Zechariah 4:7-10

Zechariah 4:7-10 contain a message of encouragement, addressed, on the basis of the vision, by the prophet to Zerubbabel (see on Zechariah 2:6). Most commentators regard the verses out of place, since Zechariah 4:11 forms the natural continuation of Zechariah 4:6. They are suitable in the mouth of Zechariah and they embody some ideas suggested by the vision (Zechariah 4:10), so that they cannot be removed entirely from the latter, but the connection would become smoother if Zechariah 4:7-10 were placed after Zechariah 4:14. Marti thinks that the account of the vision is contained in 1-6a, 10b-14, while the rest, 6b-10a, Contains the message.

Zechariah 4:7 is in the form of an apostrophe to the obstacle which threatens to thwart the purpose of Zerubbabel.

O great mountain Since the prophet is thinking of the rebuilding of the temple, the mountain cannot be a figure of the hostile Persian power, or of the power of the world as opposed to the kingdom of God; it is rather a “figure denoting the colossal difficulties which rose up mountain-high at the continuation and completion of the building of the temple.” These difficulties will be completely removed before Zerubbabel. The headstone [“topstone”] The topmost stone completing and crowning the building. The anointed of Jehovah will put the final touch on the building while the watching multitude will break forth in songs and cries of rejoicing and benediction.

Grace, grace unto it Not only to the stone, but to the completed temple. These are the words of the cry, a petition that Jehovah may bestow his grace and favor upon his newly completed dwelling place.

Zechariah 4:9-10 contain a new message of encouragement and promise to the prince, introduced by Zechariah 4:8.

Moreover In addition to the message contained in Zechariah 4:7.

Shall also finish it He will surely carry to completion the building enterprise (compare Ezra 6:15).

Thou shalt know The completion of the temple will be an external attestation of the prophet as a divinely sent messenger (Zechariah 2:9; Zechariah 2:11).

Who hath despised the day of small things? Or, who despises (G.-K., 106g). The question implies disapproval of the people’s apathy toward the temple, and of their excuses that their resources are insufficient to build a temple worthy of Jehovah (Haggai 2:3). If Jehovah is satisfied, who has a right to think lightly of the present house, though it be small? 10b states why there is no ground for despair. R.V. is preferable to A.V.: “For these seven shall rejoice, and shall see the plummet in the hand of Zerubbabel; these are the eyes of Jehovah, which run to and fro through the whole earth.” The thought may be brought out even more clearly by a free rendering: “For these seven eyes of Jehovah, which run to and fro through the whole earth, shall rejoice when they see the plummet in the hand of Zerubbabel.”

Those seven Not the seven eyes of Zechariah 3:9 (see there). The use of the demonstrative would seem to indicate that the eyes are referred to in the immediate context; if so, the seven lamps (Zechariah 4:2) must symbolize the seven eyes. Seven is used as a sacred number expressing the idea of completeness or perfection (see Hastings’s Dictionary of the Bible, article “Numbers”). The eyes of Jehovah sweep over the whole earth; nothing can escape them.

Shall rejoice, and shall see Better, shall rejoice when they shall see (G.-K., 164a). The eyes are a symbol of the divine care and providence, which is world-wide.

The plummet in the hand of Zerubbabel A sign that he is engaged in building, or at least that he is superintending the work. If Jehovah takes such delight in the restoration of the temple, what folly for men to despise the enterprise! The text of Zechariah 4:10 may be in some disorder, but the general sense is clear.