Exegetical and Hermeneutical Commentary of Zechariah 1:8
I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.
8. by night ] or, in the night, R. V. As the Jewish day began at sunset, this would be the night preceding the twenty-fourth day of the month. If so, Zechariah may have recited these visions to the people for their encouragement, on the very day on which, five months before, they had re-commenced their work on the Temple. Hag 1:14-15.
a man riding upon a red horse ] There is some difficulty in deciding how many persons take part in this vision. If, however, we suppose them to have been
Fuente: The Cambridge Bible for Schools and Colleges
I saw in the night – that is, that following on the twenty-fourth day. The darkness of the night perhaps was chosen, as agreeing with the dimness of the restored condition. Night too is, Dionysius), through the silence of the senses and of the fancy, more suited for receiving divine revelations.
A man riding upon a red horse – The man is an angel of God, appearing in form of man, as Daniel says, The man Gabriel, whom I had seen in the vision at the beginning, touched me Dan 9:21. He is doubtless the same who appeared to Joshua in form of man, preparing thereby for the revelation of God manifest in the flesh – He, before whom Joshua fell on his face and in him worshiped God, through whom also God required the same tokens of reverence as He had from Moses. Joshua lifted up his eyes, and looked, and behold there stood a man over against him with a sword drawn in his hand, who said, as Captain of the Lords host am I come (Jos 5:13-15. See the note on the Angel of the Lord in Dr. Puseys Daniel the Prophet, pp. 519-525). He rides here, as Leader of the host who follow Him; to Him the others report, and He instructs the Angel who instructs the prophet. Red, being the color of blood, symbolizes doubtless the vengeance of God to be inflicted on the enemies of the Jews for their sins committed against the Jews (Dionysius), exceeding the measure of chastisement allowed by God. It probably was Michael Dan 10:13, who is entitled in Daniel, your prince Dan 10:21, the great prince which standeth up for the children of thy people .
And he was standing – Almost as we say, stationary, abiding in that one place. The description is repeated Zec 1:10 apparently as identifying this angel, and so he and the angel of the Zec 1:11 Lord are probably one.
The myrtle trees – from their fragrance and lowness, probably symbolize the Church, as at once yielding a sweet odor, and in a low estate, or lowly. The natural habits of the myrtle make it the fitter symbol.
And behind him – The relation of the Angel as their chief is represented by their following him. This is consistent with their appearing subsequently as giving report to him. The red and white horses are well-known symbols of war and glory, whence He who sits on the white horse Rev 6:2 in the revelations, went forth conquering and to conquer. The remaining color is somewhat uncertain. If it be ashen gray, it would correspond to the pale horse of the revelations, and the union of the two colors, black and white, is calculated to be a symbol of a chequered state of things, whereas a mingled color like chestnut is not suggestive of any symbol.
Fuente: Albert Barnes’ Notes on the Bible
Verse 8. I saw by night] The time was emblematical of the affliction under which the Jews groaned.
A man] An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see Jos 5:13; Eze 1:26; Da 7:13; Da 10:5. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord’s host. Jos 5:13-15.
A red horse] An emblem of war and bloodshed.
Among the myrtle trees] This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.
And behind him were there red horses] Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defence of his Church. The different colours may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I saw: in a vision God communicates his word, mind, or will to the prophet.
By night; either literally, it was by night that Zechariah had this vision, or with this it may note the obscurity and mysteriousness of the vision, for it may be emblematical, as the myrtles and the bottom are.
Behold; mark well what I saw, as now I relate it to you.
A man; one in human shape, Christ Jesus in shape of a man so he appeared to Ezekiel, Eze 1:26; 40:3, and to Daniel, Dan 7:13.
Riding; in a posture of readiness, speed, and resolution to help his people, and to appear for them in some tokens of greatness and majesty, Psa 45:4.
Upon a red horse: both the beast is noted, a horse, bold, strong, speedy, and gallant; and the colour is noted also; in the same colour he appeared to Isaiah, see Isa 63:1-3; Rev 6:4. This colour is a symbol of his coming to avenge his own just quarrel, and the unjust dealings of his and his peoples enemies.
He stood among the myrtle trees; he posteth himself in a convenient place to observe and be ready, (as needful,) among humble, verdant, fragrant, pleasant, and much-valued trees, emblem of the flourishing, fruitful, and excellent saints and servants of God.
In the bottom: this bottom or low valley, in which the myrtles grew, (probably on some rivers bank,) is an emblem of the church in a low, mourning, afflicted state; then it is most verdant, and fragrant as these trees, or as spices bruised in a mortar.
Behind him; Christ was, as beseems a captain, in the head; the rest, as his soldiers or servants, are behind attending on him.
Red horses; horses of the same colour, not without their riders, though they are not expressed; but it is a synecdoche, horses and horsemen are both intended, and these are angels, Zec 1:10. Now the colour of these horses is,
1. Red, denoting probably the bloody condition of states and kingdoms by wars one against another, either when God punisheth his church, or when he avengeth himself and his church on his enemies and hers; which will appear on a survey of the times past, when Assyrian, Babylonian, Persian, Grecian, or Roman empires did successively by wars do Gods work, his strange work, &c.; Isa 10; Isa 14.
2. Speckled; a mixed colour, made up of white, red, and black, as some guess, an emblem of affairs of different complexion; not all prosperous, nor all unprosperous; not all dark, nor all light, as the day the prophet describes neither day nor night; such times did the Jews know, during the seventy prophetic weeks, from the beginning of them to the Messiahs coming.
3. White; an emblem of the best days and state the church should be in, so Rev 19:11,14, and the empire too with it.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. by nightThe Jews begintheir day with sunset; therefore the night which preceded thetwenty-fourth day of the month is meant (Zec1:7).
a manJehovah, thesecond person of the Trinity, manifested in man’s form, anearnest of the incarnation; called the “angel of Jehovah”(Zec 1:11; Zec 1:12),”Jehovah the angel of the covenant” (Mal3:1; compare Gen 16:7; Zec 1:13;Gen 22:11; Zec 1:12;Exo 3:2; Zec 1:4).Being at once divine and human, He must be God and man in one person.
ridingimplyingswiftness in executing God’s will in His providence; hastening tohelp His people.
red horsethe colorthat represents bloodshed: implying vengeance to be inflictedon the foes of Israel (compare 2Ki 3:22;Isa 63:1; Isa 63:2;Rev 6:4); also fiery zeal.
among the myrtle treessymbolof the Jewish Church: not a stately cedar, but a lowly, thoughfragrant, myrtle. It was its depressed state that caused the Jews todespond; this vision is designed to cheer them with better hopes. Theuncreated angel of Jehovah’s presence standing (as His abidingplace, Ps 132:14) amongthem, is a guarantee for her safety, lowly though she now be.
in the bottomin a lowplace or bottom of a river; alluding to Babylon near the riversEuphrates and Tigris, the scene of Judah’s captivity. The myrtledelights in low places and the banks of waters [PEMBELLUS].MAURER translates, from adifferent root, “in a shady place.”
red horsesthat is,horsemen mounted on red horses; Zec 1:10;Zec 1:11, confirm this view.
