(Calvin. Commentaries on the Prophet Zechariah. Part 9)
Lecture One Hundred and Forty-second.
Zechariah 4:7
Who art thou, O great mountain? before Zerubbabel thou shalt become
a plain: and he shall bring forth the headstone thereof with
shoutings, crying, Grace, grace unto it.
Here the angel pursues the same subject which we have been
already explaining - that though the beginning was small and seemed
hardly of any consequence and importance, yet God would act in a
wonderful manner as to the building of the temple. But as this was
not only arduous and difficult, but also in various ways impeded,
the angel now says, that there would be no hindrance which God would
not surmount or constrain to give way. He compares to a mountain
either the Persian monarchy or all the hosts of enemies, which had
then suddenly arisen in various parts, so that the Jews thought that
their return was without advantage, and that they were deceived, as
the event did not answer to their wishes and hopes.
We now then perceive the design of the Holy Spirit: as Satan
attempted by various artifices to prevent the building of the
temple, the angel declares here that no obstacle would be so great
as to hinder the progress of the work, for God could suddenly reduce
to a plain the highest mountains. What art thou, great mountain? The
expression has more force than if the angel had simply said, that
all the attempts of enemies would avail nothing; for he triumphs
over the pride and presumption of those who then thought that they
were superior to the Jews: "Ye are," he says, "like a great
mountain; your bulk is indeed terrible, and sufficient at the first
view not only to weaken, but also to break down the spirits; but ye
are nothing in all your altitude."
But the text may be read in two ways, "What art thou, great
mountain? A plain before Zerubbabel;" or, "What art thou, great
mountain before Zerubbabel? A plain." The latter rendering is the
best, and it is also what has been universally received. And he says
that this mountain was before Zerubbabel, that is, in his presence,
for it stood in opposition to him.
Now this doctrine may be fitly applied to our age: for we see
how Satan raises up great forces, we see how the whole world
conspires against the Church, to prevent the increase or the
progress of the kingdom of Christ. When we consider how great are
the difficulties which meet us, we are ready to faint and to become
wholly dejected. Let us then remember that it is no new thing for
enemies to surpass great mountains in elevation; but that the Lord
can at length reduce them to a plain. This, then, our shield can
cast down and lay prostrate whatever greatness the devil may set up
to terrify us: for as the Lord then reduced a great mountains to a
plain, when Zerubbabel was able to do nothing, so at this day,
however boldly may multiplied adversaries resist Christ in the work
of building a spiritual temple to God the Father, yet all their
efforts will be in vain.
He afterwards adds, He will bring forth the stone of its top.
The relative is of the feminine gender, and must therefore be
understood of the building. Zerubbabel shall then bring forth the
stone, which was to be on the top of the temple. By the stone of the
top, I understand the highest, which was to be placed on the very
summit. The foundations of the temple had been already laid; the
building was mean and almost contemptible: it could not however be
advanced, since many enemies united to disturb the work, or at least
to delay it. Nevertheless the angel promises what he afterwards
explains more fully - that the temple would come to its completion,
for Zerubbabel was to bring forth and raise on high the stone of the
top, which was to be on the very summit of the temple. And then he
subjoins, shoutings, grace, grace, to it; that is, God will grant a
happy success to this stone or to the temple. The relative here
again is feminine; it cannot then be applied to Zerubbabel, but to
the temple or to the stone: it is however more probable that the
angel speaks of the temple. And he says that there would be
shoutings; for it was necessary to encourage the confidence of the
faithful and to excite them to prayer, that they might seek, by
constant entreaties, a happy and prosperous issue to the building of
the temple. The angel, then, bids all the godly with one voice to
pray for the temple; but as all prosperous events depend on the good
pleasure of God, he uses the word "chen", grace, which he repeats,
that he might more fully encourage the faithful to perseverance, and
also that he might kindle their desire and zeal.
We now then see what this verse on the whole contains: first,
the angel shows that however impetuously the ungodly might rage
against the temple, yet their attempts would be frustrated, and that
though they thought themselves to be like great mountains, it was
yet in the power and will of God to reduce them to a plain, that is,
suddenly to lay them prostrate. This is one thing. Then secondly, he
adds, that a happy success would attend the building of the temple;
for Zerubbabel would bring forth the top-stone, the highest. And
lastly, he subjoins, that the faithful ought unanimously to pray,
and so to persevere with the greatest ardour and zeal, that God
might bless the temple, and cause the building of it to be
completed. It now follows -
Zechariah 4:8,9
8 Moreover the word of the LORD came unto me, saying,
9 The hands of Zerubbabel have laid the foundation of this house;
his hands shall also finish it; and thou shalt know that the LORD of
hosts hath sent me unto you.
