<ALIGN="CENTER" John Gill's Exposition of the Entire Bible.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
Zechariah 3:1
INTRODUCTION TO ZECHARIAH 3
In this chapter, under the type of Joshua the high priest, is showed the state and condition of the priesthood, and of the church of God, in his times; and in it are various promises concerning the true High Priest, Christ, and of the efficacy and permanency of his priesthood. The vision of Joshua is in the form of a judicial process: Joshua is the person accused, and is described by his situation, standing before the Angel of the Lord; and by the filthy garments he had on, which were the ground of the charge against him, Zec 3:1 The accuser of him is Satan, who stood at his right hand; and his Judge is the Angel of the Lord, before whom he was, Zec 3:1. The sentence given against his accuser is by way of rebuke, enforced by the Lord's choice of Jerusalem, and merciful deliverance of this person; and, as given in his favour, is an order to take his filthy garments from him, and clothe him with change of raiment, and to put a fair mitre on his head; which were accordingly done, Zec 3:2 and a promise is made him, by way of protestation, that if he would walk in his ways, and keep his charge, he should judge his house, and keep his courts, and should have a walking place among those that stood by, Zec 3:6 and next Joshua, and those that were with him, are addressed as men wondered at; and are called upon to hearken to a promise of the Messiah, under the character of the Branch, Zec 3:8 and under that of a stone with seven eyes on it, and engravings in it, by whom the iniquity of God's people is removed, Zec 3:9 and the chapter is closed with an account of the prosperity, peace, and safety of the saints under the Gospel dispensation, Zec 3:10.
Ver. 1. And he showed me Joshua the high priest,.... Who was one that came up out of the captivity, and was principally concerned in building the temple, and had many enemies to obstruct him in it; and who falling into sin, or his sons, in marrying strange wives,
Ezr 10:18, which he might connive at, Satan was ready to catch it up, and accuse him before God; though rather Joshua is to be considered, not personally, but typically, representing the state and condition of the priesthood, in which office he was; and which was very low, mean, and abject, under the second temple; or the church of God, which the priests, especially the high priest, were representatives of: and indeed this vision may be accommodated to the case of any single believer, fallen into sin, and accused by Satan, and whose advocate Christ is:
standing before the Angel of the Lord; not any created angel, but Christ the Angel of God's presence, who is called Jehovah, Zec 3:2 is the rebuker of Satan, and the advocate of his people; and who takes away their sins, and clothes them with his righteousness: and "standing before" him does not mean barely being in his sight and presence, but as ministering to him; this being the posture both of angels and men, the servants of the Lord, Da 7:10, either he was offering sacrifice for the people, or asking counsel of God for them; or rather giving thanks for his and their deliverance from captivity, being as brands taken out of the fire; and praying to be stripped of his filthy garments, and to be clothed with others more decent, and becoming his office; and for help and assistance in the building of the temple, and against those that obstructed him: also he was brought and placed here as a guilty person, charged with sin, and to be tried before him,
Satan standing at his right hand to resist him; either to hinder him in his work of building the temple, by stirring up Sanballat, and other enemies; or rather to accuse him of sin, and bring a charge against him, and get sentence passed upon him; so the accuser used to stand at the right hand of the accused. The Targum paraphrases it,
"and sin standing at his right hand to resist him:''
when the people of God fall into sin, Satan the accuser of the brethren, their avowed enemy, observes it, and accuses them before the Lord, and seeks their condemnation. Maimonides {p} understands this of his standing at the right hand of the angel; but it was not usual for the prosecutor, accuser, or pleader, whether for or against a person arraigned, to stand the right hand of the judge: indeed, in the Jewish sanhedrim, or grand court of judicature, there were two scribes stood before the judges; the one on the right hand, the other on the left; who took down in writing the pleadings in court, and the sentences of those that were acquitted, and of those that were condemned; he on the right hand the former, and the other on the left hand the latter {q}. The prince or chief judge of the court sat in the middle; and his deputy, called "Ab Beth Din", or father of the court, sat at his right hand; and a wise man, a principal one, at his left {r}; but it was usual for the pleader, who was called byr leb, "Baal Rib", to stand on the right hand of the party cited into the court, whether he pleaded for or against him {s}: and to this custom is the allusion here, and in
Ps 106:6 where Satan, who is the accuser of men, and pleads against them, is placed at the right hand, as here; and God, who pleads the cause of his poor people, is also represented as standing on their right hand. The business of Satan here was to accuse, to bring charges, to plead for condemnation, and endeavour to get the sentence of it passed against Joshua; for he was at his right hand, to be an "adversary" to him, as his name (Satan) signifies, which he has from
the word here used; being an enemy to mankind in general, and especially to the people of God, and more especially to persons in sacred public offices; to whom he is antidikov, "a court adversary", as the Apostle Peter calls him, 1Pe 5:8 who appears in open court against them, and charges them in a most spiteful and malicious manner; and is a most, implacable, obstinate, and impudent one, as his name signifies, and the word from whence it is derived {t}; though Maimonides {u} thinks the name is derived from hjv, which signifies to decline, or go back from anything; since he, without doubt, makes men to decline from the way of truth to the way of falsehood and error.
{p} Moreh Nevochim, par. 3. c. 22. p. 398. {q} Misn. Sanhedrin, c. 4. sect. 3. Maimon. Hilchot Sanhedrin, c. 1. sect. 9. Mosis Kotsensis Mitzvot Torah, Pr. Affirm. 97. {r} Maimon. ib. sect. 3. Vid. Cocceium in Misn. Sanhedrin, c. 4. sect. 3. {s} Godwin's Moses and Aaron, l. 5. c. 3. {t} Vid. Schultens in Job i. 6. {u} Moreh Nevochim, ut supra. (par. 3. c. 22. p. 398.)
Zechariah 3:2
Ver. 2. And the Lord said unto Satan,.... The same with the Angel of the Lord, Zec 3:1 having heard the charge brought by him against Joshua, here called Jehovah, being the Son of God, and properly God:
The Lord rebuke thee, O Satan; these words may be considered, either as the intercession of Jehovah the Son with Jehovah the Father, for Joshua and his church, and against Satan; that he would reprove him for his malice and wickedness; stop his mouth, and silence him, that he might not go on to accuse; that he would confound his schemes, and restrain him from doing mischief; tread him down, and bruise him under the feet of his people, and pour out his wrath upon him: or as a declaration of what should be done to him, or what he himself would do; for it may be rendered, "the Lord will rebuke thee" {w}; as the following clause is by some, who take this to be a wish, and the following a positive declaration, that Jehovah the Father would certainly rebuke Satan; as might be concluded from the reasons and arguments used by the angel, taken from God's choice of Jerusalem; the building of which Satan endeavoured to hinder, though God had chosen it for his habitation and worship; and from the deliverance of Joshua out of the fire for that purpose: and this reproof of him on the behalf of his people is founded on their election of God:
even the Lord that hath chosen Jerusalem rebuke thee; which act is eternal; springs from the love and grace of God towards them; antecedes all works, good or bad, done by them; stands firm, sure, and unalterable; such who are interested in it are called, justified, and shall be glorified; nor has Satan anything to do with them; nor will any charge of his be of any avail against them, Ro 8:33:
[is] not this a brand plucked out of the fire? which is to be understood of Joshua; not of his being delivered out of that fire, into which the Jews {x} say he was cast, along with Ahab and Zedekiah, whom the king of Babylon roasted in it, Jer 29:22 when he marvellously escaped; others say {y} 8000 young priests fled to the temple, and were burnt in it, and only Joshua was preserved; but of his deliverance out of the Babylonish captivity, and also of the priesthood, which, during the captivity, when the temple was destroyed, and temple service ceased, was like a brand in the fire; and though Joshua the high priest was returned, and the priesthood in some measure restored, yet not to its former glory, the temple not being yet built; and therefore was but like a smoking firebrand; likewise the people of God may be meant; see Am 4:11, who are by nature like a branch cut off, a dry stick cast into the fire, and half burnt; they are in a state of separation from God, Father, Son, and Spirit; and they are unprofitable and unfruitful, and in danger in themselves of being consumed in the fire of divine wrath, of which they are as deserving as others, and are under the sentence of it; and, when convinced, have dreadful apprehensions of being consumed by it; but, through the grace, mercy, love, and power of God, they are plucked out of this state in the effectual calling, and are secured from everlasting destruction; wherefore Satan is rebuked for attempting to bring any who are instances of such grace and goodness into condemnation; it being wicked and malicious, bold and daring, vain and fruitless; since such are secured by the grace and power of God, and are preserved for everlasting glory and happiness.
{w} regy "increpabit", Burkius. {x} Jarchi & Kimchi in loc. {y} T. Hieros. Taaniot, fol. 69. 2.
