7<\/strong>. great mountain<\/em> ] Comp. Isa 40:4<\/span>; Isa 49:11<\/span>; Mat 17:20<\/span>; Mat 21:21 ; 1Co 13:2<\/span>. So had the mountain-like obstacles of the power of their captors (Ezr 1:1<\/span>), and the unwillingness of the people, first to return (Zec 4:5<\/span>), and then to persevere in the work (Hag 1:14<\/span>), already “become a plain,” by the “Spirit of the Lord,” stirring up the spirit of man.<\/p>\n Grace, grace unto it<\/em> ] i.e. all favour rest upon it! “Faveat ei Deus, faveant homines.” Maurer.<\/p>\n Who art thou, O great mountain? Before Zerubbabel thou shalt be a plain – <\/B>The words have the character of a sacred proverb; Every one that exalteth himself shall be abased Luk 14:11<\/span>; Luk 18:14<\/span>. Isaiah prophesies the victories of the Gospel in the same imagery, Every valley shall be exalted and every mountain and hill shall be made low; and the crooked shall be made straight and the rough places plain Isa 40:4<\/span>. And in the New Testament Paul says, The weapons of our warfare are not carnal, but mighty through God to the pulling down of strongholds, casting down imaginations and every high thing that exalteth itself against God, and bringing into captivity every thought to the obedience of Christ 2Co 10:4-5<\/span>. As it is the character of antichrist, that he opposeth and exalteth himself above everything that is called God 2Th 2:4<\/span>, so of Satan himself it had been said in the former vision, that he stood at the right hand of Joshua to to resist him Jos 3:1<\/span>.<\/P> So then the mountain symbolizes every resisting power; Satan and all his instruments, who, each in his turn, shall oppose himself anti be brought low. In the first instance, it was Sanballat and his companions, who opposed the rebuilding of the temple, on account of the exclusiveness of Zerubbabel and Joshua , because they would not make the temple the abode of a mixed worship of him whom they call your God and of their own idolatries. In all and each of his instruments, the persecuting emperors or the heretics, it was the one adversary. Cyril: The words seem all but to rebuke the great mountain, that is, Satan, who riseth up and leadeth against Christ the power of his own stubbornness, who was figuratively spoken of before Jos 3:1<\/span>. For that as far as it was allowed and in him lay, he warred fiercely against the Saviour, no one would doubt, who considered how he approached Him when fasting in the wilderness, and seeing Him saving all below, willed to make Him his own worshiper, showing Him all the kingdoms of the world, saying that all should be His, if He would fall down and worship him Mat 4:8-9<\/span>. Then out of the very choir of the holy Apostles he snatched the traitor disciple, persuading him to became the instrument of the Jewish perverseness. He asks him, Who art thou? disparaging him and making him of no account, great as the mountain was and hard to withstand, and in the way of every one who would bring about such things for Christ, of whom, as we said, Zerubbabel was a type.<\/P> And he shall bring forth the headstone – <\/B>The foundation of the temple had long been laid. Humanly it still hung in the balance whether they would be permitted to complete it Ezra 5<\/span>: Zechariah foretells absolutely that they would. Two images appear to be used in Holy Scripture, both of which meet in Christ: the one, in which the stone spoken of is the foundation-stone; the other, in which it is the head cornerstone binding the two walls together, which it connects. Both were cornerstones; the one at the base, the other at the summit. In Isaiah the whole emphasis is on the foundation; Behold Me who have laid in Zion a stone, a tried stone, a precious cornerstone, well-founded Isa 28:16<\/span>. In the Psalm, the building hall been commenced; those who were building had disregarded and despised the stone, but it became the head of the corner, crowning and binding the work in one .<\/P> Both images together express, how Christ is the Beginning and the End, the First and the Last; the Foundation of the spiritual building, the Church, and its summit and completion; the unseen Foundation which was laid deep in Calvary, and the Summit to which it grows and which holds it firm together. Whence Peter unites the two prophecies, and blends with them that other of Isaiah, that Christ would be a stone of stumbling, and a rock of offence. To whom coming, as unto a living stone, disallowed indeed of people but chosen of God and precious, ye also are built up a spiritual house – Whence also it is contained in the Scripture, Behold, I lay in Zion a chief cornerstone, elect, precious: unto you which believe He is precious, but unto them which be diobedient, the same stone which the builders refused is made the head of the corner, and a stone of stumbling and a rock of offence, to them which stumble at the word being disobedient 1Pe 2:4-7<\/span>.<\/P> A Jew paraphrases this of the Messiah; Jonathan: And He shall reveal His Messiah, whose name was spoken from the beginning, and he shall rule over all nations.<\/P> With shoutings, grace, grace unto it – <\/B>that is, all favor from God unto it, redoubled favors, grace upon grace. The completion of the building was but the commencement of the dispensation under it. It was the beginning not the end. They pray then for the continued and manifold grace of God, that He would carry on the work, which He had begun. Perseverance, by the grace of God, crowns the life of the Christian; our Lords abiding presence in grace with His Church unto the end of the world, is the witness that He who founded her upholds her in being.<\/P><\/p>\n Zec 4:7-9<\/span><\/p>\n Who art thou, O great mountain <\/em><\/p>\n The temple of God built amidst difficulties<\/strong><\/p>\n THE SEEMING DIFFICULTIES IN OUR LORDS WAY. Solomon raised his goodly structure in quiet. Joshua and Zerubbabel had difficulty after difficulty to overcome. Turn to the Lord Jesus. What difficulties were there in His way when He first undertook to build Gods temple in heaven! He had–<\/p>\n 1. <\/strong>To introduce sinners into heaven; to bring those near to God, who were among the farthest from Him.<\/p>\n 2. <\/strong>He had to prepare sinners for heaven. The Lord the Redeemer has to work to the very last against the bias of nature, and the power of natures lusts. Consider how many of such men He has to work on and change before His task can be completed. He has to bring many sons unto glory. Remember where this work is to be done. In a world where there is everything to obstruct, and really nothing to aid it. It is to be accomplished too against all the powers of darkness. It cannot be done in an hour, or a day, or a year.<\/p>\n Salvation secure<\/strong><\/p>\n Treat <\/em>the text as designed to encourage the believer in the assurance of his final salvation, in strong confidence of continuing and upholding power, to be vouchsafed to him.