Zechariah 4:6

Then he answered and spake unto me, saying, This is the word of the LORD unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the LORD of hosts.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zechariah 4:6. Then he answered, Not by might nor by power, &c. — That is, Zerubbabel and Joshua, with the Jews under their conduct, shall finish the temple and re-establish the Jewish state, not by force of arms, nor by human power, but by the aid of my providence and grace; just as the lamps are supplied with oil in a secret and invisible manner, without the help of man. Thus the angel answers the prophet’s question, “not by descending to an explanation of particulars, but by giving the general purport of the vision; the design being, not to gratify a partial curiosity, but to comfort and encourage an almost desponding people by the assurance that God would, not by those human means, in which they were sufficiently sensible of their own deficiency, but by his own Spirit, render his church triumphant over all opposition.” — Blayney. We may observe further here, that what is done by God’s Spirit, is done by might and power; but this stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power: but they were brought out of Babylon, and into Canaan the second time, by the Spirit of the Lord of hosts; working upon the spirit of Cyrus, and inclining him to proclaim liberty to them, and upon the spirits of the captives, inclining them to accept the liberty offered them. It was by the Spirit of the Lord that the people were excited and animated to build the temple, and therefore they are said to be helped by the prophets of God, Ezra 5:2; because by their mouths the Spirit of God spoke to the people’s hearts. It was by the same Spirit that the heart of Darius was inclined to favour and further that good work, and that the sworn enemies of it were infatuated in their counsels, so that they could not hinder it as they designed. Observe, reader, the work of God is often carried on very successfully, when yet it is carried on very silently, and without the assistance of human force: the gospel temple is built, not by might or power, for the weapons of our warfare are not carnal, but spiritual; namely, the force of truth and love, which, through the Spirit of the Lord, are mighty to pull down strong holds, and bring men’s hearts and lives into captivity to the obedience of Christ. Thus the excellency of the power is of God, and not of man.

Matthew Henry's Concise Commentary

4:1-7 The prophet's spirit was willing to attend, but the flesh was weak. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves. The church is a golden candlestick, or lamp-bearer, set up for enlightening this dark world, and holding forth the light of Divine revelation. Two olive trees were seen, one on each side the candlestick, from which oil flowed into the bowl without ceasing. God brings to pass his gracious purposes concerning his church, without any art or labour of man; sometimes he makes use of his instruments, yet he needs them not. This represented the abundance of Divine grace, for the enlightening and making holy the ministers and members of the church, and which cannot be procured or prevented by any human power. The vision assures us that the good work of building the temple, should be brought to a happy end. The difficulty is represented as a great mountain. But all difficulties shall vanish, and all the objections be got over. Faith will remove mountains, and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but nothing is too hard for him. What comes from the grace of God, may, in faith, be committed to the grace of God, for he will not forsake the work of his own hands.

Barnes' Notes on the Bible

This is the word of the Lord unto Zerubbabel - Osorius: "As if he were to say, the meaning of the vision and scope of what has been exhibited is, 'God's doings have almost cried aloud to Zerubbabel that all these visions shall come to an end in their time, not effected by human might nor in fleshly strength, but in power of the Holy Spirit and through Divine Will.' For the Only Begotten became Man as we are, but He warred not after the flesh, to set up the Church as a candlestick to the world, nor did He, through sensible weapons and armed phalanxes, make those two people His own, or place the spiritual lights on the candlestick; but in the might of His own Spirit He appointed in the Church "first Apostles, then prophets and evangelists" 1 Corinthians 12:28, and all the rest of the saintly band, filling them with divine gifts and enriching them abundantly by the influx of His Spirit."

