Here is, I. The prophet prepared to receive the discovery that was to be made to him: The angel that talked with him came and waked him, Zac 4:1. It seems, though he was in conference with an angel, and about matters of great and public concern, yet he grew dull and fell asleep, as it should seem, while the angel was yet talking with him. Thus the disciples, when they saw Christ transfigured, were heavy with sleep, Luk 9:32. The prophet's spirit, no doubt, was willing to attend to that which was to be seen and heard, but the flesh was weak; his body could not keep pace with his soul in divine contemplations; the strangeness of the visions perhaps stupefied him, and so he was overcome with sleep, or perhaps the sweetness of the visions composed him and even sung him asleep. Daniel was in a deep sleep when he heard the voice of the angel's words, Dan 10:9. We shall never be fit for converse with spirits till we have got clear of these bodies of flesh. It should seem, the angel let him lose himself a little, that he might be fresh to receive new discoveries, but then waked him, to his surprise, as a man that is wakened out of his sleep. Note, We need the Spirit of God, not only to make known to us divine things, but to make us take notice of them. He wakens morning by morning, he wakens my ear, Isa 50:4. We should beg of God that, whenever he speaks to us, he would awaken us, and we should then stir up ourselves.

II.The discovery that was made to him when he was thus prepared. The angel asked him, What seest thou? Zac 4:2. When he was awake perhaps he would not have taken notice of what was presented to his view if he had not thus been excited to look about him. When he observed he saw a golden candlestick, such a one as was in the temple formerly, and with the like this temple should in due time be furnished. The church is a candlestick, set up for the enlightening of this dark world and the holding forth of the light of divine revelation to it. The candle is God's; the church is but the candlestick, but all of gold, denoting the great worth and excellence of the church of God. This golden candlestick had seven lamps branching out from it, so many sockets, in each of which was a burning and shining light. The Jewish church was but one, and though the Jews that were dispersed, it is probable, had synagogues in other countries, yet they were but as so many lamps belonging to one candlestick; but now, under the gospel, Christ is the centre of unity, and not Jerusalem, or any one place; and therefore seven particular churches are represented, not as seven lamps, but as seven several golden candlesticks, Rev 1:20. This candlestick had one bowl, or common receiver, on the top, into which oil was continually dropping, and from it, by seven secret pipes, or passages, it was diffused to the seven lamps, so that, without any further care, they received oil as fast as they wasted it (as in those which we call fountain-ink-horns, or fountain-pens); they never wanted, nor were ever glutted, and so kept always burning clear. And the bowl too was continually supplied, without any care or attendance of man; for (Zac 4:3) he saw two olive-trees, one on each side the candlestick, that were so fat and fruitful that of their own accord they poured plenty of oil continually into the bowl, which by two larger pipes (Zac 4:12) dispersed the oil to smaller ones and so to the lamps; so that nobody needed to attend this candlestick, to furnish it with oil (it tarried not for man, nor waited for the sons of men), the scope of which is to show that God easily can, and often does, accomplish his gracious purposes concerning his church by his own wisdom and power, without any art or labour of man, and that though sometimes he makes use of instruments, yet he neither needs them nor is tied to them, but can do his work without them, and will rather than it shall be undone.

III.The enquiry which the prophet made concerning the meaning of this, and the gentle reproof given him for his dulness (Zac 4:4): I answered and spoke to the angel, saying, What are these, my lord? Observe how respectfully he speaks to the angel; he calls him my lord. Those that would be taught must give honour to their teachers. He saw what these were, but asked what these signified. Note, It is very desirable to know the meaning of God's manifestations of himself and his mind both in his word and by his ordinances and providences. What mean you by these services, by these signs? And those that would understand the mind of God must be inquisitive. Then shall we know if we follow on to know, if we not only hear, but, as Christ, ask questions upon what we hear, Luk 2:46. The angel answered him with a question, Knowest thou not what these be? intimating that if he had considered, and compared spiritual things with spiritual, he might have guessed at the meaning of these things; for he knew that there was a golden candlestick in the tabernacle, which it was the priests' constant business to supply with oil and to keep burning, for the use of the tabernacle; when therefore he saw, in vision, such a candlestick, with lamps always kept burning, and yet no priests to attend it, nor any occasion for them, he might discern the meaning of this to be that though God had set up the priesthood again, yet he could carry on his own work for and in his people without them. Note, We have reason to be ashamed of ourselves that we do not more readily apprehend the meaning of divine discoveries. The angel asked the prophet this question, to draw from him an acknowledgment of his own dulness, and darkness, and slowness to understand, and he had it immediately: "I said, No, my lord; I know not what these are." Visions had their significance, but often dark and hard to be understood, and the prophets themselves were not always aware of it at first. But those that would be taught of God must see and acknowledge their own ignorance, and their need to be taught, and must apply to God for instruction. To him that gave us the cabinet we must apply for the key wherewith to unlock it. God will teach the meek and humble, not those that are conceited of themselves and lean on the broken reed of their own understanding.

