seven pipes--feeding tubes, seven apiece from the "bowl" to each lamp (see Margin) [Maurer and Calvin]; literally, "seven and seven": forty-nine in all. The greater the number of oil-feeding pipes, the brighter the light of the lamps. The explanation in [Zec 4:6] is, that man's power by itself can neither retard nor advance God's work, that the real motive-power is God's Spirit. The seven times seven imply the manifold modes by which the Spirit's grace is imparted to the Church in her manifold work of enlightening the world.
3. two olive trees--supplying oil to the bowl. The Holy Ghost, who fills with His fulness Messiah (the anointed: the "bowl"), from whom flow supplies of grace to the Church.
by it--literally, "upon it," that is, growing so as somewhat to overtop it. For the explanation of the "two" see [Zec 4:12], .
4. The prophet is instructed in the truths meant, that we may read them with the greater reverence and attention [Calvin].
5. Knowest thou not, &c.--Not a reproof of his ignorance, but a stimulus to reflection on the mystery.
No, my lord--ingenious confession of ignorance; as a little child he casts himself for instruction at the feet of the Lord.
6. Not by might ... but by my Spirit--As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare [Hag 2:5]) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness ([Ho 1:7]; [2Co 12:10]; [He 11:34]). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" ([2Ch 14:11]; compare [1Sa 14:6]). So in the conversion of sinners ([1Co 3:6]; [2Co 10:4]). "Zerubbabel" is addressed as the chief civil authority in directing the work.
7. All mountain-like obstacles ([Is 40:4]; ) 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 ([Jr 51:25]; [Da 2:34], 44; [Mt 21:44]).
bring forth the head-stone--Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare [Ezr 3:10]). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare [Ro 11:26]; [He 11:40]; , ; [Re 7:4-9]).
Grace, grace--The repetition expresses, Grace from first to last ([Is 26:3], Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple ([Ezr 3:11], ). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem ([Mt 21:9]), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation ([Joh 2:20], 21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" ([Re 19:1], ). [Psa 118:22] regards Him as "the head-stone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, [Lu 2:14]. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher ([He 12:2]). "Grace" is ascribed "unto it," that is, the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" ([2Co 13:14]).
9. Zerubbabel ... shall ... finish it--([Ezr 6:15]) in the sixth year of Darius' reign.
Lord ... sent me unto you--([Zec 2:9]). The Divine Angel announces that in what He has just spoken, He has been commissioned by God the Father.
10. who ... despised ... small things--He reproves their ungrateful unbelief, which they felt because of the humble beginning, compared with the greatness of the undertaking; and encourages them with the assurance that their progress in the work, though small, was an earnest of great and final success, because Jehovah's eye is upon Zerubbabel and the work, to support Him with His favor. Contrast, "great is the day of Jezreel" ([Ho 1:11]) with "the day of small things" here.
they shall rejoice ... with those seven; they are the eyes of the Lord--rather, "they, even those seven eyes of the Lord (compare [Zec 3:9]), which ... shall rejoice and see (that is, rejoicingly see) the plummet (literally, the 'stone of tin') in the hand of Zerubbabel" [Moore]; the plummet in his hand indicating that the work is going forward to its completion. The Hebrew punctuation, however, favors English Version, of which the sense is, They who incredulously "despised" such "small" beginnings of the work as are made now, shall rejoicingly see its going on to completion under Zerubbabel, "with (the aid of) those seven," namely, the "seven eyes upon one stone" ([Zec 3:9]): which are explained, "They are the eyes of the Lord which," &c. [Pembellus]. So differently do men and Jehovah regard the "small" beginnings of God's work ([Ezr 3:12]; [Hag 2:3]). Men "despised" the work in its early stage: God rejoicingly regards it, and shall continue to do so.
run to and fro, &c.--Nothing in the whole earth escapes the eye of Jehovah, so that He can ward off all danger from His people, come from what quarter it may, in prosecuting His work ([Pr 15:3]; [1Co 16:9]).
