Zechariah 1:8 Kommentar

In this chapter, after the introduction (Zac 1:1), we have, I. An awakening call to a sinful people to repent of their sins and return to God (Zac 1:2-6). II. Great encouragement given to hope for mercy. 1. By the vision of the horses (Zac 1:7-11). 2. By the prayer of the angel for Jerusalem, and the answer to that prayer (Zac 1:12-17). 3. By the vision of the four carpenters that were employed to cut off the four horns with which Judah and Jerusalem were scattered (Zac 1:18-21).

In this chapter, after the account of the prophet, and the time of the prophecy by him, are an exhortation of the people of the Jews to repentance; the vision of a rider upon a red horse, and the intercession of the angel of the Lord for Jerusalem; and another vision of the enemies of the Jews, and of their deliverers. In Zac 1:1 is the general inscription of the book; in which an account is given of the time of its writing, and of the writer of it: then follows the exhortation to repentance, enforced from the wrath of God, which came upon their fathers for not hearkening to the Lord, and turning from their evil ways; and from the advantage that would be received thereby, the Lord would return to them; and from the certain accomplishment of the divine word; for, though both their fathers and prophets died, the word of the Lord had its sure effect, Zac 1:2 and next the vision of the rider on the red horse is presented; the year, month, day, and night, in which it was seen, are mentioned, Zac 1:7 and the rider is described by his form, a man; by the horse he rode upon, a red one; by the place he stood in among the myrtle trees in the bottom; and by his attendants behind, red horses, speckled and white, Zac 1:8. The interpretation of which last is given to the prophet by the angel, by the man among the myrtle trees, and by the answer of them to the angel of the Lord themselves, Zac 1:9. After which the angel is represented as making intercession for Jerusalem, who is answered by good and comfortable words, Zac 1:12 upon which the prophet is bid to publish the jealousy of the Lord for Jerusalem; his displeasure at the heathens for afflicting them; his promise to return to the Jews, that the temple and city of Jerusalem should be rebuilt, and other cities of Judea, which should enjoy great prosperity, Zac 1:14 and the chapter is concluded with a vision of four horns, signifying the enemies of Judah, Israel, and Jerusalem; and of four carpenters that should destroy them, Zac 1:18.

I saw by night,.... Or, "that night" (m); the night of the twenty fourth of Sebat; a proper and usual time for visions; and it may denote the obscurity of the vision, as it was in some respects to the prophet; and the state of the church at this time, it being a night season with it, and in a low estate; and the care that the Lord, who is Israel's Keeper, has of them in such seasons, being in the midst of them: and behold! this is prefixed to the vision, to denote the wonderfulness of it, and to excite attention to it; there being something in it not only amazing, but of moment and importance: a man riding upon a red horse; not any mere "man", as Alexander on his Bucephalus, as Abarbinel interprets it; and so Arias Montanus, as Sanctius on the place observes; though the time this vision refers to, and the state of the Jews then, will not admit of such an interpretation; for at this time all the earth was still and at rest, there were no wars in it, Zac 1:11 which agrees not with the times of Alexander, and of his reign, which was wholly spent in war; and the whole world in a manner was involved in it by him; but best agrees with the times of Cyrus and Darius, after they had subdued the Babylonian monarchy: besides, the Jews were now in a very low estate, like a grove of myrtle trees in a bottom, plain, or valley; and not only surrounded and overtopped by other states and kingdoms, which were greatly superior to them; but oppressed by their enemies, who hindered them in the rebuilding of their city and temple; whereas this was not their case in the times of Alexander, when they were in better circumstances, and which were two hundred years after this; nor was he so very beneficial and serviceable to the Jews, as to be represented, in such a vision, as in the midst of them, for their relief and protection; but an angel of the Lord is here meant, as this man is expressly called, Zac 1:11 and not a created angel; for he is distinguished from the angel that talked with the prophet, Zac 1:9. The Jews, as Jerom relates, think that the Angel Michael is meant, by whom they understand a created angel; for otherwise, if they took him to be, as he is, the Son of God, the Archangel, the Head of principalities, who is, as his name signifies, like unto God, and equal to him, it would not be amiss: and it is usual for a divine Person to be called the Angel of the Lord, as was he that called to Abraham when sacrificing his son, and to Moses out of the bush; and who went before the Israelites in the wilderness, and who is called the Angel of God's presence, and the messenger and Angel of the covenant; and the ancient Jews themselves own that a divine Person is here meant; for, on quoting these words, "I saw a man", &c. they say (n), there is no man but the holy blessed God; as it is said, "the Lord is a man of war, the Lord is his name"; and though he is distinguished from the Lord of hosts, Zac 1:12, the reason of this (or otherwise it is the title of this angel also, see Hos 12:4,) is because he here appears in the form of a man; and because of his office as an intercessor and advocate for his people, Zac 1:12 a character which well agrees with Christ, who is the advocate with the Father for his saints, and whoever lives to make intercession for them, and is always heard and answered with good and comfortable words: and he is called a "man"; not that he is a mere man, or was really man when this vision was seen; but he then appeared in a human form, because he should become man, and quickly would be, as it was purposed, prophesied, and agreed he should be: and he is represented as "riding", to denote his majesty and glory as a king, or as a general of an army, in which he rode prosperously; see Psa 45:4 as also his readiness, swiftness, and haste he made to help and save his people; as the people of the Jews, in this their present time of distress, being opposed and hindered in building their city, in particular; so, in general, all his people, in whatsoever case or circumstances they may be: thus riding, when ascribed to a divine Person, is an emblem of haste and quick dispatch, to assist and relieve the distressed; see Deu 33:26 so Christ, who here appears as a man, was ready and forward, in the council and covenant of grace, to agree to become man, and be the surety of his people, and die in their place and stead, in order to save them: his frequent appearances in a human form, before his incarnation, show how willing and ready he was really to assume the human nature; and as soon as the time appointed for it was up, he tarried not; when the fulness of time was