speckled . . . whiteThe”white” implies triumph and victory for Judah; “speckled”(from a root “to intertwine”), a combination of the twocolors white and red (bay [MOORE]),implies a state of things mixed, partly prosperous, partly otherwise[HENDERSON]; or, theconnection of the wrath (answering to the “red”) about tofall on the Jews’ foes, and triumph (answering to the “white”)to the Jews themselves in God’s arrangements for His people [MOORE].Some angels (“the red horses”) exercised offices ofvengeance; others (“the white”), those of joy; others (“thespeckled”), those of a mixed character (compare Zec 6:2;Zec 6:3). God has ministers ofevery kind for promoting the interests of His Church.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I saw by night,…. Or, “that night” m; the night of the twenty fourth of Sebat; a proper and usual time for visions; and it may denote the obscurity of the vision, as it was in some respects to the prophet; and the state of the church at this time, it being a night season with it, and in a low estate; and the care that the Lord, who is Israel’s Keeper, has of them in such seasons, being in the midst of them:
and behold! this is prefixed to the vision, to denote the wonderfulness of it, and to excite attention to it; there being something in it not only amazing, but of moment and importance:
a man riding upon a red horse; not any mere “man”, as Alexander on his Bucephalus, as Abarbinel interprets it; and so Arias Montanus, as Sanctius on the place observes; though the time this vision refers to, and the state of the Jews then, will not admit of such an interpretation; for at this time all the earth was still and at rest, there were no wars in it, Zec 1:11 which agrees not with the times of Alexander, and of his reign, which was wholly spent in war; and the whole world in a manner was involved in it by him; but best agrees with the times of Cyrus and Darius, after they had subdued the Babylonian monarchy: besides, the Jews were now in a very low estate, like a grove of myrtle trees in a bottom, plain, or valley; and not only surrounded and overtopped by other states and kingdoms, which were greatly superior to them; but oppressed by their enemies, who hindered them in the rebuilding of their city and temple; whereas this was not their case in the times of Alexander, when they were in better circumstances, and which were two hundred years after this; nor was he so very beneficial and serviceable to the Jews, as to be represented, in such a vision, as in the midst of them, for their relief and protection; but an angel of the Lord is here meant, as this man is expressly called, Zec 1:11 and not a created angel; for he is distinguished from the angel that talked with the prophet, Zec 1:9. The Jews, as Jerom relates, think that the Angel Michael is meant, by whom they understand a created angel; for otherwise, if they took him to be, as he is, the Son of God, the Archangel, the Head of principalities, who is, as his name signifies, like unto God, and equal to him, it would not be amiss: and it is usual for a divine Person to be called the Angel of the Lord, as was he that called to Abraham when sacrificing his son, and to Moses out of the bush; and who went before the Israelites in the wilderness, and who is called the Angel of God’s presence, and the messenger and Angel of the covenant; and the ancient Jews themselves own that a divine Person is here meant; for, on quoting these words, “I saw a man”, c. they say n, there is no man but the holy blessed God as it is said, “the Lord is a man of war, the Lord is his name”; and though he is distinguished from the Lord of hosts, Zec 1:12, the reason of this (or otherwise it is the title of this angel also, see Ho 12:4,) is because he here appears in the form of a man; and because of his office as an intercessor and advocate for his people, Zec 1:12 a character which well agrees with Christ, who is the advocate with the Father for his saints, and whoever lives to make intercession for them, and is always heard and answered with good and comfortable words: and he is called a “man”; not that he is a mere man, or was really man when this vision was seen; but he then appeared in a human form, because he should become man, and quickly would be, as it was purposed, prophesied, and agreed he should be: and he is represented as “riding”, to denote his majesty and glory as a king, or as a general of an army, in which he rode prosperously; see Ps 45:4 as also his readiness, swiftness, and haste he made to help and save his people; as the people of the Jews, in this their present time of distress, being opposed and hindered in building their city, in particular; so, in general, all his people, in whatsoever case or circumstances they may be: thus riding, when ascribed to a divine Person, is an emblem of haste and quick dispatch, to assist and relieve the distressed; see De 33:26 so Christ, who here appears as a man, was ready and forward, in the council and covenant of grace, to agree to become man, and be the surety of his people, and die in their place and stead, in order to save them: his frequent appearances in a human form, before his incarnation, show how willing and ready he was really to assume the human nature; and as soon as the time appointed for it was up, he tarried not; when the fulness of time was come, God sent him, and he came at once, and immediately; and as soon as possible he went about the business he came upon, took delight and pleasure in it, was constant at it till he had finished it; and even his sufferings and death, which were disagreeable to nature, considered in themselves, were wished and longed for, and cheerfully submitted to by him: and he is quick in all his motions to help his people in all their times of need; nor can any difficulties prevent him giving an early and speedy relief; he comes to them leaping on the mountains, and skipping on the hills; and at the last day he will come quickly to put them into the possession of salvation he has wrought out for them; and will be a swift witness for them, and against wicked men that hate them, and oppose them: and he is upon a “red horse”, signifying either his incarnation, and his bloody sufferings and death; and his taking peace from the earth when on it, not intentionally, but eventually, through the wickedness of men; see Re 6:4 or his indignation against his enemies, and his wrath and vengeance upon them, and the destruction of them; and may have a particular reference to those who opposed the building of the temple; see
Isa 63:1:
and he stood among the myrtle trees which [were] in the bottom: by the “myrtle trees” may be meant the Israelites, as Kimchi interprets it; and that either as in Babylon, which he supposes is designed by “the bottom”; agreeably to the Targum, which paraphrases the words, “and he stood among the myrtle trees which are in Babylon”; or rather, as now returned to their own land; and so may denote the low estate and condition in which they were when they began to rebuild the temple, being feeble, and opposed by their enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of them, they had encouragement to go on in the work, as is suggested in Hag 2:3, though the saints and people of God in general may be here meant by the “myrtle trees”; and the ancient Jews o interpret them of the righteous, saying, there are no myrtle trees but the righteous; and give this as a reason why Esther was called Hadassah, Es 2:7 which signifies a myrtle tree, because this is the name of the righteous p; and these may fitly be compared to such trees for their goodliness and beauty to look at, for their sweet and fragrant smell, for their verdure and greenness, and for their flourishing in valleys and watery places q, signified here by “the bottom”; all which is true of the saints, who are pleasant plants, comely through Christ’s comeliness; whose graces, when in exercise, send forth a sweet smell; whose prayers are odours, and whose good works are acceptable, being done in faith; whose leaves never wither, and who flourish much, being planted by the river of divine love; and in whom the grace of God ever remains, and they persevere in grace to the end: these may be said to be “in the bottom”; or in a low estate; not only before conversion, but after; when corruptions prevail, temptations are strong, grace is weak; God hides his face, Christ is absent, and the Spirit withdraws his influences; and so it is true of the church in general, when under persecution, or pestered with false teachers, and when the life and power of religion are almost gone; and yet even then Christ stands in the midst of them, to sympathize with them, and as ready to help and assist them, to deliver them out of their troubles, to protect them from their enemies, and to restore them to their former state and condition. A grove of myrtle trees in a plain, in which they delight, being dark and shady, is thought by some to be an emblem of this world, in which there is a mixture of good and bad men; and of the care of Providence over human affairs, consulting the good of man, especially the raising up of the church of God out of a low estate by Christ, and his apostles, and other ministers of the word, performing their offices, according to the different abilities and gifts God has bestowed upon them r:
and behind him [were there] red horses, speckled and white; that is, with riders on them. Some s Jewish writers interpret this vision of the four kingdoms; and understand by the red horse with the man upon it, in the former clause, the Babylonian monarchy, of which Nebuchadnezzar was the head; and, by these three sorts here, the Medes, Greeks, and Romans, by inverting the order of them; they interpreting the white horses with the riders on them of the Medes and Persians; who were kind to the Jews, and under whom they were dismissed from their captivity, and their temple rebuilt: the speckled, or those of different colours, the Macedonians or Grecians; some of which were friends, and kind and benevolent to the Jews; and others cruel persecutors of them; and the red, the Romans, who were bloody, and slew multitudes of them, and destroyed their city and temple: but others, as Jerom observes, who relates the above sense, keep the order of the text, and explain the particulars of it thus; the red horse on which the man rode, and the red horses behind him, of the Assyrians and Chaldeans, who were sanguine; the one carried away the ten tribes under Shalmaneser; and the other the two tribes of Judah and Benjamin, burning the city of Jerusalem, and laying waste the temple; the speckled, or those of various colours, the Medes and Persians; some of whom were mild and gentle, as Cyrus, and Darius the son of Hystaspes, and Ahasuerus, whom the Greeks call Artaxerxes, under whom was the history of Esther; and others were cruel, as Cambyses, c.: those who think that Alexander the great is meant on the red horse suppose that those that succeeded him are meant by the other horses of various colours namely, the Lagidae and the Seleucidae, or the kings of Egypt and Syria, who were sometimes very fierce and furious, and sometimes very friendly to the Jews; at least different kings, and at different times: but it seems better to interpret them of saints, the godly and faithful followers of Christ; not only the godly among the Jews, who were made as his goodly horse in the battle,
