John Calvin Commentary Zechariah 4

Another vision is narrated here—that a candlestick was shown to the Prophet, on which there were seven lights. He says that the candlestick was formed all of gold. He also says that for the seven lamps there were as many cruses (infusoria—pourers), or, as some think, there were seven cruses to each lamp; but I mostly approve of the former view, that is, that every lamp had its own cruse. He further says that there were two olive trees, one on the right and the other on the left, so that there was no lack of oil, as the olive trees were full of fruit. Since there was then a great abundance of berries, the oil would not run out, and the lamps were continually burning. This is the vision, and the explanation is immediately added, for God declares that His Spirit was sufficient to preserve the Church without any earthly assistance; that is, His grace would always shine brightly and could never be extinguished.

Moreover, there is no doubt that God showed Zechariah a figure and an image suitable for the people's understanding. The candlestick in the temple, we know, was made of gold; we also know that seven lamps were placed in the candlestick, for it had six branches, and then there was the trunk of the candlestick.

Since the seven lamps always shone in the temple on the golden candlestick, the Lord’s design here was to show that this ceremonial symbol was not unnecessary or insignificant. For His purpose was truly to fulfill what He displayed through the candlestick, and a similar analogy can be seen in many other instances. For the Lord’s purpose was not simply to promise what was necessary to know. He also designed to add, at the same time, a confirmation through ceremonial types, so that the Jews might know their labor was not in vain when they lit the lamps in the temple. It was not an empty or deceptive spectacle, but a real symbol of His favor, which was eventually to be shown to them. But we can learn the design of the whole more fully by considering the words and each part in order.

He says that the Angel returned; from this we understand that God, without any request or plea from the Prophet, confirmed by a new prophecy what we have already observed. For the Prophet confesses that he was, as it were, overcome with astonishment, so that it was necessary to awaken him, as it were, from sleep.

Therefore, the Prophet was not able to ask anything of God while overcome with amazement; but God, of His own free will, came to his aid and anticipated his request. From this we see that the faithful were not taught in only one way to have confidence in the restoration of the Church. But since an uncommon confirmation was needed, many visions were given. It must also be added that, though no one intervened, God Himself was concerned about His Church and omitted nothing necessary or useful to support the faith of His people.

Furthermore, as the Prophet says that he was awakened by the Angel, let us learn that unless God awakens us by His Spirit, sluggishness will so prevail over us that we cannot raise our minds higher. Since God then sees that we are so tied down to the earth, He rouses us, as it were, from our lethargy.

For if the Prophet needed such help, how much more do we need it, who are far below him in faith? Indeed, if he was earthly, are we not altogether earth and ashes? Yet it must be observed that the Prophet was not so overwhelmed with drowsiness as with astonishment, so that he was hardly himself, as is the case with people in an ecstasy.

The Prophet was also reminded to be attentive to the vision: What do you see? Then a sight which we have described was presented to him. But the Prophet, by merely seeing, could have understood nothing if he had not been instructed by the Angel. We must also observe that this slowness of the Prophet is useful to us, for from this we more surely conclude that nothing was represented without a purpose. The whole was introduced for his benefit, even though he overlooked, as if with closed eyes, what God showed him through the Angel. We then conclude that nothing was done by chance, but that the Prophet was truly under divine guidance, so that he might learn what he was afterwards to deliver faithfully to others.

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 since we cannot otherwise understand what exceeds the things of the world, the Lord, under the figure of gold, 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 because He needed earthly wealth or riches, or was pleased with them as humans 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 consideration was given 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. Therefore, from the gold, the Prophet must have learned that what was presented here was not worthless or insignificant, but unusual and of great importance.

He afterwards says that there was a vessel (or, as some render it, a pot). 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. Here there was a slight difference between the candlestick of the temple and the one of which the Prophet now speaks. In the candlestick of the temple there were many pots or bowls, but here the Prophet says there was only one. He also says that there were seven pourers or conduits, 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 supplied the oil continually, so that the wick would not become dry, but would always gather new strength. He says that there were seven pourers to the lamps on the top, and also that there were two olive-trees, which supplied a new abundance, so that the oil was always flowing.