come, God sent him, and he came at once, and immediately; and as soon as possible he went about the business he came upon, took delight and pleasure in it, was constant at it till he had finished it; and even his sufferings and death, which were disagreeable to nature, considered in themselves, were wished and longed for, and cheerfully submitted to by him: and he is quick in all his motions to help his people in all their times of need; nor can any difficulties prevent him giving an early and speedy relief; he comes to them leaping on the mountains, and skipping on the hills; and at the last day he will come quickly to put them into the possession of salvation he has wrought out for them; and will be a swift witness for them, and against wicked men that hate them, and oppose them: and he is upon a "red horse", signifying either his incarnation, and his bloody sufferings and death; and his taking peace from the earth when on it, not intentionally, but eventually, through the wickedness of men; see Rev 6:4 or his indignation against his enemies, and his wrath and vengeance upon them, and the destruction of them; and may have a particular reference to those who opposed the building of the temple; see Isa 63:1, and he stood among the myrtle trees which were in the bottom: by the "myrtle trees" may be meant the Israelites, as Kimchi interprets it; and that either as in Babylon, which he supposes is designed by "the bottom"; agreeably to the Targum, which paraphrases the words, "and he stood among the myrtle trees which are in Babylon"; or rather, as now returned to their own land; and so may denote the low estate and condition in which they were when they began to rebuild the temple, being feeble, and opposed by their enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of them, they had encouragement to go on in the work, as is suggested in Hag 2:3, though the saints and people of God in general may be here meant by the "myrtle trees"; and the ancient Jews (o) interpret them of the righteous, saying, there are no myrtle trees but the righteous; and give this as a reason why Esther was called Hadassah, Est 2:7 which signifies a myrtle tree, because this is the name of the righteous (p); and these may fitly be compared to such trees for their goodliness and beauty to look at, for their sweet and fragrant smell, for their verdure and greenness, and for their flourishing in valleys and watery places (q), signified here by "the bottom"; all which is true of the saints, who are pleasant plants, comely through Christ's comeliness; whose graces, when in exercise, send forth a sweet smell; whose prayers are odours, and whose good works are acceptable, being done in faith; whose leaves never wither, and who flourish much, being planted by the river of divine love; and in whom the grace of God ever remains, and they persevere in grace to the end: these may be said to be "in the bottom"; or in a low estate; not only before conversion, but after; when corruptions prevail, temptations are strong, grace is weak; God hides his face, Christ is absent, and the Spirit withdraws his influences; and so it is true of the church in general, when under persecution, or pestered with false teachers, and when the life and power of religion are almost gone; and yet even then Christ stands in the midst of them, to sympathize with them, and as ready to help and assist them, to deliver them out of their troubles, to protect them from their enemies, and to restore them to their former state and condition. A grove of myrtle trees in a plain, in which they delight, being dark and shady, is thought by some to be an emblem of this world, in which there is a mixture of good and bad men; and of the care of Providence over human affairs, consulting the good of man, especially the raising up of the church of God out of a low estate by Christ, and his apostles, and other ministers of the word, performing their offices, according to the different abilities and gifts God has bestowed upon them (r): and behind him were there red horses, speckled and white; that is, with riders on them. Some (s) Jewish writers interpret this vision of the four kingdoms; and understand by the red horse with the man upon it, in the former clause, the Babylonian monarchy, of which Nebuchadnezzar was the head; and, by these three sorts here, the Medes, Greeks, and Romans, by inverting the order of them; they interpreting the white horses with the riders on them of the Medes and Persians; who were kind to the Jews, and under whom they were dismissed from their captivity, and their temple rebuilt: the speckled, or those of different colours, the Macedonians or Grecians; some of which were friends, and kind and benevolent to the Jews; and others cruel persecutors of them; and the red, the Romans, who were bloody, and slew multitudes of them, and destroyed their city and temple: but others, as Jerom observes, who relates the above sense, keep the order of the text, and explain the particulars of it thus; the red horse on which the man rode, and the red horses behind him, of the Assyrians and Chaldeans, who were sanguine; the one carried away the ten tribes under Shalmaneser; and the other the two tribes of Judah and Benjamin, burning the city of Jerusalem, and laying waste the temple; the speckled, or those of various colours, the Medes and Persians; some of whom were mild and gentle, as Cyrus, and Darius the son of Hystaspes, and Ahasuerus, whom the Greeks call Artaxerxes, under whom was the history of Esther; and others were cruel, as Cambyses, &c.: those who think that Alexander the great is meant on the red horse suppose that those that succeeded him are meant by the other horses of various colours; namely, the Lagidae and the Seleucidae, or the kings of Egypt and Syria, who were sometimes very fierce and furious, and sometimes very friendly to the Jews; at least different kings, and at different times: but it seems better to interpret them of saints, the godly and faithful followers of Christ; not only the godly among the Jews, who were made as his goodly horse in the battle, Zac 10:3 but the church and people of God in general, who are compared to a company of horses in Pharaoh's chariot, Sol 1:9, for their strength, courage, serviceableness, and the value Christ has them: thus, as he is elsewhere represented as riding on a white horse, under the Gospel dispensation, as the general of an army, and mighty conqueror; so the armies of heaven that follow him on white horses, and clothed in white, are the called, and faithful, and chosen, Rev 17:14 and some of these being described by red horses, with riders on them, may signify, such who have been called to shed their blood, and lay down their lives, for Christ and his Gospel, and their profession of it, even the martyrs of Jesus; and others by speckled horses, or of various colours, may intend such professors of religion, who, though not called to die for Christ, yet suffer persecution in various ways, both by reproach and affliction; and whose lives may be a chequered work of comforts and troubles, of prosperity and adversity: and others by