Zechariah 4:1-6

CRITICAL NOTES.] The golden candlestick a symbol of the pure and prosperous state of the Jewish Church. Waked] Overpowered by what he had seen and heard, the prophet needed quickening into spiritual consciousness.

Zechariah 4:2. Candlestick] or chandelier. Like the seven-branched golden candlestick in the tabernacle (Exodus 25:37; Ezekiel 21:31); but this visionary candlestick is a designed enlargement. Bowl] i.e. can or round vessel for the oil. Seven lamps] united in one stem (Exodus 25:32). Seven pipes] Lit. seven and seven. Some say, seven and seven, i.e. fourteen; others, seven each for each lamp, i.e. forty-nine for the seven; this not impossible. The greater the number of oil pipes, the more brilliant the light.

Zechariah 4:3. Trees] Supplying oil to the bowl. Explanation (Zechariah 4:12).

Zechariah 4:5. Knowest not] No reproof of ignorance, though the vision might easily be mistaken, but a stimulus to inquiry. No] How candid the confession!

Zechariah 4:6. Might] Lit. army, power. The work undertaken will be finished, not by human strength of any kind, but by the Spirit of God (cf. Haggai 2:5). 7] The resources of the Jewish leader were few, and the hindrances formidable, but the great mountain] will be depressed into a level plain, every obstacle removed, and the work completed. Headstone] Refers to the finishing of the structure. Shoutings] of acclamation. “The repetition of favour or grace is for the sake of intensity; and the ascriptions of this favour to the stone, implies that it was possessed of this quality, and was to be the medium of its conveyance to others. The prediction was clearly fulfilled in our Redeemer. ‘Grace or favour was poured through his lips’ ” [Henderson].

HOMILETICS

THE CHRISTIAN CHURCH THE GOLDEN LIGHT-BEARER.—Zechariah 4:1

In the former vision there was a display of the means and grounds of the forgiveness of sin. In this we have communications of grace, to conquer obstacles and establish the work of God. The Church is symbolized by the candlestick. Streams of golden liquid flow into it from one centre, to feed and preserve the light. Without the aid of man, the oil is supplied freely and copiously to bless a sinful world. Notice—

I. The design of the Christian Church. To give light. It is created and constituted to be the light of the world. The world is spiritually dark: for “darkness covers the earth, and gross darkness the people.” But truth, light, and life are found in the Church of God.

1. Its light is diffusive. All light is diffusive. The light in the Church must not be quenched nor “hid under a bushel.” Individually and collectively, we must diffuse knowledge, holiness, and joy—shine forth for the benefit of men and the glory of God.

2. Its light is borrowed. It is only a light-bearer, not a creator of light. Like the moon, the Church shines with a borrowed light. She has no resources of her own, but depends upon Christ the Sun of Righteousness for every kind and degree of influence. If she forgets her end, neglects her mission, and disowns her dependence, her light may be extinguished. “In him was life; and the life was the light of men.”

II. The unity of the Christian Church. The seven lamps may indicate its unity—one candlestick, but many branches; one body, but many members. All sections of Christians are united together in Christ the Head. All have their light and place, and in proportion as they are supplied with oil and diffuse the sanctifying influence of truth to others, do they answer the end of their own illumination (cf. Job 25:3; Philippians 2:15).

III. The vitality of the Christian Church. It was fed and sustained by virtues not its own.

1. It was Divinely fed. The lamps were not furnished with oil, nor kept by human agency. The two living olive-trees poured their oil into the central reservoir without the skill and labour of man. The Church thrives, and the cause of God triumphs, “not by might, nor by power, but by my Spirit, saith the Lord.”

2. It was freely fed. The oil spontaneously flowed from the olive-trees. Christ has received gifts for men, and from his priestly and regal offices they are freely bestowed upon the Church. “And of his fulness have all we received.”

IV. The value of the Christian Church. The candlestick was gold. Though few in number, obscure and imperfect in character, God’s people are precious in his sight. They are his jewels, pure and indestructible. If they lose purity of life and doctrine they will tarnish their character and dim their lustre. “How is the gold become dim! how is the fine gold changed!” The preciousness depends upon the purity, and the responsibility upon the honour, of the Christian Church. “The king’s daughter is all-glorious within; her clothing is of wrought gold.”

“The purest treasure mortal times afford,
Is—spotless reputation: That away,
Men are but gilded loam, or painted clay” [Shakspeare]

NOT BY MIGHT NOR BY POWER—Zechariah 4:6

“The vision was an embodied prophecy, intended in the first instance for the guidance and comfort of Zerubbabel.” The prophet, and through him the people, are informed in their despondency of God’s purpose and method concerning his work. They must not faint, but rely upon him, who is all-sufficient, and would preserve and furnish them with needful means to finish the work. “Not by might,” &c. Take the words generally—

I. Not by might nor power in Christian life. Spiritual life is the direct act of God; “born not of blood, nor of the will of the flesh, nor of the will of man, but of God.” From beginning to end it is promoted by the Spirit of God. Carlyle speaks of “the almost omnipotent power of education,” and others commend the refinements of life; but these do not satisfy conscience nor touch the heart. Men are “saved by the renewing of the Holy Ghost.” This is the doctrine of Scripture, and the characteristic of spiritual life.