Zec 10:3 but the church and people of God in general, who are compared to a company of horses in Pharaoh’s chariot, So 1:9, for their strength, courage, serviceableness, and the value Christ has them: thus, as he is elsewhere represented as riding on a white horse, under the Gospel dispensation, as the general of an army, and mighty conqueror; so the armies of heaven that follow him on white horses, and clothed in white, are the called, and faithful, and chosen, Re 17:14 and some of these being described by red horses, with riders on them, may signify, such who have been called to shed their blood, and lay down their lives, for Christ and his Gospel, and their profession of it, even the martyrs of Jesus; and others by speckled horses, or of various colours, may intend such professors of religion, who, though not called to die for Christ, yet suffer persecution in various ways, both by reproach and affliction; and whose lives may be a chequered work of comforts and troubles, of prosperity and adversity: and others by white horses may point at such who are not only clothed with fine linen, clean and white, the righteousness of the saints; and who are more than conquerors through Christ, who has loved them, which are characters common to all saints; but who enjoy a great deal of liberty, peace, and prosperity, all their days. Some t restrain this to the apostles of Christ, and succeeding ministers of the word; and observe, that as horses carry men and other things into the various parts of the world, so the ministers of the Gospel bear the name of Christ, and carry his Gospel into the whole world; and as horses do not go into any part of it of themselves, but as they are directed by their masters, so the Gospel ministers are sent under the direction of Christ, some here, and some there; and as horses going through towns and villages are mostly annoyed by the barking of dogs, which yet they regard not, so as to stop their speed; thus likewise faithful preachers are followed with the calumnies of wicked men, with their scoffs and jeers, reproaches and persecutions; but none of these things move them, or cause them to desist from their work; and as Christ the Son of God stood among these horses, so he is, and has promised to be, with his ministering servants unto the end of the world; and as they are like horses, docile and laborious, so the various colours of these may have respect to them; some of whom are called to resist even unto blood; and others to various trials; as well as they have different gifts, and are of different usefulness, and all of them at last victorious over their enemies; and are under Christ their Head, and are ready to do his will in whatsoever he directs them; though the more commonly received opinion is, that angels are designed, and as it seems from Zec 1:10 compared with Zec 6:1 see also 2Ki 2:11 signified by horses, for their strength, courage, swiftness, serviceableness, and disposition for war; and these different colours may represent the different state and condition of the nations with whom they were concerned, and to whom they were sent, as cruel or kind, to the people of God; and their different employments and services, both to help the saints, and render vengeance to their enemies; and the various offices they perform, with respect to Christ and his people, in things temporal and spiritual; and the place and situation of these horses being “behind” Christ may denote his superiority over them: he is superior to all monarchs and monarchies, kingdoms and states; he is King of kings, and Lord of lords; the kingdoms of this world are his, and he is the Governor among the nations; they are all behind and under him, and disposed of by him at his pleasure; and he can restrain them, when he thinks fit, from doing any harm to his people: he is superior to all men, even the best and greatest; he is the Head of the church, and King of saints; and it is their business, and even their honour and privilege, to follow him whithersoever he goes: and he is superior to angels, has a more excellent name and nature than they, is the Creator and Maker of them, and is worshipped by them; and even, as Mediator, is in a greater office, and in a higher place, at the right hand of God, than they are; they are at his beck and command, and at hand to be sent forth on all occasions to do his business, to minister for him, and to his people; they are his servants, and devoted to his service, and are ready to do his pleasure.
m “hac nocte”, Drusius. n T. Bab. Sanhedrin, fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 85. 4. o T. Bab. Sanhedrin, fol. 93. 1. p T. Bab. Megilla, fol. 13. 1. q “—-Et amantes littora myrtos.” Virgil. Georgic. l. 4. r Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. s In Abendana, Not. in Miclol Yophi in loc. t Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p. 130, 131.
Fuente: John Gill’s Exposition of the Entire Bible
Zec 1:8. “I saw by night, and behold a man riding upon a red horse, and he stood among the myrtles which were in the hollow; and behind him red, speckled, and white horses. Zec 1:9. And I said, What are these, my lord? Then the angel that talked with me said to me, I will show thee what these are. Zec 1:10. And the man who stood among the myrtles answered and said, These are they whom Jehovah hath sent to go through the earth. Zec 1:11. And they answered the angel of Jehovah who stood among the myrtles, and said, We have gone through the earth, and, behold, the whole earth sits still, and at rest. Zec 1:12. Then the angel of Jehovah answered and said, Jehovah of hosts, how long wilt Thou not have compassion upon Jerusalem and the cities of Judah, with whom Thou hast been angry these seventy years? Zec 1:13. And Jehovah answered the angel that talked with me good words, comforting words. Zec 1:14. And the angel that talked with me said to me, Preach, and say, Thus saith Jehovah of hosts, I have been jealous for Jerusalem and Zion with great jealousy, Zec 1:15 and with great wrath I am angry against the nations at rest: for I had been angry for a little, but they helped for harm. Zec 1:16. Therefore thus saith Jehovah, I turn again to Jerusalem with compassion: my house shall be built in it, is the saying of Jehovah of hosts, and the measuring line shall be drawn over Jerusalem. Zec 1:17. Preach as yet, and say, Thus saith Jehovah of hosts, My cities shall yet swell over with good, and Jehovah will yet comfort Zion, and will yet choose Jerusalem.” The prophet sees, during the night of the day described in Zec 1:7 ( is the accusative of duration), in an ecstatic vision, not in a dream but in a waking condition, a rider upon a red horse in a myrtle-bush, stopping in a deep hollow, and behind him a number of riders upon red, speckled, and white horses ( susm are horses with riders, and the reason why the latter are not specially mentioned is that they do not appear during the course of the vision as taking any active part, whilst the colour of their horses is the only significant feature). At the same time he also sees, in direct proximity to himself, an angel who interprets the vision, and farther off (Zec 1:11) the angel of Jehovah also standing or stopping among the myrtle-bushes, and therefore in front of the man upon a red horse, to whom the riders bring a report, that they have gone through the earth by Jehovah’s command and have found the whole earth quiet and at rest; whereupon the angel of Jehovah addresses a prayer to Jehovah for pity upon Jerusalem and the cities of Judah, and receives a good consolatory answer, which the interpreting angel conveys to the prophet, and the latter publicly proclaims in Zec 1:14-17.
The rider upon the red horse is not to be identified with the angel of Jehovah, nor the latter with the angelus interpres . It is true that the identity of the rider and the angel of Jehovah, which many commentators assume, is apparently favoured by the circumstance that they are both standing among the myrtles ( omed , stood; see Zec 1:8, Zec 1:10, and Zec 1:11); but all that follows from this is that the rider stopped at the place where the angel of Jehovah was standing, i.e., in front of him, to present a report to him of the state of the earth, which he had gone through with his retinue. This very circumstance rather favours the diversity of the two, inasmuch as it is evident from this that the rider upon the red horse was simply the front one, or leader of the whole company, who is brought prominently forward as the spokesman and reporter. If the man upon the red horse had been the angel of Jehovah Himself, and the troop of horsemen had merely come to bring information to the man upon the red horse, the troop of horsemen could not have stood behind him, but would have stood either opposite to him or in front of him. And the different epithets applied to the two furnish a decisive proof that the angel of the Lord and “the angel that talked with me” are not one and the same. The angel, who gives or conveys to the prophet the interpretation of the vision, is constantly called “the angel that talked with me,” not only in Zec 1:9, where it is preceded by an address on the part of the prophet to this same angel, but also in Zec 1:13 and Zec 1:14, and in the visions which follow (Zec 2:2, Zec 2:7; Zec 4:1, Zec 4:4; Zec 5:5, Zec 5:10; Zec 6:4), from which it is perfectly obvious that denotes the function which this angel performs in these visions ( dibber b e , signifying the speaking of God or of an angel within a man, as in Hos 1:2; Hab 2:1; Num 12:6, Num 12:8). His occupation, therefore, was to interpret the visions to the prophet, and convey the divine revelations, so that he was only an angelus interpres or collocutor . This angel appears in the other visions in company with other angels, and receives instructions from them (Zec 2:5-8); and his whole activity is restricted to the duty of conveying higher instructions to the prophet, and giving him an insight into the meaning of the visions, whereas the angel of Jehovah stands on an equality with God, being sometimes identified with Jehovah, and at other times distinguished from Him. (Compare the remarks upon this subject in the comm. on Genesis, Pent. pp. 118ff.) In the face of these facts, it is impossible to establish the identity of the two by the arguments that have been adduced in support of it. It by no means follows from Zec 1:9, where the prophet addresses the mediator as “my lord,” that the words are addressed to the angel of the Lord; for neither he nor the angelus interpres has been mentioned before; and in the visions persons are frequently introduced as speaking, according to their dramatic character, without having been mentioned before, so that it is only from what they say or do that it is possible to discover who they are. Again, the circumstance that in Zec 1:12 the angel of the Lord presents a petition to the Supreme God on behalf of the covenant nation, and that according to Zec 1:13 Jehovah answers the angelus interpres in good, comforting words, does not prove that he who receives the answer must be the same person as the intercessor: for it might be stated in reply to this, as it has been by Vitringa, that Zechariah has simply omitted to mention that the answer was first of all addressed to the angel of the Lord, and that it was through him that it reached the mediating angel; or we might assume, as Hengstenberg has done, that “Jehovah addressed the answer directly to the mediating angel, because the angel of the Lord had asked the question, not for his own sake, but simply for the purpose of conveying consolation and hope through the mediator to the prophet, and through him to the nation generally.”
