Zechariah 4:9Meaning & Commentary from the Church Fathers

However, when God provided renewed encouragement, the temple was ultimately completed during Joshua's high priesthood and Zerubbabel's reign.

This historical event carries deeper significance. As Zerubbabel, hailing from the tribe of Judah, symbolizes Christ, we must explore how he began erecting the Lord's house, with the intent and spirit of Zerubbabel seeing it through to completion. Initially, He established a sacred space for Himself and His Father—the Jewish synagogue. He remarked about the esteemed prophet Moses, stating: “If there be a prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream. My servant Moses is not so, who is faithful in all mine house” (Num. 12:6-7).

It is as if Christ laid a foundation for this house only for it to be destroyed. Consequently, the prophet Jeremiah lamented over its demise, expressing, “The house of Israel is fallen, and none can raise it up” (Am. 5:1-2). Yet, through Christ, this house was restored and elevated when Gentiles were incorporated, leading to the emergence of the Church, the “house of the living God” (1 Tim. 3:16), cherished by the Lord of Hosts. The church built in these latter days surpasses the original temple, a truth affirmed by the prophet Haggai, who questioned, “Who is left among you that saw this house in her first glory? and how do ye see it now? is it not in your eyes in comparison of it as nothing?” And later, “The glory of this latter house shall be greater than of the former, saith the Lord of hosts” (Haggai 2:3, 9).

It is unreasonable to limit this understanding to mere historical events, as the glory of the latter temple must eclipse that of the former. The first temple was destroyed by Nebuchadnezzar, and subsequently, the temple constructed after the exile was also laid waste by the Romans, who ravaged both Jerusalem and the surrounding land. Thus, a purely historical narrative cannot fully convey the truth. The latter glory surpasses the former when “we are built together for a habitation of God through the Spirit” (Eph. 2:20-22). The Church, established through interconnected growth, fosters unity in faith and love by the Spirit, contributing to the construction of the holy temple. We are living stones, and thus, Paul aptly refers to the community of believers as God’s field, or God’s building (1 Cor. 3:9). The revered Builder has laid the cornerstone, which is Jesus Christ, on whom we all stand and are identified as temples, indwelled and supported by the Spirit.

In Ezra, we read that Zerubbabel commenced and concluded the temple's construction. The prophet Zechariah states, ‘When you observe the roof placed upon the temple that you are building, then you will know that the Lord has sent me to you, and that what I have declared has come from His command. For who has disregarded the days of small beginnings? The term 'who' is used here to signify the rare occurrences, similar to the query, Who then is that faithful and wise steward? (Luke 12:42) and: Lord, who may dwell in Your sanctuary? Who may reside on Your holy hill? (Psalm 15:1). It is indeed rare for someone to look down upon the insignificant days of this age and to regard royalty with disdain. As we observe the nobles of this time, adorned with gold, shining in purple and precious stones, and surrounded by armies, we may wonder to ourselves, ‘Who among you despises the humble days?’ Jacob, aware of the brevity of human existence, remarks, ‘The days of my life are few and sorrowful’ (Gen. 47:9). Hence, those who deem these humble days unworthy, particularly in reference to royal power, are urged not to fear the threats of their adversaries but to heed the commands of the Lord. Through their disregard for earthly authority, they shall find joy and witness the assistance of the Saviour, who is promised as a descendant of Zerubbabel and recognized by His strength as a stone, a stone of tin. The Hebrew term used here is abdil, meaning 'to divide,' as He is the wall, strength, and fortress of the faithful. Just as tin shields other metals from fire, without which the strongest iron may burn away; so too, all human and angelic strength, if devoid of the Saviour’s support, is frail and easily overcome. This stone, or pile, referred to by the Hebrews as tin, signifies separation and distinction; just as tin distinguishes one type of metal from another, so does the Lord, the true judge and refiner, separate vices from virtues, ensuring that only pure gold and silver remain. This act of separation is illustrated in the Gospel, where it is stated: His winnowing fork is in His hand, and He will clear His threshing floor, gathering the wheat into His barn but burning up the chaff with unquenchable fire (Luke 3:17); He proclaims through Jeremiah, What is chaff to the wheat? declares the Lord (Jeremiah 23:28). Many of our own, through the works of Zerubbabel, who founded and completed the house, interpret Christ. If we accept this, we must clarify the meaning of the tin stone in Zerubbabel's hand. Should we not also recognize another Christ in the hand of the Christ? Some interpret the tin stone as the Lord's body, which is untarnished and is not compared to lead, but to the purest form of tin. The seven eyes, which survey all the earth and judge all things, represent, as previously mentioned, the seven spirits, and affirm that nothing is concealed from God, who knows the past, present, and future, repaying everyone according to their deeds, especially when He manifests as the one who distinguishes good from evil.

His stone represents faith in Him, while the phrase ‘in His hand’ indicates that faith in Christ is revealed through the fulfillment of His commandments. For faith without deeds is lifeless (James 2:26), much like deeds without faith. It is clear that the ‘hand’ symbolizes actions. Thus, the Lord, holding the stone, instructs us to cultivate an active faith in Him, enriched by the seven eyes of the Lord, which represent the sevenfold gifts of the Holy Spirit.