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Commentary Index | Return to PrayerRequest.comJamieson Fausset Brown Commentary - Zechariah 4:11 - 4:11
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Zechariah three times (Zec 4:4, Zec 4:11, Zec 4:12) asks as to the two olives before he gets an answer; the question becomes more minute each time. What he at first calls “two olive trees,” he afterwards calls “branches,” as on closer looking he observes that the “branches” of the trees are the channels through which a continual flow of oil dropped into the bowl of the lamps (Zec 4:2), and that this is the purpose for which the two olive trees stand beside the candlestick. Primarily, the “two” refer to Joshua and Zerubbabel. God, says Auberlen, at each of the transition periods of the world’s history has sent great men to guide the Church. So the two witnesses shall appear before the destruction of Antichrist. Antitypically, “the two anointed ones” (Zec 4:14) are the twofold supports of the Church, the civil power (answering to Zerubbabel) and the ecclesiastical (answering to Joshua, the high priest), which in the restored Jewish polity and temple shall “stand by,” that is, minister to “the Lord of the whole earth,” as He shall be called in the day that He sets up His throne in Jerusalem (Zec 14:9; Dan 2:44; Rev 11:15). Compare the description of the offices of the “priests” and the “prince” (Isa 49:23; Ezekiel 44:1-46:24). As in Rev 11:3, Rev 11:4, the “two witnesses” are identified with the two olive trees and the two candlesticks. Wordsworth explains them to mean the Law and the Gospel: the two Testaments that witness in the Church for the truth of God. But this is at variance with the sense here, which requires Joshua and Zerubbabel to be primarily meant. So Moses (the prophet and lawgiver) and Aaron (the high priest) ministered to the Lord among the covenant-people at the exodus; Ezekiel (the priest) and Daniel (a ruler) in the Babylonian captivity; so it shall be in restored Israel. Some think Elijah will appear again (compare the transfiguration, Mat 17:3, Mat 17:11, with Mal 4:4, Mal 4:5; Joh 1:21) with Moses. Rev 11:6, which mentions the very miracles performed by Elijah and Moses (shutting heaven so as not to rain, and turning water into blood), favors this (compare Exo 7:19; 1Ki 17:1; Luk 4:25; Jam 5:16, Jam 5:17). The period is the same, “three years and six months”; the scene also is in Israel (Rev 11:8), “where our Lord was crucified.” It is supposed that for the first three and a half years of the hebdomad (Dan 9:20-27), God will be worshipped in the temple; in the latter three and a half years, Antichrist will break the covenant (Dan 9:27), and set himself up in the temple to be worshipped as God (2Th 2:4). The witnesses prophesy the former three and a half years, while corruptions prevail and faith is rare (Luk 18:8); then they are slain and remain dead three and a half years. Probably, besides individual witnesses and literal years, there is a fulfillment in long periods and general witnesses, such as the Church and the Word, the civil and religious powers so far as they have witnessed for God. So “the beast” in Revelation answers to the civil power of the apostasy; “the false prophet” to the spiritual power. Man needs the priest to atone for guilt, and the prophet-king to teach holiness with kingly authority. These two typically united in Melchisedek were divided between two till they meet in Messiah, the Antitype. Zec 6:11-13 accords with this. The Holy Spirit in this His twofold power of applying to man the grace of the atonement, and that of sanctification, must in one point of view be meant by the two olive trees which supply the bowl at the top of the candlestick (that is, Messiah at the head of the Church); for it is He who filled Jesus with all the fullness of His unction (Joh 3:34). But this does not exclude the primary application to Joshua and Zerubbabel, “anointed” (Zec 4:14) with grace to minister to the Jewish Church: and so applicable to the twofold supports of the Church which are anointed with the Spirit, the prince and the priest, or minister.