Exegetical and Hermeneutical Commentary of Zechariah 6:1
And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass.
1. turned, and lift up ] Rather, lifted up again. Comp. Zec 5:1 .
looked ] Rather, saw.
four chariots ] These have very commonly been identified with the four great powers or kingdoms of Daniel’s visions (chap. 2, 7). The first chariot, as to the destination of which the vision is silent, will then represent the Babylonian empire, of which the power was already broken, and which had therefore no future to be foretold. The second and third chariots are, on this supposition, the Medo-Persian and Macedo-Grecian empires, by which successively the overthrow of Babylon, “the north country,” was to be completed; while the fourth chariot, the power of Rome, triumphing first over Egypt, “the south country,” extends its victorious sway over all the earth. This view, however, is not without its difficulties, and some commentators prefer to regard the chariots generally, in accordance with the interpretation put upon them by the Angel (Zec 6:5), as swift and mighty engines of destruction (four in number like “the winds of heaven”), which fall with twofold vengeance (Zec 6:6) on Babylon the latest enemy of Israel, while they execute wrath also upon Egypt ( Ib.), her earlier oppressor, and thus cause that “shaking of all nations,” which was the promised precursor of good. Hag 2:7.
two mountains ] Lit. the two mountains. The use of the definite article has been held to indicate the (well-known) mountains, either of Zion and Moriah (which, however, do not appear to have been generally regarded by the Jews as two), or more commonly of Zion and Olives. The chariots would then travel along the valley of Jehoshaphat. This is not, however, necessarily the force of the article (comp. “ the ephah,” Zec 6:6). It may only mean that the prophet saw the chariots coming into view between “the two mountains,” which he had previously noticed though he has not previously mentioned them, as the side-scenes of the picture.
mountains of brass ] Denoting, perhaps, that the great powers or agencies, which overthrow empires and shape the destinies of nations, as they come forth from God (Zec 6:5), so also have their course defined by the counsels of His irresistible and immutable will.
Fuente: The Cambridge Bible for Schools and Colleges
Behold, four chariots going forth – Alb.: By the secret disposal of God into the theater of the world, from between two mountains of brass. Both Jews and Christians have seen that the four chariots relate to the same four empires, as the visions in Daniel.
The two mountains. It may be that the imagery is from the two mountains on either side of the valley of Jehoshaphat, which Joel had spoken of as the place of Gods judgment, Joe 3:2, and Zechariah afterward Zec 14:4. It may then picture that the judgments go forth from God. Anyhow the powers, symbolized by the four chariots, are pictured as closed in on either side by these mountains, strong as brass, unsurmountable, undecaying, (Ribera), that they should not go forth to other lands to conquer, until the time should come, fixed by the counsels of God, when the gates should be opened for their going forth. The mountains of brass may signify the height of the Divine Wisdom ordering this, and the sublimity of the power which putteth them in operation; as the Psalmist says, Thy righteousnesses are like the mountains of God Psa 36:6.
Fuente: Albert Barnes’ Notes on the Bible
Zec 6:1-8
Behold there came four chariots out from between two mountains
The four chariots
The general meaning of this vision is very clear.
The enemies of the Church shall be punished, is the motto of the picture, and the purport of the vision. The immediate application of the truth was to the existing circumstances of the Jewish Church, but it contains a general proposition or law of the Divine procedure that is now in fulfilment, and will so continue until the restitution of all things spoken of by the holy prophets since the world began. Following the preceding vision, which denounced wrath on the Jews, it declares that after the Jews have been punished, God will destroy their enemies, who will also be the enemies of the Church. Now, as the threatened punishment of the Jews is not yet completed, so this punishment which was to follow that completion is also incomplete, and the main fulfilment yet to come. We have therefore in this vision an instance of what has been called the continuous fulfilment of prophecy. This takes place when the prophecy is not so much a simple prediction of facts, as the annunciation of a great principle of Divine procedure, in the garb of existing and well-known facts, but yet equally applicable to other facts all along the history of Gods dealings with man. Thus the most abstract and formulated statement of the essence of this vision is, the enemies of the Church shall be punished. Its immediate application was to Babylon and Egypt, the existing representatives of the ancient enmity of the serpents seed, but this application is of course a single one, that does not exclude the future examples of this principle of the Divine government that may and must arise. This is wholly different from the old double sense of prophecy, and is a most obvious and reasonable canon of interpretation. How striking the fulfilment of this threatening, when we remember the circumstances under which it was made. Could the haughty nobles of Babylon, in the gorgeousness of its magnificence and the pride of its power, have heard the threatening of this obscure Jew, amidst the ruins of Jerusalem, with what derision and contempt would they have treated the threat! The anathema that was so feebly uttered against the mightiest and richest city in the world, to the eye of sense seemed like the ravings of lunacy. Yet that feeble whisper was the uttered voice of Jehovah, and the elements of ruin in their remotest lurking place heard the summons, and began to come forth. Slowly and silently did they come up to this dread work, and yet surely and resistlessly, until the glory of these high palaces was dimmed, and the magnificence of these gardens and temples was covered, and now the winds whistle through the reeds of the Euphrates, where Babylon then sat in her pride; and loneliness, desolation, and death are stationed there the sentinel witnesses of the truth that His word returns not to Him void, that His Spirit is quieted in the land of the north. The same is true of Egypt, and later on of Greece and Rome. So it will be with guilty and godless Europe. Learn–
1. That the history of the world is all arranged and conducted in reference to the destinies of the Church, and the agencies that control that history go forth from the seat of the Churchs great head, the unseen, temple.
2. God has in operation every species of agency, human and angelic, animate and inanimate, needful for the accomplishment of His purposes, and will send these forth at the proper time. Political changes and revolutions are only the moving of the shadow on the earthly dial plate that marks the mightier motions going forward in the heavens. (T. V. Moore, D D.)
The supremacy of God
The entire vision was designed to teach a great general lesson–the lesson of the universal supremacy and superintendence of the God of Israel over all the agencies of nature, and all the varying movements of progress or retrogression, of prosperity and adversity, of peace and war, amongst the nations; and to teach it with a special application to themselves, as His chosen people, and to those adjoining or more distant countries by which their condition had been, or might hereafter be, beneficially or injuriously affected. It called upon them to put their trust in the wisdom, power, and love of their own Jehovah,–the governor among the nations;–in one word, to have faith in God. Let us learn the lesson. Amidst all the convulsions and revolutions that are agitating Europe, let us not only acknowledge but rejoice in the supremacy of the infinitely wise, and good, and mighty. All the winds are His. He holds them in His fist. The zephyr and the hurricane are alike His agents. All influences–in every department of creation, and in the hearts and wills and words and actions of men of every kindred and tongue and people and nation, are under His absolute control. None can stay His hand, or say unto Him, What doest Thou? Let us trust in Him, own Him, pray to Him,–deprecating, on behalf of our country, and of our guilty world, merited wrath,–and imploring, especially, that all events may result in glory to His name. (Ralph Wardlaw, D. D.)
Gods government of the world
This is the last in the series of visions, which amount in all to seven, during that one night. This is not more easy of interpretation than the preceding ones. The objects which were now revealed to the prophets vision are various and strange.
(1) He sees four chariots. It does not say whether they were chariots of war bearing the warrior out to battle, or home in triumph, or whether they were chariots used for private or public conveyances.
(2) He saw these four chariots proceeding from two mountains. These were not mountains of earth or stone, but mountains of brass; mountains, therefore, having peculiar solidity and strength.
(3) He saw these chariots drawn by horses of different colour. I take the vision to illustrate Gods government of the world, and it illustrates four facts concerning that government.
I. Variety. This is suggested by the colour of the steeds that bear on the chariots of His plans. The red horses, emblem of war and bloodshed. The black, emblem of calamity, distress, and mourning. The white, emblem of gladness and prosperity. The grisled and bay, or piebald, a mixture of events, prosperity and adversity, friendship and bereavement, sorrow and joy, etc. Has not this variety characterised the providence that is over man from the beginning until this hour? It is not only seen in every page of the history of nations and Churches and families, but in the history of individuals. The experience of every man is more changeable than the weather. There is a constant alternation,–the red, the black, the white, the mixed. These changes are useful
1. They break the monotony of life. They tend to keep the heart of humanity on the alert. There is but little opportunity for moral sleep.
2. They create a desire for a state of certainty. They prompt a search for a city that hath foundations, whose builder and maker is God. This is not our rest.
II. Immutability. These chariots move between two mountains of brass. Though they are borne by a variety of steeds, and move rapidly towards every point of the compass, and bear a variety of events wherever they go, they are overshadowed and hedged in by the immutable in mountains of brass. Gods immutable counsels of decrees keep all the motions and commotions, all the convulsions and revolutions of the world in their place. As the ocean amidst all its ebbings and flowings, rage and fury, is bound to obey the moon, which remains serenely settled in her orbit, so all the agitations of the earth are bound to obey the immutable decrees of Heaven. Thank God! that in this changing world of ours there are mountains of brass, things that cannot be shaken. All flesh is grass, but the word of our God shall stand forever.
III. Universality. These chariots, borne by these varied coloured steeds, rolled towards every point of the globe, some to the north and some to the south. They walked to and fro through the earth. Not a spot unvisited or ignored. Gods providence embraces all, matter and mind, great and small, good and evil. Hence we should bow with resignation under all our sorrows, and shout with gratitude in all our enjoyments.
IV. Supremacy. These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. He is at the head of all. No evil spirit moves without His permission and control; no good spirit without His inspiration and guidance. He is the Lord of all the earth. How great must He be who manages all things! (Homilist.)
These are the four spirits of the heavens–
Four spirits of the heavens
Eminent interpreters translate the words celestial spirits, and thus present us at once, in our own customary theology, with angels. There is difficulty here, however. In the first place, spirits of the heavens is a very unwonted designation for angels in Scripture. I know not that it has a parallel. And secondly, if angels are intended, how come we to have four? Their number is ten thousand times ten thousand; and unless they are mentioned in connection with something else that leads and limits to the number four, it is difficult, by any analogy, to account for it. Let me illustrate the remark from another passage–And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree (Rev 7:1). Here we have four angels. But we at once see why they are four. They are, in the vision, employed in holding the four winds of the earth. Now the four winds, from the four cardinal points–understood as representing and embracing all the intermediate points, and thus signifying the winds in general–was a style of expression familiar to the ancients as ourselves. The word rendered spirits, as most if not all of you are aware, signifies also winds. The question then is, whether what are called the four winds of the earth, in the Book of Revelation, be not the same as what are here called the four spirits, or winds, of the heavens. I am strongly tempted to think that we have, in this vision, one symbol, or emblem, explained by another. The four winds are an emblem–a most natural and appropriate one–of all the powers and agencies by which the earth can be affected; especially agencies of judgment–of wars and desolations, arising from the contending elements of human passions and Satanic malignity. (Ralph Wardlaw, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER VI
The vision of the four chariots drawn by several sorts of
horses, 1-8.
The other vision in thus chapter may refer in its primary
sense to the establishment of the civil and religious polity of
the Jews under Joshua and Zerubbabel; but relates in a fuller
sense, to the Messiah, and to that spiritual kingdom of which
he was to be both king and high priest. In him all these types
and figures were verified; on him all the promises are yea and
amen, 9-15.
NOTES ON CHAP. VI
Verse 1. There came four chariots] Four monarchies or empires. This is supposed to mean the same with the vision of the four horns, in Zec 1:18-21.
Mountains of brass.] The strong barriers of God’s purposes, which restrained those powers within the times and limits appointed by Jehovah.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And I turned, and lifted up mine eyes: see Zec 5:1.
There came four chariots: the appearance or emblem is plain enough, we can easily conceive that; but the things signified hereby are most difficultly found out, and perhaps not found when we think they are: here then, if any where, all are bound to write modestly, and all are bound to read carefully, and to judge candidly. Whether by these chariots are meant,
1. The various changes made by wars in the nations; the chariots, as some say, were chariots for war, and drawn by several-coloured horses, and thus wars and mutations thereby might be signified: or,
2. The four monarchies, of different temper and carriage toward the Jews and others, whom they ruled, as very many learned expositors think: or,
3. The four Gospels, with the apostles and preachers of the gospel sent by Christ, as others.: or,
4. Angels, who are sometimes styled chariots of God, and who are by the prophets, Daniel, Ezekiel, Zechariah, and by the Apocalypse, introduced as great ministers and servants of Christ in the affairs of his church, I determine not; though perhaps all these might fairly be woven into one web, in which angels, as employed in the affairs of church and empire, act their part in the revolution and changes of things, be these of what temper soever they will in both, till the gospel be preached by the Messiah and his apostles.
Out from between two mountains; out of a deep; shady, and dark valley, which here is laid between two mountains; so Gods judgments are a great deep, whilst his righteousness is as the great mountains, Psa 36:6.
The mountains were mountains of brass: these mountains appear to the prophet very wonderful; for they were of brass, to denote the immovable decrees of God, his steady executions of his counsels, the insuperable restraints upon all empires and councils, which God keeps within the barriers of such impregnable mountains, whence not one can start till he open the way: and possibly it may import the pressures, difficulties, and distresses of the times signified hereby.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. four chariotssymbolizingthe various dispensations of Providence towards the Gentile nationswhich had been more or less brought into contact with Judea;especially in punishing Babylon. Compare Zec6:8 (“the north country,” that is, Babylon); Zec 1:15;Zec 2:6. The number “four”is specified not merely in reference to the four quarters of thehorizon (implying universal judgments), but in allusion to thefour world kingdoms of Daniel.
from between twomountainsthe valley of Jehoshaphat, between Moriah and MountOlivet [MOORE]; or thevalley between Zion and Moriah, where the Lord is (Zec2:10), and whence He sends forth His ministers of judgment on theheathen [MAURER]. Thetemple on Mount Moriah is the symbol of the theocracy; hence thenearest spot accessible to chariots in the valley below is the mostsuitable for a vision affecting Judah in relation to the Gentileworld powers. The chariot is the symbol of war, and so of judgments.
of brassthe metalamong the ancients representing hard solidity; so the immovable andresistless firmness of God’s people (compare Jer1:18). CALVIN explainsthe “two mountains” thus: The secret purpose of God frometernity does not come forth to view before the execution, but ishidden and kept back irresistibly till the fit time, as it werebetween lofty mountains; the chariots are thevarious changes wrought in nations, which, as swift heralds, announceto us what before we knew not. The “two” may thuscorrespond to the number of the “olive trees” (Zec4:3); the allusion to the “two mountains” nearthe temple is not necessarily excluded in this view. HENDERSONexplains them to be the Medo-Persian kingdom, represented by the “twohorns” (Dan 8:3; Dan 8:4),now employed to execute God’s purpose in punishing the nations; butthe prophecy reaches far beyond those times.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I turned, and lifted up mine eyes, and looked,…. When he saw another vision, as follows:
and, behold, there came four chariots; by which are meant, not the four Gospels; rather the apostles of Christ, who had their commission from Christ; were sent into all the world by him, and carried his name and Gospel thither; were the instruments Christ made use of in bringing many souls to him, and into his church, and for the defence of his Gospel, and of his interest; and were military chariots, who fought the good fight of faith; and triumphal ones, who were made to triumph in Christ, being more than conquerors through him; though others think angels are here meant, the chariots of the Lord, Ps 68:17 since they are called the four spirits of the heavens; and are said to go forth from standing before the Lord of the earth, and are sent by him into each of the parts of it, Zec 6:5 and are represented by horses of various colours, as in Zec 1:8 these may be signified by chariots, for their glory, strength, and swiftness, in which Jehovah rides about the world, and executes his will; and are made use of for the destruction of the church’s enemies, and for its protection and defence. The Jewish writers, after the Targum, generally interpret them of the four monarchies, the Persian, Grecian, and Roman, by whom were done the will of God in the world; and seem to be greatly the design of the vision:
these came out from between two mountains: and the mountains were mountains of brass; such in which this metal is found, as in Chalcis, where it is said to be first found o; and from thence it has its name in the Greek tongue; or in the island of Cyprus, from whence it may be is the name of copper; and such mountains were in Judea, Idumea, and Arabia, formerly; as Carmel, according to Hesychius p; and Phinon in Idumea; and some mountains in Arabia, about eleven miles from Horeb, which, Jerom says q, formerly abounded with veins of gold and brass: these may intend the decrees and purposes of God, which, like “mountains”, are very ancient, earlier than the everlasting hills, high and deep, not to be reached and searched into; are dark, obscure, and hidden to men, till made known; and are firm, solid, and immovable, and are lasting and durable; and, like mountains of “brass”, are never to be broken in pieces, revoked, made null and void; for they stand upon the unalterable will of God, upon the basis of infallible wisdom; are supported by uncontrollable power, and can not be disannulled by all the men on earth, and devils in hell: and, according to these fixed and immutable decrees, the said monarchies in succession have took place in the world; unless rather it should be thought, that by these mountains of brass are designed the power and providence of God, by which the several people that first founded those empires were restrained for a while from going forth to make war upon others, and subdue their kingdoms; until the time was come, it was the will of God they should. The allusion may be to race horses in chariots, formerly used for such exercises, which were held within the circus or bars, till the sign was given when they should start: in like manner these nations were kept within bounds for a while, just as the four angels were bound by the providence of God at the river Euphrates, until they were loosed; which signify the Saracens, and their numerous army of horsemen under their four leaders, who were restrained from overrunning the “eastern” empire of the Romans, until it was the pleasure of God to loose them, and give them liberty, Re 9:14. Grotius understands this literally of the straits of Cilicia, and the vastness of the mountains there, through which the Babylonians and Persians, Alexander and his generals, used to pass into Syria, Judea, and Egypt; but rather these visionary chariots seemed to steer their course through a valley, which lay between two mountains, whereby they escaped the difficulties that lay in their way by the mountains; and may denote the low estate of these monarchies in their original, and the difficulties they grappled with, and got over, before they rose to the grandeur they did. Some interpret the two mountains of brass of the kingdom of Israel, after the Babylonish captivity, and the kingdom of the Messiah; and the four chariots, of the four kingdoms, in this order; the Persian, the Grecian, that of the Lagidae and Seleucidae, and the Roman, which is in course last; but was seen first by the prophet, because utter destruction was brought upon Israel by it r: according to this interpretation, the red horses are the Romans; and the other, the above mentioned. So Cocceius is of opinion that the two mountains are two powerful and unshaken kingdoms, set up by God; or rather two manifestations of the same kingdom; the one the kingdom of the house of David; the other the kingdom of Christ, which is spiritual, but as to the effect earthly, in the subjection of all nations to it, Da 7:22 the kingdom of the house of David, as to the external form, is abolished, but notwithstanding remains in the root, until it appears in another mountain; and between these two, or in the middle space of time, four kingdoms with their armies would possess the promised land; and he observes, that in Da 2:35, mention is made of two mountains, and, that these chariots in part agree with the several parts of the image there.
o Plin. Nat. Hist. l. 4. c. 12. Vid. l. 7. c. 56. & l. 34. c. 2. p Apud Bochart. Hierozoic. par. 2. l. 6. col. 886. q De locis Hebraicis, fol. 90. A. r Vid. Gurtler. Voc. Typ. Prophet. Explic. p. 58, 177.
Fuente: John Gill’s Exposition of the Entire Bible
Zec 6:1. “And again I lifted up my eyes, and saw, and behold four chariots coming forth between the two mountains, and the mountains were mountains of brass. Zec 6:2. In the first chariot were red horses, and in the second chariot black horses. Zec 6:3. And in the third chariot white horses, and in the fourth chariot speckled powerful horses. Zec 6:4. And I answered and said to the angel that talked with me, What are these, my lord? Zec 6:5. And the angel answered and said to me, These are the four winds of heaven going out, after having stationed themselves by the Lord of the whole earth. Zec 6:6. Those in which the black horses are, go out into the land of the north, and the white have gone out behind them, and the speckled have gone out into the land of the south. Zec 6:7. And the powerful ones have gone out, and sought to go, to pass through the earth; and he said, Go ye, and pass through the earth; and they passed through the earth. Zec 6:8. And he called to me, and spake to me thus: Behold, those which go out into the land of the north let down my spirit in the land of the north.” The four chariots are explained in Zec 6:5 by the interpreting angel to be the four winds of heaven, which go forth after they have taken their stand by the Lord of the whole earth, i.e., have appeared before Him in the attitude of servants, to lay their account before Him, and to receive commands from Him ( , as in Job 1:6; Job 2:1). This addition shows that the explanation is not a real interpretation; that is to say, the meaning is not that the chariots represent the four winds; but the less obvious figure of the chariots is explained through the more obvious figure of the winds, which answers better to the reality. Since, for example, according to Zec 6:8, the chariots are designed to carry the Spirit ( ruach ) of God, there was nothing with which they could be more suitably compared than the winds ( ruach ) of heaven, for these are the most appropriate earthly substratum to symbolize the working of the Divine Spirit (cf. Jer 49:36; Dan 7:2). This Spirit, in its judicial operations, is to be borne by the chariots to the places more immediately designated in the vision. As they go out, after having appeared before God, the two mountains, between which they go out or come forth, can only be sought in the place where God’s dwelling is. But the mountains are of brass, and therefore are not earthly mountains; but they are not therefore mere symbols of the might of God with which His church is defended (Hengst., Neumann), or allusions to the fact that the dwelling-place of God is immovable and unapproachable (Koehler), or symbols of the imperial power of the world and the kingdom of God (Kliefoth), according to which the power of the world would be just as immovable as the kingdom of God. The symbol has rather a definite geographical view as its basis. As the lands to which the chariots go are described geographically as the lands of the north and south, the starting-point of the chariots must also be thought of geographically, and must therefore be a place or country lying between the northern and southern lands: this is the land of Israel, or more especially Jerusalem, the centre of the Old Testament kingdom of God, where the Lord had His dwelling-place. It is therefore the view of Jerusalem and its situation that lies at the foundation of the vision; only we must not think of the mountains Zion and Moriah (as Osiander, Maurer, Hofmann, and Umbreit do), for these are never distinguished from one another in the Old Testament as forming two separate mountains; but we have rather to think of Zion and the Mount of Olives, which stood opposite to it towards the east. Both are named as places where or from which the Lord judges the world, viz., the Mount of Olives in Zec 14:4, and Zion very frequently, e.g., in Joe 3:16. The place between the two mountains is, then, the valley of Jehoshaphat, in which, according to Joe 3:2., the Lord judges the nations. In the vision before us this valley simply forms the starting-point for the chariots, which carry the judgment from the dwelling-place of God into the lands of the north and south, which are mentioned as the seat of the imperial power; and the mountains are of brass, to denote the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.
The colour of the horses, by which the four chariots are distinguished, is just as significant here as in Zec 1:8; and indeed, so far as the colour is the same, the meaning is also the same here as there. Three colours are alike, since b e ruddm , speckled, is not essentially different from s e ruqqm , starling-grey, viz., black and white mixed together (see at Zec 1:8). The black horses are added here. Black is the colour of grief (cf. “black as sackcloth of hair,” Rev 6:12). The rider upon the black horse in Rev 6:5-6, holds in his hand the emblem of dearness, the milder form of famine. Consequently the colours of the horses indicate the destination of the chariots, to execute judgment upon the enemies of the kingdom of God. Red, as the colour of blood, points to war and bloodshed; the speckled colour to pestilence and other fatal plagues; and the black colour to dearness and famine: so that these three chariots symbolize the three great judgments, war, pestilence, and hunger (2Sa 24:11.), along with which “the noisome beast” is also mentioned in Eze 14:21 as a fourth judgment. In the vision before us the fourth chariot is drawn by white horses, to point to the glorious victories of the ministers of the divine judgment. The explanation of the chariots in this vision is rendered more difficult by the fact, that on the one hand the horses of the fourth chariot are not only called b e ruddm , but also; and on the other hand, that in the account of the starting of the chariots the red horses are omitted, and the speckled are distinguished from the instead, inasmuch as it is affirmed of the former that they went forth into the south country, and of the latter, that “they sought to go that they might pass through the whole earth,” and they passed through with the consent of God. The commentators have therefore attempted in different ways to identify in Zec 6:7 with . Hitzig and Maurer assume that is omitted from Zec 6:6 by mistake, and that in Zec 6:7 is a copyist’s error for , although there is not a single critical authority that can be adduced in support of this. Hengstenberg and Umbreit suppose that the predicate , strong, in Zec 6:3 refers to all the horses in the four chariots, and that by the “strong” horses of Zec 6:7 we are to understand the “red” horses of the first chariot. But if the horses of all the chariots were strong, the red alone cannot be so called, since the article not only stands before in Zec 6:7, but also before the three other colours, and indicates nothing more than that the colours have been mentioned before. Moreover, it is grammatically impossible that in Zec 6:3 should refer to all the four teams; as “we must in that case have had ” (Koehler). Others (e.g., Abulw., Kimchi, Calvin, and Koehler) have attempted to prove that taht evo may have the sense of ; regarding as a softened form of , and explaining the latter, after Isa 63:1, as signifying bright red. But apart from the fact that it is impossible to see why so unusual a word should have been chosen in the place of the intelligible word ‘adummm in the account of the destination of the red team in Zec 6:7, unless were merely a copyist’s error for ‘adummm , there are no satisfactory grounds for identifying with , since it is impossible to adduce any well-established examples of the change of into in Hebrew. The assertion of Koehler, that the Chaldee verb , robustus fuit , is in Hebrew in Job 39:4, is incorrect; for we find in the sense of to be healthy and strong in the Syriac and Talmudic as well, and the Chaldaic is a softened form of , and not of . The fact that in 1Ch 8:35 we have the name in the place of in 1Ch 9:41, being the only instance of the interchange of and in Hebrew, is not sufficient of itself to sustain the alteration, amidst the great mass of various readings in the genealogies of the Chronicles. Moreover, chamuts , from chamets , to be sharp, does not mean red (= ‘adom ), but a glaring colour, like the Greek ; and even in Isa 63:1 it has simply this meaning, i.e., merely “denotes the unusual redness of the dress, which does not look like the purple of a king’s talar, or the scarlet of a chlamys” (Delitzsch); or, speaking more correctly, it merely denotes the glaring colour which the dress has acquired through being sprinkled over with red spots, arising either from the dark juice of the grape or from blood. All that remains therefore is to acknowledge, in accordance with the words of the text, that in the interpretation of the vision the departure of the team with the red horses is omitted, and the team with speckled powerful horses divided into two teams – one with speckled horses, and the other with black.
We cannot find any support in this for the interpretation of the four chariots as denoting the four imperial monarchies of Daniel, since neither the fact that there are four chariots nor the colour of the teams furnishes any tenable ground for this. And it is precluded by the angel’s comparison of the four chariots to the four winds, which point to four quarters of the globe, as in Jer 49:36 and Dan 7:2, but not to four empires rising one after another, one of which always took the place of the other, so that they embraced the same lands, and were merely distinguished from one another by the fact that each in succession spread over a wider surface than its predecessor. The colour of the horses also does not favour, but rather opposes, any reference to the four great empires. Leaving out of sight the arguments already adduced at Zec 1:8 against this interpretation, Kliefoth himself admits that, so far as the horses and their colour are concerned, there is a thorough contrast between this vision and the first one (Zec 1:7-17), – namely, that in the first vision the colour assigned to the horses corresponds to the kingdoms of the world to which they are sent, whereas in the vision before us they have the colour of the kingdoms from which they set out to convey the judgment to the others; and he endeavours to explain this distinction, by saying that in the first vision the riders procure information from the different kingdoms of the world as to their actual condition, whereas in the vision before us the chariots have to convey the judgment to the kingdoms of the world. But this distinction furnishes no tenable ground for interpreting the colour of the horses in the one case in accordance with the object of their mission, and in the other case in accordance with their origin or starting-point. If the intention was to set forth the stamp of the kingdoms in the colours, they would correspond in both visions to the kingdoms upon or in which the riders and the chariots had to perform their mission. If, on the other hand, the colour is regulated by the nature and object of the vision, so that these are indicated by it, it cannot exhibit the character of the great empires.
If we look still further at the statement of the angel as to the destination of the chariots, the two attempts made by Hofmann and Kliefoth to combine the colours of the horses with the empires, show most distinctly the untenable character of this view. According to both these expositors, the angel says nothing about the chariot with the red horses, because the Babylonian empire had accomplished its mission to destroy the Assyrian empire. But the Perso-Median empire had also accomplished its mission to destroy the Babylonian, and therefore the team with the black horses should also have been left unnoticed in the explanation. On the other hand, Kliefoth asserts, and appeals to the participle in Zec 6:6 in support of his assertion, that the chariot with the horses of the imperial monarchy of Medo-Persia goes to the north country, viz., Mesopotamia, the seat of Babel, to convey the judgment of God thither; that the judgment was at that very time in process of execution, and the chariot was going in the prophet’s own day. But although the revolt of Babylon in the time of Darius, and its result, furnish an apparent proof that the power of the Babylonian empire was not yet completely destroyed in Zechariah’s time, this intimation cannot lie in the participle as expressing what is actually in process, for the simple reason that in that case the perfects which follow would necessarily affirm what had already taken place; and consequently not only would the white horses, which went out behind the black, i.e., the horses of the imperial monarchy of Macedonia, have executed the judgment upon the Persian empire, but the speckled horses would have accomplished their mission also, since the same is affirmed of both. The interchange of the participle with the perfect does not point to any difference in the time at which the events occur, but simply expresses a distinction in the idea. In the clause with the mission of the chariot is expressed through the medium of the participle, according to its idea. The expression “the black horses are going out” is equivalent to, “they are appointed to go out;” whereas in the following clauses with the going out is expressed in the form of a fact, for which we should use the present.
A still greater difficulty lies in the way of the interpretation of the colours of the horses as denoting the great empires, from the statement concerning the places to which the teams go forth. Kliefoth finds the reason why not only the black horses (of the Medo-Persian monarchy), but also the white horses (of the Graeco-Macedonian), go forth to the north country (Mesopotamia), but the latter after the former, in the fact that not only the Babylonian empire had its seat there, but the Medo-Persian empire also. But how does the going forth of the speckled horses into the south country (Egypt) agree with this? If the fourth chariot answered to the fourth empire in Daniel, i.e., to the Roman empire, since this empire executed the judgment upon the Graeco-Macedonian monarchy, this chariot must of necessity have gone forth to the seat of that monarchy. But that was not Egypt, the south country, but Central Asia or Babylon, where Alexander died in the midst of his endeavours to give a firm foundation to his monarchy. In order to explain the going out of the (fourth) chariot with the speckled horses into the south country, Hofmann inserts between the Graeco-Macedonian monarchy and the Roman the empire of Antiochus Epiphanes as a small intermediate empire, which is indicated by the speckled horses, and thereby brings Zechariah into contradiction not only with Daniel’s description of the empires, but also with the historical circumstances, according to which, as Kliefoth has already observed, “Antiochus Epiphanes and his power had not the importance of an imperial monarchy, but were merely an offshoot of another imperial monarchy, namely the Graeco-Macedonian.”
(Note: Kliefoth ( Sach. p. 90) adds, by way of still further argument in support of the above: “The way in which Antiochus Epiphanes is introduced in Daniel 8 is in perfect accordance with these historical circumstances. The third monarchy, the Graeco-Macedonian, represented as a he-goat, destroys the Medo-Persian empire; but its first great horn, Alexander, breaks off in the midst of its victorious career: four horns of kingdoms grow out of the Graeco-Macedonian, and one of these offshoots of the Macedonian empire is Antiochus Epiphanes, the ‘little horn,’ the bold and artful king.” But Zechariah would no more agree with this description in Daniel than with the historical fulfilment, if he had intended the speckled horses to represent Antiochus Epiphanes. For whereas, like Daniel, he enumerates four imperial monarchies, he makes the spotted horses appear not with the third chariot, but with the fourth, and expressly combines the spotted horses with the powerful ones, which, even according to Hofmann, were intended to indicate the Romans, and therefore unquestionably connects the spotted horses with the Roman empire. If, then, he wished the spotted horses to be understood as referring to Antiochus Epiphanes, he would represent Antiochus Epiphanes not as an offshoot of the third or Graeco-Macedonian monarchy, but as the first member of the fourth or Roman, in direct contradiction to the book of Daniel and to the historical order of events.)
