14<\/strong>. the two anointed ones<\/em> ] Rather, sons of oil<\/strong> (as in R. V.). “Probably not as themselves anointed (for another word is used for this, and the whole vision has turned on the use of oil as an instrument of light, not of anointing) but as themselves abundantly ministering the stream which is the source of light.” Pusey, who compares the expression “son of oil,” i.e. fertile in producing oil, Isa 5:1<\/span>. The reference here is generally supposed to be to Zerubbabel and Joshua, as representing the kingly and priestly offices, the channels through which God supplies His Church. It may be doubted, however, whether the angel does not purposely avoid giving a definite, and especially a human<\/em> meaning to these symbols. The tenor of the whole vision is, “by My Spirit, saith the Lord of hosts.” These “sons of oil,” then, are agents or agencies, near to God and beyond our ken, “that stand by the Lord of the whole earth.” With this view would seem to accord the fact, that the two mysterious “Witnesses,” in the Book of Revelation (Zec 11:4<\/span>), are spoken of as being “ the<\/em> two olive trees standing before the God of the earth”; with an obvious reference to Zechariah’s vision.<\/p>\n These are the two sons of oil – <\/B>Probably not as themselves anointed, (for another word is used for this. Which stand by the Lord of the whole earth, as His servants and ministers. The candlestick is almost authoritatively interpreted for us, by the adoption of the symbol in the Revelation, where our Lord is exhibited as walking in the midst of the seven golden candlesticks Rev 1:13<\/span>; Rev 2:1<\/span>, and, it is said, the seven candlesticks are the seven Churches Rev 1:20<\/span>; and our Lord says to the Apostles, on whom He founded the Church; Ye are the light of the world: men light a candle, and put it on a candlestick, and it giveth light to them that are in the house (Mat 5:14-15<\/span>, compare Phi 2:15<\/span>). Cyril: The golden candlestick is the Church, as being honored in the world, most bright in virtues, raised on high exceedingly by the doctrines of the true knowledge of God. But there are seven lamps, having light, not of their own, but brought to them from without, and nourished by the supplies through the olive tree. These signify the holy apostles, evangelists, and those who, each in their season, were teachers of the churches, receiving, like lamps, into their mind and heart the illumination from Christ, which is nourished by the supplies of the Spirit, casting forth light to those who are in the house.<\/P> Theodoret: The pipes of the lamps, which pour in the oil, signify the unstinted prodigality of the loving-kindness of God to man. The most difficult of explanation (as is plain from the variety of interpretations) is this last symbol of the spikes of the olive-tree, through whom flows the oil of the Holy Spirit to the candlesticks, and which yet represent created beings, ministers, and servants of God. Perhaps it represents that, in the church, grace is ministered through men, as Paul says, Unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, when He ascended up on high, He led captivity captive and gave gifts unto men. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers, for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ – that we – may grow up into Him in all things which is the Head, even Christ, from whom the whole body, fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love Eph 4:7-8<\/span>, Eph 4:11-12<\/span>, Eph 4:14-16<\/span>.<\/P> What Paul expresses by all the body, having nourishment ministered and being knit together by joints and bands, from the Head, and so increasing with the increase of God Col 2:19<\/span>, (as he elsewhere speaks of the ministration of the Spirit 2Co 3:8<\/span>; he that ministereth to you the Spirit Gal 3:5<\/span>) that Zechariah may express by the oil being poured, through the living tubes, the bowl, the sevenfold pipes, into the lamps, which shone with the God-given light. So Paul speaks again, of having this treasure in earthen vessels 2Co 4:7<\/span>. Joshua and Zerubbabel, as representatives of the priestly and royal offices, shadowed forth what was united in Christ, and so, in their several offices, they might be included in the symbol of the olive-tree, they could not exhaust it; for people who, having served God in their generation, were to pass away, could not be alone intended in a vision, which describes the abiding being of the church.