Cyril: "Not then in great power nor in fleshly might were the things of Christ, but in power of the Spirit was Satan spoiled, and the ranks of the adverse powers fell with him; and Israel and those who aforetime served the creature rather than the Creator, were called to the knowledge of God through faith. But that He saved all under heaven, not by human arm, but by His own power as God Emmanuel, Hosea too protested, "I will have mercy upon the house of Judah and will save them by the Lord their God, and will not save them by bow nor by sword nor by battle nor by chariots nor by horses nor by horsemen" Hosea 1:7. But exeeeding fittingly was this said to Zerubbabel, who was of the tribe of Judah and at, that time administered the royal seat at Jerusalem. For that he might not think that, since such glorious successes were foreannounced to him, wars would in their season have to be organized, he lifts him up from these unsound and human thoughts, and bids him be thus minded, that the force was divine, the might of Christ, who should bring such things to pass, and not human."

Having given this key of the whole vision, without explaining its details, God enlarges what He had said to Zerubbabel, as He had in the preceding chapter to Joshua Zechariah 3:8-10.

Jamieson-Fausset-Brown Bible Commentary

6. Not by might … but by my Spirit—As the lamps burned continually, supplied with oil from a source (the living olive trees) which man did not make, so Zerubbabel need not be disheartened because of his weakness; for as the work is one to be effected by the living Spirit (compare Hag 2:5) of God, man's weakness is no obstacle, for God's might will perfect strength out of weakness (Ho 1:7; 2Co 12:10; Heb 11:34). "Might and power" express human strength of every description, physical, mental, moral. Or, "might" is the strength of many (an "army," literally); "power," that of one man [Pembellus]. God can save, "whether with many, or with them that have no power" (2Ch 14:11; compare 1Sa 14:6). So in the conversion of sinners (1Co 3:6; 2Co 10:4). "Zerubbabel" is addressed as the chief civil authority in directing the work.

Matthew Poole's Commentary

Then; so soon as Zechariah had owned his nescience.

He; Christ.

This is the word of the Lord unto Zerubbabel; or, This word of the Lord is to Zerubbabel, it is particularly designed to him, and in an emblem prefigureth what a church, how precious as gold, how full of light; how framed, how maintained it should be by God himself. This hieroglyphic is a representation of what the church should be.

Zerubbabel; the governor, on whose hand much of the care and trouble of building the temple did lie; yet let him not be discouraged, for this work lieth on God.

Not by might; or, by an army, as the word bears, Hebrew; you may think you shall need all army to defend you in carrying on this building, which ill-will of neighbours about you hindereth, but I tell you there is no need of an army.

Nor by power; courage and valour, all which make, arms considerable; no need of this neither. Or might and power here may be of the same import, and added only for elegancy and assurance of the thing.

But by my spirit; which garnished the heavens and can beautify the church; which moved upon the darkness in the creation, and brought forth a beautiful and mighty structure, and can do as much now. By spirit we may understand either the Third Person of the Trinity engaged in building the church, with the Father and the Son; or by spirit you may understand the power of God. Either is encouragement enough, and secureth the future effect, and promiseth a future state of the church, pure and precious as gold, full of knowledge in the doctrines of God, as this candlestick with seven lamps, full of holiness from abundant measures of grace; persevering in it by continued supplies from the Spirit of grace in ordinances, &c.

Gill's Exposition of the Entire Bible

Then he answered, and spake unto me, saying,.... In great condescension, in order to instruct him into the true meaning of the vision:

This is the word of the Lord unto Zerubbabel; this signifies what was said by the Lord to Zerubbabel, by some one of the prophets sent unto him:

saying, Not by might, nor by power, but by my Spirit, saith the Lord of hosts: that is, that as the candlestick was supplied with oil, from the two olive trees by the side of it, without the help of any man, to pour in the oil, and trim the lamps; so the temple should be built by Zerubbabel, not through the multitude and strength of men, but through the Spirit of God, animating, exciting, encouraging, and strengthening them to go through the work. The temple was a type of the church, and Zerubbabel a type of Christ; he was so in the high esteem he was had in by the Lord; he was chosen by him; made as a signet, and was precious to him, Haggai 2:23 in his titles and characters, a servant of the Lord, and governor of Judah, Haggai 1:1 and in his work, in bringing the Jews out of captivity, and in rebuilding the temple: so Christ is the chosen of God, and exceeding dear and precious to him; is his righteous servant, and Governor of the church, or King of saints; and who has redeemed and delivered his people from the captivity of sin, and Satan, and the law; and is the builder of his church; who has laid the foundation of it, and will bring in the headstone; and which church is built up in all generations through the conversion of sinners; and that is done, not by external force, by carnal weapons, or moral persuasion; but by the sword of the Spirit, the word of God; and not by the power of man's free will, but by the efficacious grace of the divine Spirit: it is indeed done by power and might, but not of the creature: man, whatever power he has to do things natural, civil, outwardly religions, and materially moral, or however in appearance, has no power to do anything spiritually good; not to think a good thought, nor do a good action, in a spiritual manner; much less to work such a work as the work of regeneration, conversion, and sanctification; since he is dead in sin, and can not quicken himself; his understanding is darkened, yea, darkness itself, and he can not command light into it; his will is stubborn and obstinate, and he can not bend it, and subdue it; his heart is hard as a nether millstone, and he cannot soften it, and repent of his sins, in a truly spiritual, gracious, anti-evangelic manner; his affections are inordinate; and he is a lover of sinful pleasures, and not of God, nor of anything divine, to which his carnal mind is enmity; he cannot believe in Christ of himself; faith is not of himself, it is the gift of God, and so is repentance, and every other grace. The work of grace on the soul is expressed by a regeneration, a resurrection from the dead, a creation, and the new man, or a transformation of a man into another man; all which require almighty power to effect: regeneration is not of the will of man, nor of the will of the flesh, but of God, of Jehovah the Spirit: sanctification is called the sanctification of the Spirit, and every grace of it is a fruit of his; it is he who is the Spirit of life from Christ, that quickens men when dead in trespasses and sins, and enlightens their dark minds with spiritual light, in divine things; it is he that produces evangelical repentance in them, and faith in Christ is of his operation; it is he that begins the work of grace on the heart, and carries it on, and causes to abound in the exercise of every grace, and performs the work of faith with power. The Targum, instead of "by my Spirit", renders it "by my Word".

Geneva Study Bible

Then he answered and spoke to me, saying, This is the word of the LORD to {c} Zerubbabel, saying, Not by {d} might, nor by power, but by my spirit, saith the LORD of hosts.

(c) Who was a figure of Christ, and therefore this doctrine was directed to all the Church who are his body and members.

(d) He shows that God's power alone is sufficient to preserve his Church, even though he does not use man's help to do it.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

6. Not by might, &c.] This is the teaching of the vision, its message from Jehovah to Zerubbabel. Fed “without hands” (Daniel 2:34) with oil the lamp in the vision shone brightly. So without the resources of human “might and power,” which to “these feeble Jews” (Nehemiah 4:2) were altogether wanting, but by the “Spirit” of Jehovah, of which the oil was a symbol, should the Church shine yet again on Mount Sion, and eventually as the Church of Christ throughout the world.

Pulpit Commentary

Verse 6. - This is the word of the Lord unto Zerubbabel. The Lord's message unto Zerubbabel is the purport of the vision, viz. that his work will be accomplished through the grace of God alone. Not by might. Septuagint, "not by great might;" but the Vulgate, "not by an army." The word is almost synonymous with the following, translated power; and the two together mean that the effect is to be produced, not by any human means, however potent. Doubtless Zerubbabel was dispirited when he thought how much there was to do, how feeble the means at his disposal (Nehemiah 4:2), and how formidable the opposition; and nothing could better reassure him than the promise of Divine aid. But by my Spirit. The angel does not say expressly what is to be done; but the purpose that filled the minds of Zechariah and Zerubbabel applied the word. The operations of the Spirit are manifold, and his aid alone could bring these mighty things to pass. The oil is a figure of the grace of the Holy Spirit; and as the lamps are not supplied by human hands, but directly from the olives, so the good work now undertaken shall be supported by Divine means (see on ver. 14). Zechariah 4:6

