2<\/strong>. I have looked<\/em> ] Rather, I have seen,<\/strong> the word being the same as in the Angel’s question, What seest thou?<\/p>\n A candlestick all of gold<\/em> ] The word here used for candlestick (though not restricted to that, 2Ki 4:10<\/span>) is always used of the candlestick in the Tabernacle. That too, like this, was “all of gold.” Exo 25:31<\/span>. “It has been calculated to have been worth 5,076, exclusive of workmanship.” Dict. of Bible<\/em>, Art. Candlestick. In Solomon’s Temple there were ten candlesticks (1Ki 7:49<\/span>; 2Ch 4:7<\/span>; comp. Jer 52:19<\/span>), either in addition to, or instead of, the one in the Tabernacle. In Zerubbabel’s Temple one candlestick only again was seen, as we learn from this passage and 1Ma 1:23 ; 1Ma 4:49 ; as well as from the sculpture on the Arch of Titus.<\/p>\n a bowl<\/em> ] Rather, its bowl,<\/strong> or reservoir. The candlestick in the Tabernacle had no bowl of this kind. The “bowls” which it had (Exo 25:31<\/span>; Exo 25:33-34<\/span>; Exo 37:17<\/span>; Exo 37:19-20<\/span>; quite a different Heb. word from that here used, and rendered cups<\/em> in R. V.) were ornaments like scallop-shells, or the calix of a flower, on the shaft and branches of the candlestick. The lamps were trimmed daily by the priests (Exo 27:21<\/span>). “They were each supplied with cotton and half a log of the purest olive-oil (about two wine-glasses) which was sufficient to keep them burning during a long night.” Dict. of Bible<\/em>. The use of the same word as here for the bowl of a hanging lamp, suspended from the ceiling by a “silver cord,” the giving way of which causes the lamp to fall to the ground and be shattered, Ecc 12:6<\/span>, has led some to think that the lamp in Zechariah’s vision was hanging also. This, however, is improbable. The addition of the bowl to the holy candlestick has its obvious meaning: “not by might, nor by power, but by my spirit,” Zec 4:6<\/span>. No human agency is now needed. The bowl yields a ceaseless supply of oil.<\/p>\n seven pipes to the seven lamps<\/em> ] This has been variously interpreted to mean either one, two, or seven pipes connecting each lamp with the oil-bowl. The most natural interpretation of our present Hebrew text is, that each lamp of the candlestick was connected by seven pipes with the bowl which fed it with oil, and that the large and perfect number of pipes is intended to symbolise the plentifulness of the supply. There are seven pipes to each of the lamps<\/em>. R. V.<\/p>\n And I said, I have looked and behold a candlestick all of gold – <\/B>The candlestick is the seven-branched candlestick of the tabernacle Exo 25:31<\/span>, but with variations purposely introduced to symbolize the fuller and more constant supply of the oil, itself the symbol of Gods Holy Spirit, who:<\/P> Enables with perpetual light<\/P> The dullness of our blinded sight.<\/P> The first variation is her bowl on the top of the candlestick, containing the oil; then (as dependent on this) the pipes to derive the oil into each lamp, seven several pipes to the seven lamps, that is, seven to each; and the two olive trees on either side of the bowl, whose extreme and fine branches poured through two golden pipes the golden oil into the bowl which supplied the lamp. The multiplied conduits imply the large and perfect supply of oil unceasingly supplied, the seven being symbolic of perfection or of the reconciling of God (symbolized by 3) unto the world (symbolized by 4, its four quarters); the spontaneous flow of the golden oil from the olive trees symbolizes the free gift of God.