Zechariah 4:1–14

4:1 “The angel who talked with me” (also known as the interpreting angel) had previously gone out into the visionary world (cf. comment on 2:3–4). Now he returned and “woke” (or “roused”) Zechariah. The likening of this rousing to being “awakened” from sleep suggests Zechariah was not actually asleep but was being shown a vision while in a conscious state. While it is impossible to know Zechariah’s exact experience, it was probably all-consuming, and Zechariah would have been left contemplating what he had seen after each vision.

4:2–3 Zechariah now sees a gold lampstand with various accessories. The Hebrew word for “lampstand” is menorah, bringing to mind the golden menorah of the tabernacle or one of the ten in Solomon’s temple (e.g., Ex. 25:31–40; 37:17–24; Num. 8:2; cf. 1 Kings 7:49) with tree-like qualities, evoking the garden of Eden (cf. Gen. 2:9). Fire is often associated with God’s presence (e.g., Gen. 15:17; Ex. 3:2–6), suggesting the menorah with “seven lamps” represents God’s presence in the temple. However, the additional elements in the vision set this menorah apart.

The menorah in Zechariah’s vision has a “bowl on the top of it” that seems to act as a receptacle for oil. Archeological discoveries of clay lamp dishes with pinched sides holding wicks have led to the translation “seven lips.” However, what seems to be in view is the “all of gold” sanctuary menorah, not a clay lamp. The Hebrew is better rendered as “seven streams”—or seven “pipes” or “channels,” as some translations render the phrase—which provide a mechanism for the oil to travel from the bowl to each of the seven lamps.¹ Finally, there are “two olive trees” to the right and left of the bowl. Verse 12 further describes “two branches of the olive trees” and “two golden pipes from which the golden oil is poured out.” While some of the Hebrew is difficult to translate, the impression seems to be that the two olive trees provide oil for the menorah through “two golden pipes,” which presumably empty into the bowl and from there are further transported by the “seven streams” to each of the lamps.² The additional elements in Zechariah’s vision contrast the sanctuary menorah, which was supplied with oil by the priests. The menorah in Zechariah’s vision has no need for priestly intervention.

4:4–5 A dialogue between Zechariah and the interpreting angel ensues concerning the identity of the two olive trees (cf. also vv. 11–14). The angel’s question (“Do you not know?”) suggests Zechariah should have known what they represent, but his ignorance gives later readers some encouragement since we, too, often find the visions hard to understand!

The angel then gives Zechariah two prophetic messages concerning Zerubbabel, in verses 6–7 and verses 8–10. These link the visionary world with the real.

4:6 The first message is for Zerubbabel. Zerubbabel is listed among those who returned from Babylon, rebuilt the altar, and laid the foundation of the temple (Ezra 2:2; 3:2, 8; Neh. 12:1). He is the “governor of Judah” and the “son of Shealtiel,” indicating his Davidic lineage and hence his qualification to rebuild the temple (Hag. 1:1, 14; 2:2, 21, 23; cf. 1 Chron. 3:17). In the first prophetic message, Zechariah must tell Zerubbabel the temple will be built “not by might, nor by power, but by my Spirit” (Zech. 4:6; cf. Ps. 33:16). Like the menorah supplied with resources outside itself, Zerubbabel will rebuild the temple in the power of God’s Spirit.

4:7 The “great mountain” seems to represent metaphorically the obstacles Zerubbabel faced in rebuilding the temple. These include hostile Samaritan authorities and the difficult spiritual and economic circumstances of the people (cf. Ezra 4; Haggai 1). God assures Zerubbabel these obstacles will be overcome (cf. the image with Isa. 40:4 and 45:2). Zerubbabel will complete the temple by bringing out and placing the “top stone” (or “capstone”), accompanied by shouts of “Grace, grace to it!” This is either a request for God to bless the building or an acclamation of God’s kindness and faithfulness in keeping his promise that the temple will be rebuilt.