white horses may point at such who are not only clothed with fine linen, clean and white, the righteousness of the saints; and who are more than conquerors through Christ, who has loved them, which are characters common to all saints; but who enjoy a great deal of liberty, peace, and prosperity, all their days. Some (t) restrain this to the apostles of Christ, and succeeding ministers of the word; and observe, that as horses carry men and other things into the various parts of the world, so the ministers of the Gospel bear the name of Christ, and carry his Gospel into the whole world; and as horses do not go into any part of it of themselves, but as they are directed by their masters, so the Gospel ministers are sent under the direction of Christ, some here, and some there; and as horses going through towns and villages are mostly annoyed by the barking of dogs, which yet they regard not, so as to stop their speed; thus likewise faithful preachers are followed with the calumnies of wicked men, with their scoffs and jeers, reproaches and persecutions; but none of these things move them, or cause them to desist from their work; and as Christ the Son of God stood among these horses, so he is, and has promised to be, with his ministering servants unto the end of the world; and as they are like horses, docile and laborious, so the various colours of these may have respect to them; some of whom are called to resist even unto blood; and others to various trials; as well as they have different gifts, and are of different usefulness, and all of them at last victorious over their enemies; and are under Christ their Head, and are ready to do his will in whatsoever he directs them; though the more commonly received opinion is, that angels are designed, and as it seems from Zac 1:10 compared with Zac 6:1 see also Kg2 2:11 signified by horses, for their strength, courage, swiftness, serviceableness, and disposition for war; and these different colours may represent the different state and condition of the nations with whom they were concerned, and to whom they were sent, as cruel or kind, to the people of God; and their different employments and services, both to help the saints, and render vengeance to their enemies; and the various offices they perform, with respect to Christ and his people, in things temporal and spiritual; and the place and situation of these horses being "behind" Christ may denote his superiority over them: he is superior to all monarchs and monarchies, kingdoms and states; he is King of kings, and Lord of lords; the kingdoms of this world are his, and he is the Governor among the nations; they are all behind and under him, and disposed of by him at his pleasure; and he can restrain them, when he thinks fit, from doing any harm to his people: he is superior to all men, even the best and greatest; he is the Head of the church, and King of saints; and it is their business, and even their honour and privilege, to follow him whithersoever he goes: and he is superior to angels, has a more excellent name and nature than they, is the Creator and Maker of them, and is worshipped by them; and even, as Mediator, is in a greater office, and in a higher place, at the right hand of God, than they are; they are at his beck and command, and at hand to be sent forth on all occasions to do his business, to minister for him, and to his people; they are his servants, and devoted to his service, and are ready to do his pleasure. (m) "hac nocte", Drusius. (n) T. Bab. Sanhedrin, fol. 93. 1. Pesikta Rabbati apud Yalkut Simeoni, par. 2. fol. 85. 4. (o) T. Bab. Sanhedrin, fol. 93. 1. (p) T. Bab. Megilla, fol. 13. 1. (q) "----Et amantes littora myrtos." Virgil. Georgic. l. 4. (r) Vid. Levin. Lemnii Herb. Bibl. Explicat. c. 39. p. 108. (s) In Abendana, Not. in Miclol Yophi in loc. (t) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p. 130, 131.

[Daniel 7:5] "And behold another beast like a bear stood up on one side; and there were three rows in his mouth and in his teeth; and they said to him: 'Arise up and devour flesh in abundance.'" The second beast resembling a bear is the same as that of which we read in the vision of the statue (2:32): "His chest and arms were of silver." In the former case the comparison was based on the hardness of the metal, in this case on the ferocity of the bear. For the Persian kingdom followed a rigorous and frugal manner of life after the manner of the Spartans, and that too to such an extent that they used to use salt and nasturtium-cress in their relish. Let us consult the record of the childhood of Cyrus the Great (i.e., "The Education or Training" of Cyrus). And as for the fact that the bear is said to have "stood up on one side," the Hebrews interpret it by saying that the Persians never perpetrated any cruelty against Israel. Hence they are described in the Prophecy of Zechariah also as white horses (Zechariah 1:7-11). But as for the three rows or ranks that were in his mouth and between his teeth, one authority has interpreted this to mean that allusion was made to the fact that the Persian kingdom was divided up among three princes, just as we read in the sections dealing with Belshazzar and with Darius that there were three princes who were in charge of the one hundred and twenty satraps. But other commentators affirm that these were three kings of the Persians who were subsequent to Cyrus, and yet they fail to mention them by name. But we know that after Cyrus's reign of thirty years his son Cambyses ruled among the Persians, and his brothers the magi, and then Darius, in the second year of whose reign the rebuilding of the Temple was commenced at Jerusalem. The fifth king was Xerxes, the son of Darius; the sixth was Artabanus; the seventh, Artaxerxes who was surnamed Makrokheir, that is Longimanus ("Long-handed"); the eighth, Xerxes; the ninth, Sogdianus; the tenth, Darius surnamed Nothos ("Bastard"); the eleventh, the Artaxerxes called Mnemon, that is, "The Rememberer"; the twelfth, the other Artaxerxes, who himself received the surname of Ochus; the thirteenth, Arses, the son of Ochus; and the fourteenth, Darius the son of Arsamus, who was conquered by Alexander, the king of the Macedonians. How then can we say that these were three kings of the Persians? Of course we could select some who were especially cruel, but we cannot ascertain them on the basis of the historical accounts. Therefore the three rows in the mouth of the Persian kingdom and between its teeth we must take to be the three kingdoms of the Babylonians, the Medes, and the Persians, all of which were reduced to a single realm. And as for the information, "And thus they spake to him: 'Devour flesh in abundance,'" this refers to the time when in the reign of the Ahasuerus whom the Septuagint calls Artaxerxes, the order was given, at the suggestion of Haman the Agagite, that all the Jews be slaughtered on a single day (Esther 3:13). And very properly, instead of saying, "He was devouring them" the account specifies, "Thus they spake unto him..." This shows that the matter was only attempted, and was by no means ever carried out.

