Exegetical and Hermeneutical Commentary of Zechariah 4:10

For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and fro through the whole earth.

10. with those seven ] Rather, even these seven, as in R. V.

The meaning of the verse is: For who hath despised the day of small things? (comp: Hag 2:3) For ( seeing that) these seven eyes of Jehovah, which run to and fro throughout all the earth, shall rejoice to see the plummet in the hand of Zerubbabel. Since, then, God beholds the progress of the work with joy and favour, who will venture to despise it?

Fuente: The Cambridge Bible for Schools and Colleges

The simplest rendering is marked by the accents. For who hath despised the day of small things? and (that is, seeing that there have rejoiced and seen the plummet in the hand of Zerubbabel, these seven, the Eyes of the Lord, they are running to and fro in all the earth, 1:e., since God hath with joy and good-pleasure beheld the progress of the work of Zerubbabel, who can despise the day of small things? The day of small things was not only that of the foundation of the temple, but of its continued building also. The old men indeed, that had seen the first house, wept with a loud voice, when the foundation of this house was laid before their eyes Ezr 4:12. But while in progress too, Haggai asks, Who is left among you that saw this house in its first glory? And how do ye see it now? is not in your eyes such as it, as nothing? Hag 2:3. But that temple was to see the day of great things, when the later glory of this house shall be greater than the former, and in this place will I give peace, saith the Lord of hosts Hag 2:9.

They are the eyes of the Lord which run to and fro – He uses almost the words of the prophet Hanani to Asa, the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in behalf of those whose heart is perfect toward Him. 2Ch 16:9 yet this assurance that Gods watchful providence is over the whole earth, betokens more than the restoration of the material temple, whose only hindrance could be the will of one man, Darius.

The day of small things – is especially Gods day, whose strength is made perfect in weakness; who raised Joseph from the prison, David from the sheepfold, Daniel from slavery, and converted the world by the fishermen and the tentmaker, having Himself first become the Carpenter. Wouldest thou be great? Become little. Whenever, said Theresa, (Ribera, vita Ther. ap. Lap.), I am to receive some singular grace, I first annihilate myself, sink into my own nothingness, so as to seem to myself to be nothing, be capable of nothing.

Fuente: Albert Barnes’ Notes on the Bible

Zec 4:10

Who hath despised the day of small things?

Great results from small beginnings

This has ever been a watchword among Christians; small beginnings are not to be despised. Apply–

I. To the institutions of religion. Four reasons why we should not despise the day of small things.

1. Because often the mightiest effects are produced from them, as in the world of nature; in the world of literature; in the world of politics. So in grace. What is it and what will it he? Yet what was its origin?

2. Because Gods vower can make the feeblest mighty for the accomplishment of His work.

3. We never know what God intends to do by our understanding. Prescience is not ours. Not having it, we cannot see what God will do.

4. In matters of religion, what is comparatively little is abstractedly great. Then if you want to do much for God, do not generalise so much. Do not be discouraged by seeing how many are unsaved, look at the one saved.

II. To personal and private religion. Religion is often small in its commencement–sometimes rapid, sudden conviction, but ordinarily more slow. This day of small things may be despised by scorn; by opposition; by neglect. First impressions are sacred; treat them as such. The day of small things is not despised by those who best know its value; the Father of Mercies; the Son; Angels; or Satan. It is the pledge of greater days that are coming. Apply to ministers; parents; Sabbath school teachers; the lately awakened. (J. Summefield, A. M.)

Small beginnings

Despondency paralyses exertion, but hope stimulates and supports it. Despondency is never so likely to be felt as at the commencement of an undertaking, when there are few to support it and many to oppose it; when the beginning is so small as to excite the apprehensions of its friends and the derision of its enemies. The Jews who returned from the Babylonish captivity felt this when they applied themselves to the rebuilding of the temple. Small beginnings are not to be despised, Consider this sentiment–

I. In application to public institutions. The age in which we live is happily and honourably distinguished by a spirit of religious zeal So many are the associations throughout our country, for humane and pious purposes of every form, that charity, where it has but a solitary offering, is almost bewildered in its choice. Those only who have known by experience what it is to originate a new institution, especially if it be out of the ordinary routine of Christian effort, can form an adequate idea of the labour, patience, and heroism which are requisite to carry it to maturity, amidst the doubts of the sceptical, the mistakes of the ignorant, the misrepresentations of the slanderous, and the cold and selfish calculations of the lukewarm. But still, small beginnings are not to be despised.

1. The most wonderful effects have resulted from causes apparently very small. Illustrate from the natural, intellectual, and political world, and in the world of grace. Trace the cause of Protestantism to its commencement. Contemplate the progress of Methodism. Or note the beginnings of great missionary societies, or the Bible Society.

2. We should not despise the day of small things, because the power of God can still render the feeblest instruments productive of the greatest results. The feeblest preacher may be the honoured instrument of conversion, when the most eloquent has preached in vain.

3. However discouraging appearances may be, we never know what God really intends us to do, or to do by us. We can never look to the result of our actions in their influence upon others. No man who devotes himself to the cause of religious benevolence can say what use God intends to make of him, but it is often far greater than he is aware. Illustrate by Robert Raikes, or Wesley.

4. In religion, what may seem little by comparison, is, when viewed positively and absolutely, immensely great. We may offend against the injunction of the text by inattention. We do not advocate an indiscriminate precipitate zeal. Or by scorn. If the object of a scheme be good, if the means appear adapted to the end, let it not be contemned because it is at present in the infancy of its age, and of its strength. All that is sublime in Christianity was once confined to a little circle of poor men and women. Neglect is another way of sinning against the letter and spirit of the text. Especially let those who are the principal agents in schemes of benevolence beware of despising the day of small things. Let them not too soon sink into a state of depression. If they have fears, they should conceal them, and exhibit only their hopes.

II. Apply the sentiment of the text to personal religion.

1. Religion is often small in its commencement. This is not always the case. Sometimes a transformation of character takes place, as complete as it is rapid. But the usual process of this great change is much more slow. The kingdom of heaven is like a grain of mustard seed. There are many ways in which the small beginning of personal religion may be despised. It may be ridiculed as the fanaticism of a weak mind, or the enthusiasm of a heated imagination, or the whim of a capricious taste. Ridicule is not unfrequently coupled with direct opposition, Men who find laughter avails nothing are very likely to exchange it for wrath. Neglect, however, is that which comes more immediately within the spirit of this part of the subject. The first appearances of religion in the soul do not always receive from others the prompt, affectionate, and skilful attention which they demand and deserve. First impressions, unless carefully watched, like the young buds of fruit trees in the spring, will soon fall off from the mind and come to nothing.

2. Reasons why the day of small things ought not to be despised. It is not despised by those who best know its importance. It is not neglected or contemned by the Eternal Father Angels do not despise it. The beginnings of religion lead on to great and glorious attainments. Our subject has its special admonition to ministers, and to parents, and to Sunday-school teachers, and to Christians generally. (John Angel James.)

The day of small things

I. Something about God. These words show us that humility is, if I may say so, a portion of the Divine character. He does not despise the day of small things. It is impossible to find lowliness in the Divine nature in its essence, because there is nothing upon which to base it. The life of God is a necessary life. There is room for this virtue in the Divine actions, though not in the Divine essence. Note the absence of ostentation in all Gods works of nature or of grace. Note the condescension of Divine providence. Not only in its prime, m its perfection, in its maturity, in its grand completeness, does God take delight in the soul, but in the nascent form of undeveloped life, the very foundation of the spiritual structure. He does not despise first beginnings; it is even true that in the day of small things God especially acts.

II. Something about small things. We despise little things, and think them beneath us. Our thoughts and measurements are so different from Gods thoughts and measurements. And this results from pride, which makes us think so many things beneath us, not worthy of care and of finish. It arises also from a certain ignorance of the value of little things. The text implies that they are important.

1. Because our life is made u of little things.

2. In their effect upon our spiritual life, because they require so much effort.

III. Something about ourselves.

1. It teaches us hope. God does not despise, because He sees in His eternal mind the results.

2. We learn patience from it.

3. It must fill us with emulation. This will make us persevere and long to make progress. (W. H. Hutchings, M. A.)

The regard of God for small beginnings, physical and spiritual

It was but a small and feeble remnant that returned from the captivity in Babylon to rebuild Jerusalem and the temple. Their spirits broken by slavery, their cohesion imperfect, their resources limited, their well wishers few; the adversaries arrogant and numerous, the difficulties manifold and dispiriting. It was as if a fraction of a swarm of bees were striving to rebuild their hive under the ceaseless attacks of a cloud of malignant wasps or hornets. Their souls were exceedingly filled with contempt by the scorn of Sanballat, who cried aloud, What do these feeble Jews? Will they revive the stones of the temple out of the heaps of burned rubbish? If a fox shall go up even he shall break down their stone wall. Now this contempt of Sanballat well represents the scorn with which the great world regards all religious beginnings both in individual lives and in society. The notion which prevails so wisely as to the hopes of Christians might be expressed thus: These aspirations of yours after union with the Infinite and Everlasting Cause, after an indestructible life in God, are too absurd. Lift up your eyes to the heavens, and consider their magnificence, look upon the illimitable vastness of that celestial machinery, the number of those worlds on worlds, which shine through the eternal darkness; and then look down on yourselves, and at mankind, a cloud of ephemeral insects passing away. Who can believe that such minims of nature have any permanent relation with the universe, much less with its Maker? Face the inevitable, and do not shrink from the nothingness which is your doom. The one all-sufficing answer to these degrading counsels is to be found in the words of the prophet of the restoration. Who hath despised the clay of small things? The law of the Divine action is evolution from small beginnings, the development of all organic growths from germs, and the gradual transformation of lower into higher forms of being. Suppose the seeds of all the flora of the world in all its latitudes could be offered to our view in one panoramic vision. Who could suppose, apart from experience, that out of such a collection of black or grey or yellow dots, or tiny cones, or coloured berries, could spring the cloud-piercing forests of the tropics, or of the American Andes, and all the radiant glories of the flowers, shrubs, and trees of the temperate zones? Who could believe that such a marvellous universe of lovely form and lovelier colour lay hid under the appearance of such insignificant beginnings? Extend the thought to the world of birds, to the development of their airy figures and varied plumages, and places of abode, and modes of living, all springing from invisible vital germs concealed in eggs throughout all their uncountable millions of millions; and finally enlarge the conception by taking in the whole animal world similarly developed. Who after such a review could rationally despise the day of small things? It is a world unceasingly renewed from invisible points of life–points of life developed under a Divine pervading power into the universe of wonders that we see around us. The visible and material is a type of the unseen. First the seed, then the ear, then the full corn in the ear. So is the kingdom of God. And this leads us directly to the Divine lessons inculcated by the prophet in the name of the living God: Who hath despised the day of small things?–the lessons learned from God Himself and His own loving procedure

(1) Of respect for all early growths in the days of their feebleness;

(2) Of toleration for all the defects of their early stages; and

(3) Of patience with undeveloped natures.