Kliefoth’s attempt to remove this difficulty is also a failure. Understanding by the spotted strong horses the Roman empire, he explains the separation of the spotted from the powerful horses in the angel’s interpretation from the peculiar character of the imperial monarchy of Rome, – namely, that it will first of all appear as an actual and united empire, but will then break up into ten kingdoms, i.e., into a plurality of kingdoms embracing the whole earth, and finally pass over into the kingdom of Antichrist. Accordingly, the spotted horses go out first of all, and carry the spirit of wrath to the south country, Egypt, which comes into consideration as the kingdom of the Ptolemies, and as that most vigorous offshoot of the Graeco-Macedonian monarchy, which survived Antiochus Epiphanes himself. The powerful horses harnessed to the same chariot as the Roman horses go out after this, and wander over the whole earth. They are the divided kingdoms of Daniel springing out of the Roman empire, which are called the powerful ones, not only because they go over the whole earth, but also because Antichrist with his kingdom springs out of them, to convey the judgments of God over the whole earth. But however skilful this interpretation is, it founders on the fact, that it fails to explain the going forth of the speckled horses into the land of the south in a manner corresponding to the object of the vision and the historical circumstances. If the vision represented the judgment, which falls upon the empires in such a manner that the one kingdom destroys or breaks up the other, the speckled horses, which are intended to represent the actual and united Roman empire, would of necessity have gone out not merely into the south country, but into the north country also, because the Roman empire conquered and destroyed not only the one offshoot of the Graeco-Macedonian empire, but all the kingdoms that sprang out of that empire. Kliefoth has given no reason for the exclusive reference to the southern branch of this imperial monarchy, nor can any reason be found. The kingdom of the Ptolemies neither broke up the other kingdoms that sprang out of the monarchy of Alexander, nor received them into itself, so that it could be mentioned as pars pro toto, and it had no such importance in relation to the holy land and nation as that it could be referred to on that account. If the angel had simply wished to mention a vigorous offshoot of the Graeco-Macedonian empire instead of mentioning the whole, he would certainly have fixed his eye upon the kingdom of the Seleucidae, which developed itself in Antiochus Epiphanes into a type of Antichrist, and have let the speckled horses also go to the north, i.e., to Syria. This could have been explained by referring to Daniel; but not their going forth to the south country from the fact that the south country is mentioned in Dan 11:5, as Kliefoth supposes, inasmuch as in this prophecy of Daniel not only the king of the south, but the king of the north is also mentioned, and that long-continued conflict between the two described, which inflicted such grievous injury upon the holy land.
To obtain a simple explanation of the vision, we must consider, above all things, that in all these visions the interpretations of the angel do not furnish a complete explanation of all the separate details of the vision, but simply hints and expositions of certain leading features, from which the meaning of the whole may be gathered. This is the case here. All the commentators have noticed the fact, that the statement in Zec 6:8 concerning the horses going forth into the north country, viz., that they carry the Spirit of Jehovah thither, also applies to the rest of the teams – namely, that they also carry the Spirit of Jehovah to the place to which they go forth. It is also admitted that the angel confines himself to interpreting single features by individualizing. This is the case here with regard to the two lands to which the chariots go forth. The land of the north, i.e., the territory covered by the lands of the Euphrates and Tigris, and the land of the south, i.e., Egypt, are mentioned as the two principal seats of the power of the world in its hostility to Israel: Egypt on the one hand, and Asshur-Babel on the other, which were the principal foes of the people of God, not only before the captivity, but also afterwards, in the conflicts between Syria and Egypt for the possession of Palestine (Daniel 11). If we observe this combination, the hypothesis that our vision depicts the fate of the four imperial monarchies, is deprived of all support. Two chariots go into the north country, which is one representative of the heathen world-power: viz., first of all the black horses, to carry famine thither, as one of the great plagues of God with which the ungodly are punished: a plague which is felt all the more painfully, in proportion to the luxury and excess in which men have previously lived. Then follow the white horses, indicating that the judgment will lead to complete victory over the power of the world. Into the south country, i.e., to Egypt, the other representative of the heathen world-power, goes the chariot with the speckled horses, to carry the manifold judgment of death by sword, famine, and pestilence, which is indicated by this colour. After what has been said concerning the team that went forth into the north country, it follows as a matter of course that this judgment will also execute the will of the Lord, so that it is quite sufficient for a chariot to be mentioned. On the other hand, it was evidently important to guard against the opinion that the judgment would only affect the two countries or kingdoms that are specially mentioned, and to give distinct prominence to the fact that they are only representatives of the heathen world, and that what is here announced applies to the whole world that is at enmity against God. This is done through the explanation in Zec 6:7 concerning the going out of a fourth team, to pass through the whole earth. This mission is not received by the red horses, but by the powerful ones, as the speckled horses are also called in the vision, to indicate that the manifold judgments indicated by the speckled horses will pass over the earth in all their force. The going forth of the red horses is not mentioned, simply because, according to the analogy of what has been said concerning the other teams, there could be no doubt about it, as the blood-red colour pointed clearly enough to the shedding of blood. The object of the going forth of the chariots is to let down the Spirit of Jehovah upon the land in question. , to cause the Spirit of Jehovah to rest, i.e., to let it down, is not identical with , to let out His wrath, in Eze 5:13; Eze 16:42; for ruach is not equivalent to chemah , wrath or fury; but the Spirit of Jehovah is ruach mishpat (Isa 4:4), a spirit of judgment, which not only destroys what is ungodly, but also quickens and invigorates what is related to God. The vision does not set forth the destruction of the world-power, which is at enmity against God, but simply the judgment by which God purifies the sinful world, exterminates all that is ungodly, and renews it by His Spirit. It is also to be observed, that Zec 6:6 and Zec 6:7 are a continuation of the address of the angel, and not an explanation given by the prophet of what has been said by the angel in Zec 6:5. The construction in Zec 6:6 is anakolouthic, the horses being made the subject in , instead of the chariot with black horses, because the significance of the chariots lay in the horses. The object to in Zec 6:7 is “the Lord of the whole earth” in Zec 6:5, who causes the chariots to go forth; whereas in in Zec 6:8 it is the interpreting angel again. By , lit., he cried to him, i.e., called out to him with a loud voice, the contents of the exclamation are held up as important to the interpretation of the whole.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Vision of the Four Chariots. | B. C. 520. |
1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. 2 In the first chariot were red horses; and in the second chariot black horses; 3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses. 4 Then I answered and said unto the angel that talked with me, What are these, my lord? 5 And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. 6 The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. 7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. 8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.
The prophet is forward to receive this vision, and, as if he expected it, he turned and lifted up his eyes and looked. Though this was the seventh vision he had had, yet he did not think he had had enough; for the more we know of God and his will, if we know it aright, the more desirous we shall be to get a further acquaintance with God. Now observe here the sight that the prophet had offour chariots drawn by horses of divers colours, together with the explication of the sight, v. 1-5. He did not look long before he discovered that which was worth seeing, and which would serve very much for the encouraging of himself and his friends in this dark day. We are very much in the dark concerning the meaning of this vision. Some by the four chariots understand the four monarchies; and then they read (v. 5), These are the four winds of the heavens, and suppose that therein reference is had to Dan. vii. 2, where Daniel saw, in vision, the four winds of the heavens striving upon the great sea, representing the four monarchies. The Babylonian monarchy, they think, is here represented by the red horses, which are not afterwards mentioned, because that monarchy was now extinct. The second chariot with the black horses is the Persian monarchy, which went forth northward against the Babylonians, and quieted God’s Spirit in the north country, by executing his judgments on Babylon and freeing the Jews from their captivity. The white, the Grecians, go forth after them in the north, for they overthrow the Persians. The grizzled, the Romans, who conquered the Grecian empire, are said to go forth towards the south country, because Egypt, which lay southward, was the last branch of the Grecian empire that was subdued by the Romans. The bay horses had been with the grizzled, but afterwards went forth by themselves; and by these they understand the Goths and Vandals, who with their victorious arms walked to and fro through the earth, or the Seleucid and Lagid, the two branches of the Grecian empire. Thus Grotius and others.
But I incline rather to understand this vision more generally, as designing to represent the administration of the kingdom of Providence in the government of this lower world. The angels are often called the chariots of God, as Psa 68:17; Psa 18:10. The various providences of God concerning nations and churches are represented by the different colours of horses, Rev 6:2; Rev 6:4; Rev 6:5; Rev 6:8. And so we may observe here, 1. That the counsels and decrees of God are the spring and original of all events, and they are immovable, as mountains of brass. The chariots came from between the two mountains; for God performs the thing that is appointed for us: his appointments are the originals, and his performances are but copies from them; he does all according to the counsel of his will. We could as soon grasp the mountains in our arms as comprehend the divine counsels in our finite understandings, and as soon remove mountains of brass as alter any of God’s purposes; for he is in one mind, and who can turn him? Whatever the providences of God are concerning us, as to public or private affairs, we should see them all coming from between the mountains of brass, and therefore see it as much our folly to quarrel with them as it is our duty to acquiesce in them. Who may say to God, What doest thou, or why doest thou so?Act 2:23; Act 4:28. 2. That God executes his decrees in the works of Providence, which are as chariots, in which he rides as a prince in an open chariot, to show his glory to the world, in which, as in chariots of war, he rides forth conquering and to conquer, and triumphing over all the enemies of his glory and government. God is great and terrible in his doings (Ps. lxvi. 3), and in them we see the goings of our God, our King, Ps. lxviii. 24. His providences move swiftly and strongly as chariots, but all directed and governed by his infinite wisdom and sovereign will, as chariots by their drivers. 3. That the holy angels are the ministers of God’s providence, and are employed by him, as the armies of heaven, for the executing of his counsels among the inhabitants of the earth; they are the chariots, or, which comes all to one, they are the horses that draw the chariots, great in power and might, and who, like the horse that God himself describes (Job xxxix. 19, c.), are clothed with thunder, are terrible, but cannot be terrified nor made afraid they are chariots of fire, and horses of fire, to carry one prophet to heaven and guard another on earth. They are as observant of and obsequious to the will of God as well-managed horses are to their rider or driver. Not that God needs them or their services, but he is pleased to make use of them, that he may put honour upon them, and encourage our trust in his providence. 4. That the events of Providence have different aspects and the face of the times often changes. The horses in the first chariot were red, signifying war and bloodshed, blood to the horse-bridles, Rev. xiv. 20. Those in the second chariot were black, signifying the dismal melancholy consequences of war; it puts all into mourning, lays all waste, introduces famines, and pestilences, and desolations, and makes whole lands to languish. Those in the third chariot were white, signifying the return of comfort, and peace, and prosperity, after these dark and dismal times: though God cause grief to the children of men, yet will he have compassion. Those in the fourth chariot were of a mixed colour, grizzled and bay; some speckled and spotted, and ash-coloured, signifying events of different complexions interwoven and counter-changed, a day of prosperity and a day of adversity set the one over-against the other. The cup of Providence in the hand of the Lord isfull of mixture, Ps. lxxv. 8. 5. That all the instruments of Providence, and all the events of it, come from God, and from him they receive their commissions and instructions (v. 5): These are the four spirits of heaven, the four winds (so some), which seem to blow as they list, from the various points of the compass; but God has them in his fists and brings them out of his treasuries. Or, rather, These are the angels that go forth from standing before the Lord of all the earth, to attend upon him and minister to him, to behold his glory in the upper world, which is their blessedness, and to serve his glory in their blessedness, and to serve his glory in this lower world, which is their business. They stand before him as the Lord of the whole earth, to receive orders from him and give up their accounts to him concerning their services on this earth, for it is all within his jurisdiction. But, when he appoints, they go forth as messengers of his counsels and ministers of his justice and mercy. Those secret motions and impulses upon the spirits of men by which the designs of Providence are carried on, some think, are these four spirits of the heavens, which go forth from God and fulfil what he appoints, who is the God of the spirits of all flesh. 6. That there is an admirable beauty in Providence, and one event serves for a balance to another (v. 6): The black horses went forth, carrying with them very dark and melancholy events, such as made every person and every thing look black; but presently the white went forth after them, carrying joy to those that mourned, and, by a new turn given to affairs, making them to look pleasant again. Such are God’s dealings with his church and people: if the black horses go forth, the white ones presently go after them; for as affliction abounds consolation much more abounds. 7. That the common general aspect of providence is mixed and compounded. The grizzled and bay horses were both in the fourth chariot (v. 3), and though they went forth, at first, towards the south country, yet afterwards they sought to walk to and fro through the earth and were directed to do so, v. 7. If we go to and fro through the earth, we shall find the events of Providence neither all black nor all white, but ash-coloured, or gray, mixed of black and white. Such is the world we live in; that before us is unmixed. Here we are singing, at the same time, of mercy and judgment, and we must sing unto God of both (Ps. ci. 1) and labour to accommodate ourselves to God’s will and design in the mixtures of Providence, rejoicing in our comforts as though we rejoiced not, because they have their allays, and weeping for our afflictions as though we wept not, because there is so much mercy mixed with them. 8. That God is well-pleased with all the operations of his own providence (v. 8): These have quieted my spirit, these black horses which denote extraordinary judgments, and the white ones which denote extraordinary deliverances, both which went towards the north country, while the common mixed providences went all the world over. These have quieted my spirit in the north-country, which had of late been the most remarkable scene of action with reference to the church; that is, by these uncommon appearances and actings of providence God’s wrath is executed upon the enemies of the church, and his favours are conferred upon the church, both which had long been deferred, and in both God had fulfilled his will, accomplished his word, and so quieted his Spirit. The Lord is well-pleased for his righteousness’ sake; and, as he speaks, Isa. i. 24, made himself easy.
Fuente: Matthew Henry’s Whole Bible Commentary
ZECHARIAH – CHAPTER 6
THE TENTH VISION,
Verses 1-8:
The Four Chariots, Vision 10
Verse 1 introduces the last of ten visions that Zechariah received, with interpretations, from the angelic messenger of the Lord. In this vision he saw four chariots, or great empires, coming forth from between two mountains of brass, between Moriah and Zion. The four chariots came as symbols of war and judgment, from among the four parts of the earth, governed by Gentile powers. The four chariots symbolized the four kingdoms of Daniel, in judgment against Judea in particular. Brass is a symbol of judgment in the scriptures, Jer 1:18. The judgment looks beyond Judea’s oppression by the four Gentile powers, to the end of the time of the Gentiles, when Israel shall be raised up again as pledged in the word of the Lord, Dan 2:31-45; See also Isa 2:10-22; Rev 19:11-21.
Verse 2 describes the first chariot as drawn by red horses and the second chariot as drawn by black horses, a symbol of war, cruelty, and bloodshed, completely hitched in the drawing shafts, ready for swift flight into battle. The red horses symbolizes a bloody carnage. The black horses symbolize sorrow and mourning that follow the bloody carnage of death, Rev 6:5-6. These acts of Divine angelic judgment against Israel are executed in the permissive will and purpose of God.
Verse 3 describes the third chariot drawn by white horses implying joy and victory. While the fourth chariot was drawn by grisled and bay horses, corresponding with the speckled horses of prosperity and adversity mixed, Zec 1:8.
Verse 4 is an humble inquiry of the informing angel of the Lord; “Who are these my lord?” Zechariah asked, indicating that he was teachable, had a will to understand, Joh 7:17; Zec 5:10.
Verse 5 recounts the angel’s explanation that these four horses represented the heavenly spirits of angels, perhaps of Michael’s band, “who stand before Jehovah,” to execute his judgment will, commands, and purposes, ch. Zec 4:14; 1Ki 22:17; Job 2:1; Dan 7:10; Luk 1:19. They proceed with chariot speed at the Lord’s command to execute judgment in the four quarters of the earth, 2Ki 6:17; Psa 68:17; Psa 104:4; Heb 1:7; Heb 1:14.
Verse 6 explains that the black horses of judgment go forth on their judgment journey into the north country, Babylon, from which Judah and Israel are hereafter to return to their own land, Jer 1:14; Zec 2:6; Jer 3:18. And the white horses follow them to the north, to subdue Medo-Persia; While the grisled go away to the south, to Egypt, and Arabia, the other great oppressor of national Israel.
Verse 7 decribes the bay horse Roman empire that went forth, swift and strong, attempting to lead all the other horse powers in battle array against Israel and Judah , as the three former ones had done. This Gentile oppression of the dispersed Jews is yet to continue, until the second advent of our Lord, Gen 13:17; Job 1:7; 2Th 2:8-9; 1Ti 4:1. See also Ezekiel 39; Rev 19:17-18; Rev 19:21.
Verse 8 asserts that those horses of judgment, from the four spirits of heaven, that had gone forth over the north part of the earth (referring to Babylon) had quieted his spirit, or appeased his anger in the north country. Babylon, only, of the four Gentile powers, had fallen under Divine judgment at this time, Ecc 10:4; See also Jdg 8:3; Eze 5:13; Eze 16:42.
Fuente: Garner-Howes Baptist Commentary
Here we have another vision; and the Prophet distinguishes it from the former visions by saying, that he turned, as though he had said, that there had been some intervening time. They were not then continued visions, but he turned himself elsewhere, and then he raised up his eyes, and the Lord revealed to him what he now relates. But as the vision is obscure, interpreters have given it different meanings. They who think that the four Gospels are designated by the four chariots, give a very frigid view. I have elsewhere reminded you, that we are to avoid these futile refinements which of themselves vanish away. Allegories, I know, delight many; but we ought reverently and soberly to interpret the prophetic writings, and not to fly in the clouds, but ever to fix our foot on solid ground. Others think that those changes are meant which we know happened in Chaldea and Assyria. As Nineveh was overthrown that Babylon might be the seat of the empire, they suppose that this is meant by the first chariot, the horses of which were red. Then they think that the Persian empire is intended by the second chariot, as the Jews had at the beginning suffered many grievous evils. Afterwards by the white horses are signified, as they suppose, the Macedonian power, as Alexander treated the Jews with humanity and kindness. By the fourth chariot they understand the Roman Empire, and think that the horses are of different colors, because some of the Caesars raged cruelly against the Jews and the Church of God, and some of them showed more lenity. (61) But I know not whether these things are well founded.
We see that the fourth chariot went to the south, and wandered through various regions, and almost through the whole world. As then this cannot be applied to Chaldea, the simpler view seems to be — that the four chariots signify the various changes which happened not only in Chaldea and among the Babylonians, but also in Judea and among other nations: and this may be easily gathered from the context. But as all these things cannot be stated at the same time, we shall treat them in the order in which the Prophet relates them. I shall now repeat what I have elsewhere said respecting the words, that he raised up his eyes, as intimating the divine authority of what is predicted. The words indeed signify that he did not bring forward what he had vainly imagined, nor adduce tales which he had himself fabricated, but he was attentive to what was revealed to him; and also that he was somewhat separated from common life in order to be an interpreter between God and men. Hence authority is here ascribed to the prophecy, as Zechariah did not come forth to speak of uncertain things, but as one sent by heaven, for he delivered nothing but what he had received from above.
He now says, that four chariots appeared to him, which came forth from mountains, and that the two mountains where the chariots were seen were mountains of brass. The Prophet no doubt understood by these mountains the providence of God, or his hidden counsel, by which all things have been decreed before the creation of the world; and hence he says, that they were mountains of brass, as they could not be broken. The poets say, that fate is unavoidable ( ineluctable); but as this sentiment is profane, it is enough for us to understand it of God’s eternal providence, which is immutable. And here is most fitly described to us the counsel of God; for before things break forth into action they are inclosed as it were between the narrow passes of mountains, inasmuch as what God has decreed is not apparent, but lies hid as it were in deep mountains. Hence we then begin to acknowledge the counsel of God when experience teaches us, that what was previously hid from us has been in this or in that manner decreed. But it was not in vain that Zechariah adds, that they were mountains of brass; it was to teach us that God’s counsel is not changeable as foolish men imagine, who think that God is doubtful as to the issue, and is, as it were, kept in suspense: for according to their notions, events depend on the free-will of men. They entertain the idea that God foreknows what is to come conditionally: as this or that will not be, except it shall please men. And though they confess not that God is changeable, yet we gather from their dotages that there is in God nothing sure and certain. The Prophet therefore says here, that they were mountains of brass, because God has fixed before all ages what he has purposed to be done, and thus fixed it by an immutable decree, which cannot be broken by Satan, nor by the whole world.
We hence see how suitable is this representation when the Prophet says, that chariots went forth from mountains.
(61) This is the view taken by Jerome, Cyril, Kimchi, Newcome, Blayney, and also by Grotius and Parkhurst, only that they consider the fourth chariot to represent, not the Romans, but the Syrians and Egyptians. See Parkhurst ’s Lex., under [ אמף ]. Henderson confines all the chariots to the Medes and Persians, as referring to various changes and events until the reduction of Egypt by Xerxes, “the south country” being that land. The basis of every view which may be taken of the chariots, as Marckius justly observes, must be the interpretation given by the angel in verse 5; which some translate, “these are the four spirits of the heavens,” that is, angels, as in our version, followed by Newcome and Henderson; and others, such as Marckius and Blayney, “these are the four winds of heaven;” winds being rendered as a metaphorical expression for God’s judgments. See Jer 49:36; Rev 7:1; and also Psa 148:8
These are the only two renderings of which the words are capable; and the first seems the most appropriate. That God employs angels to execute his purpose both of mercy and of judgment, is a doctrine often taught in Scripture. See Psa 104:4. That angels are intended is the view taken by Piscator, Drusius, Henry, Scott, Newcome, and Henderson. It may be said, the chariots represented God’s purposes; the horses, the angels, and their different colors, the different works which they had to execute. See Rev 6:1. “The mountains of brss” designate, as Calvin, Blayney, and many others think, “the firm and unalterable decrees of the Almighty.— Ed.
Fuente: Calvin’s Complete Commentary
THE COMING KING
Zec 6:1-15.
And I turned, and lifted up mine eyes, and looked, and, behold, there come four chariots out from between two mountains; and the mountains were mountains of brass.
THE introduction to this vision marks an essential difference in the attitude of the Prophet toward Gods wonderful revelations. When these visions first came to him, without exception, God, by His Angel, or Word, aroused the Prophet for each new revelation, sometimes waking him as out of sleep.
But at last the Prophet has learned to expect something from God, and of himself he lifts his eyes to see what new thing God has for them. It is strange how slow men are in coming to an expectant mood. The most of us have received such blessings from God and have been granted such visions of His glory that we have thought within ourselves, hereafter we will watch for the Divine manifestation. But how readily we forget our resolve, and the angel must wake us again, and yet again, and yet again, when God wishes to speak to us.
The character of God, however, changes not with this new vision. The whole series of marvelous sights preceding it were intended for the Prophets comfort, and this one conforms itself to that same purposea fact which suggests the unchangeableness of our God. He who begins a good work in us will perform it; He who comforts His people today will not cast them off tomorrow; for He is the same yesterday, and to day, and for ever.
The study of this vision will illustrate this blessed truth. Let us turn, therefore, to the consideration of
THE FOUR CHARIOTS
And I turned, and lifted upmine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass.
In the first chariot were red horses; and in the second chariot black horses;
And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
Then I answered and said unto the Angel that talked with me, What are these, my Lord?
And the Angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.
And the bay went forth, and sought to go that they might walk to and fro through the earth: and He said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
Then cried He upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted My Spirit in the north country (Zec 6:1-5).
The revelation in the four chariots may be discussed under three suggestions:God has His agents of judgment: they proceed from His unseen presence: and they perform His entire pleasure.
God has His agents of judgment.
These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.
It is not unusual in Scripture to employ chariots with fear, the Prophet prayed, and said, Lord, I pray Thee, open his eyes, that he may see. And the Lord opened the eyes of the young man; and he saw: as figures of the forces at Gods command. You remember that when Elishas servant was filled and, behold, the mountain was full of horses and chariots of fire round about Elisha,.
That suggests the fact that God, who here sends forth His promise under the figure of four chariots, has an innumerable force under His command the mountain was full of horses and chariots.
The Psalmist says, The chariots of God are twenty thousand, even thousands of angels. And if one remembers that they stand for the instrumentalities of might at His command, who can number them?
Truly, as the Psalmist wrote again, He maketh the clouds His chariots: who walketh upon the wings of the wind: who maketh His angels spirits; His ministers a flaming fire.
There is no way to interpret the downfall of these nations of the past; in fact, there is no intelligent method of explaining the mighty revolutions by which the centuries have made their onward march, save to see that God is in it all.
If one go back to this past and study it from the standpoint of an unbeliever the scenes enacted seem to be purely the result of greed of territory, or ambition to rule. But, if one go into prophecy, he will there find the mold of all this history, and be compelled to admit that Greece, Babylon, Medo-Persia, and Rome were, in their turn, either subjects of the Divine vengeance, or instruments of Divine justice; and according to His pleasure God took them to be agents of His power; with them He executed judgment in justice.
Joseph Parker announces a great truth, namely, that we can contend against men: Send Isaiah, Jeremiah, Daniel, send all the minstrels of Israel, let them mass themselves into a cloud of witnesses, and we can laugh them to scorn, and tell them not to mock our fallibility by an assumption of infallibility of their own. But, asks he, who can answer thunder? Who can reason with lightning? What can avert the on-coming eternity? It is a fearful thing to fall into the hands of the Living God When He comes who can answer Him? When He sends forth His agents who shall stand before them? Ah, brethren, the chariot with the red horses, the chariot with the black horses, the chariot with the white horses, the chariot with the grizzled strong horses, these are symbols indeed of the agents at Gods command, to work His will.
They proceed from His unseen presence.
There came four chariots out from between two mountains; and the mountains were mountains of brass.
Mount Moriah stood over against Zion; and in their might, strong, unmoveable, they were like brass. I believe with John Calvin that for these chariots to proceed from between these mountains is a suggestion of the fact that Gods presence is unseen, as His purposes are often secret till the fit time for Him to manifest them forth. The valley of Jehoshaphat started from between these mountains, and God, by His Prophet Joel, distinctly says of that valley, I will plead with them there * * for My heritage Israel, whom they have scattered among the nations.
The Person of God is hid indeed from the eyes of man; but the presence of God is made manifest in His mighty acts. When the Children of Israel cried for their oppression in Egypt the first-born in every Egyptian house lay dead. No one saw the Person of God; but the destroying angel manifested His mighty presence! When at the Red Sea the waters parted that Israel might pass over, and returned in their might to swallow up the armies of Pharaoh, no one saw the Person of God; but His presence was made manifest. When Joshua, with his followers, compassed Jericho the seventh time and the walls fell, no one saw the Person of God; no one doubted the unseen Presence!
Joseph Parker says of his mother: Day by day she lived consciously in two worlds, an outer and an inner, a material and a spiritual. The supernatural was to her as real as the natural.
That accounts for her strength of character, and who knows how much that same conviction of the Divine Presence wrought upon the character of the boy to make him a flaming minister for God!
William Cowper had occasion to sing:
God moves in a mysterious way
His wonders to perform;
He plants His footsteps in the sea,
And rides upon the storm.
* * * ** *
Blind unbelief is sure to err,
And scan His work in vain;
God is His own interpreter,
And He will make it plain.
They perform His entire pleasure.
Then cried He upon me, and spake unto me saying, Behold, these that go toward the north country have quieted My Spirit in the north country.
It is not difficult to discover the significance of these horses when one follows the Scriptures through. Red horses typify the carnage in the circumstance of battle; black horses the pestilence, famine and despair to follow; white horses, the victory which God has wrought, and the blessed results destined to follow; grizzled, strong horses, His ministry to the saints of earth patrolling, as it were, every land in the interests of righteousness, as policemen walk their beats to suppress crime and encourage virtue.
Quieted My Spirit in the north country refers to the fact that God would be satisfied when He had executed wrath against the wicked Babylonians the oppressors of His people. It was the only one of the four great nations which had already in Zechariahs time been called to account and punished for its iniquity. But the same powers that God employed to that purpose will execute His pleasure when the judgment day of every rebel nation has come, and the north country, Satans instrument of final endeavor, shall be judged and destroyed. And of these He will be able to say, even as of Babylon:
Thus shall Mine anger be accomplished, and I will cause My fury to rest upon them, and I will be comforted: and they shall know that I the Lord have spoken it in My zeal, when I have accomplished My fury in them (Eze 5:13).
We should not forget that judgment of the nations involves the condemnation of the individual. Charles Spurgeon asks us to conceive the great assize when the graves are opened. What horrors shall seize hold upon the wicked at that moment! Men and women start up from their tombs wrapped in their winding sheets. What a solemn awe will rest upon every heart at that moment when every eye shall look for His coming, who shall judge the world in righteousness, and His people with equity!
That is the time of which the Apocalypse speaks when the
Kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains;
And said to the mountains and rocks, Fall on us, and hide us from the face of Him that sitteth upon the throne, and from the wrath of the Lamb:
For the great day of His wrath is come; and who shall be able to stand?
If it was a serious thing for the nations of the north country when Darius drove his chariots into the streets of that city and left his trail of blood two years after Zechariah had spoken these words, it will be a more serious thing for those who have lived in sin and rejected His Son when God comes in final judgment. All those who expect mercy then must not reject the grace that is proffered now. It is related that Napoleon, riding over a battle field, felt his horse treading upon a poor wounded fellow who started with a shriek, at which Napoleon cried, Oh, God, what pains a man may suffer! But the hoof of the great conquerors horse is as nothing to the coming chariots of that God who is to judge the world in righteousness.
But I pass from this vision of the four chariots to
THE CROWNING OF JOSHUA
And the Word of the Lord came unto me, saying,
Take of them of the captivity, even of Heldai, of Tobijah, and of Jedenah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah;
Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest (Zec 6:9-11).
God makes His priest to be also a prince.
Make crowns, and set them upon the head of Joshua * * the high priest.
In the previous discussions we have called attention to the fact that Melchizedek combined the office of priest and prince, and was, therefore, a perfect type of Christ, who, according to prophecy, is set for the same. I do not wish, therefore, to further emphasize that great thought, but, rather, to call your attention to the fact that this act of crowning Joshua also symbolizes the office and honor of every believer, we can say now of Christ that loved us and loosed us from our sins unto God, and hath promised to share with us His throne, that He hath made us to be a kingdom, and to be priests unto His God and Father.
Henry Ward Beecher says, You recollect that it has been believed by a great many (and my mind inclines to think it is true) that one of the Bourbons, Eleazer Williams, who was sent out of France by French missionaries as a child, to the Indians, and who grew up among them, was the rightful heir to the throne and empire. If it is so, he died without the sight of the throne but he was a king nevertheless. He was of royal descent.
Now, every one of you, he continues, is born a king. You may not know it; you may be hid in the wilderness; you may be brought up in the midst of circumstances which keep it from your knowledge; but if you die, you will die with an absolute though unconfessed sovereignty in your soul.
But I should want to know of what birth Mr. Beecher speaks. There is little royalty in the natural man; but the second birth does bring every man into the royal line indeed, and makes him a descendant of the Holy Ghost, and brother, therefore, of Jesus Christ, who was also begotten by the same Spirit. And if not a king, at least a prince, and a priest unto God. And every such believer has the right to sing:
A tent or a cottage, why should I care?
