Bible Verses and Early Church Commentary | Historical Christian Faith

[AD 420] Jerome on Zechariah 4:1

(Chapter 4, Verse 1) And the angel who spoke to me came back and woke me up like a man who is awakened from his sleep. LXX: And the angel who spoke to me came back and woke me up as a man is usually awakened from his sleep. For wherever he had gone, in order to return he had to be with the prophet who was speaking to him, and without him he could not exist. But whenever human frailty is left to its weakness, we must believe that the help of God and his angels departs from us. Therefore, the prophet, astonished by the wonder of a great vision, was bewildered in his whole mind and could not see the clear light of truth. Thus, he is awakened from a past vision and brought to another vision as if waking from sleep, in order to see what he could not see with closed eyes. Let us say it differently. The proverb of Solomon testifies: If you sit, you will be without fear; but if you sleep, you will sleep sweetly and you will not fear the terror that comes upon you, nor the attacks of the wicked (Prov. III, 23 et seqq.) . Let us, therefore, see for what things, as if rising from sleep, the prophet may contemplate.

Source: Commentary on Zechariah

[AD 304] Victorinus of Pettau on Zechariah 4:2

Behold the seven horns of the Lamb, the seven eyes of God -the seven eyes are the seven spirits of the Lamb; seven torches burning before the throne of God seven golden candlesticks, seven young sheep, the seven women in Isaiah, the seven churches in Paul, seven deacons, seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, seven years for a debt to be acquitted, the lamp with seven orifices, seven pillars of wisdom in the house of Solomon.