We must now, then, inquire into the meaning of the vision. Many understand the candlestick to represent the Church, and this interpretation may be allowed. At the same time, I think that God here simply testified to the Jews that, in commanding them to set up a candlestick, He did not appoint an empty or deceptive symbol, but a real one.

God no doubt represented the graces, or the various gifts of His Spirit, by the lamps; yet the idea of a sevenfold grace is a mere fancy. For God did not intend to confine the gifts of the Holy Spirit to that number, as their variety is manifold, even almost infinite.

Therefore, the number seven designates perfection, according to the common usage of Scripture. God then intended, by placing the candlestick in the midst of the temple, to show that the grace of His Spirit always shines in His Church—not of one kind only, but in such a way that nothing was lacking for its perfection. Some think that teachers are represented by the lamps. But as I have already said, it is better to take a simple view of the meaning than to philosophize on the subject in a refined way. There is indeed no doubt that God pours forth His graces to illuminate His Church through His ministers; this we find by experience. But what I have stated is sufficient: that God never forsakes His Church, but illuminates it with the gifts of His Spirit, while the variety of these gifts is represented by the seven lamps. This is one point.

Afterwards, the Prophet inquired of the Angel, What does this mean? From this we learn again that the Prophet was instructed by degrees, so that the vision might be regarded more seriously by us. For if the Prophet had immediately obtained the knowledge of what was meant, we might read the narrative with no attention; we might at least be less attentive, and some might perhaps think it was an uncertain vision.

But since the Prophet himself attentively considered what was divinely revealed to him, and yet failed to understand what God meant, we are thereby reminded that we ought not to be indifferent to what is related here. For without serious and diligent mental application, we will not understand this prophecy, as we are certainly not more clear-sighted than the Prophet, who needed a guide and teacher.

An example is also set before us to imitate, so that we may not despair when prophecies seem obscure to us. For when the Prophet asked, the Angel immediately helped him in his ignorance. Therefore, there is no doubt that the Lord will also supply us with understanding when we confess that His mysteries are hidden from us, and when, conscious of our lack of knowledge, we flee to Him and implore Him not to speak to us in vain, but to grant us the knowledge of His truth.

The Angel’s question to the Prophet—whether he understood or not—is not to be taken as a reproof for his dullness, but as a warning, by which he intended to rouse the minds of all to consider the mystery. He then asked, Are you ignorant of what this means? in order to elicit from the Prophet a confession of his ignorance.

Now, if the Prophet, when elevated by God’s Spirit above the world, could not immediately know the purpose of the vision, what can we do who creep on the earth, unless the Lord supplies us with understanding? In short, Zechariah again impresses upon us the excellence of this prophecy, so that we may more attentively consider what God declares here.

He calls the angel his Lord, according to the custom of the Jews, for they were accustomed to address in this way those who were eminent in power or in any way superior. He did not call him Lord with the intention of transferring God's glory to him, but addressed him this way only for the sake of honor. And here again we are reminded that if we desire to become proficient in the mysteries of God, we must not claim anything for ourselves. For here the Prophet honestly confesses his own lack of knowledge. And let us not today be ashamed to humble ourselves at God’s feet, that He may teach us as little children. For whoever desires to be God’s disciple must necessarily be conscious of his own folly; that is, he must come free from any conceit of his own insight and wisdom, and be willing to be taught by God.

Now follows the explanation. The angel gives this answer: This is the word of Jehovah to Zerubbabel, saying, etc. Here the angel testifies to what I have briefly mentioned: that the power of God alone is sufficient to preserve the Church, and there is no need for other assistance.

For he sets the Spirit of God in opposition to all earthly assistance. Thus he proves that God borrows no help for the preservation of His Church, because He abounds in all blessings to enrich it. Furthermore, by the word 'spirit' we know His power is meant, as though he had said, 'God intends to ascribe to Himself alone the safety of His Church. Though the Church may need many things, there is no reason why it should turn its eyes here and there, or seek this or that help from men, for all abundance of blessings can be supplied by God alone.'