IV.The general intention of this vision. Without a critical descant upon every circumstance of the vision, the design of it is to assure the prophet, and by him the people, that this good work of building the temple should, by the special care of divine Providence, and the immediate influence of divine grace, be brought to a happy issue, though the enemies of it were many and mighty and the friends and furtherers of it few and feeble. Note, In the explication of visions and parables, we must look at the principal scope of them, and be satisfied with that, if that be clear, though we may not be able to account for every circumstance, or accommodate it to our purpose. The angel lets the prophet know, in general, that this vision was designed to illustrate a word which the Lord had to say to Zerubbabel, to encourage him to go on with the building of the temple. Let him know that he is a worker together with God in it, and that it is a work which God will own and crown.

1.God will carry on and complete this work, as he had begun their deliverance from Babylon, not by external force, but by secret operations and internal influences upon the minds of men. He says this who is the Lord of hosts, and could do it vi et armis - by force, has legions at command; but he will do it, not by human might or power, but by his own Spirit. What is done by his Spirit is done by might and power, but it stands in opposition to visible force. Israel was brought out of Egypt, and into Canaan, by might and power; in both these works of wonder great slaughter was made. 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 working upon the spirits of the captives, and inclining them to accept the liberty offered them. It was by the Spirit of the Lord of hosts that the people were excited and animated to build the temple; and therefore they are said to be helped by the prophets of God, because they, as the Spirit's mouth, spoke to their hearts, Ezr 5:2. 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 councils, so that they could not hinder it as they designed. Note, 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 by the Spirit of the Lord of hosts, whose work on men's consciences is mighty to the pulling down of strong-holds; thus the excellency of the power is of God, and not of man. When instruments fail, let us therefore leave it to God to do his work himself by his own Spirit.

2.All the difficulties and oppositions that lie in the way shall be got over and removed, even those that seem insuperable (Zac 4:7): Who art thou, O great mountain? Before Zerubbabel thou shalt become a plain. See here, (1.) How the difficulty is represented; it is a great mountain, impassable and immovable, a heap of rubbish, like a great mountain, which must be got away, or the work cannot go on. The enemies of the Jews are proud and hard as great mountains; but, when God has work to do, the mountains that stand in the way of it shall dwindle into mole-hills; for see here, (2.) How these difficulties are despised: "Who art thou, O great mountain! that thou shouldst stand in God's way and think to stop the progress of his work? Who art thou that lookest so big, that thus threatenest, and art thus feared? Before Zerubbabel, when he is God's agent, thou shalt become a plain. All the difficulties shall vanish, and all the objections be got over. Every mountain and hill shall be brought low when the way of the Lord is to be prepared," Isa 40:4. Faith will remove mountains and make them plains. Christ is our Zerubbabel; mountains of difficulty were in the way of his undertaking, but before him they were all levelled; nothing is too hard for his grace to do.