Theyre building a palace for me over there!
Tho exiled from Home, yet, still I may sing:
All glory to God, Im the child of a King.
Im the child of a King,
The child of a King;
With Jesus my Savior,
Im the child of a King.
God compels contributions to his crown.
Take silver and gold, and make crowns, and set them upon the head of Joshua * * the high priest.
Now Heldai, Tobijah and Jedaiah were of the captivity, and had come from afar to bring their offering of silver and gold. They had come in consequence of the Divine will and command. How suggestive this of the fact that when Jesus is eventually crowned, this ancient people, from the remotest parts of the earth, shall contribute indeed to the same. And the Gentiles who sometimes were far off will also bring their offerings. How this great fact is suggested by the character of the present Church, made up not by either of these people, but of them both; and, in so far as their regenerated ones join hands in service to the Son of God, they have suggested their purpose to take their respective parts in crowning Him King of kings, and Lord of lords.
I love to dwell upon the fact that when the glorious hour comes for the Blood-bought saints to join their voices in the song, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing those who were once in captivity through apostasy, from the faith, and those who have been in captivity through the sins of the flesh, having been alike freed by His power, and called from afar by His grace, shall join their voices to proclaim Him King, and announce His reign as for ever and ever,.
God sets Joshua for a sign of this coming One.
And the crowns shall be * * for a memorial in the Temple of the Lord.
These visitors from the far land, Tobijah and Jedaiah, and Heldai understood perfectly that this crown was not set upon Joshuas head to make him king instead of Zerubbabel; but, rather, for a memorial in the Temple of Jehovah, and a promise of God concerning the King to come. The attempt of George Adams Smith to so change the text here as to put this crown upon the head of Zerubbabel instead of Joshua is not warranted either by his translation, nor yet by comparative Scriptures. God had already had His Joshua as a commander of the peopleCaptain of the hostHis Joshua who was indeed a ruler in Israel; but this second Joshua is now set of God to symbolize another feature of Christs official station, namely, that of His priesthood. This interpretation would be justified by many Scriptures, if it were not absolutely certified by the words of Zechariah which immediately follow. I regard it one of the evil tendencies of the times that men are unwilling to accept even the evident meaning of Old Testament types. Jacob Seiss has well argued that because some men have been extravagant with their allegorical interpretations of Scripture it is no reason why we should discard all figurative meanings of the Sacred record, lest we censure the great Apostle of the Gentiles, and condemn Jesus Christ Himself, who found typical reference in the manna in the wilderness, in the brazen serpent, and in the engulfment of Jonah in the stomach of the fish.
But could one ever find anything clearer than the meaning of the spirit of all this, since Zechariah has said;
Thus speaketh the Lord of Hosts, saying, Behold the man whose Name is The BRANCH; and He shall grow up out of His place, and He shall build the Temple of the Lord;
Even He shall build the Temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both.
And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the Temple of the Lord.
And they that ate far off shall come and build in the Temple of the Lord, and ye shall know that the Lord of Hosts hath sent Me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God.
What a marvelous description of
THE COMING MAN
We know from previous study who The BRANCH is; but in this further revelation from Jehovah, some features of His character are here brought more fully into view.
His first appearance is in humility.
He shall grow up out of His place.
This language of the Prophet reminds one of the great Isaiahs word: He shall grow up before Him as a tender plant, and as a root out of a dry ground.
It involves His lowly origin as the Son of Mary; and His humble experience as a child that grew in wisdom and in stature; and His humility of station as one despised and rejected of men who shall grow up out of His place.
F. B. Meyer says truly, Davids race had reached a low ebb when Jesus was born. There was no room for them in the inn. The new-born babe was wrapped in swaddling clothes and laid in a manger, and the couple were so straightened for means that they could not afford the purchase of two young dovesthe gift of the poorfor the mothers thank offering in the Temple.
Such was the humility of His birth, presaging the poverty of His youth, the hardships of His manhood; and the eventual crucifixion of the flesh on the Cross. He began His career without the common necessities of child-birth; He finished it so poor that even His garmenta loose robehad been stripped from Him, and He hung exposed to the face of the sun. He who was rich, for our sakes became poor indeed. And when one remembers that fact it starts in his heart the sentiment that Paul Gebhardt voices in rhyme:
O sacred Head, now wounded,
With grief and shame weighed down;
Now scornfully surrounded
With thorns, Thy only crown;
O sacred Head, what glory,
What bliss, till now was Thine!
Yet, though despised and gory,
I joy to call Thee mine.
His first appointment is Temple-building.
And He shall build the Temple of the Lord: even He shall build the Temple of the Lord.
It seems to me possible that the Prophet was to be understood by the people of his times as voicing an additional pledge concerning the perfecting of the Temple then in process of erection. The Ancient of Days was in thatWithout Him was not any thing made that was made. No one who is fairly familiar with the Scriptures can question however, that the prophecy looked to that great Temple to be erected out of the living stones men and women consecrated to God, A house that hath more honor on earth than the house of Moses (Heb 3:3).
There are two expressions employed in this speech that are marvelously suggestiveHe shall build the Temple of the Lord, They that are far off shall come and build in the Temple of the Lord.
Let us mark the distinction. It is your privilege and mine to build in the Temple of the Lord, and add our part to that spiritual temple which is to be builded for His honor and glory; but let us never forget that while we build in it, He alone builds it,
Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;
And are built upon the foundation of the Apostles and Prophets, Jesus Christ Himself being the chief corner stone;
In whom all the building fitly framed together groweth unto an holy temple in the Lord:
In whom ye also are builded together for an habitation of God through the Spirit (Eph 2:19-22).
John Foster relates the story of a man who dreamed he was trying to build himself a temple to commemorate his name. An angel came to him showing him a temple of beauty, but there was one stone missing from its peak. He asked the angel where it was. It has never been brought to its place. We intended to put you there, but you say you want a temple by yourself, so it will never be put in place. But you will never have your special temple. Then the man, aroused by his fears, started up from his sleep crying, Oh, God, put me in Your temple. Put me in! Even though I can be but a chink stone, put me in!
I do not know but one is entitled to a better ambition, however, than to be a chink stone in the Temple of God. The Samoans used to think that their chiefs in the future state would be sent to a place called Pulotu. There they would be supporting pillars of the temple of the king of the place. Death, therefore, was looked upon by them as a promotion. And so, beloved, it may be with us if consecrated to His service, since God has said, Him that overcometh will I make a pillar in the Temple of my God.
His future office is Priest upon the throne.
And He shall be a priest upon His throne: and the counsel of peace shall be between them both.
In view of what was said upon this subject in the previous discourse we may pass it this time with few words.
The Psalmist had long since written: Honour and majesty hast Thou laid upon Him. It is a great truth that humanity must have a priest; and it is equally certain that it must be presided over by a king. How marvelously God meets both of these necessities in the SonA Priest upon the throne. By His intercession we shall be freed from sin; and under His command we shall render service. As a Priest He will give us peace; and as a King, He will impart unto us power. As a Priest He brings us nigh to God; as King He treads our enemies under His feet. How we rejoice in His intercession; it is the ground of our hope! But let us not rejoice less in His authority for it is the pledge of our victory against every enemy.
Abbott, in his History of Napoleon Bonaparte tells how on the 26th day of May, 1805, the second coronation of the great warrior took place in the Cathedral of Milan. The iron crown of Charlemagne, which is a circlet of gold and gems covering an iron ring, formed of one of the spikes said to have pierced our Saviors hand at the crucifixion, was brought forth. He placed the crown upon his own head, repeating the words: God has given it to mewoe to him who touches it. But those words did not find their fulfilment in the time of Napoleon Bonaparte, and never will until the prophecies concerning this Great High Priest are fulfilled and our Christ sits upon the throne, reigning from sea to sea, and from the rivers to the ends of the earth.
His Kingship depends upon our diligent obedience.
And this shall corns to pass, if ye will diligently obey the voice of the Lord your God.
Oh, brethren, I wonder if men now believe that the Kingship of our Lord is delayed by their lack of diligence? Have we forgotten how the fulfilment of the commission is attached to His return: This Gospel of the Kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come.
Have we been about that business as becometh those who received such a commission as Jesus uttered before His ascent:
Go ye therefore, and teach all nations, baptising them in the Name of the Father, and of the Son, and of the Holy Ghost:
Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world (Mat 28:19-20).
How often the words of Mephibosheth, with reference to the absence of David, come to my mind: Now therefore why speak ye not a word of bringing the king back?
How often I think also upon what J. Wilbur Chapman said concerning the way to bring back the King:Come with me through the streets of the city until we reach the lowest hovel. Stoop down beside the poor lost wretch, sunken in sin, and whisper in his ear: My friend, will you accept Jesus Christ? Come with me to the house of the richest man in all the city; salute him in his palace, and say: My friend, will you yield to Christ? Then set sail with me until we reach the shores of Africa, and say to those poor souls sitting in darkness: Will you receive the Son of God?
If you succeed, he may be the last man needful to complete the election and bring back the King!
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.] Chariots] Symbolic of four great empires described (Dan. 2:31-43; Dan. 7:3-7): or of the four winds of heaven (Zec. 6:5). Two mountains] Between Moriah and Zion, some; others, emblems of Medes and Persians, corresponding to the two horns (Dan. 8:14). Brass] Strength and solidity (cf. Jer. 1:18).
Zec. 6:2. Red] The colours indicate the character of the dispensations. Red, a symbol of cruelty, war, and bloodshed. Black] of calamity and sorrow. White] of prosperity and gladness. Grisled and bay] or piebald, of a mixed dispensation, light and darkness, prosperity and adversity.
Zec. 6:5. Angel] explains. Spirits] (winds, marg.), emblem of the destructive powers and agencies of Divine judgments (cf. Psa. 148:8; Jer. 49:36; Rev. 7:2; Rev. 7:8). Henderson gives, angels or celestial spirits, represented as employed by God to carry into effect his high behests, which they receive in his immediate presence (Job. 1:6; Job. 2:1), and then proceed to the different quarters of the globe in which the special operations of Divine Providence are to be carried forward.
Zec. 6:6. North] To conquer Babylonians. After them] Alexander and his suceessors go forth to conquer the Persians. South] Egypt and Arabia.
Zec. 6:7. Bay] Lit. strong or fleet. Sought] Eagerly seeking for permission to do what had to be done. Walk] in the land, unmolested by invasion, yet not free from annoyance; a mixed state of affairs in Israel for a considerable period. Get] Permission given by him who commands the chariots.
Zec. 6:8. Quieted my spirit] i.e. have appeased mine anger, or caused it to rest (Jdg. 8:3; Ecc. 10:4; Eze. 5:13). Babylon alone in the days of the prophet was punished; Gods anger was satisfied in that direction; other monarchies had to expiate their sins.
HOMILETICS
GODS PROVIDENCE GUARDS THE INTERESTS OF THE CHRISTIAN CHURCH.Zec. 6:1-8
Under the type of four chariots the providence of God is represented in this vision as guiding the agencies of the world, in reference to the destinies of Gods people.
I. The powers of the world are subservient to the interests of the Christian Church. The history of the world is arranged with a view to promote the welfare of Gods people and to establish the kingdom of the Messiah. Hence all things are designed and adjusted to work in mutual action and united tendency for the good of the Christian (Rom. 8:28).
1. In their origin. There came four chariots out from between two mountains. Calvin explains the mountains as the hiding-place of the Divine purpose, which is kept back until the time for its revelation and execution. All events and agencies emanate from the decrees of God, which are firm and immovable as mountains of brass.
2. In their nature. The messengers of God are sent to accomplish various designs. Some go on errands of bloodshed and mourning; some as heralds of joy and triumph; and others have missions mixed with joy and grief, prosperity and adversity
3. In their direction. Some go to the north, and others to the south (Zec. 6:6). They all start from a common centre, the purpose of the Eternal, but are sent in different directions. In all quarters of the globe God is supreme, and sees the end from the beginning of events. Nothing is contingent or happens unknown to him. Political changes, says Moore, are only the moving of the shadow on the earthly dial-plate that marks the mightiest revolutions going forward in the heavens.
II. The powers of the world are employed according to the design of God concerning the Christian Church. Gods swift messengers are sent forth to accomplish the counsels of his will.
1. To punish some. War, pestilence, famine, and destructive agencies bring mourning and distress. God can turn nations one against another, and white horses may follow black.
2. To caution others. To many, providences are a cup mixed with bitter and sweet; life to them is now prosperous and then adverse.
3. To help Gods people. Whatever be the dispensations of God to others, they portend good only to his people. Swiftly and triumphantly are the chariots driven along, agitating the earth like rushing winds; but the Church of God is secure. God is in the midst of her; she shall not be moved: God shall help her, and that right early.
THE ADMINISTRATION OF DIVINE PROVIDENCE.Zec. 6:2-8
In this vision we have an insight of the providence of God in its relation to men.
I. It is various in its aspects. There were red and white horses, grisled and bay. Events have different aspects, and the times change like the face of the sky. One thing is set over against the other, and the cup of Gods hand is full of mixture (Psa. 75:8).
II. It is supreme in its operations. All events go forth from God. He commands and he restrains. He is supreme,
1. Over all agencies. The chariots are driven by his skill, and the winds gathered in his fists (Pro. 30:4).
2. Over all times. In all ages of the world, and in every period of national and personal history, God rules. All the laws and forces of the universe were created and are preserved and directed by him. There is no chance nor caprice; there are no inferior deities, like the store-keepers of Jupiter, in the providence of God.
III. It is wonderful in its method. In Johns vision angels are represented as holding the winds (Rev. 7:1). Why not the angels, asks Wardlaw, in the vision of Zechariah, be considered as directing the winds? Angels stand before God, excel in strength, and are ministers of his that do his pleasure. How strange that God should employ the mightiest and most intelligent creatures in the universe on our behalf. Well may Shakespeare exclaim, Angels and ministers of grace, defend us!
IV. It is rapid in its movements. Swift as chariots and sudden as the winds are changes often wrought. Now sunshine beams upon nations and they bask in prosperity; then clouds and storms gather over them and joy is driven away. The chariot of Gods providence runneth not upon broken wheels, says Rutherford.
V. It is satisfactory to God in its results. They have quieted my spirit. This may refer to the satisfaction of Divine justice in executing vengeance upon the enemies of his people (of. ch. Zec. 1:15, and Isa. 1:24). Wrath and mercy may be deferred, but will eventually be revealed Gods people should hope on and work earnestly. Gods enemies should beware lest they be overtaken in their sins. The work of righteousness shall be peace, and the effect of righteousness quietness and assurance for ever.
THE MINISTRY OF ANGELS.Zec. 6:7
In these words the charioteers are represented as asking permission to do what they could for the holy land. They have to wait, but the command is given and they are swift in obedience. Take them as describing the ministry of angels.
I. It is extensive in range. To and fro through the earth. North or south, as God commissions them (Zec. 6:6).
II. It is antagonistic in its character. Satan and his angels walk to and fro in the earth to do mischief. They roam in restless activity, and no place is secure from their attacks (Job. 1:7). But the messengers of Jehovah are more numerous and powerful than all against us. The ultimate triumph is certain, we may therefore have confidence.
III. It is retributive in its design. To punish the enemies of Gods people and satisfy the demands of his justice. They not only minister mercy but execute vengeance.
IV. It is eager in its spirit. They sought to go that they might walk, they were eager and ready to be employed.
They stand with wings outspread
Listening to catch the Masters least command,
And fly through Nature ere the moment ends [Carrington].
HOMILETIC HINTS AND SUGGESTIONS
Zec. 6:1. Brass. Mountains of brass denote the immovable decrees of God, his steady execution of his counsels, and the insuperable restraints that are upon all empires and counsels, which God keeps within the barriers of such impregnable mountains that not one can start till he opens the way [Crudens Concordance].
Zec. 6:4. What? Difficulty doth but whet desire in heroic spirits; the harder the vision, the more earnest was the prophets inquisition; he was restless till better resolved, and therefore applieth himself again to his angel tutor, rather than tutelar, whom for honours sake he called my lord [Trapp].
Zec. 6:7. Sought. This doth not teach that the angels are more careful of this world than God is, of whom they desired it. But first, that they can do nothing without commission from him. Secondly, that they are ever ready to offer their service and yield obedience upon the least intimation of the Divine pleasure [Trapp]. From the whole section we learnthat the earth may seem to be quiet and at peace while the people of God are in a weak and suffering condition; that the outward peace of the earth will be disturbed in due time, and Gods people wonderfully delivered; that whatever sad dispensations God sends upon the nations, the Church will be his special care; that his purpose will be fully accomplished and all things done according to his mind, therefore his people may trust his wisdom, power, and love.
ILLUSTRATIONS TO CHAPTER 6
Zec. 6:1-8. Providence. Everything or what mark it is aimed at; but the that acts for an end must know that archer that puts it in and darts it out of end or be directed by another to attain the bow knows [Charnock]. Providence that end. The arrow doth not know certainly does not attend merely to the who shoots it, or to what end it is shot, interests of individuals, but the profound wisdom of its counsels extends to the right ordering and betterment of all [Humbolt].
Zec. 6:5. Angels stand. A king is there where his court is, where his train and retinue are; so God, the Lord of Hosts, is there specially present where the heavenly guard, the blessed angels, keep their sacred station and rendezvous [Mede].
Zec. 6:8. Justice satisfied. Justice is the key-note of the world, and all else is ever out of tune [Theodore Parker]. Justice always whirls in equal measure [Shakespeare].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
CHAPTER XXXIV
A VISION OF WAR CHARIOTS
Zec. 6:1-8
RV . . . And again I lifted up mine eyes, and saw, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot grizzled strong horses. Then I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four winds of heaven, which go forth from standing before the Lord of all the earth. The chariot wherein are the black horses goeth forth toward the. north country; and the white went forth after them; and the grizzled went forth toward the south country. And the strong went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. Then cried he to me, and spake unto me, saying, Behold, they that go toward the north country have quieted my spirit in the north country.
LXX . . . And I turned and lifted up mine eyes, and looked, and, behold, four chariots coming out from between two mountains; and the mountains were brazen mountains. In the first chariot were red horses; and in the second chariot black horses; and in the third chariot white horses; and in the fourth chariot piebald and ash-coloured horses. And I answered and said to the angel that talked with me, What are these, my lord? And the angel that talked with me answered and said, These are the four winds of heaven, and they are going forth to stand before the Lord of all the earth. As for the chariot in which were the black horses, they went out to the land of the north; and the white went out after them; and the piebald went out to the land of the south. And the ash-coloured went out, and looked to go and compass the earth: and he said, Go, and compass the earth. And they compassed the earth. And he cried out and spoke to me, saying, Behold, these go out to the land of the north, and they have quieted mine anger in the land of the north.
COMMENTS
WHAT THE PROPHET SAW . . . Zec. 6:1-4
This is the final in the series of eight visions. It comes full circle, back to the universal concerns expressed in the first two. Visions three through seven have focused our primary attention on the recently returned Jews in Judah. The truths revealed have had to do primarily with the moral and spiritual qualities which must characterize them in order that Gods purpose in them may be accomplished.
On occasion we have seen that the same moral and spiritual obstacles which beset Judah are common to all mankind. The first two visions were concerned with their relationship to their neighbors as these affected their security while rebuilding. In this final vision we again look outward from Judah.
From between two mountains come four chariots drawn by different colored horses. They are red, black, white and dappled (grizzled). The last are particularly noted for their strength.
Having presented themselves before the Lord, the chariots are commanded to go out through all the earth; north, south, east and west. All are impatient to start, but particular attention is drawn to the north.
WHAT THE VISION MEANT . . . Zec. 6:5-8
Upon Zechariahs inquiry as to the meaning of the vision, particularly as to the identity of the four chariots, the angel explains that these are four winds or spirits which go forth from before the Lord of all the earth. The marginal reading spirit is preferred here rather than winds. They walk to and fro through the earth.
The end result is that the Lords Spirit is quieted in the north. Zec. 6:8 (b) thus becomes the key to understanding the final vision.
If we are correct in asserting that these visions represent Gods dealing with the obstacles which stood in the way of. Messiahs coming, particularly as they prevented the rebuilding of the temple in which the symbolic priestly-sacrificial system must foreshadow His advent, this final vision may well be intended to mark the beginning of the Messianic age. The details are unclear to us, largely because they been blurred-by time, but the next following paragraph depicts the coronation of the high priest which symbolizes the merging of the two offices of priest and king in the Messiah.
The two mountains of verse one are probably Mount Moriah on which sat the temple and Mount Zion to the south of Moriah. Since the temple is the symbolic dwelling place of God, it is fitting that, in the vision, the chariots representing His Spirit going out to all the earth should be sent from this place.
In Bible times the valley of the cheese merchants divided Moriah and Zion. It has since been filled and the two today appear as a single mountain.
In the vision these mountains are of brass, more accurately bronze. At the time of Zechariah *he bronze age in Persia and Egypt had given way to iron in the making of weapons. Nevertheless, bronze remained one of the strongest, and possibly the single most enduring metal of the ancient world. No doubt the symbolism here is a statement of the enduring presence of God and His eternal concern for all men.
The colors of the horses are similar to those of the first vision. Red represents bloodshed as in the first. The second, the white horse, as in the first vision also, represents death. The black horse, a color not mentioned in the first vision, represents famine and sorrow (cp. Rev. 6:5-6). The grizzled or dappled, as in the first vision, represents a mixture of prosperity and adversity. The strong horses is more accurately translated swift.
Rather than become entangled in a vain attempt to find a specific in the colors of the horses as related to the direction each went, it is best to consider them as an overall representation of the universal judgement of God.
Special attention is called to the north, toward which the chariot with black horses is directed. Any invader which came upon Jerusalem must come from either the south or north. To the south lay Egypt, now subjected to Persian dominance in world affairs and unlikely to engage in any war of conquest, To the north lay the route along which Babylon must march if she is again to threaten the rebuilders of the temple. Along this northern route also the Medo-Persians must come if they are to harass Judah. From the north the Assyrians had come to wipe out the northern kingdom.
To the north is directed the chariot pulled by black horses. The chariot drawn by white horses follows the first. This has been variously understood to be desolation visited on Babylon three after Zechariahs prophecy was written, and the subduing of Darius kingdom itself by Alexander in the fourth century B.C. In any case, Judah was never again seriously threatened by Babylon or Persia.
The war chariots are similar in purpose to the wall of fire seen in the third vision. Judah will remain secure so long as she is dedicated to the accomplishment of Gods purpose which at this time was primarily concerned for the rebuilding of the temple. It is a recurrence of the theme stated in Zec. 1:3, Therefore say thou unto them, Thus saith Jehovah of hosts: Return unto me, saith Jehovah of hosts, and I will return unto you, saith Jehovah of hosts.
Chapter XXXIVQuestions
A Vision of War Chariots
1.
Describe the eighth vision of Zechariah.
2.
The eighth vision comes full circle back to _____________________.
3.
Who were the four chariots?
4.
What verse is the key to the understanding of this vision?
5.
What are the two mountains?
6.
In Bible times ___________________ divided Moriah and Zion.
7.
What is the significance of the colors of the horses?
8.
Why does Zechariahs vision call special attention to the north?
9.
How are the war chariots similar to the wall of fire in the third vision?
10.
In this vision is a recurrence of _____________________.
Fuente: College Press Bible Study Textbook Series
VI.
SEVENTH VISION.THE FOUR CHARIOTS.
(1) And I turned . . . eyes.Better, And again I lifted up my eyes (Zec. 4:1; Zec. 5:1; Zec. 8:3).
There came.Better, coming forth. The prototypes of these two mountains were, no doubt, the Mount of Olives (Zec. 14:4) and Mount Zion, between which lies the Valley of Jehoshaphat, where the Lord judges (such is the meaning of the name) the nations (Joe. 3:2, sqq.). But the mountains themselves were visionary, and are represented as of brass, to denote, according to some, the immovable firmness of the place where the Lord dwells, and where He has founded His kingdom.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
A SERIES OF SEVEN VISIONS.
Zec. 1:7 to Zec. 6:15. Between the commencement of Zechariahs prophetic labours and the incidents recorded in Zec. 1:7 to Zec. 6:15, the Prophet Haggai received the revelation contained in Hag. 2:10-23. On the four-and-twentieth day of the eleventh month, just five months after the re-building of the Temple was resumed, Zechariah sees a succession of seven visions in one night, followed by a symbolic action (Zec. 6:9-15).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
The eighth vision the four chariots with horses of different colors, Zec 6:1-8.
In the eighth and last vision the prophet sees coming from between two mountains four chariots drawn by horses of different colors (1-4). According to the present Hebrew text, two were commissioned to go toward the north, and one toward the south; the destination of the fourth is not indicated (see on Zec 6:7). This vision is more obscure than the preceding ones. The interpreting angel informs the prophet (Zec 6:5) that the four chariots are the four spirits (R.V., “winds”) of heaven (but see on Zec 6:5), ready to carry out the divine commands; but this interpretation retains a symbolical element: the chariots symbolize divinely appointed messengers (Zec 1:10). The interpretation is expanded in Zec 6:8, which shows that the vision is intended to reveal the fate which is to befall the enemies of the Jews, especially those in the north country (see on Joe 2:20). When the judgment upon the north country is executed the anger of Jehovah is appeased and his spirit is quieted. This vision, then, like the first, is meant to assure the prophet that Jehovah is about to execute judgment upon the nations hostile to him and to his people (compare Hag 2:7).
Fuente: Whedon’s Commentary on the Old and New Testaments
1. The introductory formula is practically the same as in Zec 1:18; Zec 2:1; Zec 5:1.
Chariots War chariots. The occupants are sent forth to war.
Four To be interpreted as in Zec 1:18; they were to be sent to the four points of the compass, that is, in every direction. Attempts to identify the four chariots with four world powers, be they those of Dan 2:31-35; Dan 7:3-7, or any others, are vain. The angel suggests no such identification. The chariots represent the agents whatever or whoever they may be ordained by Jehovah to execute judgment upon the nations, and to bring about the “shaking” which was expected to usher in the Messianic era (Hag 2:7).
Between two mountains The Hebrew has the article, the two (well-known) mountains. What mountains were in the mind of the prophet we do not know some think Mount Zion and Mount Moriah; some, Mount Zion and Mount Olives. The mountains play no further part in the vision, therefore it is immaterial to know what mountains they were; one thing is certain, that they were thought to be near the dwelling place of Jehovah (Zec 6:5).
Of brass A symbol of strength and immovableness.
Fuente: Whedon’s Commentary on the Old and New Testaments
THE EIGHT NIGHT VISIONS, Zec 1:7 to Zec 6:8.
About three months after Zechariah’s first utterance and five months after building operations on the temple were resumed (Hag 1:15) there came to Zechariah in one single night a series of symbolical visions. Their significance was made plain to him by a heavenly interpreter. The visions have one common purpose, “the encouragement of the Jews to continue the work of restoring the temple and rebuilding the city and the re-establishing of the theocratic government.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The Eighth Vision. The Four Chariots – the Four Winds of Heaven – and Their Activity on Earth ( Zec 6:1-8 ).
Whereas in chapter 1 the horsemen were scouts going out to see if any activity was going on in the earth, chariots would suggest something more serious. These chariots are coming forth to do God’s will and purpose. Jerusalem, the High Priest and the Temple having been restored, and sin and idolatry having been removed from the land, God will now establish His people in security and peace. They do not want any more invasions from the north.
Zec 6:1-3
‘And again I lifted up my eyes and saw, and behold there came four chariots out from between two mountains, and the mountains were mountains of brass. In the first chariot were red horses, and in the second chariot black horses, and in the third chariot white horses and in the fourth chariot speckled bay horses.’
It is possible that the mountains of brass represent something similar to the pillars of brass in the Temple of Solomon (1Ki 7:15) which had been carried off to Babylon (2Ki 25:13). Then the thought would be of the chariots, which represent the four winds of heaven who stand before the Lord of the whole earth (Zec 6:5), coming out from God’s own heavenly Temple (compare Ezekiel 40-48).
Alternately brass is seen as a strong metal, often paralleled with iron (Job 40:18; Job 41:27; Psa 107:16; Isa 45:2; Isa 48:4; Dan 7:19), ‘gates of brass’ representing a formidable obstacle to freedom (Psa 107:16; Isa 45:2). Thus the mountains of brass would then be symbols of the strength and power of heaven.
The word translated ‘bay’ has the root meaning of ‘strong’, but a colour would seem to be required here. No special significance appears to be given to the colours of the horses.
Zec 6:4-5
‘Then I answered and said to the angel who talked with me, “What are these, my lord?” And the angel answered and said to me, “These are the four winds (or spirits) of heaven who go forth from standing before the Lord of all the earth.”
It is clear from this that the chariots, following the horses which have scouted out the earth, have now come out to carry out the will of Yahweh. They represent heavenly forces and will carry out His will on earth. They come from standing before the Lord of the whole earth.
‘The four winds of heaven.’ These are often used to describe divine activity. In Ezekiel they are life-giving (Eze 37:9). In Jeremiah they scatter Elam in judgment (Jer 49:36). In Dan 7:2 they rouse the nations to fulfil their destiny. In Dan 8:8; Dan 11:4; Zec 2:6 they are used indirectly to describe a wideness of activity.
Zec 6:6-8
‘The chariot wherein are the black horses goes forth towards the North country, and the white went forth after them. And the speckled went forth towards the South country. And the bay went forth and sought to go that they might walk to and fro through the earth. And he said, “Get you hence, walk to and fro through the earth.” So they walked to and fro through the earth. Then he cried on me and spoke to me saying, “Look, those that go towards the North country have quieted my spirit in the North country.’
We learn here that we must beware of thinking of the four winds as directly representing the four points of the compass. They represent rather God as active towards the earth. In this case both the black and white horsed chariots go towards the North, towards Babylon and its neighbours, where God’s people are scattered and where the nations hold them in subjection. The white and black may indicate that they were to deal with the wuaestion of idolatry (false white – Rev 6:2) and wickedness (compare Zec 5:5-11). Possibly they are to check on the safe arrival of the woman in the Ephah. God is now as it were combining His forces on behalf of His people. That He is successful comes out in that their activity ‘quietens His spirit’. Thus now, and later under Nehemiah, the return of His people (or the remnant of them) will continue and prosper.
No mention is made of the red-horsed chariot (which may represent general warfare – Rev 6:5) for its activity is irrelevant to the matter on hand, but it reminds us that God is also active elsewhere, while the speckled bay-horsed chariot (which may represent different forms of death dealing – Rev 6:8) goes towards the South and then patrols the whole earth as the threefold stress on ‘walk to and fro’ emphasises. So here God is seen as acting universally while also concentrating efforts on behalf of His people. It may also include the thought that God is stirring up His people wherever they are to return to Jerusalem, the centre of His promises.
(To Israel and Judah world-activity was always North or South for that is where the invading nations came from. To the West was the sea and the coast was useless for large ships, and to the East was the desert).
In spite of what is said above it is questionable whether we are to see any significance in the colours of the horses which vary from the vision in chapter 1. Black is sometimes the colour of mourning (Jer 8:21; Jer 14:2) or of suffering (Nah 2:10) and white of purity and heavenliness, or of false religion, and it may be that we are to see God’s activity as producing contrasting results, mourning for some (the nations) and joy for others (the returning remnant) but if so it is left to be inferred.
(Note. ‘Four’ probably represents universality in terms of before and behind and to each side. In that sense it is connected with the four points of the compass. But the former is the prevalent idea behind its use, not the latter).
Fuente: Commentary Series on the Bible by Peter Pett
The Eight Night Visions And Accompanying Oracles ( Zec 1:7 to Zec 6:8 ).