<\/p>\n 1. <\/strong>In all spiritual temples the command to build, and the means to build, and the laying the foundation for the building, originate solely with God Himself. How unlikely then that God should forsake the work of His own hands. God is the author of that spiritual temple which is to be raised from the ruins of our degraded humanity. Man is as powerless to work a change in his own spiritual affections as he is to fix a new sun in the heavens, or to divert the course of the trackless deep.<\/p>\n 2. <\/strong>The honour of God is concerned in the accomplishment of this work, by the multiplied succours which He has provided for carrying it on. We discover a constant regard to a law of progression. Whether God be ripening a blade of grass, or forming a world from the shapeless void, there is to be a beginning, a continuance, and an end. The building up of the soul into a holy temple in the Lord is no exception to this law. God will take His own time, and work in His own way.<\/p>\n 1. <\/strong>There is a promise on the part of Christ to His people, that He will work in them all needful grace to keep them faithful unto the end.<\/p>\n 2. <\/strong>Christ is concerned in our final victory, because the believers triumphs form an integral part of His own. Conclusion–<\/p>\n (1)<\/strong> Be as confident with regard to the completion of the work as if it were altogether of God.<\/p>\n (2)<\/strong> Be as diligent in working out that accomplishment as if it were altogether your own. <\/em>(Daniel Moore, M. A.<\/em>)<\/p>\n<\/p>\n The building of the spiritual temple<\/strong><\/p>\n Zerubbabel is a type of a far greater builder than himself, and the temple of Zerubbabel is a shadow of a far nobler temple. Zerubbabel is a type of Him whom God hath exalted from among the people, to build His spiritual temple; and the temple of Zerubbabel is a type of that Church, which is built on the foundation of the Apostles and prophets, Jesus Christ Himself being the chief cornerstone; of which every true Christian is a lively, that is, a living stone; and in which all are builded together, for a habitation of God through the Spirit. Each converted Christian is a temple of God by the Spirit, and like the temple of Zerubbabel, is honoured by the indwelling God as His abode. Christians are spoken of in Scripture as living stones of one great spiritual temple (as well as each being a separate temple). The manner in which the separate stones of Solomons temple were prepared was striking and remarkable. While that temple was in building, no sound of axe or hammer was heard. Of the glorious temple to the Lord–a temple built of ransomed and purified souls, of deathless and sinless bodies–our Lord Jesus Christ is the chief builder. And He will not fail nor be discouraged, until He has erected His spiritual building on Gods eternal hill of Zion. But He uses instruments. He has His fellow labourers. He directs their work. The whole plan is in His mind. To His ministers he gives diversities of operations by the same Spirit. It is the conviction that our great Master is with His servants, even unto the end of the world, that supports and cheers them under difficulties that would otherwise overwhelm them. (W. Weldon Champneys, M. A.<\/em>)<\/p>\n<\/p>\n His hands shall also finish it–<\/strong><\/p>\n The founder and finisher of the temple<\/strong><\/p>\n Zerubbabel is very little more than a grotesque name to most Bible readers. He was a prince of the blood royal of Israel, and the civil leader of the first detachment of returning exiles. The words of the text are, in their plain original meaning, the prophetic assurance that the man, grown an old man by this time, who had been honoured to take the first spadeful of soft out of the earth, should be the man to bring forth the headstone with shoutings of grace, grace unto it! I take them to be a Messianic prophecy. This Zerubbabel was a prophetic person. What was true about him primarily is thereby shown to have a bearing upon the greater Son of David who was to come thereafter, and who was to build the Temple of the Lord.<\/p>\n Reasons against pessimism<\/strong><\/p>\n Those Hebrew prophets were thorough optimists. No matter how great the desolation which was around them, no matter how deep the degradation into which the people had fallen, no matter how dark the prospect, they told of a glory to follow. Their words are charged with hope. They summoned languid, desponding souls to courageous action. They never hung their harp upon the willows. In the presence of error, evil, idolatry there is no quailing, no craven cry of fear, but a tone of almost contemptuous defiance. Can the force of contempt go further? Moab is my washpot,–I will wash my hands in Moab. Over Edom I will fling my old shoe. It is so here. This young Zechariah is perhaps the most hopeful of all the prophets. He calls upon the daughter of Zion to sing and rejoice. The holy city, which has been despoiled, shall become so vast that no angel can measure it, and God shall be a wall of fire round about it, and the glory in the midst of it. In this chapter he seeks to encourage Zerubbabel in the great work of rebuilding the temple. A mighty mountain of hindrance bars his way. But by this most suggestive vision the prophet assures him that he shall be aided in his work by the mysterious energy of God. Perhaps there never was an age when the servants of Christ were more exposed to dejection, or when it was more incumbent upon them to maintain an undaunted and confident spirit. Pessimism is in the air. It fills our literature with a wailing cry. As Goethe said: Men write as if they were all ill, and the whole world a lazaretto. There is a deep undertone of sadness in the life of our times. The culture of the age is mournful. One may well ask, Is this metric England? The number of suicides in this country during the past thirty years has risen from 65 per million to 79. In London it is 85, in Paris 422. Now, pessimism is the legitimate outcome of unbelief. If man is a bubble, soon to be pricked by death, how can he be glad? Men are congratulating the world that faith is dying; but they will find, if it dies, that some other things, which they would fain keep, have disappeared too. But if pessimism is proper to unbelief, it ought to have no place in the minds of Christian men. What are the reasons against pessimism? What reasons have we for declaring that it will be laid low?<\/p>\n Verse 7<\/span>. O great mountain?<\/B><\/I>] The hinderances which were thrown in the way; the regal prohibition to discontinue the building of the temple.<\/P> <\/P> Before Zerubbabel – a plain<\/B><\/I>] The sovereign power of God shall remove them. March on, Zerubbabel; all shall be made plain and smooth before thee. I have given thee the work to do, and I will remove all hinderances out of thy way.<\/P> <\/P> He shall bring forth the headstone<\/B><\/I>] As he has laid the foundation stone<\/I>, so shall he put on the headstone: as he has begun<\/I> the building, so shall he finish<\/I> it!<\/P> <\/P> With <\/B>shoutings<\/B><\/I>] The universal acclamation of the people.