There is no doubt that, in this vision, both the locality in which the rider upon the red horse, with his troop, and the angel of the Lord had taken up their position, and also the colour of the horses, are significant. But they are neither of them easy to interpret. Even the meaning of m e tsullah is questionable. Some explain it as signifying a “shady place,” from , a shadow; but in that case we should expect the form m e tsillah . There is more authority for the assumption that m e tsullah is only another form for m e tsulah , which is the reading in many codd., and which ordinarily stands for the depth of the sea, just as in Exo 15:10 tsalal signifies to sink into the deep. The Vulgate adopts this rendering: in profundo. Here it signifies, in all probability, a deep hollow, possibly with water in it, as myrtles flourish particularly well in damp soils and by the side of rivers (see Virgil, Georg. ii. 112, iv. 124). The article in bamm e tsullah defines the hollow as the one which the prophet saw in the vision, not the ravine of the fountain of Siloah, as Hofmann supposes (Weissagung u. Erfllung, i. p. 333). The hollow here is not a symbol of the power of the world, or the abyss-like power of the kingdoms of the world (Hengstenberg and M. Baumgarten), as the author of the Chaldee paraphrase in Babele evidently thought; for this cannot be proved from such passages as Zec 10:1-12:16, Isa 44:27, and Psa 107:24. In the myrtle-bushes, or myrtle grove, we have no doubt a symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the estimation of the Lord (cf. Dan 8:9; Dan 11:16), for the myrtle is a lovely ornamental plant. Hence the hollow in which the myrtle grove was situated, can only be a figurative representation of the deep degradation into which the land and people of God had fallen at that time. There is a great diversity of opinion as to the significance of the colour of the horses, although all the commentators agree that the colour is significant, as in Zec 6:2. and Rev 6:2., and that this is the only reason why the horses are described according to their colours, and the riders are not mentioned at all. About two of the colours there is no dispute. , red, the colour of the blood; and , white, brilliant white, the reflection of heavenly and divine glory (Mat 17:2; Mat 28:3; Act 1:10), hence the symbol of a glorious victory (Rev 6:2). The meaning of s e ruqqm is a disputed one. The lxx have rendered it , like in Zec 6:3; the Itala and Vulgate, varii ; the Peshito, versicolores. Hence susm s e ruqqm would correspond to the of Rev 6:8. The word s e ruqqm only occurs again in the Old Testament in Isa 16:8, where it is applied to the tendrils or branches of the vine, for which soreq (Isa 5:2; Jer 2:21) or s e reqah (Gen 49:11) is used elsewhere. On the other hand, Gesenius ( Thes. s.v.) and others defend the meaning red, after the Arabic asqaru , the red horse, the fox, from saqira , to be bright red; and Koehler understands by susm s e ruqqm , bright red, fire-coloured, or bay horses. But this meaning cannot be shown to be in accordance with Hebrew usage: for it is a groundless conjecture that the vine branch is called soreq from the dark-red grapes (Hitzig on Isa 5:2); and the incorrectness of it is evident from the fact, that even the Arabic saqira does not denote dark-red, but bright, fiery red. The Arabic translator has therefore rendered the Greek by Arab. asqaru in Son 5:9; but answers to the Hebrew , and the lxx have expressed susm ‘adummm by both here and in Zec 6:2. If we compare this with ch. Zec 6:2, where the chariots are drawn by red ( ‘adummm , ), black ( sh e chorm , ), white ( l e bhanm , ), and speckled ( b e ruddm , ) horses, and with Revelation 6, where the first rider has a white horse ( ), the second a red one ( ), the third a black one ( ), the fourth a pale horse ( ), there can be no further doubt that three of the colours of the horses mentioned here occur again in the two passages quoted, and that the black horse is simply added as a fourth; so that the s e ruqqm correspond to the b e ruddm of Zec 6:3, and the of Rev 6:8, and consequently saroq denotes that starling kind of grey in which the black ground is mixed with white, so that it is not essentially different from barod , speckled, or black covered with white spots (Gen 31:10, Gen 31:12).
By comparing these passages with one another, we obtain so much as certain with regard to the meaning of the different colours, – namely, that the colours neither denote the lands and nations to which the riders had been sent, as Hvernick, Maurer, Hitzig, Ewald, and others suppose; nor the three imperial kingdoms, as Jerome, Cyril, and others have attempted to prove. For, apart from the fact that there is no foundation whatever for the combination proposed, of the red colour with the south as the place of light, or of the white with the west, the fourth quarter of the heavens would be altogether wanting. Moreover, the riders mentioned here have unquestionably gone through the earth in company, according to Zec 1:8 and Zec 1:11, or at any rate there is no intimation whatever of their having gone through the different countries separately, according to the colour of their respective horses; and, according to Zec 6:6, not only the chariot with the black horses, but that with the white horses also, goes into the land of the south. Consequently the colour of the horses can only be connected with the mission which the riders had to perform. This is confirmed by Revelation 6, inasmuch as a great sword is there given to the rider upon the red horse, to take away peace from the earth, that they may kill one another, and a crown to the rider upon the white horse, who goes forth conquering and to conquer (Rev 6:2), whilst the one upon the pale horse receives the name of Death, and has power given to him to slay the fourth part of the earth with sword, famine, and pestilence (Rev 6:8). It is true that no such effects as these are attributed to the riders in the vision before us, but this constitutes no essential difference. To the prophet’s question, mah – ‘elleh , what are these? i.e., what do they mean? the angelus interpres , whom he addresses as “my lord” ( ‘adon ), answers, “I will show thee what these be;” whereupon the man upon the red horse, as the leader of the company, gives this reply: “These are they whom Jehovah hath sent to go through the earth;” and then proceeds to give the angel of the Lord the report of their mission, viz., “We have been through the earth, and behold all the earth sitteth still and at rest.” The man’s answer ( vayyaan , Zec 1:10) is not addressed to the prophet or to the angelus interpres , but to the angel of the Lord mentioned in Zec 1:11, to whom the former, with his horsemen (hence the plural, “they answered,” in Zec 1:11), had given a report of the result of their mission. The verb anah , to answer, refers not to any definite question, but to the request for an explanation contained in the conversation between the prophet and the interpreting angel. , in Zec 1:10 and Zec 1:11, is not the land of Judah, or any other land, but the earth. The answer, that the whole earth sits still and at rest ( denotes the peaceful and secure condition of a land and its inhabitants, undisturbed by any foe; cf. Zec 7:7; 1Ch 4:40, and Jdg 18:27), points back to Hag 2:7-8, Hag 2:22-23. God had there announced that for a little He would shake heaven and earth, the whole world and all nations, that the nations would come and fill His temple with glory. The riders sent out by God now return and report that the earth is by no means shaken and in motion, but the whole world sits quiet and at rest. We must not, indeed, infer from this account that the riders were all sent for the simple and exclusive purpose of obtaining information concerning the state of the earth, and communicating it to the Lord. For it would have been quite superfluous and unmeaning to send out an entire troop, on horses of different colours, for this purpose alone. Their mission was rather to take an active part in the agitation of the nations, if any such existed, and guide it to the divinely appointed end, and that in the manner indicated by the colour of their horses; viz., according to Revelation 6, those upon the red horses by war and bloodshed; those upon the starling-grey, or speckled horses, by famine, pestilence, and other plagues; and lastly, those upon the white horses, by victory and the conquest of the world.