11-12. Zechariah three times ([Zec 4:4], [11, 12]) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls "two olive trees," he afterwards calls "branches," as on closer looking he observes that the "branches" of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps ([Zec 4:2]), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the "two" refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world's history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, "the two anointed ones" ([Zec 4:14]) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall "stand by," that is, minister to "the Lord of the whole earth," as He shall be called in the day that He sets up His throne in Jerusalem ([Zec 14:9]; [Da 2:44]; [Re 11:15]). Compare the description of the offices of the "priests" and the "prince" ([Is 49:23]; Eze 44:1-46:24). As in [Re 11:3], , the "two witnesses" are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, [Mt 17:3], , with Mal 4:4, 5; [Joh 1:21]) with Moses. [Re 11:6], which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare [Ex 7:19]; [1Ki 17:1]; [Lu 4:25]; [Jas 5:16], ). The period is the same, "three years and six months"; the scene also is in Israel ([Re 11:8]), "where our Lord was crucified." It is supposed that for the first three and a half years of the hebdomad ([Da 9:20-27]), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant ([Da 9:27]), and set himself up in the temple to be worshipped as God ([2Th 2:4]). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare ([Lu 18:8]); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfilment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So "the beast" in Revelation answers to the civil power of the apostasy; "the false prophet" to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. [Zec 6:11-13] accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fulness of His unction ([Joh 3:34]). But this does not exclude the primary application to Joshua and Zerubbabel, "anointed" ([Zec 4:14]) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.
13. Knowest thou not--God would awaken His people to zeal in learning His truth.
14. anointed ones--literally, "sons of oil" ([Is 5:1], Margin). Joshua the high priest, and Zerubbabel the civil ruler, must first be anointed with grace themselves, so as to be the instruments of furnishing it to others (compare [1Jo 2:20], 27).
Chapter 5
Zec 5:1-4. Sixth Vision. The Flying Roll. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea
1. flying roll--of papyrus, or dressed skins, used for writing on when paper was not known. It was inscribed with the words of the curse (De 27:15-26; 28:15-68). Being written implied that its contents were beyond all escape or repeal ([Eze 2:9]). Its "flying" shows that its curses were ready swiftly to visit the transgressors. It was unrolled, or else its dimensions could not have been seen ([Zec 5:2]). Being open to all, none could say in excuse he knew not the law and the curses of disobedience. As the previous visions intimated God's favor in restoring the Jewish state, so this vision announces judgment, intimating that God, notwithstanding His favor, did not approve of their sins. Being written on both sides, "on this and on that side" ([Zec 5:3]) [Vatablus] connects it with the two tables of the law ([Ex 32:15]), and implies its comprehensiveness. One side denounced "him that sweareth falsely ([Zec 5:4]) by God's name," according to the third commandment of the first table, duty to God; the other side denounced theft, according to the eighth commandment, which is in the second table, duty to one's neighbor.
2. length ... twenty cubits ... breadth ... ten cubits--thirty feet by fifteen, the dimensions of the temple porch ([1Ki 6:3]), where the law was usually read, showing that it was divinely authoritative in the theocracy. Its large size implies the great number of the curses contained. The Hebrew for "roll" or "volume" is used of the law ([Psa 40:7]).
3. curse ... earth--(Mal 4:6). The Gentiles are amenable to the curse of the law, as they have its substance, so far as they have not seared and corrupted conscience, written on their hearts ([Ro 2:15]).
cut off--literally, "cleared away."
as on this side ... as on that side--both sides of the roll [Vatablus]. From this place ... from this place (repeated twice, as "the house" is repeated in [Zec 5:4]) [Maurer]; so "hence" is used, [Ge 37:17] (or, "on this and on that side," that is, on every side) [Henderson]. None can escape, sin where he may: for God from one side to the other shall call all without exception to judgment [Calvin]. God will not spare even "this place," Jerusalem, when it sins [Pembellus]. English Version seems to take Vatablus' view.
according to it--according as it is written.
4. The "theft" immediately meant is similar sacrilege to that complained of in [Ne 13:10]; Mal 3:8. They robbed God by neglecting to give Him His due in building His house, while they built their own houses, forswearing their obligations to Him; therefore, the "houses" they build shall be "consumed" with God's "curse." Probably literal theft and perjury accompanied their virtual theft and perjury as to the temple of God (Mal 3:5). Stealing and perjury go together; for the covetous and fraudulent perjure themselves by God's name without scruple (see [Pr 30:9]).
enter ... the house--In vain they guard and shut themselves up who incur the curse; it will inevitably enter even when they think themselves most secure.
consume ... timber ... stones--not leaving a vestige of it. So the "stones" and "timber" of the house of a leper (type of the sinner) were to be utterly removed ([Le 14:15]; compare [1Ki 18:38]).