<\/P> <\/P> Grace, grace unto it.<\/B><\/I>] How beautiful is this structure! May the favour of God ever rest upon it, and be manifested in it!<\/P> <\/p>\n Who art thou, O great mountain?<\/B> the angel having resolved the question about building the temple, either himself doth deride all the power of opposers, or the prophet doth triumph over it, Who art thou? Sanballat and confederates, or Satan, or Babylon, or all put together, what are you all, compared with the power of God, the Lord of hosts, who by his Spirit will finish this work? <\/P> Before Zerubbabel thou shalt become a plain:<\/B> thou standest in the way of my servant, and thinkest his weakness and poverty cannot remove thee; but if he cannot surmount thy height, I will bring it down and make thee as a plain, and my servant shall as easily go on with my work as a traveller goeth over a way plained before him. <\/P> And he, <\/B>Zerubbabel, as the servant of Christ, shall bring forth the head-stone; shall, as is usual, assist at the laying of the last finishing stone, as well as he saw and assisted when the first foundation stone was laid. <\/P> Thereof; <\/B>of the second temple. <\/P> With shoutings; <\/B>with loud acclamations, the signs of great joy and satisfaction in the thing done. <\/P> Crying, Grace, grace unto it; <\/B>praying, and wishing all prosperity, and a long continuance of it, to the temple, and those that are to worship God in it; as grace and favour of God began, and finished, so may the same grace ever dwell in it, and replenish it. <\/P> <\/p>\n 7.<\/B> All mountain<\/I>-likeobstacles (Isa 40:4<\/span>; Isa 49:11<\/span>)in Zerubbabel’s<\/I> way shall be removed, so that the crowningtop-stone shall be put on, and the completion of the work beacknowledged as wholly of “grace.” Antitypically, theantichristian last foe of Israel, the obstacle preventing herestablishment in Palestine, about to be crushed before Messiah, isprobably meant (Jer 51:25<\/span>;Dan 2:34<\/span>; Dan 2:44<\/span>;Mat 21:44<\/span>). <\/P> bring forth thehead-stone<\/B>Primarily, bring it forth from the place where itwas chiselled and give it to the workmen to put on the top of thebuilding. It was customary for chief magistrates to lay thefoundation, and also the crowning top-stone (compare Ezr3:10<\/span>). Antitypically, the reference is to the time when the fullnumber of the spiritual Church shall be completed, and also when “allIsrael shall be saved” (compare Rom 11:26<\/span>;Heb 11:40<\/span>; Heb 12:22<\/span>;Heb 12:23<\/span>; Rev 7:4-9<\/span>).<\/P> Grace, grace<\/B>Therepetition expresses, Grace<\/I> from first to last (Isa26:3<\/span>, Margin<\/I>). Thus the Jews are urged to prayperseveringly and earnestly that the same grace which completed itmay always preserve it. “Shoutings” of acclamationaccompanied the foundation of the literal temple (Ezr 3:11<\/span>;Ezr 3:13<\/span>). So shoutings of”Hosanna” greeted the Saviour in entering Jerusalem (Mt21:9<\/span>), when about to complete the purchase of salvation by Hisdeath: His Body being the second temple, or place of God’sinhabitation (Joh 2:20<\/span>; Joh 2:21<\/span>).So when the full number of the saints and of Israel is complete, andGod shall say, “It is done,” then again shall “a greatvoice of much people in heaven” attribute all to the “grace”of God, saying, “Alleluia! Salvation, and glory, and honor, andpower, unto the Lord our God” (Rev 19:1<\/span>;Rev 19:6<\/span>). Ps118:22<\/span> regards Him as “the head-stone of the corner,”that is, the foundation<\/I>-stone. Compare the angels acclamationsat His birth, Lu 2:14<\/span>. Here itis the top-stone.<\/I> Messiah is not only the “Author,”but also the Finisher (Heb 12:2<\/span>).”Grace” is ascribed “unto it,” that is, thestone, Messiah. Hence the benediction begins, “The grace<\/I>of the Lord Jesus Christ” (2Co13:14<\/span>).<\/P><\/p>\n Who art thou, O great mountain<\/strong>?…. This is said in reference to those who opposed the building of the temple, as Sanballat, and others; or the Persian monarchy, and Babylon the capital of it; a mountain being a symbol of a kingdom, or capital city; so Babylon is called, Jer 51:25<\/span> hence the Targum paraphrases the words thus,<\/p>\n “how art thou accounted a foolish kingdom before Zerubbabel!”<\/p>\n and may denote the opposition made to Christ, and to the building of his church, both by Rome Pagan and Rome Papal; Rome is signified by a burning mountain cast into the sea, Re 8:8<\/span> and may include all the enemies of the church and people of God, as sin, Satan, and the world; who, though they may look like high and great mountains, and make much opposition, and throw many difficulties in their way, yet in the issue will he of no avail; [See comments on Isa 49:11]<\/span>. Some Jewish writers p, by “the great mountain”, understand the Messiah, but very wrongly; for he is designed by Zerubbabel in the next clause; but not by the “headstone”, as the Targum interprets it:<\/p>\n before Zerubbabel [thou shall become] a plain<\/strong>; as all opposition and difficulties were surmounted by Zerubbabel in building the temple; so all vanish and disappear before Christ, the antitype of Zerubbabel, in the building up of his church, through the conversion of sinners, and in the protection and preservation of it:<\/p>\n and he shall bring forth the headstone [thereof]<\/strong>; that is, he, Zerubbabel, shall finish the building of the temple, as in Zec 4:9<\/span> the headstone being the last and uppermost stone in the building, which is last laid, and completes the whole; and in the spiritual sense designs, not Christ the headstone of the corner, for it is he that is Zerubbabel’s antitype, who brings it in; but the last man that will be converted, when the number of God’s elect will be completed in regeneration: they are all in Christ’s hands, and under his care; before conversion they are secretly his, his hidden ones; in conversion he brings them forth, and makes them to appear what they are; and, when the last of this number is born again, the church of the firstborn, whose names are written in heaven, will be wholly built, and nothing wanting in it; and the work of grace will have the last hand put to it, and be perfect in all. Christ is indeed sometimes called the headstone of the corner, and the chief cornerstone, Ps 118:22<\/span> and he is the principal one in the spiritual building the church; he is the foundation stone, on which the whole is laid; and he is the cornerstone, that joins, knits, and keeps all together; he is both the stability, safety, and ornament of the building; Christ is the first, but not the last stone laid, which this must be: rather the perfection of grace is designed, or the bringing of the work of God to perfection; which may be signified hereby, in allusion to an edifice, which, when the last or top stone is laid, is then completed; and, if taken in this sense, must be understood, not of justifying grace, which is complete at once; Christ’s righteousness being a perfect justifying righteousness, and every believer