In the second year of Darius there prevailed universal peace; all the nations of the earlier Chaldaean empire were at rest, and lived in undisturbed prosperity. Only Judaea, the home of the nation of God, was still for the most part lying waste, and Jerusalem was still without walls, and exposed in the most defenceless manner to all the insults of the opponents of the Jews. Such a state of things as this necessarily tended to produce great conflicts in the minds of the more godly men, and to confirm the frivolous in their indifference towards the Lord. As long as the nations of the world enjoyed undisturbed peace, Judah could not expect any essential improvement in its condition. Even though Darius had granted permission for the building of the temple to be continued, the people were still under the bondage of the power of the world, without any prospect of the realization of the glory predicted by the earlier prophets (Jer. 31; Isaiah 40), which was to dawn upon the nation of God when redeemed from Babylon. Hence the angel of the Lord addresses the intercessory prayer to Jehovah in Zec 1:12: How long wilt Thou not have compassion upon Jerusalem, etc.? For the very fact that the angel of the Lord, through whom Jehovah had formerly led His people and brought them into the promised land and smitten all the enemies before Israel, now appears again, contains in itself one source of consolation. His coming was a sign that Jehovah had not forsaken His people, and His intercession could not fail to remove every doubt as to the fulfilment of the divine promises. The circumstance that the angel of Jehovah addresses an intercessory prayer to Jehovah on behalf of Judah, is no more a disproof of his essential unity with Jehovah, than the intercessory prayer of Christ in John 17 is a disproof of His divinity. The words, “over which Thou hast now been angry for seventy years,” do not imply that the seventy years of the Babylonian captivity predicted by Jeremiah (Jer 25:11 and Jer 29:10) were only just drawing to a close. They had already expired in the first year of the reign of Cyrus (2Ch 36:22; Ezr 1:1). At the same time, the remark made by Vitringa, Hengstenberg, and others, must not be overlooked, – namely, that these seventy years were completed twice, inasmuch as there were also (not perhaps quite, but nearly) seventy years between the destruction of Jerusalem and of the temple, and the second year of Darius. Now, since the temple was still lying in ruins in the second year of Darius, notwithstanding the command to rebuild it that had been issued by Cyrus (Hag 1:4), it might very well appear as though the troubles of the captivity would never come to an end. Under such circumstances, the longing for an end to be put to the mournful condition of Judah could not fail to become greater and greater; and the prayer, “Put an end, O Lord, put an end to all our distress,” more importunate than ever.
Jehovah replied to the intercession of the angel of the Lord with good and comforting words. D e bharm tobhm are words which promise good, i.e., salvation (cf. Jos 23:14; Jer 29:10). So far as they set before the people the prospect of the mitigation of their distress, they are nichummm , consolations. The word nichummm is a substantive, and in apposition to d e bharm . Instead of the form nichummm , the keri has the form nichumm , which is grammatically the more correct of the two, and which is written still more accurately nichumm in some of the codd. in Kennicott. The contents of these words, which are addressed to the interpreting angel either directly or through the medium of the angel of Jehovah, follow in the announcement which the latter orders the prophet to make in Zec 1:14-17. (Zec 1:14) as in Isa 40:6. The word of the Lord contains two things: (1) the assurance of energetic love on the part of God towards Jerusalem (Zec 1:14, Zec 1:15); and (2) the promise that this love will show itself in the restoration and prosperity of Jerusalem (Zec 1:16, Zec 1:17). , to be jealous, applied to the jealousy of love as in Joe 2:18; Num 25:11, Num 25:13, etc., is strengthened by . Observe, too, the use of the perfect , as distinguished from the participle . The perfect is not merely used in the sense of “I have become jealous,” expressing the fact that Jehovah was inspired with burning jealousy, to take Jerusalem to Himself (Koehler), but includes the thought that God has already manifested this zeal, or begun to put it in action, namely by liberating His people from exile. Zion, namely the mountain of Zion, is mentioned along with Jerusalem as being the site on which the temple stood, so that Jerusalem only comes into consideration as the capital of the kingdom. Jehovah is also angry with the self-secure and peaceful nations. The participle qotseph designates the wrath as lasting. Sha’anan , quiet and careless in their confidence in their own power and prosperity, which they regard as secured for ever. The following word, , quod, introduces the reason why God is angry, viz., because, whereas He was only a little angry with Israel, they assisted for evil. refers to the duration, not to the greatness of the anger (cf. Isa 54:8). , they helped, so that evil was the result ( as in Jer 44:11), i.e., they assisted not only as the instruments of God for the chastisement of Judah, but so that harm arose from it, inasmuch as they endeavoured to destroy Israel altogether (cf. Isa 47:6). It is no ground of objection to this definition of the meaning of the words, that in that case does not form an appropriate antithesis to , which relates to time (Koehler); for the fact that the anger only lasted a short time, was in itself a proof that God did not intend to destroy His people. To understand as only referring to the prolonged oppression and captivity, does not sufficiently answer to the words. Therefore ( lakhen , Zec 1:16), because Jehovah is jealous with love for His people, and very angry with the heathen, He has now turned with compassion towards Jerusalem. The perfect is not purely prophetic, but describes the event as having already commenced, and as still continuing. This compassion will show itself in the fact that the house of God is to be built in Jerusalem, and the city itself restored, and all the obstacles to this are to be cleared out of the way. The measuring line is drawn over a city, to mark off the space it is to occupy, and the plan upon which it is to be arranged. The chethib bihtehc , probably to be read , is the obsolete form, which occurs again in 1Ki 7:23 and Jer 31:39, and was displaced by the contracted form ( keri). But the compassion of God will not be restricted to this. The prophet is to proclaim still more (“cry yet,” Zec 1:17, referring to the “cry” in Zec 1:14). The cities of Jehovah, i.e., of the land of the Lord, are still to overflow with good, or with prosperity. Puts , to overflow, as in Pro 5:16; and for (vid., Ewald, 196, c). The last two clauses round off the promise. When the Lord shall restore the temple and city, then will Zion and Jerusalem learn that He is comforting her, and has chosen her still. The last thought is repeated in Zec 2:1-13:16 and Zec 3:2.
In this vision it is shown to the prophet, and through him to the people, that although the immediate condition of things presents no prospect of the fulfilment of the promised restoration and glorification of Israel, the Lord has nevertheless already appointed the instruments of His judgment, and sent them out to overthrow the nations of the world, that are still living at rest and in security, and to perfect His Zion. The fulfilment of this consolatory promise is neither to be transferred to the end of the present course of this world, as is supposed by Hofmann ( Weiss. u. Erfll. i. 335), who refers to Zec 14:18-19 in support of this, nor to be restricted to what was done in the immediate future for the rebuilding of the temple and of the city of Jerusalem. The promise embraces the whole of the future of the kingdom of God; so that whilst the commencement of the fulfilment is to be seen in the fact that the building of the temple was finished in the sixth year of Darius, and Jerusalem itself was also restored by Nehemiah in the reign of Artaxerxes, these commencements of the fulfilment simply furnished a pledge that the glorification of the nation and kingdom of God predicted by the earlier prophets would quite as assuredly follow.
Fuente: Keil & Delitzsch Commentary on the Old Testament
The Prophet says, that a vision was given him; and he saw a horseman among the myrtles sitting on a red horse; and with him there were horses red, variegated (18) and white, and having no doubt riders. So I understand the passage; for extremely gross is the idea that the horses spoke. There were then, as it were, a troop of horsemen; but the Prophet says, that one appeared as the chief leader, who was accompanied by others. In the meantime an angel stood at the side of the Prophet, who led him, and showed to him his concern for the holy city and the chosen people. He then adds, that these horsemen had returned from an expedition; for they had been sent to review the whole world and its different parts. He therefore says, that they had returned from their journey, and also that the whole earth was quiet, that men enjoyed peace and tranquillity everywhere. At length he adds, that the angel of God cried out, How long, Jehovah, wilt thou not show mercy to Jerusalem? For the angel, touched with grief on hearing that all the heathens were enjoying rest, expostulates with God; for it seemed a very unbecoming and strange thing that the faithful alone should be oppressed with adversities, while others lived in peace and enjoyed their pleasures. There follows at length an answer from God, as we shall presently see.