<\/P><\/p>\n Verse 2<\/span>. A candlestick all of gold<\/B><\/I>] This candlestick is formed in some measure after that of the sanctuary<\/I>, Ex 25:31-32<\/span>: but in that of the sanctuary there was no bowl<\/I>, nor seven pipes<\/I>, nor seven lamps<\/I>, nor the two olive trees<\/I>. The two olive trees<\/I> were to supply the bowl<\/I> with oil<\/I>; the bowl<\/I> was to communicate the oil to the seven pipes<\/I>; and the seven pipes<\/I> were to supply the seven<\/I> lamps<\/I>. In general, the candlestick<\/I>, its bowl, pipes, lamps<\/I>, and olive trees<\/I>, are emblems of the pure service of God, and the grace and salvation to be enjoyed by his true worshippers. The candlestick<\/I> may, however, represent the whole Jewish state,<\/I> ecclesiastical<\/I> and civil<\/I>; the oil<\/I>, producing the light<\/I>, the grace<\/I> and mercy<\/I> of God; and the two olive trees<\/I>, the source of infinite<\/I> love, whence that grace proceeds. The pipes<\/I> may signify all means of grace<\/I>; and the seven lamps<\/I>, the perfection and abundance of the light<\/I> and salvation provided. Some may take them in the following way: –<\/P> 1. The olive trees<\/I>, the Divine goodness, yield the oil<\/I> from the olive berry<\/I>, which is its fruit.<\/P> 2. From each comes a pipe to convey the oil to the bowl.<\/P> 3. This oil<\/I> is collected in the bowl<\/I>, which is supposed to represent Jesus, the great Mediator, through whom alone all grace and mercy descend to man.<\/P> 4. The seven pipes<\/I>, the various means of grace-reading, hearing, prayer, sacraments, &c.-through which Christ dispenses his grace and blessing to his followers.<\/P> 5. The seven lamps<\/I>-the Spirit of God in its plentitude of graces, gifts, and light, dispensed to the Christian Church.<\/P> <\/p>\n What seest thou?<\/B> what dost thou discern, of that thou didst before, half asleep half awake, see, but didst not observe? <\/P> I have looked; <\/B>since awakened and roused, I have very diligently viewed and observed, and I see. <\/P> A candlestick:<\/B> by Gods appointment there was a candlestick to be made, as an utensil and ornament of the temple, Exo 25:31<\/span>. <\/P> All of gold; <\/B>so was the candlestick to be for the temple, all of pure gold, Exo 37:17<\/span>. <\/P> A bowl, <\/B>or basin, or round and large oil cruet, capable of so much oil as would suffice to feed all the lamps in the candlestick. <\/P> Upon the top of it; <\/B>on the highest part of the candlestick, on the top of the candlestick on the top of the shaft, or on the head of the candlestick. <\/P> Seven lamps; <\/B>either so many, because the temple candlestick had just so many, or because of some perfection supposed to be in this septenary number. <\/P> Seven pipes; <\/B>one pipe to each lamp, the mouth of which pipe joined to the bowl or basin, and received oil from it; the other end of the pipe fastened to the lamp conveyed oil into the lamp. <\/P> To the seven lamps; <\/B>so each of the seven lamps had a pipe reaching from it to the bowl or basin. <\/P> On the top thereof:<\/B> these lamps were so set as to stand somewhat higher than the body of the candlestick. <\/P> <\/p>\n 2. candlestick<\/B>symbolizing theJewish theocracy; and ultimately, the Church of which the Jewishportion is to be the head: the light-bearer<\/I> (so the originalis of “lights,” Mat 5:14<\/span>;Mat 5:16<\/span>; Phi 2:15<\/span>)to the world. <\/P> all . . . gold<\/B>all purein doctrine and practice, precious and indestructible; such is thetrue ideal of the Church; such she shall be (Ps45:13<\/span>). <\/P> bowl upon the top<\/B>Inthe candlestick of the tabernacle the plural<\/I> is used, bowls<\/I>(Ex 25:31<\/span>). The Hebrew<\/I>implies that it was the fountain<\/I> of supply of oil to thelamps. Christ at the head (“on the top”) of the Church isthe true fountain, of<\/I> whose fulness of the Spirit all wereceive grace<\/I> (Joh 1:16<\/span>). <\/P> his seven lamps<\/B>unitedin one stem; so in Ex 25:32<\/span>.But in Re 1:12<\/span> the sevencandlesticks are separate. The Gentile churches will not realizetheir unity till the Jewish Church as the stem unites all the lampsin one candlestick (Ro11:16-24<\/span>). The “seven lamps,” in Re4:5<\/span>, are the “seven Spirits of God.” <\/P> seven pipes<\/B>feedingtubes, seven apiece from the “bowl” to each lamp (seeMargin<\/I>) [MAURER andCALVIN]; literally, “sevenand seven”: forty-nine in all. The greater the number ofoil-feeding pipes, the brighter the light of the lamps. Theexplanation in Zec 4:6<\/span> is, thatman’s power by itself can neither retard nor advance God’s work, thatthe real motive-power is God’s Spirit.<\/I> The seven times sevenimply the manifold modes by which the Spirit’s grace is imparted tothe Church in her manifold work of enlightening the world.<\/P><\/p>\n And said unto me, What seest thou<\/strong>?