---
title: "Commentary Critical and Explanatory on the Whole Bible -  Zechariah 4"
description: "CHAPTER 4   :-. FIFTH VISION.
The golden candlestick and the two olive trees. The temple shall
be completed by the aid of God"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/zechariah/4"
---

CHAPTER 4

. FIFTH VISION.
*The golden candlestick and the two olive trees. The temple shall
be completed by the aid of God's Spirit.*

**1. waked me**—The prophet was
lying in a state of ecstatic slumber with astonishment at the
previous vision. "Came again, and waked me," does not imply
that the angel had departed and now returned, but is an idiom for
"waked me again."

**2. candlestick**—symbolizing the
Jewish theocracy; and ultimately, the Church of which the Jewish
portion is to be the head: the *light-bearer* (so the original
is of "lights," [Matthew 5:14](../../../kjv/matthew/5/14);
[Matthew 5:16](../../../kjv/matthew/5/16); [Philippians 2:15](../../../kjv/philippians/2/15))
to the world.
**all . . . gold**—all pure
in doctrine and practice, precious and indestructible; such is the
true ideal of the Church; such she shall be ([Philippians 2:15](../../../kjv/philippians/2/15)).
**bowl upon the top**—In
the candlestick of the tabernacle the *plural* is used, *bowls*
([Exodus 25:31](../../../kjv/exodus/25/31)). The *Hebrew*
implies that it was the *fountain* of supply of oil to the
lamps. Christ at the head ("on the top") of the Church is
the true fountain, *of* whose *fulness of the Spirit all we
receive grace* ([John 1:16](../../../kjv/john/1/16)).
**his seven lamps**—united
in one stem; so in [Exodus 25:32](../../../kjv/exodus/25/32).
But in [Revelation 1:12](../../../kjv/revelation/1/12) the seven
candlesticks are separate. The Gentile churches will not realize
their unity till the Jewish Church as the stem unites all the lamps
in one candlestick ([Revelation 1:12](../../../kjv/revelation/1/12)). The "seven lamps," in [Revelation 1:12](../../../kjv/revelation/1/12), are the "seven Spirits of God."
**seven pipes**—feeding
tubes, seven apiece from the "bowl" to each lamp (see
*Margin*) [MAURER and
CALVIN]; literally, "seven
and seven": forty-nine in all. The greater the number of
oil-feeding pipes, the brighter the light of the lamps. The
explanation in [Zechariah 4:6](../../../kjv/zechariah/4/6) is, that
man's power by itself can neither retard nor advance God's work, that
the real motive-power is God's *Spirit.* The seven times seven
imply the manifold modes by which the Spirit's grace is imparted to
the Church in her manifold work of enlightening the world.

**3. two olive trees**—supplying
oil to the bowl. The Holy Ghost, who fills with His fulness Messiah
(the *anointed:* the "bowl"), from whom flow supplies
of grace to the Church.
**by it**—literally, "upon
it," that is, growing so as somewhat to overtop it. For the
explanation of the "two" see [Zechariah 4:12](../../../kjv/zechariah/4/12);
[Zechariah 4:14](../../../kjv/zechariah/4/14).

**4.** The prophet is instructed in
the truths meant, that we may read them with the greater reverence
and attention [CALVIN].

**5. Knowest thou not,** c.—Not a
reproof of his ignorance, but a stimulus to reflection on the
mystery.
**No, my lord**—ingenious
confession of ignorance as a little child he casts himself for
instruction at the feet of the Lord.

**6. Not by might . . . but by my
Spirit**—As the lamps burned continually, supplied with oil from
a source (the living olive trees) which man did not make, so
Zerubbabel need not be disheartened because of his weakness; for as
the work is one to be effected by the living Spirit (compare ) of God, man's weakness is no obstacle, for God's might will
perfect strength out of weakness ([Hosea 1:7](../../../kjv/hosea/1/7);
[2 Corinthians 12:10](../../../kjv/2-corinthians/12/10); [Hebrews 11:34](../../../kjv/hebrews/11/34)).
"Might and power" express human strength of every
description, physical, mental, moral. Or, "might" is the
strength *of many* (an "army," literally); "power,"
that *of one man* [PEMBELLUS].
God can save, "whether with many, or with them that have no
power" ([2 Chronicles 14:11](../../../kjv/2-chronicles/14/11);
compare [1 Samuel 14:6](../../../kjv/1-samuel/14/6)). So in the
conversion of sinners ([1 Corinthians 3:6](../../../kjv/1-corinthians/3/6);
[2 Corinthians 10:4](../../../kjv/2-corinthians/10/4)). "Zerubbabel"
is addressed as the chief civil authority in directing the work.