Keil and Delitzsch Biblical Commentary on the Old Testament

The interpretation of this vision must therefore be founded upon the meaning of the golden candlestick in the symbolism of the tabernacle, and be in harmony with it. The prophet receives, first of all, the following explanation, in reply to his question on this point: Zechariah 4:4. "And I answered and spake to the angel that talked with me, What are these, my lord? Zechariah 4:5. And the angel that talked with me answered and said to me, Knowest thou not what these are? And I said, No, my lord. Zechariah 4:6. Then he answered and spake to me thus: This is the word of Jehovah to Zerubbabel, saying, Not by might, and not by power, but by my Spirit, saith Jehovah of hosts. Zechariah 4:7. Who art thou, O great mountain before Zerubbabel? Into a plain! And He will bring out the top-stone amidst shoutings, Grace, grace unto it!" The question addressed by the prophet to the mediating angel, "What are these?" (mâh 'ēlleh, as in Zechariah 2:2) does not refer to the two olive trees only (Umbreit, Kliefoth), but to everything described in Zechariah 4:2 and Zechariah 4:3. We are not warranted in assuming that the prophet, like every other Israelite, knew what the candlestick with its seven lamps signified; and even if Zechariah had been perfectly acquainted with the meaning of the golden candlestick in the holy place, the candlestick seen by him had other things beside the two olive trees which were not to be found in the candlestick of the temple, viz., the gullâh and the pipes for the lamps, which might easily make the meaning of the visionary candlestick a doubtful thing. And the counter-question of the angel, in which astonishment is expressed, is not at variance with this. For that simply presupposes that the object of these additions is so clear, that their meaning might be discovered from the meaning of the candlestick itself. The angel then gives him the answer in Zechariah 4:6 : "This (the vision as a symbolical prophecy) is the word of the Lord to Zerubbabel: Not by might," etc. That is to say, through this vision Zerubbabel is informed that it - namely, the work which Zerubbabel has taken in hand or has to carry out - will not be effected by human strength, but by the Spirit of God. The work itself is not mentioned by the angel, but is referred to for the first time in Zechariah 4:7 in the words, "He will bring out the top-stone," and then still more clearly described in the word of Jehovah in Zechariah 4:9 : "The hands of Zerubbabel have laid the foundation of this house (the temple), and his hands will finish it." It by no means follows from this that the candlestick, with its seven lamps, represented Zerubbabel's temple (Grotius, Hofmann); for whilst it is impossible that the candlestick, as one article of furniture in the temple, should be a figurative representation of the whole temple, what could the two olive trees, which supplied the candlestick with oil, signify with such an interpretation? Still less can the seven lamps represent the seven eyes of God (Zechariah 4:10), according to which the candlestick would be a symbol of God or of the Spirit (Hitzig, Maurer, Schegg). The significance of the candlestick in the holy place centred, as I have shown in my biblische Archologie (i. p. 107), in its seven lamps, which were lighted every evening, and burned through the night. The burning lamps were a symbol of the church or of the nation of God, which causes the light of its spirit, or of its knowledge of God, to shine before the Lord, and lets it stream out into the night of a world estranged from God. As the disciples of Christ were called, as lights of the world (Matthew 5:14), to let their lamps burn and shine, or, as candlesticks in the world (Luke 12:35; Philippians 2:15), to shine with their light before men (Matthew 5:16), so as the church of the Old Testament also. The correctness of this explanation of the meaning of the candlestick is placed beyond all doubt by Revelation 1:20, where the seven λυχνίαι, which John saw before the throne of God, are explained as being the seven ἐκκλησίαι, which represent the new people of God, viz., the Christian church. The candlestick itself merely comes into consideration here as the stand which carried the lamps, in order that they might shine, and as such was the divinely appointed form for the realization of the purpose of the shining lamps. In this respect it might be taken as a symbol of the kingdom of God on its formal side, i.e., of the divinely appointed organism for the perpetuation and life of the church. But the lamps received their power to burn from the oil, with which they had to be filled before they could possibly burn.

Oil, regarded according to its capacity to invigorate the body and increase the energy of the vital spirits, is used in the Scriptures as a symbol of the Spirit of God, not in its transcendent essence, but so far as it works in the world, and is indwelling in the church; and not merely the anointing oil, as Kliefoth supposes, but also the lamp oil, since the Israelites had no other oil than olive oil even for burning, and this was used for anointing also.