Zechariah 3:3
Ver. 3. Now Joshua was clothed with filthy garments,.... Having fallen into sin. The Jewish writers {z} interpret this of the sin of his children in marrying strange wives, Ezr 10:18 or he had married one himself, as Jerom from the Jews, on the place; or a whore, as Justin Martyr {a} suggests; or had been slothful and sluggish in rebuilding the temple; and, be it what it will, Satan had aggravated it, and represented him as a most filthy creature, covered with sin, and as it were clothed with it: sins may well be called filthy garments, since righteousnesses are as filthy rags, Isa 64:6. It may also denote the imperfection of the Levitical priesthood, and the pollutions in it, at least in those who officiated therein, and especially under the second temple; as well as may represent the defilements of the Lord's people by sins they fall into:
and stood before the angel: as an accused person, charged with sin, and waiting the issue of the process against him: he stood under an humble sense of his iniquities, looking to the blood and righteousness of Christ for pardon and justification; praying and entreating that these filthy garments might be took away from him, and he be clothed with fine linen, suitable to his character as a priest. Such a sordid dress was the habit of persons arraigned for crimes. It was usual, especially among the Romans, when a man was accused of, and charged with, capital crimes, and during his arraignment, to let down his hair, suffer his beard to grow long, to wear filthy ragged garments, and appear in a very dirty and sordid habit; hence such were called "sordidati" {b}: nay, it was not only customary for the accused person, when he was brought into court before the people to be tried, to be in such a filthy dress; but even his near relations, friends, and acquaintance, before the court went to voting, used to appear in like manner, with their hair dishevelled, and clothed with garments foul and out of fashion, weeping and crying, and deprecating punishment; thinking, by such a filthy and deformed habit, to move the pity of the people {c}. It is said of the ambassadors of the Rhodians at Rome, upon a certain victory obtained, that they appeared at first in white garments, suitable to a congratulation; but when they were told that the Rhodians had not so well deserved to be reckoned among the friends and allies of the Romans, they immediately put on sordid garments, and went about to the houses of the principal men, with prayers and tears entreating that cognizance might first be taken of their cause, before they were condemned {d}: though, on the contrary, some, when arraigned, as defying their accusers, and as a token of their innocence, and to show the fortitude of their minds, and even, if they could, to terrify the court itself, would dress out in the most splendid manner; or, however, would not follow the above custom. It is reported of Scipio Africanus, that when he was arraigned in court, he would not omit shaving his beard, nor put off his white garments, nor appear in the common dress of arraigned persons {e}: and when Manlius Capitolinus was arraigned in court, none of his relations would change their clothes; and Appius Claudius, when he was tried by the tribunes of the common people, behaved with such spirit, and put on such a bold countenance, as thinking that by his ferocity he might strike terror into the tribunes; and so Herod, when he was accused before Hyrcanus, went into the court clothed in purple, and attended with a guard of armed men {f}: whether the above custom obtained in Judea, and so early as the times of this prophet, is not so evident; though Josephus ben Gorion says it was a custom for a guilty person to stand before the judges clothed in black, and his head covered with dust {g}; however, it is certain that with the Jews a distinction was made in the dress of priests, who, by the sanhedrim, were found guilty or not; such as were, were clothed and veiled in "black"; and such as were not, but were found right and perfect, were clothed in white; and went in, and ministered with their brethren the priests {h}.
{z} T. Bab. Sanhedrin, fol. 93. 1. {a} Dialog. cum Trypho, p. 344. {b} Salmuth. in Paneirol. Memorab. par. 1. tit. 44. p. 187. {c} Alex. ab Alex. Genial. Dier. l. 3. c. 5. {d} Liv. Hist. l. 45. c. 20. {e} A. Gell. Noct. Attic. l. 3. c. 4. {f} Alex. ab Alex. ut supra. (Genial. Dier. l. 3. c. 5) {g} Hist. Heb. c. 44. apud Drusium in Amos ii. 7. {h} Misn. Middot, c. 5. sect. 3. T. Bab. Yoma fol. 19. 1. Maimon. Biath Hamikdash, c. 6. sect. 11.
Zechariah 3:4
Ver. 4. And he answered, and spake,.... That is, the Angel of the Lord, before whom Joshua stood, answered to the accusations of Satan, and the entreaties of Joshua: and spake
unto those that stood before him; not the fellows that sat before Joshua, Zec 3:8 for the priests, who were Joshua's fellows, could not take away sin; nor indeed can ministers of the Gospel, only ministerially or declaratively, as instruments, in bringing the good news of pardon to the comfort of distressed minds; whom the ministering angels may here represent, that stood before Christ the Archangel, the Head of all principalities and powers, and who are ministering spirits to him; and so the Targum paraphrases it,
"and he said to them who ministered before him;''
who, though they can not expiate sin, or make atonement for it, may bring the tidings of pardon to a poor fallen believer:
saying, Take away the filthy garments from him; it may be observed, that the garments of the priests were to be new and fair, according to the Jewish canons {i}; and if they became filthy, they did not whiten them, nor wash them, but left them for threads (or wicks of candles), and put on new; and so orders are here given not to wash the filthy garments of Joshua, but to take them away: it is not, take him, Satan, the address is not to him; nor angels, who are spoken to, take away this filthy creature from me, I can not bear the sight of him; but take away his sins, not the being, power, or sense of them; nor does it signify making atonement for them, or removing them out of the sight of justice; but a taking them away out of Joshua's sight, and giving him a sense of pardon, a comfortable view of it, in which angels and ministers of the word may be assisting; see Isa 6:6 and is effectually done, when Christ, who has power to forgive sin, makes an application of forgiving grace himself, as follows:
and unto him he said; that is, the Angel of the Lord said to Joshua:
Behold, I have caused thine iniquity to pass from thee; which shows that he had sinned, and interprets the filthy garments he was clothed with: Christ took his iniquity upon himself, bore and made satisfaction for it, and removed it as far from him as the east from the west; and now caused the guilt of it to pass from his conscience, and gave him a comfortable view of the free and full pardon of it. The word "behold" is prefixed to this declaration of pardon, to ascertain the truth of it, to fix his attention to it, and raise his admiration at it:
and I will clothe thee with change of raiment; garments to put on and off; for, in those hot countries, they used to shift their garments often; and these do not design priestly garments, such as the high priest put on, on the day of atonement, when he put off his common garments, and, having done his work, shifted again, Le 16:23 such change of garments the high priest, indeed, had; and so had the common priests; for they did not wear the same garments, when out of service, as when in it; See Gill on "Eze 42:14" see Gill on "Eze 44:19"; but priestly garments seem rather to be intended in the following verses, which were put on along with the mitre: change of raiment here rather signify such as used to be wore on festivals and holy days, rich, valuable, precious garments; such as men wore when they went abroad, and appeared in company, and upon return home put off again; and especially clean neat garments, as some render the word {k}, in opposition to filthy ones Joshua was clothed with: when arraigned persons put on sordid garments, they were said, "moutare vestem", to change their apparel; but here clean, instead of filthy garments, are called change of raiment with great propriety; and a happy exchange is this indeed! The word is in the plural number, and may point at more garments than one, different suits of apparel, with which changes might be frequently made, both for delight and refreshment; and may have regard to the several garments of believers in Christ, of all good men, partakers of the grace of God: they have the garment of an outward holy conversation, which they are to watch and keep, lest they walk naked; and which, as it is often spotted with sin, they wash and make white in the blood of the Lamb: and there is the integrity and faithfulness of the saints in the performance of their duty, in their several stations of life; and especially of those in public office, in the discharge of that; who, as Job, put on righteousness, and it clothes them, and judgment is as a robe and diadem to them, Job 29:14 and there is the garment of internal holiness, the new man, consisting of the various graces of the spirit, which is put on as a garment, and makes believers all glorious within; as well as their clothing is of wrought gold, the righteousness of Christ; the principal garment, called the robe of righteousness, and garments of salvation; the best robe, and wedding garment, fine linen, clean and white, which is the righteousness or righteousnesses of the saints, Re 19:8 and so the Targum renders the word here, "with righteousnesses": though, as one change of raiment, or suit of apparel, may be meant, so one sort of righteousness only may be pointed at, even the one obedience of Christ, or his justifying righteousness; which may be so called, to denote the excellency and fulness of it, being sufficient to clothe and justify all the elect of God; like raiment, this is not in the saints, but put upon them, and covers them, and keeps them warm; protects from injuries, and beautifies and adorns: this robe of righteousness Christ has wrought out for his people, and he clothes them with it; it is his gift unto them, and they receive it from him; by which they are freed from all sin and condemnation, and their persons and services are accepted with God.
{i} Maimon. Cele Hamikdash, c. 8. sect. 4, 5. {k} twulxm "vestibus aliis", i. e. "puris", Munster; "mundas et pretiosas", Vatablus; "vestes elegantiores et cultiores", Drusius; "vestibus mundioribus", Grotius; "vestibus mundis", Burkius; "significat in genere vestes decoras et pretiosas", ib.
