Zacarias 4:11-14

DISCOURSE: 1246
THE VISION OF THE OLIVE-TREES

Zacarias 4:11. 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 again, and said unto him, What be these two olive-branches, which through the two golden pipes empty the golden oil out of themselves? And he answered me, and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.

VISIONS, under the Old Testament dispensation, were like parables under the New: they gave a shadowy representation of some important truths. They are frequently very obscure: yet there is almost invariably a clew given us, whereby to discover their real import; and not unfrequently an explanation of them is given by God himself. As in the parables, there will be sometimes found circumstances, the precise drift of which is not easy to be explained: but an attention to the main scope of the whole will keep us from ever deviating far from the true interpretation.
The vision which we are about to consider is certainly not very obvious at first sight; and it requires to be investigated with great sobriety of mind: but, when properly understood, it will richly repay the care we have used in the investigation of it. The prophet’s solicitude to understand it, shews us the propriety of inquiring into it with care and diligence. Let us therefore endeavour to ascertain,

I. The import of the vision—

The general scope of it is declared by God himself—

[The Prophet Zechariah was commissioned to encourage Zerubbabel and Joshua to proceed with the re-building of the temple, which had been long neglected. The Jews who had returned from Babylon were poor and feeble; whilst their adversaries were numerous and powerful. Hence they despaired of accomplishing, under such unfavourable circumstances, so great a work. But in this vision they were taught to look to God, who, if they confided in him, would assuredly crown their labours with success. With him on their side, they needed not either to regret the want of power in themselves, or to dread the existence of it in their adversaries, since he was almighty and all-sufficient for them. This was the construction which the prophet himself was taught to put upon the vision: “Knowest thou not what these be?” said the angel unto him: “And I said, No, my lord. Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my Spirit, saith the Lord of Hosts [Note: ver. 5, 6.].”]

The particular parts of it will be found to bear upon this point with much beauty and exactness—

[In the second and third verses we have the vision: “What seest thou? And I said, I have looked, and behold, a candle-stick, all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps which are upon the top thereof; and two olive-trees by it, one on the right side of the bowl, and the other on the left side thereof.” In our text there is an additional circumstance mentioned, namely, that “the olive-branches empty out of themselves golden oil through the two golden pipes.” What the import of all this was, the prophet was very anxious to know; and therefore repeated his inquiries with a kind of holy impatience [Note: Mark the repetition, ver. 11, 12.]: and the answer given him was, “The two olive-trees are the two anointed ones that stand by the Lord of the whole earth.” From this answer we may gather both the literal and mystical interpretation of the whole.

The literal import then was this. Zerubbabel and Joshua were the two persons anointed of God to superintend, the one the civil, and the other the ecclesiastical, affairs of the Jews at that time. They had but little power in themselves, yet were they ordained of God to effect great things: and God engaged through them to impart unto the people such supplies of wisdom and strength, as should enable the whole nation to shine with their former splendour. However weak therefore they were in themselves, they must not despair; for every mountain should, before Zerubbabel, become a plain.

The mystical import must be more minutely explained. It must never be forgotten that that whole dispensation was typical. The return of the Jews from Babylon, and the restoration of their civil and ecclesiastical polity, were typical of the deliverance of sinners from their spiritual bondage, and the establishment of the Redeemer’s kingdom in the world. Bearing this in mind, we shall see how this vision illustrates the purposes of God, in relation to the Church of Christ. The lamps are emblems of his Church, which shines as a light in a dark world. The pipes are the ordinances of religion, by means of which continual supplies of oil are imparted to them, that their light may never be extinguished. The bowl is the Gospel, which abounds with blessings for all, according to their several necessities. The oil is the Holy Spirit, by whom alone the light that has been set up can be kept alive. And the two olive-trees, from whence that oil spontaneously flows into the bowl, are the kingly and priestly offices of Christ, who, like Zerubbabel and Joshua, is appointed of God to establish Jerusalem, and to build the spiritual temple of the Lord. He is exalted to the right hand of God, and “stands by the Lord of the whole earth,” that he may carry on every thing in conformity with the Divine will, and accomplish, in due season, the work that has been committed to him. He himself, as the Messiah, the Christ, is the Anointed of the Lord; (the words Messiah and Christ both mean Anointed;) and from him flows “the unction of the Holy One,” by which all spiritual light and life are communicated to the Church [Note: 1 João 2:20.]