1. The old Latin proverb teaches us that great reverence is due to the young. Oftentimes there is very little of this shown to them. Many of the most unpleasant qualities of children are frequently the direct result of the infamous treatment which they receive from their elders. Try to be a sun to your planets, not raining down on them only the cold light of instruction and reproof, but the warmer rays of a beneficent friendship. Wise words cannot take the place of loving deeds. Flowers must have sunshine. Souls must have tenderness. If you despise the day of small things here, you despise the foundations of the future structures of the temple of the Lord.

2. In the same manner respect the beginnings of early religion. Many adult Christians appear to have no faith in the reality and value of early piety. Let us never despise the day of small things, but understanding our Lords regard for elementary faith and love, never be detected in breaking, as unworthy of reliance, the bruised reed of childhood, or quenching the tiny spark on its smoking flax.

3. In the same manner we have to learn, if ourselves established Christians, to understand and sympathise with the imperfect development of character in the earlier stages of adhesion to the Son of God. It would be delightful if all Christians were suddenly struck into perfection, as a disc of gold is struck with some heroic image on one side, and with St. Georges victory over the dragon on the other. But it is not so. The plant of righteousness is a growth. The temple slowly rises. The formation of the Divine likeness is both a creative and an imitative process. Children are childish in both worlds. But who hath despised the immature stages of development? It is as if you enter a sculptors studio. You see here an almost shapeless lump of clay; there a mass beginning to put on the human form; there a bust beginning to speak with the lines of nobleness or beauty; there a piece of marble undergoing the first rougher process of assimilation; there an artist at work with hammer and chisel, striking frequent blows with passionate ardour, as said Michael Angelo, as if he would set free the imprisoned angel; there the master hand at work on his final touches, which are to breathe soul into the stone, and beauty and life into the dead material, and to impress on it, perhaps, a likeness which shall transmit to future ages the countenance which overawed or delighted contemporary generations. Even so in the Church you see souls in all stages of progress under the Supreme Artists touch. Learn, then, to tolerate the defects of incipient development. We know not what we shall be, and we see not what others will be. Simon, the passionate fisherman of Bethsaida, became the steadfast and devoted Rock, or Petra, on which Christ has built His Church. The Son of thunder became the Apostle of love. The ferocious and murderous Saul became the gentle and all-embracing father of the Gentile Churches. God only knows what He will bring out of any thing. Man can bring light out of the blackest coal, and the colours of the rainbow in the aniline dyes are extracted from gas tar. And so God can convert carbon into the diamond, and souls swarming with many devils, into the sons and daughters of the Lord Almighty. How hopeful as well as tolerant should such a retrospect make us in relation to the unfinished individualities around us. We must see the end of the Lord before we judge of tits work. There is but one Eye that sees the end from the beginning, and that is the eye of the Eternal. That which is last to our thought is first to Him. The evolutionary prospect is ever before Him, and in looking at each creature He sees what that creature shall become in all the stages of its future eternity. We know not what we shall be; but we know that to despise small things now is to contradict the processes of Divine thought, and to flout the methods of Divine procedure. Each soul is the subject of a work which will never end, under the hand of the Omnipotent Designer. And that which will satisfy us, when we awake in His likeness, and will satisfy Him when He rests with delight, and sees His work to be very good, in the endless Sabbath, will also satiate the desires of His under-workmen. Oh, what will be the heaven of such a man as St. Paul! It is this vision, in its different degrees of glory, which the Omniscient Mind sees beforehand for all Gods servants in the eternal future; and it is because He sees it, that He warns us never to despise the day of small things; because each soul is what God sees it to be, not only now, but in its future development. (Edward White.)

Gods blessing on the day of small things

1. Gods great mind, so infinitely above our level, does not perceive all the distinctions we are wont to make between what we denominate great and small. To a person greatly elevated, all below–people and buildings–appears equally small, even so Jehovah is too high to perceive the various grades of greatness and littleness into which we are accustomed to divide the affairs of life.

2. It has ever been Gods plan to work from apparently small beginnings; had He chosen He could have commanded great things at once into existence, but He has said, A little one shall become a thousand, etc. (Isa 60:22). The great Saviour came into the world as a weak babe: His great kingdom commenced with twelve men, most of whom were unlearned. Mark the insignificant beginnings of modern missions, of Sunday Schools, or of our Christian Endeavour Movement! Truly, God chose the foolish things of the world that He might put to shame them that are wise; and God chose the weak things of the world that He might put to shame the things that are strong, etc. (1Co 1:27).

3. These who despise the day of small things will never accomplish great works. It is dangerous and disastrous to make light of the small beginnings of evil, sin, or bad habits. The modern scientific theory of germs may be used as an apt illustration, showing how the neglect of even infinitesimal atoms is the cause of so much fatal disease.

4. The tenderness of God comes out in His regard for the small and weak. A bruised reed He will not break, and smoking flax shall He not quench, till He send forth judgment unto victory (Mat 12:20). Our Lord often referred to the small beginnings of His kingdom, comparing them to seeds, a grain of mustard seed, a little leaven (Mat 11:1-30.). The day of small things is the day of precious things, but we are not to be satisfied until it becomes the day of great things.

5. Small things marked the beginning of the work in the hand of Zerubbabel, so small was the foundation in the eyes of those who had seen the glory of the former temple, that they wept with a loud voice (Ezr 3:12) at the comparison; but God assured them that, in the latter end, its glory should be greater, inasmuch as the Messiah Himself would stand within its walls, and His Gospel be proclaimed therein (Act 5:42).

6. There is great comfort here, for all depressed builders of the spiritual temple. The work progresses so slowly, that we are often discouraged. But let the work of grace be ever so small in Its beginnings, the plummet is in good hands. The great Master Builder will surely accomplish that which He begins. Jesus Christ lathe finisher as well as the author of our faith (Heb 12:2).

7. Gods blessing on it is the secret of all success. Work, great or small, without this is utter failure. Not by might, nor by power, but by My Spirit, saith the Lord (Zec 4:6). (E. J. B.)

Folly of despising small things

Value of little things may be seen in–

I. Gods providential dealings with His Church. Give illustrations from both Old Testament and New, from the Reformation, and from modem missionary societies.

II. In the development of the inner life.

1. In the training of children.

2. In the formation of habits; both good and bad. Conclusion–

(1) God is with the Church still. Then there is hope in our small beginnings.

(2) Patiently work, biding Gods time.

(3) Find encouragement in temptation in this, that He will not break the bruised reed, and if faith be weak, remember that a child may as really (though not as firmly) hold a staff as a strong man. (J. G. Pilkington, M. A.)

The day of small things

No doubt many of the Jews had looked with a sort of contempt on the apparently insignificant beginning which had been made towards restoring the religion of their fathers, and had discouraged one another by insinuating that what commenced with so much feebleness was never likely to reach a successful termination. They might have known better. Just because there seemed to be but little proportion between the agency and the end, they decided at once that success was hardly to be looked for, and that it was useless to persevere in an endeavour so palpably hopeless. These Jews have been imitated by men of every age. Much of the evil that exists in the world may be traced to the despising the day of small things.

I. The reasons which lie against such despising. God is wont to work through instruments or means, which in human calculation are disproportioned to the ends which He designs to accomplish. He does not always take what appears to us a mighty agency, when a mighty result is to be achieved. There is in us all a tendency to ascribe to second causes what ought to be ascribed directly to the First. It is by the day of small things that God ordinarily interposes those great revolutions and deliverances which alter the whole state, whether of nations or of individuals. God ordinarily commences with what appears inconsiderable.

II. Certain cases in which the day of small things is despised, with the consequences that are thence likely to ensue. We are likely to make light of small things. Take the case of the slave of bad habits. Few plunge immediately into evil. Most men begin by deviating from the right in some one small particular. And it is thin small beginning which it is perilous to despise. Observe the ordinary course followed by God in His spiritual operations on unconverted men. They are not for the most part to be distinguished from the operations of their own minds. There is a small beginning of influence which it is perilous to despise. (Henry Melvill, B. D.)

Small things

1. What are we to understand by the day of small things? It is the course of God that the beginning shall be small to lead to great effects. We see this in creation, in providence, and in grace. In many a young and tender heart there has been just a thought, then a misgiving, then a desire, then a prayer. And that was just the day of small things: it was the first dawning of a bright day. When God begins the work, He carries it on in His own way, therefore perseverance is the great mark of effectual calling. Think of those who, though not young in years, are the weak in faith. They are always wavering between hopes and fears. Wherever we look we may see a day of small things.

II. Who hath despised it? God does not. Jesus will not despise them. Take care lest you should be found despising it. Apply to ministers, parents, teachers. The gradual work in souls is little discernible, but, when duly reflected on, it is as clearly to be traced out as any other. (J. H. Evans.)

The significance of apparent trifles

I. Illustrations from nature.

1. The seed.

2. The mountain rivulet.

3. The spark.

4. The child.

II. Illustrations from providence.

1. Scriptural, as Joseph, Moses, David, Esther.

2. General, as Cromwell, Napoleon.

III. Illustrations from the history of the Church.

1. Introduction of the Gospel.

2. Reformation.

3. The religious denominations.

4. Benevolent and religious institutions. (G. Brooks.)

The day of small things

It is a day of small things with you as regards your–

I. Conviction of sin. How easy it is to know ourselves to be sinners, how hard to feel ourselves to be such. We distress ourselves because it seems to us as if we could not repent. But beware of imagining that a certain number of tears, a certain standard of repentance is to qualify you for the blessings of Christs salvation. Try yourself thus, How do I feel with regard to sin? Have I any desire to be rid of it in its power, as well as in its consequences? Do I feel any real degree of hatred towards it? Do I desire to hate it? If you can answer in the affirmative, this is a sure proof that Gods Spirit has not forsaken you. The Spirits office is to convince of sin.

II. Faith. Your cry is, Lord, I believe, help Thou mine unbelief. You have no doubts as to the power of Christs work; but you can scarcely believe there is salvation for you. Many are in darkness and disquietude through lack of faith. It may be a day of small things as regards your faith in Gods providence.

III. Christian graces and the practical influence of religion on the life. This again is a source of deep humiliation and much disquietude to you. Be not discouraged. The work of grace is gradual; you cannot sow the seed and have blossom and fruit in a day.

IV. Spiritual peace and joy. It cannot be presumption to claim what God bestows, what Christ has purchased.

V. Religious knowledge. You find many difficulties in the Bible. As yet you seem to understand only first principles of the doctrine of Christ. How then are you to go on to perfection? The Spirit, to teach and enlighten, as well as to sanctify and comfort you, is covenanted to you. You shall grow in knowledge as in grace. (John C. Miller.)