Source: On the Creation of the World

[AD 420] Jerome on Zechariah 4:2-7

(V. 2 onwards.) And he said to me, 'What do you see?' And I said, 'I see, and behold, a golden lampstand, and its lamp on top of it, and seven lamps on it, with seven pipes to the lamps that are on top of it. And there are two olive trees by it, one on the right of the lampstand and one on its left.' Then I answered and said to the angel who talked with me, 'What are these, my lord?' And the angel who talked with me answered and said to me, 'Do you not know what these are?' And I said, 'No, my lord.' And he answered and said to me, 'This is the word of the Lord to Zerubbabel, saying: Not by might, nor by power, but by my Spirit, says the Lord of hosts. Who are you, O great mountain? Before Zerubbabel you shall become a plain. And he shall bring forth the capstone with shoutings of "Grace, grace to it!"' Then he said to me, 'What do you see?' And I said, 'I see, and behold, a golden lampstand, and a bowl on the top of it, and seven lamps on it, with seven lips on each of the lamps that are on the top of it.' And behold, two olive trees were standing by the lampstand, one on the right side and one on the left side. So I asked the angel who was speaking with me, 'What are these, my lord?' And the angel who was speaking with me replied to me, 'Do you not know what these are?' And I said, 'No, my lord.' Then he answered and said to me, 'This is the word of the Lord to Zerubbabel, saying: Not by might nor by power, but by My Spirit,' says the Lord of hosts. 'Who are you, O great mountain, before Zerubbabel? You will become a plain.' And I will bring out the stone of inheritance: the equality of grace shall be his grace. The angel who raised up Zacharias as if from a sleeping man, asks what he sees, so that when he responds, ignorant and questioning what he discerns, and says, 'What are these, my lord?' let us hear from him: This is the word of the Lord to Zorobabel: Not in an army, nor in strength; but in my spirit, says the Lord. Let us therefore discuss each point in order, first what it seems to the Hebrews, from whom we have learned in the Old Testament: then through these steps let us ascend to the heights of the Church. The solid golden candlestick represents the Law, that is, the νόμον. And the lamp, that is, the flame shining and sparkling at the top of the candlestick, represents Christ, who is the head of the Law and illuminates the entire world. The seven lamps on the candlestick represent the seven graces of the Holy Spirit, which we mentioned above, because it is said that in one stone there are seven eyes. There is no doubt that the Law was written with the inspiration of the Holy Spirit. However, the seven infusions in which there is oil, which is put into lamps that shine on the candelabrum, are understood to mean that these seven graces descend from heaven to humans through the Law. But the two olive trees on the candelabrum, on the right and left side, between which the central lamp shines, are interpreted as the Law and the Prophets. And when the prophet narrated his vision, not knowing what he was seeing, he asked the angel who was speaking in himself, namely the sense illuminated by God. For this is our angel, who intelligently understands, and reveals to us the will of God, and says: What are these, my lord? But the angel does not explain the vision to the prophet, as he had been asked; but he asks the inquirer again: Do you not know what these are? And when he replied, I do not know: he himself also replied; This is the word of the Lord to Zerubbabel saying: Not by an army, nor by strength, but by my spirit, says the Lord. Therefore, the word of the Lord to Zerubbabel, who spoke not in the army, nor in strength, but in my spirit, he is the interpretation of the vision: not in the army, nor in the multitude of warriors, but in the spirit of God, the people are to be led back and more fully restored, and the adversaries are to be devastated. And what follows: Who are you, great mountain, before Zerubbabel, to become level ground? This is understood as a saying to the devil, who stood at the right hand of Jesus, to oppose him, and he was lifted up against Zerubbabel and the people of Judah. But he was brought low and humiliated; and Israel is trampled underfoot, for God will bring forth the chief stone, Christ his Son, who has always been a help to the people of Israel. And by his grace, that is, the stone, he will equal the grace that he always exercised towards their ancestors. We find these things said by the Hebrews. Now let us discuss what has been written by the learned men in the Commentaries. The golden candlestick (which some call the candelabrum) is understood to represent the Church, which in the Holy Scriptures seeks the meaning and intention rather than the words themselves. The fact that gold is understood in a figurative sense is shown in the later part of the 67th psalm, where it is said that the shoulders of the dove radiate with the brilliance or gleam of gold. They understand the lamp itself to represent Christ, who shines in the Church and who said of himself: 'No one lights a lamp and puts it under a bushel (Matt. V, 15),' that is, under the measure of the Law; but on a candlestick, that is, on the freedom of the gospels, so that it may shine for all who are in the house. The seven lamps and their pouring vessels (also called 'suffusoria') symbolize and represent the grace of the Holy Spirit, through which the Church receives the oil of God's mercy and all virtues. The two olive trees on the candlestick symbolize Moses and Elijah, who spoke with the Lord on the mountain and foreshadowed what would happen to him in Jerusalem (Matthew 17). For the entire law and the prophets preach about the passion of Christ. Others interpret the two olive trees on the right and on the left as the Law and the Gospel, so that the Gospel is on the right and the Law is on the left. Concerning the right and left, it is said in the Song of Songs: His left hand is under my head, and his right hand embraces me (Song of Songs 2:6). But many of our people interpret the mountain as the devil and the Antichrist, who dares to stand before Zerubbabel (from whom Christ is to be born) and raise himself up, and say in the Gospel: All these things have been given to me, and I will give them to you if you will prostrate yourself and worship me (Matthew 4:9). He who prostrates himself at the Lord's feet, and makes the proud humble and the lowly, says: 'Get behind me, Satan, for it is written: You shall worship the Lord your God, and him alone shall you serve' ( Ibid., 10, and Deut. VI, 13). And they give an example in the Gospel of the lunatic whom the apostles could not heal, they ask why they could not heal him, and they hear: Truly I say to you, if you have faith like a mustard seed, you will say to this mountain, move from here, and it will move; and nothing will be impossible for you. But this kind does not go out except by prayer and fasting (Matt. XVII, 19, 20). Here the mountain is clearly accepted as the devil. However, others, not without considerable rashness, interpret what is clearly spoken about the devil as referring to Christ, who is often called a mountain in the Holy Scriptures. It is not necessary to give examples, as there is a great abundance of them. But they are led into error because it is written in the Septuagint: Who are you, O great mountain, before the face of Zerubbabel, to be made level? Indeed, this mountain which is before the face of Zorobabel, that is, one who is descended from the lineage of Zorobabel, desires to correct the world itself. And of him it is said: 'I will bring forth the stone of inheritance of which it is written: You are the one who will restore my inheritance to me' (Psalm 15:5). And in another place: 'He has chosen for us his beautiful inheritance, the pride of Jacob whom he loved' (Psalm 46:5). And again: 'The portion of the Lord is Jacob, the line of his inheritance is Israel' (Psalm 105). And in the second Psalm: The Lord said to me, 'You are my Son, today I have begotten you. Ask of me, and I will give you the nations as your inheritance' (Psalm 2:7-8). But the Lord will bring forth the chief cornerstone, of which we read: 'In the beginning was the Word, and the Word was with God, and the Word was God' (John 1:1). And: 'All things were made through him, and without him was not any thing made that was made' (John 1:3). And when he says, 'He will equalize grace to his grace,' he signifies this. We all have received from His fullness, and grace for grace, that is, grace of the Law, grace of the Gospel, so that believing in Israel may receive equal grace, and the people of the Gentiles as well. Hence, Gabriel speaks to Mary: 'You have found favor with the Lord' (Luke 1:30). And the apostle Paul writes: 'For by grace you have been saved' (Ephesians 2:8). And the evangelist John says: 'For the Law was given through Moses, but grace and truth came through Jesus Christ' (John 1:17).

