Zechariah 4:7 - Exposition

Who art thou, O great mountain? The "mountain" is a figurative expression to denote the various difficulties that stood in Zerubbabel's way and impeded the carrying out of his great design. Before Zerubbabel. The Vulgate affixes these words to the former part of the clause, but the accent is in favour of the Authorized Version. Thou Shall become a plain; literally, into a plain! A command. All obstacles shall be removed (comp. Isaiah 40:4 ; Isaiah 49:11 ; Matthew 17:20 ; Luke 3:4 , Luke 3:5 ). Septuagint, τοῦ κατορθῶσαι (intrans.), "that thou shouldst prosper;" "ut corrigas" (Jerome). He shall bring forth the headstone thereof. "He" is evidently Zerubbabel. He shall commence and put the finishing stroke to the work of rebuilding the temple. Many commentators take this stone to be the one that completes the building, "the topstone." But it may well be questioned whether a building like the temple could have any such stone. An arch or a pyramid may have a crowning stone, but no other edifice; nor is there any proof that such a topstone was known or its erection celebrated. It may be a mere metaphor for the completion of the work. It is better, however, to take it as the cornerstone, to which we know great importance was attached (comp. Job 38:6 ; Psalms 118:22 , etc.). This stone, on which the building rests, Zerubbabel will bring forth from the workshop; as the next verses say, his hands have laid the foundation. That action, already past, is represented as future, the regular commencement of the work under Zerubbabel's direction being intimated, and its happy conclusion promised. Septuagint, καὶ ἐξοίσω τὸν λίθον τῆς κληρονομίας , "And I will bring forth the stone of the inheritance"—the meaning of which is obscure, though Jerome explains it by considering it an allusion to Christ. With shoutings , crying, Grace, grace unto it! All the by standers, as the stone is placed, shout in acclamation, "God's favour rest upon it!" ( Ezra 3:10 ). The LXX . seems to have mistaken the sense, rendering, ἰσότητα χάριτος χάριτα αὐτῆς , "The grace of it the equality of grace" ( John 1:16 ); and to have led St. Jerome astray, who translates, "Et exsaequabit gratiam gratiae ejus," and comments thus: "We all have received of his fulness, and grace for grace, that is, the grace of the gospel for the grace of the Law, in order theft the Israelites and the heathen who believe may receive equal grace and a like blessing." The Targum recognizes here a Messianic prophecy: "He will reveal the Messiah whose Name is spoken of from all eternity, and he shall rule over all the kingdoms."