He confirms in this passage what I lately stated - That there
was no reason for the faithful to entertain doubts or to feel
anxious, because they saw that the beginning of the building was
mean and despised by the world; for the Lord would at length show
that it was built by his sanction and command, and that it would
succeed far better than all of them had thought.
But he says that the word of Jehovah came to him; and yet at
the end of the next verse he shows that this address came from the
mouth of the angel. But it is a well-known and a common mode of
speaking, that God himself is said to speak, when he employs either
angels or men as his agents; for the person of the messenger lessens
in no degree the reverence due to the word: the majesty, then, of
God ought to remain inviolable in his word, whether brought to us by
men or by angels. Now the Prophet felt assured that nothing was
adduced by the angel, but what he conveyed as the minister of God.
The sum of the whole is, that the temple, though some
interruptions happened, was yet so begun that its completion was at
length to be expected; as God had made use of the labours of
Zerubbabel, so he would not forsake the work of his hands. Since,
then, God was the chief founder of the building, it could not be but
that the temple would at length be completed.
This is what the angel had in view in these words, The hands of
Zerubbabel have founded this house. Of the foundation there was
indeed no doubt; but many believed that the building would ever
remain unfinished, for Satan had already by means of the most
powerful enemies impeded its progress. As then despair had laid hold
on the minds of almost all, the angel declares that Zerubbabel would
gain his object in finishing the temple which he had begun.
He afterwards adds, Thou shalt know that God has sent me to
you. Of this knowledge we have spoken elsewhere. The meaning is,
that the event would be a sure and suitable proof, that nothing had
been rashly undertaken by them, but that the temple was built by
God's command, for his power would be evident in its completion. And
he addresses the Prophet, who though he was fully persuaded of the
event and of the fulfilment of this prophecy, yet learnt by what
took place that the angel who gave the promise was sent from above.
We have said elsewhere that there are two kinds of knowledge; one is
of faith, which we derive from the word, though the thing itself
does not appear; the other is of experience, when God adds
accomplishment to the promise, and proves that he had not spoken in
vain and this is the knowledge which the angel means when he says,
Thou shalt know that I have been sent from above to you.
Now if this be applied to Christ, it may, as I have said, be
justly done; for it is certain that angels were then sent in such a
manner that Christ was the chief. Since, then, nothing was
undertaken as to the building of the temple without Christ being the
leader, he rightly says here that he was sent by the Father. It
afterwards follows -
Zechariah 4:10
For who hath despised the day of small things? for they shall
rejoice, and shall see the plummet in the hand of Zerubbabel with
those seven; they are the eyes of the LORD, which run to and fro
through the whole earth.
Here the angel reproves the sloth and fear of the people, for
the greater part were very faint-hearted; and he also blames the
Jews, because they formed a judgement of God's work at the first
view, Who is he, he says, that has despised the day of paucities? He
does not ask who it was, as though he spoke only of one, or as
though they were few in number or insignificant but he addresses the
whole people, who were chargeable with entertaining this wrong
feeling; for all were cast down in their minds, because they thought
that the work begun would be a sport to the ungodly, and would come
to nothing, according to what we read in Nehemiah, (3: 12,) that the
old men wept, so that nearly all threw down their tools, and left
off the building of the temple. We hence see that not a few despised
the small beginnings, and that the minds of all the people were
dejected, for they thought that they laboured in vain while building
the temple, which made no approach to the glory and splendour of the
former temple: "What are we doing here? we seek to build a temple
for God; but what is it? does it correspond to the temple of
Solomon? No, not in the tenth degree; yet God has promised that this
temple would be most glorious." While then they were considering
these things, they thought either that the time was not come, or
that they toiled in vain, because God would not dwell in a tent so
mean. This is the reason why the Prophet now says, Who is he that
has despised the day of paucities?
God then sets himself in opposition to an ungrateful and ill-
disposed people, and shows that they all acted very foolishly,
because they cast and fixed their eyes only on the beginning of
things, as though God would not surpass by his power what human
minds could conceive. As then God purposed in a wonderful manner to
build the temple, the angel reproves here the clamours of the
people.
He then adds, They shall rejoice when they shall see the
workman's plummet in the hard of Zerubbabel. Though he had adopted a
severe and sharp reproof, he yet mitigates here its severity, and
promises to the Jews that however unworthy they were of such
kindness from God, they would yet see what they had by no means
expected, even Zerubbabel furnished with everything necessary for
the completion of the temple. Hence they shall see Zerubbabel with
his tin-stone; that is, with his plummet. As builders in our day use
a plumb-line, so he calls that in the hand of Zerubbabel a
tin-stone, which he had when prepared to complete the temple.
