Exegetical and Hermeneutical Commentary of Zechariah 6:4
Then I answered and said unto the angel that talked with me, What [are] these, my lord?
See Zec 1:19; 5:6.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. The prophet humbly andteachably seeks instruction from God, and therefore seeks not invain.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then I answered and said unto the angel that talked with me,…. After he had seen the chariots come out, and had observed the different colours of the horses in them:
what [are] these, my lord? that is, what do they signify? what is the meaning of this vision?
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet asks the angel again; and by his example we are taught to shake off every indifference, and to render ourselves both teachable and attentive to God if we desire to make progress in the knowledge of these predictions; for if Zechariah, who had separated himself from the world and raised up his eyes and his mind to heaven, stood in need of the teaching and guidance of the angel to instruct him, how much folly and arrogance is it in us to trust in ourselves and to despise the gift of interpretation. But as angels are not sent to us from heaven to explain to us the prophecies, let us avail ourselves of those helps which we know is offered to us by God. There is here prescribed to us both docility, and reverence, and attention. Let us also remember, that as soon as men submit themselves to God, the gift of revelation is prepared for them; for it is not in vain that God is often called the teacher of babes. Whosoever then shall be disposed to learn with real meekness and humility, shall not be disappointed of his desire; for we see here that the angel performed his part in teaching Zechariah.
Fuente: Calvin’s Complete Commentary
4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information.
The four spirits of the heavens R.V., “the four winds” (compare Jer 49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of Zec 6:1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in Zec 6:8.
The angel, after stating whence the chariots proceed, indicates in Zec 6:6-7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of Zec 6:2 are absent; instead, the adjectives grizzled strong or grizzled and bay of Zec 6:3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of Zec 6:2-3 are identical with those of Zec 6:6-7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in Zec 6:7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in Zec 6:7; from there a later writer inserted strong also in Zec 6:3.
The north country Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zec 2:6; see also on Joe 2:20; compare Jer 1:14; Jer 4:6; Jer 6:1).
After them If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment.
The south country The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in Zec 6:6; therefore instead of “went forth” we should translate, as in Zec 6:6, “go forth,” for the opening words of Zec 6:7 are the continuation of Zec 6:6. After go forth a break should be made, for the succeeding words, “and sought to go ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go.
Get you hence Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (Zec 6:5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joe 2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Zec 6:4 Then I answered and said unto the angel that talked with me, What [are] these, my lord?
Ver. 4. What are these, my lord? ] Difficulty doth but whet desire in heroic spirits; the harder the vision the more earnest was the prophet’s inquisition: he was restless till better resolved; and therefore applieth himself again to his angel tutor, rather than Tutelar, whom, for honour’s sake, he called My lord; See Trapp on “ Zec 4:5 “ and take notice of the truth of St Peter’s assertion concerning the prophetic scrutiny, 1Pe 1:11 with greatest sagacity and sedulity.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
angel. See note of Zec 1:9.
my lord. Hebrew. ‘adon. App-4.
Fuente: Companion Bible Notes, Appendices and Graphics
angel
(See Scofield “Heb 1:4”)
Fuente: Scofield Reference Bible Notes
unto: Zec 1:9, Zec 1:19-21, Zec 5:5, Zec 5:6, Zec 5:10
Reciprocal: Dan 9:22 – he informed Zec 4:4 – What
Fuente: The Treasury of Scripture Knowledge
Zec 6:4, Again the prophet is left to make inquiry on the subject, evidently to get the matter in the focus of his attention and also to direct the thoughts of the reader,
Fuente: Combined Bible Commentary
In response to the prophet’s request for interpretation, his angel guide explained that the chariots represented the four spirits (winds, Heb. ruhoth) of heaven (i.e., angels), which were going forth having been in the presence of the Lord of all the earth (cf. Zec 4:14). They were His messengers, the executors of His will (cf. Psa 104:4). The chariot with the black horses went north from Jerusalem, the direction from which most of Israel’s enemy invaders descended on the Promised Land (e.g., Babylonia; cf. Jer 1:14; Jer 4:6; Jer 6:22; Eze 1:4). The chariot with the white horses went out next and evidently followed the previous one north. The one with the dappled horses headed south. Egypt lay to Israel’s south, and it was another implacable enemy. Presumably the red horses went south too.
Because of the geography of Palestine all of Israel’s enemies came against her from the north or from the south; the Mediterranean Sea on the west and the Arabian Desert on the east prohibited major foreign invasions from those directions. Since the chariots went in compass directions we should probably understand their judgment to be universal (cf. Zec 2:6; Jer 49:36; Eze 37:9; Rev 7:1). They went north and south out of Palestine, but they executed judgment in every direction. The total picture is of God executing His judgments against all nations that oppose Israel.