complete in it; but of sanctifying grace, which, though, as to the principle of it, is all wrought together, yet is not at once perfected; it is gradually brought to perfection; there is a perfection of parts, but not of degrees; no man is perfectly holy in himself, only as he is in Christ; but holiness in the saint will be perfected, for without it no man can see the Lord; and this is done at death in every individual believer; and then follows a state of sinless perfection; and the last measure of grace given, which perfects the work, may be called the headstone, the crowning, finishing part: and this wilt be brought in by Christ, the author and finisher of faith; who is a rock, and his work is perfect; he is able to do it; and who so fit, as he who is full of grace? and who so proper, as the master builder, and Head of the church? this grace, which perfects all, is in Christ; he brings it out from himself, in whom it has pleased the Father all fulness should dwell: but it is best of all to interpret the headstone of the last of the elect of God, and redeemed of the Lamb, that will be called by grace; who has this name, not from any superior excellency in him to any of the other lively stones, laid in the spiritual building; but because he is the last that is put there; and which shows, that not one of those God has chosen, and Christ has redeemed, shall be lost; it is the will of God, and it is the care of Christ, that none should perish, but all should come to repentance, to the glory of his rich grace; or otherwise the building would not be complete, nor the church the fulness of him that filleth all in all. The Targum indeed paraphrases the words of Christ,<\/p>\n “and he shall reveal his Christ, whose name is said from eternity, and he shall rule over all kingdoms:”<\/p>\n and mention being made of a capital and principal stone, in this vision of the candlestick, may put one in mind of the stone the Jews q speak of, which was before the candlestick in the temple, which had three steps, and on which the priest stood, and trimmed the lamps: and this will be attended<\/p>\n [with] shoutings, [crying], Grace, grace unto it<\/strong>; as the people of the Jews shouted, when the first stone was laid in the foundation of the temple, Ezr 3:11<\/span> so it is here intimated that their acclamations would be very great when the last stone would be brought in, and the building finished; which they would ascribe to the grace, favour, and good will of God to them: so likewise, as the work of conversion is wholly owing to the grace of God, an abundance of which is displayed in it; when it is finished in the hearts of all the Lord’s people, and the last man designed to be called by it is converted, and so the spiritual building of the church finished; this will be attended with the shouts of angels, who rejoice at the conversion of every sinner, and much more when all the elect are gathered in; and the acclamations of all the saints, for the marriage of the Lamb, will now be come, and the church be ready, as a bride prepared for her husband; see Re 19:6<\/span>. The repetition of the phrase, “grace, grace”, denotes that the work of conversion in all the saints, from the first to the last, is only owing to the grace of God, and not to any merit, motive, and condition in man; that they are saved and called, not according to their works, but according to the purpose and grace of God, his abundant mercy, free favour, and great love; and that this grace is exceeding abundant, which is displayed in the conversion of a single individual; and how large and copious must it be, which is given forth to them all. It is also expressive of the vehemency of those that use the phrase; and shows that they have a deep sense of it on their hearts; and are warmed, and glow with it; and cannot sufficiently express their admiration of it; and strive to magnify it to the uttermost of their power, being sensible of their obligations to God for it, and what gratitude is due to him on account of it: and this will be the cry of every saint in glory, throughout the endless ages of eternity; nor will the least sound be heard that is jarring, or contrary to it; all will be of one mind, and in one tone, and strive to outdo each other in exalting the free grace of God in the highest strains, with the greatest fervency of soul, and with the loudest acclamations, and those continually repeated.<\/p>\n p Tanchuma in Yalkut Simeoni in loc. q T. Bab. Menachot, fol. 92. 1. & Tamid, fol. 30. 2. Maimon. Beth Habechira, c. 3. sect. 11.<\/p>\n Here the angel pursues the same subject which we have been already explaining — that though the beginning was small and seemed hardly of any consequence and importance, yet God would act in a wonderful manner as to the building of the temple. But as this was not only arduous and difficult, but also in various ways impeded, the angel now says, that there would be no hindrance which God would not surmount or constrain to give way. He compares to a mountain either the Persian monarchy or all the hosts of enemies, which had then suddenly arisen in various parts, so that the Jews thought that their return was without advantage, and that they were deceived, as the event did not answer to their wishes and hopes. <\/p>\n We now then perceive the design of the Holy Spirit: as Satan attempted by various artifices to prevent the building of the temple, the angel declares here that no obstacle would be so great as to hinder the progress of the work, for God could suddenly reduce to a plain the highest mountains. What art thou, great mountain? The expression has more force than if the angel had simply said, that all the attempts of enemies would avail nothing; for he triumphs over the pride and presumption of those who then thought that they were superior to the Jews: “Ye are,” he says, “like a great mountain; your bulk is indeed terrible, and sufficient at the first view not only to weaken, but also to break down the spirits; but ye are nothing in all your altitude.” <\/p>\n But the text may be read in two ways, “What art thou, great mountain? A plain before Zerubbabel;” or, “What art thou, great mountain before Zerubbabel? A plain.” The latter rendering is the best, and it is also what has been universally received. And he says that this mountain was before Zerubbabel, that is, in his presence, for it stood in opposition to him. <\/p>\n Now this doctrine may be fitly applied to our age: for we see how Satan raises up great forces, we see how the whole world conspires against the Church, to prevent the increase or the progress of the kingdom of Christ. When we consider how great are the difficulties which meet us, we are ready to faint and to become wholly dejected. Let us then remember that it is no new thing for enemies to surpass great mountains in elevation; but that the Lord can at length reduce them to a plain. This, then, our shield can cast down and lay prostrate whatever greatness the devil may set up to terrify us: for as the Lord then reduced a great mountains to a