be alone intended in a vision, which describes the abiding existence of the Church. Christ is both High Priest and Eternal King. In both ways he supplies to us the light which he brought. From him flow unceasingly piety and righteousness to the Church, and it never lacks the heavenly light. The oil is expressed into tubes; thence passed through tubes, 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 manifest 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. 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” [Pusey].
ILLUSTRATIONS TO CHAPTER 4
Zec_4:11. Olive. No tree is more frequently mentioned by ancient authors, nor more highly honoured by ancient nations. By the Greeks it was dedicated to Minerva, and even employed in crowning Jove, Apollo, and Hercules, as well as emperors, philosophers, and orators, and all whom the people delighted to honour. By the Romans also it was highly honoured. Columella describes it as “the chief of trees.” It is not wonderful that almost all the ancient authors, from the time of Homer, so frequently mention it, and that, as Horace says, to win it seemed the sole aim men had in life[Carm. Zec_1:7]. See Tristam, Nat. Hist. of the Bible; Thomson, Ld. and Bk.
Zec_4:14. Two. Christ’s witnesses, in remarkable times of the Church, have appeared in pairs; as Moses and Aaron, the inspired civil and religious authorities; Caleb and Joshua; Ezekiel the priest and Daniel the prophet; Zerubbabel and Joshua (cf. Rev_11:3-4) [D. Brown, D.D.].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v12 What are these two olive branches
What are these two olive branches
Here Zechariah changes his question and asks about branches that are connected to the two olive trees.
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the two gold pipes
These pipes were not mentioned in the previous description of Zechariah's vision. It is possible that they are connected to the bowl on top of the lampstand and provide the oil with which the lampstand burns.
golden oil
Here "golden" refers to the color of the oil and does not mean that the oil was made of gold.
Do you not know what these are?
The angel asks this rhetorical question to emphasize that Zechariah should have known what these things mean. This question can be translated as a statement. AT: "Surely you know what these are." (See: Rhetorical Question)
translationWords
olive
oil
lord
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.