**7.** All *mountain*-like
obstacles ([Isaiah 40:4](../../../kjv/isaiah/40/4); [Isaiah 49:11](../../../kjv/isaiah/49/11))
in *Zerubbabel's* way shall be removed, so that the crowning
top-stone shall be put on, and the completion of the work be
acknowledged as wholly of "grace." Antitypically, the
antichristian last foe of Israel, the obstacle preventing her
establishment in Palestine, about to be crushed before Messiah, is
probably meant ([Jeremiah 51:25](../../../kjv/jeremiah/51/25);
[Daniel 2:34](../../../kjv/daniel/2/34); [Daniel 2:44](../../../kjv/daniel/2/44);
[Matthew 21:44](../../../kjv/matthew/21/44)).
**bring forth the
head-stone**—Primarily, bring it forth from the place where it
was chiselled and give it to the workmen to put on the top of the
building. It was customary for chief magistrates to lay the
foundation, and also the crowning top-stone (compare [Matthew 21:44](../../../kjv/matthew/21/44)). Antitypically, the reference is to the time when the full
number of the spiritual Church shall be completed, and also when "all
Israel shall be saved" (compare [Romans 11:26](../../../kjv/romans/11/26);
[Hebrews 11:40](../../../kjv/hebrews/11/40); [Hebrews 12:22](../../../kjv/hebrews/12/22);
[Hebrews 12:23](../../../kjv/hebrews/12/23); [Revelation 7:4-9](../../../kjv/revelation/7/4-9)).
**Grace, grace**—The
repetition expresses, *Grace* from first to last ([Revelation 7:4-66](../../../kjv/revelation/7/4-66), *Margin*). Thus the Jews are urged to pray
perseveringly and earnestly that the same grace which completed it
may always preserve it. "Shoutings" of acclamation
accompanied the foundation of the literal temple ([Ezra 3:11](../../../kjv/ezra/3/11);
[Ezra 3:13](../../../kjv/ezra/3/13)). So shoutings of
"Hosanna" greeted the Saviour in entering Jerusalem ([Ezra 3:13](../../../kjv/ezra/3/13)), when about to complete the purchase of salvation by His
death: His Body being the second temple, or place of God's
inhabitation ([John 2:20](../../../kjv/john/2/20); [John 2:21](../../../kjv/john/2/21)).
So when the full number of the saints and of Israel is complete, and
God shall say, "It is done," then again shall "a great
voice of much people in heaven" attribute all to the "grace"
of God, saying, "Alleluia! Salvation, and glory, and honor, and
power, unto the Lord our God" ([Revelation 19:1](../../../kjv/revelation/19/1);
[Revelation 19:6](../../../kjv/revelation/19/6)). [Revelation 19:6](../../../kjv/revelation/19/6) regards Him as "the head-stone of the corner,"
that is, the *foundation*-stone. Compare the angels acclamations
at His birth, [Luke 2:14](../../../kjv/luke/2/14). Here it
is the *top-stone.* Messiah is not only the "Author,"
but also the Finisher ([Hebrews 12:2](../../../kjv/hebrews/12/2)).
"Grace" is ascribed "unto it," that is, the
stone, Messiah. Hence the benediction begins, "The *grace*
of the Lord Jesus Christ" ([Hebrews 12:2](../../../kjv/hebrews/12/2)).

**9. Zerubbabel . . . shall . . .
finish it**— ([Ezra 6:15](../../../kjv/ezra/6/15)) in
the sixth year of Darius' reign.
**Lord . . . sent me unto you**—
([Zechariah 2:9](../../../kjv/zechariah/2/9)). The Divine Angel
announces that in what He has just spoken, He has been commissioned
by God the Father.

**10. who . . . despised . . . small
things**—He reproves their ungrateful unbelief, which they felt
because of the humble beginning, compared with the greatness of the
undertaking; and encourages them with the assurance that their
progress in the work, though small, was an earnest of great and final
success, because Jehovah's eye is upon Zerubbabel and the work, to
support Him with His favor. Contrast, "great is *the day*
of Jezreel" ([Hosea 1:11](../../../kjv/hosea/1/11)) with
"the day of *small* things" here.
**they shall rejoice . . .*****with*****those seven; they*****are*****the eyes of the
Lord**—rather, "they, *even* those seven eyes of the
Lord (compare [Zechariah 3:9](../../../kjv/zechariah/3/9)), which .
. . shall rejoice and see (that is, rejoicingly see) the plummet
(literally, the 'stone of tin') in the hand of Zerubbabel"
[MOORE]; the plummet in
his hand indicating that the work is going forward to its completion.
The *Hebrew* punctuation, however, favors *English Version,*
of which the sense is, They who incredulously "despised"
such "small" beginnings of the work as are made now, shall
rejoicingly see its going on to completion under Zerubbabel, "with
(*the aid of*) those seven," namely, the "seven eyes
upon one stone" ([Zechariah 3:9](../../../kjv/zechariah/3/9)):
which are explained, "They are the eyes of the Lord which,"
c. [PEMBELLUS]. So
differently do men and Jehovah regard the "small"
beginnings of God's work ([Ezra 3:12](../../../kjv/ezra/3/12)
[Haggai 2:3](../../../kjv/haggai/2/3)). Men "despised"
the work in its early stage: God rejoicingly regards it, and shall
continue to do so.
**run to and fro,**
c.—Nothing in the whole earth escapes the eye of Jehovah, so that
He can ward off all danger from His people, come from what quarter it
may, in prosecuting His work ([Proverbs 15:3](../../../kjv/proverbs/15/3)
[1 Corinthians 16:9](../../../kjv/1-corinthians/16/9)).