The day of small things not to be despised

In this message God reproved those who had regarded the new temple with contempt, and those also who thought that they were unable to finish it. He informed them that the work was His, that it was to be effected not by human might nor power, but by His Spirit. Zerubbabel should finish it, and those who had despised the feeble commencement of the work should witness its completion.

I. In all Gods works there is usually a day of small things. There is a season in which His work makes but a very small and unpromising appearance. Illustrate from the beginnings of the Christian Church, and from the work of grace in the hearts of individuals.

II. Many persons despise the day of small things. Gods enemies did so in Zechariahs time. The friends of God do. They think too little of it; they undervalue it, and they are by no means sufficiently thankful for it, and therefore may be said, comparatively speaking, to despise it. Illustrate, times of religious revival generally begin with persons of no social standing, and so revivals are often despised. Even Christians too lightly esteem the work of God in their own hearts.

III. Reasons why it ought not to be despised.

1. Such conduct tends to prevent its becoming a day of great things.

2. Because the inhabitants of heaven, whose judgment is according to truth, do not despise it.

3. Because our Saviour does not despise it. The smoking flax He will not quench.

4. Our Heavenly Father does not despise it.

5. Because it is the commencement of a day of great things. Apply–

(1) By asking every individual present, is it with you, in a religious sense, even so much as a day of small things? Beware how you deny or underestimate what God has done for you.

(2) There is an opposite error. Instead of despising the day, some professors make too much of it, and are too satisfied with it. They conclude too hastily that the work of grace is begun in their hearts, and flatter themselves that it will go on, without their attention. (E. Payson, D. D.)

Weak grace encouraged

It is not easy to determine what is small. Things, at first apparently trivial and uninteresting, often become very great and momentous. It is so in nature, in science, in political affairs, in moral concerns. What inference should we derive hence? A philosopher will not despise the day of small things; a statesman will not; a moralist will not–and should a Christian? Apply the question entirely to the subject of religion.

1. The work of grace in the soul is frequently small in its commencement. The Christian is a soldier, and the beginning of his career is naturally the day of small things. The Christian is a scholar; and when he enters the school, it is, of course, a day of small things; he begins with the rudiments.

2. Three reasons why the day of small things is not to be despised.

(1) Our Saviour does not despise it. He received and blessed the weak.

(2) Because such a day is precious. Real grace is infinitely valuable. It is the work of God; the image of God; the glory of God; the delight of God. A little grace is too precious to be despised.

(3) Because it will be a day of great things. The child will become a man, contemn not his infancy. Divine grace shall assuredly increase. What is sown in weakness shall be raised in power. Conclude with a question–Is it even a day of small things with you? With an admonition. Do not overlook or undervalue imperfect religion, whether in yourselves or others. If you are upright in heart you will be in most danger of despising it in yourselves. You are in some danger with regard to others. You may think too little of a real work of grace. You may suppose God has done nothing, where He has been doing much. With a caution. Let not the subject cause remissness in duty. Those who have tasted that the Lord is gracious, will cry evermore give us this bread. More is attainable. More is desirable. There are two reasons why you should seek growth in grace; one is taken from usefulness, and the other from comfort. (William Jay.)

The day of small things

Contempt for small beginnings is one of the most ordinary displays of the human disposition, in all departments of affairs, but especially in things connected with sacred interests. Divers of the great powers and influential systems, good or evil, that have had a mighty effect, have in their apparently insignificant origin been despised. Individuals appointed to be of the greatest importance in the world have often experienced contempt in the beginning of their career. This is true of David, and it is in a sense true of the Son of Man. The vain world has always been peculiarly disposed to an unhesitating contempt of the small beginnings of Divine operations, to attribute meanness to what had a relation to infinite greatness. The Christian cause itself, in its early stage, was an object of extreme scorn; every ignominious epithet was connected with the name of a Christian. So fared the great Reformation. We comment on the tendency in men to indulge contempt for good things, in the littleness and weakness of their beginnings and early operations. The case with our world is, that man, having lost his original goodness, was to be under an economy of discipline, for his correction and practical restoration; but that the operation for this was not to be sudden, but by various processes, commencing in an apparent littleness of agency, power, and scope, so as to appear, in human judgment, incompetent to a great purpose. Why has the Sovereign Wisdom appointed it so? It is a higher discipline for the servants of God, as agents in a good cause, as it brings their principle of obedience under a more plain, unequivocal proof. It tends to keep them under a direct, pressing conviction that all the power is of God. They will also have a stronger sense of the value of the good that is so hardly and so slowly accomplished. Can we expose the error and injustice of this disposition to despise small beginnings? It comes from not duly apprehending the preciousness of what is good, in any, even the smallest portion of it. Any essential good, in the highest sense, is a thing of inexpressible value: especially so in an evil world, where it is scattered among baser elements. Again, in the indulgence of this disposition, it is left out of sight, how much, in many cases, was requisite to be previously done, to bring the small beginning into existence at all: it did not start into existence of itself. Though small, it may have been the result of a large combination. Another thing is that we are apt to set far too high a price on our own efforts and services. Far enough from small, truly, have been our labours, expenditures, sacrifices, self-denials, inconveniences, pleadings, perhaps prayers. Our self-importance cannot endure that so much of our agency, ours, should be consumed for so small a result. A tenth part of the pains should have done as much. It is not an equivalent; and it is a hard doom to work on such terms. Again, we overmeasure our brief span of mortal existence. We want all that is done for the world to be done in our time. We want to contract the Almightys plan to our own limits of time, and to precipitate the movement, that we may clearly see the end of it. In all this there is the impiety of not duly recognising the supremacy of God. The grand essential of religion–faith–is wanting; faith in the unerring wisdom of the Divine scheme and determinations: faith in the goodness of God. With such faith let us look on the day of small things, and remonstrate against the tendency to despise it; whether it be in good men, from impatience, and a very censurable self-importance; or in worldly men, from irreligion. Look into the natural world, as having an analogy emblematical of a higher order of things. In nature we see many instances of present actual littleness containing a powerful principle of enlargement: such as the seed of a plant, the germ of a flower, the acorn of the oak. In fire there is a mysterious principle of tremendous power. Does the parent despise the day of small things in his infant? Turn to the kingdom of God on earth, the promotion of which is the cause of God. There the small things are to be estimated according to what they are to become. But what things, as yet comparatively small, come under this description? We answer all things, judiciously and in good faith, attempted to promote the best cause, that is, to diminish the awful sum of human depravity and misery. Efforts to diminish ignorance. The topic includes the progress of genuine Christianity. Looking abroad, we can but think it a day of small things for Christianity. But what is it, that, on this account, shall be despised? Is it Christianity itself, or is it God who sent it? We may be confident that when God makes or causes a beginning of a good work, it is intended for progress and expansion. Now to remonstrate and warn against despising. To a decidedly irreligious contemner, we might say, Beware what you do; for if the thing be of God you are daring Him by your contempt. There is also admonition to those who are too apt to fall into something like what the text describes,–not from hostility to religion and general improvement, but from want of faith,–from indolence, cowardice, or mere worldly calculation,–reckoning on things without reckoning on God. To undervalue is in a certain sense to despise. Shall there not be an admonition to examine whether pride, or sluggishness, or covetousness have not something to do with it? In some cases, it partly proceeds from the less blamable cause of a gloomy, apprehensive, disconsolate constitution of mind,–looking on the dark side,–dismayed by difficulties,–prone to fear the most and hope the least, dwelling on remembered and recorded failures more than on successes. But there may be the interference of pride. A man shall have such a notion of himself, and of a good cause, as to deem it unbefitting his dignity to connect or concern himself with it. It is not of an order, or in a state, to reflect any honour on a man of his high sentiments, refined habits, or consideration in society. With some men a good work or design is of small account, when it has not the quality for rousing the sluggish temperament, nothing to excite gaze and wonder. Covetousness is one of the most decided practical despisings. Most truly does a man treat the good things as contemptibly small, when he deems them not worth his money, that is, money which he could afford. We would rather refer to such as were not positively enemies, whose despising, in a mitigated sense of the word, was from little faith, self-sparing, false prudence, worldly calculation. They have lived to see that the good cause can do without them, and that there were more generous, liberal, magnanimous spirits to be found in the community. Well, at all events, the good cause of God, of Christ, of human improvement, is certain, is destined to advance and triumph. It may at last be seen that the whole course of the world, from the beginning to the end, was a day of small things, as compared with the sequel–only as a brief introduction to an immense and endless economy. (John Foster.)

Christian appreciation of little things

Zerubbabel was taught of the Lord to hold in due esteem even the imperfect commencement already made, and to regard with a degree of assurance and satisfaction the feeble results his hands had already wrought. This is but one of the uncounted instances, both in Scripture and in nature, of the affectionate interest with which God regards little things. It is not quite easy and natural for us to think of God as putting all the skill of His thought and interest of His heart in the small matters of His providence and His workmanship. In all our attempts to figure and localise Him, we resort instantly and spontaneously to words that represent immensity of height, and breadth, and circuit. It is not the drop, but the ocean–not the pebble, but the mountain that seems to us redolent of Divine suggestion, and freighted with Divine presence. This tendency prompts us to see God in the flashing of the lightning, and to hear Him in the pealing of the thunder, but makes us deaf to Him in the pattering of the rain, the sighing of the wind, and the twittering of the sparrow. Happy is the man and the prophet that has the ear to detect the Divineness that lodges in the little quiet voices of Gods works and providences. It is only when we pass into the New Testament that we get the best assurances of Gods distributed regard, and of His detailed interest and affection. It is the genius of the Gospel to try and convince men of Gods fatherly concern for us. But fatherly concern always particularises and individualises: and so in the Gospel there is not much about the sky, but a great deal about the ground: not much about masses of men, but about individual men. God feeds the bird, paints the lily, clothes the grass. Even the very hairs of your head are all numbered. Christs history, from the Baptism to the Ascension, is mostly made up of little words, little deeds, little prayers, little sympathies, adding themselves together in unwearied succession. One reason why we have no more continuous and solid comfort in our Christian life is, that we are looking and feeling after great joys, and neglecting and failing to economise the multitude of little blessings that are within reach, and that, if husbanded and cultivated, would go, in most cases, to compose a life quite substantially delightful and quite solidly comfortable. It is not well to pray for great joys. There is something disturbing and unsettling in them. It is a great deal better to pray that we may have our hearts let into an appreciation of our everyday joys, and into an appreciation of the goodness of God in that these everyday joys come to a very quiet but very steady expression. We want a Christian genius for infusing sublimity into trifles. Some one has said, It is better that joy should be spread over all the day, in the form of strength, than that it should be concentrated into ecstasies, full of danger, and followed by reactions. Our lives would be more fruitful if we let our hearts feel the incessant droppings of heavenly mercy. The constant dropping of Gods little goodnesses seems designed, not so much for their own sakes, but, like the constant dropping of the rain, that they may be to us a kind of heavenly fertility, soaking in at the souls pores, and sinking down around the roots of our manly Christian purposes, nourishing those purposes, becoming absorbed into them, and so quickening them, building them up, and pushing them on to fructification. What capacity even the most commonplace living has for affording us discipline. A good angel really hides in every provocation and petty exasperation. The little tests that are given to our temper, our faith, our affection, our consecration, are more efficacious than the larger and more imposing ones. They take us when we are off our guard. There is something in great occasions that nerves us to powers of endurance not properly our own. We ought to show great respect for little opportunities of service and patent continuance in small well-doings. (Charles H. Parkhurst, D. D.)