<\/P> Osorius: Christ is both all-holy Priest and supreme eternal King. In both ways He supplies to us the light which He brought. For from Him piety and righteousness flow unceasingly to the Church, that it never lack the heavenly light. The oil is expressed into tubes; thence passed through pipes into the vessel which contains the lamps; to designate the various suppliers of light, which, the nearer they are to the effluence of the oil, the more they resemble Him by whom they are appointed to so divine an office. The seven lamps are the manifold Churches, distinct in place but most closely bound together by the consent of one faith and by the bond of charity. For although the Church is one, yet it is distinct according to the manifold variety of nations. They are said to be seven, both on account of the seven gifts of the Spirit, mentioned by Isaiah, and because in the numbers 3<\/span> and 4, is contained an emblem of piety and righteousness. There are 7 pipes to each lamp, to signify that each has need of many instruments, that the light may be maintained longer. For as there are diversities of gifts, so must there needs be the functions of many ministers, to complete one work. But the lamps are set in a circle, that the oil of one may flow more readily into others, and it, in turn, may receive from others their superabundance, to set forth the communion of love and the indissoluble community of faith.<\/P> <\/p>\n Verse 14<\/span>. These<\/B><\/I> are <\/B>the two anointed ones<\/B><\/I>] Joshua, the high priest; and Zerubbabel the governor. These are anointed<\/I>-appointed by the Lord; and stand by him<\/I>, the one to minister in the ecclesiastical<\/I>, the other in the civil<\/I> state.<\/P> <\/P> Probably we may not be able to comprehend the whole of this hieroglyphical vision; for even the interpreting angel does not choose to answer the questions relative to this, which were put to him by the prophet. See Zec 4:4<\/span>; Zec 4:11<\/span>. But though the particulars<\/I> are hard to be understood; yet the general meaning has, I hope, been given.<\/P> <\/p>\n Not Enoch and Elias, nor the two witnesses, nor Peter and Paul, nor the two churches of Jew and Gentile; nor principally Zerubbabel and Joshua, though perhaps the exposition may glance upon them, and the two orders, magistracy and ministry, in them; as these are types of Christ in his two offices. King and Priest, or Christ and the Comforter: in this I determine nothing. <\/P> <\/p>\n 14. anointed ones<\/B>literally,”sons of oil” (Isa 5:1<\/span>,Margin<\/I>). Joshua the high priest, and Zerubbabel the civilruler, must first be anointed with grace themselves, so as to be theinstruments of furnishing it to others (compare 1Jn 2:20<\/span>;1Jn 2:27<\/span>).<\/P><\/p>\n Then said he, These [are] the two anointed ones<\/strong>,…. 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<\/span>. 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<\/span> 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.<\/p>\n That stand by the Lord of the whole earth<\/strong>; 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.<\/p>\n t “filii olei”, V. L. Pagninus, Montanus, Munster, Tigurine version, Vatablus, Cocceius, Burkius. u Tzeror Hammor, fol. 114. 3. w “super Dominum”, Montanus.<\/p>\n I come now to the answers of the angel, These are the two sons of oil. Some understand by the two sons of oil a king and a priest; but this is by no means suitable. There is no doubt but that he calls the perpetual flowing the two sons of oil; as though he had said, that it could not possibly be that the grace of God should ever fail to preserve the Church, as God possesses all abundance, and bids his grace so to flow, as that its abundance should never be diminished. <\/p>\n He therefore says, that they stand with the Lord of the whole earth: for על, ol, sometimes means with, and sometimes concerning; but I prefer taking its simple meaning; therefore, stand do the sons of oil with the Lord. Some render, “nigh the Lord,” but improperly; for they pervert the Prophet’s meaning, inasmuch as the angel means that these two sons