Zec 5:5-11. Seventh Vision. The Woman in the Ephah. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements
The ephah is the Hebrew dry measure containing about a bushel, or seven and a half gallons. Alluding to the previous vision as to theft and perjury: the ephah which, by falsification of the measure, they made the instrument of defrauding, shall be made the instrument of their punishment [Grotius]. Compare "this is their resemblance" ([Zec 5:6]), that is, this is a representation of what the Jews have done, and what they shall suffer. Their total dispersion ("the land of Shinar" being the emblem of the various Gentile lands of their present dispersion) is herein fortetold, when the measure (to which the ephah alludes) of their sins should be full. The former vision denounces judgment on individuals; this one, on the whole state: but enigmatically, not to discourage their present building [Pembellus]. Rather, the vision is consolatory after the preceding one [Calvin]. Idolatry and its kindred sins, covetousness and fraud (denounced in the vision of the roll), shall be removed far out of the Holy Land to their own congenial soil, never to return (so [Zec 3:9]; [Is 27:9]; ; ; [Jr 50:20]; [Zep 3:13]). For more than two thousand years, ever since the Babylonian exile, the Jews have been free from idolatry; but the full accomplishment of the prophecy is yet future, when all sin shall be purged from Israel on their return to Palestine, and conversion to Christ.
5. went forth--The interpreting angel had withdrawn after the vision of the roll to receive a fresh revelation from the Divine Angel to communicate to the prophet.
6. This is their resemblance--literally, "eye" (compare [Eze 1:4], 5, 16). Hengstenberg translates, "Their (the people's) eye" was all directed to evil. But English Version is better. "This is the appearance (that is, an image) of the Jews in all the land" (not as English Version, "in all the earth"), that is, of the wicked Jews.
This--Here used of what was within the ephah, not the ephah itself.
7. lifted up--The cover is lifted off the ephah to let the prophet see the female personification of "wickedness" within, about to be removed from Judea. The cover being "of lead," implies that the "woman" cannot escape from the ponderous load which presses her down.
talent--literally, "a round piece": hence a talent, a weight of one hundred twenty-five pounds troy.
woman--for comparison of "wickedness" to a woman, [Pr 2:16]; , . In personifying abstract terms, the feminine is used, as the idea of giving birth to life is associated with woman.
8. wickedness--literally, "the wickedness": implying wickedness in its peculiar development. Compare "the man of sin," [2Th 2:3].
cast it--that is, her, Wickedness, who had moved more freely while the heavy lid was partially lifted off.
weight--literally, "stone," that is, round mass.
9. The agents to carry away the "woman" are, consistently with the image, "women." God makes the wicked themselves the agents of punishing and removing wickedness. "Two" are employed, as one is not enough to carry such a load [Maurer]. Or, the Assyrians and Babylonians, who carried away idolatry in the persons, respectively, of Israel and Judah [Henderson]. As two "anointed ones" ([Zec 4:14]) stand by the Lord as His ministers, so two winged women execute His purpose here in removing the embodiment of "wickedness": answering to the "mystery of iniquity" (the Septuagint here in Zechariah uses the same words as Paul and "the man of sin," whom the Lord shall destroy with the spirit of His mouth and the brightness of His coming, [2Th 2:3], [7, 8]). Their "wings" express velocity. The "stork" has long and wide wings, for which reason it is specified; also it is a migratory bird. The "wind" helps the rapid motion of the wings. The being "lifted up between heaven and earth" implies open execution of the judgment before the eyes of all. As the "woman" here is removed to Babylon as her own dwelling, so the woman in the Apocalypse of St. John is Babylon ([Re 17:3-5]).
11. To build ... house in ... Shinar--Babylonia ([Ge 10:10]), the capital of the God-opposed world kingdoms, and so representing in general the seat of irreligion. As the "building of houses" in Babylon ([Jr 29:5], ) by the Jews themselves expressed their long exile there, so the building of an house for "wickedness" there implies its permanent stay.
set ... upon her own base--fixed there as in its proper place. "Wickedness" being cast out of Judah, shall for ever dwell with the antichristian apostates (of whom Babylon is the type), who shall reap the fruit of it, which they deserve.