And host and might, representing a part for the whole, are to be taken for all kinds of assistance that are separate from God’s grace. It is indeed certain that God does not always act immediately or by Himself, for He employs various means and uses the service of men. But His design is only to teach us that we are very foolish when we look around us here and there, or waver, or when, in a word, various hopes, fears, and anxieties affect us. For we ought to be so dependent on God alone as to be fully persuaded that His grace is sufficient for us, even if it may not appear so. Indeed, we ought to fully trust in God alone, though poverty and want may surround us on every side. This is the meaning of the whole.

But God also intended to show that His Church is built up and preserved, not by human and common means, but by means that are extraordinary and beyond all our hopes and thoughts. It is indeed true, as I have just said, that God does not reject the labors of men in building up and defending His Church; but yet He seems as though He were not in earnest when He acts through men, for by His own wonderful power He surpasses what can be conceived by human thought.

It was then exceedingly necessary to be reminded of this, when the Church of God was despised, and when the unbelieving haughtily ridiculed the miserable Jews, whom they saw to be few in number and destitute of all earthly assistance. Since there was then nothing splendid or worthy of admiration among the Jews, it was necessary that what we find here should have been declared to them—namely, that His own power was enough for God when no assistance came from any other source.

This was also the design of what we have noted concerning the seven pourers and the olive trees. For if God had needed earthly assistance, servants would have had to be at hand to pour out the oil; but there were seven pourers to supply the oil continually. From where? From the olive trees themselves.

Since the trees were fruitful, and God drew the oil from them by His hidden power so that the lamps might never be dry, we therefore clearly learn that what was shown is what the angel now declares: namely, that the Church was, without a host and without might, furnished with the gifts of the Holy Spirit, and that in these gifts there was a sufficient defense for its preservation, so that it might retain its perfect state and continue in vigor and safety.

Therefore, when we now see things in a despairing condition, let this vision come to our minds: that God is sufficiently able by His own power to help us when there is no aid from any other source. For His Spirit will be to us lamps, pourers, and olive trees, so that experience will eventually show that we have been preserved in a wonderful manner by His hand alone.

We now, then, understand the purpose of this vision for the Prophet and the reason why it was shown to him: that the faithful might be fully encouraged to entertain a firm hope for that perfect condition of the Church which had been promised. For no judgment was to be formed of it according to earthly means or assistance, inasmuch as God had His own power and had no need of deriving any help from others. And Zechariah also says that this word was to Zerubbabel, so that he might take courage and proceed with more eagerness in the work of building the temple and the city. For Zerubbabel, we know, was the leader of the people, and the Jews returned to their country under his guidance. In the work of building the city, his opinion was regarded by all, as special honor belonged to him on account of his royal descent. At the same time, God addressed the whole people in addressing him; it was as though the angel had said, 'This word is to the Church.' The head is mentioned here for the whole body, a part being specified for the whole.

Now, since Zerubbabel was only a type of Christ, we must understand that this word is addressed to Christ and to all His members.

Thus, we must remember that all our confidence ought to be placed in the favor of God alone. For if it were to depend on human assistance, there would be nothing certain or sure. For God, as I have said, withdraws from us whatever might give courage according to the judgment of the flesh, so that He may invite, or rather draw, us to Himself. Whenever, then, earthly assistance fails us, let us learn to rely on God alone, for it is not by a host or by might that God raises up His Church and preserves it in its proper condition. But He does this by His Spirit—that is, by His own intrinsic and wonderful power, which He does not mix with human assistance. His object is to draw us away from the world and to hold us wholly dependent on Himself. This is the reason why he says that the word was addressed to Zerubbabel. The rest I will consider tomorrow.

