Zechariah4
American Standard Version · Public Domain
1And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep.
2And he said unto me, What seest thou? And I said, I have seen, and, behold, a candlestick all of gold, with its bowl upon the top of it, and its seven lamps thereon; there are seven pipes to each of the lamps, which are upon the top thereof;
3and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof.
4And I answered and spake to the angel that talked with me, saying, What are these, my lord?
5Then the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord.
6Then he answered and spake unto me, saying, This is the word of Jehovah unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith Jehovah of hosts.
7Who art thou, O great mountain? before Zerubbabel thou shalt become a plain; and he shall bring forth the top stone with shoutings of Grace, grace, unto it.
8Moreover the word of Jehovah came unto me, saying,
9The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that Jehovah of hosts hath sent me unto you.
10For who hath despised the day of small things? for these seven shall rejoice, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro through the whole earth.
11Then 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?
12And 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?
13And he answered me and said, Knowest thou not what these are? And I said, No, my lord.
14Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.
Study Guide
Public-domain commentary and original-language notes for Zechariah 4.
Chapter Summary
In this chapter: A vision of a candlestick, with two olive trees. (1–7). Further encouragement. (8–10). An explanation respecting the olive trees. (11–14).
vv1-7
The prophet's spirit was willing to attend, but the flesh was weak. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves. The church is a golden candlestick, or lamp-bearer, set up for enlightening this dark world, and holding forth the light of Divine revelation. Two olive trees were seen, one on each side the candlestick, from which oil flowed into the bowl without ceasing. God brings to pass his gracious purposes concerning his church, without any art or labour of man; sometimes he makes use of his instruments, yet he needs them not. This represented the abundance of Divine grace, for the enlightening and making holy the ministers and members of the church, and which cannot be procured or prevented by any human power. The vision assures us that the good work of building the temple, should be brought to a happy end. The difficulty is represented as a great mountain. But all difficulties shall vanish, and all the objections be got over. Faith will remove mountains, and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but nothing is too hard for him. What comes from the grace of God, may, in faith, be committed to the grace of God, for he will not forsake the work of his own hands.
vv8-10
The exact fulfilment of Scripture prophecies is a convincing proof of their Divine original. Though the instruments be weak and unlikely, yet God often chooses such, to bring about great things by them. Let not the dawning light be despised; it will shine more and more to the perfect day. Those who despaired of finishing the work, shall rejoice when they see Zerubbabel giving directions what to do, and taking care that the work be done. It is a comfort to us that the same all-wise, almighty Providence, which governs the earth, is in particular conversant about the church. All that have the plummet in their hands, must look up to the eyes of the Lord, have constant regard to Divine Providence, act in dependence on its guidance and submission to its disposals. Let us fix our faith on Christ, and view Him carrying on his work according to his own glorious plan, and daily bringing his spiritual building nearer to completion. (Zec 4:11-14)
vv11-14
Zechariah desires to know what are the two olive trees. Zerubbabel and Joshua, this prince and this priest, were endued with the gifts and graces of God's Spirit. They lived at the same time, and both were instruments in the work and service of God. Christ's offices of King and Priest were shadowed forth by them. From the union of these two offices in his person, both God and man, the fullness of grace is received and imparted. They built the temple, the church of God. So does Christ spiritually. Christ is not only the Messiah, the Anointed One himself, but he is the Good Olive to his church; and from his fulness we receive. And the Holy Spirit is the unction or anointing which we have received. From Christ the Olive Tree, by the Spirit the Olive Branch, all the golden oil of grace flows to believers, which keeps their lamps burning. Let us seek, through the intercession and bounty of the Saviour, supplies from that fulness which has hitherto sufficed for all his saints, according to their trials and employments. Let us wait on him in his ordinances, desiring to be sanctified wholly in body, soul, and spirit.
Key Words
מֲלְאָךְ: a messenger; specifically, of God, i.e. an angel (also a prophet, priest or teacher)
דָבַר: perhaps properly, to arrange; but used figuratively (of words), to speak; rarely (in a destructive sense) to subdue
שׁוּב: to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point); generally to retreat; often adverbial, again
עוּר: to wake (literally or figuratively)
אִישׁ: a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)
אֲשֶׁר: who, which, what, that; also (as an adverb and a conjunction) when, where, how, because, in order that, etc.
שֵׁנָה: sleep
אָמַר: to say (used with great latitude)
מָה: properly, interrogative what? (including how? why? when?); but also exclamation, what! (including how!), or indefinitely what (including whatever, and even relatively, that which); often used with prefixes in various adverbial or conjunctive senses
אַתָּה: thou and thee, or (plural) ye and you
Cross References
Zechariah 4Explicitly identifies the two olive trees and two candlesticks standing before the Lord of the earth.
Supported by Matthew Henry, JFB
Provides the structural and ceremonial pattern of the golden candlestick in the Tabernacle.
Supported by Matthew Poole, John Calvin, JFB
Defines the eyes of the Lord running to and fro throughout the whole earth.
Supported by Matthew Henry, Matthew Poole
Parallels salvation achieved not by bow, sword, battle, horses, or horsemen, but by the Lord.
Supported by JFB
God's Spirit remains among the post-exilic community, fulfilling His covenant promise to Israel.
Supported by JFB
Records the actual historical shoutings of joy and weeping at the laying of the temple foundation.
Supported by JFB
Records historically that Sheshbazzar (Zerubbabel) laid the foundation of the house of God in Jerusalem.
Supported by Matthew Poole, JFB
Connects the seven eyes of the Lamb with the seven Spirits sent into the earth.
Supported by Matthew Henry, JFB
The stone which the builders refused is exalted, matching Zerubbabel's headstone/top-stone motif.
Supported by Matthew Henry, JFB
The leveling of valleys and mountains to make a straight plain before God's work.
Supported by JFB
Connects the seven eyes upon the single stone with the seven eyes of God in chapter 4.
Supported by JFB
Echoes the teacher's gentle probing question: 'Know ye not this parable?'
Supported by JFB
Affirms that there is no restraint to the Lord to save by many or by few.
Supported by JFB
Prophetic stone cut out without hands that smites the image and becomes a great mountain.
Supported by JFB
Addresses those who despised the temple's reconstruction as 'nothing' in comparison to Solomon's.
Supported by Matthew Henry