plain, when Zerubbabel was able to do nothing, so at this day, however boldly may multiplied adversaries resist Christ in the work of building a spiritual temple to God the Father, yet all their efforts will be in vain. <\/p>\n He afterwards adds, He will bring forth the stone of its top. The relative is of the feminine gender, and must therefore be understood of the building. Zerubbabel shall then bring forth the stone, which was to be on the top of the temple. By the stone of the top, I understand the highest, which was to be placed on the very summit. The foundations of the temple had been already laid; the building was mean and almost contemptible: it could not however be advanced, since many enemies united to disturb the work, or at least to delay it. Nevertheless the angel promises what he afterwards explains more fully — that the temple would come to its completion, for Zerubbabel was to bring forth and raise on high the stone of the top, which was to be on the very summit of the temple. (47) And then he subjoins, shoutings, Grace, grace, to it; that is, God will grant a happy success to this stone or to the temple. The relative here again is feminine; it cannot then be applied to Zerubbabel, but to the temple or to the stone: it is however more probable that the angel speaks of the temple. And he says that there would be shoutings; for it was necessary to encourage the confidence of the faithful and to excite them to prayer, that they might seek, by constant entreaties, a happy and prosperous issue to the building of the temple. The angel, then, bids all the godly with one voice to pray for the temple; but as all prosperous events depend on the good pleasure of God, he uses the word חן, chen, grace, which he repeats, that he might more fully encourage the faithful to perseverance, and also that he might kindle their desire and zeal. <\/p>\n We now then see what this verse on the whole contains: first, the angel shows that however impetuously the ungodly might rage against the temple, yet their attempts would be frustrated, and that though they thought themselves to be like great mountains, it was yet in the power and will of God to reduce them to a plain, that is, suddenly to lay them prostrate. This is one thing. Then secondly, he adds, that a happy success would attend the building of the temple; for Zerubbabel would bring forth the top-stone, the highest. And lastly, he subjoins, that the faithful ought unanimously to pray, and so to persevere with the greatest ardor and zeal, that God might bless the temple, and cause the building of it to be completed. It now follows — <\/p>\n (47) The Targum seems here to have given a false view of this stone, regarding it as the chief corner-stone of the foundation; and this view has been adopted by Jerome, Cyril, Drusius, Grotius, and Henderson. But the context is wholly opposed to it. The ninth verse is decisive on the subject, as noticed by Marckius. This stone Zerubbabel was to bring forth; he had already laid the foundation-stone. It is considered as “the topmost stone” by Theodoret, Cocceius, Pemble, and Newcome. See Psa 118:22<\/span>. The last renders the distich thus, <\/p>\n And he shall bring forth the head-stone, With shoutings, cryings, Favor, favor, unto it. <\/p>\n The last line is rendered by Marckius — <\/p>\n Acclamations of favor, — of favor ( shall be) to it. <\/p>\n “<\/p>\n Favor,” or grace, here seems to be a metonymy, prosperity or success being the effect of God’s favor: and this is the view given by Calvin. — Ed. <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Zec. 4:9<\/span><\/strong>.] Additional information. Finish<\/strong>] So he did, in the sixth year of Darius (Ezr. 6:15<\/span>). <\/p>\n Zec. 4:10<\/span><\/strong>. Day of small things<\/strong>] The short period which had elapsed since the Jews had begun to rebuild the temple, and the commencement which had been inconsiderable and inauspicious. Who?<\/strong>] with its negative answer, contains an admonition to the people and their rulers not to despise the small beginnings [Keil<\/em>]. Plummet<\/strong>] With the human is strikingly contrasted Jehovahs estimate of the work. His eyes, which run to and fro, rejoiced when they saw Zerubbabel<\/strong> with the plummet in hand; a sign of work commenced, and superintending care. Zerubbabel is the type of a future Zerubbabel, the Messiah, who will build the temple of God. HOMILETICS<\/em><\/p>\n DIVINE GRACE THE SOURCE OF ALL STRENGTH.Zec. 4:7-10<\/span><\/em><\/p>\n The resources of the Jewish leader were few, and dangers formidable, hence the promise of help. The beginning may be small and discouraging, but the co-operation of the Holy Spirit will ensure success. Joshua and Zerubbabel shall finish the work, and bring forth the copestone amid the loud shouts of the peopleGrace, grace unto it.<\/p>\n I. The work was carried on under the Divine auspices<\/strong>. The leaders do their part, but it is with those seven eyes (ch. Zec. 3:9<\/span>), the eyes of the Lord, which run to and fro through the whole earth. God watched the foundation, and was ever present to superintend. Nothing took him by surprise or happened unknown. In all parts of the earth his people are defended and guided by his providence. The Divine eye is ever in union with the Divine arm, says a writer; the knowledge<\/em> of God with his power<\/em>. Under his inspection the work must prosper. He takes cognizance of all creatures, inspires and directs all efforts. Those that have the plummet in hand can do nothing without him, should seek his presence, and depend upon his help. Except the Lord build the house, they labour in vain that build it. <\/p>\n II. The difficulties were overcome by Divine help<\/strong>. Difficulties there were, manifold and great, in the people themselves and outside them. <\/p>\n 1. Some despised the work<\/em>. Circumstances were disheartening, made them sigh and desist. They were few in number, and the work in proportion to their means very great. Who hath despised the day of small things? <\/p>\n 2. Powerful enemies opposed the work<\/em>. They were artful, malignant, and often successful. Like great mountains, impassable and immovable, they stood in the way. But the mountains were levelled down, difficulties vanished away, and all became a plain. Thou shalt thresh the mountains, when engaged for God (Isa. 41:15<\/span>). To despond is faithless and guilty. Nothing can resist God. The victories of his word are sure. Every mountain and hill shall be made low; and the crooked be made straight, and the rough places plain. <\/p>\n III. The work was finished amid joyful acclamations of Divine praise<\/strong>. He shall bring forth the head-stone thereof with shoutings, crying, Grace, grace unto it. The people wished well to the building, and prayed that it might stand for ever. The finishing of the temple was a type of the work of God in all ages. The Jewish builder represented Christ, the Divine architect of the spiritual temple. His work begun by grace should end by grace. Amid opposition it is carried on and will be finished. Soon the plaudits of men and angels shall shout in acclamation and acknowledgment of the multiplied favour of God. Grace, free grace, shall be the theme of their song! Grace, grace unto it.