Source: Commentary on Zechariah

[AD 1781] Richard Challoner on Zechariah 4:2

A candlestick: The temple of God that was then in building; and in a more sublime sense, the church of Christ.

[AD 311] Methodius of Olympus on Zechariah 4:3

Zechariah shows that the olive shadows forth the law of Moses, speaking thus: “And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, and said to me, ‘What do you see?’ And I said, ‘I have looked, and behold a candlestick all of gold, with a bowl on the top of it, … and two olive trees by it, one on the right side of the bowl and the other on its left side.’ ” And after a few words, the prophet, asking what are the olives on the right and the left of the candlestick and what are the two olive boughs in the hands of the two pipes, the angel answered and said, “These are the two sons of fruitfulness which stand by the Lord of the whole earth.” [These signify] the two firstborn virtues that are waiting upon God, which, in his dwelling, supply around the wick, through the boughs, the spiritual oil of God, that humanity may have the light of divine knowledge. But the two boughs of the two olives are the law and the prophets, around, as it were, the lot of the inheritance, of which Christ and the Holy Spirit are the authors. We ourselves, meanwhile, [are] not being able to take the whole fruit and the greatness of these plants, before chastity began to rule the world, but only their boughs—namely, the law and the prophets—did we formerly cultivate, and those moderately, often letting them slip. For who was ever able to receive Christ or the Spirit, unless he first purified himself? For the exercise which prepares the soul from childhood for desirable and delectable glory, and carries this grace safely there with ease, and from small toils raises up mighty hopes, is chastity, which gives immortality to our bodies. It becomes all people willingly to prefer in honor and to praise above all things; some, that by its means they may be betrothed to the word, practicing virginity; and others, that by it they may be freed from the curse, “Dust you are, and to dust you will return.” This, O Arete, is the discourse on virginity which you required of me, accomplished according to my ability; which I pray, O mistress, although it is mediocre and short, that you will receive with kindness from me who was chosen to speak last.

Source: BANQUET OF THE TEN VIRGINS 10:6

[AD 397] Ambrose of Milan on Zechariah 4:4

Nevertheless we can find out who was the creator of this paradise. We read in Genesis that God planted a garden to the east, and he put there the man he had formed. Who had the power to create paradise, if not almighty God, who “spoke and they were made” and who was never in want of the thing which he wished to bring into being? He planted, therefore, that paradise of which he says in his wisdom: “Every plant which my Father has not planted will be rooted up.” This is a goodly plantation, for angels and saints are said to lie beneath the fig tree and the vine. In this respect they are the type of the angels in that time of peace22 which is to come.

Source: ON PARADISE 2

[AD 1781] Richard Challoner on Zechariah 4:6

To Zorobabel: This vision was in favour of Zorobabel: to assure him of success in the building of the temple, which he had begun, signified by the candlestick; the lamp of which, without any other industry, was supplied with oil, dropping from the two olive trees, and distributed by the seven funnels or pipes, to maintain the seven lights.

[AD 253] Origen of Alexandria on Zechariah 4:7

On account of the height of the kingdom he calls Babylon a “mountain” which was “ruined” from idolatry and unjust works, through which it “destroyed” the others. And it also was the city on high because of the river nearby from which some stairs went up to the city, the city being in two parts and lying close to the river on each bank, with the walls also of the city being very high. And it mentioned a “hand,” the avenging power, the same power of his which destroyed something made from “rocks” for security and for watch. And due to the fire having “obliterated” its “stones,” they were useless, as there was not a stone to be put together for a firm building. And for the analogical meaning, the devil is named a “mountain,” as in the book of Zechariah: “Who are you, a great mountain before the face of Zerubbabel?” And concerning the one who has the “deaf and dumb” demon, the Savior said, “If you have faith as a grain of mustard seed, you will say to this mountain: ‘Move away,’ and it will move away.” Thus the devil is a “mountain” which is “ruined” from his own evil and which “destroys” everyone to the extent they have their mind on what is earthly.

Source: FRAGMENTS ON JEREMIAH 41

[AD 1781] Richard Challoner on Zechariah 4:7

Shall give equal grace: Shall add grace to grace, or beauty to beauty.

[AD 1781] Richard Challoner on Zechariah 4:7

Great mountain: So he calls the opposition made by the enemies of God's people; which nevertheless, without an army or might on their side, was quashed by divine providence.-- Ibid.

