Zec 4:1-6 | KingComments | STEP | In Zechariah 3 it is about the religious head, the high priest. In Zechariah 4 it is about the political head, the prince. First, God’s ideal is presented, that Israel will be a testimony to Him in the world. Then we also see the power God gives to respond to it. It seems that Zechariah has entered a sleep state because of what he saw (cf. ). He must be awakened because there is more to see and pass on. It is not over yet. The awakening of Zechariah presupposes that this night vision is particularly meant for a time of spiritual awakening. This prophecy is given to encourage those who build the house of God in a “remnant time” that is, in a period when the people of God are characterized by great weakness. This awakening is done by God or on His behalf, not through human intervention. Only the Spirit of God can effect an awakening, enabling God to make His communications in a way that they are also understood and accepted.

‏ Zechariah 4:1-6

Introduction

In Zechariah 3 it is about the religious head, the high priest. In Zechariah 4 it is about the political head, the prince.

First, God’s ideal is presented, that Israel will be a testimony to Him in the world. Then we also see the power God gives to respond to it.

Zechariah Awakened

It seems that Zechariah has entered a sleep state because of what he saw (cf. Dan 8:18 ; Dan 10:9-10). He must be awakened because there is more to see and pass on. It is not over yet.

The awakening of Zechariah presupposes that this night vision is particularly meant for a time of spiritual awakening. This prophecy is given to encourage those who build the house of God in a “remnant time” that is, in a period when the people of God are characterized by great weakness. This awakening is done by God or on His behalf, not through human intervention. Only the Spirit of God can effect an awakening, enabling God to make His communications in a way that they are also understood and accepted.

The Lampstand and the Two Olive Trees

Zechariah is roused. He is awakened. Then the LORD asks him what he sees. The question forces Zechariah to look closely. He is summoned to give the greatest attention to what he sees. Then he can describe in detail what he sees. He sees “a lampstand all of gold”. There has been one like that in the tabernacle (Exo 25:31-40).

Zechariah also sees how the oil, through which the seven lamps of the lampstand can burn, is going to those lamps. At the top of the lampstand is a bowl drum. From this bowl, seven spouts go to each of the seven lamps. Through these spouts the oil flows to the lamps. The oil in the bowl is supplied by two olive trees. From the olive trees, the oil is transported through two spouts to the bowl at the top of the lampstand. In this way the lampstand can burn continuously. Of the two trees there is one on the right side and one on the left side of the lampstand.

This picture shows the constant, unlimited and God-governed supply for the light He wants to spread through His people. There is no human help involved in this, as there has been in the care of the light in the tabernacle and the temple. Only if God’s Spirit – the oil is a picture of Him (1Jn 2:20 ; 27) – controls every detail, can the service be for the glory of God.

The lampstand is a picture of the Lord Jesus. He is the light of the world. In it we see the power of the Holy Spirit, which emanates from Christ, the Anointed. Just as the lampstand carries the lamps, so the Lord Jesus carries the believers. It is said to us, the followers of Christ, that we are the light of the world (Mt 5:14). We must let our lamps burn and let our light shine in the world (Lk 12:35; Phil 2:15; Rev 1:20). For this we need the power of the Holy Spirit.

Question About the Meaning of the Vision

The prophet does not remain silent after telling what he sees. He also wants to know the meaning of it and asks for it. He does not ask his question because he does not know the meaning of the lampstand. He is well aware of it. He asks about the meaning of “these”, that is the whole of the night vision. He wants to know what the lampstand and the olive trees have to say, what their application is for him and for his people and for their circumstances.

The reaction of the LORD gives the impression that He supposes that Zechariah should have known the meaning after all. But Zechariah must admit that he does not know it. He does so with great respect and reverence for the LORD whom he addresses with “Lord”, Adonai, which means the sovereign Lord.

Not by Force, but by God’s Spirit

The LORD then answers the question of Zechariah. He begins by saying that the answer is “the word of the LORD to Zerubbabel”. The word of the LORD is with regard to future events with a view to the rebuilding of the temple. Zerubbabel is discouraged by the opposition to the rebuilding. Now he is encouraged that he does not have to expect it from human might, from his own effort, but that the Spirit of God guarantees that the work will be done.

With “might” and “power” we can think of a mighty individual and the power of a crowd, both of which involve human input. Even though someone is still so strong and even though there are so many people together, God cannot use any of them to do His work.

This is what the One says Who cannot and does not have to use human might, since He is “the LORD of hosts”. All earthly and heavenly hosts are subject to Him and available to Him.

With this explanation the LORD declares that the vision speaks of God’s Spirit through whom Zerubbabel can do God’s work. The result of that work is the testimony of God’s glory in the world.

How important this word is also for our days full of committees, schedules, organizations, budgets, sponsor actions and so on. Because a work for God is a spiritual work through and through, it can never be done by human effort, not by one’s own might or the authority of others (cf. Hos 1:7). God’s work can only succeed in the power of the almighty, infallible Spirit of God.

Just as the lamps are supplied with oil, coming from a source not of human manufacture, and also without human intervention, God’s work is not done through a crowd or by energetic and persuasive people. Weakness is not an impediment, but on the contrary a necessity for God to be able to do His work (2Cor 12:9a; 1Sam 14:6b; 2Chr 14:11; Heb 11:34).