Zechariah now goes on to describe eight night visions, which he appears to have had in one night, which are in the main accompanied by oracles. These portray the commencement of the new beginning and are as follows:
The Horsemen Scouts go through the whole earth and find it at rest – Jerusalem will be restored (Zec 1:7-17).
The Four Horns and the Four Smiths – the opposing nations will be pared back (Zec 1:18-21).
The Man With The Measuring Line to Measure Jerusalem – Jerusalem will be reoccupied and God will dwell among His people (Zec 2:1-13).
The Accusation and Cleansing Of Joshua the High Priest – the High Priesthood is restored and the promise is made of the coming Branch (Zec 3:1-10).
The Golden Lampstand and the Two Olive Trees – Zerubbabel, with Joshua, (the two anointed ones), will rebuild the Temple (Zec 4:1-14).
The Flying Scroll – a curse will go out that will rid the land of sin (Zec 5:1-4).
The Woman in the Ephah – wickedness is to be despatched to Shinar/Babylon (Zec 5:5-11).
The Chariots, which are the Four Winds from the Lord, will travel through the whole earth and especially bring quietness in the north (Zec 6:1-8), the source of past invasion. Jerusalem will dwell securely.
Thus the process of restoring and ensuring the security of Jerusalem, is to be accompanied by the restoration of the High Priesthood, the rebuilding of the Temple against all odds, the purification of the whole land, the removal of wickedness, and the ensuring of peace in the north (Mesopotamia).
Fuente: Commentary Series on the Bible by Peter Pett
Zec 6:1-8 The Vision of the Four Chariots In Zec 6:1-8 we have the vision of the four chariots marked by the distinct colors of their horses.
Zec 6:3 And in the third chariot white horses; and in the fourth chariot grisled and bay horses.
Zec 6:3
Gen 31:10, “And it came to pass at the time that the cattle conceived, that I lifted up mine eyes, and saw in a dream, and, behold, the rams which leaped upon the cattle were ringstraked, speckled, and grisled .”
Gen 31:12, “And he said, Lift up now thine eyes, and see, all the rams which leap upon the cattle are ringstraked, speckled, and grisled for I have seen all that Laban doeth unto thee.”
Zec 6:3, “And in the third chariot white horses; and in the fourth chariot grisled and bay horses.”
Zec 6:6, “The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country.”
Zec 6:4 Word Study on “bay” Strong says the Hebrew word “bay” “amats” ( ) (H554) means, “of a strong color, i.e. red, bay.” BDB says it means, “bay, dappled, piebald (of colour).” Webster says the word “dappled” means, “marked with spots of different shades of color; spotted; variegated.” Webster says the word “bay” means, “reddish-brown, chestnut-colored.” Webster says the word “piebald” means, “having spots and patches of black and white, or other colors; mottled.”
Zec 6:4 Then I answered and said unto the angel that talked with me, What are these, my lord?
Zec 6:6 Zec 6:6
[8] Irvin Baxter, Jr., A Message for the President, (Richmond, Indiana: Endtime, Inc.) 1986, chapter 3.
Zec 6:7 And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth.
Zec 6:8 Zec 6:8
[9] Irvin Baxter, Jr., A Message for the President, (Richmond, Indiana: Endtime, Inc.) 1986, chapter 3.
Zec 6:11 Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest;
Zec 6:11
Zec 6:12 And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD:
Zec 6:12
[10] Robert Jamieson, A. R. Fausset, and David Brown, Zechariah, in A Commentary, Critical and Explanatory, on the Old and New Testaments, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Zechariah 6:12.
Zec 6:12 “and he shall build the temple of the LORD” Comments – We understand from the New Testament that the Temple that Jesus Christ will build is the New Testament Church, the body of Christ, the believers that are saved and make up the people of God, who come from every tribe and nation. The Church is called the “Temple of God” in 1Co 3:16. In Mat 16:18 Jesus told Peter that upon this rock He would build His Church.
1Co 3:16, “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?”
Mat 16:18, “And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it.”
We know from the Gospels that the first temple that Jesus would rebuild would be His own body by His resurrection; for He said, “Destroy this temple, and in three days I will raise it up.” (Joh 2:19)
Fuente: Everett’s Study Notes on the Holy Scriptures
The Vision of the Four Chariots
v. 1. And I turned and lifted up mine eyes, v. 2. In the first chariot, v. 3. and in the third chariot white horses, v. 4. Then I answered and said unto the angel that talked with me, v. 5. And the angel answered and said unto me, These are the four spirits of the heavens, v. 6. The black horses which are therein, v. 7. And the bay went forth and sought to go that they might walk to and fro through the earth, v. 8. Then cried he,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
Zec 6:1-8
10. The eighth vision: the four chariots.
Zec 6:1
I turned, and lifted up mine eyes (see note on Zec 5:1). Four chariots. These are war chariots. The angel explains, in Zec 6:5, etc; what these chariots mean, how that they represent God’s judgments on sinners in all the world. Though evil is removed from the Church, God’s vengeance pursues it wherever it is located. If we compare this vision with the first (Zec 1:8-11), we shall see that the quiet there spoken of is here broken, and that the shaking of the nations, which is to accompany Messiah’s advent (Hag 2:7), has begun. That the four chariots are to be identified with the four powers of Daniel’s visions (2 and 7.)the Babylonian, Medo-Persian, Macedonian, and Romanis an opinion that does not commend itself. These four kingdoms and their fate have been already symbolized in the horns of the second vision (Zec 1:19-21), and it is most unlikely that they should be again introduced under a different figure. This would mar the orderly development of the revelation. And how could these kingdoms, such as they were, be said to issue from the seat of the theocracy and to be attentive to God’s commands? Further, how could the chariots symbolize the kingdoms which were to be the objects of punishment, when at the same time they are themselves the instruments which inflict the chastisement? Neither does the angel’s explanation suit this notion; for kingdoms are nowhere found under the figure of winds, and such a symbol would have been unintelligible to the prophet without further elucidation. Two mountains. The Hebrew has the article, “the two mountains,” two well known mountains. The scene of the vision is Jerusalem or its neighbourhood; hence the two mountains mentioned are thought to he those of Zion or the temple mount, and Olives (comp. Zec 14:4; Joe 3:16). It is impossible to identify them; end probably nothing more is meant than that the chariots came forth from a defile between the two mountains which appeared in the vision. Mountains of brass; or, copper. These impregnable, undecaying mountains represent the immovable, invincible nature of the theocracy and of God’s decrees respecting it. From it the chariots go forth, because for the sake of God’s kingdom and to promote its objects the world powers are destroyed (Knabenbauer) (Isa 66:15). The number “four” represents completeness; the judgment shall leave no quarter unvisited.
Zec 6:2
Red horses (see note on Zec 1:8). The colours of the horses are significant, though the symbols are not undisputed. “Red” symbolizes bloodshed and war (Isa 63:2; Rev 6:4); “black,” sorrow and mourning (Isa 1:3; Jer 4:28; Rev 6:5); “white,” victory and joy (Ecc 9:8; Rev 6:2; Rev 19:11). What the colour of the horses in the fourth chariot means is very doubtful (see below on Zec 6:3).
Zec 6:3
Grisled and bay; rather, speckled, strong; Septuagint, , “horses pied and dapple-grey.” But is explained by the Scholiast in Aristophanes, ‘Nub.,’ 1225, as “swift;” and possibly the LXX. used it in that sense here. The Vulgate has fortes; Aquila, . One would have expected a colour to be named. but why these are specially mentioned as strong or active is seen in Zec 6:7. The word beruddim, “speckled,” occurs only in Gen 31:10, Gen 31:12, where it has no symbolical character. As it denotes a combination of colours, probably spots of white on a dark ground, it may signify a quality of a mixed, nature, thus indicating a visitation of war and pestilence, the sword and famine.
Zec 6:5
The four spirits of the heavens. Both the Septuagint and Vulgate render, “the four winds of heaven;” and this is doubtless correct. It was a familiar symbol to the Jews. The winds are often introduced in executing God’s will on sinners (comp. Psa 104:4; Psa 148:8; Jer 49:36; Dan 7:2). Which go forth from standing before the Lord (comp. Job 1:6; Job 2:1). The winds are supposed to be God’s servants, waiting his pleasure to be sent forth on his errands. The Septuagint and Vulgate translate, “which go forth to stand before the Lord.” This denotes merely their usual obedience; but the text implies that the prophet sees them moving from their usual expectant attitude, and hastening forth to do God’s commands.
Zec 6:6
The angel now (Zec 6:6, Zec 6:7) indicates the various destinations of the chariots, except the first with the red horses. Why this is omitted has never been satisfactorily explained. Some regard Zec 6:7 as giving the destination of this chariot, by making a slight change in the word rendered “bay” in the Authorized Version, which would cause it to mean “red.” The Syriac, indeed, which omits the word in Zec 6:3, translates it here by “red.” If we retain the Masoretic reading, we must let this difficulty remain unsolved, and suppose that the angel explains only part of the vision, leaving the rest for the prophet’s meditation. The black horses which are therein; literally, that wherein are the black horses, they go forth, etc.; which is equivalent to “the chariot wherein are the black horses goeth forth.” So the Revised Version. The north country. Babylonia (see note on Zec 2:6). After them; behind them. The white horses go to the same quarter; and thus is indicated the overwhelming destruction that was coming on Babylon, and the victory and triumph of the conquerors over it. The south country; i.e. Egypt (Isa 30:6; Dan 11:5), another hostile power, also, perhaps, Edom and Ethiopia. One chariot only is seen to go towards it, drawn by the speckled horses that denote a mixed judgment, perhaps of war and pestilence (see on Zec 6:3). The north and south symbolize the whole earth and the powers hostile to the true Israel.
Zec 6:7
The bay; rather, the strong, as in Zec 6:3; the horses in the fourth chariot, whose special mission needed peculiar powers. Septuagint, : but the Vulgate, qui erant robustissimi. Sought to go. These agents desired a wider sphere, and asked permission to extend their action, and to walk to and fro through the earth. Famine and pestilence, which this chariot symbolizes, come at different times and in different places mysteriously and unexpectedly “as arrows shot from the hand of God (Eze 5:16) on the objects of his displeasure” (Alexander). LXX; [S2, ] [, ] , “And looked to go and compass the earth.”
Zec 6:8
Then cried he upon me. The angel cried aloud (like a herald announcing a proclamation, Jon 3:7), to call the prophet’s attention to what was coming, which was of most immediate consequence to his people. This angel speaks as in the person of God. Have quieted my spirit; literally, have caused my spirit to rest; LXX; , “quieted my anger,” i.e. by satiating it. Many commentators take the clause as equivalent to “have caused my wrath to rest upon the land” (comp. Joh 3:36), referring to Jdg 8:3; Pro 16:32; Ecc 10:4, for the use of the word “spirit” (ruach) in the sense of “anger.” Others see here an intimation of mercy and grace to the Jews still resident in Babylonia. But it is plain that the vision is one of judgment: and the Spirit of the Lord is a Spirit of judgment and vengeance (Isa 4:4), which destroys evil that good may flourish.
Zec 6:9-15
11. A symbolical actionthe crowning of the high priest.
Zec 6:9
The preceding visions having come to an end, they are now confirmed by a public act which should show the glory of the future temple, the acceptance of the members of the theocracy, and the King and Priest who Was to come. Came unto me. This was probably on the morning after the night of visions, or as soon as he had divulged them to the people.
Zec 6:10
Take of them of the Captivity. The verb is in the infinitive for the imperative, “take thou from the Captivity;” what he is to take is noted in the next verse. “Those of the Captivity” are certain envoys sent by the Jews who still dwelt in Babylon (Eze 1:1; Eze 3:11), bearing gifts for the temple. These messengers the prophet was to visit at the house of Josiah, their host. Heldai; or, Cheldai, in Zec 6:14 “Helem” or “Chelem,” “The Enduring One” (Keil); “The Lord’s Word” (Pussy). The name occurs in 1Ch 27:15. Tobijah; “The Lord is good,” a well known name. Jedaiah; “God careth.” The name is found in 1Ch 9:10; 1Ch 24:7. The LXX. explains the names in symbolical fashion, “From the chief men, and from its good men, and from those that have understood it.” Which are come from Babylon. This clause in the Authorized Version is transposed from its place in the Hebrew, which is at the end of the verse, where it refers to the house of Josiah, and should be rendered, “to which,” or “whither they have come from Babylon.” Septuagint, , “The house of Josiah who came from Babylon.” The same day. There was to be no delay; the transaction was to be carried out “on that day,” the day made known to the prophet, and by himself in person. The house of Josiah the son of Zephaniah. He was, perhaps, treasurer. At any rate, at his house the envoys were entertained, and there were stored the contributions which the Jews in exile had sent to their brethren in Jerusalem. Josiah is the same person as Hen, according to the Authorized Version and the Vulgate, in verse 14 (where see note). He was probably son of the Zephaniah mentioned in 2Ki 25:18 as in the second rank of priests among those who were deported to Babylon (comp. Jer 21:1; Jer 37:3).
Zec 6:11
Silver and gold. That which had been brought from Babylon. However unwilling the Jews were to let the Samaritans take part in the good work, they were quite ready to receive contributions from their brethren in the dispersion, and likewise from heathen kings and princes (see Ezr 6:8, etc.; Ezr 7:15, etc.). Make crowns. The prophet was to get the crowns made (comp. Exo 25:1-40; passim). The plural may here be used intensively for “a noble crown,” as in Job 31:36; or it may signify the two metals of which the crown was made, two or more wreaths being intertwined to form it. It is certain that only one crown was to be made, and that that was to be placed on Joshua’s head. There is no mention of Zerubbabel in the passage; so the plural cannot be taken to intimate that there was a crown for the high priest and a crown for the princely ruler, as Ewald and Bunsen assert. These critics, followed by Hitzig and Wellhausen, supply the passage thus: “on the head of Zerubbabel and on the head of Joshua.” Zerubbabel had no kingly position. Rather, all mention of Zerubbabel is expressly excluded, in order to denote that in the Person of him whom Joshua symbolized, the offices of priest and king were united (Psa 110:1-7). We may note that in Rev 19:12 Christ is said to have on his head many crowns, by which is meant a diadem composed of many circlets. The high priest’s mitre is never called a crown. That which was placed on Joshua’s head was a royal crown, a token of royal dignity, not his own, but his whom he representedChrist the eternal Priest, the universal King.
Zec 6:12
Speak unto him, saying. The prophet is to explain to Joshua the meaning of this public act. Behold the Man whose name is The BRANCH; literally, behold the man, BRANCH is his name (see note on Zec 3:8). The Targum has, “Behold the Man, Messiah is his name.” It is plain that the term “Branch” or “Shoot” (LXX; : Vulgate, Oriens) could not be addressed to Joshua; indeed, the very form of the sentence, “his name,” not “thy name,” shows this. All who saw the transaction and heard the words must have understood that they had reference to the “Shoot” of David, the Messiah that was to come, to whom was committed the regal and priestly dignity. And he shall grow up out of his place; Septuagint, , “And item beneath him he shall spring up;” Vulgate, Et subter eum orietur; Drake, “He shall sprout forth from under himself;” Revised Version margin, “And it (or they) shall bud forth under him;” Hitzig, Ewald, “From under him there shall be sprouting.” But them is no need to alter the rendering of the Authorized Version, which indicates that the shoot shall grow from its own soil, that Messiah shall arise in his own country and nation, and shall spring from a lowly origin to the highest glory (see Isa 11:1; Isa 53:2). He shall build the temple of the Lord. He should build, not the material temple whose foundations Zerubbabel had laid, but the spiritual temple of which the tabernacle and the temple of Jerusalem were only the type and shadowthat new sanctuary which Ezekiel beheld (41), a house not made with hands, the Church of the living God (Eph 2:20, etc.; 1Pe 2:5).
Zec 6:13
Even he shall build. A forcible repetition of the preceding statement, laying stress on the Person, “He, and no one else, shall build.” The clause is omitted by the Septuagint. He shall bear the glory. The word rendered “glory” is used to denote royal honours here, as in 1Ch 29:25; Jer 22:18; Dan 11:21. Messiah shall have regal majesty. Compare the many passages where the glory of Christ is spoken of; e.g. Joh 1:14; Joh 2:11; Joh 17:5; Luk 9:32; Luk 24:26; Heb 2:9; Rev 5:12, etc. Shall sit and rule upon his throne (comp. Zec 9:10). Thus Christ says, “All power is given unto me in heaven and in earth” (Mat 28:18; see Luk 1:32). And he shall be a Priest upon his throne; Septuagint, , “There shall be a Priest upon his right hand.” The Authorized Version is doubtless correct, as the clause is intended to declare that Messiah should, like Melchizedek, combine the offices of Priest and King (Psa 110:4; Heb 5:6, Heb 5:10). The counsel of peace shall be between them both. The two offices or dignities are meant, which are combined in one person. The Messiah, in his two offices of Priest and King, has one common design, to bring peace to his people (Isa 9:6; Mic 5:5, where see note). Other interpretations are unsuitable. Thus: There shall be harmony between Joshua and Zerubbabel; but the two are nowhere mentioned together in the paragraph, and, indeed, the statement would be superfluous. There shall be perfect concord between the two offices; but a person is spoken of. not an abstraction. Others explain the “counsel of peace” to be between Jews and Gentiles, or the returned and the exiled Jews; but neither of these have been named. Pusey takes it to mean, “between the Father and the Son;” but there is nothing in the passage to lead to this. Kuabenhauer expounds it of those who alone are mentioned in the text, Messiah and Joshua, seeing in it an exhortation to the latter to make the type correspond to the Antitype, so that all may see that there is perfect harmony between them.
Zec 6:14
The crowns shall be for a memorial. The crown was to be taken from Joshua’s head and deposited in the temple as a memorial of this prophecy, and of the zeal of those who had come from far to bring offerings to the Lord, and likewise of the hospitality of Josiah, who had received them into his house. That such “gifts” were dedicated in the temple is well known. Helem is the same as Heldai (verse 10), whether he bore both names, or whether, as is probable, this is a mere mistake of a copyist. To Hen. The Authorized Version considers this as a proper name. In this case it would be another name for Josiah. But it is really an appellative, and the rendering should be, “for the kindness of the son of Zephaniah.” The crown would be also a memorial of his kindness in receiving and entertaining these exiles (comp. Mat 10:41). The LXX. explains the names as in verse 10, though not quite in the same way, , “The crown shall be to them that endure, and to its good men, and to those that have understood it, both for a favour to the son of Sophonias, and for a psalm in the house of the Lord.”
Zec 6:15
They that are far off; ,; comp. Eph 2:13, Eph 2:17. The Jews who had come from Babylon to Jerusalem are a figure of the conversion of distant nations and their offerings to the Church (see Hag 2:7, and note there). Build in the temple of the Lord. They shall join in building up the spiritual temple, the universal Church of Christ. Ye shall know, etc. (Zec 2:9, Zec 2:11; Zec 4:9). The Angel of Jehovah is speaking in Jehovah’s name (Eph 2:9). What takes place in the case of this material temple shall be a token and a prelude of the great fulfilment in Messianic times. If ye will diligently obey. Neither the restoration of the temple nor the advent of Messiah’s kingdom was in itself doubtful; but the people’s share in the former, and their participation in the blessings of the latter, depended on the preparation of the heart, obedience, zeal, and holiness (Dan 12:10; Mal 4:1, Mal 4:2; Joh 1:12; 2Ti 2:11, 2Ti 2:12).
HOMILETICS
Zec 6:1-8
The ministry of angels.
“And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains.” This, the last of the present series of visions, is perceptibly similar in several points, to the first (Zec 1:7-11). We find mention in both, e.g; of “horses;” of the variety of their colours; of the prophet’s inquiry respecting their meaning; of some of them going to and fro on the earth; and of final “quiet” (Zec 6:8) or “rest” (Zec 1:11). If we were right, therefore, in understanding the first as a “vision of angels,” we may do the same, of course, of this last. This idea is confirmed by the frequent way in which “chariots,” as here spoken of, are employed in Holy Scripture as descriptive of the angels of God (see Psa 68:17; Deu 33:2; Act 7:53; 2Ki 2:11; 2Ki 6:17); as also by what is said of those seen as “standing by the Lord of the whole earth” (1Ki 22:19; Dan 7:10; Luk 1:19; also Zec 4:14, supra, where we, perhaps, have an example of the placing of men on an angelic level; Psa 8:5; Luk 20:36). Taking this general view of the passage, it may be understood as giving us instruction
(1) respecting the nature of the angels; and
(2) respecting their work.
I. THEIR NATURE. We are shown in this vision, for example:
1. How mighty they are. They are represented as chariots of warchariots of “fire,” in other placesprobably because such chariots, in old days, were, like artillery in these days, the most formidable “arm” of an army (see Jdg 1:19; Jdg 4:3; 2Ch 18:30, 2Ch 18:31; and note how angels, whether elect or fallen, are spoken of in Rom 8:38; Eph 1:21; Eph 6:10; 2Pe 2:11).
2. How orderly. Each separate emblematical “colour” being distinguished from the others, and each coming forth in its turn. May we not trace similar ideas of perfect order and symmetrical arrangement, and consequent facility in ascertaining numbers, in Rev 5:11; Dan 7:10?
3. How diverse. This, also, seems intimated by what is said of the different “colours” of the horses. This also we can easily understand to be true. If the varieties of men are so many, who yet are all “men,” however diverse (Act 17:26), why not of the angels also? why not of the angels much more, being innumerable (Heb 12:22)? This same truth seems intimated to us also in Col 1:16; and, perhaps, of evil angels, in Mar 9:29. A legitimate subject this for meditation and praise, though not for intrusion (Col 1:18).
4. How diversely employed. Like “the four winds of heaven,” e.g; some go in this direction, some in that. Also some are to follow, some to precede. Some, again, to move in one direction only; some in every direction, “to and fro.” Angels, in short, like the stars of the mighty firmament, and apparently bearing, therefore, the same name, “the host of heaven” (Gen 2:1; Psa 33:6; Luk 2:13; Job 38:6), are, as it were, some fixed, and some revolving; some of one light, some of another; some larger, some smaller; some single, some double or treble; some nearer, some more remote (1Co 15:41).
II. THEIR WORK. However mighty or diverse these angels, all that they here do is seen to be:
1. In strict subordination to God‘s purposes. These mystical “chariots” only run, as it were, “between,” and not over the mountainsthe unsurmountable and undecaying “brass” mountains of God’s settled arrangements (see Mic 4:13). Even of the mightiest angels Act 4:28 holds good.
2. In strict obedience to God‘s directions. Observe what is said in Act 4:7 of those who “sought to go,” but till expressly allowed, did not go, “to and fro” (comp. Dan 9:23; Heb 1:14, “sent forth;” and see, even of evil angels, Luk 8:32).
3. To the complete satisfaction of God‘s Son. See the emphatic declaration of the Angel-Jehovah in Act 4:8. This is true, even if we understand that verse (with some), “These have made my anger to rest on the north country.” Why else does this Divine Angel employ this word “my “? Why proclaim this fact thus “aloud” (Pusey; comp. Psa 103:20, Psa 103:21; Mat 6:10)?
4. For the sake of God‘s friends. What is this “north country’ on which God’s anger is thus caused to abide? What but that great enemy of his Zionthat mystic Babylon, or “Shinar,” by banishment in which (see last chapter) he had punished his Israel for their sin? Compare this predicted fate of the future “Babylon” with that of the literal as described in Isa 47:6-9, and elsewhere; and compare Zec 1:15, and perhaps Rev 18:5, Rev 18:6.
From the whole, we may see, to conclude:
1. The exceeding complexity of God‘s government. How many instrumentswhat varied agents, both in heaven and earthhe employs (comp. Dan 4:35)! Much as there is to admire in that visible “cosmos” of which men have discovered (under one aspect) so much; how much more there is when we include also that invisible “cosmos” (Gen 28:12; Joh 1:51), of which revelation informs us I It is, in fact, only less marvellous than its Maker himself.
2. The exceeding simplicity of its general principle. So far as explained to us, it all turns on one point, viz. “Israel’s” calling and work. This shown here of the literal Israel. This still more true of the spiritual. See two last references again; also such passages as 2Co 4:15; 1Co 3:21; Eph 3:10, Eph 3:11. Note, also, how this principle was laid down once for all in Gen 12:3; and how it corresponds with and is partly explained by the remarkable declaration of Eph 1:23.
Zec 6:9-15
The ministry of Messiah.
“And the word of the Lord came unto me, saying,” etc. The series of striking visions which we have now been considering had a kind of “prologue” in Zec 1:1-6. We seem to have the corresponding “epilogue” here. It turns on the fact of the arrival (probably about the same season, no special note of time being given as in Zec 7:1) of certain visitors at Jerusalem, with offerings for the temple, from a “far” country, viz. “Babylon” (see Zec 1:10 and Zec 1:15; and comp. Isa 39:3). And what we seem invited to notice, respecting these visitors, is
(1) the welcome;
(2) the instruction; and
(3) the promotion which they received.
I. THE WELCOME ACCORDED THEM. This is shown in several ways.
1. As to their persons. They are mentioned by name (Zec 1:10; comp. Exo 31:2; Exo 33:12; 1Ki 13:2; Isa 45:3; Joh 10:3), including the name of the man who appears to have given them hospitality in his “house” (Mat 10:41). Also, if it be true, as some suppose from comparing Zec 1:10 and Zec 1:14, that two among them had more names than one, the second name in each case being one assumed because containing in it, like all the rest (see Pusey), the name of Jehovah or Jah (comp. Dan 1:7; Dan 4:8; Dan 5:12; Mic 4:5), it is, perhaps, worthy of notice that their names seem mentioned in full; thus showing, further, it may be, how God is pleased to notice and honour the very least thing that is done by us in remembrance of his Name (Mar 9:41).
2. As to their offerings. These are not only not refused, but openly accepteda very great point, and by no means such a matter of course as we are sometimes inclined to suppose (Gen 4:4, Gen 4:5; Num 16:15; Exo 25:2; Exo 30:16; Exo 35:5, etc.). Also, when accepted, these offerings are honoured, and put to very dignified use, being employed to make “crowns” (Zec 1:11) for God’s chief minister then upon earth.
II. THE INSTRUCTION VOUCHSAFED THEM. See what God says of Joshua, when thus adorned, as a type or sign (comp. Zec 3:8), in verses 12 and 13. With these two crowns on him, he seems to represent to us:
1. The appearance of the coming Messiah in his humiliation. We see him here
(1) as a man (“Behold the Man!” verse 12; Joh 19:5); and, therefore, as sharing to the full man’s nature and circumstances (“growing up;” comp. Isa 53:2; Luk 2:51, Luk 2:52). We see him here
(2) as the Representative Man, the Son of man (“The Branch,” Verse 12), engaged, as such, in doing man’s work, viz. in saving men or bringing them to glory (Heb 2:10, Heb 2:11); in other words, in “building” God’s “temple,” or Church (Mat 16:18).
2. The appearance of the coming Messiah in his glory. For example, we see him here
(1) as a Builder or Teacher, doing all by himself. “Even he“ (verse 13). He, indeed, being such as he is] He, alone, having no one else with him (see Isa 63:3, Isa 63:5)! More especially and clearly we see him
(2) as both King and High Priest. This also foreshadowed by the case of Melchizedek (Gen 14:18; Psa 110:4; Heb 7:14). This signified here by the interpretation apparently given to the two “crowns” in verse 13 (“sitting and ruling on his throne,” and being “a priest on his throne”); and possibly, also, by the intimation at the end of that verse, of perfectly harmonious cooperation, in his case, of these generally divided and even incompatible offices. This afterwards accomplished, as to his priestly office, when, by being “lifted up” on the cross, he drew all men to himself (Joh 12:32, where note also the connection between the inquiry of the Greeks, so “far off,” in Joh 12:20-23, and the “glorifying” of the Son of man in the subsequent verse); and, as to his kingly office, in that primary “building” up of his Church by the bestowment of the gifts mentioned in Act 2:33 and Act 5:31. Then most manifestly did he “bear” that twofold “glory” referred to here in Act 5:13.
III. THE SPECIAL PROMOTION CONFERRED ON THEM. As shown by the final destination of their offerings. After doing their duty, as “crowns” to Joshua, in a typical way, they were to have a perpetual place amongst the treasures of God’s house (verse 14). This:
1. As a “memorial.” (Verse 14.) Future visitors should learn from them how these first visitors (as they appear to have been) had been welcomed. Possibly this may even help to account for the world wide habit which afterwards prevailed amongst the Jews in this respect (Act 2:1-11, etc.; and compare, perhaps, Rom 16:5; Eph 2:12).
2. As a pledge. Placed in the restored temple, these crowns would be a kind of standing prophecy:
(1) Of the future calling of the Gentiles, when those now “afar off” should not only come and be welcomed, but should even help to build the true temple of God.
(2) Of the coming glory of Messiah. Then, i.e. when this ingathering of the Gentiles (Gen 49:10) has taken place, says the Angel-Jehovah here (in verse 15), ye shall know that the Lord of hosts hath sent me unto you (compare two clauses of Luk 2:31).
3. As a warning. “Ye shall know,” if willing to knowso it means (see end of verse 15; and comp. Dan 12:10; Joh 7:17).
See how these various considerations show the unity of the Bible.
1. As to its structure. Joshua, or Jesus, after the Exodus, brings the Israelites, as Moses could not do, into rest. Another “Jesus,” after the Captivity, typifies, in Zec 3:6-10, the two natures of Christ; and, in this passage, his two offices of King and Priest. In the “fulness of time” a third “Jesus” arises, in whom all these things are fulfilled. Is there no evidence, in all this, of “design”?
2. As to its subject. Wherever we penetrate far enough beneath the surface, we find this one “Rock.” Must it not, therefore, like the granite in geological formations, be the foundation of all?
3. As to its source. To what are we to attribute such singular unity of teaching, at such very different times, and in such very different circumstances, except virtual unity of origin, or of supervision, to say the least? Is not the true and only explanation in such passages as 2Pe 1:21; 1Co 12:6-11.
HOMILIES BY W. FORSYTH
Zec 6:1-8
The world ruled in the interest of Christianity.
I. THE POWERS OF THE WORLD ARE UNDER THE CONTROL OF GOD. East and west, north and south, all the world over, God is supreme. He is the Lord of all forces, the Ruler of all events, the Arbiter of all destinies. War, famine, pestilence, may be the result of natural causes, but, all the same, they are his servants; they come and go at his command; they accomplish what he pleases.
“Happy the man who sees a God employed
In all the good and ill that chequer life.”
(Cowper.)
II. THE POWERS OF THE WORLD ARE CONTROLLED BY GOD IN THE INTEREST OF CHRISTIANITY. God takes a direct and living interest in his people. He is Enemy of their enemies, and the Friend of their friends. “All things work together for good to them who love God.” And there is nothing arbitrary in this. God is not partial, but just. As he is God, he must act as God. The true and the righteous and the holy must ever receive the protection and the blessing of the True and the Righteous and the Holy One. God’s government is marked by immutability of counsel, variety of method, universality of range, sovereignty of sway, and beneficence of result. How grand and benign must be the end that satisfies the mind of the Eternal! “Quieted my spirit.”F.
Zec 6:9-15
Messiah the Prince.
“Behold.”
I. THE COMING MAN OF THE AGES. “Branch.” Lowliness, and yet dignity. The heathens fabled that the Titans were sons of heaven and earth. Here is what they vainly imagined. “Grew up.” Natural development. Perfection of humanity. Long the cry was, “He cometh.” We see his shadow in every sacrifice. Find his presence in every prophecy. Hear his footfall in every promise. He was the Hope of Israel, and the Desire of all nations.