Duty in relation to the little

I. It is seldom wise to despise the day of small things. This is shown by history and observation. Look at nature. Into the hand of an infant may be put an acorn which shall be the parent of many forests. The Wye and the Severn may be turned whithersoever you please at their source, and a child may step over them. At their outset they are indebted to the very smallest possible rill, and even to the tears of rushes. Look at men. Rembrandt painted in a smithy; Pascal traced his Euclid with chalk; Wilkie drew his first rough sketch on the white-washed wails of his fathers rooms with a burnt stick; and it was with a burnt stick on his fathers barn door that one of Waless most celebrated preachers learned to write. Luther was but the son of a miner, Carey a shoemaker, and Morrison a last maker! And who can help going back to the humble company of the Galilean fisherman who afterwards turned the world upside down. Sydney Smith made sport of the Baptist Missionary Society, because the first collection on its behalf was only 13, 2s. 6d.; and to come to a recent Lancashire political movement, who can forget the Anti-corn law leagues day of small things and subsequent grand success?

II. It is generally wrong to despise the day of small things.

1. There is a heartlessness in it. It is during the day of small things that men need sympathy and help. Johnson in composing his dictionary, and many others in all fields of labour. To him that hath shall be given. At one point in a mans history, a kind word, a sympathising look, and a cordial grasp of the hand will be felt to be of more service than any amount of money at a subsequent stage in his career.

2. There is a cowardice in it. The cowardice of sneering at honest, well-meant efforts on a small scale.

3. There is an injustice in it. The injustice of withholding encouragement and praise from men who so act as to deserve success, whether they succeed or not. Blessed is the man who still believes that wisdom is better than folly, though it fail to bring him bread during the reign of fools. The right–the Christian thing should take precedence of all calculations as to the scale of operations. The right must be weighed in its own scales–tested by its own standard.

The extreme importance of not despising the day of small things in regard to–

1. The formation of bad and irreligious habits.

2. The formation of religious habits, and the cherishing of religious impressions and convictions.

3. The present attainments and spiritual stature of professing and real Christians.

4. The final prevalence of Christianity throughout the world. (Homilist.)

Day of small things–A talk with children

We are all inclined to underestimate the importance of little things whenever we see them. We should not despise them–

1. Because small things are often too powerful to be despised. Our enemies are microbes, not lions. The discoveries of science are chiefly in the direction of showing the terror of small things.

2. Because of the exceeding beauty of small things. Illustrate by the revelations of the microscope. Their beauty teaches us that God has taken care to make, not only big things, but even the smallest things exquisitely beautiful. He is such a perfect worker that He would not do anything imperfectly. And with us, careful attention to little things will help to form a noble character for life. If you become negligent and slovenly in school you will, by and by, be slovenly in life. There is no knowing what little things may become as time unfolds. You little children, learn of Jesus Christ and His love, and you may turn out a great reformer, or such an one as Luther, Knox, Wesley, Spurgeon, or Florence Nightingale. Then never treat small opportunities with indifference, but consider that every great thing has come from a little beginning, and that a great life, as a rule, consists of many little things well done. (David Davies.)

Small things

(to children):–You, my children, are living in the day of small things, the day of little sorrows and little joys and little sins and little thoughts and words, but do not despise the day of small things. The greatest results, both of good and evil, come from small beginnings. There is an old fable that the trees of the forest once held a meeting, to complain of the injuries which the woodmans axe had done them. All the trees determined that none of them would give any wood to make a handle for their enemy the axe. The axe went travelling up and down the forest, begging the oak and the elm, the cedar and the ash, to give him wood enough for a handle, but they all refused. At last the axe begged for just enough wood, only a little bit, to enable him to cut down the brambles, which were choking the roots of the trees. Well, they agreed to this, and gave him a little wood, but no sooner had the axe got a handle than the cedar and the oak, the ash and the elm, and all the trees were cut down. So is it with sins and bad habits. They begin with a very small beginning; the tempter whispers, Is it not a little one? and then, if you yield to them, they cut you down and destroy you. Remember that one single worm can kill a whole tree. Never think sin is a trifle; it may seem small to you, but it is none the less dangerous. A scorpion is a very small reptile, but it can sting a lion to death. There are plenty of ruined men and women, who began as children by being too idle to get up betimes in the morning, and to do their work. If you want to get rid of the weeds in your garden, pull them up when they are young; dont give them time to grow strong and run to seed. If you want to grow up to be good men and women, try to get the better of bad habits whilst you are young. One of the labours of Hercules was to kill the hydra, a horrible monster with one hundred heads. As fast as one head was cut off two more grew in its place unless the wound was stopped with fire. We have all got some kind of a monster like the hydra to fight with. Perhaps your monster is bad temper, or laziness, or untruthfulness. You must fight against your monster, and cut off its head. And you must get the wound burnt with fire, that the heads may not grow again. I mean, that you must pray to God to help you, and to send the fire of the Holy Spirit to your assistance. Little sins seem like trifles to us. Well, a grain of sand seems a very little thing too, yet millions of grains of sand form a desert, and bury the traveller beneath them. When we do wrong for the sake of pleasing ourselves we think it a small matter, and look forward to having our own way. But we find in time that what we get lay our sin crushes us at last. In the early days of Rome the governor of the citadel, the strongest part of the town, had a daughter called Tarpeia. When the Sabines, a neighbouring tribe, came to attack Rome, Tarpeia promised to open the gates to the enemies of her people. As a reward she asked for what the Sabines carried on their left hands, meaning their golden bracelets. When the treacherous woman had let them in the king of the Sabines not only threw his bracelet upon Tarpeia, but also his heavy shield, which was carried on the left hand. His followers did the same, and Tarpeia was crushed beneath the shields and bracelets. So it is with sin. The wages of sin is death. Again little words seem trifles, but they are very important. Such words as I shant, I wont, I dont care, have made many a parents heart sad, and spoilt many a promising life. (H. Wilmot Buxton, M. A.)

Small, but enough

In Sir Henry M. Stanleys account of his African experiences he tells of his first encounter with a pigmy tribe that used poisoned arrows. With contemptuous smiles the young men drew out the tiny darts, flung, them away, and continued answering the savages with rifle shots. When the day a fight was over the wounds, which were mere punctures, were syringed with warm water and bandaged, but soon the poison began to be felt, and all who were wounded either died after terrible suffering, or had their constitutions wrecked or were incapacitated for a long time. So the smallest sin does its work in the heart and life, sooner or later. Small, but growing:–When the father of William the Conqueror was departing to the Holy Land he called together the peers of Normandy, and required them to swear allegiance to his young son, who was a mere infant. When the barons smiled at the feeble babe the king promptly replied to their smile: He may be little now, but he will grow. And he did grow. That same baby hand ere long ruled the nation with a rod of iron. The same may be said of evil in its tiniest form: It is little, but it will grow. Once let the smallest sin gain the upper hand, and it will destroy the whole life.

No influence is small

The great tendency in many Christians of circumscribed lives is to believe that their influence is small. Tell them that they have a large influence over the people among whom they live, and they will at once dispute it and perhaps blush at the thought of their having any perceptible degree of influence. And this is true of many Christians of acknowledged piety, ability, and clean records. And it is because of this feeling that not a few of these good people do not put forth that effort to reach and help others which they easily might. They are afflicted with a modesty which underrates the real measure of their power and possible ministry. Better realise, Christian brother, that, however weak and narrow your ability may seem to you to be, your influence is never small, but always large. You cannot make it otherwise if you would. An eminent preacher says: Do not fear that your influence be small; no influence is small: but even if it were, the aggregate of small influences is far more irresistible than the most vigorous and heroic of isolated efforts. Did you ever think of the influence which the odour of a little bed of flowers has? Everything around that bed is influenced by it; everyone coming near it is consciously affected by it. Do not excuse yourself from duty of any sort on the plea of having no influence. (G. H. Wetherbe.)

A little woman and a big war

When Mrs. Stowe, who wrote Uncle Toms Cabin, visited the white House, President Lincoln bent over her, saying: And this is the little woman who made this big war? The freeing of the serfs in Russia was the result of thoughts aroused by the reading of the novelists story, so the Czar told Turgenef.

The resolution of a moment

At Toulon, Napoleon, looking out of the batteries, drew back a step to let some one take his place. The next moment the new-arrived was killed. That step brought the French Empire, and made possible the bloody role of its victories and defeats. The rout at Waterloo turned on a shower of rain hindering Grouchys advance. The resolution of a moment with some men has been the turningpoint of infinite issues to a world. (J. C. Geikie.)

Great results from small beginnings

A little babe is born in a poor miners home at Eiselben, Saxony, November 1483. Few notice his birth, but in 1519 Martin Luther shakes the foundation of the papal throne, and saves Europe from gross ignorance and superstition. August 25th, 1759, William Wilberforce was born at Hull who imagined that this small babe would one day become the saviour of the slaves, and that on August 15th, 1838, 800,000 African bondsmen would rend the air with cries of Freedoms come?

Nothing should be despised

Down at Greenock there, on an ordinary working mans hob, there is a kettle boiling. Kettles have boiled in Scotland millions of times before. Listen to the lid. Rat-a-tat! Listen! Dont judge it! The ears of a genius are suddenly fixed on the sound of the lid that is raised by the bubbling of the boiling water. What have you there? You have the birth of the giant steam forces that are abroad on the world today. Dont be hasty either about men or method–about workers or work; you never know what it is to grow to, if God be in it. Over in an American State there is a kite flying as the thundercloud is coming across the sky, and there is a man holding the string like a silly schoolboy. Oh, what an undignified thing, you say. And he has a key in his hand. He is tapping away at the bottom there, when suddenly a spark is seen. What are you going to say about it? A small thing, yet perhaps one of the mightiest events that ever took place in this world. It is the birth of electricity–the birth of the electric forces that bind the Antipodes to our shores. Ah, be careful! When God is in it you do not know what is to come out of it. But these men, though chosen by God, have got no extra intellect. They have no extra learning, and would have been passed by even for a Socialistic propaganda. It was not likely that these men should carry the banner of the Cross as they did. Only a little chit of a boy, the elder said at a Scottish communion; only one chit of a boy joined us this communion; and he thought the minister was wasting his time, night after night, with that little chit of a boy. But in that Scottish parish there was never such a communion, never such a joining of the Church; for that little boy was Robert Moffat, Africas missionary. Never despise anything, for you never know to what it will grow. (John Robertson.)