Prayer:

Grant, Almighty God, that as You shine on us by Your word and show us the way of salvation, we may with open eyes look on that light. And as we are also blind at mid-day, open our eyes, and may the inward light of Your Spirit lead us to the light of Your word. May we not doubt that You alone are sufficient to supply us with all those things necessary for the enjoyment of celestial life; that by thus frequently and continually letting Your blessings distill upon us, You may refresh us, so that the light of faith, which has once been kindled in our hearts by Your grace, may never be extinguished, until at last we attain to that fullness which has been laid up for us in heaven. And may we thus now in part be satisfied with the measure of knowledge You have given us, until we at last see You face to face, so that being thus transformed into Your image, we may enjoy the fullness of that glory into which Christ our Lord has been received. Amen.

Here the angel pursues the same subject which we have already explained—that though the beginning was small and seemed of hardly any consequence or importance, yet God would act in a wonderful manner regarding the building of the temple.

But since this task was not only arduous and difficult, but also impeded in various ways, the angel now says that there would be no hindrance that God would not surmount or compel to give way.

He compares to a mountain either the Persian monarchy or all the hosts of enemies, which had then suddenly arisen in various parts, so that the Jews thought their return was without advantage, and that they were deceived, as the outcome did not match their wishes and hopes.

We now perceive then the design of the Holy Spirit: as Satan attempted by various artifices to prevent the building of the temple, the angel declares here that no obstacle would be so great as to hinder the progress of the work, for God could suddenly reduce the highest mountains to a plain.

What are you, great mountain? This expression has more force than if the angel had simply said that all the attempts of enemies would be of no avail.

For he triumphs over the pride and presumption of those who then thought they were superior to the Jews: “You are,” he says, “like a great mountain; your bulk is indeed terrible, and sufficient at first sight not only to weaken, but also to break down the spirits; but you are nothing in all your height.”

But the text may be read in two ways: “What are you, great mountain? A plain before Zerubbabel;” or, “What are you, great mountain before Zerubbabel? A plain.” The latter rendering is the best, and it is also the one that has been universally received. And he says that this mountain was before Zerubbabel, that is, in his presence, because it stood in opposition to him.

Now this doctrine can be fittingly applied to our age, for we see how Satan raises up great forces, and how the whole world conspires against the Church to prevent the growth or the progress of the kingdom of Christ.

When we consider how great the difficulties are that confront us, we are ready to lose heart and become completely dejected. Let us then remember that it is nothing new for enemies to surpass great mountains in height, but that the Lord can, in the end, reduce them to a plain.

This truth, then, is our shield, which can cast down and lay prostrate whatever greatness the devil may set up to terrify us. For as the Lord then reduced a great mountain to a plain when Zerubbabel was able to do nothing, so today, however boldly numerous adversaries may resist Christ in the work of building a spiritual temple to God the Father, all their efforts will still be in vain.

He afterwards adds, He will bring forth the stone of its top. The relative pronoun is feminine and must therefore be understood as referring to the building. Zerubbabel then will bring forth the stone that was to be on the top of the temple. By “the stone of the top,” I understand the highest stone, which was to be placed on the very summit.

The foundations of the temple had already been laid; the building was modest and almost contemptible. However, it could not be advanced, since many enemies united to disrupt the work, or at least to delay it. Nevertheless, the angel promises what he later explains more fully—that the temple would reach its completion, for Zerubbabel was to bring forth and raise on high the stone of the top, which was to be on the very summit of the temple.

And then he adds, shoutings, Grace, grace, to it; that is, God will grant a happy success to this stone or to the temple. The relative pronoun here is again feminine; it cannot then be applied to Zerubbabel, but to the temple or to the stone. It is, however, more probable that the angel speaks of the temple.

And he says that there would be shoutings, because it was necessary to encourage the confidence of the faithful and to inspire them to prayer, so that they might seek, by constant entreaties, a happy and prosperous outcome for the building of the temple. The angel, then, commands all the godly with one voice to pray for the temple; but as all prosperous events depend on the good pleasure of God, he uses the word חן, chen, grace, which he repeats, so that he might more fully encourage the faithful to persevere, and also that he might kindle their desire and zeal.