II. CHARGED WITH THE NOBLEST MISSION. “Build”personally and instrumentally. Many whom he honours as “fellow workers.” Temple slowly rising. Grandeur and beauty gradually unfolding. Implies the union and fellowship of men as “living stones” in the great temple of humanity.
III. DESTINED FOR THE GRANDEST EMPIRE. “The glory.”
1. Priest. Power with God. “Forever, after the order of Melchizedek.”
2. King. Power with men. The rule of righteousness and love.
3. The recompose of his sufferings. “Sit and rule.” First the cross, then the crown (cf. Heb 10:12, Heb 10:13; 1Pe 1:11).
IV. DESIGNATED FOR IMMORTAL HONOUR. Heaven is the perfect state. What do we see there? Let St. John declare (Rev 5:6). Even on earth, what honour to Christ! Every day, and especially on the Lord’s day, what prayers in his Name! what offerings to his praise and glory! In how many lands, by what various voices, with what measureless love, is his name breathed forth! “Behold the Man!” Let each heart answer, with adoring gratitude and joy, “My Lord and my God!”F.
HOMILIES BY D. THOMAS
Zec 6:1-8
God’s government of the world.
“And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass,” etc. This is the last in the series of visions, which amount in all to eight, during that one night. All are so obscure that the more scholarly and enlightened the expositor, the less disposed will he be to regard his interpretation as absolutely correct. Certainly this is not more easy of interpretation than the preceding ones. The objects which were now revealed to the prophet’s vision are various and strange.
1. He sees four chariots. It does not say expressly whether they were chariots of war bearing the warrior out to battle or home in triumph, or whether they were chariots used for private or public conveyances; but it is implied that they were war chariots.
2. He saw these four chariots proceeding from two mountains. These were not mountains of earth or intone, but mountains of brass; mountains, therefore, having peculiar solidity and strength.
3. He saw these chariots drawn by horses of different colours. In the first chariot we have red horses; in the second, black; in the third, white; and in the fourth, grisled or piebald grey. Now, the prophet seemed utterly unable to understand the meaning of these objects. But he is anxious to do so, and he addresses the interpreting angel, and says, “What are these, my lord?” Here is the answer: “And the angel answered and said unto me, These are the/bur spirits of the heavens, which go forth from standing before the Lord of all the earth,” etc. The chariots, then, are the four “spirits,” or winds, as the margin has it. Some translate the word, “celestial spirits,” and suppose that angels are referred to. The “four winds” probably represent the invisible agencies by which the Almighty is pleased to carry on the government of the world. These spirits stand before the Lord of all the earth, and are in his presence, at his disposal, ever ready to execute his behests. My purpose in these sketches is not speculative, but practical. Were it speculative, I should find a wide and fertile field for hypothetical thought. For example, a large variety of opinions exist concerning the four chariots and horses and their charioteers. Some suppose that they represent the great monarchies of the ancient worldthe Chaldean, the Grecian, and the Roman. Some, indeed, have supposed them to refer to the four Gospels. And some have supposed them to refer to the history of the Church after Constantinethe first, to the wars of invaders of the Roman Empire, and the wars of controverted doctrines and opinions; the second, to the blackness of darkness, the ignorance, oppression, and misery of papal domination; the third, to the light and knowledge, the joy and triumph, of the Reformation; and the fourth, to the mixed condition of things, the confusion of false doctrine and true, right and wrong precepts, holy and unholy rites of worship, subsequent to that great revolution. But I take the vision to illustrate God‘s government of the world; and it illustrates four facts concerning that governmentits variety, immutability, universality, and supremacy.
I. VARIETY. This is suggested by the colour of the steeds that bear onward the chariots of his plans. The “red horses,” emblem of war and bloodshed. The “black,” emblem of calamity, distress, and mourning. The “white,” emblem of gladness and prosperity. The “grisled” and “bay,” or piebald, a mixture of events, prosperity and adversity, friendship and bereavement, sorrow and joy, etc. Has not this variety characterized the providence that is over man from the beginning until this hour? It is not only seen in every page of the history of nations and Churches and families, but in the history of individuals. The experience of every man is more changeable than the weather. There is a constant alternationthe red, the black, the white, the mixed. These changes are useful.
1. They break the monotony of life. They tend to keep the heart of humanity on the alert. There is but little opportunity for moral sleep.
2. They create a desire for a state of certainty. They prompt a search for a “city that hath foundations, whose Builder and Maker is God.” This is not our rest.
II. IMMUTABILITY. These chariots move between two “mountains of brass.” Though they are borne by a variety of steeds, and move rapidly towards every point of the compass, and carry a variety of events wherever they go, they are overshadowed and hedged in by the immutable, represented by mountains of brass. God’s immutable counsels of decrees keep all the motions and commotions, all the convulsions and revolutions of the world in their place. As the ocean, amidst all its ebbings and flowings, rage and fury, is bound to obey the moon, which remains serenely settled in her orbit, so all the agitations of the earth are bound to obey the immutable decrees of Heaven. Thank God, that in this changing world of ours there are mountains of brass, things that cannot be shaken. “All flesh is grass, but the word of our God shall stand forever;” “My counsel shall stand, and I will do all my pleasure.”
III. UNIVERSALITY. These chariots, borne by these varied coloured steeds, rolled towards every point of the globe, some to the north and some to the south. They walked “to and fro through the earth.” Yes; through the earththrough every part of it. Not a spot unvisited or ignored. God’s providence embraces all, matter and mind, great and small, good and evil. All we have, and all that every creature has, is borne to us in these chariots; they bear to us our trials and our joys. Hence we should bow with resignation under all our sorrows, and shout with gratitude in all our enjoyments. Hence, too, we should practically realize our dependence upon him in every moment of our life. “Give us this day our daily bread,” etc.
IV. SUPREMACY. “These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth.” He is at the head of all. No evil spirit moves without his permission and control; no good spirit without his inspiration and guidance. He is the Lord of all the earth. How great must he be who manages all things!
“All good proceedeth from him, as sunbeams from the sun;
All evils fall before him; his will through all is done.”
Let us trust him with an unbounded confidence. Let us obey him with loving loyalty, “Of him, and by him, and to him are all things.” “He is over all, God blessed forever.”D.T.
Zec 6:9-15
The matchless Man in history.
“And the word of the Lord came unto me, saying, Take of them of the Captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day.” The crowning, the work, and the position of Joshua spoken of in these verses are obviously employed to symbolize some coming Man who would be matchless in all history. Concerning this matchless Man, we are here taught
I. THAT HE IS ONE WHOM HEAVEN COMMANDS THE PEOPLE TO HONOUR. “And the word of the Lord came unto me, saying, Take of them of the Captivity, even of Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest.” The prophet is commanded to go to certain of the more distinguished men who had returned from Babylonian captivity, representative men and envoys it may be. He was to take these men, whose names are here given, who were entertained in the house of another distinguished man, here called Josiah the son of Zephaniah. From that house the silver and gold which they had brought from Babylon were to be taken, with which crowns were to be made and placed upon the head of Joshua the son of Josedech, the high priest. By the general consent of expositors, this was a mere symbolical transactiona transaction pointing to some great Man whom Heaven will require all men to crown with the highest dignity. The spirit of hero worship is so strong in human nature that the servile multitudes of all times have been ready to fall down and render homage to most unholy characters. They hoist flags, ring bells, shout hurrahs, in honour of the laurelled butchers, crowned despots, and gorgeous millionaires. This is one cf the worst features of human depravity, one of the greatest obstructions to the progress of men and nations. But here is a character symbolized by the name of Joshua, to whom the people are called upon by God himself to render honour. Who is this Man? Can you find him anywhere amongst the millions of your contemporaries in any land, or on the page of the history of the people of any time? anywhere but in the records of the four evangeliststhe Man Christ Jesus? “When he bringeth in the First Begotten into the world, he saith, Let all the angels of God worship him.” And all heaven worships him. “I heard the voice of angels round about the throne,” etc.
II. THAT HIS PEDIGREE WAS STRIKINGLY SINGULAR, “Thus speaketh the Lord of hosts, saying, Behold the Man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord.” He is a “Branch;” he has root somewhere; he has life, and he grows. It is here said, “He shall grow up out of his place.” The reference is to some Man who grows on the earth, who is not of the earth. What man on the earth can be said to have grown out of his place? The earth is the place of all men during their stay here. It is their native home. Only one such Man we know ofthe illustrious “Son of Mary.” He came down from heaven and tabernacled on this earth, which was not his place. And here he grew in body and mind, in the favour of God and man. Though there was nothing congenial with his Spirit here, still he grew and became the Prince of life, the Conqueror of death, and the moral Commander of the race. A great soul, dominated by a supreme sympathy with the Supremely Good, can grow anywhere, in its place or out of it. It can subordinate the most. hostile external elements and forces to its own will and interests.
III. THAT HE IS ONE WHOSE MISSION IS SUBLIMELY GLORIOUS. “He shall build the temple of the Lord,” etc. Zerubbabol was now engaged in the work of rearing the material temple at Jerusalem; and a more glorious work than this is not given to man than to promote the public worship of God. The progress of nations is dependent upon morality, and morality is the growth of genuine religion. Philanthropy springs from piety; it is only as philanthropy grows that humanity can advance. Hence no work so transcendently important as that of promoting public worship, building temples, etc. Hence it is added here, “He shall bear the glory.” The true promoter of public worship bears with him in every honest effort the glory, compared with which the glory of every other department of human labour pales into dimness. The building of the material temple is but the emblem of the rearing of the great spiritual temple And the Man here referred to is the Builder of that. There is one and only one, and that is Christ. He is not only the Builder, but the Creator of the materials, and himself the Foundation of the whole. “Other foundation can no man lay than that which is laid, that is Jesus Christ.” In doing this he bears the glory. “Now is the Son of man glorified.” God is glorified in him. “God hath highly exalted him, and given him a name which is above every name,” etc. St. Peter gives a beautiful description of this temple when he says, “To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.” Christ is the great Builder of the moral temple of the world, and no one else.
IV. THAT HE IS ONE WHOSE POSITION AND FUNCTIONS ARE TRANSCENDENTALLY EXALTED. He is on a throne. “He is exalted far above all heavens.” But he is there:
1. As a priestly King. On behalf of humanity before God, he holds the reins of universal dominion.
2. As a glorious Reconciler. “The counsel of peace shall be between them both.” What does this mean? Not that there is a covenant of peace between him and his Father. They were never at variance. And to suppose any contract or covenant between them is to derogate Infinite Majesty. The “counsel of peace” between the Infinite Father and his alien and rebellious children. He is the Mediator between God and man. He is the Reconciliation, the Atonement. (But see in the Exposition (verse 13) another explanation, and one more conformable to the context.)
V. THAT HE IS ONE WHOSE POWER TO ATTRACT OTHERS TO HIS ENTERPRISE IS IMMENSELY GREAT. “And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you.” “There can,” says Dr. Wardlaw, “be no doubt here; to you who were far off, and to them that were near are the very terms of distinction between Gentile and Jew, which, in addressing the former, the apostle uses. ‘I will bring my sons from far,‘ says Jehovah, ‘and my daughters from the ends of the earth.’ The Gentiles were to be themselves stones in the building, and agents in the rearing of it. And this was fulfilled in the beginning of the gospel, in the ministerial activity and usefulness of many a Gentile convert; and it is fulfilling to this day in every Gentile nation where Christianity has formed a settlement, and in every heathen country to which missionaries are carrying the message of salvation, and gathering sinners into the Church of God. For that Church of God is his temple (the members of it, how widely soever scattered, being all ‘builded together for an habitation of God through the Spirit’), in which ‘spiritual sacrifices’ will be offered to him’acceptable through Jesus Christ,’ in all time and forever!”
CONCLUSION. “Behold the Man!” What manner of man is he? He stands alone, the majestic cedar amongst the saplings of the race, the sun amidst the satellites. He is the “Wonderful.”D.T.
Fuente: The Complete Pulpit Commentary
Zec 6:1-3. Behold, there came four chariots These denote the four great empires which subdued the then known parts of the world. They are represented as coming from between two mountains, because mountains are the natural barriers which divide kingdoms; and which, though strong as brass, and here supposed to be broken through by those who invade and conquer their neighbours. This may expressly denote the narrow passage in Cilicia, through which the Babylonians and Persians, Alexander and his generals, passed into Syria, Judaea, and Egypt. These four chariots are said to be driven by four angels, Zec 6:5 or four princes, executors of the vengeance of the Lord. The colour of their horses is not without its mystery: the red horses denote the empire of the Chaldeans, bloody and cruel, particularly toward the Jews: the second chariot represents the Persian monarchy; and the black horses denote the sad state of the Jews under the successors of Cyrus in the Persian empire, when their enemies forged calumnies against them, and thereby put a stop to the building of the temple, and the whole nation was on the point of being destroyed by the interest of Haman in the Persian court. The third chariot, with white horses, denotes Alexander and his victories, who established the third great monarchy, and shewed much kindness to the Jews in confirming their religion, laws, and liberties. It was usual for conquerors to ride on white horses in the days of triumph. The fourth chariot, with grisled and bay horses, denotes the Roman empire; and the various colours of the horses, the various forms of the Roman government. The reader will observe, that the angel who explains the vision to Zechariah, says nothing of the first chariot, because the empire denoted by it no longer subsisted. See Zec 6:6 and Lowth and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
VISION VIII. THE FOUR CHARIOTS
Zec 6:1-8
A. Four Chariots drawn by Horses of different Colors (Zec 6:1-4). B. Explanation of their Meaning (Zec 6:5-8).
1And I lifted up my eyes again,1 and saw, and behold, four chariots came from between the two mountains, and the mountains were mountains of brass. 2In the first chariot were red horses, 3and in the second chariot black horses, And in the third 4chariot white horses, and in the fourth chariot speckled bay2 horses. And I answered and said to the angel that talked with me, What are these, my lord? 5And the angel answered and said to me, These are the four winds3 of the heavens, coming forth from standing before the Lord of all the earth. That in which are 6the black horses goes4 forth into the land of the north, and the white go behind them, and the speckled go forth to the land of the south. 7And the bay went forth, and desired to gopass to and fro5 through the earth; and he said, Go, pass to and fro through 8the earth; and they went through the earth. And he called me and spake to me, saying, Behold, these that go forth into the land of the north have caused my Spirit to rest6 upon the land of the north.
EXEGETICAL AND CRITICAL
This vision completes the cycle of the series by returning to the point of departure, using imagery much like that of the first vision, and indicating the complete fulfillment of what had there been pledged. Here it is not horses and riders who serve only as exploring scouts, but chariots of war who actually execute what they are commanded. They go forth not from a grove of myrtles in an open bottom, but from between lofty brazen mountains, an adequate symbol of the strength and permanence of the divinely guarded theocracy. They act in all directions, but especially in those regions whence in the past the most formidable enemies of the kingdom of God proceeded. They put in exercise the various destructive agencies indicated by the colors of the horses,war, pestilence, mourning, famine,until the Spirit of God is satisfied with the overthrow. But the destruction of the Lords enemies is the triumph of his friends, and in this view the eighth vision appropriately terminates the first series of revelations granted to Zechariah, with a cheering prospect, of which a fuller development is given in the closing chapters of the book.
a. The Symbol of the Four Chariots (Zec 6:1-4). Zec 6:1. Four chariots. mountains. The prophet in the usual way indicates that another vision is disclosed to him. The four chariots which he sees can scarcely be other than war chariots, and are therefore a symbol of authority and judgment. The article prefixed to two mountains does not necessarily refer to them as already known (so Hengstenberg, who supposes a reference to Psa 125:2, which is certainly far-fetched), but simply defines them as forming the back ground of the scene presented to the prophet. Their ideal character is confirmed by the statement that they are of brass, a manifest symbol of impregnable strength. There is no need, therefore, of referring to Zion and Moriah (Maurer, Umbreit, etc.), or to Zion and the Mount of Olives (Keil, Moore), although the latter may have suggested the symbol. A valley guarded by two brazen hills is not an unworthy image of the resistless might of Him who from such a place sends forth the executioners of his will. The number of the chariots, according to the analogies of Ezekiel, Daniel, and Revelation, indicates, like the four points of the compass, universality, a judgment that goes in every direction.
Zec 6:2-3. In the first chariot.. bay horses. The number of the horses is not mentioned, although the rabbins say there were four to each chariot. The colors are specified, and must be significant. The usual interpretation makes red denote war and bloodshed, black, sorrow and death, white, victory. The fourth color, speckled, commonly derived from a root=hail, and hence rendered, having hail-like spots, is explained by Hengstenberg as denoting judgments falling like hail (Rev 8:7; Rev 16:21). but by Keil as indicating famine and pestilence, which is better than to regard it with Henderson, as indicating a mixed dispensation of joy and sorrow, or with T.V. Moore as combining all the others. A more difficult question arises concerning the next word, . It is strange to find as epithet of quality in immediate connection with a series referring to color, yet this must be admitted if the word is take in its usual sense, given in the margin of E.V., Vulgate, and by most expositors. i.e., strong. To escape the difficulty, some represent the first consonant, , as softened from , and get =bright red (Kimchi, Calvin, Cocceius, Ewald, Khler). others suppose an error of the transcriber (Hitzig, Maurer, Pressel). But it is better with Frst (in Lex.) to derive the word in the text from an Arabic root=to shine, whence he obtains the signification, dazzling red. Dr. Van Dyck, in the modern Arabic Bible, renders it by =shining red. In any event, the colors of the horses denote the character of the mission on which they are sent. But an elaborate effort has been made by Hoffman, followed by Kliefoth, Wordsworth, and others, to represent the colors as indicating the four great empires of Daniel as instruments of Gods judgments. But this is forbidden by the contemporaneousness of the going forth of the several chariots, by their destination as stated in the text, by the lack of historical verification, and other considerations. See Keil and Khler in loc. for a full refutation of this apparently plausible view.
b. The Explanation (Zec 6:5-8). Zec 6:5. These are the four winds. Not four spirits, as the text of the E. V. has it, and Henderson and Neumann, for angels are rarely if ever so described in the Old Testament, nor in that case would the appended words, of the heavens, have any suitable meaning, nor does the Scripture know anything of four angels par eminence. These winds, the angel said, came forth from standing before the universal Lord, in whose service they were. Psa 148:8. Stormy wind fulfilling his word. The agency of the four winds in the work of destructive judgment is seen in Jer 49:36, Dan 7:2, Rev 7:1.
Zec 6:6-7. That in which are, etc. These verses describe the particular regions visited by these divinely appointed messengers. The black went toward the land of the north, which all agree denotes the territory washed by the Tigris and Euphrates. See on Zec 2:6-7. The white go after them, not to the West, as Ewald translates, for then we should expect the East also, which does not occur; and besides, the west to the Hebrews represented only the sea. Better is the ingenious view of Pressel, who, insisting on the force of the preposition, renders to the land farther behind them. This is grammatically tenable, and favored by the fact that it brings into view the farther East, the Medes and Persians, as one of the distinct objects of the divine visitation. The land of the south is of course Egypt and Arabia.
Zec 6:7. And the bay went, etc. So far, the prophet seems to have omitted the first chariot, the one with red horses, and in order to make up the number four, to have divided the third team into two, taking its second designation of color, bay, as the fourth. How are we to understand this? Keil, who, however, renders , strong, regards the problem as insoluble. Hengstenberg affirms that the class mentioned in the seventh verse is in reality the first, and they are called strong, because they really were the strongest of all; but this assumes what is certainly not stated, and cannot be proved. Hitzig and Maurer assume that was omitted from Zec 6:6 by mistake, and afterwards erroneously substituted in Zec 6:7 for . It is better to interpret the term as Frst does in Zec 6:3, although even then it remains inexplicable why the prophet should have described the first class not by its own name but by one already appropriated as part of that of the third. It may, however, be safely inferred that while the various colors of the horses had some significance, yet that this was not a matter of very great importance, else the distinctions stated would have been more accurately observed., Certainly the general sense of the vision is plain, whatever view one adopts as to the variations in the description. One point all agree in, namely, that the seventh verse sets forth what was done by the horses of the first chariot. These appear to have been not content like the others with one particular territory, but asked permission to go through the whole earth. And he said, i. e., the Lord of the whole earth, who (ver 5) causes the chariots to go forth.
Zec 6:8. And he called me. The interpreting angel calls aloud to the prophet, arousing his attention to the purport of the vision. Have caused my Spirit to rest upon. This has often been explained as analogous to the phrase to cause fury to rest, in Eze 5:13; Eze 16:42, but wrath is not the same as spirit. Nor is such a violent assumption at all necessary. The Lords Spirit is sometimes a Spirit of judgment and of burning (Isa 4:4), and it is in this sense that the chariots let down his manifestations on the nations. This verse specifies only the land of the north as the scene of these operations. But it could easily be inferred from this what was the result in the other directions. The north country was mentioned because, as the inveterate foe of the covenant people, it was the principal mark of the judgments of God, and should in the first instance feel the consuming energies of the Holy Spirit.
THEOLOGICAL AND MORAL
1. The same law obtains in the punishment of the heathen as in that of Gods professed people. The harvest is not cut until it is ripe. The measure of iniquity must be full before judgment falls. This doctrine was shown in the last vision in its application to the Jews. In the present as compared with the first, of which it is the complement, the same principle is illustrated in relation to the world at large. At the beginning of this night of disclosures, the prophet learned that there was no indication in the state of the heathen world of any such convulsion as his predecessor Haggai had predicted; but, on the contrary, actual inspection by horsemen commissioned for the purpose brought back information that all the earth was quiet and at rest, thus furnishing a painful contrast to the weak and suffering condition of the people of God. Now he learns that this prosperity and peace of the heathen was not a permanent thing. The time had not come, and nothing could be done until it did come. But it was sure to arrive. The wrath of God is not a caprice or an impulse, but the steady, uniform, eternal opposition of his holy nature against all sin. It can no more cease than He can. It is the very element of his being. He is necessarily of purer eyes than to behold evil. Not more certainly is He infinite in power or wisdom than He is in justice and truth. And these perfections must find expression in his administration of the affairs of the world. Delay is no evidence to the contrary. The accumulation of sins thus produced, only makes more evident the desert of wrath, and causes a deeper destruction when the blow falls.
2. The resting of Gods Spirit upon a land is generally the cause of life, holiness, and peace, but sometimes it is the reverse. In visitations of judgment, the Spirit is a consuming fire. It overwhelms, scatters, destroys. It removes out of the way obstacles otherwise insuperable. It turns mountains into plains. It lays low hoary despotisms, and prepares means and access for the gentler forms of diffusing the truth. Pacem petit ense. The utter destruction of a godless power is sometimes a necessary preliminary to the spread of the Gospel.
Footnotes:
[1]Zec 6:1.=again. Cf. Zec 5:1.
[2]Zec 6:3.Speckled bay, that is, speckled upon a bay ground. The word here rendered speckled is not the same as the one so rendered in the E. V. of Zec 1:8. Noyes translates ,in this place, spotted-red.
[3]Zec 6:5.. The margin of E. V., winds, is better than the text, spirits. Cf. Jer 49:36. I can find no instance in which the plural is used to denote angelic beings. Certainly Psa 104:4 is not one.
[4]Zec 6:6.The first clause contains a singular anacoluthon, , referring by its number to the horses, instead of the implied , to which it grammatically belongs.
[5]Zec 6:7.to Pass to and fro, i. e., in every direction.
[6]Zec 6:8.Noyes renders , execute my wrath, which is an excellent interpretation, but hardly a translation. The E. V. quieted cannot be sustained by usage, and is at best ambiguous, although it is copied in Dr. Van Dycks New Arabic version. The invariable use of the hiphil verb requires the rendering given in the text.
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The Prophet is still favored with visions. Here are the vision of the four chariots; silver and gold crowns; and Christ represented under the well known character of the Branch.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
“And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains were mountains of brass. (2) In the first chariot were red horses; and in the second chariot black horses; (3) And in the third chariot white horses; and in the fourth chariot grisled and bay horses. (4) Then I answered and said unto the angel that talked with me, What are these, my lord? (5) And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. (6) The black horses which are therein go forth into the north country; and the white go forth after them; and the grisled go forth toward the south country. (7) And the bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Get you hence, walk to and fro through the earth. So they walked to and fro through the earth. (8) Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.”
It is worthy observation, that in all these visions, as they arise in succession, the Prophet doth not behold them in one view, but he is turned from one to the other. Some have concluded, that those four chariots with different coloured horses, represent the four monarchies, which were to succeed one another, until Christ should come. But, however ingenious this may seem, I am inclined rather to believe the vision hath a full respect to the Church. Indeed, I do not hesitate to consider all monarchies, and all empires, together with their rise, progress, and fall, as designed for no other purpose, but to minister to the Church of Jesus. And we need not go further for the explanation of this vision, than to scripture, to discover, in a spiritual sense, the scope and meaning of it. Angels are spoken of as God’s chariots; and as the vision is explained to the Prophet, the four spirits seem to express the services of angels as ministering spirits, to minister unto them, that are heirs of salvation. See Heb 1:14 ; Psa 68:17 . And by their passing between two mountains of brass, perhaps this may be intended to signify, that what they execute are the decrees and purposes of God, which are more sure and certain than the immoveable mountains. Psa 36:6 . And yet more especially with an eye to the covenant righteousness of the Lord Jesus Christ, these mountains may have respect, inasmuch as the Lord’s spirit is said thereby to have quiet. Isa 54:10 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
XXVIII
THE BOOK OF ZECHARIAH (CONTINUED) PART II
Zec 4:1-8:23
The fifth vision of Zechariah gave the people encouragement regarding their spiritual condition. The others gave them encouragement from the political and geographical standpoint, but this has reference to the inner, spiritual condition. This vision is for Zerubbabel, the messianic representative, the heir to the throne of David. The prophet says that he was wakened as a man that is wakened out of his sleep. This vision comes on the same night as the others, and apparently the prophet had fallen asleep between the former visions and this one. The same angel that had spoken to him before is still with him, and he says, “What seest thou? And I said, I have seen, and, behold, a candlestick all of gold, with its bowl upon the top of it, and its seven lamps thereon; there are seven pipes to each of the lamps, which are upon the top thereof.”
This is his description of the seven-branched candlestick. There was a bowl above the candlestick probably in the center holding a large amount of oil. The seven branches of the candlestick spread on either side, and he says, “There are seven pipes to each of the lamps.” Seven signifies perfection, and therefore the supply will be never-failing, and all-sufficient to keep those lights burning. Again, there are other means by which this bowl is itself to be supplied with oil. Two olive trees stand by it, one upon the right side of the bowl and the other upon the left side. The olive trees furnished the oil which was used for their lamps. Now the prophet does not understand the vision and he asks the question, saying, “What are these, my Lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these are? And I said, No, my Lord. Then he answered and spake unto me,” giving a fuller description of the vision that had been presented to him, and the latter part of Zec 4:10 is a continuation of the description of the vision.
I read from Zec 4:6 , first part, and Zec 4:10 , latter part: “Then he answered and spake unto me saying, . . . These are the eyes of Jehovah,” the perfection of knowledge and oversight of God, “which run to and fro through the whole earth.” Those seven lights thus represent the omnipresence and omniscient activity of God. Zec 4:11 continues the description: “Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof?” He does not answer at once, but the prophet asks again the question, “and I answered the second time, and said unto him, What are these two olive branches, which are beside the two golden spouts that empty the golden oil out of themselves?” The olive branches acted as spouts for the olive trees carrying the olive oil from the trees to the golden bowl at the top, then through the seven pipes to each one of the lamps on the candlestick. “And he answered me and said, Knowest thou not what these things are? I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.” This refers to the two representatives of Jehovah among the people of Israel, Joshua, the religious leader, and Zerubbabel, the civil leader, one representing the regal and the other the priestly function of the theocracy as found in the hierarchy. These are the two olive trees which furnish the oil to the burning lamps.
Now let us see the application as we find it in the latter part of Zec 4:6 , to the first part of Zec 4:10 , bearing in mind this picture before the prophet of the two olive trees. What does it mean? “This is the word of Jehovah unto Zerubbabel.” This was on behalf of the civil government, and it was through Zerubbabel that this message should be fulfilled among the people of Israel in the rebuilding of the Temple and the establishment of the nation. It was to be by the power of the Spirit of Jehovah, not by an army nor by fighting, not by mere strength nor power of any kind, “but by my Spirit, saith Jehovah.” That is a great text, which has had its application all through the ages. Not by an army is this work to be done, Zerubbabel, not by your strength and prowess, not by anything but the Spirit of God, and this represents that operation: the two olive trees supply the oil which runs to the lamps and which keeps them burning. The process is unseen but its effects can be seen. That is the message to Zerubbabel.
Now the encouragement is in these words (Zec 4:7 ). “Who art thou, O great mountain?” A great difficulty seemingly insurmountable was before Zerubbabel. “Before Zerubbabel thou shalt become a plain; and he shall bring forth the top stone with shoutings of Grace, grace, unto it.” The mountain shall disappear, the difficulty shall vanish, because the mighty power of the Spirit of God is going to be felt in the hearts and spirits of men, and they are to come to thy help. The Temple shall be completed and he shall bring forth the top stone “with shoutings of Grace, grace unto it.” That was wonderfully encouraging to Zerubbabel, who must have been discouraged. Now the promise comes with great force: “The hands of Zerubbabel have laid the foundation of this house” (which was done under the preaching of Haggai); “his hands shall also finish it; and thou shalt know that Jehovah of hosts hath sent me (the prophet Zechariah) unto you.” But there were some that despised this small beginning, this almost contemptible start of the building: “Who hath despised the day of small things?” Many people have done it, but they are going to change their minds; they are going to rejoice and be glad when they shall see the plummet in the hands of Zerubbabel; when the prince shall begin the work of erection of the Temple.
The sixth is the vision of the flying roll, or the curse re-moved (Zec 5:1-4 ). People, priests and leaders have been encouraged. Now there comes a message saying that a certain class of people who are a nuisance and a trouble shall be removed out of their midst and they shall get rid of them once for all. This refers to the cleaning out of certain types of criminals among them. The prophet see” a roll, or scroll, flying in the air, and the angel speaks to him, “What seest thou? And I answered, I see a flying roll; the length thereof is twenty cubits and the breadth thereof ten cubits.” That was a large roll, or sheet of paper, twenty cubits by ten cubits, or fifteen by thirty feet, to see flying. “Then he said unto me, This is the curse that goeth forth over the face of the whole land.” What was the curse to do? Every one that stealeth shall be cut off and every one that sweareth shall be cut off. The roll represents the principle of law to be administered by Israel; the flying roll means the active principle of law; the written roll, a published principle of law; in heaven means that the law and its penalty were from God.
The vision teaches that as Judah and Jerusalem were troubled by these criminals, Jehovah would send a curse among them and consume their families, their homes, and their houses, extirpate them, and thus cleanse Jerusalem from such a troublesome element. This was to be a great blessing to the people, as it would be almost impossible for them to go forward with such criminals in their midst.
The seventh is a vision of the woman in the barrel, or wickedness removed from the land (Zec 5:5-11 ). It is a vision wherein God shows to Zechariah that the spirit and principle of sin which seems to be engraved in the people’s natures would be removed by the divine power from their midst. It is the picture of an ephah, a large measure about equal to our bushel measure, really a barrel with a round top and cover to it. In the barrel there is a woman sitting. This woman represents wickedness: the principle of sin that is so prominent among the people. The lid is upon it, and on the lid is a talent of lead, a great weight. The woman is forced down into the barrel, the lid is closed over it.