The proof of these several points will be more advantageously adduced under the next head of our discourse, in which we propose to point out the proper improvement of the vision, or,

II.

The instruction to be derived from it—

To ascertain this, we must bear in mind the scope of the vision: for, if we forget that, the whole interpretation of it may be thought fanciful: but, if we duly regard that, the whole instruction derived from the vision will appear sober, just, and pertinent. It teaches us, then,

1. That Christ is, by his offices, qualified to support and perfect his Church—

[The offices filled by Zerubbabel and Joshua both unite in Christ. He is the High Priest of his Church; and in that capacity he is now officiating at the right hand of God. He offered himself a sacrifice for us at the appointed time; and he is now entered with his own blood into the Holy of Holies, to plead the merit of that blood, and to make intercession for us before the mercy-seat of Jehovah. Hence he is called “The Apostle and High-Priest of our profession [Note: Hebreus 3:1.];” and it is from the consideration that we have such an High-Priest, that we are encouraged to hold fast our profession [Note: Hebreus 4:14; Hebreus 9:11; Hebreus 10:21.]. Moreover he is a King; God has “set him as his King upon the holy hill of Zion [Note: Salmos 2:6.]” And to this the Apostle Peter bore witness on the day of Pentecost, saying, “God hath made that same Jesus whom ye have crucified, both Lord and Christ [Note: Atos 2:36.].” From the union of these two offices in him arises his ability to build his Church. Were either of them wanting, he would fail; but, by the concentration of infinite merit and almighty power in his sacred person, he is fully qualified for the work assigned him. This is particularly marked by Zechariah in a following chapter, where he says, “Behold the Man whose name is The Branch; and he shall grow up out of his place, and he shall build the Temple of the Lord: even He shall build the Temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both [Note: Zacarias 6:12. It is remarkable, that in this passage, where our Lord is called a King and a Priest, he is particularly designated as The Branch.].” Thus standing by the Lord of the whole earth, and sustaining in himself the united offices of Zerubbabel and Joshua, he is really to the Church what they were in a shadow, the source of all that is necessary for her spiritual edification.”]

2. That the fulness which is in him is expressly committed to him, for the use and benefit of his Church—

[“It has pleased the Lord that in Him should all fulness dwell [Note: Colossenses 1:19.].” But for whose sake is it committed to him? His own? No; but ours. He appears in heaven, not in a private, but public capacity, even as the Head of his Church. At his ascension thither he received gifts; and received them in order to impart them to rebellious man [Note: Compare Salmos 68:18. with Efésios 4:8. “received,” “gave.”]. He ascended, on purpose “that he might fill all things [Note: Efésios 4:10.].” He is the Head; and “the Church is his body, the fulness of Him who filleth all in all [Note: Efésios 1:20.].” Hence we find, that when the Holy Ghost was poured forth on the day of Pentecost, the Apostle Peter confidently traced the gift to him, even to that very Jesus who had so recently been crucified as a malefactor: “This Jesus hath God raised up, whereof we all are witnesses: therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this which ye now see and hear [Note: Atos 2:32.].” And to the same effect St. Paul also says, that God “saves us by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour [Note: Tito 3:5.].” These passages reflect great light upon our text, inasmuch as they shew that Christ is the true source of all spiritual blessings to the Church; and that the Holy Spirit, with all his graces and consolations, flows from him according to the Father’s will, just as the oil in the vision dropped from the olive-trees into the bowl, for the continual supply of the lamps dependent on it.]

