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Now follows the explanation the angel gives this answer — This is the word of Jehovah to Zerubbabel, saying, etc. Here the angel bears witness to what I have shortly referred to that the power of God alone is sufficient to preserve the Church, and there is no need of other helps. For he sets the Spirit of God in opposition to all earthly aids; and thus he proves that God borrows no help for the preservation of his Church, because he abounds in all blessings to enrich it. Farther, by the word spirit we know is meant his power, as though he had said, “God designs to ascribe to himself alone the safety of his Church; and though the Church may need many things, there is no reason why it should turn its eyes here and there, or seek this or that help from men; for all abundance of blessings may be supplied by God alone.” And host and might, ⁴⁶⁴⁶     ᾿Ουκ ἐν δυνάμει μεγάλη ὀυδὲ ἐν ἰσχυι, Septuagint.; “non in exercitu nec in robore,” Jerome; “non virtute neque vi,” Jun. et Trem Newcome and Henderson adopt our version, “not by might nor by power.” The first word, [חיל] seems to mean combined force, either of wealth or of armies; and the second, [כח], is the strength or vigor of men — courage or valor. It was not by the united power of the world, nor by individual strength or courage, that the work was to be effected — “not by power nor by strength.” — Ed. being a part for the whole, are to be taken for all helps which are exclusive of God’s grace. It is indeed certain that God acts not always immediately or by himself, for he employs various means, and makes use in his service of the ministrations of men; but his design is only to teach us that we are very foolish, when we look around us here and there, or vacillate, or when, in a word, various hopes, and various fears, and various anxieties affect us; for we ought to be so dependent on God alone, as to be fully persuaded that his grace is sufficient for us, though it may not appear; nay, we ought fully to confide in God alone, though poverty and want may surround us on every side. This is the purport of the whole.

But God intended also to show that his Church is built up and preserved, not by human and common means, but by means extraordinary and beyond all our hopes and all our thoughts. It is indeed true, as I have just said, that God does not reject the labors of men in building up and in defending his Church; but yet he seems as though he were not in earnest when he acts by men; for by his own wonderful power he surpasses what can be conceived by human thought. To be reminded of this was then exceedingly necessary, when the Church of God was despised, and when the unbelieving haughtily ridiculed the miserable Jews, whom they saw to be few in number and destitute of all earthly aids. As then there was nothing splendid or worthy of admiration among the Jews, it was needful that what we find here should have been declared to them — even that his own power was enough for God, when no aid came from any other quarter. The same also was the design of what we have noticed respecting the seven pourers and the olive-trees; for if God had need of earthly helps, servants must have been at hand to pour forth the oil; but there were seven pourers to supply the oil continually. Wherefrom? even from the olive-trees. As then the trees were fruitful, and God drew from them the oil by his hidden power, that the lamps might never be dry, we hence clearly learn, that what was exhibited is that which the angel now declares, namely, that the Church was, without a host and without might, furnished with the gifts of the Holy Spirit, and that in these there was a sufficient defense for its preservation, in order that it might retain its perfect state and continue in vigor and safety.

When therefore we now see things in a despairing condition, let this vision come to our minds — that God is sufficiently able by his own power to help us, when there is no aid from any other; for his Spirit will be to us for lamps, for pourers, and for olive-trees, so that experience will at length show that we have been preserved in a wonderful manner by his hand alone.

We now then understand the design of the Prophet, and the reason why this vision was shown to him — that the faithful might be fully induced to entertain a firm hope as to that perfect condition of the Church which had been promised; for no judgment was to be formed of it according to earthly means or helps, inasmuch as God had his own power and had no need of deriving any assistance from others. And Zechariah says also, that this word was to Zerubbabel, even that he might take courage and proceed with more alacrity in the work of building the temple and the city. For Zerubbabel, we know, was the leader of the people, and the Jews returned to their country under his guidance; and in the work of building the city his opinion was regarded by all, as peculiar honor belonged to him on account of his royal descent. At the same time God addressed in his person the whole people: it was the same as though the angel had said, “This word is to the Church.” The head is here mentioned for the whole body, a part being specified for the whole.

Now as Zerubbabel was only a type of Christ, we must understand that this word is addressed to Christ and to all his members.

Thus we must remember that all our confidence ought to be placed on the favor of God alone; for were it to depend on human aids, there would be nothing certain or sure. For God, as I have said, withdraws from us whatever may add courage according to the judgment of the flesh, in order that he may invite or rather draw us to himself. Whenever, then, earthly aids fail us, let us learn to recumb on God alone, for it is not by a host or by might that God raises up his Church, and preserves it in its proper state; but this he does by his Spirit, that is, by his own intrinsic and wonderful power, which he does not blend with human aids; and his object is to draw us away from the world, and to hold us wholly dependent on himself. This is the reason why he says that the word was addressed to Zerubbabel. The rest I shall consider tomorrow.

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.

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.”

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.

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.

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. ⁴⁷⁴⁷     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 Psalm 118:22. The last renders the distich thus,
   And he shall bring forth the head-stone,
With shoutings, cryings, Favor, favor, unto it.
   The last line is rendered by Marckius —
   Acclamations of favor, — of favor (shall be) to it.
   “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. 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.

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 —