Two other women appear with wind in their wings, wings like those of a stork, and they lift up the ephah between earth and heaven. Then the prophet asks the question, “Whither do these bear the ephah? And he said unto me, To build her an house in the land of Shinar: and when it is prepared, she shall be set there in her own place.” Shinar, or the Plain of Babylon was the place where wickedness began, the plain where they attempted to build a tower into heaven and were scattered abroad; the plain which had been the means of Israel’s oppression. The idea is this: That sin must be removed, and it cannot be removed by a ritual or by a legal punishment. It must be removed by the action of the Almighty God himself. Human hands cannot carry away the sins of the people. That is a divine operation only and sin is represented here by a woman, not because a woman is more sinful or worse than a man, but because sin is so attractive. It must therefore be dealt with by God himself and banished from the land. According to this vision it is going to be done; evil is surely to be extirpated.
The eighth vision, or the chariots of the four winds, or spirits (Zec 6:1-8 ), is a vision of the universal providence of God; as the first vision was a vision of God’s providential scouts watching all that was upon the horizon of the world’s history, this is a vision of the universal providence of God visiting punishment upon the nations that have oppressed Israel. And in the first vision there were angels upon horses; here we have horses and chariots. He sees four chariots corresponding to the four points of the compass and representing the completeness of the operation of God’s providence. They came forth from between the mountains) and the mountains were mountains of brass. The mountains refer to Mount of Olives and Mount Moriah upon which Jerusalem was built. Brass represents the everlasting quality and strength of the mountains.
The first chariot had red horses attached to it, the second, black horses, the third, white horses, and the fourth grizzled or dappled horses. The brass mountains represent the invincible nature of the theocracy; the different kinds of horses correspond almost exactly to the four horses which John saw on Patmos as recorded in Rev 6 . The white horse there represents the gospel going forth in its conquests; the black horse represents the scarcity of the gospel when it was in the hands of certain ones who doled it out and starved the people; the red horse represents the conflict that arose wherever the gospel went; the grizzled or pale horse represents the persecutions that follow in the wake of the gospel.
These four chariots here represent the four winds, and the four winds represent the four great punishments or judgments of God that are to break forth upon all parts of the world, the analogue of what John sees in Rev 7 , where he represents the four angels as holding the four winds of the earth. Here are four chariots representing the four winds or universal providence of God upon the nations (see Revelation of “The Interpretation”) .
Now he sends them forth, the black horses and the white horses go forth to Babylonia and the natives adjoining to inflict the punishments of Jehovah upon those people. The grizzled horses go south to Egypt to inflict punishment upon her, because Israel had suffered at the hands of that nation also. The red horses want to know where they are to go, and they are told that they are to walk up and down, to and fro, through the earth, that is, they are to pass up and down through the land of Palestine and be the administrators of the divine providence in that region.
Then a question arises here concerning the mission of the chariots with the black horses and the white horses, which go toward the north. “Behold they that go toward the north country have quieted my spirit in the north country.” What does that mean? It means that they have caused his anger and wrath to rest upon those nations in the north which have oppressed Israel; that they are to inflict God’s severe punishment upon those people in the north country, until they are exterminated, and God’s spirit will rest because those enemies are gone. In other words, it means that they have caused this providential visitation of God to come upon and abide upon that north country. History bears us out in this, and from this time on, Babylonia, Assyria, and Syria began to decay, and God’s providential judgments have ever since then been upon these peoples.
The result of the visions was the crowning of Joshua, the priest (Zec 6:9-15 ). Following these visions which have given encouragement to the people and the leaders, which have promised freedom from sin and iniquities, and which have given them a vision of God’s universal providence on their behalf, they are ready for the crowning of Joshua as joint-sovereign and ruler with Zerubbabel, the son of David.
This is not a vision by the prophet, but a symbolic action which the prophet himself performs. There appear before him in the daylight, men who have come recently from Babylon and the captivity, such as Heldai, Tobijah, and Jedaiah, who have come into the house of Josiah, the son of Zephaniah, who dwells in the city. They are to bring silver and gold, such as they brought from Babylonia, and he is to make a crown, or crowns. The crown was a wreath, or diadem, which would encircle the brow of the priest, and it may have been made of two or three small wreaths, or rings, and put together would form one crown. That is probably the explanation of the word “crowns” mentioned here because there is only one man crowned, Joshua, which would necessitate only one crown, made of several small wreaths. Zerubbabel is ex officio entitled to a crown, being the direct heir of the line of David. Now Joshua is crowned.
Then comes the word regarding Zerubbabel: “Thus spake the Lord of hosts, Behold, the man whose name is the Branch.” Zerubbabel is the man mentioned in the fourth vision: “He shall grow up out of his place”; he shall come out of his obscurity and assert his royal dignity and power. The vision predicts that he is going to rise up and build the Temple of Jehovah, and, as it says in Zec 6:13 , “He shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne; and the counsel of peace shall be between them both.” They now have two crowned rulers, prince and priest. Zerubbabel is going to assert his place of power. Now, with the religious leader crowned, and the civil leader roused, the Temple is going to be built. Then these crowns that are here made are going to be preserved in the Temple as a memorial of those men who brought the silver and gold from Babylon, “And this shall come to pass, if ye will diligently obey the voice of Jehovah your God.”
The larger fulfilment of this prophecy, the crowning of the prince and the crowning of the priest comes into vision as we look upon the one who represents both the priest and the prince. He represented in himself the priestly and the kingly authority, and he built the spiritual temple which shall abide to all eternity. Zechariah, however, is talking about building that Temple in Jerusalem, and his word has its application primarily to Joshua and Zerubbabel, but its larger application is to the priest-hood and kingship of Jesus Christ, the true Branch of the line of David. (For the typical significance of this crowning of Joshua see Rev 6:1 , of “The Interpretation.”)
Now we take up Zechariah 7-8, the theme of which is the true fasts, and we find that these are dated some two years later, in the fourth year of the reign of King Darius. There is an interval of almost two years between those two prophecies. The question arises, What was done in the meantime? Those two years were occupied with the work of rebuilding the Temple under the inspiration of the preaching of Haggai and those visions which Zechariah saw. Two years passed, probably of strenuous labor, and by that time the Temple was half erected, or more. Jt required about four years to complete it, and it was in the sixth year of the reign of Darius, or 516 B.C., that it was dedicated.
With the erection of the Temple there arose in the minds of the people the question of the keeping of their ceremonial laws. That gave rise to certain questions in the minds of some people, and they came to Joshua and to the leaders in Jerusalem with the question as to whether they should observe certain facts that had been observed since the beginning of the exile, about seventy years previous. This question on the part of those inquirers, gave the prophet his opportunity, and he deals with their problems, and by means of that inculcates the performance of civic virtues and duties which they must soon resume.
We observe in the second verse that a delegation came from Bethel composed of Sharezer and Regemmelech and others, to entreat the favor of Jehovah, and to speak unto the priests of the house of Jehovah of hosts and to the prophets, probably Zechariah, and Haggai, and possibly others of whom we know nothing, and they came with a question regarding certain facts which they had been observing. He does not say whether they should observe the fast or not, but he proceeds upon broader lines and principles. As much as to say, “God did not institute that fast which you have been observing these seventy years in the fifth month. It was not his requirement. You men of Israel instituted the fast yourselves. It was in commemoration of an event which Almighty God would have prevented if he could have done so righteously. It is in commemoration of an event which was because of your sins. He then throws back the question to them: “When ye fasted in the fifth and seventh month, did ye fast unto me?”
The fast in the seventh month was in commemoration of the murder of Gedaliah, the Jewish governor who had been appointed by Nebuchadnezzar, governor over the last, small, miserable semblance of national life, left after the fall of the city. “Even these seventy years, when fasting on the fifth and seventh month, did ye at all fast unto me, even to me?” Was that God’s requirement: The answer is evident. No, your fasting was not unto God. Ye did it not at his commandment. Therefore, ye need not raise the question whether you should continue it or not. But he goes on, “And when ye eat and when ye drink, do not you eat for yourselves and drink for yourselves?”
The point here is: Do you eat and drink to the glory of God? Then he makes an application of the historical episodes through which they had passed and which had burned themselves into the people’s memory. Rather than concern yourselves with this fasting in these months, or with eating and drinking, or not eating and drinking, he says in Zec 7:7 , “Should ye not hear the words which Jehovah hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and the cities thereof round about her, and the South and the low lands were inhabited?” In other words, God sent his prophets; ye did not hearken to them, and therefore ye lost all; now learn by your history and give heed to the word of the former prophets. Then he branches out to discuss and inculcate civic righteousness instead of mere ceremonial fasting: “The word of Jehovah came unto Zechariah saying, Thus saith Jehovah of hosts, Speak, saying, Execute true judgment and show mercy and compassion to every man his brother.” Zechariah here says, “Take warning by the past, op-press not the widow nor the fatherless, the stranger nor the poor,” and penetrating right to the very heart of the people and to their very motives, he says, “Let none of you imagine evil against his brother in his heart.” In Zec 7:11 he again refers to their past history and to the stubbornness of their forefathers; how they refused to hear; how they made their hearts as hard as adamant lest they should hear the law and the words of the former prophets. Because of that, great wrath came from Jehovah of hosts, so great that when they cried, God did not hear. He scattered them as a whirlwind among all nations whom they had not known. Because of that even the land was desolate and the pleasant land was laid waste. Here Zechariah was in line with Moses. Isaiah. Jeremiah. Jesus Christ, and Paul.
The Seed of Peace, or the Future Prophecy of Jerusalem, is the theme of Zec 8 . Here in this chapter we have ten brief oracles, each one beginning with the same statement, “Thus saith Jehovah of hosts,” and in these ten oracles he gives a picture of the future peace and prosperity of the Temple and the establishment of the nation upon its religious foundation again. He commends their heavy labor in this work, and on the supposition that they are going to heed his word, and take warning by their past history, he proceeds to give them this series of views of the glory that shall come to their city and nation, as follows:
Oracle 1. A renewed assertion of God’s jealousy for them (Zec 8:1-2 ). Like the true prophet, he begins with fundamentals. He brings before their minds again the thought of God’s eternal love and God’s eternal interest in those people. “I am jealous for Zion with great jealousy.”
Oracle 2. Jehovah’s dwelling in Jerusalem, the city of truth and righteousness (Zec 8:3 ). “I am returned unto Zion and will dwell in the midst of Jerusalem.” It means his continued presence and therefore their assured blessing.
Oracle 3. There shall be the aged and the young in the city (Zec 8:4-5 ). We can understand something of the meaning of this prophecy) when we look at the character of the population of Jerusalem. Many of the people returned from the exile, but there were comparatively few aged men and women. They had not been settled long in the land and there were comparatively few children, and Jerusalem had comparatively few inhabitants anyway, and what is a city or community unless there be the aged with their wisdom, their mellow and ripened years, and what is a city or community without the playing, prattling children in the streets? A community of middle-aged men or women is not complete. All sides of human life are not there represented. Now he says the time is coming when there will be the aged, and there will be the boys and girls: there shall be old men and old women in the streets of Jerusalem, and every man with his staff in his hand for very age, and the streets of the city shall be full of boys and girls playing therein.
Oracle 4. The marvel of their prosperity will be no marvel to God (Zec 8:6 ). “If it be marvelous in the eyes of the remnant of these people in those days, should it also be marvelous in mine eyes? saith the Lord of hosts.” There is nothing marvelous with God.
Oracle 5. Jehovah brings back his people (Zec 8:7-8 ). “Thus saith Jehovah of hosts: Behold, I will save my people from the east country and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem, and they shall be my people, and I will be their God, in truth and in righteousness.” This was partly fulfilled then, but finds its larger fulfilment in Christianity.
Oracle 6. An exhortation to strengthen their hands (Zec 8:9-13 ). Zec 8:9 is an admonition, “Let your hands be strong, ye that hear in these days these words,” etc., which came by the mouth of Haggai as well as Zechariah himself. The Temple, he says, will be built, for that was the purpose of these prophecies. Before these words of the prophets came there was no hire for man, nor any hire for beast, neither was there any peace to any that went in or out, because of the adversary. In Zec 8:11 he gives the contrast: “Now I will not be unto the remnant of this people as in the former days . . . There shall be the seed of peace; the vine shall give its fruit, and the ground shall give its increase, and the heavens shall give their dew; and I will cause the remnant of this people to inherit all these things. It shall come to pass that, as ye were a curse among the nations . . . so ye shall be a blessing.”
Oracle 7. Justice shall be their standard (Zec 8:14-17 ). He gives the reasons why he had planned evil before. He plans good now on this condition as given in verse 16: “Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates; and let none of you devise evil in your hearts against his neighbour; and love no false oath: for all these are things that I hate saith Jehovah.”
Oracle 8. Fasts turned into feasts (Zec 8:18-19 ). The fast of the fourth month was because Jerusalem was then taken by Nebuchadnezzar, of the fifth month because it was then burned; the fast of the seventh month was because Gedaliah was then slain, and the fast of the tenth month commemorated the blockade of Jerusalem by Nebuchadnezzar a year and a half previous to its being taken. These four dire events in their history had been celebrated by fasts during the exile and up to this period of the return. “Now,” says the prophet, “this has been changed; these fasts shall be to the house of Judah joy and gladness, and cheerful feasts,” since the things that caused these fasts had passed away. “Therefore,” he says, “love truth and peace.”
Oracle 9. Peoples and nations shall come to Jehovah (Zec 8:20-22 ). “There shall come peoples, and the inhabitants of many cities; and the inhabitants of one city shall go to another, saying, Let us go speedily to entreat the favor of Jehovah, and to seek Jehovah of hosts.” This was partly fulfilled then, but the larger fulfilment is found in messianic times when all people shall come to the true Israel of God.
A tender and delicate touch is given here. They will say, “I will go also.” A very suggestive text. A mother and wife and the family prepare to go to church, the father stays at home and perhaps asks them to pray for him, but he doesn’t go. In a revival where many are coming to the Lord the application of this text can be made to the others. “I will go also.” That is what they are going to say, Zechariah says.
Oracle 10. Ten men shall follow one Jew (Zec 8:23 ). “Thus saith Jehovah of hosts: In those days, it shall come to pass, that ten men shall take hold, out of all the languages of the nations, they shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you.” It was fulfilled partially then; it was fulfilled more in the time when Christ was upon earth; it was fulfilled when Paul the great Jew brought the gospel to the heathen world, and if we substitute a Christian here for a Jew, for a Christian is the real descendant of the Jew, it is being fulfilled now. This figure signified dependence and love, as a child clings to the parent; so, it applies to the great fact that the religion of the world comes through the Jews. This will have its larger fulfilment in the millennium. QUESTIONS
1. What was Zechariah’s fifth vision, what was the meaning of the symbolism, what the message of this vision, and to whom?
2. What was the promise of this message, and what was the meaning and application of Zec 4:10 ?
3. Is there a type of Christ in this vision? If so, what?
4. What was Zechariah’s sixth vision, what was the interpretation of its symbolism, and what was the purpose of the vision?
5. What was the seventh vision of Zechariah, what was the interpretation of its symbolism, and what the encouragement here to God’s people?
6. What was Zechariah’s eighth vision, what was the meaning of its symbolism, and where do we find in the New Testament the vision of which this is an analogue?
7. What great symbolic act follows these visions and what is the interpretation of it?
8. What was the subject discussed in Zechariah 7-8, what was the date of this revelation, how long after the visions and what had occurred in the meantime?
9. How did this question arise, what was the meaning of the question, what was Jehovah’s reply, and what was the meaning of it?
10. What history does the prophet then recite to them and what was its lesson?
11. What was the special theme of Zec 8:12 and what ten oracles of this chapter introduced by “Thus saith Jehovah”?
12. What was the meaning and application of Jehovah’s jealousy of Zec 8:2 ?
13. What was the meaning and application of Jehovah’s dwelling in Jerusalem?
14. What was the meaning and application of the young and aged in the city of Jerusalem (Zec 8:4-5 )?
15. What is the meaning of Zec 8:6 ?
16. What is the meaning of Zec 8:7-8 ?
17. What was the prophet’s exhortation and encouragement in Zec 8:9-13 ?
18. What promise does he make to them and what requirements does he make of them in Zec 8:14-17 ?
19. Why were the fasts mentioned in Zec 8:18-19 kept by the Jews in the captivity and what was the announcement here concerning them and why?
20. What was the promise of Zec 8:20-22 and what the fulfilment of it?
21. What was the meaning and application of Zec 8:23 ?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Zec 6:1 And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains; and the mountains [were] mountains of brass.
Ver. 1. And I turned, and lift up mine eyes ] i.e. I passed on to another vision; and I lifted up the eyes of my mind, higher to heaven, saith Jerome, to receive a further revelation from God. And whereas he saith, I turned, he declareth, that God from on every side giveth his Church clear testimonies of his care of her so that she will give heed unto them, and lift up her eyes.
There came four chariots out
From between two mountains
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Zec 6:1-8
1Now I lifted up my eyes again and looked, and behold, four chariots were coming forth from between the two mountains; and the mountains were bronze mountains. 2With the first chariot were red horses, with the second chariot black horses, 3with the third chariot white horses, and with the fourth chariot strong dappled horses. 4Then I spoke and said to the angel who was speaking with me, What are these, my lord? 5The angel replied to me, These are the four spirits of heaven, going forth after standing before the Lord of all the earth, 6with one of which the black horses are going forth to the north country; and the white ones go forth after them, while the dappled ones go forth to the south country. 7When the strong ones went out, they were eager to go to patrol the earth. And He said, Go, patrol the earth. So they patrolled the earth. 8Then He cried out to me and spoke to me saying, See, those who are going to the land of the north have appeased My wrath in the land of the north.
Zec 6:1 I lifted up my eyes again and looked See note at Zec 1:8.
four chariots Four (BDB 916) is often used as a symbol of the whole world (or known world, cf. Daniel 2, 7) or universe (cf. Dan 8:8; Dan 11:4; Zec 6:5, see John J. Davis, Biblical Numerology, pp. 122-123; Encyclopedia Judaica, vol. 12, pp. 1255-1259; or Milton S. Terry, Biblical Hermeneutics, p. 382).
1. four horsemen, Zec 1:8
2. four horns/four craftsmen, Zec 1:18; Zec 1:20
3. four winds of heaven, Zec 2:10
4. four chariots, Zec 6:1
5. four spirits (or winds, like Zec 2:10) of heaven, Zec 6:5
Chariots (BDB 939) are war machines, the fastest and deadliest of the day. See Special Topic: Chariots .
two mountains The term mountain (BDB 249) is used several times in Zechariah.
1. Zec 4:7, the problems (the surrounding nations) facing Zerubbabel in rebuilding the temple
2. Zec 6:1, bronze mountains of opposition against YHWH’s judgment on the nations
3. Zec 14:4-5, opposition of the nations to YHWH and the safety of God’s people
Mountains often symbolize the opposition of the nations which YHWH will remove (e.g., Isa 41:15; Jer 13:16; Jer 51:25).
The aspect of two mountains with a valley in between may foreshadow Zec 14:4-5 (the eschatological work of the Messiah), which builds on the literal valley between the temple (Mt. Moriah) and the Mount of Olives.
If the Jerusalem area is the object of the symbol, it is also possible that the two bronze pillars in front of the temple itself (cf. 1Ki 7:15-22) are the focus. This would imply that YHWH dwells with His people again in the temple being rebuilt.
bronze This was the strongest alloy known in that day (BDB 638, cf. 1Ki 7:13-22). This description as being of bronze shows their symbolic nature.
Zec 6:2 red horses The color red (BDB 10) is probably reddish brown when it refers to animals.
black horses Chapters 1 and 6 of Zechariah do not parallel exactly. There are two reddish houses in chapter1, but no black one is specifically mentioned.
Zec 6:3
NASBstrong dappled horses
NKJVdappled horsesstrong steeds
NRSVdappled gray horses
TEVdappled horses
NJBvigorous, piebald horses
NIVdappledall of them powerful
JPSOAspotteddappled
From these English translations it is obvious there are two options: (1) the color of the horses (but different from the ones mentioned in Zec 1:8) or (2) the strength of the horses. The Hebrew term (BDB 55) means strength or might and probably applies to all of the horses, not the color of the last horse (BDB 136, spotted or dappled, cf. Gen 31:10; Gen 31:12).
It is also possible that the red chariot (following chapter 1) contains the leader of the group and it, thereby, is designated by the term strong (cf. Milton S. Terry, Biblical Hermeneutics, p. 355).
Zec 6:4 This parallels Zec 1:19.
Zec 6:5
NASB, NKJVthe four spirits of heaven
NKJV, TEV,
NJBthe four winds of heaven
The Hebrew word (BDB 924) can be translated breath, wind, or spirit, depending on the context. In Ezekiel 37 it is used in all three senses.
1. breath, Eze 37:5-6; Eze 37:8-10 (cf. Gen 6:17; Gen 7:15; Gen 7:22)
2. wind, Eze 37:9 (cf. Gen 8:1)
3. spirit, Eze 37:1; Eze 37:14 (cf. Gen 1:2; Gen 6:3; Gen 41:38; Gen 45:27)
The phrase, the four winds is also used in Jer 49:36; Dan 7:2; Dan 11:4; Rev 7:1 in a universal sense.
standing before This is a Hebrew idiom (BDB 426, KB 427, Hithpael INFINITIVE), which denotes service. Here it speaks of angelic beings presenting themselves before YHWH as in Job 1:6; Job 2:1.
the Lord of all the earth See note at Zec 4:14.
Zec 6:6 north This term refers to the invaders of Palestine from Mesopotamia. Because of the desert these empires followed the Euphrates River to the coastal plain and then went south. Therefore, the north became an idiom of peril, invasion, death, exile.
NASB, NKJVgo forth after them
NRSVgo toward the west country
TEVwere going to the west
NJBfollowing them
NIVtoward the west
The Hebrew text has the term (BDB 29) after them or following them. This means the black and white horses would go the same direction. It is possible to understand the PREPOSITION in Zec 6:6 as beside, implying another direction (i.e., west) or the region of the west or toward the sea, which seems to fit the context of four representing the entire known world.
Zec 6:7
NASBthe strong ones
NKJVstrong steeds
NRSVsteeds
TEV, JPSOAdappled horses
NJBvigorously eager
NETall these strong ones
NIVthe powerful horses
The term strong (BDB 55) was used in Zec 6:3 to describe all of the four colored horses, so too here, instead of a color.
NASB, NRSVto go to patrol the earth
NKJVto walk to and fro throughout the earth
TEVto go and inspect the earth
NJBto patrol the world
NETto go and walk about over the earth
NIVstraining to go throughout the earth
These angels were ready and eager to serve God, but they must wait for His permission (BDB 229, KB 246, Qal IMPERATIVE, go and BDB 229, KB 246, Hithpael IMPERATIVE, partrol). They are a symbolic way of representing God’s omniscient presence and knowledge, as does the four colored horses of Zec 1:8-11.
Zec 6:8
NASBhave appeased
NKJVhave given rest
NRSVhave set. . .at rest
TEVhave quieted
NJBbrought. . .to rest
This Hebrew term (BDB 628, KB 679) is the Hiphil PERFECT, meaning to cause to rest or give rest. It is also used several times of YHWH’s wrath being appeased in Ezekiel (cf. Eze 5:13; Eze 16:42; Eze 24:13).
NASBMy wrath
NKJVMy Spirit
NRSV, NJBmy spirit
TEVthe LORD’S anger
Literally it is my spirit referring to YHWH’s personified wrath. This may refer to Cyrus’ defeat (cf. Isa 44:28 to Isa 54:1) of Babylon.
Zec 6:7-8 are direct speech, but from whom? It is difficult in this type of literature to identify the speakers. Sometimes the prophet (cf. Zec 6:9-12) and the angels speak for God (cf.Zech. Zec 6:7). However, this is complicated in Messianic texts when the Messiah (angel of the LORD, cf. Zec 3:6-8) speaks as God. I think it best to understand Zec 6:7-8 as YHWH speaking and Zec 6:5-6 as the angel speaking.
See Special Topic: Messiah and Special Topic: The Angel of the Lord .
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
and looked. Thus is the eighth vision
two mountains. Compare Zec 1:8 and Zec 4:7.
brass = copper or bronze. Compare Deu 8:9
Fuente: Companion Bible Notes, Appendices and Graphics
Zechariah, chapter 6.
Now as we pointed out, the Lord gave to Zechariah ten visions. Visions are subject to interpretation. Oftentimes the meaning of them is rather veiled. And unless the Lord gives the interpretation, then speculation is really foolishness. Because every one can have their own idea, and all of them without real credibility when you turn to speculation or the interpretation of the scriptures. You hear people say, “But there are so many interpretations.” Yes, that is true. That is tragically true.
I do not believe that God really desires that we try to interpret the Bible. I believe that the meaning that makes sense when you read it is the correct meaning. If God uses symbolic language, if there is a basis in other scriptures for the symbolic language, then you can interpret it by the symbolism, as long as you have a constant base. As we talked to you about expositional constancy. That is, there are certain figures in the Bible that are used consistently through the Bible. For instance, in metals brass is consistently used as a metal that symbolizes the judgment of God. Gold is a metal that symbolizes the heavenly scene. Silver is a metal that is symbolic of redemption. So there is the expositional constancy in the use of these metals in symbolism.
The same is true with certain colors: the blue for heaven, the purple for royalty, the red for the sacrifice, and the white for purity. So there can be an interpreting of the various colors symbolically if it calls for a symbolic interpretation from the constancy there. Birds in the scripture are always used in an evil sense as a part of the work of Satan. You remember in the parable of the sower, and he sowed some seed on the wayside, and the birds came and ate it up. This is the enemy who comes and takes the Word away before it has a chance to take root.
Now, if you will follow the expositional constancy, you’ll be all right in the understanding of parables, of visions, and dreams in the Bible. But when you get out on your own and just start interpreting fancifully, then is where we get into all kinds of trouble. I do not believe in doing that; I do not practice that, because I feel that anybody’s guess is as good as mine, and I don’t like to guess when I’m dealing with the Word of God. I like to deal with the facts, and just stick with the facts. And where there are aspects where I do not fully understand, then I like to just say, “This is something that I don’t fully understand.”
I said all of that to say that when we get to this tenth vision, I don’t fully understand it. The Lord does not give a clear enough interpretation that we can know for certain what the Lord is speaking about on these various colored horses that go through the earth.
But I turned, and I lifted up my eyes, and I looked, and, behold, there came four chariots out from between the two mountains; and the mountains were mountains of brass ( Zec 6:1 ).
So we do have the brass, mountains of brass, so we’re speaking of judgments.
In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot there were grizzled and bay horses ( Zec 6:1-3 ).
Now these do not fit with the four horses in the book of Revelation, chapter 6. There you began with a white horse, followed by the black, and then the red, and then the pale. So it isn’t, you can’t tie those two, really, together.
Then I answered ( Zec 6:4 )
Jeremiah had the same problem I have–he didn’t understand it.
I answered and said unto the angel that talked with me, What are these, my lord? And the angel answered and said unto me, These are the four spirits of the heavens, which go forth from standing before the Lord of all of the earth. Now the black horses go forth into the north country; the white go forth after them; the grizzled go forth toward the south country. And the bay went forth, and sought to go that they might walk to and fro through the earth: he said, Get you hence, walk to [He ordered the horses, “Get going and walk to,”] and fro through the earth. So they walked to and fro through the earth. Then cried he upon me, and spake unto me saying, Behold, these that go toward the north country have quieted my spirit in the north country ( Zec 6:4-8 ).
Now that’s all of the interpretation of this vision that is given. And I do confess, I do not understand the full implication, significance, or meaning of this particular vision. So you can read into it whatever you want, or you can choose to do as I have and just file it in the little cabinet up here, which has marked on the face of it, “Wait for further information.” I’ve got a lot of things filed in that cabinet that I’ve just been waiting for further understanding and further information. I do not have a complete knowledge of them as yet.
Now, as we get into the next part, I have a much better understanding. We’re not dealing with visions now; we’re dealing with actualities.
And the word of the LORD came unto me, saying, [that is, to Zechariah] Take of them of the captivity [those that had come back from captivity], even Heldai, of Tobijah, and of Jedaiah, which are come from Babylon, and come thou the same day, and go into the house of Josiah the son of Zephaniah; Then take silver and gold, and make crowns, and set them upon the head of Joshua the son of Josedech, the high priest; And speak unto him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the LORD: Even he shall build the temple of the LORD; and shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both ( Zec 6:9-13 ).
Now the Lord ordered Zechariah to take these men to make a gold and a silver crown, and to take Joshua who was with Zerubbabel standing before the Lord. And to anoint Joshua, the son of the high priest, or to place this crown upon his head, and then to prophesy concerning the coming King, the Branch.
Now, it’s interesting that they would put the crown upon Joshua who was a priest, thus from the tribe of Levi. The kingly tribe in Israel was Judah. God had promised that from David there should be one who would reign upon the throne. In fact, the Branch is the name of the one from David. “And there shall arise from Jesse a branch.” It is predicted that the Branch out of Jesse, tribe of Judah, would reign. But here is Joshua, the son of the high priest, being crowned. But then the prophecy given concerning the Branch.
The name Joshua, of course, is significant. It is the name Jesus. It is the Hebrew for the Greek Jesus. In Hebrew it means Jehovah or “yah is salvation.” So it is significant, the name itself, that Joshua was crowned as a priest, but crowned to be the king. As a foreboding or of a prophecy of the crowning of Jesus as King, who is from the tribe of Judah, but also to be acknowledged as the priest.
Now in the book of Hebrews, the writer of Hebrews points out that Jesus is our great High Priest who has entered into heaven for us. Now, for we Gentiles, we have no problem with that. Yes, Jesus is my great High Priest, and I have no problem with Jesus being my High Priest, because I’m a Gentile. But if I were a Jew, and someone would say to me, “Well, Jesus is our great High Priest,” I would say, “How can Jesus be the great High Priest when He is from the tribe of Judah? The priesthood belongs to Levi. How could one from the tribe of Judah be a priest?” So the writer of the book of Hebrews, recognizing that that would be a problem to the Jews, declared that Jesus was a priest not after the order of Levi, but after a different priestly order, the order of Melchizedek, which was spoken of in the scriptures. He spoke of how when Abraham returning from the spoiling of the five kings who had taken his nephew Lot as a captive, how he was returning with all of the spoils of these kings, having defeated them, and how Melchizedek the king of Salem came out to meet him, and how Abraham paid tithes to Melchizedek of all that he had. Melchizedek was called “The priest before the Lord.”
Now of Melchizedek we know nothing of his family background. We don’t know where he was from. This was before Israel was ever a nation. This is when Abraham was in a strange land, actually. Who is Melchizedek? Where did he come from? What is his background? The scripture is totally silent. But he was a priest of the Most High God, and he received tithes from Abraham. So that it shows that the order is actually a higher order of priest than was the Levites. Because the Levites came from Abraham, and Abraham received the blessing of Melchizedek, and the lesser is blessed by the greater. So here is Melchizedek, a person of which we have no scriptural background, coming, blessing Abraham, receiving tithes from Abraham, and is acknowledged as a priest of the Most High God. So the author of Hebrews said that Jesus is a priest after the order of Melchizedek, which is actually a superior order of priesthood than that of Levi.
Now here is the crowing of the priest as king. One day Jesus will fulfill both roles as the High Priest, and as King. In fact, He fills those roles today. But here is the prophecy of the day that will come when Jesus will be acknowledged as the King. And so the prophecy is of the Branch, and He will build the temple of the Lord.