…. That is, after he was awake, and had looked about him:<\/p>\n And I said, I have looked, and behold a candlestick all [of] gold<\/strong>; 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<\/span> 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<\/span> 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:<\/p>\n with a bowl upon the top of it<\/strong>; 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<\/span> 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<\/span> “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:<\/p>\n and his seven lamps thereon<\/strong>; on the candlestick; such a number of lamps were on the candlestick in the tabernacle, Ex 25:37<\/span> 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<\/span> but rather ministers themselves are designed, who are called lights and lamps, Mt 5:14<\/span> 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<\/span>. 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<\/span>:<\/p>\n and seven pipes to the seven lamps which were upon the top thereof<\/strong>; 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.<\/p>\n l “fons”, Pembellus; “scaturigo”, Sanctius. m “septem et septem”, Pagninus, Montanus, Calvin, Piscator. n Sacrer. Elaeochrism. Myrothec. l. 1. c. 10. p. 53.<\/p>\n The Prophet was also reminded to be attentive to the vision — What seest thou? Then there was presented to him a sight which we have described; but the Prophet by seeing could have seen nothing, had he not been instructed by the Angel. We must also observe, that this tardiness of the Prophet is useful to us; for we hence more surely conclude, that nothing was represented without a design; but that the whole was introduced for his benefit, though he overlooked, as with closed eyes, what God showed to him by the Angel. We then conclude that there was nothing done by chance, but that the Prophet was really under a divine guidance, so that he might learn what he was afterwards faithfully to deliver to others. <\/p>\n The vision is then narrated — that a candlestick of God was shown to him. The substance of the candlestick was intended to set forth a mystery. It is indeed true that gold is corruptible; but as we cannot otherwise understand what exceeds the things of the world, the Lord, under the figure of gold, and silver, and precious stones, sets forth those things which are celestial, and which surpass in value the earth and the world. It was for this purpose that God commanded a candlestick to be made of gold for him, not that he needed earthly wealth or riches, or was pleased with them as men are, whose eyes are captivated by the sight of gold and silver. We indeed know that all these things are counted as nothing before God; but regard was had in these symbols to this — that they might know that something sublime and exalted was to be understood whenever they looked on the golden candlestick. Hence by the gold the Prophet must have learnt, that what was here set forth was not worthless or mean, but unusual and of great importance. <\/p>\n He afterwards says that there was a vessel, or some render it a pot; but it was a round vessel, and it was on the top of the candlestick; for the lamps burned on the very summit of the candlestick. Now there was a pot or bowl; and here there was a little difference between the candlestick of the temple and that of which the Prophet speaks now; for in the candlestick of the temple there were many pots or bowls, but here the Prophet says that there was but one; and also that there were seven pourers or postings; for by this term we may understand the very act of pouring, as well as the instruments themselves. But it is better to refer this to the pourers, which distilled the oil continually, that the wick might not become dry, but gather always new strength. He says that there were seven pourers to the lamps on the top; (45) and also that there were two olive-trees, which supplied new abundance, so that the oil was always flowing. <\/p>\n (45) Literally it is, “seven and seven pourers,” or pipes, or tubes “to the lamps” or lights. Some, as Henderson, regard the first “seven” as an interpolation, and it is not in the Septuagint nor Vulgate. Others, as Newcome, receive it, and place it before lamps — “to the seven lamps.” If “seven and seven” be taken as a form to express fourteen, then there were two pipes to convey the oil from the bowl to each lamp, answerable to the two olive-trees which supplied the oil; and it may be that this was expressed in order to intimate with more distinctness that the oil proceeded equally to each lamp from the two olive-trees. — Ed. <\/p>\n (2) This visionary candlestick differed in four points from the original of the Tabernacle and Solomons Templeviz., in having a bowl, pipes, and olive trees each side of it, and two golden spouts.