**11, 12.** Zechariah three times
([Zechariah 4:4](../../../kjv/zechariah/4/4); [Zechariah 4:11](../../../kjv/zechariah/4/11);
[Zechariah 4:12](../../../kjv/zechariah/4/12)) 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 ([Zechariah 4:2](../../../kjv/zechariah/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" ([Zechariah 4:14](../../../kjv/zechariah/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 ([Zechariah 14:9](../../../kjv/zechariah/14/9); [Daniel 2:44](../../../kjv/daniel/2/44);
[Revelation 11:15](../../../kjv/revelation/11/15)). Compare the
description of the offices of the "priests" and the
"prince" ([Isaiah 49:23](../../../kjv/isaiah/49/23);
[Ezekiel 44:1-46](../../../kjv/ezekiel/44/1-46)). As in [Revelation 11:3](../../../kjv/revelation/11/3);
[Revelation 11:4](../../../kjv/revelation/11/4), 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, [Matthew 17:3](../../../kjv/matthew/17/3);
[Matthew 17:11](../../../kjv/matthew/17/11); [Malachi 4:4](../../../kjv/malachi/4/4);
[Malachi 4:5](../../../kjv/malachi/4/5); [John 1:21](../../../kjv/john/1/21))
with Moses. [Revelation 11:6](../../../kjv/revelation/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 [Exodus 7:19](../../../kjv/exodus/7/19); [1 Kings 17:1](../../../kjv/1-kings/17/1);
[Luke 4:25](../../../kjv/luke/4/25); [James 5:16](../../../kjv/james/5/16);
[James 5:17](../../../kjv/james/5/17)). The period is the
same, "three years and six months"; the scene also is in
Israel ([Revelation 11:8](../../../kjv/revelation/11/8)), "where
our Lord was crucified." It is supposed that for the first three
and a half years of the hebdomad ([Revelation 11:8](../../../kjv/revelation/11/8)), God will be worshipped in the temple; in the latter
three and a half years, Antichrist will break the covenant ([Revelation 11:8](../../../kjv/revelation/11/8)), and set himself up in the temple to be worshipped as God
([2 Thessalonians 2:4](../../../kjv/2-thessalonians/2/4)). The witnesses
prophesy the former three and a half years, while corruptions prevail
and faith is rare ([Luke 18:8](../../../kjv/luke/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. [Luke 18:8](../../../kjv/luke/18/8) 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 ([Luke 18:8](../../../kjv/luke/18/8)). But this does not exclude the primary application to
*Joshua and Zerubbabel,* "anointed" ([Luke 18:8](../../../kjv/luke/18/8)) with grace to minister to the Jewish Church: and so
applicable to the twofold supports of the Church which are anointed
with the Spirit, the *prince* and the *priest,* or
*minister.*

**12. through**—literally, "by
the hand of," that is, by the agency of.
**branches**—literally,
"ears"; so the olive branches are called, because as ears
are full of grain, so the olive branches are full of olives.
**golden*****oil*******—literally, "gold," that is, gold-like liquor.
**out of themselves**—Ordinances
and ministers are channels of grace, not the grace itself. The supply
comes not from a dead reservoir of oil, but through living olive
trees ([Psalms 52:8](../../../kjv/psalms/52/8); [Romans 12:1](../../../kjv/romans/12/1))
fed by God.

**13. Knowest thou not**—God would
awaken His people to zeal in learning His truth.

**14. anointed ones**—literally,
"sons of oil" ([Isaiah 5:1](../../../kjv/isaiah/5/1),
*Margin*). Joshua the high priest, and Zerubbabel the civil
ruler, must first be anointed with grace themselves, so as to be the
instruments of furnishing it to others (compare [1 John 2:20](../../../kjv/1-john/2/20);
[1 John 2:27](../../../kjv/1-john/2/27)).

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