(Verse 8 and following) I saw during the night: and behold, a man riding on a red horse, and he stood among the myrtle trees that were in the ravine, and behind him there were red, sorrel, and white horses. And I said, 'What are these, my lord?' And the angel who was speaking with me said to me, 'I will show you what these are.' And the man who was standing among the myrtle trees answered and said, 'These are the ones whom the Lord has sent to go throughout the earth.' And they reported to the angel of the Lord who was standing among the myrtle trees, and said, 'We have gone throughout the earth, and behold, all the earth is peaceful and quiet.' And the angel of the Lord answered and said: O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Juda, with which thou hast been angry? This is the seventieth year. And the Lord answered the angel that spoke in me, good words, and comfortable words. LXX: I saw in the night: and behold a man riding upon a red horse, and he stood among the myrtle trees, that were in the bottom: and behind him were horses, red, speckled, and white. And I said: What are these, my Lord? And the angel who spoke with me said: I will show you what these things are. And the man who stood among the mountains answered and said to me: These are the ones whom the Lord has sent to go around the earth. And they answered the angel of the Lord, who stood among the mountains, and said: We have gone around the whole earth, and behold, all the earth is inhabited and at rest. And the angel of the Lord answered and said: O Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, with which you are angry? This is the seventieth year. And the Lord answered the angel who spoke to me, good words and consoling speeches. First, let us discuss the story: I saw, he said, during the night: not during the day, like Moses, who saw God face to face: and Isaiah who spoke: I saw the Lord sitting on a high and exalted throne (Isa. VI, 1): before the people were led into captivity, before Jerusalem was destroyed and the temple; but still, while the people were in the midst of the evils of servitude, he sees what he sees for them in darkness. And behold, a man riding on a red horse. The Hebrews believe this to be the angel Michael, who is the avenger of iniquities and sins of Israel. And the standing among the myrtle trees that were in the depths, they want to understand as the prophets and saints who dwelled among the captive people and were in the depths. But the man, that is, Michael, was followed by red and various-colored horses, and white ones, with the order, as they think, changed: so that the white ones signify the Medes and the Persians, because under them the captivity was dismissed and the temple was rebuilt; the various-colored ones, the Macedonians, some of whom were friends, others were persecutors (the last vision of Daniel [Chapter 8] speaks most fully on this matter); but the red ones signify the kingdom of the Romans, bloody and murderous, which killed the people and destroyed the temple. But others, preserving the order that was written, interpret the man who rides a red horse and the red horses as representing the four kingdoms. The first and second, the bloodshedders, are interpreted as the Assyrians and Chaldeans, whose first ten tribes were led captive by Salmanasar. The second, Judah and Benjamin, with the city of Jerusalem burned and the temple destroyed. The third and fourth, the various and white horses, are thought to represent the Medes and Persians: some of whom were merciful, such as Cyrus, Darius son of Hystaspis, and Artaxerxes, called by the Greeks Assuerus, under whom the story of Esther is fulfilled; others were cruel, such as Cambyses and the rest. Therefore, the seer and prophet sees a man riding on a red horse, followed by red, spotted, and white horses. Not knowing what he had seen, and desiring to understand the meaning of his vision, he asks, 'What are these, my Lord?' The angel who was speaking with him promises to reveal the answer. As the seer remains silent, a man standing among the myrtle trees recounts, 'These are the kingdoms that the Lord has commanded to go throughout the earth and subdue it under their authority.' Finally, the angels who presided over kingdoms and nations do not come to anyone else, but to the very man and angel of the Lord who stood among the myrtles, and they say: We have walked through the earth, and behold, all the earth is inhabited and at rest. And the meaning is: all the kingdoms under us are safe and peaceful, and no distress weighs upon them. From this response, the angel who interceded for Israel takes the opportunity to pray for the people, and says to the Lord: Since the whole world is quiet and peaceful, why, O Lord, do you not have mercy on Jerusalem and the cities of Judah, especially since the time of captivity, according to your promises, has been fulfilled? And the Lord answered the angel who spoke in the prophet with good words, comforting words. Good words regarding the promises of the future, comforting words regarding the needs of the present. These, according to the letter, so that we may not see our own concealed things, which we have learned from foreign language teachers. But the teachers of the Churches understand the darkness of the mystical vision on the night when the vision is seen. For God has placed darkness as his hiding place (Psalm 18:12). And according to the Septuagint translators, it is said of him: 'The abyss is like his garment' (Ps. 103:6). But the man who was riding on a red horse is the Lord Savior, who, by taking on the dispensation of our flesh, hears in Isaiah: 'Why are your garments red?' (Isa. 63:2). This one who is now shown as red to the captive people is described in the Apocalypse of John as sitting on a white horse, wearing white garments (Rev. 3 and 6). But what is said to be standing between two shady mountains (although in Hebrew it does not have two), the New and Old Testaments understand, which is said to be covered with dense leaves, and forest, and shady woods, because it is enveloped in many obscurities. But the myrtles that were in the depths, among which it is described as standing, understand the angelic powers, which also ministered to him even in the flesh. Or certainly the mountains (to remove what is not written, two) absolutely and without number, we can understand many holy people and apostles and apostolic men, who are reported to have traveled the whole world, red, and various, and white. Some have been crowned with martyrdom and are called 'rufi'. Others, through their works, teaching, and variety of signs, are called by various names. Others have received rewards for their virginity, purity of doctrine, and pure heart that sees God. Finally, the prophet asks the same man and angel who stood among the myrtles, saying: Who are these, my lord? And the angel who spoke in him, namely the prophetic sense, promises to show what is seen. And when he had promised, he did not answer himself, but another who stood among the myrtle trees, and said: These are the ones whom the Lord has sent to walk the earth. For the apostles were sent by the Lord to complete the preaching of the Gospel throughout the whole world, and after they had fulfilled their mission, they returned to the angel of the great council who stood among them, who spoke with the Apostle: We are the pleasing aroma of Christ to those who are being saved and to those who are perishing (1 Corinthians 2:15), and among peoples of both callings. And they said to him: We have traveled the land, fulfilled the work that was assigned to us, and behold, the whole land is inhabited and at rest, which was once deserted by God. Now it is His dwelling place, resting from wars, battles of vices and sins. For He has received the inheritance of the Lord, who has returned to the Father, and who says: My peace I give to you, my peace I leave you (John 14:27). And as for the full mercy that is requested, they refer to the imminent seventieth year when God will have mercy on Jerusalem and the cities of Judah, with respect to that understanding: that as long as true peace comes and the Sabbath and the number of seven decades, that is, the seventieth year is fulfilled, neither Jerusalem may receive complete freedom, which is interpreted as the vision of peace and is the Church, nor may the cities of Judah, who confess the Lord, receive it. Finally, the Lord promises good words, consoling words: which we now see in part, and in part we prophesy (I Cor. XIII, 12). But when that which is perfect has come, those things which are in part will be done away with: and being delivered from the Babylon of this age, let us cry out: When the Lord brings back the captivity of Zion, we became like those consoled (Psal. CXXV, 1).