The day of small things

This very sweet and evangelical minor prophet bore his burden of prophecy after the return from the Babylonish Captivity. The second temple, erected in his time, was of no esteem in the sight of the people, few and poor as they were, whose fathers had boasted to them of the glory of the first temple. But the prophet cheers them as his fellow prophet Haggai did, who said, The glory of this latter house shall be greater than of the former! In this despised temple the people would know that the Lord of hosts had sent His servant to them. Man is never so apt to err as in coming to hasty conclusion with regard to Gods dealing with him.

I. Ours is a day of small things.

1. We live in a small world. Many worlds that surround us in space greatly exceed ours in size. We stand, as it were, upon an atom of Gods material creation.

2. Our bodies are small portions of this world. Over these alone we have immediate control, and that in a very partial degree.

3. Our faculties are few. We have but five senses of the body and five of the mind. These are at our command in a limited and imperfect manner.

4. Our knowledge of matter is small. Nature is ever sparing in her revelations.

5. Our knowledge of the Divine Mind is small.

II. This day should not be despised. Why should it? It is ours. No one despises his own. Despise–

1. Not small opportunities of obtaining religious knowledge. This is the chief knowledge. Its smallest morsels are more precious than pearl dust. Religious knowledge is useful for two lives–a guide for both worlds.

2. Not small opportunities of doing good for Christ. We have not all abundance of wealth to enrich Gods sanctuary. Few have ten talents to occupy until He comes.

3. Not small sins in their earliest stage. However small, they are deviations from the right path; the lines containing a small angle, if produced far, become far asunder. As large rivers spring from small sources, so small sins soon grow to be large. Sinning is strengthened by habit, and increases in its onward course.

4. Not small chastisements for sin.

5. Not small religious impressions. You may never get stronger ones to start with. By being timely cherished they will grow in strength. Why we should not. Because our present day is but the infancy of our being. Our brief time will give birth to an eternity; a dwarf will be the parent of a giant. We shall have to give an account of how we spend it. Why should we differ from others with regard to the day of small things? God despises not small things; if He did, He would not have created so many of them. Nor does the Church; it receives the weakest in the faith, and performs the smallest duties. Nor does the Evil One, with his malicious craftiness. (J. Bowen Jones, B. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 10. Who hath despised the day of small things?] The poverty, weakness, and unbefriended state of the Jews. It was said, “What do these feeble Jews?” “Will they build,” c.? No. But God will build by them, and perfect his building too.

And shall see the plummet in the hand of Zerubbabel] He is master builder under God, the grand architect.

Those seven – are the eyes of the Lord] Either referring to his particular and especial providence or to those ministering spirits, whom he has employed in behalf of the Jews, to dispense the blessings of that providence. See the reading in the margin. (2Ch 16:9; Pr 15:3; Zec 3:9)

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And now for those that despised small beginnings; who they are is well known, and to them I say, and promise what they expected not.

Despised the day of small things; of which Hag 2:3.

For, or

but, notwithstanding they so much undervalued the meanness of the second temple, yet when finished they shall, with many others, rejoice in it.

The plummet; the perpendicular with which Zerubbabel shall try the finished work, or the work near finishing.

With those seven; in subordination to and co-working with the Divine Providence, expressed emblematically by the seven eyes, which were on that stone, of which Zec 3:9. Though Zerubbabel were prudent in managing all the affairs of the Jews, Jerusalem, and the temple, yet not his prudence, but the infinite wisdom of God, gave success; and when the success appears in the finishing of the temple, then shall it be acknowledged an admirable work of the Divine wisdom, and the Jews shall confess that

the eyes of the Lord, which run to and fro through the whole earth, have been upon them in this work for good, and that God hath showed himself on their behalf.

Fuente: English Annotations on the Holy Bible by Matthew Poole

10. who . . . despised . . . smallthingsHe reproves their ungrateful unbelief, which they feltbecause of the humble beginning, compared with the greatness of theundertaking; and encourages them with the assurance that theirprogress in the work, though small, was an earnest of great and finalsuccess, because Jehovah’s eye is upon Zerubbabel and the work, tosupport Him with His favor. Contrast, “great is the dayof Jezreel” (Ho 1:11) with”the day of small things” here.

they shall rejoice . . . withthose seven; they are the eyes of theLordrather, “they, even those seven eyes of theLord (compare Zec 3:9), which .. . shall rejoice and see (that is, rejoicingly see) the plummet(literally, the ‘stone of tin’) in the hand of Zerubbabel”[MOORE]; the plummet inhis hand indicating that the work is going forward to its completion.The Hebrew punctuation, however, favors English Version,of which the sense is, They who incredulously “despised”such “small” beginnings of the work as are made now, shallrejoicingly see its going on to completion under Zerubbabel, “with(the aid of) those seven,” namely, the “seven eyesupon one stone” (Zec 3:9):which are explained, “They are the eyes of the Lord which,”c. [PEMBELLUS]. Sodifferently do men and Jehovah regard the “small”beginnings of God’s work (Ezr 3:12Hag 2:3). Men “despised”the work in its early stage: God rejoicingly regards it, and shallcontinue to do so.

run to and fro,c.Nothing in the whole earth escapes the eye of Jehovah, so thatHe can ward off all danger from His people, come from what quarter itmay, in prosecuting His work (Pro 15:31Co 16:9).

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

For who hath despised the day of small things?…. This literally refers to the building of the second temple, which was contemptible to the enemies of Judah, Sanballat, and others; and little in the eyes of many of the Jews themselves, who had seen the former temple; yet not in the eyes of the Lord of hosts, Ezr 3:12 and so the Targum paraphrases the words,

“for who is he that despiseth this day, because the building is small?”

but in the spiritual sense, to the building up of the church by conversion: the first work of conversion may be called day “of small things” to men; it may be called a “day”, because a time of light into themselves, their sin and danger, and the way from it; the day of Christ’s power upon the soul, in making it willing to quit all, and be saved by him; a season in which there is a display of the love, grace, and mercy of God unto it; and is the day of its espousals to Christ; and the day of salvation, of the knowledge and application of it; and of good tidings, of peace, pardons, and life, by Christ; and yet a day of “small things”: not that what is done or made known are small things in themselves; but the light and knowledge which young converts have of themselves, of Christ, and of the doctrines of the Gospel, is but small; and so is their faith in Christ, but a mere venture on him, or a peradventure there may be salvation in him for them also; and their spiritual strength to exercise grace, do their duty, comfort from Christ, and in the promises and experience of the everlasting love of God, are but small at first; yet this day of small things is not to be “despised”: it is not by Jehovah the Father, who regards their prayers, and does not despise them, though like the chatterings of a crane or swallow; he takes them by the hand, leads them, and teaches them to walk by faith, and proportions their duty to their strength, and their strength to their day: nor by Jesus Christ, who delights in their applications to him, and never rejects them; regards his buds in his vineyards, the beginnings of grace; the lambs in his flock, the weak and feeble; and the bruised reed, and smoking flax, who have but little light and grace: nor by the Holy Spirit, who helps their infirmities, makes intercession for them with groans unutterable; carries on the good work in them, and performs it till the day of Christ: nor should it be despised by men of greater light, faith, and experience; though it is no wonder they should be despised by carnal men; but even for them to despise one of the little ones that believe in him is resented by him. The interest of Christ in general is sometimes “a day of small things”: it was so among the Jews at the time of Christ’s ascension; and among the Gentiles, at the first preaching of the Gospel to them; and so it was at the time of the Reformation, and is so now: Jacob is small, but there is a day coming, called the great day of Jezreel, Ho 1:11.

For they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven: which may literally respect the building of the second temple; and that was expressed not only at the laying of the foundation, Ezr 3:11 but at the carrying of it on, and especially at the finishing of it, Ezr 6:14 when they saw the building rise under, the direction and encouragement of Zerubbabel, who is represented here as a master builder, with a “plummet” in his hand; which is an instrument used by masons and carpenters, to draw perpendicular lines with, in order to judge whether the building is upright; and is so called from a piece of lead fastened at the end of a cord or thread. In the Hebrew text it is called a “stone of tin” r; it may be, in those times, they used a stone for this purpose, cased with tin or lead. And, “those seven” with him may mean seven principal persons that joined with him, and assisted him in this work: though some interpret them of the seven lamps, and the seven pipes to them, in the candlestick; and the Targum explains them of “seven rows of stone”, measured by the plummet: but rather they are to be understood of the eyes of the Lord, after mentioned, which were upon the Jews, in favour of the building, that it might not be caused to cease by their enemies, Ezr 5:5 though Cocceius chooses to render the words thus, “and those seven shall rejoice, and see the plummet in the hand of Zerubbabel”; and applies them to the seven churches of Asia, representatives of the whole church of Christ, in successive periods, rejoicing at the growing interest of Christ; and doubtless the mystical and spiritual sense of the words is, that it is matter of rejoicing to gracious souls when the spiritual building goes forward, under the direction and encouragement of Christ. The carrying on of the work of grace in particular believers affords joy and pleasure. This work is in the hands and under the care of Christ; it is curiously wrought and framed by line and rule, and goes on to perfection; which being observed by others, though it is the nature of grace to desire more, yet it does not envy the gifts and graces of others, but rejoices at them. The carrying on of the work of God in the church in general is an occasion of great joy to the saints; they rejoice that it is in such hands; not in the hands of ministers or magistrates, or even angels, but in the hands of Christ; who is so great, and has condescended to engage in it; has so much wisdom to manage and conduct it; is so faithful in everything he is concerned, and is so able to go through with it: they rejoice that it is carried on with so much exactness; that the whole building is so fitly framed and compacted together; everything in the church being done according to the plummet of God’s everlasting love and eternal purposes, which plummet is with Christ, Ro 8:39 according to which persons are called by grace; the blessings of grace are bestowed on them; and they are put in such an office or place in the church: and as this building goes on by an increase of persons, or an addition of such as shall be saved; and by an increase of grace, gifts, and spiritual knowledge in them; it is matter of joy to angels and men, and especially to the ministers of the Gospel.