[AD 420] Jerome on Zechariah 4:8-10

(Vers. 8 seqq.) And the word of the Lord came to me, saying: The hands of Zerubbabel have laid the foundation of this house, and his hands shall finish it: and you shall know that the Lord of hosts hath sent me to you. For who hath despised the day of small things? and they shall rejoice, and shall see the tin in the hand of Zerubbabel. These seven are the eyes of the Lord, which run to and fro through the whole earth. LXX: And the word of the Lord came to me, saying: The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it. And you will know that the Lord Almighty has sent me to you. For who has despised the day of small things? They will rejoice and see the plumb line in the hand of Zerubbabel: these seven eyes of the Lord, which scan throughout the whole earth. Many things are said by the Hebrews and by our own people, some of whom follow them and others reject them. Let us bring forth what pleases us, preserving the truth of history, so that from this we may recognize the one who is prophesied through history. The hands of Zerubbabel, the leader of the Jews who returned from Babylon, laid the foundation of the temple, and his hands will also complete it, reaching up to the pinnacle of the temple. They will fulfill what they began and will construct everything that was started. We read in Ezra that the temple was started and completed by Zerubbabel (1 Esdras 4 and 6). And when, says the prophet Zechariah, you see the pinnacle placed on the temple that you are now building, then you will understand that I have been sent by the Lord and that everything I have spoken, I have spoken at his command. For who despises small days? Who here is received as rare, according to that: Who do you think is a faithful and wise steward (Luke XII, 42)? And, Lord, who shall dwell in your tabernacle, and who shall ascend to your holy mountain (Psalm XIV, 1)? Therefore, rare is the one who despises the small days of this age, and thinks royal power is worth nothing. When we see the powerful of the age shining with gold, purple, and gleaming with gems, surrounded by an army, let us say within ourselves: who, do you think, despises small days? And so Jacob, understanding the brevity of human life, said: 'They are short and the worst days of my life' (Gen. XLVII, 9). Therefore, those who despise the short days (which refers to royal power, as a reminder to Zerubbabel, Joshua, and the people building the temple of God, not to fear their adversaries but to listen to the Lord encouraging them) will rejoice and see the help of the Savior, who is promised from the lineage of Zerubbabel, and is called the cornerstone and the stone of tin: For which it is written in Hebrew as Abdil (Al. Abdel), because it is the wall and strength and firmness of the believers. For just as tin protects other metals from fire, and although copper and iron are extremely hard by nature, if they do not have tin, they become consumed and burnt; so too, the strength of every angel and human, if they do not have the help of the Savior, is revealed as weak and fragile. But this stone, that is, the mass, which is called Abdil among the Hebrews, that is, tinstone, is etymologically derived from the word ἀποχωρίζων, that is separating and segregating, just as tin separates and dissociates mixed and adulterated metals through fire. Thus the true Lord, the assayer and refiner, separates good works as gold and silver from vices as lead, so that pure gold and silver may remain. In other words, ἀποχωρίζων is written as 'separating' in the Gospel: Whose winnowing fork is in his hand, and he will thoroughly clean out his threshing floor, and gather the wheat into his barn; but the chaff he will burn with unquenchable fire (Luke 3:17), he who speaks through Jeremiah: What have straw to do with grain? says the Lord (Jeremiah 23:28). Many of us interpret Zerubbabel, who laid the foundation of the temple and completed it, as Christ. And if we accept this, we will be forced to explain what the stone of tin in the hand of Zerubbabel means. For indeed in the hand of Christ, is Christ to be approved? For although certain people have received a stone-like body of the Lord, which was not defiled by any stains of sins, nor called lead, but the purest tin. However, we have previously explained that the seven eyes that roam throughout the whole earth and judge all things are the seven spirits: and that nothing escapes God's knowledge, who is conscious of past, present, and future events, and renders to each person according to their deeds, especially when he comes in the person of the one who separates the good from the evil, and the inflator.

Source: Commentary on Zechariah

[AD 1781] Richard Challoner on Zechariah 4:10

The tin plummet: Literally, the stone of tin. He means the builder's plummet, which Zorobabel shall hold in his hand for the finishing the building.-- Ibid.

[AD 1781] Richard Challoner on Zechariah 4:10

The seven eyes: The providence of God, that oversees and orders all things.

[AD 1781] Richard Challoner on Zechariah 4:10

Little days: That is, these small and feeble beginnings of the temple of God.-- Ibid.