Zechariah 3:5
Ver. 5. And I said, Let them set a fair mitre upon his head,.... These are either the words of Jehovah the Father, who has all the angels at his command, and can order them to do what he pleases; always regards the intercession of Christ; is ever well pleased with his righteousness, and with his people, as clothed with it; and, where he gives grace, he gives more grace: a man clothed with Christ's righteousness is upon rising ground; he is in the way to great honour and glory: or, as some think, they are the words of the Angel of the Lord, the Messiah, continued, who willed, ordered, and commanded his ministering servants to do this, that Joshua might appear agreeably to the dignity of his office, and look great, as well as clean and neat: or rather they are the words of Zechariah the prophet; and design either the inward thoughts and secret wishes of his mind; or were an humble request of his, and was regarded; who, seeing something wanting to make Joshua a complete high priest, intercedes for it: so one saint rejoices in the restoration of another; and is so far from envying the gifts and graces of the greatest, that he wishes him more:
so they set a fair mitre upon his head; such as the high priest wore; on which was a plate of gold, and on it written "Holiness to the Lord"; and was an emblem of Christ being made sanctification to his people; see Ex 28:4. The mitre was a garment of the high priest, a sort of covering for the head, a cap or turban: it was made of linen, and is called the linen mitre, Le 16:4 and that which Joshua might have wore before, being stained and foul, it is requested that a "fair" or "clean" {l} one might be set upon his head. It consisted, as the Jewish writers say {m}, of sixteen cubits or ells, which were rolled up in the form of a Turkish turban; and has its name in Hebrew from its being thus rolled up. The account Josephus {n} gives of it is, that it was
"a cap or bonnet wore on the head, not rising up in a point, nor encompassing the whole head, but put on little more than the middle of it; and is called "masnaempthes" (it should be "mitznephet"); and is formed in such a manner, as to look like a crown, made of a linen web, like a swath or roller; for it is many times rolled about and sewed;''
and with which Jerom's account of it agrees; who says {o},
"the fourth sort of garment is a round cap or bonnet, such as we see painted on Ulysses, like a globe, circle, or sphere, divided in the middle, and one part set on the head: this we and the Greeks call a "tiara"; the Hebrews, "mitznephet": it has no point at top, nor does it cover the whole head to the hair, but leaves a third part of the forehead uncovered; and so bound with a lace at the back of the head, that it cannot easily fall from it: it is made of fine linen; and is so well covered with a linen cloth, (and which also Josephus takes notice of in the above place), that no traces of the needle appear without.''
It hid the seams, and the deformity of them: both the high priest and the common priests wore mitres, as appears from Ex 28:4 and the difference between them, according to the Jewish writers {p}, seems chiefly to lie in the manner of rolling and wrapping them: the mitre of the high priest was wrapped about his head, as you roll a broken limb, roll upon roll, and did not rise up to a point, but was flat on his head; but that of the common priests consisted of various folds and rolls; which gradually rose up to a point, as a nightcap, or high crowned hat. Josephus {q} contrary to all other writers, makes the high priest to have two mitres; for he says, he had a cap like to the former, such as all the rest of the priests had, upon which another was sewed, variegated with blue, or a violet colour; which Braunius {r} thinks is a mistake of his, arising from the blue lace, with which the plate of gold, that had engraven on it Holiness to the Lord, was fastened to the mitre; or else that the place is corrupted, or has been interpolated by some other hand; since this would make the high priest to have nine garments, and not eight only; but Fortunatus Scacchus {s} takes the passage to be genuine, and argues from it for another mitre or cap, more worthy of the high priest; and which was peculiar to him, and was very curiously wrought, and on which the celestial globe was figured; and so Josephus says {t}, that the cap being made of blue or hyacinth, seemed to signify heaven; for otherwise the name of God would not have been put upon it. The son of Sirach, Ecclesiasticus 45:12 speaks very highly of this covering of the high priest's head, calling it
"a crown of gold upon the mitre, wherein was engraved Holiness, an ornament of honour, a costly work, the desires of the eyes, goodly and beautiful;''
as here a fair mitre:
and clothed him with garments; priestly ones, suitable to his office, which were in all eight; which were the linen breeches; the coat of linen; an embroidered girdle; a robe of blue; an ephod of gold; a breastplate curiously wrought, in which were the Urim and Thummim; a mitre of fine linen, and a plate of pure gold on it, Le 8:7 and on the day of atonement he wore the four following extraordinary garments, breeches, coat, girdle, and mitre all of linen, Le 16:4 {u}; all which were typical of the clothing of believers by Christ, by whom they are made priests unto God: "and clothed him with garments"; priestly robes, suitable to his office:
and the Angel of the Lord stood by; to see all done according to his order; and not as a mere spectator, for he was concerned in clothing him himself; and he still stood to denote his constant care of Joshua, and his regard to him, and as having something more to say to him, as follows:
{l} rwhj Pynu kidarin kayaran, Sept.; "cidarim mundam", V. L. Pagninus, Montanus, &c. aykd, Targum. {m} Maimon. Cele Hamikdash, c. 8. sect. 19. {n} Antiqu. l. 3. c. 7. sect. 3. {o} De Vestitu Sacerdotum ad Fabiolam, fol. 19. I. {p} Maimon. Cele Hamikdash, c. 8. sect. 2. Aben Ezra in Exod. xxviii. 36. {q} Ut supra, (Antiqu. l. 3. c. 7.) sect. 6. {r} De Vestitu Sacerdot. Hebr. l. 2. c. 21. p. 795. {s} Sacr. Elaeochrism. Myroth. l. 3. c. 39. p. 995. Vid. Solerium de Pileo, sect. 12. p. 257. {t} Ut supra, (Antiqu. l. 3. c. 7.) sect 7. {u} Maimon Cele Hamikdash, c. 8. sect. 1, 2, 3.
Zechariah 3:6
Ver. 6. And the Angel of the Lord protested unto Joshua, saying. He not only gave his word, but annexed his oath; he called as it were heaven and earth to witness; and this he did to confirm the faith of Joshua in the promises he was about to make, as well as in the blessings of grace bestowed upon him; as the pardon of his sins, the justification of his person, and acceptance with God.
Zechariah 3:7
Ver. 7. Thus saith the Lord of hosts,.... For this Angel was no other than the Lord of armies in heaven and in earth:
If thou wilt walk in my ways; prescribed in the word of God, moral, ceremonial, and evangelical; in Christ the grand way, and indeed the only way of salvation; and in the paths of faith, truth, righteousness, and holiness; in the ways of God's commandments, which are pleasant, and attended with peace; such a walk and conversation, and such obedience, the grace of God teaches, and obliges to:
and if thou wilt keep my charge; the things he gave in charge, all his commands and ordinances, particularly such as belonged to the priestly office and Levitical service; see Nu 3:7 all which might be expected after so many favours granted:
then thou shall also judge my house, and shalt also keep my courts: preside in the temple, be governor in it, and have the care of all the courts belonging to the people and the priests, and the advantages arising from thence. The meaning is, that whereas the office of the priesthood was in disuse through the captivity, and was become contemptible through the sins of the priests, it should now be restored to its former honour and glory: to have a place in the house of God, the church, is a great honour, and still more to be a governor and ruler in it:
and I will give thee places to walk among those that stand by; either among fellow priests, or fellow saints; or rather among the angels that stood before the Angel of the Lord, and ministered to him; signifying that he should enjoy their company, be like unto then, and join in service with them in heaven, in a future state: and "walking places" among them denote the pleasures of the heavenly state, as well, as the safety and glory of it; see Isa 57:2. The Targum very agreeably paraphrases the words thus,
"and in the resurrection or quickening of the dead, I will raise or quicken thee; and I will give thee feet walking among these seraphim.''
The allusion is to those walks that were in the temple, such as Christ walked in, Joh 10:23 and the pavement in Ezekiel's temple,
Eze 40:17.