They [are] the eyes of the Lord, or “the eyes of the Lord are they” s,

which run to and fro through the whole earth; these design not the angels, who walk to and fro through the earth, Zec 6:7 nor the various gifts and graces of the Spirit, Re 5:6 but rather the infinite providence of God, signified by an “eye”; it being intuitive, omniscient, approbative of that which is good, and vindictive of that which is evil; loving to, and careful of, the saints, making them prosperous and successful: and by “seven eyes”, to denote the perfection and fulness of it; and these being said to run to and fro throughout the earth, expresses the large compass of persons and things it reaches to: and it may he observed, that the carrying on of the work of God, both in particular persons, and in the church of God in general, is attended with and owing to his special providence, as well as grace.

r “lapidem stanni”, Montanus, Drusius, Cocceius; “lapidem stanneum”, V. L. Vatablus, Calvin; “lapidem stannum”, i. e. “cum stanno”, so Burkius. s “oculi Jehovae sunt illi”.

Fuente: John Gill’s Exposition of the Entire Bible

Here the angel reproves the sloth and fear of the people, for the greater part were very faint-hearted; and he also blames the Jews, because they formed a judgment of God’s work at the first view, Who is he, he says, that has despised the day of paucities? He does not ask who it was, as though he spoke only of one, or as though they were few in number or insignificant but he addresses the whole people, who were chargeable with entertaining this wrong feeling; for all were cast down in their minds, because they thought that the work begun would be a sport to the ungodly, and would come to nothing, according to what we read in Neh 3:12, that the old men wept, so that nearly all threw down their tools, and left off the building of the temple. We hence see that not a few despised the small beginnings, and that the minds of all the people were dejected, for they thought that they labored in vain while building the temple, which made no approach to the glory and splendor of the former temple: “What are we doing here? we seek to build a temple for God; but what is it? does it correspond to the temple of Solomon? No, not in the tenth degree; yet God has promised that this temple would be most glorious.” While then they were considering these things, they thought either that the time was not come, or that they toiled in vain, because God would not dwell in a tent so mean. This is the reason why the Prophet now says, Who is he that has despised the day of paucities? (49)

God then sets himself in opposition to an ungrateful and ill- disposed people, and shows that they all acted very foolishly, because they cast and fixed their eyes only on the beginning of things, as though God would not surpass by his power what human minds could conceive. As then God purposed in a wonderful manner to build the temple, the angel reproves here the clamors of the people.

He then adds, They shall rejoice when they shall see the workman’s plummet in the hard of Zerubbabel (50) Though he had adopted a severe and sharp reproof, he yet mitigates here its severity, and promises to the Jews that however unworthy they were of such kindness from God, they would yet see what they had by no means expected, even Zerubbabel furnished with everything necessary for the completion of the temple. Hence they shall see Zerubbabel with his tin-stone; (51) that is, with his plummet. As builders in our day use a plumb-line, so he calls that in the hand of Zerubbabel a tin-stone, which he had when prepared to complete the temple.

This doctrine may be also applied to us: for God, to exhibit the more his power, begins with small things in building his spiritual temple; nothing grand is seen, which attracts the eyes and thoughts of men, but everything is almost contemptible. God indeed could put forth immediately his power, and thus rouse the attention of all men and fill them with wonder; he could indeed do so; but as I have already said, his purpose is to increase, by doing wonders, the brightness of his power; which he does, when from a small beginning he brings forth what no one would have thought; and besides, his purpose is to prove the faith of his people; for it behaves us ever to hope beyond hope. Now when the beginning promises something great and sublime, there is no proof and no trial of faith: but when we hope for what does not appear, we give due honor to God, for we depend only on his power and not on the proximate means. Thus we see that Christ is compared to a shoot, which arises from the stem of Jesse. (Isa 11:1.) God might have arranged that Christ should have been born when the house of David was in its splendor, and when the kingdom was in a flourishing state: yet his will was that he should come forth from the stem of Jesse, when the royal name was almost cut off. Again, he might have brought forth Christ as a full-grown tree; but he was born as an insignificant shoot. So also he is compared by Daniel to a rough and unpolished stone cut off from a mountain. (Dan 2:45.) The same thing has also been accomplished in our age, and continues still at this day to be accomplished. If we consider what is and has been the beginning of the growing gospel, we shall find nothing illustrious according to the perceptions of the flesh; and on this account the adversaries confidently despise us; they regard us as the off-scourings of men, and hope to be able to cast us down and scatter us by a single breath.

There are many at this day who despise the day of paucity, who grow faint in their minds, or even deride our efforts, as though our labor were ridiculous, when they see us sedulously engaged in promoting the truth of the gospel; and we ourselves are also touched with this feeling: there is no one who becomes not sometimes frigid, when he sees the beginning of the Church so mean before the world, and so destitute of any dignity. We hence learn how useful it is for us at this day to be reminded, that we shall at length see what we can by no means conjecture or hope for according to present appearances; for though the Lord begins with little things, and as it were in weakness, yet the plummet will at length be seen in the hand of the Architect for the purpose of completing the work. There is at this day no Zerubbabel in the world, to whom the office of building the temple has been committed; but we know that Christ is the chief builder, and that ministers are workmen who labor under him. However then may Satan blind the unbelieving with pride and haughtiness, so that they disdain and ridicule the building in which we labor; yet the Lord himself will show that he is the chief builder, and will give to Christ the power to complete the work.

He afterwards adds, These seven are the eyes of Jehovah, going round through the whole earth. The angel calls the attention of Zechariah to what we have before observed; for the discourse was respecting the plummet, and Zechariah said, that there were shown to him seven eyes in that stone. The angel explains what those seven eyes meant, even that the Lord by his providence would conduct the work to its completion. But we have said that seven eyes are attributed to God, that we may be assured that nothing is hid from him; for no one among men or angels possesses so great a clear-sightedness but that he is ignorant of some things. Many of Gods mysteries, we allow, are hid from angels; but when they are sent forth, they receive as much revelation as their office requires. But the angel shows here, that we ought by no means to fear that anything will happen which God has not foreseen; for the seven eyes, he says, go around through the whole earth: not that God has need of seven eyes; but we know what the number seven means in Scripture; it signifies perfection. (52)

The meaning then is — that God would sufficiently provide that nothing should happen that might disturb him, or turn him aside, or delay him in the execution of his work. How so? because there were seven eyes; that is, he by his providence would surmount all difficulties, and his eyes went round through the whole earth, so that the devil could devise nothing behind or before, on the right hand or on the left, above or below, which he could not easily frustrate. We now then perceive the object of the Prophet.

With regard to the words, some render אלה, ale, in the neuter gender, “These are seven, they are the eyes of God.” But as to the sense, there is no ambiguity: for the angel would have the faithful to recumb on God’s providence, in order that they might be secure and fear no danger; as the Lord would remove whatever was contrary to his purpose. It now follows —

(49) “The day of small beginnings,” says Drusius. It is explained by Blayney with reference to the time when the resources of the nation appeared in the eyes of many inadequated to the building of the temple. — Ed.

(50) Literally it is, “But they shall rejoice and see the tin-ore (or plummet) in the land of Zerubbabel.” The regular order would have been “see” and “rejoice;” but it is according to the manner of statement often observed in the Prophets: they frequently mention first the effect, and then the cause. — Ed.

(51) “It seems strictly to mean a piece of tin-ore, (compare Deu 8:9,) which is heavier than that of any other metal, and so more proper for a plummet. — Parkhurst.

(52) This verse has been variously rendered. Marckius and Henderson consider the nominative case to “rejoice” to be the “seven eyes,” according to the marginal reading of our version; but Dathius and Newcome agree with Calvin, and regard the people who despised the day of small thing to be intended. The latter’s version is the following, —

10. For who hath despised the day of small things? They shall rejoice and shall see The plummet in the hand of Zerubbabel. These seven are the eyes of Jehovah: They run to and fro through the whole earth.

There is so much inversion in our marginal reading that is wholly inconsistent with the general character of the Hebrew language. “These seven,” according to Dathius, were “the lamps,” and not the “eyes” on the stone mentioned in chapter 3:9, as some think; for the explanation belongs to the present vision, and not the former. Here is the direct answer to the question asked in verse 4. The two last lines are literally as follows, —

These seven, they eyes of Jehovah are they, Which run to and fro through the whole earth. — Ed.

Fuente: Calvin’s Complete Commentary

(10) For who hath . . . small things?i.e., Surely no one, who intended to do great things, ever despised the day of small things. The interrogative sentence is practically a prohibition: Let none despise the day of small things.

For they shall rejoice . . . whole earth.Better, Then these seven shall with joy behold the plummet line in the hand of Zerubbabel; the eyes of the Lordthey sweep through the whole earthi.e., if ye despise not this day of small things, when ye see but the foundation of the Temple laid, the providential care of the Lord (comp. Zec. 3:9) shall rejoice to see Zerubbabel taking the last perpendicular of the completed work; but if ye doubt the possibility of this, know that Gods providence extends over the whole earth, and that, therefore, He can make all things and all nations work together for the good of His chosen, Israel.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

Zec 4:10. Who hath despised the day of small things By the day of small things, I suppose to be meant the time when the resources of the Jewish nation appeared in the eyes of many, even well-wishers, so small and inadequate to the building of the temple, against a powerful opposition, that they despaired of seeing it carried into effect. Such persons would of course rejoice, when the event turned out so contrary to their expectations.

The eyes The fountains, Here again, as chap. Zec 3:9. ainei, I conceive, should be translated fountains. The lamps considered as part of the furniture belonging to the candlestick, that is, the church, can represent no other than the ministers and dispensers of evangelical light and knowledge; in which sense our Saviour says of them, Ye are the light of the world, Mat 5:14. These, taken in conjunction with their pipes, may not improperly be represented as fountains or conduits for conveying and communicating to others the gifts and graces of the Holy Spirit, with which they are replenished themselves. And as fountains they are said to run to and fro through the whole earth, which was in an eminent degree seen in the apostles and first preachers of the Gospel, whose sound went into all the earth, and their words unto the ends of the world; Rom 10:18. Nor is it less true of all the faithful ministers of God’s word and sacraments, that they too are special instruments of diffusing grace over all countries, where the truths of the Gospel are taught and inculcated by them.

Fuente: Commentary on the Holy Bible by Thomas Coke

DISCOURSE: 1245
THE DAY OF SMALL THINGS

Zec 4:10. For who hath despised the day of small things?

IT is observable in the dispensations both of nature and of providence, that the greatest things take their rise from very small beginnings. From a view of a new-born infant we might be ready to imagine that it would never be capable of any exertions: but, when its faculties are strengthened and matured, it may astonish the world with its profound wisdom, or its heroic exploits. Thus in the dealings of God towards the Jewish nation, they were frequently so reduced, as to be, to all appearance, incapable of attaining that state, which their prophets had given them reason to expect. After their restoration from the Babylonish captivity, their difficulties seemed absolutely insurmountable: but God, in the passage before us, assured them, that the very person, who had laid the foundation of their temple, should live to finish it; and exhorted them not to despise the present small beginnings; for that, in spite of every obstacle, they should have a favourable termination; the temple and city should be rebuilt, and the nation be restored, in a measure at least, to its pristine grandeur. Thus in the literal sense this promise refers to the material temple at Jerusalem; but it may well be applied,

I.