3.The same hand that has begun this good work will perform it: He shall bring forth the head-stone (Zac 4:7); and again (Zac 4:9), The hands of Zerubbabel have laid the foundation of this house, be it spoken to his honour (perhaps with his own hands he laid the first stone), and though it has been long retarded, and is still much opposed, yet it shall be finished at last; he shall live to see it finished, nay, and his hands shall also finish it; herein he is a type of Christ, who is both the author and the finisher of our faith; and his being the author of it is an assurance to us that he will be the finisher, for, as for God, his work is perfect; has he begun and shall he not make an end? Zerubbabel shall himself bring forth the head-stone with shoutings, and loud acclamations of joy, among the spectators. The acclamations are not huzzas, but Grace, grace; that is the burden of the triumphant songs which the church sings. It may be taken, (1.) As magnifying free grace, and giving to that all the glory of what is done. When the work is finished it must be thankfully acknowledged that it was not by any policy or power of our own that it was brought to perfection, but that it was grace that did it - God's good-will towards us and his good work in us and for us. Grace, grace, must be cried, not only to the head-stone, but to the foundation-stone, the corner-stone, and indeed to every stone in God's building; from first to last it is nothing of works, but all of grace, and all our crowns must be cast at the feet of free grace. Not unto us, O Lord! not unto us. (2.) As depending upon free grace, and desiring the continuance of it, for what is yet to be done. Grace, grace, is the language of prayer as well as of praise; now that this building is finished, all happiness attend it! Peace be within its walls, and, in order to that, grace. Let the beauty of the Lord our God be upon it! Note, What comes from the grace of God may, in faith, and upon good grounds, be committed to the grace of God, for God will not forsake the work of his own hands.

4.This shall be a full ratification of the prophecies which went before concerning the Jews' return, and their settlement again. When the temple is finished then thou shalt know that the Lord of hosts has sent me unto you. Note, The exact accomplishment of scripture prophecies is a convincing proof of their divine original. Thus God confirms the word of his servant, by saying to Jerusalem, Thou shalt be built, Isa 44:26. No word of God shall fall to the ground, nor shall there fail one iota or tittle of it. Zechariah's prophecies of the approaching day of deliverance to the church would soon appear, by the accomplishment of them, to be of God.

5.This shall effectually silence those that looked with contempt upon the beginning of this work, Zac 4:10. Who, where, is he now that despised the day of small things, and thought this work would never come to any thing? The Jews themselves despised the foundation of the second temple, because it was likely to be so far inferior to the first, Ezr 3:12. Their enemies despised the wall when it was in the building, Neh 2:19; Neh 4:2, Neh 4:3. But let them not do it. Note, In God's work the day of small things is not to be despised. Though the instruments be weak and unlikely, God often chooses such, by them to bring about great things. As a great mountain becomes a plain before him when he pleases, so a little stone, cut out of a mountain without hands, comes to fill the earth, Dan 2:35. Though the beginnings be small, God can make the latter end greatly to increase; a grain of mustard-seed may become a great tree. Let not the dawning light be despised, for it will shine more and more to the perfect day. The day of small things is the day of precious things, and will be the day of great things.

6.This shall abundantly satisfy all the hearty well-wishers to God's interest, who will be glad to see themselves mistaken in despising the day of small things. Those that despaired of the finishing of the work shall rejoice when they see the plummet in the hand of Zerubbabel, when they see him busy among the builders, giving orders and directions what to do, and taking care that the work be done with great exactness, that it may be both fine and firm. Note, It is matter of great rejoicing to all good people to see magistrates careful and active for the edifying of the house of God, to see the plummet in the hand of those who have power to do much, if they have but a heart according to it; we see not Zerubbabel with the trowel in his hand (that is left to the workmen, the ministers), but we see him with the plummet in his hand, and it is no disparagement, but an honour to him. Magistrates are to inspect ministers' work, and to speak comfortably to the Levites that do their duty.

7.This shall highly magnify the wisdom and care of God's providence, which is always employed for the good of his church. Zerubbabel does his part, does as much as man can do to forward the work, but it is with those seven, those seven eyes of the Lord which we read of Zac 3:9. He could do nothing if the watchful, powerful, gracious providence of God did not go before him and go along with him in it. Except the Lord had built this house, Zerubbabel and the rest would have laboured in vain, Psa 127:1. These eyes of the Lord are those that run to and fro through the whole earth, that take cognizance of all the creatures and all their actions (Ch2 16:9), and inspire and direct all, according to the divine counsels. Note, We must not think that God is so taken up with the affairs of his church as to neglect the world; but it is a comfort to us that the same all-wise almighty Providence that governs the nations of the earth is in a particular manner conversant about the church. Those seven eyes that run through the earth are all upon the stone that Zerubbabel is laying straight with his plummet, to see that it be well laid. And those that have the plummet in their hand must look up to those eyes of the Lord, must have a constant regard to divine Providence, and act in dependence upon its guidance and submission to its disposals.