of oil stood with God, as though he had said, that there is such fullness of grace in God, that it could never be exhausted. Though then the oil flowed, it would yet be sufficient to replenish the seven lamps, that is, fully; so that God would raise up his Church, preserve it safe, and lead it to the highest perfection. Hence God is not so poor but that he can continually supply as much grace as will be sufficient for the preservation of his Church. How so? because there are two sons of oil, that is, two continual flowing from him, so that the faithful shall really find, that when they are enriched by the gifts of God, they are in no danger of being in want. This is the meaning. <\/p>\n (14) Two anointed ones.<\/strong>Literally, as margin, two sons of oil<\/em>: viz., Joshua, the high priest, and Zerubbabel, the Prince of Judah, who stand by the Lord of the whole earth as His appointed instruments, and through whom He causes His Spirit to flow to His congregation. Thus, as by the preceding vision it was signified that the religious<\/em> head of the nation was accepted by God and purified, so in this vision the civil<\/em> head receives the assurance of Gods assistance in his work. The anointed priest and the anointed prince are mentioned together in the last verse to show that it is by their joint efforts that the prosperity of the nation is to be brought about. It shows too that in religious development, outward or inward, the efficient cause always lies behind what is seen. God uses human instruments, and rarely, if ever, operates independently of them, but when they effect their aim, the power comes from above (Chambers<\/em>).<\/em><\/p>\n REFLECTIONS<\/p>\n<\/p>\n Hail! thou great, thou glorious Holy One, that art the true Zerubbabel of thy Church and people! Truly, in thee, Lord, and in thy strength, every mountain shall be made low, and the crooked strait, and the rough places plain. Thou, blessed Jesus, art the little stone, cut out without hands. But, by thine own sovereignty and power, thou hast broken in pieces every empire that opposed thy way, and art thyself become a great mountain, and art filling, and wilt fill the earth. Oh! Lord, give grace both to him that writes, and him that reads, to keep in view our nothingness, and thy all-sufficiency. To thee alone, may we both be continually looking, convinced that nothing is done, or can be done by our might, or by our power, but by the Spirit of the Lord. And do thou, blessed Lord, so reign in us, and over us, and guide and direct through all, that at length the head-stone may be brought forth with shoutings, crying grace, grace unto it. Even so. Amen.<\/p>\n Zec 4:14 Then said he, These [are] the two anointed ones, that stand by the Lord of the whole earth.<\/p>\n Ver. 14. These are the two anointed ones<\/strong> ] Heb. sons of oil. See Trapp on “<\/em> Zec 4:7 “<\/em> <\/p>\n <\/p>\n That stand by the Lord of the whole earth<\/strong> ] Because by the candlestick and utensils of the temple and type of the Church, which is at Christ’s right hand, Psa 45:4<\/span> . as he at his Father’s right hand, Rom 8:34<\/span> . He is with all his to the end of the world; and it is a part of his joy that we shall be one day where he is. This Lord of the whole earth, sovereign over all; but takes delight only in such as (Esther like) he purifies and perfumes for royal use; and these he loveth so affectionately as never any Lord did his subjects, Zec 3:1-7<\/span> “He loves the gates of Zion more than all the dwellings of Jacob,” Psa 87:2<\/span> .<\/p>\n the two anointed ones. Heb, the two sons of oil; looking forward again to the future, to “the two witnesses” of Rev 11:3-13. <\/p>\n the Lord of the whole earth. The Hebrew adon App-4., is here specially associated with Messiah’s dominion in the earth. Compare Zec 6:5; Zec 14:9. Jos 3:11-13. Psa 8:1, Psa 8:6, Psa 8:9; Psa 97:5. Mic 4:13. <\/p>\n These: Zec 6:13, Exo 29:7, Exo 40:15, Lev 8:12, 1Sa 10:1, 1Sa 16:1, 1Sa 16:12, 1Sa 16:13, Psa 2:6, *marg. Psa 89:20, Psa 110:4, Isa 61:1-3, Dan 9:24-26, Hag 1:1-12, Heb 1:8, Heb 1:9, Heb 7:1, Heb 7:2, Rev 11:4 <\/p>\n anointed ones: Heb. sons of oil, Isa 5:1,*marg. <\/p>\n that: Zec 3:1-7, Zec 6:5, Deu 10:8, 1Ki 17:1, Jer 49:19, Luk 1:19 <\/p>\n the Lord: Jos 3:11, Jos 3:13, Isa 54:5, Mic 4:13 <\/p>\n Reciprocal: Ezr 5:2 – the prophets Ezr 6:14 – through Psa 83:18 – the most Psa 97:5 – the Lord of Zec 3:7 – I will Zec 4:3 – General<\/p>\n Zec 4:14, Two anointed ones is rendered “sons of oil” in the margin. All along through the vision we have seen oil used to typify spiritual light. We have likewise observed in more than one instance that the writer would pass from fleshly to spiritual Israel. God has given the world just two organized religions, the Mosaic and the Christian, each of which has furnished light to the people of the earth. Accordingly, each of these religions has had its own law guidance, its own means of furnishing spiritual light for mankind. Since that light has been figurized in this vision by olive trees and their fruit, the conclusion is plain that the tiro anointed ones are the Old and the New Testament,<\/p>\n 4:14 Then said he, These [are] the two {l} anointed ones, that stand by the Lord of the whole earth.<\/p>\n (l) Which were always green and full of oil, so that still they poured forth oil into the lamps: signifying, that God will continually maintain and preserve his Church, and endue it still with abundance and perfection of grace.<\/p>\n He then said that the two branches represented the two anointed ones who stood by the Lord of all the earth. It was their relationship to the Lord that equipped them for their tasks. "Anointed ones" is literally "sons of oil."<\/p>\n "The phrase ’sons of oil’ is typically interpreted to mean that the two individuals mentioned were anointed with oil as the Lord’s special servants (see NIV). However, the word for ’oil’ used here (Heb. yitshar<\/span>) does not refer to anointing oil elsewhere (the Hebrew term for such oil is shemen<\/span>) but to fresh oil that symbolizes a land’s agricultural abundance. [Note: Footnote 299: See David L. Petersen, Haggai and Zechariah 1-8, pp. 230-31.] <\/span> It is more likely, then, that the individuals are called ’sons of oil’ because under their leadership the Lord would restore agricultural prosperity to the land (see Zec 3:10, as well as Hag 2:19). These ’sons of oil’ were, of course, the high priest Joshua and the governor Zerubbabel (see Zec 3:1-10; Zec 4:7-10; Zec 6:9-15)." [Note: Chisholm, Handbook on . . ., p. 462.] <\/span><\/p>\n Nevertheless, the earlier reference to the Spirit’s enablement (Zec 4:6) presents these "sons of oil" as empowered by Him. [Note: For an edifying explanation of the similarities between oil and the Holy Spirit, see Feinberg, God Remembers, pp. 74-75.] <\/span><\/p>\n Zerubbabel and Joshua point ultimately to the Messiah who combined the royal and priestly offices and functions in one person, the Branch (Zec 3:8; Zec 6:12; Isa 11:1; Jer 23:5; cf. Psalms 110; Hebrews 7). Some of the Jews in Jesus’ day (e.g., the Qumran community) expected two Messiahs, a princely one and a priestly one. [Note: See Helmer Ringgren, The Faith of Qumran, pp. 171-73.] <\/span> In the Tribulation two other special witnesses will appear (cf. Rev 11:3-12).<\/p>\n The point of this vision and its accompanying oracles was the Lord’s ability to bring a seemingly impossible project to completion successfully and gloriously through His anointed servants (Messiah, and Zerubbabel and Joshua) and His supernatural enablement (cf. 2Co 12:9). The lesson is applicable to any project that God has ordained and called His people to execute, including rebuilding the temple and building the church (Mat 16:18).<\/p>\n Then said he, These [are] the two anointed ones, that stand by the Lord of the whole earth. 14. the two anointed ones ] Rather, sons of oil (as in R. V.). “Probably not as themselves anointed (for another word is used for this, and the whole vision has turned on the use of oil … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 4:14”<\/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-22947","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22947","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=22947"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22947\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22947"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22947"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22947"}],"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: 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":"