Zechariah 3:8
Ver. 8. Hear now, O Joshua the high priest,.... What he was about to say further concerning the bringing forth of the Messiah, the antitype of him, and of all the priests:
thou and thy fellows, that sit before thee; the Jews interpret {w} these of Hananiah, Mishael, and Azariah, for whom wonders were wrought in delivering them from the fiery furnace; but rather they design the priests and the prophets, and chief men, that came up with Joshua out of the captivity; and especially the young priests that sat before him as his disciples, to be instructed by him in things belonging to the priestly office:
for they [are] men wondered at; or, "men of a sign" {x}, or "wonder"; typical of Christ, the great High Priest; they were "men wondered at", as all the people of God are: they are wondered at by themselves, that God should have any love to them, any thoughts concerning them; make a covenant with them in his Son; send him to die for them; call them by his grace; make them sons and heirs of his, and at last bring them to glory: and they are wondered at by the men of the world; that they should make such a choice as they have; that they should bear afflictions with so much cheerfulness and patience; that they should be so supported under them, and even thrive and flourish amidst them. The life of a believer is all a mystery, and wonderful: and they are wondered at by the angels, as they are the chosen of God, the redeemed of the Lamb, and called from among men; and they shall be the spectators of wonderful things themselves, which they will be swallowed up in the admiration of to all eternity. The Targum paraphrases the words thus,
"for they are men worthy to have miracles wrought for them;''
and indeed, though they are not worthy, yet miracles of grace are wrought for them, and one follows:
for, behold, I will bring forth my servant the BRANCH; not Zerubbabel, as some interpret it; but the Messiah, as the Targum of Jonathan paraphrases it; and which is the sense of some other Jewish writers. Kimchi, though he interprets the Branch of Zerubbabel, yet observes there are some of their interpreters who explain it of the Messiah; and it is as if it was said, though I bring you this salvation, yet I will bring you a greater salvation than this, at the time I shall bring forth my servant the Branch: and again they interpret it of him, because the name of the Messiah is Menachem, i.e. the Comforter; and which is numerically the same with "Tzemach", the Branch; and Aben Ezra, who first explains it the same way as Kimchi, yet adds, but many interpreters say this Branch is the Messiah: and he is called Zerubbabel, because he is of his seed, even as he is called David; and David my servant shall be their Prince for ever, Eze 37:25 likewise another Jewish writer, R. Abraham Seba {y}, understands it of the Messiah. The heathens used to call their heroes the branches of the gods; the branch of Jupiter, and the branch of Mars, &c. are frequently met with in the poets {z}, and perhaps taken from this name of the Messiah; who is the servant of God as Mediator, and became so by being made of a woman, and made under the law; and is a servant of God's choosing, sending, and rewarding; the chief of whose service lay in the redemption of his people; and who was an obedient, diligent, prudent, and faithful servant. The name of "the Branch" is given him elsewhere, Isa 4:2 and designs his descent as man, and the meanness of it; and yet his fruitfulness in himself, and to his people: the "bringing" him "forth" intends his incarnation; and shows that he existed before, and was with God, and is brought forth by him as an instance of his grace and love to men; and because this was a matter of great moment, and very wonderful, and would certainly be done, and deserved attention, the word "behold" is prefixed to it. The Septuagint render this word by anatolh, "the rising sun", or that part of the heavens where the sun rises, the east; and the Vulgate Latin version has "orientem", "the east": hence another Zechariah calls the Messiah "the Day spring from on high", Lu 1:78 and one of his titles is "the Sun of righteousness", Mal 4:2. The eastern part of the heavens was attributed by the heathens to their gods, and reckoned their seat and abode {a}; and from hence the Messiah came, that man from heaven; he was born in the eastern part of the world. Some render the words, in Mic 5:2, "his goings forth are out of the east" {b}; and it was from the mount of Olives, which was to the east of Jerusalem, that he went up to heaven; and from the same point of the heavens will he come again, since his feet will stand on that mountain, Ac 1:11 he is the Angel said to ascend from the east, Re 7:2 and perhaps it is owing to this version of the word here, and elsewhere, when used of the Messiah, that he came to be known among the Gentiles by this name; to which it is thought Tacitus {c} has respect, when he says,
"many were persuaded that in the ancient books of the priests were contained a "prophecy", that at that time "Oriens", or the east, should prevail;''
that is, such an one should exist, or rule in the world, whose name is "Oriens", or the rising sun.
{w} T. Bab. Sanhedrin, fol. 93. 1. & Jarchi in loc. {x} tpwm yvna "viri portenti", Montanus, Calvin, Drusius, Cocceius; "viri prodigiorum", Vatablus; "viri prodigii", Burkius. {y} Tzeror Hammor, fol. 114. 2. 3. {z} Vid. Huet. Demonstr. Evangel. prop. 9. c. 59. p. 520. {a} Porphyry & Varro in Festus, apud Gregory's Notes and Observations, c. 18. p. 72. {b} Gregory, ib. p. 82. {c} Hist. l. 5. c. 13.
Zechariah 3:9
Ver. 9. For, behold, the stone that I have laid before Joshua,.... Not the plummet in the hand of Zerubbabel; nor the first and foundation stone of the temple laid by him in the presence of Joshua; but Christ the Stone of Israel, whom the builders refused, the foundation and corner stone of the spiritual building the church: and this was laid before Joshua to build his faith upon, to view his safety and security on it, and to take comfort from it for himself; and to lay it before others, and instruct them in the nature and use of it, for their comfort also. It was prophetically laid before him in the prophecies of Christ, that went before; and typically, when the foundation of the temple was laid, Ezr 3:9 the temple being a type of the church, and the foundation of it a type of Christ: and this being done by Jehovah, shows that he is the chief builder; that this stone must be an excellent one, that is of his laying; that that building must stand, which this is the foundation of; and that under builders have great encouragement to work; see Isa 28:16. Vitringa, on the place referred to, interprets Joshua of Isaiah, who prophesied of this stone in the said place, and before whom it was laid by a spirit of prophecy; Isaiah and Joshua being words of the same signification and formation: but Isaiah was no high priest; for there is no room to think that Joshua, in this verse, is another and distinct from Joshua the high priest, in the former:
upon one stone [shall be] seven eyes; meaning either the eyes of Christ himself, which he has, and are in him; for Christ is not only a Living Stone, but a seeing one, even all seeing; he is all eye. This may be an allusion to such stones that have the resemblance of eyes upon them: such a stone is that which Scheuchzer {d} speaks of, and calls "siliculus ommatias", being found in the river Sila; which represents the fore part of the bulb of the eye, and the black pupil of the eye in a snowy white; and, after a small interstice, as surrounded with another black circle; with which may be compared the "achates", in the middle of which is an onyx, resembling an eye, and is therefore named by Velschius {e}, "achates ommatias", and "onych ophthalmos". Some stones have on them the figures of the eyes of animals, and have their names from them; as the "oegophthalmos", which is very much like the eye of a goat; and "lycophthalmos", in the middle of which the black is surrounded with white, as the eyes of wolves, and in all respects like unto them; and "hyophthalmos", which bears the likeness of the eyes of swine: and some resemble human eyes; there is one called "triophthalmos", which is bred with the onyx, and represents three eyes of a man together; all which are made mention of by Pliny {f}: but here is a stone with seven eyes in it, denoting perfection of sight in him as a divine Person, special oversight of his people, and fulness of grace in him as Mediator; for the fulness of the gifts and graces of the Spirit in him, for the use of his people, is signified by seven eyes, Re 5:6 they may design the omniscience of Christ in general, which reaches to all persons and things, and greatly qualifies him to be the Head of the church, and Judge of the world; and likewise his special knowledge, care, and watchfulness of his own people, from everlasting, in time, at, and before, and after conversion, under all their trials and exercises: or they design the eyes which are looking to him, and are intent on him; and the sense is, that all eyes are upon him: the eyes of God the Father were upon him in the council and covenant of peace, and under the Old Testament, as the surety of his people, to make satisfaction for them; and, when the fulness of time was come, to send him forth; and during his infancy, and throughout his life, to preserve him; and in the whole of his humiliation, sufferings, and death, his eye was on him with pleasure and satisfaction; and when in the grave to raise him up; and now in heaven, for the acceptance of his people: the eyes of the Holy Spirit are on him, to take of his things, and show them to his people: the eyes of angels are upon him, in point of dependence, service, and worship; their eyes were upon him when here on earth, as he ascended to heaven, and now he is there; the eyes of all the saints, under the Old Testament, were upon him, expecting him, and looking to his person, and to his blood and sacrifice, that were to be offered; the eyes of all believers, under the New Testament, in all times and places, are to him for pardon, righteousness, life, and salvation; and the eyes of all, good and bad, will be fastened on him, when he comes a second time, in the clouds of heaven; and the eyes of all the glorified ones will be upon him to all eternity, beholding his glory; to this sense agrees the Targum, which renders the words, "upon one stone, seven eyes look to it". R. Joseph Kimchi interprets these eyes of seven men, Joshua, Ezra, Zerubbabel, Nehemiah, and the three prophets, Haggai, Zechariah, and Malachi:
