Exegetical and Hermeneutical Commentary of Zechariah 1:11
And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.
11. the angel of the Lord ] The man on the red horse, who as it now appears is an angel of Jehovah in human form, having told Zechariah, in Zec 1:10, what the other riders were, now turns to them and elicits from them, probably by sign or look, the fact for the prophet’s information, that they had traversed the earth and found universal peace prevailing.
Fuente: The Cambridge Bible for Schools and Colleges
Sitteth still and is at rest – At rest, as the word seems to express, from its accustomed state of tumult and war. Wars, although soon to break out again, were in the second year of Darius for the time suspended. The rest, in which the world was, suggests the contrast of the yet continuing unrest allotted to the people of God. Such rest had been promised to Israel, on its return from the captivity, but had not yet been fulfilled. Through the hostility of the Samaritans the building of the temple had been hindered and was just recommenced; the wall of Jerusalem was yet broken down Neh 1:3; its fire-burned gates not restored; itself was a waste Neh 2:3; its houses unbuilt Neh 7:4. This gives occasion to the intercession of the Angel of the Lord.
Fuente: Albert Barnes’ Notes on the Bible
Verse 11. All the earth sitteth still, and is at rest.] There is general peace through the Persian empire, and other states connected with Judea; but the Jews are still in affliction; their city is not yet restored, nor their temple built.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
They; the ministerial angels, signified by the horses and horsemen.
Answered the angel of the Lord; or rather, the Angel the Lord, the uncreated Angel, who sent them out, and receives account what they had done.
We have walked to and fro; as men who would give an exact account, survey every part, so we have searched all nations and kingdoms, walked the length and breadth of them.
Through the earth; the world, but chiefly through the Babylonish empire, which accounts itself lord of all the earth.
Behold; it is wonderful to be seen, and therefore we beseech time, O Lord, to behold and consider this.
All the earth sitteth still; as having ended their toil, or weathered the storm, composed their differences, and sheathed their swords; are full of peace, and sit still to take their ease.
And is at rest; either the same thing repeated, to heighten the quiet of these states, or to confirm the truth of the thing, or to express the inward quiet of mind the people had with their outward quiet. The public peaceable, and every ones mind satisfied, this is the state of the earth, the empire which at that time ruled all.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. The attendant angels reportto the Lord of angels, “the earth . . . is at rest.” Theflourishing state of the heathen “earth,” while Judah wasdesolate and its temple not yet restored, is the powerful plea in theDivine Angel’s intercession with God the Father in Zec1:12. When Judah was depressed to the lowest point, and theheathen elated to the highest, it was time for Jehovah to work forHis people.
sitteth stilldwellssurely.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they answered the Angel of the Lord, that stood among the myrtle trees, and said,…. That is, the ministering angels, signified by the red horses, speckled, and white, replied to what the Angel of the Lord had said concerning them; or rather agreed to and confirmed his account of them; or else gave up the account of their tour through the earth, with their observations upon the state of it:
We have walked to and fro through the earth; according to their mission and commission:
and, behold, all the earth sitteth still, and is at rest; was free from wars, as it was in the reign of Darius; though the people of the Jews were infested with enemies, who gave them trouble, and hindered all they could the rebuilding of the temple; wherefore it follows:
Fuente: John Gill’s Exposition of the Entire Bible
They said that the whole earth was then quiet, (19) that is, the countries bordering on Judea, or the oriental regions. Hence a greater confidence might be entertained by the Jews, for with the prayer of the angel is connected a complaint — “God of hosts, what is thy purpose?” that is, “Is it thy will that all others should enjoy quietness and peace, while enemies are continually hostile and troublesome to thy people? Is it right that thy Church should be ever miserably distressed, while heathens, who have no care for religion, should be so bountifully favored by thee? Is it not better that the memory of thy name should be extinguished, and that all worship should fall to the ground, than that so unjust a reward should be returned to thy servants?” We now see the design of the vision, even that the Jews might be assured that the distresses which they endured would not be perpetual. How so? because God slept not in heaven, but had his runners; and further, since his will was that all nations should be tranquil, he would no doubt have at length a regard for his own people, so as to deliver them from their troubles.
Though then the vision is obscure, yet its design is not doubtful. Besides, if we are content with what is moderate, there will be found here nothing so perplexing but that we may easily learn at least the import of the Prophecy. But the curiosity of those interpreters has done much harm, who by examining every single syllable have advanced many puerile things. There is therefore nothing better than to attend to the design of the Prophet, and then to regard the circumstances of the time, and thirdly, to follow the analogy between the signs and things signified.