So now we see what this verse on the whole contains:

1. The angel shows that however impetuously the ungodly might rage against the temple, yet their attempts would be frustrated; and that though they thought themselves to be like great mountains, it was still in the power and will of God to reduce them to a plain—that is, suddenly to lay them prostrate.
2. He adds that a happy success would accompany the building of the temple, for Zerubbabel would bring forth the top-stone, the highest.
3. He further adds that the faithful ought to pray unanimously and so persevere with the greatest ardor and zeal, so that God might bless the temple and cause its building to be completed.

Here the angel rebukes the sloth and fear of the people, for most of them were very faint-hearted. He also blames the Jews because they judged God’s work at first glance. Who is he, he says, that has despised the day of paucities?

He does not ask who it was, as if he spoke only of one person, or as if those who despised were few or insignificant. Instead, he addresses the whole people, who were guilty of holding this wrong feeling. For all were dejected, because they thought that the work begun would be a mockery to the ungodly and would come to nothing. This is according to what we read in Nehemiah 3:12: that the old men wept, so that nearly all threw down their tools and stopped the building of the temple.

Thus, we see that many despised the small beginnings, and that all the people were dejected. They thought they were laboring in vain while building the temple, which did not compare to the glory and splendor of the former temple. They mused: “What are we doing here? We seek to build a temple for God, but what is it? Does it correspond to the temple of Solomon? No, not in the tenth degree. Yet God has promised that this temple would be most glorious.”

So, while they were considering these things, they concluded either that the time had not yet come, or that they were toiling in vain, because God would not dwell in such an inferior tabernacle. This is the reason why the Prophet now says, Who is he that has despised the day of paucities?

God then opposes an ungrateful and ill-disposed people, and shows that they all acted very foolishly because they focused only on the initial state of things, as if God, by His power, would not surpass what human minds could conceive. Since God intended to build the temple in a wonderful manner, the angel here rebukes the complaints of the people.

He then adds, They shall rejoice when they shall see the workman’s plummet in the hand of Zerubbabel. Although he had delivered a severe and sharp rebuke, he now lessens its severity. He promises the Jews that however unworthy they were of such kindness from God, they would still see what they had by no means expected: namely, Zerubbabel equipped with everything necessary to complete the temple.

Hence, they shall see Zerubbabel with his tin-stone; that is, with his plummet. Just as builders today use a plumb line, so he calls the instrument in Zerubbabel's hand a “tin-stone,” which he had when ready to complete the temple.

This teaching can also be applied to us. For God, to display His power more fully, begins with small things in building His spiritual temple. Nothing grand is seen that attracts human eyes and thoughts; instead, everything is almost contemptible.

Indeed, God could immediately exert His power, and thus arouse the attention of all people and fill them with wonder. He could certainly do so. But as I have already said, His purpose is to magnify the radiance of His power by performing wonders. He does this when, from a small beginning, He brings about what no one would have imagined.

Besides, His purpose is to test the faith of His people, for it is fitting for us always to hope beyond hope.

Now, when the beginning promises something great and sublime, there is no proof and no trial of faith. But when we hope for what is not apparent, we give due honor to God, for we depend only on His power and not on immediate means. Thus we see that Christ is compared to a shoot, which arises from the stem of Jesse (Isaiah 11:1).

God could have arranged for Christ to be born when the house of David was at its peak of splendor and when the kingdom was flourishing. Yet His will was that He should come forth from the stem of Jesse, when the royal lineage was almost extinct.

Again, He might have brought forth Christ as a full-grown tree, but He was born as an insignificant shoot. So also, He is compared by Daniel to a rough and unpolished stone cut from a mountain (Daniel 2:45). The same thing has also been accomplished in our age and continues to be accomplished to this day.

If we consider the beginning of the spreading gospel, both now and in the past, we will find nothing glorious according to worldly perceptions. For this reason, our adversaries confidently despise us; they regard us as the refuse of humanity and hope to be able to overthrow and scatter us with a single breath.

There are many today who despise the day of paucity, who become discouraged, or even mock our efforts, as if our labor were ridiculous, when they see us diligently engaged in promoting the truth of the gospel. We ourselves are also affected by this feeling: there is no one who does not sometimes become disheartened when he sees the Church's beginnings so humble before the world and so lacking in any dignity.

