Exposition of Zechariah 1-9, Chapter 4
CHAP. IIII.
ANd the Angell that talked with me, came againe and waked me, as a man that is rayſed out of his ſleepe.
2 And ſaid unto me, What ſeeſt thou? And I ſaid, I have looked, and behold, a Candlesticke all of Gold, with a Bowle upon the top of it, and his ſeven Lampes therein, and ſeven Pipes to the Lampes, which were upon the top thereof.
3 And two Olive Trees over it, one upon the right ſide of the Bowle, 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, Neither by an Armie nor ſtrength, but by my Spirit, ſayth the Lord of Hoſtes.
7 Who art thou, … Mountaine, before Zerubbabel? thou ſhalt be a Plaine, and … ſhall bring foorth the Head Stone 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 layd the Foundation of this Houſe: his hands ſhall alſo finiſh it, and thou ſhalt know that the Lord of Hoſtes hath ſent me unto you.
10 For who hath deſpiſed the day of the ſmall things? but they ſhall rejoyce, and ſhall ſee the Stone of Tinne in the hand of Zerubbabel: theſe ſeven are the Eyes of the Lord, which goe thorow the whole world.
11 Then anſwered I, and ſaid unto him, What are theſe two Olive. Trees, upon the right and upon the left ſide thereof?
12 And I ſpake moreover, and ſaid unto him, What be theſe two Olive Branches, which through the two Golden Pipes emptie themſelves into the Gold?
13 And hee anſwered me, and ſaid, Knoweſt thou not what theſe be? And I ſaid, No, my Lord.
14 Then ſaid he, Theſe are the two Olive Branches, that ſtand with the Ruler of the whole Earth.
Viſion 5. THe Scope of this Viſion, is to ſhew, that Gods grace onelyonly is ſufficient for his Church, to repayre and maintaine the ſame, without all other meanes, againſt all oppoſition of Man. A Viſion needfull for the Comfort of this poore People, whoſe Weakeneſſes and Dangers were ſo great, that it made them doubt, how it was poſsible for their State ever to be reſtored; or if reſtored, how it ſhould be defended. Wherefore, in this moſt heavenly Revelation, God makes it appeare to the Prophet, and by him, to the People, That it is not Iehoſhua's nor Zerubbabels, nor all their ſtrength, which muſt reare up the Building of his Church and Temple; and, that it is not the force of any Enemie which ſhall hinder it. Gods gracious Power would advance this Worke, by the weakeſt Meanes, againſt the ſtrongeſt Reſiſtance. Which is ſet forth under the ſimilitude of a Candleſticke, whoſe Lights are kept burning without any artificiall meanes, by ſuch Oyle as naturally flowes from two ever-living Olive Trees, that ſtand over the Candleſticke. To come to the explication of this Viſion, we have to note in this Chapter three parts.
1. A preparation of the Prophet, to attend and heede this Viſion: Who eyther, through humane infirmitie, was now growne wearie and dulled with continued Viſions; or, having his minde wholly taken up in the contemplation of the excellent Myſteries of the three former, had need be as it were jogg'd, and put in minde to turne his thoughts, to conſider of this fourth Revelation. [And the Angell that talked with me, came againe] id eſt, the fourth time admoniſhed me to behold another Viſion of God, [and waked me, as a man that is wakened out of his ſleepe] id eſt, rowſed up my wearie and diſtracted thoughts, to freſh and further attention. Theſe Viſions were ſhewne to Zacharie in the Night, when hee was aſleepe, as touching his body. See then how weake and ill-diſpoſed even our moſt noble and immortall part is, to be long imployed in heavenly matters, even then when it is leaſt buſied in earthly affaires. Verſe 1. [And ſaid unto me, What ſeeſt thou? and I ſaid, I have looked] carefully viewed the ſight, [and behold] the Viſion is thus.