Some scholars argue on the basis of analogies with Mesopotamian building practices that the “top stone” is a stone removed from the ruins of the earlier temple and laid in a special ceremony as part of the new temple to provide continuity between the structures. However, the timing does not fit this suggestion. The laying of the foundation had already occurred (Hag. 2:15, 18; Zech. 4:9; 8:9), whereas this word from God says the stone will be placed in the future.³

4:8–9 A second prophetic message for the community is an assurance that Zerubbabel will complete the temple. The statement that Zerubbabel has “laid the foundation of this house” corresponds with Ezra 3:8–13, where Zerubbabel is said to have laid the foundation of the temple some twenty years earlier. In Ezra 5:16, this same work is attributed to Sheshbazzar, which probably means Zerubbabel was working under the authority of Sheshbazzar, the one mentioned in official Persian records. Alternatively, Zerubbabel’s laying the foundation of “this house” could refer to a second occasion marking the recent renewal of the building work stimulated by the preaching of Haggai and Zechariah (cf. Hag. 2:15, 18; Zech. 8:9). In either case, the completion of the project by Zerubbabel will demonstrate that Zechariah is a prophet authorized by the Lord (cf. 1:16; 2:9, 11; 8:9).

4:10 The phrase “whoever has despised the day of small things” indicates there were some in the community who were frustrated over the slow and painful progress of the rebuilding and made their frustration heard. The Lord assures the people that their present experience is only “small” compared to what lies in the future. Scorn will turn to joy when Zerubbabel completes the temple. “Plumb line” can also be translated as “chosen stone” and probably refers to the “top stone” in verse 7 that will complete the building.⁴ It is difficult to see how a “plumb line” would inspire joy at this point.

The “seven” lamps (cf. v. 2) are identified as the “eyes of the LORD, which range through the whole earth.” This phrase is also found in 2 Chronicles 16:9, where it refers to God’s presence among his people to strengthen them (cf. also Ezra 5:5). This connects the vision of the menorah (which represents God’s presence in the temple) with the message to Zerubbabel: God is with his people to strengthen them in their rebuilding project. This vision provides great encouragement to the people, who had become despondent.

4:11–13 Zechariah asks the angel twice more about the significance of the “two olive trees” (v. 11) and “two branches of the olive trees” (v. 12). (Cf. comment on 4:2–3, where these elements are discussed.) Zechariah admits he still does not understand the significance of the olive trees in the vision (v. 13).

4:14 The angel finally identifies the two olive trees as “two sons of new oil” (ESV mg.). This translation is preferable, as “two anointed ones” is an incorrect inference.⁵ The olive trees pour out oil rather than receiving it (as happens with anointing).⁶ While these “two” are commonly identified as Joshua and Zerubbabel, the two leaders mentioned in the fourth and fifth visions, they are better understood as the prophets Haggai and Zechariah, for the following reasons: (1) the description of their standing “by the Lord of the whole earth” indicates the prophet’s privileged access to the divine council (1 Kings 22:19; Jer. 23:18–22); (2) the OT often connects the work of the Spirit with prophecy (e.g., Zech. 7:12); (3) the reconstruction of the temple is attributed to Haggai and Zechariah elsewhere (Ezra 5:1–2; 6:14–15; Zech. 8:9); (4) Revelation 11:3–4 creatively reuses this vision, depicting two prophets as olive trees; and (5) identifying them as Haggai and Zechariah connects this vision with the two prophetic messages about Zerubbabel in Zechariah 4:6–7, 8–10, where the main driving force behind the completion of the temple will be God’s Spirit rousing the people to action through the preaching of his prophets. Admittedly, since the figures are never explicitly identified, it is impossible to be certain of the identity of the “two sons of new oil.” However, seeing them as Haggai and Zechariah best suits the wider context of the book of Zechariah and best explains the menorah vision itself.

This identification may also explain why Zechariah has so much difficulty understanding the identity of the two olive trees in his vision (he has to ask about them three times). Just as the prophets Moses and Jeremiah were hesitant to take on important roles (Ex. 4:10; Jer. 1:6), so Zechariah may not have fully appreciated the key role he would play as a prophet in bringing about God’s purposes.