<\/p>\n With a bowl upon the top of it<\/strong>.This is better than the marg., her bowl<\/em>i.e.,<\/em> its bowlbecause this was one (a<\/em>) of the points of difference between the visionary candlestick and its original. But the seven lamps, on the other hand, were in agreement with the original; therefore the prophet says, and his seven, i.e.<\/em>, its seven lamps, viz., the seven lamps proper to it. So, again, when he comes to the next point of difference, (b<\/em>) the pipes, he does not say his<\/em> pipes, nor does he (Zec. 4:3<\/span>) say (c) his<\/em> two olive-trees.<\/p>\n Seven pipes.<\/strong>Better, seven pipes apiece.<\/em> There were, then, forty-nine pipes, but as the candlestick is only visionary, we need not trouble ourselves about the difficulties of its construction. The number seven<\/em> in the original candlestick was, perhaps, mystical, in which case the forty-nine pipes in the vision would be so too. At any rate, it would seem that a great number of pipes is mentioned to indicate the unlimited nature of the supply of oil: My strength is sufficient for thee. The distributive use of the numerals in this passage has been much disputed, but we have, we think, satisfactorily established it in our Hebrew Student<\/em>s Commentary, in loc.<\/em> The only other admissible interpretation is that of Koehlerviz., that the number is seven and seven, not fourteen, because one group of seven lamps was for supplying the lamps from the reservoir, and the other group of seven to connect the seven lamps. The English version follows LXX., Syriac, and Vulg., in omitting the first word seven. Hitzig cancels the numeral before its lamps, and renders and its lamps upon it were seven, and there were seven pipes to the lamps, &c. But all such emendations are arbitrary and unnecessary. Pressel thinks that seven is repeated on account of its importance, as corresponding to the seven eyes of the Lord; he renders seven was the number of its lamps above the samesevenand seven the number of its pipes.<\/p>\n “And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: (3) And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof. (4) So I answered and spake to the angel that talked with me, saying, What are these, my lord? (5) Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord. (6) Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts. (7) Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. (8) Moreover the word of the LORD came unto me, saying, (9) The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the LORD of hosts hath sent me unto you. (10) For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the LORD, which run to and fro through the whole earth.”<\/p>\n<\/p>\n Under the similitude of a candlestick, perhaps is meant the Church of Christ, and being all gold shows the value of it in the Lord’s sight. Indeed, what can be more valuable, than what Christ purchased with his blood? The seven lamps, and seven pipes, may perhaps have an allusion to the several gifts of the Holy Ghost. In the account John gives of the glorious vision of heaven, he tells us, that there were seven lamps of fire, burning before the throne, which are the seven Spirits of God. By which I apprehend is meant, the various influences of God the Holy Ghost, in his diversity of operations. Rev 4:5<\/span> .