O great mountain? - The hinderances which were thrown in the way; the regal prohibition to discontinue the building of the temple.

Before Zerubbabel - a plain - 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.

He shall bring forth the headstone - As he has laid the foundation stone, so shall he put on the headstone: as he has begun the building, so shall he finish it!

With shoutings - The universal acclamation of the people.

Grace, grace unto it - How beautiful is this structure! May the favor of God ever rest upon it, and be manifested in it!

This is the word of the Lord unto Zerubbabel - This prince was in a trying situation, and he needed especial encouragement from God; and here it is: Not by might, (of thy own), nor by power, (authority from others), but by my Spirit - the providence, authority, power, and energy of the Most High. In this way shall my temple be built; in this way shall my Church be raised and preserved. No secular arm, no human prudence, no earthly policy, no suits at law, shall ever be used for the founding, extension, and preservation of my Church. But the spirit of the world says, "These are all means to which as we must have recourse; otherwise the cause of God may be ruined." Satan, thou liest!

Who art thou, O great mountain?.... 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 hence the Targum paraphrases the words thus,

"how art thou accounted a foolish kingdom before Zerubbabel!''

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, Rev 8:8 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 Gill on Isa 49:11. 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:

before Zerubbabel thou shall become a plain; 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:

and he shall bring forth the headstone thereof; that is, he, Zerubbabel, shall finish the building of the temple, as in Zac 4:9 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, Psa 118:22 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,

"and he shall reveal his Christ, whose name is said from eternity, and he shall rule over all kingdoms:''

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

with shoutings, crying, Grace, grace unto it; as the people of the Jews shouted, when the first stone was laid in the foundation of the temple, Ezr 3:11 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 Rev 19:6. 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) Tanchuma in Yalkut Simeoni in loc. (q) T. Bab. Menachot, fol. 92. 1. & Tamid, fol. 30. 2. Maimon. Beth Habechira, c. 3. sect. 11.

All mountain-like obstacles (Isa 40:4; Isa 49:11) in Zerubbabel's way shall be removed, so that the crowning top-stone shall be put on, and the completion of the work be acknowledged as wholly of "grace." Antitypically, the antichristian last foe of Israel, the obstacle preventing her establishment in Palestine, about to be crushed before Messiah, is probably meant (Jer 51:25; Dan 2:34, Dan 2:44; Mat 21:44).

bring forth the headstone--Primarily, bring it forth from the place where it was chiselled and give it to the workmen to put on the top of the building. It was customary for chief magistrates to lay the foundation, and also the crowning top-stone (compare Ezr 3:10). Antitypically, the reference is to the time when the full number of the spiritual Church shall be completed, and also when "all Israel shall be saved" (compare Rom 11:26; Heb 11:40; Heb 12:22-23; Rev 7:4-9).

Grace, grace--The repetition expresses, Grace from first to last (Isa 26:3, Margin). Thus the Jews are urged to pray perseveringly and earnestly that the same grace which completed it may always preserve it. "Shoutings" of acclamation accompanied the foundation of the literal temple (Ezr 3:11, Ezr 3:13). So shoutings of "Hosanna" greeted the Saviour in entering Jerusalem (Mat 21:9), when about to complete the purchase of salvation by His death: His Body being the second temple, or place of God's inhabitation (Joh 2:20-21). So when the full number of the saints and of Israel is complete, and God shall say, "It is done," then again shall "a great voice of much people in heaven" attribute all to the "grace" of God, saying, "Alleluia! Salvation, and glory, and honor, and power, unto the Lord our God" (Rev 19:1, Rev 19:6). Psa 118:22 regards Him as "the headstone of the corner," that is, the foundation-stone. Compare the angels acclamations at His birth, Luk 2:14. Here it is the top-stone. Messiah is not only the "Author," but also the Finisher (Heb 12:2). "Grace" is ascribed "unto it," that is the stone, Messiah. Hence the benediction begins, "The grace of the Lord Jesus Christ" (Co2 13:14).