<\/p>\n DESPISING THE DAY OF SMALL THINGSZec. 4:10<\/span><\/em><\/p>\n The Jews are reproved for their heartlessness and unbelief. They should not estimate Gods work by present appearances. Their progress though small is an earnest of great and glorious success. To despair when God has promised help, is to doubt his faithfulness, power, and omniscience. These words declare<\/p>\n I. A fact in history<\/strong>. <\/p>\n 1. The day of small things<\/em>. This, notwithstanding great toil and much time spent in the work of God. In Jewish history and in the present timein the Sunday School and in the Christian Churchin philanthropic and missionary enterprise, it is the day of small things. Though success may be realized, yet it is small in itself; small in comparison with what might be, and with what will be. <\/p>\n 2. Let us learn a lesson<\/em>. To be humble, because we have done so little and been so idle. To be more prayerful; O Lord, revive thy work. To depend more upon God. Not by might, nor by power. <\/p>\n II. A tendency in our nature<\/strong>. Contempt for small beginnings in religious matters has been a common feeling. Sanballat despised the work of Nehemiah (ch. Zec. 4:2<\/span>). Christianity was despised and rejected of men, in the person of its founder and his apostles. Missionaries, religious institutions and societies, have been ridiculed in their feeble beginnings. Why does this happen? Because, says Foster, we do not apprehend the preciousness of what is good, in any, even the smallest thingwe know not what is requisite to be previously done, to bring the small beginning into existence We are apt to set far too high a price on our own efforts, as estimated against their results; and then there is the impiety of not duly recognizing the supremacy of God. <\/p>\n III. A reproof from God<\/strong>. Who hath despised? How unreasonable and foolish in the present circumstances. Our duty, said Spinosa, is neither to ridicule the affairs of men, nor to deplore, but simply to understand them. It becomes no one, least of all a believer, to deride a small beginning, and think despondingly of the work of God. This conduct is foolish. <\/p>\n 1. Because there are no little things really<\/em>. Appearances deceive. We see not the connection, the beginning and the end of things. All are links of one vast chain. <\/p>\n 2. Because great things spring from what appear little things<\/em>. In nature, we have mighty forests from smallest seeds, and broad rivers from tiny streamlets. It is first the blade, then the ear, then the full corn in the ear. In history, we have great results from small beginnings. The Bible and missionary societies are illustrations. The law of providence and the gospel of Christ teach the same truth. A little leaven hid in the meal affects the mass; the grain of mustard becomes a mighty tree; and the handful of corn on the bleak mountain-top yields a waving harvest like the fruitful Lebanon. Despise not, despair not. The work will and must be finished. What, then, will be the end of those who help not, but deride and hinder its accomplishment? Behold, ye despisers, and wonder and perish.<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Zec. 4:7<\/span>. Great mountain<\/em>. Mighty enemies despised, subdued, and rendered subservient to the cause of God. A mountain is spoken of in Scripture emblematically, to denote the greatest difficulties and oppositions of men to cross any design; and the overturning or levelling of these mountains expresseth the highest actings of the power of God, in subduing all difficulties and oppositions for the good of his people [Caryl<\/em>].<\/p>\n Zec. 4:8<\/span>; Zec. 9:1<\/span>. The promises of the Word are faithful and worthy of confidencetheir repetition indicates our distrust, but Gods readiness to perform. <\/p>\n 2. It is a special favour to a people when God grants them reformation, power to build a habitation for his name, and to finish their work. The whole drift of this chapter might be summed up in the words of Jesus to his disciples, Have faith in God!<\/em> and the encouragement that was held out to the Jewish builders, is held out to us. We have, first of all<\/em>, what should ever be enough to inspire confidence, though it stood aloneindependent of all information as to the way in which the work was to be effected by himwe have the express and explicit promise of Jehovah<\/em>, that the building shall be finished; and that before the obedient and prayerful efforts of his people the greatestthe most apparently insurmountableobstacles give way. We have more than the bare word of promise: the assurance of the incessantly attentive superintendence and watchful care of his ever-present providence<\/em>. The seven eyes of the Lord run to and fro to help. Still further, we have the promise of the constant and copious effusion of the Holy Spirit<\/em>. The might and power of man are pronounced altogether incompetent, and this Divine influence is promised. This was true in the existing case. Faith, fortitude, energy, and perseverance were needful, and supplied by the Spirit in leaders and people. It is true in a peculiar sense of the spiritual<\/em> temple. The stones<\/em> must be prepared, and no energy but Gods can make them living stones<\/em>. Even all legitimate and zealous effort must prove fruitless, unless God give his influence with them. But having<\/em> the promise, we need never despond. As the ancient Church was animated to look with confidence for the accomplishment of the glorious things awaiting her; so let us look forward to the great results promised to us [Wardlaw<\/em>].<\/p>\n Zec. 4:10<\/span>. When good men despise the day of small things, the grand essential of religion, faith<\/em>, is wanting. They lack faith in the unerring wisdom<\/em> of the Divine scheme and determinations; faith in the goodness<\/em> of God, the absolute certainty that infinite wisdom and power cannot be otherwise than good; faith in The promises<\/em> of God, that his servants shall, in the succession<\/em> of their generations, see his cause advance from the small to the great, though this be not granted to any one<\/em> separately; that their labours shall, each in their turn, be approved and recorded; and that they shall at last exult in the glorious consummation [John Foster<\/em>]. We ought not to despise the day of small things, because<\/p>\n 1. such conduct tends to prevent its becoming a day of great things; ILLUSTRATIONS TO CHAPTER 4<\/p>\n Zec. 4:6-7<\/span>. Power<\/em>. Dependence gives God his proper glory. It is the peculiar honour and prerogative of Deity to have a world of creatures hanging upon itstaying themselves upon it; to be the fulcrum, the centre of a lapsing creation [Howe<\/em>].