(Calvin. Commentaries on the Prophet Zechariah. Part 8)
Lecture One Hundred and Forty-first.
We have to consider the last words of the ninth verse, in which
God promises to remove the iniquity of the land in one day. Some
refinedly take the one day for the one sacrifice, by which Christ
once for all expiated for ever for the sins of the world; but the
Prophet in my view speaks in a simpler manner; for he mentions one
day for suddenly or quickly. I indeed allow that expiation was to be
sought through the one sacrifice of Christ; but the Prophet
intimates, that God would be so propitious to the Jews, as to
deliver them from all the wrongs and molestations of their enemies.
He then assigns a reason why he purposed to deal so bountifully with
his people, even because he would not impute their sins. And we know
this to be the fountain of all the blessings which flow from God to
us, that is, when he forgives us and blots out our sins.
We now then apprehend the Prophet's meaning: I will take away
the iniquity of the land in one day, that is, "Though hitherto I
have in various ways punished this people, I shall of a sudden be
pacified towards them, so that no iniquity shall come to an account
before me, or prevent me from favouring this people." It now follows
in the Prophet -
Zechariah 3:10
In that day, saith the LORD of hosts, shall ye call every man his
neighbour under the vine and under the fig tree.
We see from this verse that a particular time is signified by
one day; for the Prophet wished to inspire the Jews with confidence,
lest they should think that their misery would continue, because God
had hitherto treated them with rigour and severity. Here then is
shown to them a sudden change. He therefore adds, In that day, ye
shall call every one his neighbour under his vine and under his
fig-tree; that is, "Ye shall dwell secure, beyond the reach of fear
or of danger; for no one will be incensed against you." This kind of
expression signifies a safe and quiet state, that is, when it is
said; that neighbours meet together under the vine and under the
fig-tree. For they who fear, either remain inclosed in cities, or
seek, when in the country, some fortified place and difficult of
access, or watch their own doors that they may not be exposed to
injuries; but they who joyfully meet together under the vine or
under the fig-tree, show that they are free from every anxiety and
fear.
The sum of the whole then is, - that when God shall openly make
himself the guardian of his Church, the faithful shall be relieved
from every fear, and shall cheerfully enjoy their freedom, so that
they shall venture to have their repast under the vine and under the
fig-tree, that is, in the open air and on the public road, as there
will be none to terrify them. But as this promise is to be extended
to the whole kingdom of Christ, what is said ought to be applied to
that spiritual peace which we enjoy, when we are fully persuaded
that God is reconciled to us; for then also us become reconciled
among ourselves, so that we no longer seek to injure one another,
according to what we have observed in Micah, (chap. 4: 4,) and
according to what Isaiah says in the second chapter. Let us now
proceed -
Chapter 4.
Zechariah 4:1-6
1 And the angel that talked with me came again, and waked me, as a
man that is wakened out of his sleep,
2 And said unto me, What seest thou? And I said, I have looked, and
behold a candlestick 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:
3 And two olive trees by it, one upon the right side of the bowl,
and the other upon the left side thereof.
4 So I answered and spake to the angel that talked with me, saying,
What are these, my lord?
5 Then the angel that talked with me answered and said unto me,
Knowest thou not what these be? And I said, No, my lord.
6 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.
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: and he says that to the seven
lamps there were as many cruses, (infusoria - pourers,) or, as some
think, there were seven cruses to each lamp: but the former view is
what I mostly approve, that is, that every lamp had its own cruse.
He further says, that there were two olive-trees, one on the right,
the other on the left hand, so that there was no deficiency of oil,
as the olive-trees were full of fruit. Since then there was a great
abundance of berries, the oil would not fail; 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 helps, that is, that his
grace would always shine bright, and could never be extinguished.
There is, moreover, no doubt but that God set forth to
Zechariah a figure and an image suitable to the capacities of the
people. The candlestick in the temple, we know, was made of gold; we
know also, that seven lamps were placed in the candlestick, for it
had six branches; and then there was the trunk of the candlestick.
As then the seven lamps shone always in the temple on the golden
candlestick, it was the Lord's design here to show that this
ceremonial symbol was not superfluous or insignificant; for his
purpose was really to fulfil what he exhibited by the candlestick:
and such analogy is to be seen in many other instances. For it was
not the Lord's purpose simply to promise what was necessary to be
known; but he also designed to add at the same time a confirmation
by ceremonial types, that the Jews might know that their labour was
not in vain when they lighted the lamps in the temple; for it was
not a vain or a deceptive spectacle, but a real symbol of his
favour, which was at length to be exhibited towards them. But we may
more fully learn the design of the whole, by considering the words,
and each part in order.