behold, I will engrave the engraving thereof, saith the Lord of hosts: either with the names of his elect, which are not only written in the book of the Lamb; but their persons are put into his hands, and engraven there; and are bore upon his shoulders, he having the care and government of them; and are upon his breastplate, and on his heart, he being their representative, and presenting them for a memorial before the Lord; as the names of the tribes of Israel were on the stones, on the shoulders, and on the breastplate of the high priest; in all which Jehovah is concerned: or else with the gifts and graces of the Spirit, like a carved or polished stone; his human body was prepared and formed by him, and his human soul was filled with him; and he, as Mediator, was full of grace and truth; which is one branch of his glory, and draws the eyes of believers to him: or these engravings may intend the sufferings of Christ; the wounds and marks in his flesh; or, the "openings" {g}, in his feet, hands, and side, as it may be rendered; the incisions and cuts made there by the nails and spear; which were according to the determination, will, and pleasure of God; according to his purposing and commanding will, which Christ was obedient to; and are pleasing to God, as being the accomplishment of his counsel and covenant; satisfactory to his law and justice; what procured the salvation of his people, and brought glory to him: unless this is rather to be understood of the exaltation and glorification of his human nature in heaven; of his being beautified, adorned, and crowned with glory and honour there, and made the head stone of the corner; and indeed all these things may be included. The allusion seems to be to engraving of stones, either by nature, or by art; some have forms and figures on them, which are not engraven by art, or man's device, but are of God, and by nature; such as those stones before mentioned, that have the resemblance of eyes upon them; and the "achates", which was wore in the ring of Pyrrhus king of Epirus, in which were seen the nine Muses, and Apollo holding a harp; and which were not engraven by art, as Pliny {h} observes; but the spots of nature's own accord were so placed, as that to each Muse its proper ensign was given: others are engraven by the art of men, as the onyx stones, which had the names of the children of Israel on them, wore on the shoulders of the high priest; by which instance it appears, that the art of engraving on precious stones is very ancient, and in which the ancients are said to excel; their engravings on agates, cornelians, and onyx, surpass anything of that kind produced by the moderns. Pyrgoteles, in the times of Alexander, and Dioscorides, under the first Roman emperors, were the most eminent engravers we read of. This art, with other polite arts, was buried under the ruins of the Roman empire, until it was retrieved in Italy at the beginning of the fifteenth century, by two Italians; and from that time has been common enough in Europe {i}: but since this stone here was for building, rather the allusion is to the engraving and polishing of corner stones and frontispieces in edifices; and particularly to those costly, curious, and carved stones used and laid in the temple; see Mr 13:1 or to the first stone laid in the foundation, in which little orbs were engraven, and medals of gold or silver put in them, bearing the name, country, and descent of the builder, and the day, year, and reign in which the structure was begun; which little orbs are thought to be called eyes, because of the orbicular form of the eye {k}: so Grotius thinks the engraving of the seven eyes on the stone is here referred to; which stone he takes to be the plummet in the hand of Zerubbabel, when the foundation of the temple was laid, Zec 4:10 at which time these seven eyes were caused suddenly to appear on it, and is the wonder spoken of, Zec 3:8:
and I will remove the iniquity of that land in one day; not Judea, nor Chaldea, but Immanuel's land, the church and people of God, Isa 8:8 even all the elect and covenant ones, for whom Christ suffered and died, and who are laid upon this stone; their sins Jehovah removed from them to Christ their surety; and Christ, by bearing them, and the punishment of them, took them away; and God removed them, both from him and them, upon his becoming a sacrifice for them; and that wholly out of sight, so as that he never will impute them to them, nor condemn them for them; and this was all done "in one day". Jarchi, upon the text, says,
"I know not what day this is;''
but we Christians know it was the day on which Christ suffered and died, and offered himself a sacrifice for sin; by which one offering of himself, once for all, he put away sin for ever; it was all done in one day, Heb 7:27 on the day he suffered, when he, expiring on the cross, said, "it is finished"; namely, sin, and complete salvation from it.
{d} Specimen. Lithograph. Helvet. Curois. fig. 37. p. 27. {e} Hecatost. I. Obs. 22. apud ib. {f} Nat. Hist. l. 37. c. 11. {g} hxtp xtpm "aperiens apertionem ejus", Montanus; "aperio", Munster. {h} Nat. Hist. l. 37. c. 1. {i} Chamber's Dictionary, in the word "Engraving". {k} Capellus in loc.
Zechariah 3:10
Ver. 10. In that day, saith the Lord of hosts,.... The Gospel dispensation, which began with the incarnation, sufferings, death, and resurrection of Christ, and still continues; called sometimes the day of salvation, the acceptable time, and year of the redeemed:
shall ye call every man his neighbour under the vine, and under the fig tree; which may be expressive of the desire of gracious souls after the conversion of others; they would have them come under the means of grace; and are desirous that the means might be blessed to them; that they might know Christ, and be partakers of the same grace with them; which arises from a sense they have of the blessings they share in; from a love to immortal souls, and a desire to promote the glory of God; also of the fruitfulness and plenty of the Gospel dispensation; Christ is the true vine, laden with precious fruits; from him saints have all their fruitfulness; they sit under his shadow with delight, and his fruit is sweet unto them; the provisions of his house are very excellent and precious, to which others are invited to partake of: likewise of the fellowship and communion which saints have with each other; they converse in private, join in public worship, and feast together at the Lord's table; and encourage one another so to do; all which is crowned with the presence of God, and fellowship with him: moreover, the words may suggest that peace and tranquillity enjoyed by believers under the Gospel dispensation, and that safety and security which they have in and through Christ; See Gill on "Mic 4:4".
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.
Zechariah 4:1
INTRODUCTION TO ZECHARIAH 4
In this chapter are contained the vision of a golden candlestick, and of two olive trees by it, and the explanation thereof. The preparation to this vision, which is the awaking of the prophet, as of a man out of sleep, is in Zec 4:1. The vision of the candlestick, and olive trees, is in Zec 4:2. The candlestick is described by the matter of it, gold; and by the parts of it, its bowl, lamps, and pipes; and the olive trees by their situation; the explanation of which is at the request of the prophet, he not knowing what they meant, Zec 4:4 when it is observed to him, that this represents, under the type of Zerubbabel building the temple, the building of the Gospel church by Christ; and which is done and finished, not by might or power of man, but by the Spirit, notwithstanding all opposition, and contempt of it, to the great joy of many, who observe the grace of God, and his providential care and goodness, in it, Zec 4:6 and upon the prophet's inquiring the meaning of the two olive trees, which he was ignorant of, he is told that these are the two anointed ones that stood by the Lord of the whole earth, Zec 4:11.
Ver. 1. And the angel that talked with me,.... See Zec 1:9:
came again, and waked me, as a man that is wakened out of his sleep; into which he fell, after he had had the former vision; see Da 8:18.