2. The Viſion it ſelfe: which is plainely expreſſed in the ſecond & third Verſes. [a Candlesticke] The Church in Scripture is often compared to a Candleſticke, by alluſion to the Candleſticke in the Tabernacle and Temple, which was a type of it, [all of Gold] without mixture of baſer Metall; a type of the Churches puritie, in Doctrine and Manners. [with a Bowle] Hee deſcribes the parts of the Candleſticke: firſt, the Bowle, which was on the top of the ſhaft of the Candleſticke, [a Bowle] foreign properly ſignifies*Cant. 4.12. Iudg. 1.15. Scaturigo, or Fons; metaphorically,*Eccleſ. 12.6. Phialae, Lecythus, Peluis, an Oyle-Veſſell, a Chriſmaterie, or Oyle-Cruet; whence, as out of a Fountaine, Oyle or other Liquor is powred. Some render it Lenticula, and Diſcus rotundus, and that properly enough. Sanctius, who followes others, is here, with them, foulely deceived, in rendering this word, Lampas; imagining, that there were eight Lampes upon this Candleſticke, ſeven in a circle round about, and one in the middeſt, upon the top of a Bowle: whereas the Text clearely ſpeakes but of ſeven, [upon the top of it] viz. of the Scapus, or Shaft: the other parts follow, [and his ſeven Lampes thereon, and ſeven Pipes to the ſoven Lampes] Pipes foreign Evacuatoria, Infuſoria, or Infundibula, though not ſo properly here, as the firſt: theſe Pipes emptied the Oyle out of the Bowle, and conueyed it to the Match or Wieke of the Lampe, [which were upon the top thereof] round about the Bowle. This of the Candleſticke: The next part of the Viſion, is of the Olive Trees. [and two Olive Trees by it] Sanctius makes much adoe heere, what Olive Trees theſe were, and how ſituated. Hee imagines, that theſe Olive Trees ſhewen to Zacharie, appeared not in the true nature and colour of the Olive Tree, but were all of Gold, as the Candleſticke was; and that they were not ſituated ſeverally from the Candleſticke, but were wrought in and upon the Bowle, after the faſhion of emboſſed Worke (Emblemata) as Goldſmiths of*As in Anacreons drunken Cup, Ode 17. foreign, &c. Virg. Eclog. 3. Pocula ponam, &c. Mart. Ep. l. 8.50. l. 3.26. Treh. Poll. in Claudie. ancient and later times uſe to doe upon Cups, and other Veſſels, whereon they frame the ſhapes of Vines, and other Trees or Beaſts, &c. But he troubles us with needleſſe Speculations, and not conſonant to all the Circumſtances of this Viſion: For by the twelfth Verſe it appeares plaine enough, that theſe appeared like true Olive Trees, in their native hue, dropping downe Oyle into the Bowle: And that the Branches of theſe Trees hung over the Candleſticke, and were not graven or imboſſed on the ſide of the Bowle, appeares by the two Golden Pipes on the top of the Bowle, which received into them two ſtreames of Oyle, falling downe from the Berries of the Olive Trees. Theſe two Pipes Sanctius leaves out, in his deſcription of this Candleſticke: and ſo, by miſtaking here, and before, by adding one Lampe more to the ſeven, quite darkens the Light and cleare declaration of this Viſion; as may be ſeene by his Explication and Type or Patterne he maketh of the Candleſticke. Wee need not pervert the plaine meaning: There were two Olive Trees, foreign eyther (juxta) hard beſides the Candleſticke, which ſtood in the middeſt, betweene two Olive Trees, growing on each ſide; and ſo the Article ſhall be referred to foreign not foreign Or (ſuper) the Bowle, the Olive Trees appearing to grow out upon each ſide, [one upon the right ſide of the Bowle, and the other upon the left ſide thereof.] The former interpretation I rather chuſe, which referres the Article (it) to the whole Candleſticke, not to the Bowle, agreeably to the eleventh Verſe follwing. That all may be the more clearely diſcerned, I have cauſed the Type of this Viſion to be drawne forth, ſo farre as wee may gheſſe at that which Zacharie plainely ſaw: As it appeareth in this next Leafe infolded.
And this is the Viſion: next followes,
3. The Interpretation of this Viſion. Wherein wee may goe no further than the Angell hath gone before us, nor ought to ſeeke out curious Explications of every part of the Candleſticke, his Bowle, his Lampes, his Pipes, &c. but reſt wee in that Interpretation which is made touching the maine ſcope, without venturing any further. The Interpretation then is,
1. Generall, of the whole Viſion, to the eleventh Verſe. In which part we have expreſſed,
1. The Occaſion of it: Firſt, in Zacharies queſtion, deſiring to know the meaning of the Viſion. [So I anſwered, &c. What are theſe, my Lord?] Verſe 4. Secondly, in the Angels anſwere, by way of another queſtion, as it were blaming his ignorance, and ſtirring him up to heed the interpretation. Then the Angell, &c. Knoweſt thou not what theſe be?] Whereto we have Zacharies ingenious confeſſion of his ignorance, [And I ſaid, No, my Lord.] Verſe 5.