I have said that angels are here introduced, because it would be difficult for us to ascend to the highest glory of God. God, we know, is not constrained by necessity to employ angels as ministers to execute his judgments, to punish men, or to confer benefits: for God himself is sufficient for all these things. Why then does he employ angels and make use of their ministration, if it be superfluous? The obvious answer is this — as we are prone to unbelief, we ever tremble in dangers, except we know that God is prepared with many forces to help us in time of need. When it is said in Psa 24:0 that angels encamp around those who fear God, is it not a much more effectual relief than if it had been simply said that God is our citadel? It is indeed said in many places that God is an unassailable fortress; but as many still continue to doubt when they hear that there is a sufficient defense for them in God, he consults now their weakness, and adds, “I come with a great host; I am not alone your helper, but there is a great army ready at my bidding. Whenever then it may please me a troop of angels, yea, many myriads shall assemble together.” When therefore God thus speaks, it is a mode of teaching suitable to the capacities of men. So now, when Zechariah sees many runners, who have been sent by God to perambulate and to survey the earth, it may with greater certainty be learnt that nothing is carried on without design or by chance in the world, but that all things come before God, and that the manner in which all things occur is set forth by the angels. In the same way is the representation given in the first chapter of Job (Job 1:1) All the sons of God, that is, angels, came before his throne; and also among them Satan came; for though he does not willingly obey God, yet while he perambulates the earth, he at the same time executes God’s judgments, though unwillingly. We now then see the reason why God did not himself appear, and testified to the Prophet, that whatever took place among the nations was known to him; but he shows that his runners rode swiftly through the whole earth, and returned afterwards to the heavenly tribunal, and proved that they had carefully performed their office.
Now the Prophet says, that he had this vision in the eleventh month, called Sebat, (20) and on the twenty-fourth day of the month; that is, in the third month after his first Prophecy. He had in the eighth month sharply reproved the Jews: now a consolation is added, lest they should despair, but know that they were still the objects of God’s care. And possibly the reproof referred to had been effectual; nay, it is probable, that the Prophet did not labor in vain in exhorting the Jews to true and sincere repentance. When therefore they had given some evidence of religion, we see that God afterwards treated them more kindly, and set before them the hope of a future deliverance.
With regard to the night time, it is of importance to observe, that though God does not always set forth with full clearness his predictions, they are not yet without instruction, provided we be attentive, and provided also we suffer ourselves, while in darkness, to be ruled by the spirit of knowledge. By whatever different means then God may teach his faithful people, he always teaches them something useful, provided they murmur not when any thing is for a time obscure, but wait for the day of full revelation. And this is the design of Paul’s admonition, “If ye think otherwise, this also will God reveal to you.” Let us then know that God’s manner of teaching is not always the same, but that his teaching is always profitable, provided the faithful retain due moderation and sobriety, and suffer themselves to be guided step by step by God. This observation is to be applied to the whole verse, when it is said, that the horses and the horsemen stood under the myrtles, and also in a low place.
And, then, as to the various colors of the horses, it ought not to be deemed strange, that God should thus allot different offices to angels; for he does not always punish us by the ministry of Satan. He has celestial angels, when it pleases him, as executioners of his vengeance; and he sometimes employs devils for this purpose. However this may be, it is in his power to delegate angels as ministers of his kindness, or to send them to execute his vengeance, so that they appear in red color, or in some other. In conclusion, it ought also to be borne in mind, that angels do stand before the tribunal of God, after having diligently perambulated the earth, not after the manner of men: for it would be gross and puerile to imagine angels sitting on horses, inasmuch as they are spirits who are confined to no certain place; but as we cannot understand, according to our capacities, the celestial mysteries of God, it is necessary that such representations should be set before our eyes. however this may be, it ought to remain a fixed principle, that angels are always employed, for they survey the earth, that nothing may be done or carried on without design; and they are also sent with power and authority, so that they are, as it were, the hand of God: and at one time they execute his judgments, inflict punishments, as it has been said; and at another they come with blessings from God. This then is the meaning as to the horsemen. I cannot proceed farther: the rest I shall defer.
(19) The literal rendering is “All the earth sits and rests.” It is represented as a man sitting and quietly taking his rest. There was then peace throughout the Persian empire, which is set forth here as the whole earth.
(20) “This month corresponded with the latter end of January and beginning of February.” — Blayney.
Fuente: Calvin’s Complete Commentary
(11) And they answered need not necessarily imply that any question had been asked. Like the New Testament , it often implies merely began to speak.
The angel of the Lord.That is, the man riding upon a bay horse. (See Note on Zec. 1:8.) Just two months before this, Haggai had prophesied (Hag. 2:20-23) that God would shake the heavens and the earth, and overthrow the throne of kingdoms, &c. The horsemen had been sent forth to act, as it were, as scouts, and to bring back an account of the state of the world, that at the intercession of the angel of the Lord comforting words might be announced to Zechariah, and by him to the people. They reported the world to be still, and at rest: i.e., dwelling in self-confident security. The overthrow of the kingdoms foretold by Haggai had not yet begun, and so, although the building of the Temple was, by the decree of Darius (Ezra 5, 6), being carried on, Judah was still insecure as long as the heathen nations flourished.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. Having been presented, the horsemen make their report; whether through a spokesman or in unison is not stated.