This doctrine may be also applied to us: for God, to exhibit
the more his power, begins with small things in building his
spiritual temple; nothing grand is seen, which attracts the eyes and
thoughts of men, but everything is almost contemptible. God indeed
could put forth immediately his power, and thus rouse the attention
of all men and fill them with wonder; he could indeed do so; but as
I have already said, his purpose is to increase, by doing wonders,
the brightness of his power; which he does, when from a small
beginning he brings forth what no one would have thought; and
besides, his purpose is to prove the faith of his people; for it
behaves us ever to hope beyond hope. Now when the beginning promises
something great and sublime, there is no proof and no trial of
faith: but when we hope for what does not appear, we give due honour
to God, for we depend only on his power and not on the proximate
means. Thus we see that Christ is compared to a shoot, which arises
from the stem of Jesse. (Is. 11: 1.) God might have arranged that
Christ should have been born when the house of David was in its
splendour, and when the kingdom was in a flourishing state: yet his
will was that he should come forth from the stem of Jesse, when the
royal name was almost cut off. Again, he might have brought forth
Christ as a full-grown tree; but he was born as an insignificant
shoot. So also he is compared by Daniel to a rough and unpolished
stone cut off from a mountain. (Dan. 2: 45.) The same thing has also
been accomplished in our age, and continues still at this day to be
accomplished. If we consider what is and has been the beginning of
the growing gospel, we shall find nothing illustrious according to
the perceptions of the flesh; and on this account the adversaries
confidently despise us; they regard us as the off-scourings of men,
and hope to be able to cast us down and scatter us by a single
breath.
There are many at this day who despise the day of paucity, who
grow faint in their minds, or even deride our efforts, as though our
labour were ridiculous, when they see us sedulously engaged in
promoting the truth of the gospel; and we ourselves are also touched
with this feeling: there is no one who becomes not sometimes frigid,
when he sees the beginning of the Church so mean before the world,
and so destitute of any dignity. We hence learn how useful it is for
us at this day to be reminded, that we shall at length see what we
can by no means conjecture or hope for according to present
appearances; for though the Lord begins with little things, and as
it were in weakness, yet the plummet will at length be seen in the
hand of the Architect for the purpose of completing the work. There
is at this day no Zerubbabel in the world, to whom the office of
building the temple has been committed; but we know that Christ is
the chief builder, and that ministers are workmen who labour under
him. However then may Satan blind the unbelieving with pride and
haughtiness, so that they disdain and ridicule the building in which
we labour; yet the Lord himself will show that he is the chief
builder, and will give to Christ the power to complete the work.
He afterwards adds, These seven are the eyes of Jehovah, going
round through the whole earth. The angel calls the attention of
Zechariah to what we have before observed; for the discourse was
respecting the plummet, and Zechariah said, that there were shown to
him seven eyes in that stone. The angel explains what those seven
eyes meant, even that the Lord by his providence would conduct the
work to its completion. But we have said that seven eyes are
attributed to God, that we may be assured that nothing is hid from
him; for no one among men or angels possesses so great a
clear-sightedness but that he is ignorant of some things. Many of
Gods mysteries, we allow, are hid from angels; but when they are
sent forth, they receive as much revelation as their office
requires. But the angel shows here, that we ought by no means to
fear that anything will happen which God has not foreseen; for the
seven eyes, he says, go around through the whole earth: not that God
has need of seven eyes; but we know what the number seven means in
Scripture; it signifies perfection.
The meaning then is - that God would sufficiently provide that
nothing should happen that might disturb him, or turn him aside, or
delay him in the execution of his work. How so? because there were
seven eyes; that is, he by his providence would surmount all
difficulties, and his eyes went round through the whole earth, so
that the devil could devise nothing behind or before, on the right
hand or on the left, above or below, which he could not easily
frustrate. We now then perceive the object of the Prophet.
With regard to the words, some render "eleh" in the neuter
gender, "These are seven, they are the eyes of God." But as to the
sense, there is no ambiguity: for the angel would have the faithful
to recumb on God's providence, in order that they might be secure
and fear no danger; as the Lord would remove whatever was contrary
to his purpose. It now follows -
Zechariah 4:11-14
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?
12 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?
13 And he answered me and said, Knowest thou not what these be? And
I said, No, my lord.
14 Then said he, These are the two anointed ones, that stand by the
Lord of the whole earth.
The same vision is again related, at least one similar to that
which we have just explained; only there is given a fuller
explanation, for the Prophet says that he asked the angel what was
meant by the two olive-trees which stood, one on the right, the
other on the left side of the candlestick, and also by the two pipes
of the olive-trees. Some render "shevilim" 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 running or flowing; and this sense best
suits this passage; and I wonder that this meaning has been
overlooked by all interpreters; for no doubt necessity constrained
them to retake themselves to this metaphor, however unnatural it
was. But we know that this spectacle was presented to Zechariah in
order to show that the olive-tree continually supplied abundance of
oil, lest the wick should become dry, and lest the lamps should thus
fail. Since then on every side there were pourers or pipes, and
three tubes received the oil from one olive-tree, and four received
it from the other, so that great abundance thus flowed from the two
olive-trees, and since there were also seven pipes, we see how
suitable it was that they should be between the olive-trees on the
right and on the left, and also that their tubes for the oil should
be between the pourers and the two pipes. As then the oil ran
through the pourers and passed through the two pipes, he asks the
angel what these 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, lest
the lamps should fail through the want of it. This is the import of
the whole.