<\/p>\n<\/p>\n And the two olive trees, perhaps, had this further allusion, that as they supplied all that was needed to the candlestick, so it needed no aid, nor help, from man. And the words of the angel, that talked with the Prophet, appear to be a full explanation of the vision to this amount. As the candlestick contained the candle of the Lord, and was wholly lighted, fed, and kept up, not by might nor power, but by the Spirit of the Lord; so the Church of Christ hath no aid, nor help, from itself, or foreign assistance. Christ is the life, and light of his Church, and the glory of his people forever.<\/p>\n<\/p>\n The mountain here spoken of, seems to be one general figure for all the mountains, and hills of difficulty, which oppose the Church of Jesus. And Zerubbabel is not the son of Shealtiel, spoken of by Hag 2:2<\/span> . but evidently the Lord Jesus Christ; at whose very presence all the enemies of the Gospel will be punished with everlasting destruction. 2Th 1:9<\/span> .<\/p>\n<\/p>\n There is a great beauty in the reiteration of the word grace; intimating, if I mistake not, that as grace begins the work in the heart, so grace alone concludes it. Indeed, it can be nothing but grace all the way; daily grace, hourly grace, and all from the Lord. Reader! by the way, do let us remark from hence, what is continually taught in the word of God, not only in this scripture, but in all scripture, but which takes the whole life to learn; namely, that the progress of grace is to know more our own nothingness, and Christ’s all-sufficiency. Those who talk of inherent holiness in themselves, talk of what they never feel. They may amuse themselves on those points, by bell, book, and candle; but in real attainments, it were to contradict scripture, to say they know any such thing. Reader! depend upon it, as this blessed passage in the Prophet saith, the same Almighty hands of our glorious Zerubbabel, who laid the foundation of his spiritual house in the heart, the same can alone finish it. And this becomes the sure, indisputable testimony, both of his own divine person, and the finished glory of his work and offices, and the authority of the Father in him. Oh! precious truths of a precious Saviour! Heb 12:2<\/span> ; Rev 22:13<\/span> .<\/p>\n Zec 4:2 And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof:<\/p>\n Ver. 2. What seest thou?<\/strong> ] The sight was already in sight; but the prophet had not seen it, or noted it, if the angel had not stirred him up to it. If the Lord give us not sight as well as light, if he enlighten not both organ and object too, if he shine not into our hearts to give us the light of the knowledge of himself in the face of Jesus Christ, 2Co 4:5<\/span> , seeing we shall see, but not perceive; with Hagar, we shall not be able to discern the fountain that is just before us. <\/p>\n <\/p>\n I have looked<\/strong> ] Carefully viewed the sight. It is expected ut acti agamus; <\/em> that having a talent of grace we trade with it; that our will, which at first conversion was merely passive, should be afterward active; that we, which once were darkness, but now are light in the Lord, shall walk as children of light, Eph 5:8<\/span> . <\/p>\n <\/p>\n Behold a candlestick<\/strong> ] That is, the Church, as Rev 1:20<\/span> . <\/p>\n <\/p>\n All of gold<\/strong> ] Pure gold as the candlestick in the tabernacle, Exo 25:31<\/span> , which is therefore called the pure candlestick, Lev 24:4 Exo 31:8<\/span> , noting out the Church’s purity in doctrine and manners. Chrysostom, that golden preacher, testifieth of some saints in his time, that they were puriores caelo,<\/em> purer than the visible heaven. “Her Nazarites were purer than the driven snow, whiter than milk, ruddier than rubies, their polishing was of sapphire,” Lam 4:7<\/span> . <\/p>\n <\/p>\n With a bowl<\/strong> ] Heb. gullah,<\/em> an oil glass or oil cruse; a hollow round vessel, quod pariter Latine recte gulam appellas,<\/em> saith a Lapide; which you may not unfitly call a gullet, or throat; for as the throat receiveth the food and transmitteth it to the stomach, so did this vessel receive the oil to be transmitted to the lamps. It figured Christ, in whom it pleased the Father that all fulness should dwell, Col 1:19<\/span> , for the Church’s use, Joh 1:16<\/span> ; Joh 3:34<\/span> . <\/p>\n <\/p>\n And his seven lamps thereon<\/strong> ] Signifying the manifold graces and diversity of gifts in the Church by the same Spirit of Christ, 1Co 12:4 ; 1Co 