Now this is why the Orthodox, the strict Orthodox Jews in Israel today are opposed to the current Israeli state. In the area in Jerusalem known as Measharim, ultra Orthodox, they have gone so far as to write a letter to king Hussein in Jordan asking king Hussein to annex Measharim into Jordan. Because they don’t want any part of the Jewish state. They are of the feeling and opinion that the Jewish state has no right to exist until the Messiah comes and builds their temple. They are using here in Zechariah the method by which the identity of the Messiah will be revealed to them in that He will build the temple of the Lord.
Now this sets up these people to fulfill a prophecy that was made by Jesus Christ, who, when they rejected Him, declared to them, “I came in My Father’s name, you did not receive Me. Another one is going to come in his own name, and him you will receive” ( Joh 5:43 ). In other words, Jesus predicted their accepting of the antichrist in the beginning of his reign.
Now in Daniel, chapter 9, we are told that the prince of the people that shall come of the Roman Empire, and in this case the revived Roman Empire, or the European Community as it is more commonly called today, he will come and make a covenant with the nation Israel. But in the midst of that seven-year period, he’ll break the covenant and set up the abomination which causes desolation.
The temple is to be rebuilt, I feel, very soon. There is an extremely powerful movement in Jerusalem right now dedicated to rebuilding the temple. Surely the temple will be standing during the time of the Great Tribulation. John is given a measuring stick and told to measure the new temple and its courts. That’s during the tribulation period.
Here in Zechariah, the prophecy of the Branch is that, “He shall build the temple of the Lord. Even He shall build the temple of the Lord, and shall bear the glory and sit and rule upon His throne.”
So they are looking today for someone to come and to initiate and to help them in the rebuilding of the temple. You talk to the Orthodox Jews today, and they will tell you that they are anticipating the Messiah to come soon, and they’ll know Him because He’ll help them to build their temple.
Thus, they are ripe for the accepting of the antichrist when he comes with his plan to put the wall between the mosque, the Dome of the Rock Mosque, and the northern area of the temple mount, and grant the Jews the right to rebuild their temple. They will hail him immediately as their Messiah. But after three and a half years, when the temple is built and he returns to the temple, he will then reveal his true identity through his blasphemy. He will stand in the temple of God, proving that he is god, and demanding to be worshiped as god, causing the daily sacrifices and prayers to cease. They will set the image of the beast there in the temple. The image that they give power to speak. Men will be actually commanded and ordered at the force of death, to worship the beast and his image. So because Zechariah speaks of the Branch building the temple, that is why they are looking for their Messiah now, and that’s why they anticipate identifying him as the Messiah as he helps them build the temple.
But Zechariah is looking a little further beyond the temple that will be built, to the Kingdom Age temple described in Ezekiel, that the Lord Himself shall build. “He will bear the glory, and He will sit and rule upon His throne, and He shall be a priest upon His throne: and the counsel of peace shall be between them both.”
And the crowns shall be to Helem, and Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the LORD ( Zec 6:14 ).
In other words, they were to make these crowns. They were to put the crowns upon Joshua, but then they were to set them in the temple as a reminder to the people of the future glory that would come yet to Israel. When their true King comes and reigns. So they were to be set there, and every time the people would go to the temple, they’d see the gold and silver crowns that had been put upon Joshua, or put upon Jesus, if you please, the Greek name. It was the reminder that one day He will sit upon His throne in the temple and reign–the hope for them.
And they that are far off shall come and build the temple of the LORD ( Zec 6:15 ),
I hope to be in that crew; I just hope that I don’t be ordered to use a framing claw hammer.
and ye shall know that the LORD of hosts hath sent me unto you. And this shall come to pass, and you will diligently obey the voice of the LORD your God ( Zec 6:15 ).
So that glorious day in the future when Jesus comes and reigns, and there is obedience to Him and to His kingdom. “
Fuente: Through the Bible Commentary
Zec 6:1-8
A VISION OF WAR CHARIOTS
Zec 6:1-8
WHAT THE PROPHET SAW . . . Zec 6:1-4
This is the final in the series of eight visions. It comes full circle, back to the universal concerns expressed in the first two. Visions three through seven have focused our primary attention on the recently returned Jews in Judah. The truths revealed have had to do primarily with the moral and spiritual qualities which must characterize them in order that Gods purpose in them may be accomplished.
Zerr: The first 8 verses of this chapter have virtually the same meaning as the closing ones of the preceding chapter. Four chariots represents the four corners of the earth (Zec 6:1) unto which the power of God reaches, and this power was sent forth from Jerusalem that is situated in the midst of various mountains.
On occasion we have seen that the same moral and spiritual obstacles which beset Judah are common to all mankind. The first two visions were concerned with their relationship to their neighbors as these affected their security while rebuilding. In this final vision we again look outward from Judah.
From between two mountains come four chariots drawn by different colored horses. They are red, black, white and dappled (grizzled). The last are particularly noted for their strength.
Zerr: Red symbolizes bloodshed and black brings famine (Zec 6:2). Both of these conditions bad to come before the revolution predicted could be accomplished. These horses (Zec 6:3) merely signify some of the various effects that would result from the events of the invasion by a heathen power. Again the prophet is left to make inquiry on the subject (Zec 6:4), evidently to get the matter in the focus of his attention and also to direct the thoughts of the reader,
Having presented themselves before the Lord, the chariots are commanded to go out through all the earth; north, south, east and west. All are impatient to start, but particular attention is drawn to the north.
WHAT THE VISION MEANT . . . Zec 6:5-8
Upon Zechariahs inquiry as to the meaning of the vision, particularly as to the identity of the four chariots, the angel explains that these are four winds or spirits which go forth from before the Lord of all the earth. The marginal reading spirit is preferred here rather than winds. They walk to and fro through the earth.
Zerr: Four spirits (Zec 6:5) are the same as “four corners” in Zec 6:1. As the north country denotes Babylon (see the comments on Isa 14:31), so the south would mean Judah that was taken to Babylon. These horses represent the activity in general that took place as all this revolution was going on (Zec 6:6-7) that was to chastise and reform God’s people.
The end result is that the Lords Spirit is quieted in the north. Zec 6:8 (b) thus becomes the key to understanding the final vision.
Zerr: Quieted my spirit in the north country (Zec 6:8). This is a reference to the fact that the people of God were cured of idolatry by their stay in that country. When they came out of the captivity in that land they left their idolatry in it and that, “quieted the spirit of God; it satisfied Him with their reformation.
If we are correct in asserting that these visions represent Gods dealing with the obstacles which stood in the way of. Messiahs coming, particularly as they prevented the rebuilding of the temple in which the symbolic priestly-sacrificial system must foreshadow His advent, this final vision may well be intended to mark the beginning of the Messianic age. The details are unclear to us, largely because they been blurred-by time, but the next following paragraph depicts the coronation of the high priest which symbolizes the merging of the two offices of priest and king in the Messiah.
The two mountains of verse one are probably Mount Moriah on which sat the temple and Mount Zion to the south of Moriah. Since the temple is the symbolic dwelling place of God, it is fitting that, in the vision, the chariots representing His Spirit going out to all the earth should be sent from this place.
In Bible times the valley of the cheese merchants divided Moriah and Zion. It has since been filled and the two today appear as a single mountain.
In the vision these mountains are of brass, more accurately bronze. At the time of Zechariah *he bronze age in Persia and Egypt had given way to iron in the making of weapons. Nevertheless, bronze remained one of the strongest, and possibly the single most enduring metal of the ancient world. No doubt the symbolism here is a statement of the enduring presence of God and His eternal concern for all men.
The colors of the horses are similar to those of the first vision. Red represents bloodshed as in the first. The second, the white horse, as in the first vision also, represents death. The black horse, a color not mentioned in the first vision, represents famine and sorrow (cp. Rev 6:5-6). The grizzled or dappled, as in the first vision, represents a mixture of prosperity and adversity. The strong horses is more accurately translated swift.
Rather than become entangled in a vain attempt to find a specific in the colors of the horses as related to the direction each went, it is best to consider them as an overall representation of the universal judgement of God.
Special attention is called to the north, toward which the chariot with black horses is directed. Any invader which came upon Jerusalem must come from either the south or north. To the south lay Egypt, now subjected to Persian dominance in world affairs and unlikely to engage in any war of conquest, To the north lay the route along which Babylon must march if she is again to threaten the rebuilders of the temple. Along this northern route also the Medo-Persians must come if they are to harass Judah. From the north the Assyrians had come to wipe out the northern kingdom.
To the north is directed the chariot pulled by black horses. The chariot drawn by white horses follows the first. This has been variously understood to be desolation visited on Babylon three after Zechariahs prophecy was written, and the subduing of Darius kingdom itself by Alexander in the fourth century B.C. In any case, Judah was never again seriously threatened by Babylon or Persia.
The war chariots are similar in purpose to the wall of fire seen in the third vision. Judah will remain secure so long as she is dedicated to the accomplishment of Gods purpose which at this time was primarily concerned for the rebuilding of the temple. It is a recurrence of the theme stated in Zec 1:3, Therefore say thou unto them, Thus saith Jehovah of hosts: Return unto me, saith Jehovah of hosts, and I will return unto you, saith Jehovah of hosts.
Questions
A Vision of War Chariots
1. Describe the eighth vision of Zechariah.
2. The eighth vision comes full circle back to _____________________.
3. Who were the four chariots?
4. What verse is the key to the understanding of this vision?
5. What are the two mountains?
6. In Bible times ___________________ divided Moriah and Zion.
7. What is the significance of the colors of the horses?
8. Why does Zechariahs vision call special attention to the north?
9. How are the war chariots similar to the wall of fire in the third vision?
10. In this vision is a recurrence of _____________________.
Fuente: Old and New Testaments Restoration Commentary
In the last vision the prophet observed four chariots, coming out from between two mountains of brass, one drawn by red horses, one by black horses, one by white horses, and one by grizzled horses.
Inquiring of the angel the meaning of the vision, the prophet was instructed that the chariots symbolized the four spirits of heaven going forth from the presence of the Lord to walk to and fro in the earth. It is the final revelation of the method of the restored order. In the day of restoration the administrative forces of righteousness will be spiritual.
After the delivery of this second message of visions the prophet was distinctly charged to observe a great symbolic ceremony. Skilled workmen prepared crowns of silver and of gold. These were set on the head of Joshua, the son of Jehozadak, the high priest. To him thus crowned the prophet repeated his prediction of the coming Man whose name is the Branch, through whom the predictions made in the message of the visions would be fulfilled. Ultimately He would build the Temple of the Lord. His office would be dual: He would be both Priest and King; and it was promised that the “counsel of peace shall be between them both,” that is to say, the resulting peace would accrue from the union of the kingly and priestly functions in the one Person.
This ceremony was intended to inspire the men of Joshua’s own age with hope and confidence in the ultimate victory of Jehovah. Therefore the crowns which Joshua wore during the ceremony were retained for a memorial in the Temple of the Lord.
The final words of Zechariah in this connection reveal the purpose in all that he had said. It was that the work of Temple building should be continued.
Fuente: An Exposition on the Whole Bible
the Vision of the Chariots
Zec 6:1-15
This is a vision of protection and deliverance. Four chariots issue from the mountains around Jerusalem. The colors of the horses represent the commission that the drivers were to execute against the nations. Black denoted defeat and despair; the bay acted as a patrol of defence. Note the closing incident, which foreshadowed the union of the offices of priesthood and kingship in the person of our Lord.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 6
The Four Chariots, And The Crowning Day
This chapter concludes the first division of the prophecy, and is itself divided into two parts. Verses 1 to 8 give us Zechariahs final vision. Verses 9 to 15 set forth the glorious climax of all prophetic instruction, in figure; the crowning of Joshua the high priest representing the coronation of our Lord Jesus Christ when He shall be manifested to Israel as a Priest forever, after the order of Melchizedek, who combined in himself the kingly and priestly offices.
The vision is simple, yet comforting, and requires but little explanation. Zechariah saw four chariots, drawn respectively by red, black, white and speckled bay horses. No mention is made of drivers. It would seem as though the horses were directed by unseen agency, which is fully in keeping with the explanation given afterward.
The chariots and their horses were seen coming out from between two mountains of brass. The prophet inquired as to the identity of the symbols, and was answered by the angel, who said, These are the four spirits of the heavens, which go forth from standing before the Lord of all the earth. The black horses which are therein go forth into the north country; and the white go forth after them; and the grizzled go forth toward the south country. And the bay34 went forth, and sought to go that they might walk to and fro through the earth. Then the angel addressed the restless steeds directly, bidding them, Get you hence, walk to and fro through the earth.
At once they started on their mission, whereupon the angel turned again to Zechariah, and said, Behold, these that go toward the north country have quieted my spirit in the north country (vers. 1-8).
The vision evidently sets forth Gods control of all destructive agencies used by Him in the punishment of the nations that have deserved His wrath. It was intended to give repose of heart and confidence of mind to the remnant, making known to them the fact that the God of Israel was the Lord of all the earth. All things serve His might. In His own way and time, therefore, He would send the chariots of His government against the nations that had made a prey of and spoiled His people. Mountains of brass speaks of power in righteous judgment. From between two such mountains the chariots go forth.
Gods providential agencies may seem, to unbelief, like restless, uncurbed horses rushing here and there according to blind chance or their own uncontrolled energy. But the man of faith, though he cannot always see the Hand that guides the reins, yet knows that divine wisdom orders all according to righteousness.
The special prophetic application of what Zechariah had beheld was at that moment connected with the kingdom of Babylon on the north and Egypt on the south. Between these two powers God would sustain His feeble flock, checkmating every effort to destroy them till Messiah should Himself appear. Alas, that when He came they knew Him not! therefore they have been driven from their ancestral home and scattered among the Gentiles. But in the last days they will again be found in a similar, though more serious, state than that in which they once failed so grievously. Then the lesson of this vision will be for their comfort and cheer, bidding them look up in confidence to Him who controls all agencies that would seek their overthrow. Compare Rev 7:1-3, where four angels are seen holding the winds, or spirits of destruction, in check till the sealing of the remnant who are to be preserved for the kingdom soon to be established.
We have thus gone over the apocalypse of Zechariah, seeking to understand his visions in their prophetic and moral bearing. They harmonize perfectly with those of Daniel and the Revelation, as also with the unfolding of the ways of God in Hosea.
We are now to notice a symbolic action on the part of the prophet, which sets forth the bringing in of the glory, or the crowning day-the coronation of the once-rejected Jesus as Priest-King over all the earth.
Zechariah was bidden to go to some of the returned captivity, and to take from them gifts of silver and gold to make crowns. One he was directed to set upon the head of Joshua the son of Josedech, the high priest; but even as he did so, he was to speak of a greater than Joshua, saying, Behold the Man whose name is The BRANCH; and He shall grow up out of His place, and He shall build the temple of the Lord: even He shall build the temple of the Lord; and He shall bear the glory, and shall sit and rule upon His throne; and He shall be a priest upon His throne: and the counsel of peace shall be between them both (vers. 12, 13).
Upon the brows of the associates of Joshua crowns were also placed, as setting forth the dignity of restored Israel when they shall all be a kingdom of priests. This was done for a memorial in the temple of the Lord (ver. 14). Then followed a declaration that they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God (ver. 15).
Those directly addressed by Zechariah did not diligently obey Jehovahs voice, and so forfeited the promised blessing. But in a future day an obedient remnant will be found who shall be born again, and in whose hearts and minds will be written the law of God so that they shall delight in His testimonies. Then shall the Branch of Jehovah be glorious throughout the whole earth, and the crown be placed upon that brow that was once pierced with the mock crown of thorns, when Pilate led Him forth, uttering unconsciously the very words of the prophet, Behold the Man! There he stopped, for the hour had not yet come when that lowly Man was to be invested with His regal glories. But when God brings His First-begotten into the world again, He will call upon all created intelligences, human and angelic, to do Him homage. Then shall the promise of the 110th psalm be fulfilled, and His Melchizedek priesthood, in relation to Israel and the earth, be ushered in.
The words, He shall build the temple of the Lord, together with the prophecy of verse 15, make it clear that another and more glorious temple than that of Zerubbabel was contemplated. That house, exceeding magnifical, is fully described, together with its surroundings and order, in the last eight chapters of Ezekiel. It is to be built when the long-looked-for King has come, and in His Person the two offices of Priest and Ruler combine.
The counsel of peace shall be between them both, we are told. That is, the new covenant will rest, not on an agreement entered into by man and God, but it will be established forever on the ground of the counsel of peace made between Jehovah of hosts and the Man whose name is The Branch. He, the Man of Gods purpose, settled every question as to sin when He died upon the tree; and now, having made peace through the blood of His cross, He is the agent through whom the reconciliation of all things in heaven and earth will be effected (Col 1:20).
Thus have we been carried in spirit from the days of Judahs first restoration to her final blessing in the land, when this Man shall be the peace, and in His own times He shall show, who is that blessed and only potentate, King of kings, and Lord of lords.
This is the ultimate goal of prophecy, and closes the first division of our book.
Fuente: Commentaries on the New Testament and Prophets
Zec 6:12-13
I. A priest upon His throne in the temple of the Lord. Such is the vision upon which the gaze of Zechariah was fixed, and which gave joy to his heart in that cloudy and dark day. The great ideal of which Hebrew psalmists have sung and Hebrew prophets spoken shall be realised. The promised Son of David shall be seen seated as a priest upon His throne in the temple, bearing glory and ruling.
II. Five hundred weary years passed by, and as the prophecy of Isaiah and Zechariah awaited fulfilment the sons of Zion mourned. But at length the time appointed came. Jesus is born of Mary, and He is the man whose name is The Branch, growing out of the roots of Jesse. He comes (1) to build the temple of the Lord. That is His great work during His ministry on earth. (2) To be enthroned in it, and to rule over it as King. The ascension of Jesus is His entrance as man into heaven, and His enthronement in our nature on the throne of God. As the enthroned King, Jesus reigns over His Church as the Vicegerent of God.
III. The writer of the Epistle to the Hebrews repeats the revelation of Jesus as the enthroned Priest, and teaches us its practical effect on Christian conduct. He tells us that we have a great High Priest who is passed into the heavens, Jesus, the Son of God. He teaches us to recognise His sympathy because of His experimental knowledge of the conditions of our life. He reveals Him to us as enthroned on the throne of grace, in the fulness of power, and with the tenderness of a perfect sympathy, and bids us “come with boldness to the throne of grace, to obtain mercy, and find grace to help in time of need.”
G. Body, Anglican Pulpit of To-Day, p. 258.
References: Zec 6:12, Zec 6:13.-Bishop Moorhouse, The Expectation of the Christ, p. 80.
Zec 6:13.
I. The true hope of the world is a Priest. The idea of priesthood is universal. It has been distorted and abused; it has been made the foundation of spiritual tyranny. The priest has not been the teacher nor the elevator of the people. All over the world he has been the ally of oppression and darkness; he has hindered and cramped social and intellectual progress. And yet, in spite of all this, there the office stands, and wherever men go, by some strange perversity, they take with them this idea, and choose from among themselves those who, being endowed with some sort of ceremonial and symbolic purity, shall discharge for their brethren the double office of representing them before God and of representing God to them. That is what the world means, with absolute and entire unanimity, by a priest-one who shall be sacrificer, intercessor, representative, bearer of man’s worship, channel of God’s blessing.
What is the Priest whom men crave? (1) The first requisite is oneness with those whom He represents. We have a Priest who “in all things is made like unto His brethren.” (2) As in nature and character, so in function, Christ corresponds to the widely expressed wants of men, as shown in their priesthoods.
II. The priest of the world is the King of men. (1) He does rule. “The kingdom of Christ” is no fanciful phrase. (2) The foundation of His rule is His sacrifice. (3) His rule is wielded in gentleness.
III. The Priest-King of men builds among men the temple of God. (1) Christ is Himself the true temple of God. (2) Christ builds the temple. By faith the individual soul becomes the abode of God, and into our desecrated spirits there comes the King of Glory. (3) Christ builds this temple because He is the temple. By His incarnation and work He makes our communion with God and God’s dwelling in us possible. By His death and sacrifice He draws men to Himself, and blends them in a living unity. By the gift of His Spirit and His life He hallows their wills, and makes them partakers of His own likeness; so that, coming to Him, we also are built up a spiritual house. (4) Christ builds the temple, and uses us as His servants in the work.
A. Maclaren, Sermons Preached in Manchester; 2nd series, p. 310.
References: Zec 6:13.-Spurgeon, Sermons, vol. iv., No. 191; vol. xxv., No. 1495; Ibid., Morning by Morning, p. 174. Zec 7:1-14.-W. Lindsay Alexander, Homiletic Magazine, vol. vii., p. 105. Zec 7:3.-A. Mursell, Christian World Pulpit, vol. xix., p. 353. Zec 7:5, Zec 7:6.-Spurgeon, Sermons, vol. viii.. No. 438; Ibid., My Sermon Notes: Ecclesiates to Malachi, p. 368. Zech 7, Zech 8-Expositor, 3rd series, vol. iv., p, 216.
Fuente: The Sermon Bible
CHAPTER 6
1. The eighth vision (Zec 6:1-8)
2. The crowning of Joshua, the High-Priest (Zec 6:9-15)
Zec 6:1-8. The last vision is the vision of the four chariots. We notice the similarity with the first night-vision. The visions opened with the hosts of heaven upon red, speckled, and white horses. It was a vision of judgment for the Gentiles and a vision of comfort to Israel. In this last vision the chariots of judgment are seen sweeping over the earth. It seems to denote judgment in its final accomplishment. The riders of the first vision may be termed the beginning of Gods dealing with the nations, but the chariots put the divine judgment decrees into operation.
The riders halted in a valley amidst a myrtle grove, but the chariots rush forth to execute their terrible work from between two mountains of brass. These mountains mean undoubtedly Mount Moriah and the Mount of Olives. They rush through the Valley of Jehoshaphat. The brass is mentioned to denote the firmness and stability of these mountains, which shall never be moved. We do not think that in the four chariots there is an allusion to the four world-powers. The judgment of them is now come. The stone is falling and smiting the image at its feet and pulverizing it, putting it completely out of existence. The chariots are Gods powers, agencies for judgment in the earth, which will pass swiftly along, shown by the fast running chariots. In Rev 6:1-17 the seven seals are opened, and there go forth the four terrible riders upon white, red, black, and pale horses. The riders in the Apocalypse are the riders which go through the earth during the great tribulation, but in the eighth night vision of Zechariah we see the chariots of Gods wrath. The vision falls in the time when the heaven opens and He appears riding upon a white horse, His name Faithful and True, coming in righteousness to judge and to make war. Wonderful vision of Him who is clothed with a vesture dipped in blood! He is followed by the armies of heaven upon white horses, all clothed in fine linen white and clean. And out of His mouth goeth a sharp sword, that with it He should smite the nations, and He shall rule them with a rod of iron, and he treadeth the winepress of the fierceness and wrath of almighty God Rev 19:1-21.
The angel interprets to the prophet that the chariots are the four spirits of the heavens which go forth from standing before the Lord of the earth. These agencies for wrath were with God, standing before Him, the Lord of all the earth, but now at His command they descend to scatter death and destruction. They go forth in sets, and the north country and south country both so prominent in the prophetic word are mentioned. The bay horses, however, are not confined to one direction, they go through the entire earth. At last in the judgment of the land of the north the spirit is caused to rest. The overthrow of the enemies of Israel is complete and the spirit is quieted. How long may the wrath last and for how long may the chariots do their deadly work? Perhaps longer than we think. The millennial reign of Christ, as foreshadowed in the bloody rule of David, followed by the peaceful reign of Solomon, may teach us lessons in this direction. The night visions have ended. They may be termed the Apocalypse of Zechariah. Daniel, Zechariah, and Revelation go together in a wonderful harmony and explain each other. Alas! that just these three parts of the Bible should be so little studied and so little understood.
Zec 6:9-15. The memorable night with its great visions was gone. The first streaks of the morning heralded the coming dawn. Then the Word of the Lord came to the young prophet commanding him to make crowns of silver and gold and crown Joshua, the High-Priest.
Some consider this to be the ninth vision of the prophet. It is, however, the word of the Lord which comes to the prophet. There can be no doubt but the command was actually carried out and Cheldai (robust), Tobiah (Gods goodness), and Jedaiah (God knows), gave their silver and gold, and crowns were made out of it and placed upon the head of Joshua the high-priest. But the action had a much deeper meaning. It was a highly typical one. It must have astonished Joshua and the people to hear such a command, for the royal crown did not belong to the high-priest but to the descendant of David. He must have understood that the whole command had a symbolical bearing. Joshua hears it from the Word of the Lord that another person is only typified by him, Behold the man whose name is the Branch. It is this man the Branch who will be a priest upon the throne. This, of course, is our Lord Jesus Christ. The name of the high-priest Joshua is in itself very significant, for the meaning is, God is salvation, Saviour, Jesus. Pontius Pilate was fulfilling prophecy when he stood there leading out Jesus of Nazareth before that tumultuous multitude, and when he said Behold the man. If the assembled Jews had known the Scriptures they would have recognized the phrase. But how did He then come forth? He wore a crown of thorns upon His meek and loving brow, and the people gazed into the blood-stained face of the Lamb of God now ready to be placed upon the altar and slain. But once again it will sound forth, Behold the man, for when He appears it will be after He has gathered His saints, and then He will come as the Son of Man in the heavens, and the sign of the Son of Man will be seen there. He will be crowned again, too, but not with the crown of suffering and shame, but with the crowns of glory. Thus He is seen in Rev 19:12 as wearing many crowns.
He comes to build the temple of Jehovah, bearing majesty, sitting and ruling upon His throne. He is now the builder of the spiritual temple, which is composed of living stones Eph 2:21,1Pe 2:5. But when He comes again there will be the building of another temple. It is now no longer His Fathers throne but His own, upon which He is a priest as well. The King of Kings and the Lord of Lords has now taken possession of His inheritance. The times of overturning are over and He whose right it is has come. There is a very instructive thought in the fact that the persons of the exile, as mentioned above, were to bring the silver and the gold out of which the crowns were to be made. The time will come when the whole exiled nation, so long scattered and peeled, though even in dispersion, the richest nation of the earth, will bring their silver and gold, their glory and their all and lay it at the feet of the King.
Fuente: Gaebelein’s Annotated Bible (Commentary)
four chariots
The interpretation of the tenth vision must be governed by the authoritative declaration of Zec 6:5. That which is symbolized by the four chariots with their horses is not the four world-empires of Daniel, but “the four spirits of heaven which go forth from standing before the Lord of all the earth” (Zec 6:5). These “spirits” are angels; Luk 1:19; Heb 1:14 and are most naturally interpreted of the four angels of; Rev 7:1-3; Rev 9:14; Rev 9:15. These have also a ministry earthward, and of like nature with the “spirits” of Zec 6:1-8. viz. judgment. The symbol (chariots and horses) is in perfect harmony with this. Always in Scripture symbolism they stand for the power of God earthward in judgment.; Jer 46:9; Jer 46:10; Joe 2:3-11 Nah 3:1-7. The vision, then, speaks of the Lord’s judgments upon the Gentile nations north and south in the day of the Lord; Isa 2:10-22; Rev 19:11-21.
Fuente: Scofield Reference Bible Notes
I turned: Zec 5:1
four: Zec 1:18, Zec 1:19, Dan 2:38-40, Dan 7:3-7, Dan 8:22
and the: 1Sa 2:8, Job 34:29, Psa 33:11, Psa 36:6, Pro 21:30, Isa 14:26, Isa 14:27, Isa 43:13, Isa 46:10, Isa 46:11, Dan 4:15, Dan 4:35, Act 4:28, Eph 1:11, Eph 3:11
Reciprocal: 2Ki 2:11 – General 2Ki 6:17 – full of horses Ezr 6:14 – through Eze 1:20 – for the Dan 8:3 – I lifted Rev 7:1 – four angels
Fuente: The Treasury of Scripture Knowledge
THE LAST OF this series of visions meets us as we read the early part of chapter 6. Again, as in the first vision, four horses are seen, but this time in chariots and no riders are mentioned. Again there seems to be some connection with the four great world-empires, that successively follow during the time that Israel is set aside; yet they are stated to be, ‘the four spirits of the heavens, which go forth from standing before the Lord of all the earth’. In the closing chapters of Daniel we are permitted to know that angelic beings hold commissions in connection with certain nations; Michael, for instance in connection with Israel. It is an obscure theme, but it seems to be alluded to here, and Zechariah is given to know that there was at that time quietness in the ‘north country’; which would indicate that for some little time the Jews would be permitted to pursue their way in peace. We may be thankful that in our day, as in that day, the controlling hand of God is on and over the nations.
The series of visions being finished, Zechariah is directed to perform a striking symbolic act in the presence of certain men of the captivity, who were then present. Crowns, which are a symbol of royalty, were to be made, primarily for the head of Joshua the high priest, though also to be given as a memorial to the four men mentioned. In Zec 3:1-10 Joshua was cleansed, as representing the people, and then came the prediction as to the branch, who would truly be Jehovah’s Servant. Here, Joshua is crowned, inasmuch as for the moment he is made into a type of the branch, who was to come.
When Zechariah had thus done as he was told, there was the high priest, crowned as a king. Thus was set forth the Coming One, who was to build the temple of the Lord. But were they not engaged in the building of a temple? They were: but they were thus notified that all they were building was provisional and not the final thing, when its latter glory would exceed its first glory, as they had been told through Haggai. The Branch, or, Sprout, of David’s line would accomplish the permanent work, and He would be a King, as well as Priest, when He did it.
By the oath of Jehovah, according to Psa 110:1-7 Christ is ‘Priest for ever after the order of Melchizedek’ When at last in Zion the kingly crown rests upon His head, He will not relinquish His priestly service, but ‘be a Priest upon His throne’. The two things, which so often among men have been in opposition, will be united harmoniously in Him. How often have kingly authority and priestly grace clashed amongst sinful men? They will not do so when this prophecy is fulfilled; for, ‘the counsel of peace shall be between them both’.
In result, this further great prediction will be fulfilled – ‘He shall bear the glory’. Glory in a small measure has before now descended upon human shoulders, that were unable to bear it, so speedily it vanished. At last it will descend upon One able and worthy to sustain it for ever. What a day that will be! Well may we anticipate it with joy.
Fuente: F. B. Hole’s Old and New Testaments Commentary
Zec 6:1. The first 8 verses of this chapter have virtually the same meaning as the closing ones of the preceding chapter. Four chariots represents the four corners of the earth unto which the power of God reaches, and this power was sent forth from Jerusalem that is situated in the midst of various mountains.
Fuente: Combined Bible Commentary
Zec 6:1. And I turned and looked, &c. The main design of this eighth and last vision is to confirm the Jews in their faith in, and dependance upon God, by showing them that, weak and defenceless as they seemed to be, they had nothing to fear from the greatest earthly powers, while they remained under the divine protection; since all those powers originally proceeded from the counsels of the Almighty, were the instruments of his providence, and could not subsist, nor act, but under his permission. Blayney. And behold there came four chariots Horses and chariots are the usual emblems of conquerors: see Isa 21:7-9; Zec 10:3. The four chariots, here mentioned, denoted the four great empires, which either had subdued, or were to subdue the greater part of the then known world, namely, the Assyrian, or Babylonian, the Persian, Grecian, and Roman. They are here represented as coming from between two mountains, because mountains are the natural barriers which divide kingdoms; which, though they be strong as brass, are here supposed to be broken through by those that invade and conquer their neighbours. And it is observable, that several of the mighty conquerors of the world owed the beginning of their greatness to their successful passage through the straits of mountains, where a small force might have maintained the passes against a powerful army. Thus the beginning of Alexanders success against the Persians, was his passing without opposition through the straits of Cilicia; through which also the Babylonians and Persians had passed before, when they marched into Syria and Judea.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Zec 6:1. Four chariots. The four great monarchies seen in vision by Daniel, under the form of four beasts: chap. 7. The mountains of brass are expressive of the strength of those empires. Daniel also designates their opulence and splendour by gold, silver, brass, iron, and clay: chap. 2.