3. That in the use of his ordinances, we may expect all needful supplies—

[It was through the pipes only that the lumps received the oil; and it is through the ordinances only that we can receive “supplies of the Spirit from Jesus Christ [Note: Filipenses 1:19.]”. He will be inquired of for all that he has promised us [Note: Ezequiel 36:37.]. “If we ask not, we cannot have [Note: Tiago 4:2.].” We must wait upon him in private, reading his word, meditating upon it, and praying over it. We must wait upon him also in public, “not forsaking the assembling of ourselves together,” but expecting more particular manifestations of his love, and richer communications of his grace, through the medium of his preached Gospel. “Where two or three are met together in his name,“there it is that he sheds forth his Spirit in a more abundant measure [Note: Mateus 18:20.]. Verily, if we watch unto prayer, and abound therein with thanksgiving, we shall never be disappointed of our hope. We shall have just reason to say, “Truly our fellowship is with the Father, and with his Son Jesus Christ.” “The hungry he will fill with good things: it is the rich only,” and the self-sufficient, “that he ever sends empty away.” “The diligent soul shall be made fat.”

And here let me observe, that, in the vision, the lamps, the pipes, the bowl, the oil, were all of gold. Those who wait upon the Lord in sincerity and truth are in themselves as superior to unregenerate men as gold is to the baser metals? And what is there of such value as the grace of which they have been made partakers? in comparison of it, all else is but as dung and dross. And are there not in the Gospel “unsearchable riches?” And may we not well say, that under the ordinances, whether public or private, we have enjoyed many golden opportunities? Yes indeed: and if we be careful to keep up the communication between Christ and our souls, we shall have all our wants abundantly supplied [Note: Filipenses 4:19.], and the “salvation ministered unto us shall be as a lamp that burneth [Note: Isaías 62:1.].”]

4. That however low our state may be, or powerful our enemies, His grace shall be sufficient for us—

[Of this were Zerubbabel and Joshua assured: and the event corresponded with the vision. Of this too may we be assured; for to us, no less than to St. Paul, does the Lord Jesus say, “My grace is sufficient for you.” Is that grace at present imparted in but a low degree? Still God says to us, “Who hath despised the day of small things [Note: ver. 10.]?” ‘I do not: and therefore let not any of you do it.’ Are our enemies exceeding powerful? God teaches us again to say, “Who art thou, O great mountain? before Zerubbabel thou shalt become a plain [Note: ver. 7.].” Have we an evidence in ourselves that the Lord Jesus Christ has begun a work of grace within us? God again teaches us to say, “The hands of Zerubbabel have laid the foundation of this house: his hands also shall finish it [Note: ver. 9.].” Shall it be thought that these passages relate only to that particular occasion? Look then to the New Testament, and there you will find all the same assurances and triumphs. We are told that “He, who has been the author, will also be the finisher of our faith [Note: Hebreus 12:2.].” We may be confident of this very thing, that He who hath begun a good work in us, will perform it “until the day of Christ [Note: Filipenses 1:10.].” And even now, whilst yet conflicting with our enemies, we may say, “If God be for us, who can be against us?” “Who shall lay any thing to the charge of God’s elect? Who is he that shall condemn? Who shall separate me from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? No: I am persuaded, that neither angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate me from the love of God which is in Christ Jesus our Lord [Note: Romanos 8:31.].” “The plummet is in the hands of our Zerubbabel, with those seven” attendant spirits, “who are the eyes of the Lord, and run to and fro through the whole earth;” and he will see that the work is perfected in us according to his will [Note: ver. 10. with Zacarias 1:8.].

Look ye then, beloved, to our adorable Lord and Saviour, and let nothing interrupt your communication with him. It is your privilege to be daily and hourly “receiving, out of his fulness, grace,” according to the grace that is in him, and sufficient for all your necessities [Note: João 1:16.]. Do you feel your need of repentance, or pardon, or any blessing whatsoever? Know that “he is exalted to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins [Note: Atos 5:31.]:” and though you are not to expect the Holy Ghost to be imparted to you in his miraculous powers, you may in his gracious influences: yes, “ye shall receive the Holy Ghost; for the promise is to you, and to your children, and to as many as are afar off, even as many as the Lord our God shall call [Note: Atos 2:38.].” And though you may still have many conflicts, the time is not far distant, when, the work being completed in you, “the head-stone thereof shall be brought forth with shouting;” and to all eternity you shall cry, “Grace, grace unto it! [Note: ver. 7.]”