To the mystical temple which God has erected in the world

The very names of Zion and Jerusalem are often given to the Church of Christ. Nor can there be a doubt, but that the history to which the text relates was a typical representation of Christs Church, which is brought out of bondage, and erected in the midst of unnumbered difficulties
There have been many seasons when it has been a day of small things with the Church of God
[If we look back to the days of Noah, Abraham, Elijah, and the prophets, we shall find that the true worshippers of God were so few as to be for signs and wonders in the age and nation where they lived [Note: Isa 8:18.]. After our Lord had preached for three or four years, the number of his disciples was no more than a hundred and twenty: and even at this day the are very few in comparison of those who serve mammon: they are a little flock, who walk in a narrow and unfrequented way [Note: Mat 7:14.].]

But we must not despise the Church, however low it may appear
[God has promised that his Church shall one day fill the world; that all shall be righteous; that all shall know the Lord from the least to the greatest; and that Christ shall have the heathen for his inheritance, and the utmost ends of the earth for his possession [Note: Psa 2:8.]. True it is that there is very little prospect of such an event at present; but faithful is he who hath promised: who also will do it [Note: 1Th 5:24.]. Before our Zerubbabel the mountains shall become a plain [Note: ver. 7.]; he shall ride on. in the chariots of the everlasting Gospel, conquering, and to conquer [Note: Rev 6:2.]; and the knowledge of him shall cover the earth as the waters cover the sea [Note: Isa 11:9.] Instead therefore of despising the present low appearances, we must regard them as an earnest and pledge of that universal empire of Christ which shall in due season be erected in the world.]

The text is yet further applicable,

II.

To the spiritual temple which is founded by God in the hearts of his people

Believers are often called the Temple of God [Note: 1Co 3:16-17.]: but so imperfect is their present state that it may well be said to be with them only as a day of small things

[In some sense the most established believer is but in a low and despicable condition. What are any mans attainments when compared with the law, which is our rule, or with Christ, who is our pattern, or even with Paul, who was a man of like passions with ourselves? But to weak believers the text may be more properly applied. They have indeed been liberated from their sore bondage, and have had the foundations of grace laid in their hearts; but alas! how slowly has the work advanced! and how many obstacles do they meet with, that weaken their hands, and discourage their hearts! often are they ready to question, whether the work have been begun in them or not? and to say in despair, There is no hope.]

But they should not despise the operations of grace, however small
[The mode in which this part of the promise is conveyed, is worthy of notice. The interrogatory form of it puts the desponding soul, as it were, upon an inquiry, that by finding how important the day of small things is in the eyes of those who are competent to judge, it may not yield to its disquieting fears. Let the inquiry then be made; Who hath despised the day of small things? Did the Father, when he ran to meet the yet distant prodigal, and fell on his neck and kissed him? Does Christ, who carries the lambs in his bosom, and has promised never to break the bruised reed, though it be so unfit for his use, nor to quench the smoking flax, notwithstanding there is so much in it to disgust, and so little to please, him? Do the angels, who, instead of waiting till the penitent becomes established, shout for joy at the very first appearances of his conversion? Does Satan? Does he not act precisely like the kings of Canaan, who, the very instant they found the Gibeonites had made a league with Joshua, confederated to destroy them [Note: Jos 10:1-5. This seems to have been a typical event.]? Yes; the moment we submit to Jesus, that roaring lion seeks, if possible, to devour us. If then they who best know the worth of true grace do not despise the very smallest portion of it, shall we? Shall we not rather value it, rejoice in it, adore our God for it, and take occasion from it to seek for more? Consider the author of it, God; his design in it, to make us his habitation; the benefits resulting from it, present peace and everlasting glory; and shall we despise it; especially when God himself has assured us, that, wheresoever he has begun the good work, he will carry it on, and perfect it to the day of Christ [Note: Php 1:6.]? Did he notice some good thing in the heart of young Abijah [Note: 1Ki 14:13.], and will he forget you? Let not the thought be entertained one moment; but let the weak be strong, and the faint-hearted dissipate their fears; for behold, the temple shall be built, though in troublous times [Note: Dan 9:25.]; and the head-stone thereof shall be brought forth with shoutings, crying, Grace, grace unto it!]

To this encouraging subject we should subjoin a word or two of caution:
1.

Do not mistake the day of small things

[As the wheat and the tares may be mistaken for each other in the early stage of their growth, so may good purposes and good desires be easily mistaken for the operations of saving grace. Religion may be counterfeited so well, as, in some instances, to deceive an apostle [Note: Act 8:13; Act 8:21.]; and in ten thousand instances are men led from very false or equivocal appearances to fancy themselves possessed of the reality. To guard against so fatal an error, we should inquire whether the foundation be laid deep in humility and contrition; for, where this is not done, the superstructure, how beautiful soever it may appear, will inevitably fall, and bury us in its ruins.]

2.

Do not think too highly of the day of small things

[If we have solid grounds for believing that God has begun a good work in our hearts, we must still remember that much remains to be done: many conflicts must be sustained before we can get the victory; and it ill becomes him who girds on the armour, to boast as one that puts it off [Note: 1Ki 20:11.]. The difficulties which the builders of the material temple experienced, were shadows of those which we must expect in the divine life. Numberless are the devices of our subtle enemy; nor can we defeat his purposes, unless, while we build with one hand, we hold our sword in the other [Note: Neh 4:17.]. Be not then high-minded, but fear; and, while you rejoice in what God has done for your souls, rejoice with trembling.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

Zec 4:10 For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel [with] those seven; they [are] the eyes of the LORD, which run to and fro through the whole earth.

Ver. 10. For who hath despised the day of small things? ] Nay, who had not? The generality of the Jews were clearly guilty, Ezr 8:13 , and are therefore here justly, reproved. As Naaman once looked on God’s Jordan with Syrian eyes, and so slighted the notion of washing therein; so these distrustful Jews despised the small beginnings of this great work, and the little likelihood of ever bringing it to any good upshot. “Is it not in your eyes as nothing?” saith Haggai, Hag 2:3 . They seemed only to grieve at it; but God construeth it for a downright contempt; for he judgeth otherwise of our carnal affections than we ourselves, and will have us to know that his thoughts are not our thoughts, neither are his ways our ways, Isa 55:8 . Out of meanest principles he many times raiseth matters of greatest moment; that his own immediate hand may the more appear. The kingdom of heaven was at first but as “a grain of mustard seed,” Mat 13:32 . The stone cut out of the mountain without hands, as if it had dropped out, or been blown down thence, became a mountain, and filled the whole earth, Dan 2:34-35 . The cloud that rose as little as a man’s hand, soon after muffled the whole heaven. God put little thoughts into the heart of Ahasuerus concerning Mordecai, but for great purposes. Who would ever have thought, that out of Abraham, now as good as dead, should have come the Messiah? or that out of the dry root of Jesse should come the Branch spoken of in the former chapter? Who would have imagined that going forth only with his bow, Rev 6:2 , and arrows, Psa 45:5 , the foolishness of preaching, he could conquer in three hundred years the whole Roman empire? that by Huss, a goose, and Luther, a swan, such strange things should have been done in Bohemia and Germany? that by a scruple cast into Henry VIII’s mind about his marriage with Catharine of Spain by the French ambassador (who came to consult with him of a marriage between the Lady Mary and the Duke of Orleans, second son to the King of France), whether Mary were legitimate, &c., the Pope should be cast off here, and reformation wought by so weak and simple means, yea, by casual and cross means? this, saith one, is that miracle which we are in these times to look for.

For they shall rejoice ] Or, but they shall rejoice, or, nay, they shall reioice, nay, they shall see, viz. that which they despaired of ever seeing, and were therefore much cast down about the perfection of the work, and its glorious accomplishment. And this shall be surely effected by God’s powerful and watchful providence, called here those

seven eyes of the Lord, which run to and fro through the whole earth ] Called elsewhere the seven Spirits of God, Rev 5:6 ; Rev 1:4 , and God’s Spirit here, Zec 4:6 , so guiding and managing all affairs and occurrences that all the rays and beams of providence issuing from those eyes might be seen to meet in the accomplishment of this, as their ultimate aim and scope. See Trapp on “ Zec 3:9 “

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

Zechariah

THE SOURCE OF POWER

Zec 4:1 – Zec 4:10 .

THE preceding vision had reference to Joshua the priest, and showed him restored to his prerogative of entrance into the sanctuary. This one concerns his colleague Zerubbabel, the representative of civil power, as he of ecclesiastical, and promises that he shall succeed in rebuilding the Temple. The supposition is natural that the actual work of reconstruction was mainly in the hands of the secular ruler.

Flesh is weak, and the Prophet had fallen into deep sleep, after the tension of the previous vision. That had been shown him by Jehovah, but in this vision we have the same angel interpreter who had spoken with Zechariah before. He does not bring the vision, but simply wakes the Prophet that he may see it, and directs his attention to it by the question, ‘What seest thou?’ The best way to teach is to make the learner put his conceptions into definite words. We see things more clearly, and they make a deeper impression, when we tell what we see. How many lazy looks we give at things temporal as well as at things eternal, after which we should be unable to answer the Angel’s question! It is not every one who sees what he looks at.

The passage has two parts-the vision and its interpretation, with related promises.

The vision may be briefly disposed of. Its original is the great lamp which stood in the tabernacle, and was replaced in the Solomonic Temple by ten smaller ones. These had been carried away at the Captivity, and we do not read of their restoration. But the main thing to note is the differences between this lamp and the one in the tabernacle. The description here confines itself to these: They are three-the ‘bowl’ or reservoir above the lamp, the pipes from it to the seven lights, and the two olive-trees which stood on either side of the lamp and replenished from their branches the supply in the reservoir. The tabernacle lamp had no reservoir, and consequently no pipes, but was fed with oil by the priests. The meaning of the variations, then, is plain. They were intended to express the fuller and more immediately divine supply of oil. If the Revised Version’s rendering of the somewhat doubtful numerals in Zec 4:2 be accepted, each several light had seven pipes, thus expressing the perfection of its supplies.

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 Rev 1:12 – Rev 1:13 , Rev 1:20 . 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 Zec 1:9 , Zec 1:19 , 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 Zec 4:14 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.