The angel of Jehovah Not to be identified with “man” in Zec 1:8; Zec 1:10. The angel is the one who receives the report of the horsemen, of whom the “man” is the leader. Any angel might be called “angel of Jehovah” (1Ki 19:7; 2Sa 24:16), but there are passages in the Old Testament in which the phrase has a peculiar meaning (Gen 31:11-13; Exo 23:20-21, etc.). To the latter class belongs this verse. In these passages the “angel of Jehovah” is “not a created angel; he is Jehovah himself,” manifesting himself without men, that is, in the external affairs of men, just as in the Old Testament “spirit of Jehovah” is Jehovah manifesting himself within men (compare A.B. Davidson, The Theology of the Old Testament, pp. 296ff.). Nowack, on the basis of Zec 1:12, thinks that this verse marks an advance over the more ancient passages, because here the angel is no longer identified with Jehovah, but is separate from and subordinate to him; and there is much to be said in favor of this view, but the testimony of Zec 1:12 is not conclusive (see comment). Whether the ancients ever considered the metaphysical aspects of this “incarnation,” and if so, what were their exact notions, we cannot determine, nor can we speak dogmatically about the connection between this manifestation of Jehovah and the divine incarnation in the person of Jesus. The suggestion of some commentators, that in this passage the “angel of Jehovah” is identical with the “man among the myrtle trees,” that the title “angel of Jehovah” is a later addition due to a confusion of the man with the interpreting angel, and that the original was “the man,” is intended to remove a difficulty, but the change is not warranted.
The earth sitteth still and is at rest The horsemen report that all is peaceful, undisturbed by war or revolution. Evidently an allusion to Hag 2:6-7; Hag 2:21-22, or at least to the hope expressed there. The expectation was that Jehovah would “shake the nations” preliminary to the restoration of his grace and mercy to Zion. The people expected a speedy fulfillment of the Messianic promise; the delay produced despondency. The report of the horsemen would intensify the feeling of disappointment, for while peace and quietness prevailed the former promises would not be fulfilled.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zec 1:11. We have walked, &c. This passage answers to that opinion of the Hebrews, that every province had its guardian angel. The angels subordinate to the principal one, among the myrtle-trees, report to him, that all the parts of his government are inhabited, and at rest. Instead of, Through the earth, and all the earth, it should be rendered, Through the land, and all the land. After the return from the captivity this province was re-peopled, and enjoyed at the commencement of the reign of Darius a profound peace.
Fuente: Commentary on the Holy Bible by Thomas Coke
Zec 1:11 And they answered the angel of the LORD that stood among the myrtle trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest.
Ver. 11. We have walked to and fro through the earth ] Itavimus, we have coursed up and down with incredible swiftness. Hence they are called the chariots of God, Psa 68:17 (Heb. God’s chariot, to note out their joint service, as of one), as here his horsemen, ready pressed to do his pleasure.
And behold all the earth sitteth still, and is at rest
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
behold. Figure of speech Asterismos. App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
they answered: Zec 1:8, Zec 1:10, Psa 68:17, Psa 103:20, Psa 103:21, Mat 13:41, Mat 13:49, Mat 24:30, Mat 24:31, Mat 25:31, 2Th 1:7, Rev 1:1
We: Zec 6:7, Dan 10:20
is: Zec 1:15, 1Th 5:3
Reciprocal: Job 1:7 – From going Eze 9:11 – I have Zec 1:12 – the angel Zec 2:3 – and another Zec 4:10 – they are Zec 6:5 – These
Fuente: The Treasury of Scripture Knowledge
Zec 1:11. Having previously made one at their journeys over the earth, they now report in the hearing of Zechariah what they found out in their tour of inspection. The chief fact they learned was that all the earth was at rost. This is explained in verse 15 to mean tbat the people of the earth were at ease, meanIng that they were unconcerned about the interests of God’s People who had been through so much trouble and still were in a state of anxiety as to what they might expect next.
Fuente: Combined Bible Commentary
The horsemen then reported to the angel that they had patrolled the earth and had found it peaceful and quiet.
"Darius boasted that in nineteen battles he had defeated nine rebel leaders and had subdued all his enemies. So the empire was again virtually quiet by 520 B.C." [Note: Barker, p. 612.]
The description of the interpreting angel as the angel of the Lord can be understood in one of three ways. He was either the Lord Himself (i.e., the second person of the Trinity), or he could have been an angel sent from the Lord and responsible to the Lord, the Lord’s special angel (cf. Zec 3:1-2; Gen 16:11; Gen 16:13; Gen 18:1-2; Gen 18:13; Gen 18:17; Gen 18:22; Gen 22:11-12; Gen 22:15-18; Gen 31:11; Gen 31:13; Exo 3:2; Exo 3:4; Jos 5:13; Jos 6:2; Jdg 2:1-5; Jdg 6:11-12; Jdg 6:14; Jdg 13:3-23; Eze 43:6-7). The third interpretation is that "the angel of the Lord is a representation of Yahweh in a way that actualizes His immanence, but not in direct theophany." [Note: McComiskey, p. 1038.]