He says that the Angel returned; by which we understand that
God, without any request or entreaty on the part of 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 awake him as it were from sleep. The
Prophet was not therefore able to ask any thing of God when under
the influence of amazement; but God of his own free will came to his
aid, and anticipated his request. We hence see that the faithful
were not in one way only taught to entertain confidence as to the
restoration of the Church; but as there was need of no common
confirmation, many visions were given; and it must at the same time
be added, that though no one interposed, yet God was of his own self
solicitous about his Church, and omitted nothing that was necessary
or useful to support the faith of his people. And farther, as the
Prophet says that he was awakened by the Angel, let us learn, that
except God awakens us by his Spirit, torpor will so prevail over us,
that we cannot raise our minds above. Since God then sees that we
are so much tied down to the earth, he rouses us as it were from our
lethargy. For if the Prophet had need of such help, how much more
have we, who are far below him in faith? Nay, if he was earthly, are
we not altogether earth and ashes? It must yet be observed, that the
Prophet was not so overwhelmed with drowsiness as with astonishment;
so that he was hardly himself, as it is the case with men in an
ecstasy.
The Prophet was also reminded to be attentive to the vision -
What sees thou? Then there was presented to him a sight which we
have described; but the Prophet by seeing could have seen nothing,
had he not been instructed by the Angel. We must also observe, that
this tardiness of the Prophet is useful to us; for we hence more
surely conclude, that nothing was represented without a design; but
that the whole was introduced for his benefit, though he overlooked,
as with closed eyes, what God showed to him by the Angel. We then
conclude that there was nothing done by chance, but that the Prophet
was really under a divine guidance, so that he might learn what he
was afterwards faithfully to deliver 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 as
we cannot otherwise understand what exceeds the things of the world,
the Lord, under the figure of gold, and 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 that he
needed earthly wealth or riches, or was pleased with them as men
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 regard was had 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. Hence by the gold the Prophet
must have learnt, that what was here set forth was not worthless or
mean, but unusual and of great importance.
He afterwards says that there was a vessel, or some render it a
pot; but 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; and here there was a
little difference between the candlestick of the temple and that of
which the Prophet speaks now; for in the candlestick of the temple
there were many pots or bowls, but here the Prophet says that there
was but one; and also that there were seven pourers or postings; 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 distilled the oil continually, that the wick might
not become dry, but gather always 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 new abundance, so that the oil was
always flowing.
We must now then enquire the meaning of the vision. Many
understand by the candlestick the Church; and this may be allowed.
At the same time I think that God here simply testified to the Jews,
that in having commanded them to set up a candlestick, he did not
appoint an empty, or a deceptive, but a real symbol. God no doubt
represented by the lamps the graces, or the various gifts of his
Spirit; yet the idea of a sevenfold grace is a mere fancy; for God
did not intend to confine to that number the gifts of the Holy
Spirit, the variety of which is manifold, even almost infinite.
Hence 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 so
that there was nothing wanting as to 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 refinedly to
philosophise on the subject. There is indeed no doubt but that God
pours forth his graces to illuminate his Church by 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 yet the variety of these gifts is set
forth by the seven lamps. This is one thing.
It afterwards follows, that the Prophet inquired of the Angel,
What does this mean? We hence learn again, that the Prophet was
instructed by degrees, in order that the vision might be more
regarded by us; for if the Prophet had immediately obtained the
knowledge of what was meant, the narrative might be read by us with
no attention; we might at least be less attentive, and some might
probably think that it was an uncertain vision. But as the Prophet
himself attentively considered what was divinely revealed to him,
and yet failed to understand what God meant, we are hereby reminded
that we ought not to be indifferent as to what is here related; for
without a serious and diligent application of the mind, we shall not
understand this prophecy, as we are not certainly more clear-sighted
than the Prophet, who had need of a guide and teacher. There is also
set before us an example to be imitated, so that we may not despair
when the prophecies seem obscure to us; for when the Prophet asked,
the Angel immediately helped his ignorance. There is therefore no
doubt but that the Lord will supply us also with understanding, when
we confess that his mysteries are hid from us, and when conscious of
our want of knowledge, we flee to him, and implore him not to speak
in vain to us, but to grant to 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 of his dullness, but as a warning, by
which he meant to rouse the minds of all to consider the mystery. He
then asked, Art thou 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, except the Lord supplies us with understanding? In short,
Zechariah again recommends to us the excellency of this prophecy,
that we may more attentively consider what God here declares.