Zechariah 4:2
Ver. 2. And said unto me, What seest thou?.... That is, after he was awake, and had looked about him:
And I said, I have looked, and behold a candlestick all [of] gold; such an one as was in the tabernacle of Moses, only with this difference; that had no bowl on the top, nor seven pipes to it, nor two olive trees on each side of it, with two pipes to them, Ex 25:31 such a candlestick was never in being, only in vision; and is an emblem of the church of Christ, into which the light of the Gospel is put by Christ, and held forth by it, and especially by its ministers; see Re 1:12 for the light put into this candlestick, the church, is not the light of nature or reason, which is "the candle of the Lord searching into the inward parts" of man; by which he may discern somewhat the being and perfections of God in his works, and of moral good and evil; but it is too dim to direct and guide him in the affair of salvation: nor the law of Moses, said to be a light, and a lamp; by which men might come to the knowledge of sin, but not of a Saviour from it: but the light of the glorious Gospel of Christ, which was like a candle lighted up in the evening of the Jewish dispensation, and placed in the Christian church; and gave light, not only to the saints in Judea, but in all parts of the world, whither it has been carried; for this candlestick is portable, and has been removed from place to place; and wherever it is set, it gives light, and removes the darkness of error, infidelity, and immorality; and is useful to direct the saints in their walk and conversation, and render them more capable of working with delight and pleasure; and will blaze out more brightly in the end of the world, when it is about to be no more; and by the light of it lost sinners, like the lost piece of silver, are looked up, strayed ones are brought back, and backsliders restored; hypocrites and formalists, heretics and false teachers, and their doctrines, are discovered and detected; and saints are enlightened, comforted, and directed: and this candlestick being "all of gold" may denote the value of it; the true church of Christ, and the real members of it, are highly esteemed by Christ; the precious sons of Zion are comparable to fine gold, jewels, and precious stones; they are the excellent in the earth, in whom is his delight: and likewise its brightness and purity, splendour and glory; its members being possessed of the gifts and graces of the Spirit, of the pure and glorious doctrines of the Gospel, and exercising holy discipline, and living holy lives and conversations: and also the duration of it, which will be to the end of the world, the gates of hell not being able to prevail against it; and which is continued, not by might or power of man, but by the Spirit of the Lord, and his grace, which is sufficient for it, and with which it is supplied; not by any natural or artificial means, but by a wonderful and uncommon manner; signified by oil not pressed from the olive by the help of man, but flowing from two olive trees, on both sides the candlestick, of itself, freely, and constantly. This candlestick may primarily respect, and may be an emblem of, the then present state of the Jewish church, when this vision was seen; and point at how it was raised up, restored, and preserved; but has a further view to the church of God, under the Gospel dispensation, unto the end of the world:
with a bowl upon the top of it; an oil vessel, or cruet, round, and large enough to hold the oil, which supplied it, and each of its lamps, whereby its light was maintained and continued; and this may intend, either the fulness of grace in Christ, which is as "a fountain", as the word {l} here used signifies, Jos 15:19 to supply his church and people; and from whence they have the oil of grace in measure, which is in him without measure, whereby their lamps are filled, and their lights are kept burning; and who is fitly placed as the Head of the church for this purpose, as this bowl was upon the top of the candlestick: or rather, since this "bowl" is but a measure, though it may be a large one it may signify that large portion of gifts and grace which is communicated to the church in all ages, and abides in it, and is severally divided to the ministers and members of it, for its profit and edification; to one one gift, to another another; to some greater, and others less; and all for mutual good; and which are given forth from Christ and his Spirit; who, as Capellus thinks, may be meant by the two olive trees, who of themselves, without pressing, having all fulness of grace in them without measure, freely and liberally impart it; and keep filling the bowl, so that there is constantly a supply of the Spirit, and grace for the church and people of Christ in all ages; according to Isa 59:21 "my Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed saith the Lord, from henceforth, and for ever". Cocceius thinks the merit of Christ is meant by this bowl or cup, by which he obtained the promise of the Spirit:
and his seven lamps thereon; on the candlestick; such a number of lamps were on the candlestick in the tabernacle, Ex 25:37 and may design the many members of the church bearing the lamps of profession; or rather the ministers of the Gospel, who are the lights of the world, and bright and burning ones, that hold forth the word of life both in doctrine and conversation; unless the gifts and graces of the Spirit, qualifying them for such work, should be meant; see Re 4:5 but rather ministers themselves are designed, who are called lights and lamps, Mt 5:14 and the number seven, being a number of perfection, may denote a fulness and sufficiency of Gospel ministers, which Christ furnishes his church with, and will do unto the end of the world; he having a perfection of gifts in his hands for them, to fit them for his service; just as these are called the "seven pillars" of Wisdom's house, Pr 9:1. Cocceius thinks by these seven lamps are intended the seven churches, or the seven states of the church under several periods in the Gospel dispensation; the same with the seven churches of Asia, and the seven golden candlesticks, in the midst of which Christ was seen by John, Re 1:4:
and seven pipes to the seven lamps which were upon the top thereof; these pipes, infusers or funnels, were at the bottom of the bowl, in which were so many holes, that let out the oil into them, by which it was carried to the lamps; a pipe to every lamp. In the Hebrew text it is, "seven and seven pipes" {m}; that is, fourteen, two to every lamp; which Fortunatus Scacchus {n} thinks, they being joined to one another, the one put in the neck of the other, were for the better cleansing and purifying of the oil from any dregs that might be in it. Jarchi is of opinion there were seven to every lamp, in all forty nine, but without any foundation: by these are meant, not the seven sacraments, as say the Papists; but either the various gifts of the Spirit, fitting ministers for their service; or the various means they make use of to learn the mind of Christ in the Scriptures, to know the Gospel, and more of it, that they may hold it forth to others; such as reading, meditation, and prayer.
{l} hlg "fons", Pembellus; "scaturigo", Sanctius. {m} hebvw hebv "septem et septem", Pagninus, Montanus, Calvin, Piscator. {n} Sacrer. Elaeochrism. Myrothec. l. 1. c. 10. p. 53.
Zechariah 4:3
Ver. 3. And the two olive trees by it,.... Which are explained in,
See Gill on "Zec 4:14":
one upon the right [side] of the bowl, and the other upon the left [side] thereof; in Zec 4:11 they are said to be on the right and left sides of the bowl or candlestick, which is the same; for the situation of them was alike, with respect to the one and the other: according to Fortunatus Scacchus, these two olive trees did not arise out of the earth, and the top of the candlestick; but out of the base of the candlestick, one on the right hand of the bowl, which hung in the middle of the candlestick; and the other on the left {o}, of which he has given the figure.
{o} Ibid. (Sacer. Elaeochrism, Myrothec. l. 1.) c. 12. p. 62.
Zechariah 4:4
Ver. 4. So I answered, and spake to the angel that talked with me,.... The same that awoke him out of sleep, and asked him what he saw:
saying, What [are] these, my lord? that is, what do they signify? what do they represent? or what are they emblems of? for he knew what they were; that they were a candlestick, and two olive trees; but he was desirous of knowing what the meaning of them were.
Zechariah 4:5
Ver. 5. Then the angel that talked with me answered and said unto me,.... Either to upbraid him with his ignorance and stupidity; or rather to quicken his attention, and that of others, to the interpretation of it he was about to give him:
Knowest thou not what these be? art thou ignorant of the design of them? or knowest thou not what is meant by them?
and I said, No, my lord; he made an ingenuous confession of his ignorance, joined with great respect unto, and veneration of, the angel that conversed with him.
Zechariah 4:6
Ver. 6. Then he answered, and spake unto me, saying,.... In great condescension, in order to instruct him into the true meaning of the vision:
This [is] the word of the Lord unto Zerubbabel; this signifies what was said by the Lord to Zerubbabel, by some one of the prophets sent unto him:
saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts: that is, that as the candlestick was supplied with oil, from the two olive trees by the side of it, without the help of any man, to pour in the oil, and trim the lamps; so the temple should be built by Zerubbabel, not through the multitude and strength of men, but through the Spirit of God, animating, exciting, encouraging, and strengthening them to go through the work. The temple was a type of the church, and Zerubbabel a type of Christ; he was so in the high esteem he was had in by the Lord; he was chosen by him; made as a signet, and was precious to him, Hag 2:23 in his titles and characters, a servant of the Lord, and governor of Judah, Hag 1:1 and in his work, in bringing the Jews out of captivity, and in rebuilding the temple: so Christ is the chosen of God, and exceeding dear and precious to him; is his righteous servant, and Governor of the church, or King of saints; and who has redeemed and delivered his people from the captivity of sin, and Satan, and the law; and is the builder of his church; who has laid the foundation of it, and will bring in the headstone; and which church is built up in all generations through the conversion of sinners; and that is done, not by external force, by carnal weapons, or moral persuasion; but by the sword of the Spirit, the word of God; and not by the power of man's free will, but by the efficacious grace of the divine Spirit: it is indeed done by power and might, but not of the creature: man, whatever power he has to do things natural, civil, outwardly religions, and materially moral, or however in appearance, has no power to do anything spiritually good; not to think a good thought, nor do a good action, in a spiritual manner; much less to work such a work as the work of regeneration, conversion, and sanctification; since he is dead in sin, and can not quicken himself; his understanding is darkened, yea, darkness itself, and he can not command light into it; his will is stubborn and obstinate, and he can not bend it, and subdue it; his heart is hard as a nether millstone, and he cannot soften it, and repent of his sins, in a truly spiritual, gracious, anti-evangelic manner; his affections are inordinate; and he is a lover of sinful pleasures, and not of God, nor of anything divine, to which his carnal mind is enmity; he cannot believe in Christ of himself; faith is not of himself, it is the gift of God, and so is repentance, and every other grace. The work of grace on the soul is expressed by a regeneration, a resurrection from the dead, a creation, and the new man, or a transformation of a man into another man; all which require almighty power to effect: regeneration is not of the will of man, nor of the will of the flesh, but of God, of Jehovah the Spirit: sanctification is called the sanctification of the Spirit, and every grace of it is a fruit of his; it is he who is the Spirit of life from Christ, that quickens men when dead in trespasses and sins, and enlightens their dark minds with spiritual light, in divine things; it is he that produces evangelical repentance in them, and faith in Christ is of his operation; it is he that begins the work of grace on the heart, and carries it on, and causes to abound in the exercise of every grace, and performs the work of faith with power. The Targum, instead of "by my Spirit", renders it "by my Word".