But let us now enquire the Prophet’s design. I regard this as the object — that horsemen were presented to the Prophet, that he might know that God does not remain shut up in heaven and neglect the affairs of men; but that he has, as it were, swift horses, so that he knows what things are everywhere carried on. As then kings having horses at command, send their riders here and there, and bid them soon to return to them that they may know what to do; so the Prophet ascribes here to God the character of a chief sovereign, who inquires respecting all the affairs of men. It is indeed certain, that God receives no information from angels, for nothing is hid from him: nay, all things were fully known to him before he created angels. God, therefore, needs no such helps in order to know what is going on from the rising to the setting sun; but such a mode of speaking often occurs in scripture; and it is a common thing, that God assumes the character of man in order that he may more familiarly instruct us. Let us then especially bear in mind, that the riders who appeared to the Prophet were angels, who are ever ready to serve God. And they were sent here and there, not that they might declare to God any thing unknown to him, but that we may believe that God cares for human affairs; and that though angels appear not to us they are always engaged, and survey the world, so that nothing is done without the knowledge and will of God. This is one thing.
The Prophet says also, that the vision was given him in the night: he refers no doubt to what actually took place, and also to the manner in which he was taught; for though the vision was not given in vain, yet God meant that it should not be plain, in order that he might give by little and little a glimpse of hope to the Jews. As then God did not intend to exhibit in full light what he afterwards in due time taught them, the vision appeared in the night. And to the same purpose is what he says respecting the angels, that they were in a dark or deep place, and that they were among the myrtles. For to consider what is here said allegorically seems to me frivolous. I will, therefore, not refinedly discuss here the nature of myrtles: but as we know that the trees are dark and afford a thick shade, God intended, I have no doubt, by the sight of them, to produce an effect on the Prophet’s mind, so that he might understand that the prophecy was yet obscure, and that the time for a plain and clear revelation was not come. There were then horsemen among the myrtles, that is, under these dark and shady trees; and also in a deep place and in a thick shade. We see how aptly these things correspond. Some think that by their colors is designated the state of the people, being that of sorrow and of joy; for though quietness in part was restored to the people, yet much darkness remained and much perplexity in their affairs: but as this idea is probable, I do not reject it, provided we retain what I have stated, that the obscurity of the Prophecy is noted by the deep valley and the myrtles.
There was one more eminent than the rest, and in this there is nothing unusual; for when God sends forth a company of angels, he gives the lead to some one: and this is the reason why one is described here as more illustrious than all the others. If we regard this angel to be Christ, the idea is consistent with the common usage of Scripture; for Christ, we know, being the head of angels, ever exercises such dominion over them, that in obeying God they do nothing but under his authority. It may be then that one angel assumed here a pre-eminence over the rest, that the Prophet might think of the Redeemer, who exercises power over angels and the whole Church.
With regard to the different colors the Prophet no doubt understood that they designated the offices allotted to angels, as some convey God’s benefits, and others come armed with scourges and swords. For what was the design of the vision in which some riders appeared on white horses, some on red, and some on bay, (or, on those of a mixed color, which is more probable,) except that God intended to show that he sent angels, not only that they might survey the state of things, but that they might also come to chastise men, or to be ministers of his benefits? Besides, it was God’s purpose, as I have already hinted, to make it known, that nothing is carried on in this world but what is known by angels, who are his emissaries and agents.
(18) “ Varii “ — [ שרקים ]; “ ψαροι — variegated, parti-colored,” Sept. ; “dun,” Newcome; “bay,” Henderson; “gilvus-ash color,” Bochart; “brown,” Blayney. It seems to have been a mixed color, between red and white, to denote a mixed state of things.
“
They had horses to show their power and celebrity, and horses of different colors to intimate the difference of their ministries.” — Newcome.
Fuente: Calvin’s Complete Commentary
CHAPTER XXVIII
A VISION OF FOUR HORNS AND SMITHS
Zec. 1:18-21
RV . . . And I lifted up mine eyes, and saw, and, behold, four horns. And I said unto the angel that talked with me, What are these? And he answered me, These are the horns which have scattered Judah, Israel, and Jerusalem. And Jehovah showed me four smiths. Then said I, What come these to do? And he spake, saying, These are the horns which scattered Judah, so that no man did lift up his head; but these are come to terrify them to cast down the horns of the nations, which lifted up their horn against the land of Judah to scatter it.
LXX . . . And I lifted up mine eyes and looked, and behold four horns. And I said to the angel that spoke to me, What are these things, my lord? And he said to me, These are the horns that have scattered Juda, and Israel, and Jerusalem. And the Lord shewed me four artificers. And I said, What are these coming to do? And he said, These are the horns that scattered Juda, and they broke Israel in pieces, and none of them lifted up his head: and these are come forth to sharpen them for their hands, even the four horns, the nations that lifted up the horn against the land of the Lord to scatter it,
COMMENTS
Zechariahs second vision is also a vision of restoration. What the four horns have scattered, the four smiths will re-unite.
The horn is a frequently used symbol for the military might of a nation or a ruler. To a pastoral people, the horn of the lead ram lends itself quite naturally to such symbolism. In this case, the four horns refer to the four powers who had had a hand in the scattering of both the northern and southern kingdoms.
Assyria, of course, as the destroyer of the northern kingdom, answers to the first of these horns. Babylon, who actually smote Judah, and Egypt, upon whom the Jews had depended for protection from Babylon, are easily seen as the second and third powers involved in their scattering.
It is a bit more difficult to account for the fourth horn. Traditionally the commentators have divided into three schools of thought on the matter. Some have said that the four horns are Assyria, Egypt, Babylon, and the Medo-Persians. Assyria and Babylon are obvious. Egypt is understandable since their failure to provide the protection for which Judah had entered into an alliance with her contributed to the scattering of the people.
The difficulty lies with the Medo-Persians. It was this empire which overthrew the Babylonians and opened the way for the return from exile. It was first Cyrus and later Darius, rulers of the Medo-Persian kingdom, who issued the edicts permitting the return and allowing the rebuilding. It seems highly unlikely, therefore, that this power should be included among those who scattered Judah.
The second school of thought among the commentators indicates that the number four is figurative of the four points of the compass. The powers therefore would be: to the north the Assyrians, Chaldeans and Samaritans; to the south Egypt and Arabia; to the east Ammon and Moab, and to the west Philistia. To see this interpretation of the four horns requires the ignoring of the historic relationships among the powers indicated.
The third hypothesis presented is that the first two horns were Babylon and the Medo-Persians. The third and fourth powers had at the time of Zechariah not yet risen. These would be the Graeco-Macedonians under Alexander and the Roman Empire. This interpretation results from an attempt to force Zechariah into the mold of Daniel, chapters two and seven, where four powers are predicted prior to the coming of the Messianic kingdom.
This view presents many difficulties, not the least of which is the previously mentioned fact that the Medo-Persians are historically cast in the role of deliverer and protector of the remnant rather than among the scatterers of Judah and Jerusalem.
If we will examine the pre-exilic history of Judahs neighbors, we will discover a fourth, almost forgotten power. Prior to the rather confusing shift of alliances which finally produced the Medo-Persian empire, the Medes had themselves been a power to be reckoned with in the middle east. It was they who warred against Assyria, finally destroying the capital city of Nineveh and swept across western Asia to the gates of Sardis.
Within a generation after having destroyed Nineveh, the Median empire came to an end. Its tenure was short, so short in fact that it contributed little to the rise of civilization as we know it. The exploits of Tiglath-Pileser and later of Sargon write a brief but bloody chapter in ancient history.
It was Sargon who placed several Israelites in the cities of Media (cf. 2Ki. 17:6; 2Ki. 17:24), thus contributing to the scattering of Gods people.
It was under Cyaxares that the Median confederation reached the zenith of its brief power. Nobopalassar, the satrap of Chaldea joined Cyaxares in an alliance against Assyria and his daughter was given as wife to Nebuchadnezzar, the Babylonian king who scattered Judah and Jerusalem.