The Viſion of the golden CANDLESTICK, &c. mentioned, Zach. 4.
Explained by William Pemble.
Place this at Folio 50.
This briefe and generall Promiſe is branched forth into two parts.
1. The Removall of all impediments of the reſtauration of the Church: Which, though to the Iewes they ſeemed invincible, ſhould yet by Gods Power bee overcome and taken away. This is expreſſed by an interrogative Apoſtrophe to the Enemie, [Who art thou, O great Mountaine?] A Queſtion full of ſcorne, and contempt of the Enemies Mightineſſe; who thought themſelves, and were ſo deemed by the Iewes, to be great Mountaines, unpaſſable, *Such were Sanballat, &c. Neh. 4.1, 2, 3.inacceſsible, ſuch as could over-looke and over-top the low and poore eſtate of the Iewes. But yet what are they, when they oppoſe God and his Servants, armed with his Power? There is nothing ſo highly advanced, but he will abaſe it: as it followes in the next Clauſe, containing a Threatening againſt the Adverſarie, [before Zerubbabel] aſsiſted with Gods Spirit [thou ſhalt become a Plaine] as eaſie to paſſe and march over, as a Plaine and even Champaigne foreign Some put the Note of Interrogation after Zerubbabel, [Who art thou, O great Mountaine, before Zerubbabel? &c.] but the ſenſe is the ſame.
2. The accompliſhment and finiſhing of the Worke then in hand, viz. the re-edification of the Temple: which went but ſlowly forward; ſo many Lets, ſo few Helpes there were then. Notwithſtanding all that, God promiſeth, by his helpe it ſhall be finiſht, to the laſt Stone. [And he] Zerubbabel, the chiefe Over-ſeer of this Worke [ſhall bring foorth] lay on; or cauſe to be layd on, in open view. Haply there is an alluſion to that Cuſtome, when at the Foundation and finiſhing of great publique Buildings, the chiefe Magiſtrate is preſent at the laying of the firſt and laſt Stone; and it may be, doth it himſelfe. [the Head Stone thereof,] or Top-Stone; which being layd on, the Worke is finiſhed, [with ſhoutings] *Iob. 39.10. Eſ. 22.2.foreign Acclamations and joyfull Out-cryes ſhould be made by the People, at the finiſhing of the Temple. Sanctius,*As he doth generally, and ſo troubles his Readers with a number of frivolous and wreſted interpretations. ſtriving to make good the Tranſlation of the Seventie, and Ierome, who render the words foreign, and exaquabit gratia…, runnes himſelfe into needleſſe Conceits, about the equalitie of this Temples Glorie, and the firſt; and the equalitie of Grace, under the Goſpel, with that under the Law, &c. things not meant here: Where, the intent is to ſhew, that the Iewes ſhould rejoyce, when they ſhould ſee the Temple finiſhed; and teſtifie this their gladneſſe, by*As men doe at Threatres, in Harveſt, and other like publike occaſions: and as this People did, at the laying of the foundation of this Temple, Ezra 3.11. ſhoutings and heartie wiſhes for the proſperitie of that Place, [crying, *Phraſis in ſamiliaribus Iudaorum ſcriptis ufitatiſſima quando ſummas alicui gratias agere volunt, ſaith Bundorf. verb. foreignGrace, Grace unto it] Faeliciter, All happineſſe betide it, Peace and proſperitie abide with it, Long may it ſtand, and flouriſh: or thus; Gods Favour and Grace maintaine and preſerve this Houſe, as his Grace, and not our Strength, hath finiſhed it. Verſe 7.
This ſecond part of the Promiſe, touching the re-building of the Temple, is further amplified and confirmed to theſe diſtruſtfull and unbeleeving Iewes.
1. By a ſecond and moſt plaine Repetition of the Promiſe it ſelfe. [Moreover, the word of the Lord came unto me] to Zacharie, [ſaying, The hands of Zerubbabel have layd the Foundations of this Houſe] Ezra 3. [and his hands ſhall finiſh it,] Ezra 6.15. And this Promiſe now is ſo plaine and cleare, as none ought to doubt of it, [and thou ſhalt know, &c.] as Chap. 2.11. Verſ. 8, 9.