(Note: The distinction between lamp oil and anointing oil, upon which Kliefoth founds his interpretation of the visionary candlestick, and which he tries to uphold from the language itself, by the assertion that the anointing oil is always called shemen, whereas the lamp oil is called yitshâr, is shown to be untenable by the simple fact that, in the minute description of the preparation of the lamp oil for the sacred candlestick, and the repeated allusion to this oil in the Pentateuch, the term yitshâr is never used, but always shemen, although the word yitshâr is by no means foreign to the Pentateuch, but occurs in Numbers 18:12; Deuteronomy 7:13; Deuteronomy 11:14; Deuteronomy 12:17, and other passages. According to Exodus 27:20, the lamp oil for the candlestick was to be prepared from shemen zayith zâkh kâthı̄th, pure, beaten olive oil (so also according to Leviticus 24:2); and according to Exodus 30:24, shemen zayith, olive oil, was to be used for anointing oil. Accordingly the lamp oil for the candlestick is called shemen lammâ'ōr in Exodus 25:6; Exodus 35:8, Exodus 35:28, and shemen hammâ'ōr in Exodus 35:14; Exodus 39:37, and Numbers 4:16; and the anointing oil is called shemen hammishchâh in Exodus 29:7; Exodus 31:11; Exodus 35:15; Exodus 39:38; Exodus 40:9; Leviticus 8:20, Leviticus 8:10, and other passages; and shemen miwshchath-qōdesh in Exodus 30:25. Apart from Zechariah 4:14 of the chapter before us, yitshâr is never used for the lamp oil as such, but simply in the enumeration of the productions of the land, or of the tithes and first-fruits, when it occurs in connection with tı̄rōsh, must or new wine (Numbers 18:12; Deuteronomy 7:13; Deuteronomy 11:14; Deuteronomy 14:23; Deuteronomy 18:4; Deuteronomy 28:51; 2 Chronicles 31:5; 2 Chronicles 32:28; Nehemiah 5:11; Nehemiah 10:39; Nehemiah 13:12; Hosea 2:9, Hosea 2:22; Joel 1:10; Joel 2:19, Joel 2:24; Jeremiah 31:12; Haggai 1:11), but never in connection with yayin (wine), with which shemen is connected (1 Chronicles 12:40; 2 Chronicles 2:14; 2 Chronicles 11:11; Proverbs 21:17; Jeremiah 40:10). It is evident from this that yitshâr, the shining, bears the same relation to shemen, fatness, as tı̄rōsh, must, to yayin, wine, - namely, that yitshâr is applied to oil as the juice of the olive, i.e., as the produce of the land, from its shining colour, whilst shemen is the name given to it when its strength and use are considered. Hengstenberg's opinion, that yitshâr is the rhetorical or poetical name for oil, has no real foundation in the circumstance that yitshâr only occurs once in the first four books of the Pentateuch (Numbers 18:12) and shemen occurs very frequently; whereas in Deuteronomy yitshâr is used more frequently than shemen, viz., the former six times, and the latter four.)