The Medes later, under the corrupt influence of Cyaxares successor son, became weakened to the point that they were easy prey for the rising power of Cyrus the Persian who annexed Media to form the Medo-Persian empire.
The horns of Zechariah are then, in my opinion, Assyria, Egypt, Media and Babylon. The four pre-exilic powers who contributed to the scattering of both Israel and Judah.
(Zec. 1:20-21) The Septuagint has artificers where our text (the Revised Version) has smiths. The King James translators render the word carpenters. The idea in the word itself seems to be those who are skilled in demolition.
In Zechariahs second vision he is perplexed and asks what come these to do? The answer indicates that these four skillful workers are come to destroy the four powers who had scattered Judah and conquered the holy land.
In a figure the Lord promises the prophet that the world powers would be broken, indeed the Assyrians, Egyptians, Medes and Babylonians were already broken. The Medo-Persians, Greeks and Romans each fell in turn, God is ruler over human history. The nations He raises up He has also the power to pull down.
One reason the returned Jews were so hesitant to begin rebuilding was that they feared their neighbors. Rehum and Shimshai and other Samaritans opposed the building of the temple (Ezr. 4:8). Sanballat and Tobiah and the Ammonites and Arabians opposed the building of the wall (Neh. 4:7). The prophet must reassure the people that God will pull down any power which lifted up their horn over the land of Judah to scatter it. The time has come to build and Jehovah will brook no interferences.
Chapter XXVIIIQuestions
A Vision of Four Horns and Smiths
1.
Describe Zechariahs second vision.
2.
The horn is frequently used to symbolize
_____________________.
3.
Who are the horns?
4.
Why is the fourth horn harder to identify?
5.
Why would the Medo-Persian empire not likely be included among those who scattered Judah?
6.
To see the horns as representing the four points of the compass requires one to ignore __________________.
7.
Discuss the difficulties in the third hypothesis listed above, in which the commentators attempt to force the four horns into the mold of Daniel.
8.
Who is the fourth, almost forgotten, power involved in the pre-exilic history of Judah?
9.
Discuss the term smiths in Zec. 1:20-21.
10.
Why did the returning Jews hesitate to attempt the building of the temple?
Fuente: College Press Bible Study Textbook Series
(8) I saw.Not in a dream, but apparently, from Zec. 4:1, awake, in an ecstatic vision.
By night.Better, on this night. LXX., . It was during the night of the twenty-fourth of Sebat that the prophet saw this series of visions. The expression does not mean that in his vision it appeared to be night.
Red horse, and . . . the bottom.Better, bay horse, and he was standing among the myrtles that were in a certain hollow. The construction of the Hebrew shows beyond controversy that the man that stood among the myrtles and the angel of the Lord (Zec. 1:11) are identical. On the appellation, the angel of the Lord, see Note on Gen. 16:7. Angels, when they assume the human form, are often called mene.g., in Gen. 18:2. There can be no doubt but that horses means horses with riders. Commentators endeavour to attach special significance to the expression, the myrtles which were in the hollow. Some see in the myrtles a symbol of the pious; others of the theocracy, or of the land of Judah, and take the hollow as a figurative representation of Babylon, or of the deep degradation into which the land and people of God had fallen at that time. Similarly with respect to the colour of the horses: some suppose that the colours either denote the lands and nations to which the riders had been sent, or the three imperial kingdoms, Babylonian, Medo-Persian, and Grco-Macedonian (Kliefoth), or as connected with the various missions which the rider had to perform. The following are specimens of such interpretation(1) that of Keil: The riders on red horses are to cause war and bloodshed; those on pale-grey (seruqqm) to cause hunger, famine, and pestilence; those on white go to conquest. But this explanation takes no account of the single horseman on the red (bay) horse. Moreover victory implies bloodshed, as much as does war, so that there is no practical distinction made between the red and the white horses. (2) Ewald deprives the man standing among the myrtles of his horse, then he renders the colours of the horses bright-red, brown, grey, and supplies dark-red, from his interpretation of Zech. vi, 3. Having thus arranged the colours to his fancy, he compares this vision with that of the chariots in Zechariah 6, and sees in the colours the mission of the riders to the four quarters of heaven. The red denotes the east; the brown (the black of Zechariah 6) the north; the grey, the west; the dark-red, the south. (3) Vitringa interprets the three colours as follows: red, times of war; varicoloured, times of varying distress and prosperity; white, times of complete prosperity, which were sent on the Jewish people. (4) That of Kliefoth, mentioned above. (5) Rabbi Mosheh Alshekh, the cabbalist, interprets red of the company of Gabriel which inclines to Strict Justice; seruqqm of that of Raphael (who is the angel of healing after smiting, that is Justice tempered with Mercy); white of that of Michael who inclines to Free Grace. But all these suppositions are purely conjectural, utterly unsuitable, and perfectly unnecessary. In a vision or a parable we must not expect to find something in the interpretation to correspond with each detail of the figurative representation: the setting must not be confounded with the gem. So, in this case, we are of opinion that the fact that the horsemen were standing among the myrtles in a certain hollow is mentioned merely as a natural incident; for where would a body of scouts so naturally come to a halt, especially in the East, where shade and herbage are scarce, and where travellers always strive to escape as much as possible the observation of hostile tribes, as under the cool and protecting shadow of a grove of myrtles growing in a hollow place? LXX., for among the myrtles which were in a certain hollow, , misreading seemingly the word for myrtles, and taking the word for hollow as from a similar root meaning to be shady.
Red.Better, bay. (Comp. Zec. 6:2.)
Speckled, or, starling grey, is, perhaps, the meaning of the Hebrew word seruqqm, which occurs only once againviz., in Isa. 16:8, and there in the sense of vine-tendrils; nothing certain is known of it as an adjective of colour. The meanings given by the Authorised Version and ourself are merely conjectural, and derived (unsatisfactorily) from a comparison of this passage with Zec. 1:3 and Rev. 6:3. We are almost inclined to suggest that the word is a corruption of shechorm, black (see Zechariah 6). The colours seem to be mentioned as those most commonly found among horses, in order to give a more realistic form to the vision, or perhaps, rather, because the prophet actually so saw them. The writer of Revelation has (Revelation 6) adopted the colours mentioned in Zechariah 6, and himself given to them a special significance in his own writings. But to interpret Zechariah in this case by the light of the Book of Revelation, as some commentators have done, would be most uncritical. The colours in LXX. of this chapter are , , . In Zechariah 6 they are , , , . In Revelation 6 the colours are , , , .
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. I saw In a vision or trance (compare Isaiah 6), one of the means by which God communicated his truth to the prophets (compare Num 12:6; see on Amo 7:1; Nah 1:1).
By night Visions usually came during the night ( 1Sa 3:3 ; 1Ki 3:5; Act 16:9). Since the Hebrew day began at sunset, this was probably during the night preceding the twenty-fourth day.
Behold Calls attention to the first object that met his eye. The following appear as dramatis personae in the first vision: 1. The prophet; 2. The interpreting angel, who is present in all the visions; 3. The man riding upon the red horse; 4. The men riding upon the red, speckled, and white horses; 5. The angel of Jehovah; 6. Jehovah himself.
A man riding upon a red horse This was the first being observed by the prophet, but the man was not alone, he was followed by a group of horsemen.
Among the myrtle trees The leader stopped in a grove of myrtle trees, because there was the one to whom the report had to be given. The fact that “the angel of Jehovah” also was among the myrtle trees is no reason for identifying the two; the latter was there first, the former stopped because the report was intended for the angel. LXX. reads wrongly, “between the mountains” (compare Zec 6:1). That myrtles grew near Jerusalem is shown by Neh 8:15, where it is said that myrtle branches were gathered for the feast of tabernacles.
In the bottom The meaning of the last word is somewhat obscure; various translations have been suggested; margin R.V., “shady place”; but the common rendering is to be preferred. The reference is probably to some valley at the foot of the temple hill, in which was a myrtle grove, well known to the contemporaries of the prophet, though the spot cannot be identified to-day. Attempts have been made to assign symbolical meanings to the myrtle trees and to the bottom. Keil, for example, considers the former a “symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the esteem of the Lord”; of the latter he says that it “can be only a figurative representation of the deep degradation into which the land and the people of God had fallen at that time.” Since the heavenly interpreter gives no symbolical meaning to these features, his earthly counterparts may do well to follow his example; it seems best to consider these elements mere incidents in the picture, without special symbolical significance.