2. By an Argument drawne from the Providence of God, and his perpetuall Care, in the preſervation of his Church: which is ſet downe, in oppoſition to the Iewes diſtruſt and infidelitie. If Gods Eye be watchfull over you, for the advancement of your welfare, you ought not (as you doe) take occaſion of diſtruſt and diſcouragement at the unlikely beginnings of things, which ſhall in time grow to great perfection. But, &c. This is the Argument and ſcope of the Verſe, though the Propoſitions are ſomewhat inverted: For the Interpretation, take we the parts as they lye.
1. The Iewes Vnbeliefe, with its Cauſe, ſet downe in a Queſtion, which is left to themſelves to anſwere, [For who hath deſpiſed the day of ſmall things?] Why, that had many: They were clearely guiltie, and could not but confeſſe it, Ezr. 3. how unſeaſonably and immoderately they tooke on, weeping and lamenting at the laying of the Foundation of the Temple. This their ſorrow, was a fruit of their diſtruſtfull and unbelieuing hearts; miſ-giving them, that theſe poore beginnings would come to nothing in the end. And therefore their griefe was alſo mingled with contempt and diſdaine, they*As appeares alſo, Hagg. 2.3. Is it not in your eyes as nothing? ſlighted and made little reckoning of that which was yet done in the Worke of the Temple. Rightly then are they here queſtioned in this tearme, Who hath deſpiſed? though wee finde directly, they did but grieve. God judgeth otherwiſe of our carnall affections, than wee our ſelves. The reaſon of their fainting, is in the next words, [the day of ſmall things?] foreign foemin, pro neutro, parvorum, viz. principiorum; the meane and poore beginnings of the Temples Foundation, which they conceived would never come to any perfection, and glorious accompliſhment: miſtaking the manner of Gods proceeding, who out of meaneſt principles rayſes matters of greateſt moment.
2. The Ioy which even thoſe diſcouraged Iewes ſhould conceive, by the progreſſe and finiſhing of this Worke. [*(But) not (for) as the former Tranſlat. and the Antitheſis ſhewes. But they ſhall rejoyce] as much as they ſorrowed; and, notwithſtanding their Vnbeliefe, [ſhall ſee the Plummet in the hand of Zerubbabel] id eſt, ſhall ſee the Worke goe forward, and finiſhed, by the command and direction of Zerubbabel their Prince; whom here he compares to an Architect, with a Plummet, Plumbe-Line, or Levell, buſily imployed in laying of Stones ſquare, levell, and perpendicular: For Over-ſeers and Commanders doe as much as the Workemen themſelves, in any buſineſſe. Iunius reades it, [Lapidem perpendiculum,] and by it, underſtands the Top-Stone, mentioned before, Verſe 7. But I rather follow our laſt Tranſlators, rendering it [Plummet] according to the Chaldee and Kimhi, who interprete foreign by foreign and foreign Libramentum, Perpendiculum, Amuſſis. The former Tranſlators turne it verbatim, foreign [the *In the ſame ſenſe, that foreign a Stone, is often taken for a Weight, or Meaſure. Eſa. 34.11. Deut. 25.13.Stone of Tinne] becauſe the weight of Plumbe-Lines are uſually made of Tinne, or of Lead.
3. The Cauſe of their Ioy, and the Temples Reſtauration, viz. Gods watchfull Providence, alwayes imployed for the good of his Church and People; [with thoſe Seven] they ſhould ſee the Temple reared up, by the command of Zerubbabel; but it ſhould come to paſſe, by the aid of thoſe Seven: What Seven? The next words tell us, [They are the Eyes of the Lord, which runne to and fro thorow the whole Earth:] his All-ſeeing Providence; from which, nothing is hid that is done, from one end of the Earth unto the other. Not Zerubbabels Policie, but Gods Wiſedome, ſhould finiſh the Building of Gods Houſe. This Verſe hath reference to the ninth Verſe of the third Chapter, as is not to be applyed, as I take it, eyther to the ſeven Lampes of the Candleſticke; or to ſeven Angels, the Miniſters of Gods provident Government of the World; who, as Magiſtrates of Kings, ſo they ſhall be called*Heſych. verbo foreign. foreign.