Thus, we learn how useful it is for us today to be reminded that we will eventually see what we can by no means guess or hope for based on present appearances. For though the Lord begins with little things, and, as it were, in weakness, yet the plummet will eventually be seen in the Architect's hand for the purpose of completing the work.

There is no Zerubbabel in the world today to whom the task of building the temple has been entrusted. But we know that Christ is the chief builder, and that ministers are workers who labor under Him. However much Satan may blind the unbelieving with pride and arrogance, so that they disdain and ridicule the building in which we labor, yet the Lord Himself will show that He is the chief builder and will give Christ the power to complete the work.

He afterwards adds, These seven are the eyes of Jehovah, going round through the whole earth. The angel calls Zechariah's attention to what we have previously observed, for the discussion was about the plummet, and Zechariah said that seven eyes were shown to him in that stone.

The angel explains what those seven eyes meant: namely, that the Lord by His providence would guide the work to its completion. But we have said that seven eyes are attributed to God so that we may be assured that nothing is hidden from Him. For no one among humans or angels possesses such great insight that he is not ignorant of some things.

Many of God's mysteries, we admit, are hidden from angels; but when they are sent out, they receive as much revelation as their mission requires. But the angel shows here that we should by no means fear that anything will happen which God has not foreseen, for the seven eyes, he says, go around through the whole earth.

This is not because God needs seven eyes, but we know what the number seven means in Scripture: it signifies perfection.

The meaning then is this: that God would sufficiently ensure that nothing should happen that might disturb Him, or turn Him aside, or delay Him in the execution of His work.

How so? Because there were seven eyes; that is, He by His providence would overcome all difficulties. His eyes surveyed the whole earth, so that the devil could devise nothing—whether behind or before, to the right or to the left, above or below—that He could not easily frustrate. We now, therefore, perceive the Prophet's purpose.

With regard to the words, some render אלה, ale, in the neuter gender: “These are seven; they are the eyes of God.” But as for the meaning, there is no ambiguity. For the angel would have the faithful rely on God’s providence, so that they might be secure and fear no danger, as the Lord would remove whatever was contrary to His purpose.

The same vision is again related, at least one similar to that which we have just explained; only a fuller explanation is given, for the Prophet says that he asked the angel what was meant by the two olive trees which stood, one on the right and the other on the left side of the candlestick, and also by the two pipes of the olive trees.

Some translate שבלים, shebelim, as 'ears of corn,' thinking that the branches of the olive trees are compared to ears of corn because they were full and loaded with berries; but the metaphor seems to me immaterial. The word in Hebrew is indeed ambiguous, but it often means a pipe, or a channel for running or flowing, and this sense best suits this passage. I wonder that this meaning has been overlooked by all interpreters, for no doubt necessity constrained them to resort to this metaphor, however unnatural it was.

But we know that this spectacle was presented to Zechariah to show that the olive tree continually supplied an abundance of oil, so that the wick would not become dry and the lamps would not thus fail.

On every side there were pourers or pipes. Three tubes received oil from one olive tree, and four received it from the other, so that great abundance flowed from the two olive trees. Since there were also seven pipes, we see how suitable it was that they should be positioned between the olive trees on the right and on the left. It was also fitting that their tubes for the oil should be between the pourers and the two pipes.

So, as the oil ran through the pourers and passed through the two pipes, he asked the angel what this flowing meant. The answer was, These are the two sons of oil, who stand before the Lord of all the earth; that is, they are the two fountains which supply oil from God Himself, to prevent the lamps from failing for lack of it. This is the overall meaning.

I have said that there is some difference in the visions, although the angel relates hardly anything new, except concerning the flowing and the tubes. But as a new explanation is given, Zechariah no doubt more fully considered what he had only slightly observed before. The more attentive the Prophet then became to the vision, the more confirmed he was. For God now showed him what he had not sufficiently observed before: namely, that there were pipes or tubes through which the oil flowed into each of the pourers, and further, that this flowing, or continual running of the oil, was like that of a river which runs through its own channel.

