The Book of Zechariah-Part 7

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The Book of Zechariah—Part 7

This article is the seventh in a series of articles designed to give a brief commentary on the prophetic portion of the Old Testament known as the book of Zechariah. In particular, this article will deal with the Vision of the Golden Lampstand and Two Olive Trees given in Zechariah 4:1-14. The general gist of the vision is that the proper Davidic civil authority, Zerubbabel, should also be encouraged by the LORD’s provision for the nation of Israel, in the short term as well as the long term, in the same way that the last vision, the Cleansing of Joshua the High Priest (chapter 3), provided a message of hope for the priestly office.

The vision begins with a different twist to mark the beginning of a new vision given to Zechariah. The interpreting angel “returns” to arouse Zechariah from sleep (4:1). Most likely in context this does not refer to a normal sleep, but to a state where the previous vision has finished and Zechariah himself is awaiting the next move of God as he finds himself in the ecstatic prophetic state. The continuity between the previous vision about Joshua and the current vision about Zerubbabel lends credence to this idea. The interchange between the interpreting angel and Zechariah the prophet within the vision highlights simple questions about what Zechariah sees and what he understands about what he sees (v. 2, 4-6, 11- 13). Zerubbabel, the governor of Israel at the time, is mentioned explicitly four times in the explanation of what Zechariah sees (v. 6, 7, 9, 10). Two anointed ones or anointed ser­vants are mentioned (v. 14) as part of the explanation of symbolism in the passage, which is to be discussed below.

The actual content of the vision which Zechariah sees is the following: There is a golden lampstand with seven lamps on the lampstand (the menorah of the tabernacle) with the addition of a bowl on top and seven spouts or pipes for each lamp which apparently run as conduits of oil from the bowl to the seven lamps (v. 2). Standing on each side of this golden lampstand is an olive tree (v. 3). Thus the symbolism that must be explained involves the features associated with the lampstand, the identification of the two olive trees and any relationships that exist.

As to the features associated with the lampstand, there are several areas to discuss: (1) the identification of what the lampstand signifies; (2) the identification of what the bowl of oil signifies and the associated meaning of the spouts or pipes, (3) the application of the symbolism, both near and far intentions, (4) the identification of what the seven eyes sig­nify, (5) the importance of the number seven throughout the vision itself.

First, the identification of the lampstand must begin with an understanding that in the context of its design in the Mosaic legislation it represented the need for the nation of Israel to be a light to the world. Hence, it stood, in its most direct meaning, as a symbol for the nation’s testimony among the pagan nations of the world. To Zerubbabel and the other post-exilic Jews who were trying to rebuild the temple and establish its worship, this sym­bolism would not be lost. It is on the face of it an encouragement that Israel’s role as the light to the world will be restored as Zerubbabel leads in the rebuilding of the temple. None­theless, there are clues in the passage that suggest there are implications of this vision for the coming reign of Messiah (see below).

Secondly, the bowl of oil highlights that this is a work of the LORD and not the work of man. The oil flows from the bowl through the conduits to each lamp to provide fuel for the light and does not come from any assigned priestly figure. This understanding is explained as the word of the Lord intended for Zerubbabel who is to be encouraged by the fact that this testimony of the nation is “not by might nor by power, but by My Spirit, says the LORD of hosts” (v. 6). In this way, the oil is described as a symbol of the Holy Spirit and His pow­erful provision. There is some debate about whether the text actually teaches that there are seven pipes for each of the seven lamps (that is, forty-nine in all) or just one pipe for each lamp on the lampstand (see v. 2). The meaning is the same regardless. If the larger num­ber is intended, the teaching is simply made emphatic.

The application of the symbolism has already been mentioned with respect to the nation’s post-exilic state and work in rebuilding the temple. The “great mountain” in verse seven indicates the difficulty of this task from a human vantage point. However, because of God’s power (v. 6), the mountain will be cut down to a flat plain. This is fitting imagery to discuss the building of the temple with the promise that Zerubbabel will bring forth the “top stone.” In other words, God’s grace (v. 7) will lead him to success in its rebuilding (v. 8-9). This application gives the short-term intention of the vision. The interpreting angel reminds Zechariah “then you will know that the LORD of hosts has sent me to you” (v. 9). This language reinforces the divine work that is going on to guarantee Zerubbabel’s success. However, it also parallels the statements of Zechariah 2:9-13 which appear to highlight the future coming of Messiah and God’s ultimate work in the land. Thus, God may also be encouraging Zerubbabel and post-exilic Israel concerning the coming kingdom as well as with respect to the success of the rebuilding of the temple in their own day. The kingdom will be a time when Israel’s light to the nations will shine the brightest when the light of the world, the Messiah Himself, Jesus Christ, rules from Jerusalem. Such a conclusion is reinforced by the mention of the Branch (Messiah) in the previous vision about Joshua and the presence in both visions of “seven eyes” (cp. Zech. 3:9).

In the last article, we suggested that the seven eyes in Zechariah 3:9 probably refer in some way to Messiah. In Revelation 5:6 the Lamb of God (Jesus the Messiah) has seven eyes. In Isaiah 11:1-2, the work of the Messiah with respect to the kingdom is described in a seven-fold manner related to the Spirit. Then in our present vision in Zechariah (4:10) the seven eyes of the LORD are described in the context of God gladly observing Zerubbabel with the plumb line in his hand measuring out the temple. Nothing can be hidden from God’s watchful presence anywhere in the earth (v. 10). Therefore, the rhetorical question, “For who has despised the day of small things?” is answered by suggesting that no one should denigrate the rebuilding of the temple (perhaps because it was smaller than Solomon’s temple). Otherwise, one might find oneself disagreeing with God on the matter.

The number seven is a common one throughout the vision: seven lamps (v. 2), seven pipes or spouts (v. 2), seven eyes of the LORD (v. 10). The general focus may be on the completeness of God’s work in this matter of restoring Israel to its role as a witness to the world. Certainly, the seven eyes of the LORD show that God completely sees what is happening. The pipes or spouts show that God’s overabundant grace completely guaran­tees the success of the project of rebuilding the temple. The seven lamps on the menorah probably also refer to the fullness of God’s design for Israel’s witness. However, the Bible interpreter should be careful not to read too much into vague associations about numbers in the biblical text.

The final part of the vision involves the two olive trees standing on each side of the lampstand (v. 11-12). They are each joined to the lampstand via their own pipes or con­duits or branches (v. 11-12), suggesting that God’s power is available to each of them in their duties (cp. v. 6). Almost all interpreters hold that the olive trees represent the kingly and priestly offices of the nation of Israel. However, the reference to the branches (v. 12) suggests particular individuals. In this case they would refer to Zerubbabel (the civil leader) and Joshua (the priestly leader). They are the anointed servants (v. 14) who stand before the LORD in their present duties. The entire vision then serves as an encouragement to them in particular and to the nation as a whole generally. The LORD will do His work and keep His promises. Israel has a future in God’s plan. For that generation it included the successful rebuilding of the temple. For later generations, it includes the coming of the Messiah, Jesus Christ, who will govern the earth and restore the nation to its rightful place as the national light to the world. In this way, this particular vision continues the same general ideas that permeate the preceding and following visions within the eight night visions of Zechariah 1:7-6:8.

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