Next, in the strength of that revelation of the source of might a defiant challenge is blown to the foe. The ‘great mountain’ is primarily the frowning difficulties which lifted themselves against Zerubbabel’s enterprise, and more widely the whole mass of worldly opposition encountered by God’s servants in every age. It seems to bar all advance; but an unseen Hand crushes it down, and flattens it out into a level, on which progress is easy. The Hebrew gives the suddenness and completeness of the transformation with great force; for the whole clause, ‘Thou shalt become a plain,’ is one word in the original.

Such triumphant rising above difficulties is not presumption when it has been preceded by believing gaze on the source of strength. If we have taken to heart the former words of the Prophet, we shall not be in danger of rash overconfidence when we calmly front obstacles in the path of duty, assured that every mountain shall be made low. A brave scorn of the world, both in its sweetnesses and its terrors, befits God’s men, and is apt to fulfil its own confidences; for most of these terrors are like ghosts, who will not wait to be spoken to, but melt away if fairly faced. Nor should we forget the other side of this thought; namely, that it is the constant drift of Providence to abase the lofty in mind, and to raise the lowly. What is high is sure to get many knocks which pass over lower heads. To men of faith every mountain shall either become a plain or be cast into the sea.

Then follows, on the double revelation of the source of strength and the futility of opposition, the assurance of the successful completion of the work. The stone which is to crown the structure shall be brought forth and set in its place amid jubilant prayers not offered in vain, that ‘grace’-that is, the protecting favour of God-may rest on it.

The same thought is reiterated and enlarged in the next ‘word,’ which is somewhat separated from the former, as if the flow of prophetic communication had paused for a moment, and then been resumed. In Zec 4:9 we have the assurance, so seldom granted to God’s workers, that Zerubbabel shall be permitted to complete the task which he had begun. It is the fate of most of us to inherit unfinished work from our predecessors, and to bequeath the like to our successors. And in one aspect, all human work is unfinished, as being but a fragment of the fulfilment of the mighty purpose which runs through all the ages. Yet some are more happy than others, in that they see an approximate completion of their work. But whether it be so or not, our task is to ‘do the little we can do, and leave the rest with God,’ sure that He will work all the fragments into a perfect whole, and content to do the smallest bit of service for Him. Few of us are strong enough to do separate building. We are like coral insects, whose reef is one, though its makers are millions.

Zerubbabel finished his task, but its end was but a new beginning of an order of things of which he did not see the end. There are no beginnings or endings, properly speaking, in human affairs, but all is one unbroken flow. One man only has made a real new beginning, and that is Jesus Christ; and He only will really carry His work to its very last issues. He is Alpha and Omega, the beginning and the ending. He is the Foundation of the true Temple, and He is also the Headstone of the corner, the foundation on which all rests, the apex to which all runs up. ‘When He begins, He will also make an end.’

The completion of the work is to be the token that the ‘angel who spake with me’ was God’s messenger. We can know that before the fulfilment, but we cannot but know it after. Better to be sure that the message is from God while yet the certainty is the result of faith, than to be sure of it afterwards, when the issue has shattered and shamed our doubts.

If we realise that God’s Spirit is the guarantee for the success of work done for God, we shall escape the vulgar error of measuring the importance of things by their size, as, no doubt, many of these builders were doing. No one will help on the day of great things who despises that of small ones. They say that the seeds of the ‘big trees’ in California are the smallest of all the conifers. I do not vouch for the truth of the statement, but God’s work always begins with little seeds, as the history of the Church and of every good cause shows. ‘What do these feeble Jews?’ sneered the spectators of their poor little walls, painfully piled up, over which a fox could jump. They did very little, but they were building the city of God, which has outlasted all the mockers.

Men might look with contempt on the humble beginning, but other eyes than theirs looked at it with other emotions. The eyes which in the last vision were spoken of as directed on the foundation stone, gaze on the work with joy. These are the seven eyes of ‘the Lord,’ which are ‘the seven Spirits of God, sent forth into all the earth’ Rev 5:6. The Spirit is here contemplated in the manifoldness of His operations rather than in the unity of His person. Thus the closing assurance, which involves the success of the work, since God’s eyes rest on it with delight, comes round to the first declaration, ‘Not by might, not by power, but by My Spirit.’ Note the strong contrast between ‘despise’ and ‘rejoice.’ What matter the scoffs of mockers, if God approves? What are they but fools who look at that which moves His joy, and find in it only food for scorn? What will become of their laughter at last? If we try to get so near God as to see things with His eyes, we shall be saved from many a false estimate of what is great and what is small, and may have our own poor little doings invested with strange dignity, because He deigns to behold and bless them.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

plummet. Hebrew stone of tin = tin weight used as a plummet,

with those seven = these seven [lamps which thou seest these [are] the eyes”, &c.; as in Zec 3:9.

Fuente: Companion Bible Notes, Appendices and Graphics

eyes

(See Scofield “Zec 3:9”)

Fuente: Scofield Reference Bible Notes

despised: Ezr 3:12, Ezr 3:13, Neh 4:2-4, Job 8:7, Pro 4:18, Dan 2:34, Dan 2:35, Hos 6:3, Hag 2:3, Mat 13:31-33, 1Co 1:28, 1Co 1:29

for they: etc. or, since the seven eyes of the Lord shall rejoice, Isa 66:11, Isa 66:14, Luk 15:5-10, Luk 15:32

and shall: Amo 7:7, Amo 7:8

plummet: Heb. stone of tin

those: Zec 3:9, Rev 8:2

they are: Zec 1:10, Zec 1:11, 2Ch 16:9, Pro 15:3, Rev 5:6

Reciprocal: 1Ki 18:44 – a little cloud Ezr 3:10 – when the builders Ezr 5:16 – laid Job 28:24 – General Psa 139:2 – knowest Eze 1:14 – General Eze 1:18 – full Amo 7:2 – for Zec 6:5 – go Mat 13:32 – the least Mat 18:10 – heed Rom 14:3 – despise 1Pe 3:12 – the eyes Rev 1:4 – from the

Fuente: The Treasury of Scripture Knowledge

Zec 4:10. The work of rebuilding the temple had a comparatively small beginning. It was so much so that some of the older citizens wept when they viewed it and remeroberd the original temple (Ezr 3:12; Hag 2:3). However, they should not have allowed it to discourage them. They should not have despised (belittled) the small beginning of the work because they had the assurance of the Lord that it would go unto complete restoration of their service. Seven eyes is explained at Zec 3:9.

Fuente: Combined Bible Commentary

Zec 4:10. For who hath despised The sense would be plainer if the particle for were omitted, as it is in most other versions; namely, thus: Who hath despised the day of small things? they shall rejoice, &c. That is, who, or where are they, who despised the small beginnings of my temple, when the foundations of it were laid again in order to rebuild it? They shall be made glad, or they shall now have occasion to break out into joyful acclamations; instead of sorrowing, as many of them did, Ezr 3:12, on account of what seemed contemptible in their eyes. In the work of God, the day of small things is not to be despised. God often chooses weak instruments to bring about mighty things: and though the beginnings be small, he can make the latter end greatly to increase. Though many of the Jews undervalued the mean and unpromising appearance of the second temple when it began to be built, yet, it is here foretold, that when finished they should rejoice in it. By the day of small things, says Blayney, I suppose to be meant the time when the resources of the Jewish nation appeared in the eyes of many, even well wishers, so small and inadequate to the building of the temple, against a powerful opposition, that they despaired of seeing it carried into effect. Such persons would, of course, rejoice, when the event turned out so contrary to their expectations. Shall see the plummet in the hand of Zerubbabel The perpendicular line with which he should try the finished work; with these seven In subordination to the divine providence, expressed by the seven eyes which were on that stone. And those that have the plummet in their hand must look up to these eyes of the Lord, must have a constant regard to the divine providence, and act in dependance upon its conduct, and in submission to its disposals. But both the LXX. and the Vulgate render this clause more agreeably to the Hebrew, dividing it into two distinct sentences, thus: They shall rejoice, and see the plummet in the hand of Zerubbabel. Those seven [namely, eyes] are the eyes of the Lord, which run to and fro through the whole earth; that is, his wise and watchful providence is always attentive to the concerns of his church, and is continually superintending and ordering all events for its benefit. It must be observed, however, that here again, as in chap. Zec 3:9, (where see the note,) Blayney reads fountains instead of eyes, observing, The lamps, considered as part of the furniture belonging to the candlestick, that is, the church, can represent no other than the ministers and dispensers of evangelical light and knowledge: in which sense our Saviour says of them, Ye are the light of the world, Mat 5:14. These, taken in conjunction with their pipes, may not improperly be represented as fountains, or conduits, for conveying and communicating to others the gifts and graces of the Holy Spirit, with which they are replenished themselves. And as fountains they are said to run to and fro through the whole earth, which was, in an eminent degree, seen in the apostles and first preachers of the gospel; whose sound went into all the earth, and their words unto the ends of the world, Rom 10:18.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

4:10 For who hath despised the day of {h} small things? for they shall rejoice, and shall see the {i} plummet in the hand of Zerubbabel [with] those seven; {k} they [are] the eyes of the LORD, which run to and fro through the whole earth.

(h) Signifying that all were discouraged at the small and poor beginnings of the temple.

(i) By which he signifies the plummet and line, that is, that Zerubbabel who represented Christ, would go forward with his building to the joy and comfort of the godly, though the world was against him, and though his own for a while were discouraged, because they do not see things pleasant to the eye.

(k) That is, God has seven eyes: meaning, a continual providence, so that neither Satan nor any power in the world, can go about to bring anything to pass to hinder his work; Zec 5:9 .

Fuente: Geneva Bible Notes

The people would be ashamed that they had despised the rebuilding project as insignificant (cf. Ezr 3:12; Hag 2:3). [Note: See Wayne O. McCready, "The ’Day of Small Things’ vs. the Latter Days: Historical Fulfillment or Eschatological Hope?" in Israel’s Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 223-36.] The Lord Himself was glad to see Zerubbabel building with his plumb line as His omniscient eyes surveyed all that was happening in the world (cf. Zec 3:9; 2Ch 16:9). The Hebrew words translated "plumb line" may mean "separated [i.e., chosen] stone." In this case the idea would be that the Lord, in addition to His people, would rejoice when He saw the capstone put in place (cf. Zec 4:7; Ezr 6:16-22). Now His people could serve Him as He purposed.

"Bible history is the record of God using small things. When God wanted to set the plan of salvation in motion, He started with a little baby named Isaac (Genesis 21). When He wanted to overthrow Egypt and set His people free, He used a baby’s tears (Exo 2:1-10). He used a shepherd boy and a sling to defeat a giant (1 Samuel 17) and a little lad’s lunch to feed a multitude (John 6). He delivered the Apostle Paul from death by using a basket and a rope (Act 9:23-25). Never despise the day of small things, for God is glorified in small things and uses them to accomplish great things." [Note: Wiersbe, p. 456.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)