But God intended to instruct His Prophet by degrees, so that we may learn today to apply our thoughts to understanding His doctrine. For the instruction to be derived from it is not of an ordinary kind, as I have already reminded you. Indeed, the state of things in our time is nearly the same as that of his time: for Christ now renews by the power of His Spirit that spiritual temple which had been torn down and wholly demolished. For what has been the dignity of the Church for many ages?

Doubtless, it has been in a dilapidated state for a long time. And now, when God begins to give some hope of a new building, Satan gathers many forces from all parts to prevent the progress of the work. We are also tender and soft, and even faint-hearted, so that hardly one in a hundred labors as courageously as one should.

Thus, we learn how necessary this doctrine is for us: therefore, it was not without purpose that the Prophet did not immediately grasp what was presented to him in the vision, but made progress by degrees.

We have also mentioned before that the desire for improvement observed in Zechariah ought to be noticed. For though we do not immediately grasp what God teaches, the obscurity of a passage ought not to dampen our ardor. Instead, we ought to imitate the Prophet who, in matters difficult and unknown to him, asked the angel for explanations.

Indeed, angels are not now sent to us from heaven to answer our questions. Yet no one who humbly and with a sincere desire asks God will be without benefit. For God will either, through His ministers, so elucidate what seems obscure and full of darkness to us that we will know there is nothing unclear in His word, or He will, by the Spirit of knowledge and judgment, supply what is lacking in the ministries of men.

And this is also the reason why the angel replies, Do you not know what these mean? For he does not rebuke Zechariah for his ignorance, but rather reminds all the faithful that they ought to rouse themselves and apply all their passion to learning, to prevent sloth from closing the way before them.

This reply, then, of the angel no doubt belongs to us all: Do you not know what these mean? We ought to remember that the things we regard as common far exceed our understanding. It indeed often happens that one quickly reads many parts of Scripture and thinks that one reads nothing but what is clear and well known, yet experience teaches us that we are inflated with too much self-confidence. For we look down, as if from on high, on that doctrine which, on the contrary, ought to be reverently adored by us.

Then let every one of us, being warned by this statement of the angel, acknowledge that we still cling to first principles, or, at least, do not understand all those things that are necessary to know, and that therefore progress must be made until the very end of life. For this is our wisdom: to be learners until the end.

I come now to the answers of the angel: These are the two sons of oil. Some understand 'the two sons of oil' to mean a king and a priest, but this is by no means suitable. There is no doubt that he calls the perpetual flowing 'the two sons of oil,' as if 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 directs His grace to flow in such a way that its abundance will never be diminished.

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, the sons of oil stand with the Lord. Some translate it as 'near the Lord,' but improperly, for they pervert the Prophet’s meaning, since the angel means that these two sons of oil stood with God.

This is as if he had said that there is such fullness of grace in God that it could never be exhausted. Then, even if the oil flowed, it would still be sufficient to replenish the seven lamps fully, so that God would raise up His Church, preserve it safely, and lead it to the highest perfection.

Hence, God is not so lacking that He cannot continually supply as much grace as will be sufficient for the preservation of His Church. How so? Because there are 'the two sons of oil,' that is, two continual flowings from Him, so that the faithful will truly find that when they are enriched by the gifts of God, they are in no danger of being in want. This is the meaning.

Prayer:

Grant, Almighty God, that since Satan today sets many terrors against us to cast us down, and we are very weak—O grant that, with our eyes lifted above, we may meditate on that invincible power which You possess and by which You can overcome all the hindrances of this world.

Then, when nothing in this world but what is contemptible appears to us as capable of confirming and supporting our faith, may we, by the eye of faith, behold Your hidden power. May we never doubt that You will eventually perform what the world today thinks to be impossible and therefore ridicules.

And may we so constantly persevere in this confidence that each of us may devote to You our labor to the end, and never faint in the work of promoting the spiritual building. May this continue until at last we ourselves are gathered, and others are gathered through our labors, to offer to You not only spiritual sacrifices, such as You receive now from us, but also to offer to You, together with the angels, an eternal sacrifice of praise and triumphant thanksgiving, on seeing perfected what today is only weakly begun. — Amen.