<\/p>\n Zec. 4:10<\/span>. Despised<\/em>. To a decidedly irreligious contemner, we might say, Beware what you do; for if the thing be of God, you are daring him<\/em> by your contempt. If there be something of his spirit and power contained and acting in things, it is not safe to make free with them in the way of scorn, however inconsiderable in magnitude they may seem. It may one<\/em> day (not a day of small things that<\/em>) be a question, not of rebuke, but of judgment. On that day will not be forgotten a contempt of the introductory littleness (say, rather, undisclosed dignity) of what God had determined to advance to greatness and glory [John Foster<\/em>].<\/p>\n (7) O great mountain?<\/strong>This is figurative of the colossal difficulties put in the way of the completion of the building of the Temple by the neighbouring powers. (Comp. Mat. 21:21<\/span>.)<\/p>\n Thou shalt become a plain.<\/strong>This certainly gives the true meaning of the original, which, however, is singularly graphic, and consists of but one wordliterally, Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I.<\/strong><\/p>\n
II. <\/strong>The ease and completeness with which the Redeemer o`vercomes the difficulties before Him. This is more strongly expressed in the abrupt language of the original, than in our translation Who art thou? There is no surprise or ignorance implied in this question. There is something like derision and contempt in it. The question expresses at once His own dignity, and the insignificance in His sight of the obstacles opposed to Him; His own almighty power and their utter impotence. Here lies one of the hardest lessons we have to learn in practical Christianity–to see the difficulties of salvation, and not be discouraged by them; to see the hills before us and around us, and yet to feel sure that the Lord will carry us over them.<\/p>\n
III. <\/strong>The means whereby the Lord Jesus carries on His great work. Christianity has been established in the world without the worlds aid, by means which have seemed most unlikely to establish it. Its very existence in the world at this moment is one of the greatest moral wonders the world ever saw. The Lord Jesus fits us for heaven by means of His Spirit. Not by might, nor by power, but by My Spirit, saith the Lord of hosts. Observe then here how jealous God is for the honour of the Holy Ghost. In looking to the Lord Jesus as our sanctifier, we must not overlook the Holy Spirit. He sanctifies us by this Spirit.<\/p>\n
IV. <\/strong>The effect which will be produced by the completion of Christs work. Gods present dealings with our world will not go on forever. There is a day coming when all His purposes of mercy towards it will be accomplished. The completion as spoken of under the figure of bringing forth and putting on the top or headstone of a building. This, in Eastern countries, was generally done with much ceremony, and in the presence of many beholders. With such a prospect before us, well may we ask with this prophet, Who hath despised the day of small things? As for the Church of Christ, let us learn to be ashamed of our fears concerning it. (C. Bradley, M. A.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>The honor of God is concerned in a persuasion of our final safety.<\/p>\n
II. <\/strong>The building of this temple will redound to the glory of Christ. Zerubbabel is a type of Christ.<\/p>\n
I. <\/strong>There is here, a large truth as to Christ, the true temple builder. I am Alpha and Omega, etc. All the letters are from Him, and He underlies everything. That is true about Creation, in the broadest and in the most absolute sense. He is the beginning, and in Him all things consist. He is the Beginner and the Finisher of the work of redemption, which is His only, from its inception to its accomplishment. Jesus makes a new beginning; He presents a perfectly fresh thing in the history of human nature. Just as His coming was the introduction into the heart of humanity of a new type, the second Adam, the Lord from heaven, so the work that He does is all His own. He does it all Himself. The text declares that all through the ages His hand is at work. Shall also finish it–then he is labouring at it now. We have to think of a Christ who is working on and on, steadily and persistently. A work begun, continued, and ended by the same immortal hand is the work on which the redemption of the world depends.<\/p>\n
II. <\/strong>We have here the assurance of the triumph of the Gospel. There were many who were ready to throw cold water on the works of Zerubbabel. The text is the cure for all hopeless calculations by us Christian people, and by other than Christian people. When we begin to count up resources, and to measure these against the work to be done, there is little wonder that good men and bad men sometimes concur in thinking that the Gospel of Jesus Christ has very little chance of conquering the world. That is perfectly true, unless you take Him into the calculation, and then the probabilities are altogether different. He renews and purifies the corrupted Church, and He lives forever. When Brennus conquered Rome, and the gold for the citys ransom was being weighed, he clashed his sword into the scale to outweigh the gold. Christs sword is in the scale, and it weighs more than the antagonism of the world and the active hostility of hell.<\/p>\n
III. <\/strong>Here is encouragement for despondent and timid Christians. Jesus Christ is not going to leave you halfway across the bog. That is not His manner of guiding us. He began and He will finish. If the seed of the kingdom is in our hearts, He will watch over it, and He will bless the springing thereof. Be of good cheer, only keep near the Master, and let Him do what He desires to do for us all.<\/p>\n
IV. <\/strong>Here is a striking contrast to the fate which attends all human workers. Few of us are happy enough to begin and finish any task, beyond the small ones of our daily life. Authors die with half finished books. No man starts an entirely fresh line of action; he inherits much from the past. No man completes a great work that he undertakes. Coming generations, if it is one of the great historical works of the world, work out its consequences for good or evil. We have to be contented to do our little bit of work that will fit in along with that of a great many others. How many hands does it take to make a pin? We have to be content to be parts of a mighty whole. Multiplication of joy comes from division of labour. So let us do our little bit of work, and remember that whilst we do it, He is doing it in us for whom we are doing it, and let us rejoice to know that at the last we shall share in the joy of our Lord, when He sees of the travail of His soul, and is satisfied. (A. Maclaren, D. D.<\/em>)<\/p>\n<\/p>\n
