Zechariah 4

The lampstand with seven lamps (vs. 1-10)—Zechariah’s next vision (his fifth--remember there are no chapter divisions in the original writing) was of “a lampstand of solid gold with a bowl on top of it, and on the stand seven lamps with seven pipes to the seven lamps” (v. 2). There was a lampstand of gold in the tabernacle/temple, but it didn’t not have the seven lamps attached (Ex. 25:31-32), not were there two olive trees on either side of it, as in Zechariah’s image (v. 3). He asked the angel what the vision meant (v. 4); the angel responded, “you don’t know?”, and Zechariah confesses his ignorance (v. 5). Was Zechariah supposed to know what these visions meant? Was the angel’s words a rebuke? They sound like it, but they probably weren’t. One writer suggests this was “a stimulus to reflection on the mystery,” and I think that’s a good explanation. The angel explains that the vision is “the word of the Lord to Zerubbabel,” to encourage him in his work of rebuilding the temple. The Lord would be the source of the governor’s strength (vs. 6-7). And there would be no obstacles: “'Who are you, O great mountain? Before Zerubbabel you shall become a plain!” (v. 7). And when the temple is finished, there will be great rejoice—shouts of “grace, grace to it!” Zerubbabel is plainly told that he will finish the temple, and thereby know that the Lord has been with him (v. 9). People may despise the Jews for their little land and wealth (‘the day of small things”), but the work will be done under the watchful eye of the Lord (v. 10). It is not altogether clear, to me, how the lampstand and lamps relate to the Lord being the source of Zerubbabel’s strength, but then, we don’t have to understand it. If the Lord says that “X’” means “X” then that’s what it means! The various interpretations of the commentators are as various as there are commentators. Best to leave well enough alone here and let the angel’s answer suffice, though it may not be clear to us. Zechariah may have had some understanding at his time, some historical reference, that is currently lost to us.

The two olive trees (vs. 11-4)—Zechariah was as confused as the rest of us. “What are these two olive trees?” (v. 11), and olive branches (v. 12). Again, the angel asked him, “Do you not know what these are?”, and again the prophet professes his ignorance (v. 13). So it is explained to him that the two trees are “the two anointed ones, who stand beside the Lord of the whole earth" (v. 14). There is near universal agreement that these two “anointed ones” are Joshua the high priest and Zerubbabel the governor.

Zechariah 3

Sin forgiven (vs. 1-5)—The next vision Zechariah sees is Joshua, the high priest, standing before “the Angel of the Lord” with Satan there also “to oppose him (Joshua)” (v. 1). Satan obviously wants to accuse the Jews of sin, hoping that the Lord won’t forgive them, but Jehovah rebukes him, and reminds us of His choosing of Jerusalem (v. 2). This is important. If Satan can get the Lord to condemn the Jews, and thus utterly destroy them as He has done Assyria and Babylon, then the devil will have succeeded in aborting the redemption of mankind. Remember that the Messiah was to come through Israel, so obliterating the Jews will land everybody in hell with Satan. But the Lord will have none of it. Joshua, indeed, was standing before the Angel “clothed with filthy garments” (v. 3), symbolizing the sin that had stained the Jewish people. But the Lord “spoke to those who stood before Him” (angels?) and told them to remove Joshua’s filthy garment and clothe him “with rich robes” (v. 4). There’s no question what this means because Jehovah says, “See, I have removed your iniquity from you” (v. 4). It was wholly an act of God’s grace, the only hope for Israel, or the redemption of humanity. Satan was hoping for justice, not mercy. Joshua is given clean clothes and a “fair (clean, ASV) mitre on his head” (v. 5) symbolizing his restoration to the high priesthood and the acceptance of his sacrifices (the NKJV’s “clean turban” seems to miss the point). The people have returned from captivity, God has forgiven their sins, and will allow them to offer their sacrifices again. All by His grace, for they certainly didn’t deserve it. But then, do any of us deserve the grace of God? Such is an oxymoron.

A message for the high priest (vs. 6-10)—The Lord would allow the high priest to continue his work “If you will walk in My ways, and if you will keep My command” (v. 7). All of this is made possible because of “My Servant the Branch” (v. 8). This is a reference to the Messiah. He is called “the Branch” is several places in the Old Testament (Isaiah 4:2; 11:1; Jer. 23:5; Zech. 6:12). Without His redeeming work, of course, none of this would be possible. The stone (“cornerstone,” Is. 28:6) will be laid before Joshua; it has seven eyes—the all-seeing providence of God. The last statement of verse 9 is significant: “'And I will remove the iniquity of that land in one day”—the cross of Christ. And “in that day” there will be peace with God (v. 10). The “under his vine and under his fig tree” is used on more than one occasion in the Old Testament as a proverbial statement of peace (cf. Micah 4:4). The Jews have been restored and forgiven, and the larger purposes of God through the Messiah will come to pass. Satan cannot prevent that.

Zechariah 2

The man with the measuring line (vs. 1-5)—In his next vision, Zechariah sees a man with a measuring line (v. 1). “Where are you going?” “"To measure Jerusalem, to see what is its width and what is its length" (v. 2). The walls of Jerusalem had yet to be rebuilt; what will be the dimensions of the city of God where His people will dwell? Revelation 11 has a similar event, with not exactly the same meaning, but close. In this vision in Zechariah, however, there will be no need to rebuild the walls, for “'Jerusalem shall be inhabited as towns without walls, because of the multitude of men and livestock in it” (v. 4). Why? “For I,' says the LORD, 'will be a wall of fire all around her, and I will be the glory in her midst'" (v. 5). Jehovah will protect His people; they won’t need artificial means—if they would be faithful to Him. They weren’t much more spiritual after the exile than before, so the walls will indeed be rebuilt under Nehemiah. But the promise is there for them if they would believe and accept it.

Flee from Babylon (vs. 6-9)—There was no longer any reason for any Jew to remain in Babylon. Some of them did, after the captivity, because that was where their homes were. Remember, the Israelites spent 70 years in captivity in Babylon, so there were many people born in that land and who had never been to Israel. Babylon was their home, so the Lord has to encourage them to return to their true home, Israel. It would be a good idea to get out of any foreign territory, because “surely I will shake My hand against them" (“the nations which plunder you,” v 8), "and they shall become spoil for their servants” (v. 9). No one should want to be caught in a location where Jehovah will render vengeance. “He who touches you touches the apple of His eye” (v. 8).

“I will dwell in your midst” (vs. 10-13)—This passage almost surely refers to the church age; this is evident because of the statement in verse 11, “many nations shall be joined to the Lord in that day.” That certainly could not be said of any period of the Jewish dispensation, and indeed, was contrary to what the Lord intended for that age. Indeed, the coming of the Messiah is a reason to “sing and rejoice” (v. 10). We will belong to Him, and He “will again choose Jerusalem,” the church, the holy city of God (v. 12). Revere God, “for He is waked up out of His holy habitation” (ASV, v. 13). He is ready to act in behalf of His people