It is clear that those who were seen are invisible powers, “sent for service,” according to the divine apostle, “for the sake of those who are due to inherit salvation.” Their natures are not seen, however, being incorporeal: he who is Lord of them and of everyone else renders them discernible according to need in each case. The divine Scripture clearly teaches us this, giving a glimpse of their different forms: Daniel saw them in one fashion, Ezekiel in another fashion, and Isaiah and Micah in different forms. Not that they have many forms, being naturally incorporeal and spiritual: the Lord of all when need arises gives them a form for discernment. This he did also in the case of Zechariah: he reveals to him the angel who is a leader of the people; St. Michael was this angel.

It is quite clear that all the things shown to the prophet were tokens of certain realities, just as Joseph saw sheaves, sun, moon and stars, each of which carried a clue to some coming event, and the Pharaoh saw ears of corn and oxen, some fat and some skinny, and by these as well other events were signified from what was shown. In exactly the same way the prophet also sees these things by divine revelation, and each of the things shown him contained some sign or indication of a reality. Likewise blessed Peter also saw a cloth let down from heaven, full of various living creatures clean and unclean, and the vision contained a clue to some other things.

The prophet earnestly exhorts the people to repentance, that they may escape such punishments as had been inflicted on their fathers, Zac 1:1-6. The vision of the horses, with the signification, Zac 1:7-11. The angel of the Lord successfully intercedes in behalf of Jerusalem, Zac 1:12-17. The vision of the four horns, and of the four carpenters, Zac 1:18-21.

I saw by night - The time was emblematical of the affliction under which the Jews groaned. A man - An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see Jos 5:13; Eze 1:26; Dan 7:13; Dan 10:6. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord's host. Jos 5:13-15. A red horse - An emblem of war and bloodshed. Among the myrtle trees - This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ. And behind him were there red horses - Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colors may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.

INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.

by night--The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zac 1:7). a man--Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zac 1:11-12), "Jehovah the angel of the covenant" (Mal 3:1; compare Gen 16:7 with Zac 1:13; Gen 22:11 with Zac 1:12; Exo 3:2 with Zac 1:4). Being at once divine and human, He must be God and man in one person. riding--implying swiftness in executing God's will in His providence; hastening to help His people. red horse--the color that represents bloodshed: implying vengeance to be inflicted on the foes of Israel (compare Kg2 3:22; Isa 63:1-2; Rev 6:4); also fiery zeal. among the myrtle trees--symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place, Psa 132:14) among them, is a guarantee for her safety, lowly though she now be. in the bottom--in a low place or bottom of a river; alluding to Babylon near the rivers Euphrates and Tigris, the scene of Judah's captivity. The myrtle delights in low places and the banks of waters [PEMBELLUS]. MAURER translates, from a different root, "in a shady place." red horses--that is, horsemen mounted on red horses; Zac 1:10-11, confirm this view. speckled . . . white--The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [MOORE]), implies a state of things mixed, partly prosperous, partly otherwise [HENDERSON]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [MOORE]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare Zac 6:2-3). God has ministers of every kind for promoting the interests of His Church.

Zac 1:8. "I saw by night, and behold a man riding upon a red horse, and he stood among the myrtles which were in the hollow; and behind him red, speckled, and white horses. Zac 1:9. And I said, What are these, my lord? Then the angel that talked with me said to me, I will show thee what these are. Zac 1:10. And the man who stood among the myrtles answered and said, These are they whom Jehovah hath sent to go through the earth. Zac 1:11. And they answered the angel of Jehovah who stood among the myrtles, and said, We have gone through the earth, and, behold, the whole earth sits still, and at rest. Zac 1:12. Then the angel of Jehovah answered and said, Jehovah of hosts, how long wilt Thou not have compassion upon Jerusalem and the cities of Judah, with whom Thou hast been angry these seventy years? Zac 1:13. And Jehovah answered the angel that talked with me good words, comforting words. Zac 1:14. And the angel that talked with me said to me, Preach, and say, Thus saith Jehovah of hosts, I have been jealous for Jerusalem and Zion with great jealousy, Zac 1:15 and with great wrath I am angry against the nations at rest: for I had been angry for a little, but they helped for harm. Zac 1:16. Therefore thus saith Jehovah, I turn again to Jerusalem with compassion: my house shall be built in it, is the saying of Jehovah of hosts, and the measuring line shall be drawn over Jerusalem. Zac 1:17. Preach as yet, and say, Thus saith Jehovah of hosts, My cities shall yet swell over with good, and Jehovah will yet comfort Zion, and will yet choose Jerusalem." The prophet sees, during the night of the day described in Zac 1:7 (הלּילה is the accusative of duration), in an ecstatic vision, not in a dream but in a waking condition, a rider upon a red horse in a myrtle-bush, stopping in a deep hollow, and behind him a number of riders upon red, speckled, and white horses (sūsı̄m are horses with riders, and the reason why the latter are not specially mentioned is that they do not appear during the course of the vision as taking any active part, whilst the colour of their horses is the only significant feature). At the same time he also sees, in direct proximity to himself, an angel who interprets the vision, and farther off (Zac 1:11) the angel of Jehovah also standing or stopping among the myrtle-bushes, and therefore in front of the man upon a red horse, to whom the riders bring a report, that they have gone through the earth by Jehovah's command and have found the whole earth quiet and at rest; whereupon the angel of Jehovah addresses a prayer to Jehovah for pity upon Jerusalem and the cities of Judah, and receives a good consolatory answer, which the interpreting angel conveys to the prophet, and the latter publicly proclaims in Zac 1:14-17. The rider upon the red horse is not to be identified with the angel of Jehovah, nor the latter with the angelus interpres. It is true that the identity of the rider and the angel of Jehovah, which many commentators assume, is apparently favoured by the circumstance that they are both