Zechariah 4:7
Ver. 7. Who art thou, O great mountain?.... This is said in reference to those who opposed the building of the temple, as Sanballat, and others; or the Persian monarchy, and Babylon the capital of it; a mountain being a symbol of a kingdom, or capital city; so Babylon is called, Jer 51:25 hence the Targum paraphrases the words thus,
"how art thou accounted a foolish kingdom before Zerubbabel!''
and may denote the opposition made to Christ, and to the building of his church, both by Rome Pagan and Rome Papal; Rome is signified by a burning mountain cast into the sea, Re 8:8 and may include all the enemies of the church and people of God, as sin, Satan, and the world; who, though they may look like high and great mountains, and make much opposition, and throw many difficulties in their way, yet in the issue will he of no avail; See Gill on "Isa 49:11". Some Jewish writers {p}, by "the great mountain", understand the Messiah, but very wrongly; for he is designed by Zerubbabel in the next clause; but not by the "headstone", as the Targum interprets it:
before Zerubbabel [thou shall become] a plain; as all opposition and difficulties were surmounted by Zerubbabel in building the temple; so all vanish and disappear before Christ, the antitype of Zerubbabel, in the building up of his church, through the conversion of sinners, and in the protection and preservation of it:
and he shall bring forth the headstone [thereof]; that is, he, Zerubbabel, shall finish the building of the temple, as in Zec 4:9 the headstone being the last and uppermost stone in the building, which is last laid, and completes the whole; and in the spiritual sense designs, not Christ the headstone of the corner, for it is he that is Zerubbabel's antitype, who brings it in; but the last man that will be converted, when the number of God's elect will be completed in regeneration: they are all in Christ's hands, and under his care; before conversion they are secretly his, his hidden ones; in conversion he brings them forth, and makes them to appear what they are; and, when the last of this number is born again, the church of the firstborn, whose names are written in heaven, will be wholly built, and nothing wanting in it; and the work of grace will have the last hand put to it, and be perfect in all. Christ is indeed sometimes called the headstone of the corner, and the chief cornerstone, Ps 118:22 and he is the principal one in the spiritual building the church; he is the foundation stone, on which the whole is laid; and he is the cornerstone, that joins, knits, and keeps all together; he is both the stability, safety, and ornament of the building; Christ is the first, but not the last stone laid, which this must be: rather the perfection of grace is designed, or the bringing of the work of God to perfection; which may be signified hereby, in allusion to an edifice, which, when the last or top stone is laid, is then completed; and, if taken in this sense, must be understood, not of justifying grace, which is complete at once; Christ's righteousness being a perfect justifying righteousness, and every believer complete in it; but of sanctifying grace, which, though, as to the principle of it, is all wrought together, yet is not at once perfected; it is gradually brought to perfection; there is a perfection of parts, but not of degrees; no man is perfectly holy in himself, only as he is in Christ; but holiness in the saint will be perfected, for without it no man can see the Lord; and this is done at death in every individual believer; and then follows a state of sinless perfection; and the last measure of grace given, which perfects the work, may be called the headstone, the crowning, finishing part: and this wilt be brought in by Christ, the author and finisher of faith; who is a rock, and his work is perfect; he is able to do it; and who so fit, as he who is full of grace? and who so proper, as the master builder, and Head of the church? this grace, which perfects all, is in Christ; he brings it out from himself, in whom it has pleased the Father all fulness should dwell: but it is best of all to interpret the headstone of the last of the elect of God, and redeemed of the Lamb, that will be called by grace; who has this name, not from any superior excellency in him to any of the other lively stones, laid in the spiritual building; but because he is the last that is put there; and which shows, that not one of those God has chosen, and Christ has redeemed, shall be lost; it is the will of God, and it is the care of Christ, that none should perish, but all should come to repentance, to the glory of his rich grace; or otherwise the building would not be complete, nor the church the fulness of him that filleth all in all. The Targum indeed paraphrases the words of Christ,
"and he shall reveal his Christ, whose name is said from eternity, and he shall rule over all kingdoms:''
and mention being made of a capital and principal stone, in this vision of the candlestick, may put one in mind of the stone the Jews {q} speak of, which was before the candlestick in the temple, which had three steps, and on which the priest stood, and trimmed the lamps: and this will be attended
[with] shoutings, [crying], Grace, grace unto it; as the people of the Jews shouted, when the first stone was laid in the foundation of the temple, Ezr 3:11 so it is here intimated that their acclamations would be very great when the last stone would be brought in, and the building finished; which they would ascribe to the grace, favour, and good will of God to them: so likewise, as the work of conversion is wholly owing to the grace of God, an abundance of which is displayed in it; when it is finished in the hearts of all the Lord's people, and the last man designed to be called by it is converted, and so the spiritual building of the church finished; this will be attended with the shouts of angels, who rejoice at the conversion of every sinner, and much more when all the elect are gathered in; and the acclamations of all the saints, for the marriage of the Lamb, will now be come, and the church be ready, as a bride prepared for her husband; see Re 19:6. The repetition of the phrase, "grace, grace", denotes that the work of conversion in all the saints, from the first to the last, is only owing to the grace of God, and not to any merit, motive, and condition in man; that they are saved and called, not according to their works, but according to the purpose and grace of God, his abundant mercy, free favour, and great love; and that this grace is exceeding abundant, which is displayed in the conversion of a single individual; and how large and copious must it be, which is given forth to them all. It is also expressive of the vehemency of those that use the phrase; and shows that they have a deep sense of it on their hearts; and are warmed, and glow with it; and cannot sufficiently express their admiration of it; and strive to magnify it to the uttermost of their power, being sensible of their obligations to God for it, and what gratitude is due to him on account of it: and this will be the cry of every saint in glory, throughout the endless ages of eternity; nor will the least sound be heard that is jarring, or contrary to it; all will be of one mind, and in one tone, and strive to outdo each other in exalting the free grace of God in the highest strains, with the greatest fervency of soul, and with the loudest acclamations, and those continually repeated.
{p} Tanchuma in Yalkut Simeoni in loc. {q} T. Bab. Menachot, fol. 92. 1. & Tamid, fol. 30. 2. Maimon. Beth Habechira, c. 3. sect. 11.
Zechariah 4:8
Ver. 8. Moreover, the word of the Lord came unto me, saying. As follows; which is a confirmation of the angel's interpretation of the vision.
Zechariah 4:9
Ver. 9. The hands of Zerubbabel have laid the foundation of this house,.... The temple at Jerusalem, which was laid, or however renewed, after it had been long neglected, even the four and twentieth day of the ninth month, two months before this vision and prophecy, Hag 2:18 compared with Zec 1:7:
his hands shall also finish it: signified by bringing in the head or top stone, Zec 4:7 and so Christ our great Zerubbabel has laid the foundation of his church, which is no other than himself; and is a foundation firm and strong, sure and certain, immovable and everlasting; and his hands will finish the building of it, by bringing and laying every elect soul upon this foundation; which may be concluded from his hands being those which have laid the foundations of the heavens and the earth; uphold all things in being, and hold the reins of government; and who, as Mediator, has all the persons of his people in his hands, and all grace and glory for them: his hands also have laid the foundation of grace in the hearts of his people, and he will finish it; he, who is the author, will be the finisher of faith:
and thou shall know that the Lord of hosts hath sent me unto you; this clause is not an address to Zerubbabel, as Aben Ezra and others think; but to the people of the Jews, as appears from the plural word used, at the end of it; nor are the words spoken by the prophet of himself; though the Targum paraphrases them to this sense,
"and ye shall know that the Lord of hosts hath sent me to prophesy unto you;''
that is, when they should see his prophecies accomplished, and the temple built, then they would know and acknowledge that he was a true prophet, sent of God unto them; nor is the angel designed, so often mentioned, that talked with the prophet; for he was sent, not to the Jews, but to him; but they are spoken by the Messiah, called "the Word of the Lord"; Zec 4:8 who, when he shall have finished the work of grace on every man's heart by his Spirit, and shall have completed the whole Gospel building, the church, by gathering in everyone of the elect; then it shall be known and owned by all, both the converted Jews and Gentiles, that he is the true Messiah, the sent of God to the forefathers of the Jews, who came to preach the Gospel to them, work miracles among them, and obtain eternal redemption for men.
Zechariah 4:10
Ver. 10. For who hath despised the day of small things?.... This literally refers to the building of the second temple, which was contemptible to the enemies of Judah, Sanballat, and others; and little in the eyes of many of the Jews themselves, who had seen the former temple; yet not in the eyes of the Lord of hosts, Ezr 3:12 and so the Targum paraphrases the words,
"for who is he that despiseth this day, because the building is small?''
but in the spiritual sense, to the building up of the church by conversion: the first work of conversion may be called day "of small things" to men; it may be called a "day", because a time of light into themselves, their sin and danger, and the way from it; the day of Christ's power upon the soul, in making it willing to quit all, and be saved by him; a season in which there is a display of the love, grace, and mercy of God unto it; and is the day of its espousals to Christ; and the day of salvation, of the knowledge and application of it; and of good tidings, of peace, pardons, and life, by Christ; and yet a day of "small things": not that what is done or made known are small things in themselves; but the light and knowledge which young converts have of themselves, of Christ, and of the doctrines of the Gospel, is but small; and so is their faith in Christ, but a mere venture on him, or a peradventure there may be salvation in him for them also; and their spiritual strength to exercise grace, do their duty, comfort from Christ, and in the promises and experience of the everlasting love of God, are but small at first; yet this day of small things is not to be "despised": it is not by Jehovah the Father, who regards their prayers, and does not despise them, though like the chatterings of a crane or swallow; he takes them by the hand, leads them, and teaches them to walk by faith, and proportions their duty to their strength, and their strength to their day: nor by Jesus Christ, who delights in their applications to him, and never rejects them; regards his buds in his vineyards, the beginnings of grace; the lambs in his flock, the weak and feeble; and the bruised reed, and smoking flax, who have but little light and grace: nor by the Holy Spirit, who helps their infirmities, makes intercession for them with groans unutterable; carries on the good work in them, and performs it till the day of Christ: nor should it be despised by men of greater light, faith, and experience; though it is no wonder they should be despised by carnal men; but even for them to despise one of the little ones that believe in him is resented by him. The interest of Christ in general is sometimes "a day of small things": it was so among the Jews at the time of Christ's ascension; and among the Gentiles, at the first preaching of the Gospel to them; and so it was at the time of the Reformation, and is so now: Jacob is small, but there is a day coming, called the great day of Jezreel, Ho 1:11.