[AD 420] Jerome on Zechariah 4:11-14

(Verse 11 and following) And I answered and said to him, 'What are these two olive trees on the right and the left side of the lampstand?' And I answered the second time and said to him, 'What are these two olive branches which are beside the two golden pipes, from which the golden oil pours out?' And he said to me, 'Do you not know what these are?' And I said, 'No, my lord.' And he said, 'These are the two anointed ones who stand beside the Lord of the whole earth.' LXX: And I answered and said to him, 'What are these two olive trees on the right side of the lampstand and on its left side?' And I answered a second time and said to him, 'What are the two olive branches which are beside the two golden pipes, which pour out the golden fluid from themselves?' And he said to me, 'Do you not know what these are?' And I said, 'No, my Lord.' Then he said, 'These are the two sons of fatness who stand before the Lord of the entire earth.' Asking the prophet what the two olive trees meant, one of which stood at the right side of the lampstand and the other at the left, the Lord or the angel of the Lord refused to answer. When the prophet understood this, he inquires a second time, saying: What are these two branches of the olive trees or two golden pipes, which in Hebrew are called Sinthoroth (in Greek, μυξωτῆρες), and which are themselves the two μυξωτῆρες upon which the two branches or two olive trees are placed, made of the purest gold. And when the prophet asked about the two branches, and was again questioned by the angel whether he knew what the two branches signified, and he said, 'No, Lord,' the angel of the Lord answered: 'These are two sons of oil, as Symmachus wished, or of splendor, as Aquila interpreted, that is, of brightness, or of richness, as the Septuagint translated, or of clarity, as Theodotion rendered: they stand before the Ruler of all the earth.' We read above about the two olive trees that were on the right and left of the lampstand. And therefore, the one who now asks about them, does not deserve to hear, because he does not remember the previous things, or because what was said there is obscure, he desires to hear more clearly here, or surely the silence of the angels confutes his stubbornness, because he claims to know greater things, although the Hebrews confirm that when he asked about the olive trees, he heard nothing, because he did not ask properly, nor did he inquire about everything he should have known. Finally, afterwards he inquires more fully, adding the olive branches or sprigs, about which he had remained silent above; for there he said: What are these two olive trees? here he asks; What are these two olive sprigs? metaphorically because, just as straight tree trunks are like ear heads, so these are covered by a certain wall of branches and leaves and rise up on high. Some of our people interpret the two olive trees as the Son and the Holy Spirit, and the middle lamp as God the Father. But I do not know how, without blasphemy, they accept one on the right, the other on the left. The branches or the clusters of olives also point to the incarnation of the Savior and the likeness of the dove of the Holy Spirit, because we cannot see the whole olives, but only a certain part and, so to speak, the little branches of the incarnation of Christ and the manifestation of the Holy Spirit shown to us. Others understand the two Testaments, the Gospel on the right, the Law on the left, because in the former there is a spiritual meaning, in the latter a physical one; and because we cannot explain the whole Gospel or the whole Law, and now we know in part and prophesy in part (1 Cor. 13:9), and we are not yet able to understand what is perfect. There are those who interpret the two branches of olives or the two ears of grain as representing the priesthood and the Law, which bring joy to the whole earth. Others believe that Enoch and Elijah, one of whom pleased God in uncircumcision and the other in circumcision, were taken up to heaven with their bodies (Genesis 5 and 1 Samuel 2). As for splendor, oil, fatness, and brightness, in Hebrew we read 'Isaar' (according to what is written in the Psalms about the joy and happiness of the saints: 'They shall be satisfied with the fatness of your house' - Psalm 36:8). The word 'πιότης' (or 'πιότητος') in Greek signifies more fatness than abundance. We have spoken these things as best we could and as far as the powers of our talent allowed, briefly touching upon the various opinions of the Hebrews and our own. If anyone should speak better or rather more truly, we willingly defer to them.

Source: Commentary on Zechariah

[AD 304] Victorinus of Pettau on Zechariah 4:14

"These are the two candlesticks standing before the Lord of the earth." These two candlesticks and two olive trees He has to this end spoken of, and admonished you that if, when you have read of them elsewhere, you have not understood, you may understand here. For in Zechariah, one of the twelve prophets, it is thus written: "These are the two olive trees and two candlesticks which stand in the presence of the Lord of the earth; " that is, they are in paradise. Also, in another sense, standing in the presence of the lord of the earth, that is, in the presence of Antichrist. Therefore they must be slain by Antichrist.

Source: Commentary on the Apocalypse of the Blessed John

[AD 1781] Richard Challoner on Zechariah 4:14

Two sons of oil: That is, the two anointed ones of the Lord; viz., Jesus the high priest, and Zorobabel the prince.