John Calvin Commentary Zechariah 4:1-6

"And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep. And he said unto me, What seest thou? And I said, I have seen, and, behold, a candlestick all of gold, with its bowl upon the top of it, and its seven lamps thereon; there are seven pipes to each of the lamps, which are upon the top thereof; and two olive-trees by it, one upon the right side of the bowl, and the other upon the left side thereof. And I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of Jehovah unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith Jehovah of hosts." — Zechariah 4:1-6 (ASV)

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.