II. Not by might nor by power in Christian work. The temple was rebuilt not by the might of this world. God procured the edict of Cyrus, and touched the hearts of Darius and Artaxerxes. In the day of Pentecost, and at the Reformation, in the revivals and movements of the Church, we recognize the same truth. In the work of the Spirit, the redeeming energy of Christ and the agency of God are preserved through all generations. By the Holy Spirit the power of God is brought into the world. God has all hearts in his hand, and all agencies under his control. He inflames the zeal, inspires the prayers, and bestows the qualifications for the spread of his kingdom. We rely too much upon numbers, eloquence, and human agencies. The great want of the day is the Holy Spirit. If we depend upon him, then however few and feeble in effort, the progress of the work will never be impeded. Systems founded by power and spread by force will come to nought. “All they that take the sword, shall perish with the sword.” God’s presence must be sought, and his power trusted. Then, when human means are hidden, and the might of the Spirit enjoyed, all the glory will be given to him.

HOMILETIC HINTS AND OUTLINES

Zechariah 4:1. The weary and sleepy prophet.

1. Indicative of Christian weakness. Believers are mortal, cannot long bear up in spiritual duties, and often astonished by wonderful revelations in hard times (cf. Daniel’s sleep, ch. Zechariah 10:9; and Peter’s at the Transfiguration, Luke 9:32).

2. A type of all who stand unconsciously, and live carelessly, in the presence of God and great events. There is a lethargy of soul in the whole sphere of Divine realities; and men try to live indifferent to, or entirely without, the light and friendly visitations of God.

3. A proof of God’s goodness in rousing men to duty. We require stirring up in natural indolence and spiritual weakness, to reap the benefit of Divine instruction; and when the revelations are given, we do not understand them. “The angel that talked with me came again.” “He wakeneth morning by morning; he wakeneth mine ear to hear, as the learned.”

Zechariah 4:2. Observe the candlestick is golden, and the oil is called golden. The Church must be pure and holy; what she teaches must be pure and holy also; not adulterated with the admixture of any novel doctrines, such as those which have been added by some to the faith once delivered to the saints, and imposed as necessary to salvation [Wordsworth].

Zechariah 4:4. An apt pupil and a wonderful teacher. I. The pupil. The prophet—

1. Not ashamed to confess his ignorance. Ignorance may be wilful, but criminal when it can be removed. “Knowest thou not,” &c., as much as to say that he ought to know (cf. John 3:10). Its removal difficult. We may search and attend, yet not properly understand. The prophet was warned, and took heed to the angel, but required further teaching.

2. Sought to be instructed by asking questions. “The prophet pretends to no knowledge which he does not possess. Let us imitate the twofold example; both that of inquisitiveness and that of ingenuousness. Let us be on the alert in our inquiries after knowledge; and in order to our acquiring it, never foolishly, and to save our pride or vanity, affect to have what we have not” [Wardlaw]. II. The Teacher, the angel. Notice—

1. His method, by asking counter-questions; to excite, quicken, and suggest. This is Socratic and Christ-like. The wisdom of ancient philosophers, and the teaching of Jesus, have come to us in dialogue forms.

2. His willingness. The pupil was eager and earnest, the teacher was able and willing. “There are many,” says one, “whose ignorance clings to them because they are unwilling to confess it, and so to forsake it; whilst, on the other hand, there are others who are as reluctant to drop a word of wisdom from their lips, as a miser is to surrender a guinea from his purse.” If not taught by angels, be thankful for the Bible and the Holy Spirit.

3. But the degree of information was not great. Explanations were reserved, and the pupil had to ask again (cf. Zechariah 4:12). Enough was given to him for present duty, and this must be communicated to the people. One revelation only prepares for another, and by giving what we know, we increase our own stock of learning. “He that watereth others shall himself be watered.”

ILLUSTRATIONS TO CHAPTER 4

Zechariah 4:1. Candlestick. All human souls, never so bedarkened, love light; light once kindled spreads till all is luminous [Carlyle]. We are all naturally ambitious to shine in the world. It is the foible of our race; but the fault lies not in the passion itself, but in mistaking the sphere and choosing improper objects. Many are proud to shine in the lustre of pomp, the elegance of dress, or the splendour of equipage; others again are ambitious of the voice of fame, or the acquisition of power. To such as act by the opinion of the world alone, fashion is above all other laws. They study nothing but appearance. This object absorbs other appetites, passions, principles, and duties. But religion alone will teach from what principle, in what manner, and by what means to shine [Baseley].

Zechariah 4:4. What? Conviction of ignorance is the door-step to the temple of wisdom [Spurgeon]. Compare thyself with those that are more learned or wise than thyself, and then thou wilt see matter to keep thee humble [Sir Mt. Hale]. Ask the reason “Why?” [Arkwright].

“Ignorance is the curse of God;
Knowledge the wing wherewith we fly to heaven” [Shakespeare].

Zechariah 4:6. Power. Dependence gives God his proper glory. It is the peculiar honour and prerogative of Deity to have a world of creatures hanging upon it—staying themselves upon it; to be the fulcrum, the centre of a lapsing creation [Howe].