I have said that there is some difference in the visions though
the angel relates hardly anything new, except respecting the flowing
and the tubes; but as a new explanation is given, Zechariah no doubt
more fully considered what he had slightly looked on before. The
more attentive then to the vision the Prophet became, the more
confirmed he was; for God showed to him now 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 these flowing or a 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, that we may learn at this day to
apply our thoughts to the understanding of 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 with that of his time: for Christ now renews by the
power of his Spirit that spiritual temple which had been pulled down
and wholly demolished; for what has been the dignity of the Church
for many ages? Doubtless, it has been for a long time in a
dilapidated state; and now when God begins to give some hope of a
new building, Satan collects together 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 labours so
courageously as he ought.
We hence then learn how necessary for us is this doctrine: it
was not, therefore, to no purpose that the Prophet did not apprehend
at once and in an instant what was presented to him in the vision,
but made progress by degrees.
We have also mentioned before, that the desire of improvement
observed in Zechariah ought to be noticed. For though we attain not
immediately what God teaches, yet the obscurity of a passage ought
not to damp our ardour; but we ought rather to imitate the Prophet,
who, in things difficult and unknown to him, asked explanations from
the angel. Angels are not indeed sent now to us from heaven to
answer our questions; but yet no one shall be without benefit who
will humbly and with a sincere desire ask of God; for God will
either by his ministers so elucidate what seems obscure to us and
full of darkness, that we shall know that there is nothing but what
is clear in his word; or he will by the Spirit of knowledge and
judgement supply what is deficient in the ministrations of men.
And this is also the reason why the angel replies, Dost thou
not know what these mean? For he does not upbraid Zechariah with
ignorance, but rather reminds all the faithful, that they ought to
quicken themselves, and to exert all their ardour to learn, lest
sloth should close up the way against them. This reply, then, of the
angel no doubt belongs to us all, "Dost thou not know what these
mean?" We ought to remember that the things we esteem as common far
exceed our thoughts. It indeed often happens that one runs over many
parts of Scripture, and thinks that he reads nothing but what is
clear and well known, while yet experience teaches us that we are
inflated with too much self-confidence; for we look down, as it were
from on high, on that doctrine which ought, on the contrary, to be
reverently adored by us. Then let every one of us, being warned by
this sentence of the angel, acknowledge that he as yet cleaves to
first principles, or, at least, does not comprehend all those things
which are necessary to be known; and that therefore progress is to
be made to the very end of life: for this is our wisdom, to be
learners to the end.
I come now to the answers of the angel, These are the two sons
of oil. Some understand by the two sons of oil a king and a priest;
but this is by no means suitable. There is no doubt but that he
calls the perpetual flowing the two sons of oil; as though 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 bids his grace so to flow, as that its abundance should never be
diminished.
He therefore says, that they stand with the Lord of the whole
earth: for "al" sometimes means with, and sometimes concerning; but
I prefer taking its simple meaning; therefore, stand do the sons of
oil with the Lord. Some render, "nigh the Lord," but improperly; for
they pervert the Prophet's meaning, inasmuch as the angel means that
these two sons of oil stood with God, as though he had said, that
there is such fullness of grace in God, that it could never be
exhausted. Though then the oil flowed, it would yet be sufficient to
replenish the seven lamps, that is, fully; so that God would raise
up his Church, preserve it safe, and lead it to the highest
perfection. Hence God is not so poor but that he can continually
supply as much grace as will be sufficient for the preservation of
his Church. How so? because there are two sons of oil, that is, two
continual flowing from him, so that the faithful shall really 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 at this day sets against us
many terrors 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 thou possesses, and by which thou canst overcome all the
hindrances of this world: and then, when nothing in this world but
what is contemptible appears to us as capable to confirm and support
our faith, may we, by the eye of faith, behold thine hidden power,
and never doubt but that thou wilt at length perform what the world
at this day thinks to be impossible and therefore ridicules; and may
we so constantly persevere in this confidence, that every one of us
may devote to thee his labour to the end, and never faint in the
work of promoting the spiritual building, until at length we
ourselves shall be gathered, and others shall be gathered through
our labours, to offer to thee not only spiritual sacrifices, such as
thou receives now from us, but also to offer to thee, together with
the angels, eternal sacrifice of praise and triumphant thanksgiving,
on seeing perfected what at this day is only weakly begun. - Amen.
(Calvin... on Zechariah)
Continued in Part 10...
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