And in the case of the candlestick, the oil comes into consideration as a symbol of the Spirit of God. There is no force in Kliefoth's objection - namely, that inasmuch as the oil of the candlestick was to be presented by the people, it could not represent the Holy Spirit with its power and grace, as coming from God to man, but must rather represent something human, which being given up to God, is cleansed by God through the fire of His word and Spirit; and being quickened thereby, is made into a shining light. For, apart from the fact that the assumption upon which this argument is founded - namely, that in the oil of the candlestick the Spirit of God was symbolized by the altar fire with which it was lighted - is destitute of all scriptural support, since it is not mentioned anywhere that the lamps of the candlestick were lighted with fire taken from the altar of burnt-offering, but it is left quite indefinite where the light or fire for kindling the lamps was to be taken from; apart, I say, from this, such an argument proves too much (nimium, ergo nihil), because the anointing oil did not come directly from God, but was also presented by the people. Supposing, therefore, that this circumstance was opposed to the symbolical meaning of the lamp oil, it would also be impossible that the anointing oil should be a symbol of the Holy Ghost, since not only the oil, but the spices also, which were used in preparing the anointing oil, were given by the people (Exodus 25:6). We might indeed say, with Kliefoth, that "the oil, as the fatness of the fruit of the olive tree, is the last pure result of the whole of the vital process of the olive tree, and therefore the quintessence of its nature; and that man also grows, and flourishes, and bears fruit like an olive tree; and therefore the fruit of his life's fruit, the produce of his personality and of the unfolding of his life, may be compared to oil." But it must also be added (and this Kliefoth has overlooked), that the olive tree could not grow, flourish, and bear fruit, unless God first of all implanted or communicated the power to grow and bear fruit, and then gave it rain and sunshine and the suitable soil for a prosperous growth. And so man also requires, for the production of spiritual fruits of life, not only the kindling of this fruit by the fire of the word and Spirit of God, but also the continued nourishment and invigoration of this fruit through God's word and Spirit, just as the lighting and burning of the lamps are not effected simply by the kindling of the flame, but it is also requisite that the oil should possess the power to burn and shine. In this double respect the candlestick, with its burning and shining lamps, was a symbol of the church of God, which lets the fruit of its life, which is not only kindled but also nourished by the Holy Spirit, shine before God. And the additions made to the visionary candlestick indicate generally, that the church of the Lord will be supplied with the conditions and requirements necessary to enable it to burn and shine perpetually, i.e., that the daughter of Zion will never fail to have the Spirit of God, to make its candlestick bright. (See at Zechariah 4:14.)

There is no difficulty whatever in reconciling the answer of the angel in Zechariah 4:6 with the meaning of the candlestick, as thus unfolded according to its leading features, without having to resort to what looks like a subterfuge, viz., the idea that Zechariah 4:6 does not contain an exposition, but passes on to something new, or without there being any necessity to account, as Koehler does, for the introduction of the candlestick, which he has quite correctly explained (though he weakens the explanation by saying that it applies primarily to Zerubbabel), namely, by assuming that "it was intended, on the one hand, to remind him what the calling of Israel was; and, on the other hand, to admonish him that Israel could never reach this calling by the increase of its might and the exaltation of its strength, but solely by suffering itself to be filled with the Spirit of Jehovah." For the candlestick does not set forth the object after which Israel is to strive, but symbolizes the church of God, as it will shine in the splendour of the light received through the Spirit of God. It therefore symbolizes the future glory of the people of God. Israel will not acquire this through human power and might, but through the Spirit of the Lord, in whose power Zerubbabel will accomplish the work he has begun. Zechariah 4:7 does not contain a new promise for Zerubbabel, that if he lays to heart the calling of Israel, and acts accordingly, i.e., if he resists the temptation to bring Israel into a free and independent position by strengthening its external power, the difficulties which have lain in the way of the completion of the building of the temple will clear away of themselves by the command of Jehovah (Koehler). For there is not the slightest intimation of any such temptation as that supposed to have presented itself to Zerubbabel, either in the vision itself or in the historical and prophetical writings of that time. Moreover, Zechariah 4:7 has not at all the form of a promise, founded upon the laying to heart of what has been previously mentioned. The contents of the verse are not set forth as anything new either by נאם יהוה (saith Jehovah), or by any other introductory formula. It can only be a further explanation of the word of Jehovah, which is still covered by the words "saith Jehovah of hosts" at the close of Zechariah 4:6. The contents of the verse, when properly understood, clearly lead to this. The great mountain before Zerubbabel is to become a plain, not by human power, but by the Spirit of Jehovah. The meaning is given in the second hemistich: He (Zerubbabel) will bring out the top-stone. והוציא (is not a simple preterite, "he has brought out the foundation-stone" (viz., at the laying of the foundation of the temple), as Hengstenberg supposes, but a future, "he will bring out," as is evident from the Vav consec., through which הוציא is attached to the preceding command as a consequence to which it leads. Moreover, אבן הראשׁה does not mean the foundation-stone, which is called אבן פּנּה, lit., corner-stone (Job 38:6; Isaiah 28:16; Jeremiah 51:26), or ראשׁ פּנּה, the head-stone of the corner (Psalm 118:22), but the stone of the top, i.e., the finishing or gable stone (הראשׁה with raphe as a feminine form of ראשׁ, and in apposition to האבן). הוציא, to bring out, namely out of the workshop in which it had been cut, to set it in its proper place in the wall. That these words refer to the finishing of the building of the temple which Zerubbabel had begun, is placed beyond all doubt by Zechariah 4:9.

