The theological significance of the Vision is as clear as its consequences in the subsequent theology and symbolism of Judaism. The uncleanness of Israel which infests their representative before God is not defined. Some[839] hold that it includes the guilt of Israel’s idolatry. But they have to go back to Ezekiel for this, and we have seen that Zechariah nowhere mentions or feels the presence of idols among his people. The Vision itself supplies a better explanation. Joshua’s filthy garments are replaced by festal and official robes. He is warned to walk in the whole law of the Lord, ruling the Temple and guarding Jehovah’s court. The uncleanness was the opposite of all this. It was not ethical failure: covetousness, greed, immorality. It was, as Haggai protested, the neglect of the Temple, and of the whole worship of Jehovah. If this be now removed, in all fidelity to the law, the High Priest shall have access to God, and the Messiah will come. The High Priest himself shall not be the Messiah—this dogma is left to a later age to frame. But before God he will be as one of the angels, and himself and his faithful priesthood omens of the Messiah. We need not linger on the significance of this for the place of the priesthood in later Judaism. Note how the High Priest is already the religious representative of his people: their uncleanness is his; when he is pardoned and cleansed, _the uncleanness of the land_ is purged away. In such a High Priest Christian theology has seen the prototype of Christ.
The stone is very difficult to explain. Some have thought of it as the foundation-stone of the Temple, which had already been employed as a symbol of the Messiah and which played so important a part in later Jewish symbolism.[840] Others prefer the top-stone of the Temple, mentioned in chap. iv. 7,[841] and others an altar or substitute for the ark.[842] Again, some take it to be a jewel, either on the breastplate of the High Priest,[843] or upon the crown afterwards prepared for Zerubbabel.[844] To all of these there are objections. It is difficult to connect with the foundation-stone an engraving still to be made; neither the top-stone of the Temple, nor a jewel on the breastplate of the priest, nor a jewel on the king’s crown, could properly be said to be set _before_ the High Priest. We must rather suppose that the stone is symbolic of the finished Temple.[845] The Temple is the full expression of God’s providence and care—His _seven eyes_. Upon it shall His will be engraved, and by its sacrifices the uncleanness of the land shall be taken away.
THE FIFTH VISION: THE TEMPLE CANDLESTICK AND THE TWO OLIVE-TREES (Chap. iv.).
As the Fourth Vision unfolded the dignity and significance of the High Priest, so in the Fifth we find discovered the joint glory of himself and Zerubbabel, the civil head of Israel. And to this is appended a Word for Zerubbabel himself. In our present text this Word has become inserted in the middle of the Vision, vv. 6_b_-10_a_; in the translation which follows it has been removed to the end of the Vision, and the reasons for this will be found in the notes.
The Vision is of the great golden lamp which stood in the Temple. In the former Temple, light was supplied by ten several candlesticks.[846] But the Levitical Code ordained one seven-branched lamp, and such appears to have stood in the Temple built while Zechariah was prophesying.[847] The lamp Zechariah sees has also seven branches, but differs in other respects, and especially in some curious fantastic details only possible in dream and symbol. Its seven lights were fed by seven pipes from a bowl or reservoir of oil which stood higher than themselves, and this was fed, either directly from two olive-trees which stood to the right and left of it, or, if ver. 12 be genuine, by two tubes which brought the oil from the trees. The seven lights are the seven eyes of Jehovah—if, as we ought, we run the second half of ver. 10 on to the first half of ver. 6. The pipes and reservoir are given no symbolic force; but the olive-trees which feed them are called _the two sons of oil which stand before the Lord of all the earth_. These can only be the two anointed heads of the community—Zerubbabel, the civil head, and Joshua, the religious head. Theirs was the equal and co-ordinate duty of sustaining the Temple, figured by the whole candelabrum, and ensuring the brightness of the sevenfold revelation. The Temple, that is to say, is nothing without the monarchy and the priesthood behind it; and these stand in the immediate presence of God. Therefore this Vision, which to the superficial eye might seem to be a glorification of the mere machinery of the Temple and its ritual, is rather to prove that the latter derive all their power from the national institutions which are behind them, from the two representatives of the people who in their turn stand before God Himself. The Temple so near completion will not of itself reveal God: let not the Jews put their trust in it, but in the life behind it. And for ourselves the lesson of the Vision is that which Christian theology has been so slow to learn, that God’s revelation under the old covenant shone not directly through the material framework, but was mediated by the national life, whose chief men stood and grew fruitful in His presence.