standing among the myrtles (‛ōmēd, stood; see Zac 1:8, Zac 1:10, and Zac 1:11); but all that follows from this is that the rider stopped at the place where the angel of Jehovah was standing, i.e., in front of him, to present a report to him of the state of the earth, which he had gone through with his retinue. This very circumstance rather favours the diversity of the two, inasmuch as it is evident from this that the rider upon the red horse was simply the front one, or leader of the whole company, who is brought prominently forward as the spokesman and reporter. If the man upon the red horse had been the angel of Jehovah Himself, and the troop of horsemen had merely come to bring information to the man upon the red horse, the troop of horsemen could not have stood behind him, but would have stood either opposite to him or in front of him. And the different epithets applied to the two furnish a decisive proof that the angel of the Lord and "the angel that talked with me" are not one and the same. The angel, who gives or conveys to the prophet the interpretation of the vision, is constantly called "the angel that talked with me," not only in Zac 1:9, where it is preceded by an address on the part of the prophet to this same angel, but also in Zac 1:13 and Zac 1:14, and in the visions which follow (Zac 2:2, Zac 2:7; Zac 4:1, Zac 4:4; Zac 5:5, Zac 5:10; Zac 6:4), from which it is perfectly obvious that הדּבר בּי denotes the function which this angel performs in these visions (dibber be, signifying the speaking of God or of an angel within a man, as in Hos 1:2; Hab 2:1; Num 12:6, Num 12:8). His occupation, therefore, was to interpret the visions to the prophet, and convey the divine revelations, so that he was only an angelus interpres or collocutor. This angel appears in the other visions in company with other angels, and receives instructions from them (Zac 2:5-8); and his whole activity is restricted to the duty of conveying higher instructions to the prophet, and giving him an insight into the meaning of the visions, whereas the angel of Jehovah stands on an equality with God, being sometimes identified with Jehovah, and at other times distinguished from Him. (Compare the remarks upon this subject in the comm. on Genesis, Pent. pp. 118ff.) In the face of these facts, it is impossible to establish the identity of the two by the arguments that have been adduced in support of it. It by no means follows from Zac 1:9, where the prophet addresses the mediator as "my lord," that the words are addressed to the angel of the Lord; for neither he nor the angelus interpres has been mentioned before; and in the visions persons are frequently introduced as speaking, according to their dramatic character, without having been mentioned before, so that it is only from what they say or do that it is possible to discover who they are. Again, the circumstance that in Zac 1:12 the angel of the Lord presents a petition to the Supreme God on behalf of the covenant nation, and that according to Zac 1:13 Jehovah answers the angelus interpres in good, comforting words, does not prove that he who receives the answer must be the same person as the intercessor: for it might be stated in reply to this, as it has been by Vitringa, that Zechariah has simply omitted to mention that the answer was first of all addressed to the angel of the Lord, and that it was through him that it reached the mediating angel; or we might assume, as Hengstenberg has done, that "Jehovah addressed the answer directly to the mediating angel, because the angel of the Lord had asked the question, not for his own sake, but simply for the purpose of conveying consolation and hope through the mediator to the prophet, and through him to the nation generally." There is no doubt that, in this vision, both the locality in which the rider upon the red horse, with his troop, and the angel of the Lord had taken up their position, and also the colour of the horses, are significant. But they are neither of them easy to interpret. Even the meaning of metsullâh is questionable. Some explain it as signifying a "shady place," from צל, a shadow; but in that case we should expect the form metsillâh. There is more authority for the assumption that metsullâh is only another form for metsūlâh, which is the reading in many codd., and which ordinarily stands for the depth of the sea, just as in Exo 15:10 tsâlal signifies to sink into the deep. The Vulgate adopts this rendering: in profundo. Here it signifies, in all probability, a deep hollow, possibly with water in it, as myrtles flourish particularly well in damp soils and by the side of rivers (see Virgil, Georg. ii. 112, iv. 124). The article in bammetsullâh defines the hollow as the one which the prophet saw in the vision, not the ravine of the fountain of Siloah, as Hofmann supposes (Weissagung u. Erfllung, i. p. 333). The hollow here is not a symbol of the power of the world, or the abyss-like power of the kingdoms of the world (Hengstenberg and M. Baumgarten), as the author of the Chaldee paraphrase in Babele evidently thought; for this cannot be proved from such passages as Zac 10:1-12 :16, Isa 44:27, and Psa 107:24. In the myrtle-bushes, or myrtle grove, we have no doubt a symbol of the theocracy, or of the land of Judah as a land that was dear and lovely in the estimation of the Lord (cf. Dan 8:9; Dan 11:16), for the myrtle is a lovely ornamental plant. Hence the hollow in which the myrtle grove was situated, can only be a figurative representation of the deep degradation into which the land and people of God had fallen at that time. There is a great diversity of opinion as to the significance of the colour of the horses, although all the commentators agree that the colour is significant, as in Zac 6:2. and Rev 6:2., and that this is the only reason why the horses are described according to their colours, and the riders are not mentioned at all. About two of the colours there is no dispute. אדום, red, the colour of the blood; and לבן, white, brilliant white, the reflection of heavenly and divine glory (Mat 17:2; Mat 28:3; Act 1:10), hence the symbol of a glorious victory (Rev 6:2). The meaning of seruqqı̄m is a disputed one. The lxx have rendered it ψαροὶ καὶ ποικίλοι, like בּרדּים אמצּים in Zac 6:3; the Itala and Vulgate, varii; the Peshito, versicolores. Hence sūsı̄m seruqqı̄m would correspond to the ἵππος χλωρός of Rev 6:8. The word seruqqı̄m only occurs again in the Old Testament in Isa 16:8, where it is applied to the tendrils or branches of the vine, for which sōrēq (Isa 5:2; Jer 2:21) or serēqâh (Gen 49:11) is used elsewhere. On the other hand, Gesenius (Thes. s.v.) and others defend the meaning red, after the Arabic ašqaru, the red horse, the fox, from šaqira, to be bright red; and Koehler understands by sūsı̄m seruqqı̄m, bright red, fire-coloured, or bay horses. But this meaning cannot be shown to be in accordance with Hebrew usage: for it is a groundless conjecture that the vine branch