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. One thing is very remarkable. The two sources of revelation are the King and the Priest. The Prophet is not mentioned beside them. Nothing could prove more emphatically the sense in Israel that prophecy was exhausted.