And this of the generall Interpretation of the whole Viſion: now followes,
2. The Particular Explication of the ſecond part of this Viſion, touching the two Olive Trees: wherein wee have, as before,
1. Zacharies Queſtion, requiring a more particular Explication,
1. Of the two Olive Trees, [Then anſwered I, &c. What are theſe two Olive Trees, &c.] Verſe 11.
2. Of the two Olive Branches, bigger and more notable than the reſt, from whence the Oyle dropped, [and I anſwered, and ſaid, &c. What be theſe two Olive Branches] foreign Spicae Olearum, that is, as Kimhi, foreign two little Boughes or Branches of the Olive, foreign hanging over the two Golden Pipes: Which are * compared to two Eares of Corne,foreign Kimhi in locum. becauſe they were full of Olive Berries, as theſe are of Graines. Iunius renders it (Baccae) Berries: Which Interpretation, Bundorfius verb. foreign allowes of, and confirmes, from the different Vowell, which in foreign for Spicae, is alwayes Chateph Camets; but heere, for Baccae, is with Chateph Patach, foreign It is not much materiall, which Tranſlation we follow: if Branches, the Oyle came out of the Berries; if Berries, they hung upon the Branches: [which through] foreign *Sanctius reades it, ad latus, by the fides, as the word is ſometime taken: and thence, erres in his deſcription of the Candleſticke.per Manum, id eſt, Miniſterio, by the helpe of [the Golden Pipes] foreign Tubi, Canales: A word onelyonly uſed in this place; but it ſeemes plainely to bee derived from foreign Emiſſarium, Canalis, a Pipe, thorow which Water is let foorth, Pſal. 42.7. 2. Sam. 5.8. The Targum foreign Roſtra, foreign, as the Seventie, Emunctoria: but not ſo properly; becauſe theſe Pipes were to convey Oyle into the Veſſell, and not out of it. [emptie the Golden Oyle] Heb. foreign the Gold, that is,foreign Rab. Schelomo on this place. * the Oyle; of a bright, cleare, and gliſtering colour; as in the like ſenſe, the word foreign is uſed, Iob. 37.21. Gold commeth out of the North; id est, faire and cleare Weather: [out of themſelves] by a ſupernaturall defluxe, without artificiall meanes. Verſe 12.
2. The Angels Anſwere:
1. Exciting Zacharie to attention, by queſtioning his ignorance. [And hee anſwered, &c.] Verſe 13. as before, Verſe 5.
2. Interpreting unto him both parts of his Queſtion, in one Anſwere. [Thou ſaid he, Theſe are the two annointed Ones.] Who theſe are, is much doubted. Some would have them to bee the two Witneſſes, Rev. 11. viz. as they interprete, Enoch and Elias: others, Zerubbabel and Ioſhua, the Prince and Prieſt, both annointed with Oyle; as Rab. Schelomo, and Kimchi: others, Peter and Paul: others, the Churches of the Iewes and Gentiles. But they erre all from the right meaning: Nor can any of theſe bee the cauſe of the Churches preſervation, as theſe Olive Trees were of the maintenance of theſe Lampes in the Candleſticke. Shall we reſt on Iunius expoſition? thus, [Theſe are two annointed ones] duae *What? Bacc…, or Oleae, or both.Oleoſae, id eſt, the divers Graces of Gods Spirit, which, from God, are continually powred on the Church, through Chriſt, by [Pipes] id eſt, ſuch meanes as hee beſt pleaſes. [that ſtand before the Lord of the whole Earth] quae permanent, that remaine, ſayth Iunius, id eſt, which Graces are and abide in Chriſt in all fulneſſe; and out of him, flow foorth upon the Church, in ſuch a meaſure as befits every part. A probable expoſition. Yet it may be doubted, whether here be not to be underſtood by theſe foreign Filios Olei, ſome Perſons, and not Graces, which wee cannot ſo well call [annointed ones] as our laſt Tranſlators reade it, being properly a part of that annointing where of S. Iohn ſpeakes, 1. Ioh. 2.20. and the rather, for that ſome kind of Miniſtration of theſe Perſons annointed, is implyed; in that they are ſayd to ſtand (foreign) before the Ruler of the World: as after, Chap. 6. verſe 5. But then, who theſe Perſons are; whether Chriſt, and the Comforter; or, Chriſt in his two Natures; or, Chriſt in his two Offices, of King, of Prieſt of his Church; or how elſe, Quaere.