Now, there can be no doubt about the symbolism of the tabernacle lamp.  It represented the true office of Israel, as it rayed out its beams into the darkness of the desert.  It meant the same thing as Christ’s words, ‘Ye are the light of the world,’ and as the vision of the seven golden candlesticks, in Revelation i. 12, 13, 20.  The substitution of separate lamps for one with seven lights may teach the difference between the mere formal unity of the people of God in the Old Testament and the true oneness, conjoined with diversity, in the New Testament Church, which is one because Christ walks in the midst.  Zechariah’s lamp, then, called to the minds of the little band of restored exiles their high vocation, and the changed arrangements for the supply of that oil, which is the standing emblem for divine communications fitting for service, or, to keep to the metaphor, fitting to shine, signified the abundance of these.

The explanation of the vision is introduced, as at Zechariah i. 9, 19, by the Prophet’s question of its meaning.  His angelic teacher is astonished at his dullness, as indeed heavenly eyes must often be at ours, and asks if he does not know so familiar an object.  The Prophet’s ‘No, my Lord,’ brings full explanation.  Ingenuously acknowledged ignorance never asks Heaven for enlightenment in vain.

First, the true source of strength and success, as shown by the vision, is declared in plain terms.  What fed the lamp?  Oil, which symbolises the gift of a divine Spirit, if not in the full personal sense as in the New Testament, yet certainly as a God-breathed influence, preparing prophets, priests, kings, and even artificers, for their several forms of service.  Whence came the oil?  From the two olive-trees, which though, as verse 14 shows, they represented the two leaders, yet set forth the truth that their power for their work was from God; for the Bible knows nothing of ‘nature’ as a substitute for or antithesis to God, and the growth of the olive and its yield of oil is His doing.

This, then, was the message for Zerubbabel and his people, that God would give such gifts as they needed, in order that the light which He Himself had kindled should not be quenched.  If the lamp was fed with oil, it would burn, and there would be a Temple for it to stand in.  If we try to imagine the feebleness of the handful of discouraged men, and the ring of enemies round them, we may feel the sweetness of the promise which bade them not despond because they had little of what the world calls might.

We all need the lesson; for the blustering world is apt to make us forget the true source of all real strength for holy service or for noble living.  The world’s power at its mightiest is weak, and the Church’s true power, at her feeblest, is omnipotent, if only she grasps the strength which is hers, and takes the Spirit which is given.  The eternal antithesis of man’s weakness at his haughtiest, and God’s strength even in its feeblest possessors, is taught by that lamp flaming, whatever envious hands or howling storms might seek to quench it, because fed by oil from on high.  Let us keep to God’s strength, and not corrupt His oil with mixtures of foul-smelling stuff of our own compounding.