Red speckled white For the second R.V. reads “sorrel.” The meaning of the Hebrew so translated is uncertain; the corresponding Arabic word is used of chestnut or bay horses, and this is the meaning which should probably be given to the Hebrew. Chapter Zec 6:3, and Rev 6:8, to which appeal has been made by some, are of no assistance in determining the meaning, since there is no close connection between them and this passage. Whatever may be true of other passages, here the colors are without symbolic meaning; they are only incidents introduced to make the picture complete.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zec 1:8. I saw by night I saw this night, &c. A red horse is an emblem of war and destruction. The man or angel riding upon him is thought by some to have been the archangel Michael, prince and protector of the people of God. Others suppose that the Logos, or Son of God, is meant, who appeared as the captain of the hosts or armies of God. See the note on chap. Zec 2:3. He appeared in obscurity, in a low place, amid myrtles planted by the waters; as it were to mark out the affliction, humiliation, and sorrow, to which his country was reduced. The Hebrew may be rendered, Among the myrtle-trees planted by the waters. The myrtle flourishes best in shady and watery places; Littora myrtetis laetissima, says Virgil. See Calmet. Instead of speckled, Houbigant reads grey.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zec 1:8 I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] red horses, speckled, and white.
Ver. 8. I saw by night ] The usual time for such revelations. It may note, moreover, the obscurity of the prophecy; hence also the mention of myrtle trees, low and shady, and that in a bottom, as Calvin conceiveth; and all this that he might give a taste of good hope to the Jews by little and little.
And behold a man riding upon a red horse
Riding upon a red horse
And he stood among the myrtle trees that were in the bottom
And behind him were there red horses
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I saw, &c. In this first of the eight visions (Zec 1:8 – Zec 6:15) Israel is in dispersion; the Gentiles are in possession at the time of the end. Jehovah is about to interfere on behalf of Jerusalem (verses: Zec 1:16, Zec 1:17. Isa 40:1-5).
man. Hebrew. ‘ish. App-14. This man is the “Adonai “of Zec 1:9, and “the angel of Jehovah” of verses: Zec 1:11, Zec 1:12, as the prophet discovers from the “man’s” answer. The riders of Zec 1:8 report to the angel (Zec 1:11).
among = between.
bottom = the shade i.e. between the two mountains of Zec 6:1.
horses. Representing all earthly dynasties.
speckled = bay.
Fuente: Companion Bible Notes, Appendices and Graphics
I saw
The “man” (Zec 1:8) is the “my lord,” “the angel that talked with me” (Zec 1:9), and “the angel of the Lord” (Zec 1:10; Zec 1:11). The “man” “stood among the myrtle trees” (Zec 1:8). The prophet addresses him as “my lord” (cf) Gen 19:2 but when the “man” answers he perceives that he has addressed an angel–“the angel that talked with me” (Zec 1:9). In Zec 1:10 the being of the vision is again “the man that stood among the myrtle trees.” In Zec 1:11 he is called “the angel of the Lord,” and to him the (riders on the) “red horses, speckled with white” say: “We have walked to and fro,” etc. Then (Zec 1:12) “the angel of the Lord” (i.e. the “man,” “my lord,” “the angel that talked with me”) intercedes for the land against a world at ease. The date of the intercession was at the end of the 70 years’ captivity of Judah. Zec 1:9-12.
Taken as a whole Zec 1:8-17 Zechariah’s first vision reveals Judah in dispersion; Jerusalem under adverse possession; and the Gentile nations at rest about it. This condition still continues, and Jehovah’s answer to the intercession of the angel sweeps on to the end-time of Gentile domination, when “the Lord shall yet comfort Zion,” etc. (Zec 1:16; Zec 1:17).
Isa 40:1-5. See “Kingdom (O.T.)” (See Scofield “Gen 1:26”) See Scofield “Zec 12:8”.
red horse Cf. Rev 6:4. The whole Gentile period is characterized by the red horse, i.e. “sword.”; Dan 9:26; Mat 24:6; Mat 24:7.
Fuente: Scofield Reference Bible Notes
by night: Gen 20:3, 1Ki 3:5, Job 4:13, Dan 2:19, Dan 7:2, Dan 7:13
behold: Zec 13:7, Jos 5:13, Psa 45:3, Psa 45:4, Isa 63:1-4
riding: Zec 6:2-7, Rev 6:4, Rev 19:19-21
among: Son 2:16, Son 6:2, Isa 41:19, Isa 55:13, Isa 57:15, Rev 2:1
speckled: or, bay, Zec 6:6, Zec 6:7
Reciprocal: 2Ki 6:17 – full of horses Dan 7:16 – one Dan 9:12 – confirmed Dan 10:5 – and behold Nah 2:3 – made Zec 1:10 – the man Zec 1:11 – they answered Zec 1:12 – the angel Zec 2:3 – and another Zec 3:7 – I will Zec 6:3 – grisled Rev 6:2 – a white Rev 19:11 – a white
Fuente: The Treasury of Scripture Knowledge
Zec 1:8. This vision (which will take up several verses) had to do chiefly with conditions In general in the political world following the Babylonian captivity, For a time the nations were undisturbed and even unconcerned about the dejected morale of the people of Israel. God wished to inform his people of what was in store and concluded to do so in con- nection with the vision. It starts with a group of red horses and a man riding on one of them who will finally be a spokesman for the Lord.
Fuente: Combined Bible Commentary
1:8 I {i} saw by night, and behold {k} a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] {l} red horses, speckled, and white.
(i) This vision signifies the restoration of the Church: but as yet it would not appear to man’s eyes, which is here meant by the night, by the bottom, and by the myrtle trees, which are black, and give a dark shadow. Yet he compares God to a King who has his posts and messengers abroad, by whom he still works his purpose and brings his matters to pass.
(k) Who was the chief among the rest of the horsemen.
(l) These signify the various offices of God’s angels, by whom God sometimes punishes, and sometimes comforts, and brings forth his works in various ways.
Fuente: Geneva Bible Notes
The prophet saw a vision, and in his vision it was night. He saw a man sitting on a red (bay, reddish-brown) horse among myrtle trees in a ravine. He also saw red, sorrel (Heb. seruqim, mixed color), and white horses behind the man on the red horse. There were riders on these horses too (Zec 1:11).
To Zechariah, who knew the Old Testament and who lived in a particular culture (Persian as well as Hebrew), the meaning of these symbols would have been more readily apparent than they are to the modern reader.
"Viewed from the perspective of a literary type, symbolism has a unique force, impressing itself on the mind and touching the emotions with greater facility and power than prosaic literary types." [Note: Thomas E. McComiskey, "Zechariah," in The Minor Prophets, p. 1012.]
Night had connotations of gloom, obscurity, and foreboding. The present was such a period for the Israelites. The light of joy, clear sight, and security was yet to break for them. The riders evidently represent some of the Lord’s angelic army (host) that serve as His scouts and report world conditions to Him (Zec 1:10). Horses were instruments of war and prestigious possessions (Zec 10:3; 1Ki 10:26), and the colors of these horses apparently represent their mission. The colors doubtless implied something to Zechariah, possibly bloodshed, a mixed mission (of judgment and blessing), and victory (cf. Zec 6:2; Isa 63:1-6; Rev 6:4). If their color was very significant, the angel probably would have commented on it. Some scholars believed the colors of the horses has no significance. [Note: E.g., Smith, p. 190.] But if so, why did Zechariah mention their different colors?
"Compare Rev 6:4. The whole period of Gentile world power is characterized by the red horse, i.e. by the sword. Cp. also Dan 9:26; Mat 24:6-7." [Note: The New Scofield Reference Bible, p. 964.]
Myrtle trees were evergreens used in the feast of Tabernacles to picture future endless messianic blessings that would come to Israel (Neh 8:15; Isa 41:19; Isa 55:13). [Note: Leupold, p. 33.] Here they represent Israel. The ravine may hint at Israel’s present depressed position in Zechariah’s day. One amillennialist took the myrtle trees as typifying "the Jewish Church." [Note: Charles L. Feinberg, "Zechariah," in The Wycliffe Bible Commentary, p. 898.] Others take them as representing the church or God’s people of all ages.