I. <\/strong>First of all, it is alien to human nature. The fundamental principle of pessimism is that evil is an essential element of human nature. It is original and permanent. The world is corrupt in its nature. The teaching of the Word of God is that sin is an intrusion. We are often told that the Scripture view of man is too dark. It is the only bright view of the subject. That which regards sin as natural is horrible, and forbids hope. Sin is neither the essence of the creature nor the act of the Creator. So terrible is it when it culminates, that it would be fearful to regard it as the mere outcome of the natural working of the human heart. What a vivid picture is that which our Lord gives of the state of man! The human heart is a house, and living in it, ordering it, is a strong man armed. Yes, sin is a mighty tyrant, but it is only a lodger. It occupies the city of Mansoul, but it has crept in and it can be cast out. Is not this evident from a survey of the effects of evil? It is manifestly foreign to human nature, for it runs right athwart the interests, and cuts deep into the powers of that nature, sapping its strength, and draining its very life blood. It is a wrong inflicted upon the soul, not the intended outcome and expression of the soul. It is a great hurt, a violation of law, a break in the harmony of life, a discord in its music, a derangement of its order. The effects of sin are eloquent of its nature. It spoils, rends, tears, maims perverts It is off the course of nature. Human nature has fallen among thieves, which have robbed, wounded it and left it half dead. Sin is not the essence of man; it is an alien thing, it is a foreign power. Men feel it has to be accounted for, that it is not according to the constitution of things. A belief in a fall runs through the religions of the world. Archdeacon Wilson has well said: The problem about evil which has attracted the mind of man has always been enunciated as the origin of evil. Did any one ever write an essay or vex his mind over the origin of good? It is in the constitution of our minds to ask for a reason for anything that is rare, exceptional, or anomalous. Why does an eclipse of the sun take place? What is the cause of thunderstorms? But we do not often ask why the sun gives light. Can it be that evil is so rare a phenomenon? No; the pessimist will not admit, and the optimist will not assert, that evil is so rare an interference that we are driven to account for it because of its rarity. It is not because it is rare, but because we instinctively feel it is an intruder, however common it may be. We ask for the cause of sickness, common as it is. Health is the normal state; disease the abnormal. Sin is an interference, a fall.<\/p>\n
II. <\/strong>Another reason against pessimism, and a ground for hope, is to be found in the wiles and deceptions that evil must practise before it can succeed. It pretends to be what it is not. It palms itself off as something else. Sin only keeps its place by deception. It is transformed into an angel of light. It wears the garb of goodness, and declines to be unclothed. Nor does it wholly possess the human soul. The noblest, most authoritative power of the soul may be cowed and silenced, but it never consents heartily to the sway of evil. Conscience is often like a discrowned king, whose commands are slighted, but it does not run with the multitude of the passions to do evil. It stands solitary, apart, issuing, however vainly, its protests. Hence sin and fear go together. The mountain shakes and trembles, as Sinai at the voice of God. Conscience doth make cowards of us all. Nor are the forces of evil so compact, so massive, so welded together as they seem. It is well to follow the counsel which the angel gave to the fearful Gideon–But if thou fear to go down, go thou with Phurah thy servant down to the host, and thou shalt hear what they say, and afterwards shall thine hands be strengthened to go down to the host. An undefined fear pervades the ranks of evil. There are vague presages of approaching disaster.<\/p>\n
III. <\/strong>But let us hasten on to consider the chief reason against pessimism, the highest ground for cherishing the spirit of the text. The vision recorded in this chapter is most beautiful and suggestive. The prophet sees a golden candelabrum, like that which had been in the old temple, but much grander. It has a bowl on the top of it, and beneath are seven lamps and seven pipes to the lamps, and on each side of the bowl stands an olive tree. The prophet is taught that his help is in God. As the lamp was supplied, not by human agency, but direct from the living trees, so he is to learn that evil will be overthrown and righteousness exalted, not by might, nor by power, but by My Spirit, saith the Lord of hosts. The advent of Jesus Christ into this world was the coming of one stronger than the strong man armed. It was the introduction of a new spiritual energy, a life-giving, restoring force. His whole work, and the consequent descent of His Spirit, show that God is on the side of man, and that the evils which have enslaved, defiled, degraded him shall be overcome. Truth, purity, love are on the throne of the universe. The Lord reigneth, let the earth be glad. And further, we are reminded that as we seek to overcome the mountains of evil which are in this world, we can only be qualified for our work as we receive the power of the Holy Ghost. To trust in our own strength, to place our dependence in men or means, to rely on ecclesiastical organisations and auxiliaries, will entail inevitable weakness and defeat. I read the other day of an Italian miser, who died near San Remo worth 120,000, who for years went without stockings because he grudged paying for the washing of them. Some Christian workers are guilty of a similar penuriousness with regard to the spiritual treasures, the unsearchable riches, which are at their disposal. Let us not be straitened in ourselves, for we are not straitened in God. Let us be of good cheer, and cultivate a bold, buoyant optimism. And let us be clear as to what is implied in the hope of the overthrow of evil and the establishment of righteousness. It is not implied that the millennium will be here in a fortnight, or that the progress of goodness is steady and uniform. Dalliance with the world may enfeeble the churches, and they may be shorn of their strength. Everything depends on the extent to which the Spirit of Christ prevails among men. The great mountain of evil is a crumbling mountain. Some of us have quailed before that mountain. Sin seems so fixed and strong. The characteristic evils of our nature seem so inveterate. (J. Lewis.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
3. When this work is finished, it is a proof of Christs unchangeable love and care, and should be rightly studied as revealing the character of God. Thou shalt know that the Lord of hosts hath sent me<\/em> [cf. Hutcheson<\/em>.]<\/p>\n
2. angels do not despise it, but rejoice over every one repenting sinner;
3. our Saviour does not break the bruised reed, nor quench the smoking flax;
4. God does not despise it, but noticed even some good thing found in the son of Jeroboam;
5. the day of small things is the commencement of great things [Payson<\/em>].<\/p>\nFuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n