John Calvin Commentary Zechariah 4:11-14

"Then answered I, and said unto him, What are these two olive-trees upon the right side of the candlestick and upon the left side thereof? And I answered the second time, and said unto him, What are these two olive-branches, which are beside the two golden spouts, that empty the golden [oil] out of themselves? And he answered me and said, Knowest thou not what these are? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth." — Zechariah 4:11-14 (ASV)

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.