is called sōrēq from the dark-red grapes (Hitzig on Isa 5:2); and the incorrectness of it is evident from the fact, that even the Arabic šaqira does not denote dark-red, but bright, fiery red. The Arabic translator has therefore rendered the Greek πυῤῥός by Arab. ašqaru in Sol 5:9; but πυῤῥός answers to the Hebrew אדום, and the lxx have expressed sūsı̄m 'ădummı̄m by ἵπποι πυῤῥοί both here and in Zac 6:2. If we compare this with ch. Zac 6:2, where the chariots are drawn by red ('ădummı̄m, πυῤῥοί), black (shechōrı̄m, μέλανες), white (lebhânı̄m, λευκοί), and speckled (beruddı̄m, ψαροί) horses, and with Revelation 6, where the first rider has a white horse (λευκός), the second a red one (πυῥῥός), the third a black one (μέλας), the fourth a pale horse (χλωρός), there can be no further doubt that three of the colours of the horses mentioned here occur again in the two passages quoted, and that the black horse is simply added as a fourth; so that the seruqqı̄m correspond to the beruddı̄m of Zac 6:3, and the ἵππος χλωρός of Rev 6:8, and consequently sârōq denotes that starling kind of grey in which the black ground is mixed with white, so that it is not essentially different from bârōd, speckled, or black covered with white spots (Gen 31:10, Gen 31:12). By comparing these passages with one another, we obtain so much as certain with regard to the meaning of the different colours, - namely, that the colours neither denote the lands and nations to which the riders had been sent, as Hvernick, Maurer, Hitzig, Ewald, and others suppose; nor the three imperial kingdoms, as Jerome, Cyril, and others have attempted to prove. For, apart from the fact that there is no foundation whatever for the combination proposed, of the red colour with the south as the place of light, or of the white with the west, the fourth quarter of the heavens would be altogether wanting. Moreover, the riders mentioned here have unquestionably gone through the earth in company, according to Zac 1:8 and Zac 1:11, or at any rate there is no intimation whatever of their having gone through the different countries separately, according to the colour of their respective horses; and, according to Zac 6:6, not only the chariot with the black horses, but that with the white horses also, goes into the land of the south. Consequently the colour of the horses can only be connected with the mission which the riders had to perform. This is confirmed by Revelation 6, inasmuch as a great sword is there given to the rider upon the red horse, to take away peace from the earth, that they may kill one another, and a crown to the rider upon the white horse, who goes forth conquering and to conquer (Rev 6:2), whilst the one upon the pale horse receives the name of Death, and has power given to him to slay the fourth part of the earth with sword, famine, and pestilence (Rev 6:8). It is true that no such effects as these are attributed to the riders in the vision before us, but this constitutes no essential difference. To the prophet's question, mâh-'ēlleh, what are these? i.e., what do they mean? the angelus interpres, whom he addresses as "my lord" ('ădōnı̄), answers, "I will show thee what these be;" whereupon the man upon the red horse, as the leader of the company, gives this reply: "These are they whom Jehovah hath sent to go through the earth;" and then proceeds to give the angel of the Lord the report of their mission, viz., "We have been through the earth, and behold all the earth sitteth still and at rest." The man's answer (vayya‛an, Zac 1:10) is not addressed to the prophet or to the angelus interpres, but to the angel of the Lord mentioned in Zac 1:11, to whom the former, with his horsemen (hence the plural, "they answered," in Zac 1:11), had given a report of the result of their mission. The verb ‛ânâh, to answer, refers not to any definite question, but to the request for an explanation contained in the conversation between the prophet and the interpreting angel. חארץ, in Zac 1:10 and Zac 1:11, is not the land of Judah, or any other land, but the earth. The answer, that the whole earth sits still and at rest (ישׁבת ושׁקטת denotes the peaceful and secure condition of a land and its inhabitants, undisturbed by any foe; cf. Zac 7:7; Ch1 4:40, and Jdg 18:27), points back to Hag 2:7-8, Hag 2:22-23. God had there announced that for a little He would shake heaven and earth, the whole world and all nations, that the nations would come and fill His temple with glory. The riders sent out by God now return and report that the earth is by no means shaken and in motion, but the whole world sits quiet and at rest. We must not, indeed, infer from this account that the riders were all sent for the simple and exclusive purpose of obtaining information concerning the state of the earth, and communicating it to the Lord. For it would have been quite superfluous and unmeaning to send out an entire troop, on horses of different colours, for this purpose alone. Their mission was rather to take an active part in the agitation of the nations, if any such existed, and guide it to the divinely appointed end, and that in the manner indicated by the colour of their horses; viz., according to Revelation 6, those upon the red horses by war and bloodshed; those upon the starling-grey, or speckled horses, by famine, pestilence, and other plagues; and lastly, those upon the white horses, by victory and the conquest of the world. In the second year of Darius there prevailed universal peace; all the nations of the earlier Chaldaean empire were at rest, and lived in undisturbed prosperity. Only Judaea, the home of the nation of God, was still for the most part lying waste, and Jerusalem was still without walls, and exposed in the most defenceless manner to all the insults of the opponents of the Jews. Such a state of things as this necessarily tended to produce great conflicts in the minds of the more godly men, and to confirm the frivolous in their indifference towards the Lord. As long as the nations of the world enjoyed undisturbed peace, Judah could not expect any essential improvement in its condition. Even though Darius had granted permission for the building of the temple to be continued, the people were still under the bondage of the power of the world, without any prospect of the realization of the glory predicted by the earlier prophets (Jer. 31; Isaiah 40), which was to dawn upon the nation of God when redeemed from Babylon. Hence the angel of the Lord addresses the intercessory prayer to Jehovah in Zac 1:12 : How long wilt Thou not have compassion upon Jerusalem, etc.? For the very fact that the angel of the Lord, through whom Jehovah had formerly led His people and brought them into the promised land and smitten all the enemies before Israel, now appears again, contains in itself one source of consolation. His coming was a sign that Jehovah had not forsaken His people, and His intercession could not fail to remove every doubt as to the fulfilment