12:6<\/span> “For of his fulness we all receive grace for grace,” Joh 1:16<\/span> . <\/p>\n <\/p>\n And seven pipes to the seven lamps<\/strong> ] Heb. seven and seven, that is, seven, I say seven, by the figure anadiplosis,<\/em> a repetition of the same word, saith Sanetius. This is a better gloss than that of those that say the Hebrew text is corrupted; as having two sevens for one. These seven pipes you must imagine to be in the bottom of the bowl, to distribute the oil to each lamp; the grace of Jesus Christ to each Christian, that he may shine as a lamp or luminary in the world, holding forth the word of life, Phi 2:15-16<\/span> , as the hand doth the torch, or the watch tower the light, and so the haven, to weather beaten mariners.<\/p>\n What seest thou? The fifth vision. <\/p>\n I said. Heb, text reads “he”. Some codices, with four early printed editions, are without the Hebrew margin, “I”<\/p>\n behold. Figure of speech Asterismos. App-6. <\/p>\n candlestick = a single seven-branched lampstand, as in the Tabernacle and in the second Temple (1 Macc. 1.21; 4.49; as seen in the Arch of Titus, in Rome). The reference is to the Pentateuch (Exo 25:31); not to Solomon’s Temple, in which there were ten separate lampstands (1Ki 7:49). Compare Jer 52:19. App-92. <\/p>\n and his seven lamps. Reference to Pentateuch (Ex, Zec 25:37). <\/p>\n seven pipes. This looks forward to the future, as described in Rev 11:3-12. <\/p>\n And I said <\/p>\n The vision of the candlestick and olive trees (lit. trees of oil) is, as we know, from Rev 11:3-12 a prophecy to be fulfilled in the last days of the present age. That which marks the ministry of the “two witnesses” Rev 11:3; Rev 11:4 is power. (Cf Zec 4:6). In measure this power would rest upon Zerubbabel, who, having begun the restoration temple of Zechariah’s time, would finish it (Zec 4:9) laying the “headstone” amid the shoutings of the people. The whole scene forms a precursive fulfilment of the ministry of the two witnesses of Revelation 11. and of the coming of the true “headstone,” Prince Messiah, of whom prince Zerubbabel is a type. Oil is a uniform symbol of the Spirit. (See Scofield “Act 2:4”). Joshua and Zerubbabel were doubtless the two olive trees for that day, as the two witnesses of Revelation 11. may, in turn, but point to Christ as Priest-King in the kingdom- age. Zec 6:12; Zec 6:13. <\/p>\n What: Zec 5:2, Jer 1:11-13 <\/p>\n a candlestick: Exo 25:31-38, Exo 37:17-24, Exo 40:24, Exo 40:25, 1Ki 7:49, 1Ki 7:50, 1Ch 28:15, 2Ch 4:7, 2Ch 4:20-22, 2Ch 13:11, Jer 52:19, Mat 5:14-16, Rev 1:12, Rev 1:20, Rev 2:1 <\/p>\n a bowl: Heb. her bowl, 1Ki 7:50 <\/p>\n seven: Exo 25:37, Rev 4:5 <\/p>\n seven pipes to the seven lamps: or, seven several pipes to the lamps, etc. Zec 4:12 <\/p>\n Reciprocal: Exo 37:23 – General Lev 24:4 – the pure Jos 6:4 – seven times Jer 24:3 – What Jer 31:26 – General Eze 47:6 – hast thou Mat 25:4 – oil Rev 11:4 – two olive Rev 14:1 – I looked<\/p>\n Zec 4:2. The revelations of the angel were continued in the form of a vision. The things Zechariah saw pertained to the service of the tabernacle under the Mosaic institution of government and religion (Exo 25:31-40).<\/p>\n 4:2 And said to me, What seest thou? And I said, I have looked, and behold a {a} lamp stand all [of] gold, with a bowl upon the top of it, and its seven lamps, and seven {b} pipes to the seven lamps, which [were] upon the top of it:<\/p>\n (a) Which was ever in the midst of the temple, signifying that the graces of God’s Spirit would shine, here in most abundance, and in all perfection.<\/p>\n (b) Which conveyed the oil that dropped from the trees into the lamps, so that the light never went out: and this vision was to strengthen and encourage the faithful that God had sufficient power in himself to continue his graces, and to bring his promise to pass even though he had no help from man.