Zec 6:2. In the first chariot were red horses, pointing out the bloody character of the Assyrians. In the second were black horses, indicative of the terror of the Persian armies.
Zec 6:3. In the third chariot white horses, characteristic of the Grecian power. Alexander would not allow his soldiers to burn houses, nor destroy trees, alleging that it was destroying their own property. The fourth chariot had horses grisled and bay. The Vulgate reads, horses various and strong, which strikingly indicate the diversified character of the Roman conquests. No nation could be more cruel than they were, in the storming of towers, and the slaughter of their enemies, though they were sometimes magnanimous and humane to admiration. The black Persians conquered in the north. The white Greeks conquered the Persians in the east. The grey Romans, under Augustus, conquered Egypt in the south. Then they walked to and fro in the earth, having all the world for their empire. Luk 2:1. How could Zechariah know all this without inspiration! St. John improves this vision. Revelation 6.
Zec 6:12. Thus speaketh the Lord of hosts. We have here a special revelation to encourage the jews to return with vigour to the work of the temple, for that work, glorious in itself, was made a figure of the more glorious work of the spiritual temple, which the Lord himself would build.
Behold the man. Ecce virEcce homo, the words of Pilate to the jews, when he presented the Saviour, crowned with thorns and clothed with purple. Behold the man, whose name is the BRANCH, the root of Jesse, as Isaiah had called him. Such also was the special revelation to Jeremiah, in Jer 23:5-6. Behold the days come, saith the Lord, that I will raise unto David a righteous Branch, and a king shall reign and prosper, and shall execute judgment and justice in the earth.This Branch was not Zerubbabel; he was not allowed to wear the crown; neither was he a priest on the regal throne. He was an aged and retiring man; for these prophecies were delivered only four years before the temple was finished. The Chaldaic reads, Ecce vir cujus nomen est Messias: Behold the man whose name is Messiah. It was common for the jews to denominate the Messiah, after the prophets by the word , tsemach, the rising sucker or branch, shooting forth of himself, and without human aid, being God as well as man. Rabbi Jonathan reads here in a comment, Messiah the Just and Righteous, words coincident with the Holy One of Israel.
He shall build the temple of the Lord. Another hemistich or broken line follows here: even he shall build the temple of Jehovah. Repetitions in Hebrew form the superlative degree. Here then is the true sublime; all temples compared with his retire to the dust. This is founded on the rock of ages; apostles and prophets are the gems, the brilliant stones; all believers are superadded, growing to a holy temple in the Lord. See more on Isaiah 2, 28. Micah 4. Ephesians 4. Revelation 21.
Zec 6:13. He shall bear the glory of all his regal and mediatorial throne. He shall receive the glory and the worship of heaven and earth. The Father hath said, Worship him all ye gods, angels and men. To him every knee shall bow, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.
He shall sit and rule upon his throne. All power in heaven and earth being given to him, our prophet had in his eye the glorious vision of David, in Psalms 110. The Lord said, Jehovah said to my Adonai, sit thou on my right hand till all thy enemies are made thy footstool. The government shall be upon his shoulders, and he shall reign over the house of David for ever.
He shall be a priest upon his throne. The Hebrew here is verbatim as the English. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedec. On these words we have the luminous comment of St. Paul. Hebrews 5. That Christ dies no more; that by the one offering of himself he hath for ever perfected our redemption; that he is touched with the feeling of our infirmities; that he ever liveth to make intercession for us, and we may therefore come boldly to the throne of grace, seeing he is able to save to the uttermost all that come to God by him.
And the counsel of peace shall be between them both. Christs title is the prince of peace: He shall publish peace to the heathen, as this prophet says: Zec 9:10. The apostles elucidation of the text is to the same effect. Eph 2:14. Col 2:13-14. He is our peace, who hath made both one, and hath broken down the middle wall of partition between us, which had so long vexed the gentiles in the outward court.
But amidst all this glory which the prophets, the rabbins, and the christians give to the Redeemer, where are our arians and unitarians? Why do not they put in a word to correct the prophets, and set us right? Where is Grotius, Houbigant, and Calmet abroad, and Blaney, Newcome, and Tomline at home? They have hitherto stoutly contended that there is not one text in the old testament by which the Divinity of Christ can properly be proved. By giving up this prophecy, they give up all; and to be defeated at the close of the battle, is a complete defeat and route. They will not have courage to rally again.
They appear indeed no longer our opponents, but seem all on our side. They all declare the prophecy belongs to Christ. They are afraid and ashamed to fight openly against the world, yet they mutter a little in the rear of Immanuels army. On the words, in Zec 6:15, they that are far off shall come and build in the temple of the Lord, they have something to offer; and it is, that strangers shall come as the Tyrians did, to assist in the building of Solomons temple! On the words, he shall receive glory, they say it is such as Moses gave to Joshua. Num 27:20. Isaiah gives a much better answer: upon all the glory shall be a defence: Isa 4:5.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Zec 6:1-8. A more Definite Version of the Allegory in Zec 1:8 ff.Here, however, the horsemen of the former allegory, who represent messengers, are replaced by chariots which symbolise warlike agencies. By mountains of brass (or rather bronze) we are not to understand the Lebanon with its copper mines (Cheyne), for in that case we should require the definite article (read RV text, not mg. in Zec 6:1; so LXX). Perhaps the two mountains (bronze indicates their irresistible strength) are, so to speak, gateposts on the road to the four quarters of the world from the abode of God. In Zec 6:3 omit strong (see mg.) and substitute red for it in Zec 6:7 (see mg.). In MT of Zec 6:5 the chariots symbolize the four winds of heaven; a slight change gives the superior sense, These (i.e. the chariots) are going forth unto the four winds of heaven after presenting themselves unto, etc. For the meaningless after them (Zec 6:6), the Heb. of which is peculiar, we evidently require some point of the compass; Wellhausen suggests the jand of the east. There is a confusion of the tenses; the present tense should probably be read in all cases in Zec 6:6 and in the first clause of Zec 6:7, which has further suffered some mutilation, since the destination of the fourth chariot, probably the west, is not mentioned. The subject of sought (i.e. asked permission) is obviously not, as EV suggests, the bay horses, but the occupants of all four chariots. Their audience is now over, and they ask leave, which is granted, to depart on their several missions. For have quieted (Zec 6:8) we must read will quiet; i.e. the chariot with the black horses goes out to take vengeance on the north country, and to satisfy the Lords spirit which has been distressed by the injury done to His people. The text at the beginning of Zec 6:8 is somewhat uncertain. Zechariah apparently (see Zec 1:11) looked for judgment on the north country, not from the existing political situation, but as satisfying Divine justice.
Fuente: Peake’s Commentary on the Bible
The Eighth Vision – Four Chariots
(vv. 1-8)
The last of Zechariah’s visions is of four chariots coming forth between the two mountains (JND). Note that the definite article “the” is used here, and inasmuch as the city of Jerusalem has been the main subject of Zechariah’s prophecy, it is evident that the two mountains are Mount Zion and Mount Olivet, between which lay the valley of Jehoshaphat. They are said to be bronze (or copper) mountains, emphasizing the holiness of God in government. It is manifestly God who is sending them forth with some definite purpose in view.
Red horses were drawing the first chariot, black horses the second, white horses the third, and dappled and strong horses the fourth. These four horses represent some answer from God to the four kingdoms that wasted Israel. Yet in this case it it not direct judgment, but rather the sovereign government of God. The angel answered Zechariah’s question by telling him that these horses “are four spirits of heaven who go out from their station before the Lord of all the earth” (v. 5). They are therefore energizing principles working behind the scenes with effective power.
The order of presentation of the colors of the horses is different than in Rev 6:1-17, for the significance is different. Red stands for the power of attraction, just as Babylon, the kingdom of Nebuchadnezzar, drew the attention of all the earth because of its magnificence (Dan 4:10-22). So the red horses indicate that the power of God is superior to that of Nebuchadnezzar.
Verse 6 passes by the red when considering the sphere of operation and begins with the black, because the Babylonian kingdom had already given place to the kingdom of the Medes and Persians, so Babylon was no longer a threat to Israel. The Medes and Persians were gradually on the way out too, and the black horses seem to indicate the darkness of that kingdom’s eventual extinction. The black horses were going to the north country since the Medes and Persians had extended their kingdom greatly in that direction, so as to awaken the anger of Alexander and the Greeks (Dan 8:4-7).
“The white are going after them.” White speaks of victory. Alexander the Great, in defeating the Medes and Persians and in many other engagements, was spectacular in his decisive victories. But true victory is in the hands of the Lord Jesus, and the Grecian empire too would be easily overcome by the sublime victory of the Lord of glory. Alexander’s kingdom embraced the same northern areas as did that of the Medes and Persians, but the Lord’s white horses would overcome him.
The horses of the fourth chariot are seen as divided in verses 6 and 7, the dappled horses going toward the south country and the strong going to walk back and forth through the earth. This indicates God’s action toward the Roman empire, first in its original condition, and secondly in its future condition when revived during the tribulation period. Rome’s conquests first took them southward, but when that empire is revived, it will seek to extend its power as widely as possible through the earth. God knows how to meet these things. The dappled horses speak of judgment tempered with mercy, possibly indicating that God’s judgment of the original Roman Empire was not so devastating as it will be against the revived Roman Empire, when “the strong horses” will overcome the boasted strength of the beast and his armies. Indeed, the overruling power of God will control and direct the power of Rome even while it is opposed to Him
THE CROWNING OF THE HIGH PRIEST
(vv. 9-11).
The eight visions being ended, the word of the Lord comes to Zechariah with a message of great importance. Now that all opposing authority has been put down, as the four chariots indicate, we are to see authority approved by God in its proper place. This is plainly symbolic of the future crowning of the Lord Jesus as priest upon His throne.
Zechariah is told to take an offering from three exiles who had arrived from Babylon and were received into the house of Josiah the son of Zephaniah (v. 10). This is a picture of the remnant of Israel in the time of the end being recovered after long years of exile which began with the captivity of Babylon. Josiah’s name means “he will be sustained by Jehovah,” and Zephaniah means “treasured by Jehovah.” The exiles are welcomed into such circumstances, indicating that God valued them and would sustain them. They willingly come with an offering, which speaks of their voluntary appreciation of the Messiah of Israel.
In such a house Zechariah is to make (with the offering) crowns of both gold and silver, an elaborate crown. He was to put this crown on the head of Joshua, the high priest, not on Zerubbabel, the governor. This was most unusual! Joshua was of the line of Aaron, of the tribe of Levi. Priests came from this line, but never kings. Israel’s king came from the tribe of Judah. But this occasion symbolizes the fact that Christ will be both Priest and King. He is King, being of the tribe of Judah, and Priest, not of the Aaronic line, but of the order of Melchizedek (Heb 6:20).
THE MESSAGE TO JOSHUA
(vv. 12-15)
Zechariah is now instructed (v. 12) to tell Joshua the meaning of this symbolic act, so Joshua will not think he was actually to be king. The message came directly from the Lord of hosts, “Behold the Man whose name is the Branch.” It is interesting that over 500 years later, Pilate the governor used these first three words, “Behold the Man” in presenting the Lord Jesus before the Jews (Joh 19:5). He probably did not know anything about Zechariah’s prophecy, but God put these words into his mouth, to face the Jews with a prophecy they knew referred to the Messiah. Sad to say, it only incensed them instead of convicting them.
We saw in Zec 3:8 that the Branch is literally “the Sprout,” the One who came from the stalk of Jesse, as David did, who specially typifies Christ as King of Israel. He would grow up from His own place. Having a place of lowly rejection to begin with, He would by the power of God grow up or emerge into a place of highest honor and dignity. In this verse the emphasis is on the fact that He is truly “The Man.” Elsewhere the emphasis is on His royalty (Jer 23:5), on His being Servant (Zec 3:8), and on His being “Jehovah” (Isa 4:2). All of these are essential in God’s Messiah, but in our chapter both His royalty and His priesthood are considered, and both of these require that He should be a true Man.
The fact is emphasized the second time (v. 13) that He shall build the temple, for man’s natural pride would like to think himself capable of doing this. David’s thoughts along this line had to be corrected (2Sa 7:11), and Peter’s similar thoughts were strongly reproved by God’s voice from heaven (Luk 9:33-35). Orthodox Jews today know this scripture and are looking for their Messiah to come and build the temple. While many Jews are stirred up to desire the Dome of the Rock removed, wanting to replace it by a Jewish temple, yet they fear to do this. Still, by the middle of the seven year “tribulation” period following the Rapture, there will be a temple, erected by humans, in such a location that it will be called “the temple of God” (2Th 2:4).
The Branch, the Lord Jesus, will build yet another temple of the Lord at Jerusalem that will endure through the Millennium. All previous temples will have been done away, including the one which stands during the tribulation period. Today, however, before the time of the Lord’s building of Israel’s temple, He is engaged in the building of a spiritual house, the Church of God, adding to that building every convert to Himself as a living stone, and the building is growing “into a holy temple in the Lord” (Eph 2:21). Thus, believers are “being built together for a dwelling place of God in the Spirit” (Eph 2:22). God dwelling there is the most important feature of the temple. He loves to dwell with His own, whether in the Church today, or with Israel in the millennial age.
Returning to verse 13, “He shall bear the glory.” The glory and honor of being entrusted with the authority of ruling Israel and the whole world will be perfectly safe when borne on the shoulder of this faithful Son of Man. He alone of all men will be able to bear this glory. Even David was not able to bear it: he failed badly, as did Solomon and the kings that followed. “He shall sit and rule on His throne.” This looks forward to the millennial age. Already He is seated with the Father on the Father’s throne (Rev 3:21), but will take His own throne when coming as the Son of Man in power and glory to subdue all creation under His feet.
More than this, “He shall be a priest on His throne.” No king of Israel could be a priest, for kings were of the tribe of Judah while priests were from Levi. Yet before Israel’s existence, there was a man who was both king and priest of the Most High God (Gen 14:18). This man, Melchizedek, was typical of Christ, who would combine both offices in His own person (Heb 7:1-3). While His kingship establishes His authority, His priesthood adds the wonderful feature of tender grace and sympathy (Heb 4:14-16). “The counsel of peace shall be between them both.” While kings and priests of Israel often could not agree, yet in the royalty and priesthood of Christ there is beautiful concord: authority and grace are perfectly balanced in Him, both being fully maintained according to the counsel of God.
The crown would then remain as a memorial in the temple of the Lord to the three men mentioned in verse 10, and as a memorial to the grace or kindness of the son of Zephaniah in having welcomed the three exiles from Babylon. The returning exiles, as we have seen, are typical of the remnant of Israel returning in the last days, and the crowns indicate their giving to the Lord Jesus the place of supreme authority as both King and High Priest of His people. The memorial of their faith will remain, just as will the memorial of the great grace by which they are received back to the land.
Other Israelites would come from “far off” to help build the temple, recognizing the true Messiah in His directing that building process. Peter refers to those “far off” (Act 2:39) as the dispersed Israelites, to whom later he writes his first epistle as guided by God (1Pe 1:1). On the other hand, Paul writes to Gentiles as having been “far off,” yet brought near by the blood of Christ (Eph 2:13), who are made members of the body of Christ along with Jewish believers of this present dispensation of grace.
Whether Zec 6:15 includes Gentiles is a question perhaps not easily settled, but Isa 60:10 prophesies that “the sons of foreigners shall build up your walls,” the walls of the city, not the temple, and that Gentiles will be most cooperative with Israel in that coming day of glory.
The coming of those from far off to help build the temple was an additional confirmation that “the Lord of hosts has sent Me to you.” We may take this as the words of the angel speaking with Zechariah, but it seems to apply in its fullness to the sending of the Messiah in that future day.
This would come to pass if Israel would diligently obey the voice of the Lord their God. But sending of the Messiah will not take place till Israel is brought back from their rebellious wanderings and into subjection to the Word of God. For centuries the nation of Israel has been disobedient, rebellious and scattered as though not a nation at all, stubbornly persisting in their rejection of Christ. When finally they receive Him, then we are told, “Your people shall be volunteers in the day of your power” (Psa 110:3).
Fuente: Grant’s Commentary on the Bible
6:1 And I turned, and lifted up my eyes, and looked, and, behold, there came four {a} chariots out from between {b} two mountains; and the mountains [were] mountains of brass.
(a) By chariots here, as by horses before, he means the swift messengers of God to execute and declare his will.
(b) By the mountains he means the external counsel and providence of God, by which he has from before all eternity declared what will come to pass, and that which neither Satan nor all the world can alter.
Fuente: Geneva Bible Notes
H. The four chariots 6:1-8
There are several similarities between this last vision and the first one (Zec 1:7-17) indicating a return to ideas introduced at the beginning of this chiastic series of revelations. Again there is a group of horses of various colors, but their order and colors are somewhat different. Zechariah mentioned a rider in vision one but no chariots, but in vision eight chariots without horsemen appear. There is a similar emphasis on the fact that Yahweh controls history and subdues the nations that oppress Israel.
"This last of the eight [visions] shares so much in common with the first that the two, at least, must be viewed as book ends enveloping the whole series." [Note: Merrill, p. 181.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The next thing Zechariah saw in his night visions was four chariots coming out from between two bronze mountains. Due to the increasing repetition of "come forth" or "go forth" (Heb. yasa’) through the series of eight visions, the careful reader feels a developing sense of intensity in the activity being described that reaches its climax in this vision (Zec 6:8). Chariots were instruments of judgment, and bronze is a color that often carries this connotation in Scripture (cf. Exo 27:2; Num 21:9). William Kelly and others believed the four chariots represent the four great kingdoms in Daniel’s prophecy (Daniel 2; Daniel 7). [Note: William Kelly, Lectures Introductory to the Study of the Minor Prophets, p. 461.] This seems unlikely. [Note: See Feinberg, God Remembers, pp. 95-97, or Keil, 2:287, for refutation.]
Bronze was used to defend against attackers (Isa 45:2; Jer 1:18), so perhaps impregnability is also in view. Some interpreters believed the color bronze was due to the rising sun. This results, in the interpretations of some, in the first vision taking place at evening and the last at sunrise. [Note: See G. von Rad, Old Testament Theology, 2:287.] Leupold referred to the commentators who take this view as letting "their fancy play at this point." [Note: Leupold, p. 110.]
Perhaps the mountains represent the gateway to heaven from which these agents of judgment come. [Note: Baldwin, p. 130; McComiskey, p. 1106.] Another more probable view is that they were Mount Zion and the Mount of Olives with the valley between being the Kidron Valley. [Note: Barker, p. 636; Keil, 2:287; Unger, p. 101; Feinberg, God Remembers, p. 95; idem, "Zechariah," p. 903.] A third possibility is that they are the two parts of the Mount of Olives that will split apart when Messiah returns to the earth (cf. Zec 14:1-8). Nevertheless they are "bronze."
"Always in Scripture symbolism, they [chariots and horses] stand for the power of God earthward in judgment (Jer 46:9-10; Joe 2:3-11; Nah 3:1-7). The vision, then, speaks of the LORD’s judgments upon the Gentile nations north and south in the day of the LORD (Isa 2:10-22; Rev 19:11-21)." [Note: The New Scofield . . ., p. 968.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
-21
THE VISIONS OF ZECHARIAH
Zec 1:7-21; Zec 2:1-13; Zec 3:1-10; Zec 4:1-14; Zec 5:1-11; Zec 6:1-8
THE Visions of Zechariah do not lack those large and simple views of religion which we have just seen to be the charm of his other prophecies. Indeed it is among the Visions that we find the most spiritual of all his utterances: “Not by might, and not by force, but by My Spirit, saith Jehovah of Hosts.” The Visions express the need of the Divine forgiveness, emphasize the reality of sin, as a principle deeper than the civic crimes in which it is manifested, and declare the power of God to banish it from His people. The Visions also contain the remarkable prospect of Jerusalem as the City of Peace, her only wall the Lord Himself. The overthrow of the heathen empires is predicted by the Lords own hand, and from all the Visions there are absent both the turmoil and the glory of war.
We must also be struck by the absence of another element, which is a cause of complexity in the writings of many prophets-the polemic against idolatry. Zechariah nowhere mentions the idols. We have already seen what proof this silence bears for the fact that the community to which he spoke was not that half-heathen remnant of Israel which had remained in the land, but was composed of worshippers of Jehovah who at His word had returned from Babylon. Here we have only to do with the bearing of the fact upon Zechariahs style. That bewildering confusion of the heathen pantheon and its rites, which forms so much of our difficulty in interpreting some of the prophecies of Ezekiel and the closing chapters of the Book of Isaiah, is not to blame for any of the complexity of Zechariahs Visions.
Nor can we attribute the latter to the fact that the Visions are dreams, and therefore bound to be more involved and obscure than the words of Jehovah which came to Zechariah in the open daylight of his peoples public life. In Zec 1:7-8. we have not the narrative of actual dreams, but a series of conscious and artistic allegories-the deliberate translation into a carefully constructed symbolism of the Divine truths with which the prophet was entrusted by his God. Yet this only increases our problem-why a man with such gifts of direct speech, and such clear views of his peoples character and history, should choose to express the latter by an imagery so artificial and involved? In his orations Zechariah is very like the prophets whom we have known before the Exile, thoroughly ethical and intent upon the public conscience of his time. He appreciates what they were, feels himself standing in their succession, and is endowed both with their spirit and their style. But none of them constructs the elaborate allegories which he does, or insists upon the religious symbolism which he enforces as indispensable to the standing of Israel with God. Not only are their visions few and simple, but they look down upon the visionary temper as a rude stage of prophecy and inferior to their own, in which the Word of God is received by personal communion with Himself, and conveyed to His people by straight and plain words. Some of the earlier prophets even condemn all priesthood and ritual; none of them regards these as indispensable to Israels right relations with Jehovah; and none employs those superhuman mediators of the Divine truth by whom Zechariah is instructed in his Visions.
1. THE INFLUENCES WHICH MOULDED THE VISIONS
The explanation of this change that has come over prophecy must be sought for in certain habits which the people formed in exile. During the Exile several causes conspired to develop among Hebrew writers the tempers both of symbolism and apocalypse. The chief of these was their separation from the realities of civic life, with the opportunity their political leisure afforded them of brooding and dreaming. Facts and Divine promises, which had previously to be dealt with by the conscience of the moment, were left to be worked out by the imagination. The exiles were not responsible citizens or statesmen, but dreamers. They were inspired by mighty hopes for the future, and not fettered by the practical necessities of a definite historical situation upon which these hopes had to be immediately realized. They had a far-off horizon to build upon, and they occupied the whole breadth of it. They had a long time to build, and they elaborated the minutest details of their architecture. Consequently their construction of the future of Israel, and their description of the processes by which it was to be reached, became colossal, ornate, and lavishly symbolic. Nor could the exiles fail to receive stimulus for all this from the rich imagery of Babylonian art by which they were surrounded.
Under these influences there were three strong developments in Israel. One was that development of Apocalypse the first beginnings of which we traced in Zephaniah-the representation of Gods providence of the world and of His people, not by the ordinary political and military processes of history, but by awful convulsions and catastrophes, both in nature and in politics, in which God Himself appeared, either alone in sudden glory or by the mediation of heavenly armies. The second-and it was but a part of the first-was the development of a belief in Angels: superhuman beings who had not only a part to play in the apocalyptic wars and revolutions; but, in the growing sense, which characterizes the period, of Gods distance and awfulness were believed to act as His agents in the communication of His Word to men. And, thirdly, there was the development of the Ritual. To some minds this may appear the strangest of all the effects of the Exile. The fall of the Temple, its hierarchy and sacrifices, might be supposed to enforce more spiritual conceptions of God and of His communion with His people. And no doubt it did. The impossibility of the legal sacrifices in exile opened the mind of Israel to the belief that God was satisfied with the sacrifices of the broken heart, and drew near, without mediation, to all who were humble and pure of heart. But no one in Israel therefore understood that these sacrifices were forever abolished. Their interruption was regarded as merely temporary even by the most spiritual of Jewish writers. The Fifty-first Psalm, for instance, which declares that “the sacrifices of God are a broken spirit; a broken and a contrite heart, O Lord, Thou wilt not despise,” immediately follows this declaration by the assurance that “when God builds again the walls of Jerusalem,” He will once more take delight in “the legal sacrifices: burnt offering and whole burnt offering, the oblation of bullocks upon Thine altar.” For men of such views the ruin of the Temple was not its abolition with the whole dispensation which it represented, but rather the occasion for its reconstruction upon wider lines and a more detailed system, for the planning of which the nations exile afforded the leisure and the carefulness of art described above. The ancient liturgy, too, was insufficient for the stronger convictions of guilt and need of purgation, which sore punishment had impressed upon the people. Then, scattered among the heathen as they were, they learned to require stricter laws and more drastic ceremonies to restore and preserve their holiness. Their ritual, therefore, had to be expanded and detailed to a degree far beyond what we find in Israels earlier systems of worship. With the fall of the monarchy and the absence of civic life the importance of the priesthood was proportionately enhanced; and the growing sense of Gods aloofness from the world, already alluded to, made the more indispensable human, as well as superhuman, mediators between Himself and His people. Consider these things, and it will be clear why prophecy, which with Amos had begun a war against all ritual, and with Jeremiah had achieved a religion absolutely independent of priesthood and Temple, should reappear after the Exile, insistent upon the building of the Temple, enforcing the need both of the priesthood and sacrifice, and while it proclaimed the Messianic King and the High Priest as the great feeders of the national life and worship, finding no place beside them for the Prophet himself.
The force of these developments of Apocalypse, Angelology, and the Ritual appears both in Ezekiel and in the exilic codification of the ritual which forms so large a part of the Pentateuch. Ezekiel carries Apocalypse far beyond the beginnings started by Zephaniah. He introduces, though not under the name of angels, superhuman mediators between himself and God. The Priestly Code does not mention angels, and has no Apocalypse; but like Ezekiel it develops, to an extraordinary degree, the ritual of Israel. Both its author and Ezekiel base on the older forms, but build as men who are not confined by the lines of an actually existing system. The changes they make, the innovations they introduce, are too numerous to mention here. To illustrate their influence upon Zechariah, it is enough to emphasize the large place they give in the ritual to the processes of propitiation and cleansing from sin, and the increased authority with which they invest the priesthood. In Ezekiel Israel has still a Prince, though he is not called King. He arranges the cultus {Eze 44:1 ff.} and sacrifices are offered for him and the people, {Eze 45:22} but the priests teach and judge the people. {Eze 44:23-24} In the Priestly Code, the priesthood is more rigorously fenced than by Ezekiel from the laity, and more regularly graded. At its head appears a High Priest (as he does not in Ezekiel), and by his side the civil rulers are portrayed in lesser dignity and power. Sacrifices are made, no longer as with Ezekiel for Prince and People, but for Aaron and the congregation; and throughout the narrative of ancient history, into the form of which this Code projects its legislation, the High Priest stands above the captain of the host, even when the latter is Joshua himself. Gods enemies are defeated not so much by the wisdom and valor of the secular powers, as by the miracles of Jehovah Himself, mediated through the priesthood. Ezekiel and the Priestly Code both elaborate the sacrifices of atonement and sanctification beyond all the earlier uses.
2. GENERAL FEATURES OF THE VISIONS
It was beneath these influences that Zechariah grew up, and to them we may trace, not only numerous details of his Visions, but the whole of their involved symbolism. He was himself a priest and the son of a priest, born and bred in the very order to which we owe the codification of the ritual, and the development of those ideas of guilt and uncleanness that led to its expansion and specialization. The Visions in which he deals with these are the Third to the Seventh. As with Haggai there is a High Priest, in advance upon Ezekiel and in agreement with the Priestly Code. As in the latter the High Priest represents the people and carries their guilt before God. He and his colleagues are pledges and portents of the coming Messiah. But the civil power is not yet diminished before the sacerdotal, as in the Priestly Code. We shall find indeed that a remarkable attempt has been made to alter the original text of a prophecy appended to the Visions, {Zec 6:9-15} in order to divert to the High Priest the coronation and Messianic rank there described. But anyone who reads the passage carefully can see for himself that the crown (a single crown, as the verb which it governs proves) which Zechariah was ordered to make was designed for Another than the priest, that the priest was but to stand at this Others right hand, and that there was to be concord between the two of them. This Other can only have been the Messianic King, Zerubbabel, as was already proclaimed by Haggai. {Hag 2:20-23} The altered text is due to a later period, when the High Priest became the civil as well as the religious head of the community. To Zechariah he was still only the right hand of the monarch in government; but, as we have seen, the religious life of the people was already gathered up and concentrated in him. It is the priests, too, who by their perpetual service and holy life bring on the Messianic era. {Zec 3:8} Men come to the Temple to propitiate Jehovah, for which Zechariah uses the anthropomorphic expression “to make smooth” or “placid His face.” No more than this is made of the sacrificial system, which was not in full course when the Visions were announced. But the symbolism of the Fourth Vision is drawn from the furniture of the Temple. It is interesting that the great candelabrum seen by the prophet should be like, not the ten lights of the old Temple of Solomon, but the seven-branched candlestick described in the Priestly Code. In the Sixth and Seventh Visions the strong convictions of guilt and uncleanness, which were engendered in Israel by the Exile, are not removed by the sacrificial means enforced in the Priestly Code, but by symbolic processes in the style of the Visions of Ezekiel.
The Visions in which Zechariah treats of the outer history of the world are the first two and the last, and in these we notice the influence of the Apocalypse developed during the Exile. In Zechariahs day Israel had no stage for their history save the site of Jerusalem and its immediate neighborhood. So long as he keeps to this Zechariah is as practical and matter-of-fact as any of the prophets, but when he has to go beyond it to describe the general overthrow of the heathen, he is unable to project that, as Amos or Isaiah did, in terms of historic battle, and has to call in the apocalyptic. A people such as that poor colony of exiles, with no issue upon history, is forced to take refuge in Apocalypse, and carries with it even those of its prophets whose conscience, like Zechariahs, is most strongly bent upon the practical present. Consequently these three historical Visions are the most vague of the eight. They reveal the whole earth under the care of Jehovah and the patrol of His angels. They definitely predict the overthrow of the heathen empires. But, unlike Amos or Isaiah, the prophet does not see by what political movements this is to be effected. The world “is still quiet and at peace.” The time is hidden in the Divine counsels; the means, though clearly symbolized in “four smiths” who come forward to smite the horns of the heathen, and in a chariot which carries Gods wrath to the North, are obscure. The prophet appears to have intended, not any definite individuals or political movements of the immediate future, but Gods own supernatural forces. In other words, the Smiths and Chariots are not an allegory of history, but powers apocalyptic. The forms of the symbols were derived by Zechariah from different sources. Perhaps that of the “smiths” who destroy the horns in the Second Vision was suggested by “the smiths of destruction” threatened upon Ammon by Ezekiel. In the horsemen of the First Vision and the chariots of the Eighth, Ewald sees a reflection of the couriers and posts which Darius organized throughout the empire; they are more probably, as we shall see, a reflection of the military bands and patrols of the Persians. But from whatever quarter Zechariah derived the exact aspect of these Divine messengers, he found many precedents for them in the native beliefs of Israel. They are, in short, angels incarnate as Hebrew angels always were, and in fashion like men. But this brings up the whole subject of the angels, whom he also sees employed as the mediators of Gods Word to him; and that is large enough to be left to a chapter by itself.
We have now before us all the influences which led Zechariah to the main form and chief features of his Visions.