of the divine promises. The circumstance that the angel of Jehovah addresses an intercessory prayer to Jehovah on behalf of Judah, is no more a disproof of his essential unity with Jehovah, than the intercessory prayer of Christ in John 17 is a disproof of His divinity. The words, "over which Thou hast now been angry for seventy years," do not imply that the seventy years of the Babylonian captivity predicted by Jeremiah (Jer 25:11 and Jer 29:10) were only just drawing to a close. They had already expired in the first year of the reign of Cyrus (Ch2 36:22; Ezr 1:1). At the same time, the remark made by Vitringa, Hengstenberg, and others, must not be overlooked, - namely, that these seventy years were completed twice, inasmuch as there were also (not perhaps quite, but nearly) seventy years between the destruction of Jerusalem and of the temple, and the second year of Darius. Now, since the temple was still lying in ruins in the second year of Darius, notwithstanding the command to rebuild it that had been issued by Cyrus (Hag 1:4), it might very well appear as though the troubles of the captivity would never come to an end. Under such circumstances, the longing for an end to be put to the mournful condition of Judah could not fail to become greater and greater; and the prayer, "Put an end, O Lord, put an end to all our distress," more importunate than ever. Jehovah replied to the intercession of the angel of the Lord with good and comforting words. Debhârı̄m tōbhı̄m are words which promise good, i.e., salvation (cf. Jos 23:14; Jer 29:10). So far as they set before the people the prospect of the mitigation of their distress, they are nichummı̄m, consolations. The word nichummı̄m is a substantive, and in apposition to debhârı̄m. Instead of the form nichummı̄m, the keri has the form nichumı̄m, which is grammatically the more correct of the two, and which is written still more accurately nichūmı̄m in some of the codd. in Kennicott. The contents of these words, which are addressed to the interpreting angel either directly or through the medium of the angel of Jehovah, follow in the announcement which the latter orders the prophet to make in Zac 1:14-17. קרא (Zac 1:14) as in Isa 40:6. The word of the Lord contains two things: (1) the assurance of energetic love on the part of God towards Jerusalem (Zac 1:14, Zac 1:15); and (2) the promise that this love will show itself in the restoration and prosperity of Jerusalem (Zac 1:16, Zac 1:17). קנּא, to be jealous, applied to the jealousy of love as in Joe 2:18; Num 25:11, Num 25:13, etc., is strengthened by קנאה גדולה. Observe, too, the use of the perfect קנּאתי, as distinguished from the participle קצף. The perfect is not merely used in the sense of "I have become jealous," expressing the fact that Jehovah was inspired with burning jealousy, to take Jerusalem to Himself (Koehler), but includes the thought that God has already manifested this zeal, or begun to put it in action, namely by liberating His people from exile. Zion, namely the mountain of Zion, is mentioned along with Jerusalem as being the site on which the temple stood, so that Jerusalem only comes into consideration as the capital of the kingdom. Jehovah is also angry with the self-secure and peaceful nations. The participle qōtsēph designates the wrath as lasting. Sha'ănân, quiet and careless in their confidence in their own power and prosperity, which they regard as secured for ever. The following word, אשׁר, quod, introduces the reason why God is angry, viz., because, whereas He was only a little angry with Israel, they assisted for evil. מעט refers to the duration, not to the greatness of the anger (cf. Isa 54:8). עזרוּ לרעה, they helped, so that evil was the result (לרעה as in Jer 44:11), i.e., they assisted not only as the instruments of God for the chastisement of Judah, but so that harm arose from it, inasmuch as they endeavoured to destroy Israel altogether (cf. Isa 47:6). It is no ground of objection to this definition of the meaning of the words, that לרעה in that case does not form an appropriate antithesis to מעט, which relates to time (Koehler); for the fact that the anger only lasted a short time, was in itself a proof that God did not intend to destroy His people. To understand עזרוּ לרעה as only referring to the prolonged oppression and captivity, does not sufficiently answer to the words. Therefore (lâkhēn, Zac 1:16), because Jehovah is jealous with love for His people, and very angry with the heathen, He has now turned with compassion towards Jerusalem. The perfect שׁבתּי is not purely prophetic, but describes the event as having already commenced, and as still continuing. This compassion will show itself in the fact that the house of God is to be built in Jerusalem, and the city itself restored, and all the obstacles to this are to be cleared out of the way. The measuring line is drawn over a city, to mark off the space it is to occupy, and the plan upon which it is to be arranged. The chethib קוה bihtehc , probably to be read קוה, is the obsolete form, which occurs again in Kg1 7:23 and Jer 31:39, and was displaced by the contracted form קו (keri). But the compassion of God will not be restricted to this. The prophet is to proclaim still more ("cry yet," Zac 1:17, referring to the "cry" in Zac 1:14). The cities of Jehovah, i.e., of the land of the Lord, are still to overflow with good, or with prosperity. Pūts, to overflow, as in Pro 5:16; and תּפוּצנּה for תּפוּצינה (vid., Ewald, 196, c). The last two clauses round off the promise. When the Lord shall restore the temple and city, then will Zion and Jerusalem learn that He is comforting her, and has chosen her still. The last thought is repeated in Zac 2:1-13 :16 and Zac 3:2. In this vision it is shown to the prophet, and through him to the people, that although the immediate condition of things presents no prospect of the fulfilment of the promised restoration and glorification of Israel, the Lord has nevertheless already appointed the instruments of His judgment, and sent them out to overthrow the nations of the world, that are still living at rest and in security, and to perfect His Zion. The fulfilment of this consolatory promise is neither to be transferred to the end of the present course of this world, as is supposed by Hofmann (Weiss. u. Erfll. i. 335), who refers to Zac 14:18-19 in support of this, nor to be restricted to what was done in the immediate future for the rebuilding of the temple and of the city of Jerusalem. The promise embraces the whole of the future of the kingdom of God; so that whilst the commencement of the fulfilment is to be seen in the fact that the building of the temple was finished in the sixth year of Darius, and Jerusalem itself was also restored by Nehemiah in the reign of Artaxerxes, these commencements of the fulfilment simply furnished a pledge that the glorification of the nation and kingdom of God predicted by the earlier prophets would quite as assuredly follow.