The great mountain, therefore, is apparently "a figure denoting the colossal difficulties, which rose up mountain high at the continuation and completion of the building of the temple." Koehler adopts this explanation in common with "the majority of commentators." But, notwithstanding this appearance, we must adhere to the view adopted by the Chald., Jerome, Theod. Mops., Theodoret, Kimchi, Luther, and others, that the great mountain is a symbol of the power of the world, or the imperial power, and see no difficulty in the "unwarrantable consequence" spoken of by Koehler, viz., that in that case the plain must be a symbol of the kingdom of God (see, on the contrary, Isaiah 40:4). For it is evident from what follows, that the passage refers to something greater than this, namely to the finishing of the building of the temple that has already begun, or to express it briefly and clearly, that the building of the temple of stone and wood is simply regarded as a type of the building of the kingdom of God, as Zechariah 4:9 clearly shows. There was a great mountain standing in the way of this building of Zerubbabel's - namely the power of the world, or the imperial power - and this God would level to a plain. Just as, in the previous vision, Joshua is introduced as the representative of the high-priesthood, so here Zerubbabel, the prince of Judah, springing from the family of David, comes into consideration not as an individual, but according to his official rank as the representative of the government of Israel, which is now so deeply humbled by the imperial power. But the government of Israel has no reality or existence, except in the government of Jehovah. The family of David will rise up into a new royal power and glory in the Tsemach, whom Jehovah will bring forth as His servant (Zechariah 3:8). This servant of Jehovah will fill the house of God, which Zerubbabel has built, with glory. In order that this may be done, Zerubbabel must build the temple, because the temple is the house in which Jehovah dwells in the midst of His people. On account of this importance of the temple in relation to Israel, the opponents of Judah sought to throw obstacles in the way of its being built; and these obstacles were a sign and prelude of the opposition which the imperial power of the world, standing before Zerubbabel as a great mountain, will offer to the kingdom of God. This mountain is to become a plain. What Zerubbabel the governor of Judah has begun, he will bring to completion; and as he will finish the building of the earthly temple, so will the true Zerubbabel, the Messiah, Tsemach, the servant of Jehovah, build the spiritual temple, and make Israel into a candlestick, which is supplied with oil by two olive trees, so that its lamps may shine brightly in the world. In this sense the angel's reply gives an explanation of the meaning of the visionary candlestick. Just as, according to the economy of the Old Testament, the golden candlestick stood in the holy place of the temple before the face of Jehovah, and could only shine there, so does the congregation, which is symbolized by the candlestick, need a house of God, that it may be able to cause its light to shine. This house is the kingdom of God symbolized by the temple, which was to be built by Zerubbabel, not by human might and power, but by the Spirit of the Lord. In this building the words "He will bring forth the top-stone" find their complete and final fulfilment. The finishing of this building will take place תּשׁאות חן חן להּ, i.e., amidst loud cries of the people, "Grace, grace unto it." תּשׁאות is an accusative of more precise definition, or of the attendant circumstances (cf. Ewald, 204, a), and signifies noise, tumult, from שׁוא equals שׁאה, a loud cry (Job 39:7; Isaiah 22:2). The suffix לּהּ refers, so far as the form is concerned, to האבן הראשׁה, but actually to habbayith, the temple which is finished with the gable-stone. To this stone (so the words mean) may God direct His favour or grace, that the temple may stand for ever, and never be destroyed again.