He calls the angel his Lord, according to the custom of the
Jews; for they were wont thus to address those who were eminent in
power, or in anything superior. He did not call him Lord with the
intention of transferring to him the glory of God; but he thus
addressed him only for the sake of honour. And here again we are
reminded, that if we desire to become proficient in the mysteries of
God, we must not arrogate any thing to ourselves; for here the
Prophet honestly confesses his own want of knowledge. And let us not
at this day be ashamed to lie down at God's feet, that he may teach
us as little children; for whosoever desires to be God's disciple
must necessarily be conscious of his own folly, that is, he must
come free from a conceit of his own acumen 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, &c. Here the angel
bears witness to what I have shortly referred to that the power of
God alone is sufficient to preserve the Church, and there is no need
of other helps. For he sets the Spirit of God in opposition to all
earthly aids; and thus he proves that God borrows no help for the
preservation of his Church, because he abounds in all blessings to
enrich it. Farther, by the word spirit we know is meant his power,
as though he had said, "God designs to ascribe to himself alone the
safety of his Church; and 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 may
be supplied by God alone." And "host" and "might", being a part for
the whole, are to be taken for all helps which are exclusive of
God's grace. It is indeed certain that God acts not always
immediately or by himself, for he employs various means, and makes
use in his service of the ministrations of men; but his design is
only to teach us that we are very foolish, when we look around us
here and there, or vacillate, or when, in a word, various hopes, and
various fears, and various 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, though it may not appear; nay, we ought fully
to confide in God alone, though poverty and want may surround us on
every side. This is the purport of the whole.
But God intended also to show that his Church is built up and
preserved, not by human and common means, but by means extraordinary
and beyond all our hopes and all our thoughts. It is indeed true, as
I have just said, that God does not reject the labours of men in
building up and in defending his Church; but yet he seems as though
he were not in earnest when he acts by men; for by his own wonderful
power he surpasses what can be conceived by human thought. To be
reminded of this was then exceedingly necessary, 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 aids. As then there was nothing splendid or worthy of
admiration among the Jews, it was needful that what we find here
should have been declared to them - even that his own power was
enough for God, when no aid came from any other quarter. The same
also was the design of what we have noticed respecting the seven
pourers and the olive-trees; for if God had need of earthly helps,
servants must have been at hand to pour forth the oil; but there
were seven pourers to supply the oil continually. Wherefrom? even
from the olive-trees. As then the trees were fruitful, and God drew
from them the oil by his hidden power, that the lamps might never be
dry, we hence clearly learn, that what was exhibited is that which
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 there was a sufficient defence for its preservation,
in order that it might retain its perfect state and continue in
vigour and safety.
When therefore 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; for his
Spirit will be to us for lamps, for pourers, and for olive-trees, so
that experience will at length show that we have been preserved in a
wonderful manner by his hand alone.
We now then understand the design of the Prophet, and the
reason why this vision was shown to him - that the faithful might be
fully induced to entertain a firm hope as to that perfect condition
of the Church which had been promised; for no judgement was to be
formed of it according to earthly means or helps, inasmuch as God
had his own power and had no need of deriving any assistance from
others. And Zechariah says also, that this word was to Zerubbabel,
even that he might take courage and proceed with more alacrity 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; and in the work of building the city his
opinion was regarded by all, as peculiar honour belonged to him on
account of his royal descent. At the same time God addressed in his
person the whole people: it was the same as though the angel had
said, "This word is to the Church." The head is here mentioned for
the whole body, a part being specified for the whole.
Now as 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 on the favour of God alone; for were it to depend on human
aids, there would be nothing certain or sure. For God, as I have
said, withdraws from us whatever may add courage according to the
judgement of the flesh, in order that he may invite or rather draw
us to himself. Whenever, then, earthly aids fail us, let us learn to
recumb 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 state; but this
he does by his Spirit, that is, by his own intrinsic and wonderful
power, which he does not blend with human aids; and 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 shall consider to-morrow.
Prayer.
Grant, Almighty God, that as thou shinest on us by thy word, and
showest to us the way of salvation, we may with open eyes look on
that light; and as we are blind also at mid-day, open thou our eyes,
and may the inward light of thy Spirit lead us to the light of thy
word, that we may not doubt but that thou alone art sufficient to
supply us with all those things which are necessary for the
enjoyment of celestial life, that by thus distilling on us
frequently and continually thou mayest refresh us, so that the light
of faith, which has been once kindled in our hearts by thy grace,
may never be extinguished, until at length we shall 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 which thou
hast given us, until we shall at length see thee face to face, that
being thus transformed to thine image, we may enjoy the fullness of
that glory into which Christ our Lord has been received. - Amen.
(Calvin... on Zechariah)
Continued in Part 9...
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