<\/p>\n The angel asked the prophet what he saw, and Zechariah replied that he saw a golden lampstand with a bowl above it. Lampstands generally, and the lampstands in the tabernacle and temple particularly, held removable lamps (Exo 25:31; 1Ki 7:49). Their purpose was to support these light-bearers. Symbolically a lampstand represents what supports whatever bears light (cf. Mat 5:16; Rev 1:20; Rev 2:5). This seems to be the figure in view in 1Ti 3:15 where Paul called the church the pillar and support of the truth. The purpose of the church is to support individual Christians who bear the light of God’s truth in a dark world (cf. Rev 1:20). Ultimately the light is the Lord Himself (Joh 1:8-9; 1Ti 3:16). In the case of the present vision the lampstand represents the temple and the Jewish community, which were to hold the light of Israel’s testimony to Yahweh up to the rest of the world. The bowl on top of this lampstand contained oil that constantly replenished the lamps (cf. Zec 4:12).<\/p>\n "Lamp pedestals excavated from Palestine cities were . . . cylindrical in shape, hollow, and looked rather like a tree trunk. They were usually made of pottery, and had a hole in the side, into which a spout could have been fixed. . . . Zechariah’s lampstand (menora<\/span>) was probably just a cylindrical column, tapered slightly towards the top, on which was a bowl. Innumerable pottery versions of bowl lamps show how the rim was pinched together to form a holder for the wick, the better the light needed the more the places for wicks, seven being the most popular number. . . . The picture is of seven small bowls, each with a place for seven wicks, arranged round the rim of the main bowl. . . . What would be unusual would be such a lampstand in gold. With its seven times seven lights it would be both impressive and effective." [Note: Baldwin, pp. 119-20.] <\/span><\/p>\n The Hebrew text has "seven and seven pipes to the lamps." Most conservative commentators understood the number of pipes (spouts) connecting the large upper bowl to the individual lamps below to be distributive, indicating seven each for a total of 49 such pipes. This presents the picture of a somewhat "spaghetti-like configuration" [Note: Merrill, p. 148.] <\/span> "with an excess of plumbing." [Note: Leupold, p. 85.] <\/span> Nevertheless this interpretation seems to be truest to the text. Another view is that there were two pipes connecting the bowl to each of the lamps for a total of 14 pipes. The Septuagint simply omitted one of these sevens resulting in one pipe connecting them for a total of seven. The large number of pipes probably stresses the abundant supply of oil from the reservoir to each lamp.<\/p>\n There were seven lamps, one resting on each of the seven branches of the lampstand, and each lamp had seven spouts (lips). Most such earthenware lamps that archaeologists have found had only one spout for a wick. Here the picture is of a full complement of lamps (seven) that manifested the full complement of light (seven flames from each lamp).<\/p>\n There were also two olive trees, one standing on either side of the bowl. Human maintenance of the lamps was unnecessary since the oil flowed from the trees to the reservoir to the lamps. This important feature of the vision stresses God’s singular provision of the oil (cf. Zec 4:6).<\/p>\n "The two olive trees represent Joshua and Zerubbabel, whose witness in that day is the prototype of the two witnesses of Rev 11:3-12. Actually no human being can be the real source of the power that actuates God’s witness. It is only as Joshua, Zerubbabel, or any other human being represents Christ, the true Priest-King, that he fulfills this vision. In their fullest significance the two olive trees speak of Christ, the LORD’s Priest-King (cp. Psa 110:4)." [Note: The New Scofield . . ., pp. 966-67.] <\/span><\/p>\n And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all [of] gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which [are] upon the top thereof: 2. I have looked ] Rather, I have seen, … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 4:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22935","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22935","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22935"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22935\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22935"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22935"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22935"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"