For they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven: which may literally respect the building of the second temple; and that was expressed not only at the laying of the foundation, Ezr 3:11 but at the carrying of it on, and especially at the finishing of it, Ezr 6:14 when they saw the building rise under, the direction and encouragement of Zerubbabel, who is represented here as a master builder, with a "plummet" in his hand; which is an instrument used by masons and carpenters, to draw perpendicular lines with, in order to judge whether the building is upright; and is so called from a piece of lead fastened at the end of a cord or thread. In the Hebrew text it is called a "stone of tin" {r}; it may be, in those times, they used a stone for this purpose, cased with tin or lead. And, "those seven" with him may mean seven principal persons that joined with him, and assisted him in this work: though some interpret them of the seven lamps, and the seven pipes to them, in the candlestick; and the Targum explains them of "seven rows of stone", measured by the plummet: but rather they are to be understood of the eyes of the Lord, after mentioned, which were upon the Jews, in favour of the building, that it might not be caused to cease by their enemies, Ezr 5:5 though Cocceius chooses to render the words thus, "and those seven shall rejoice, and see the plummet in the hand of Zerubbabel"; and applies them to the seven churches of Asia, representatives of the whole church of Christ, in successive periods, rejoicing at the growing interest of Christ; and doubtless the mystical and spiritual sense of the words is, that it is matter of rejoicing to gracious souls when the spiritual building goes forward, under the direction and encouragement of Christ. The carrying on of the work of grace in particular believers affords joy and pleasure. This work is in the hands and under the care of Christ; it is curiously wrought and framed by line and rule, and goes on to perfection; which being observed by others, though it is the nature of grace to desire more, yet it does not envy the gifts and graces of others, but rejoices at them. The carrying on of the work of God in the church in general is an occasion of great joy to the saints; they rejoice that it is in such hands; not in the hands of ministers or magistrates, or even angels, but in the hands of Christ; who is so great, and has condescended to engage in it; has so much wisdom to manage and conduct it; is so faithful in everything he is concerned, and is so able to go through with it: they rejoice that it is carried on with so much exactness; that the whole building is so fitly framed and compacted together; everything in the church being done according to the plummet of God's everlasting love and eternal purposes, which plummet is with Christ, Ro 8:39 according to which persons are called by grace; the blessings of grace are bestowed on them; and they are put in such an office or place in the church: and as this building goes on by an increase of persons, or an addition of such as shall be saved; and by an increase of grace, gifts, and spiritual knowledge in them; it is matter of joy to angels and men, and especially to the ministers of the Gospel.
They [are] the eyes of the Lord, or "the eyes of the Lord are they" {s},
which run to and fro through the whole earth; these design not the angels, who walk to and fro through the earth, Zec 6:7 nor the various gifts and graces of the Spirit, Re 5:6 but rather the infinite providence of God, signified by an "eye"; it being intuitive, omniscient, approbative of that which is good, and vindictive of that which is evil; loving to, and careful of, the saints, making them prosperous and successful: and by "seven eyes", to denote the perfection and fulness of it; and these being said to run to and fro throughout the earth, expresses the large compass of persons and things it reaches to: and it may he observed, that the carrying on of the work of God, both in particular persons, and in the church of God in general, is attended with and owing to his special providence, as well as grace.
{r} lydbh Nbah "lapidem stanni", Montanus, Drusius, Cocceius; "lapidem stanneum", V. L. Vatablus, Calvin; "lapidem stannum", i. e. "cum stanno", so Burkius. {s} hmh hwhy ynye "oculi Jehovae sunt illi".
Zechariah 4:11
Ver. 11. Then answered I, and said unto him,.... To the angel that talked with him, Zec 4:1:
What [are] these two olive trees upon the right [side] of the candlestick, and upon the [left] side thereof? in Zec 4:2 they are said to be on each side of the bowl. The mystery of the candlestick being explained to Zechariah by the angel, the prophet desires to know the meaning of the two olive trees that were on the right and left of it, one on one side, and the other on the other side.
Zechariah 4:12
Ver. 12. 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 Zec 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, Ho 14:6 and for their greenness and flourishing condition, being filled with the gifts and graces of the Spirit, Ps 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, De 8:8 and for their fatness, with which they honour God and men, Jud 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.
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 Zec 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 1Pe 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", Ro 10:17 hence says the apostle to the Galatians, Ga 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", 2Co 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.
Zechariah 4:13
Ver. 13. And he answered me, and said,.... That is, the angel answered to the prophet's questions:
Knowest thou not what these be? And I said, No, my lord;
See Gill on "Zec 4:5".
Zechariah 4:14
Ver. 14. Then said he, These [are] the two anointed ones,.... Or "sons of oil" {t}. Some think the gifts and graces of the Spirit are meant, which come from the God of all grace, remain with Christ, are given freely by him to the sons of God, and are always for the service of the church, and sufficient for it; others, Christ the Son of God, and the Holy Spirit. Christ is the anointed One, or son of oil, being anointed with the Holy Ghost to the office of Prophet, Priest, and King; and with which oil he has supplied his candlestick, the church, in all ages. The Holy Spirit is the oil of gladness, and that anointing which teacheth all things. And this is the sense of Capellus, as has been observed on Zec 4:2. And the learned and judicious Pemble makes a "query" of it, whether Christ and the Comforter; or Christ in his two natures; or Christ in his two offices of King and Priest of his church; or how else the words are to be understood: and this was the sense of Origen long ago, though censured by Jerom; it may be the rather, because he interprets the candlestick of the Father. But these epithets, "anointed ones", and "sons of oil", are very suitable to them; the one being called the Messiah, or anointed; and the other the unction, and the oil of gladness: and indeed, if by the golden oil emptied out of them is meant the grace of God, as it frequently signifies in Scripture, no other can be meant; since they are the inexhaustible fountain of all grace and gifts to the church in all ages, whereby it is supplied and supported; and may be said to "stand before the Lord of the whole earth", God the Father; who does not immediately by himself administer to the church, but by Christ the Head of it; and Christ communicates by his Spirit, whom he sends from himself, and from the Father: and the rather they may be thought to be meant, since the ministers of the word seem to be designed by the seven lamps which receive the oil, or gifts and graces of the Spirit, fitting them for their work, from the bowl on the top of the candlestick, which is supplied with it from these two olive trees; and therefore must be distinct from them, or otherwise they will be said to be supplied from themselves: though, whereas both Christ and the Spirit communicate by the word and the ordinances, administered by the faithful dispensers of the word; hence those witnesses of Christ, in all ages, may with propriety enough be called two anointed ones, and "the two olive trees", as they are in Re 11:4 where there is a plain allusion to this passage. The Targum renders the words, "these are the two sons of princes", or "great men". Some Jewish writers interpret them of their two Messiahs, Messiah ben Joseph, and Messiah ben David {u}. Some interpreters understand by them Enoch and Elias; others Peter and Paul; others, better, with Kimchi and Ben Melech, Joshua and Zerubbabel, the one anointed for the priesthood, and the other for the kingdom; of which two offices Jarchi interprets them; and others the two churches, Jewish and Christian.
That stand by the Lord of the whole earth; the Creator and Governor of the universe: ministers of the word are on his side, abide by his truths and ordinances, and are faithful to his cause and interest: or, "before the Lord of the whole earth" {w}; they are his ministers, and serve him; they "stand", as it becomes them, which shows their work is not done; and that it is the Lord's work they are engaged in; and that they continue and persevere in it: likewise it shows that they are under his eye, notice, dispose, care, and protection; that they are in his favour, and enjoy his presence. How this may be applied to the two divine Persons standing by or before God the Father has been before observed, and to be understood of them as in their office capacity.
{t} rhuyh ynb "filii olei", V. L. Pagninus, Montanus, Munster, Tigurine version, Vatablus, Cocceius, Burkius. {u} Tzeror Hammor, fol. 114. 3. {w} Nwda le "super Dominum", Montanus.
<ALIGN="CENTER"John Gill's Exposition of the Entire Bible.