The document discusses Zechariah 1:8-21, focusing on visions that convey God's care for His people during times of trouble. It highlights the symbolism of myrtle trees representing the church in a lowly condition, yet beautiful in God's sight, and the role of Christ as the guardian and intercessor for believers. The text emphasizes the ongoing assurance that God watches over His people and has plans for their future restoration despite present adversities.

1. JESUS WAS IN ZECHARIAH 1:8-21
EDITED BY GLENN PEASE
Zechariah 1:8 I lookedout into the night and saw a
man riding on a red horse that stoodamong the myrtle
trees in the hollow. Behind him were red, sorrel, and
white horses.
BIBLEHUB RESOURCES
The Church And Christ
Zechariah 1:8-13
W. Forsyth
The vision may suggest -
I. THE BIDDEN RICHES OF THE CHURCH. "Myrtle in the bottom"
symbolizes the Church in a low condition. Obscure, despisedby the world;
but fresh, fragrant, and beautiful in the sight of God. The objectof increasing
care. Grand future.
II. THE GLORY OF THE CHURCH'S HEAD. Christ supreme. All forces are
under his control. The resources ofheavenand earth are at his disposal. He is
ever on the watch. He scans the horizon with clear, far seeing eye. He is
always quick to do what he deems best for the defence and goodof his people.

2. Here is comfort for times of depressionand fear. We have our personal
troubles. We are distressedbecause ofthe state of the Church, and the slow
progress of religion in the world. But let us take courage. Christ is Head over
all things for the Church. In the darkesthour, when we pray, the heavens are
opened. We behold Christ on the throne, and cry with the holy angels,
"Alleluia: for the Lord God omnipotent reigneth" (cf. Ephesians 1:16-23). - F.
Biblical Illustrator
I saw by night
Zechariah 1:7-11
The night vision
F. W. Krumreacher, D. D.
The anointed One of God and His kingdom are the centre and axis about
which the fiery wheelof all Zechariah's revelations and imagery turns. The
vision in our text is both beautiful and consoling. Consider —
I. THE TIME WHEN IT WAS SEEN.
1. The time. "By night." Primarily he meant natural night, while men slept.
At that seasonthe Lord came to him, opening the prophet's spiritual eyes, and
causing to pass before him, like a pictured scene in bright and glowing
colours, a sublime and cheering vision. The words "by night" may remind us
of the circumstances ofthe time at which the vision was given. Apply the
words, by way of accommodation, to the spiritual night of Christendom. For
night in a spiritual sense is only dreadful when we are deprived of spiritual
vision, when the eyes of the understanding are darkened. It is night, when
with sufferings upon us, we do not recognise the hand that inflicts them. There
is another kind of spiritual night more fearful still. David feared it when he
said, "Hide not Thy face from me, lest I be like unto them that go down into

3. the pit." Yet even here there may be vision in the darkness, and this is a
favour indeed.
II. WHAT DID THE PROPHET BEHOLD? It was a precious vision.
Afterwards he hears the explanation of it. The vision was fraught with
consolationand promise. Zechariah beholds a man; that man is Christ, the
Angel of the Covenant. The times of Zechariah needed a helper in the
characterof a man, and a "man of war";for it was a seasonofwar and
tumults. Zechariahbeholds Him upon a red horse. And Christ, like a man
riding upon a horse, stands ready to fly with speedto the help and defence of
His people. The prophet speaks ofthe myrtle trees. True believers are trees
which Christ Himself has planted; trees of righteous ness, fastrooted in the
ground of His merits, and thriving by the grace ofHis Holy Spirit. Such are
all the children of God here on earth. The man among the myrtle trees
"stood";the Lord abides among His people.
(F. W. Krumreacher, D. D.)
Behind Him were there red horses, speckled, andwhite
Zechariah's vision of the horses
A London Minister.
I. THE NAME OF THIS PARABOLIC VISION. "The Word of the Lord."
Thought is invisible, and must be clothed in some form of words. God's
greatestthought about men was revealedto us by His Sonin human flesh.
II. THE TIME WHEN THE PROPHET RECEIVED THIS "WORD OF THE
LORD." "In the night." God has often chosenthe night seasonto revealHis
mind to His servants. At night men are more free from impressions from the
outside world. The darkness and stillness of night throw the mind in upon
itself.

4. III. THE MEANING OF THE SYMBOLIC WORD.
1. The "red horses" symbolise coming war.
2. White horses symbolise victory.
3. Speckledhorses setforth the variety of the Divine dealings, of that mingling
of mercy and judgment which had been intended to lift them up to a high level
among the nations of the world.Lessons —(1)The Church triumphant is
intended to minister to the comfort of the Church militant.(2) The child of
light walking in darkness is under the guidance of the angels oflight.(3) God's
silence at sin is not God's forgiveness of sin.
(A London Minister.)
The vision of horses
I understand that all these horses had riders. There were, then, a troop of
horsemen; but the prophet says that one appeared as the chief leader, who
was accompaniedby others. These horsemenhad returned from an
expedition; for they had been sent to review the whole world and its different
parts. He therefore says that they had returned from their journey, and also
that the whole earth was quiet, that men enjoyed peace and tranquillity
everywhere. It seemeda very unbecoming and strange thing that the faithful
alone should be oppressedwith adversities, while others lived in peace and
enjoyed their pleasures. There follows atlength an answerfrom God. I regard
this as the object — that horsemen were presentedto the prophet that he
might know that God does not remain shut up in heaven, and neglectthe

5. affairs of men, but that He has, as it were, swift horses, so that He knows what
things are everywhere carried on. The prophet here ascribes to God the
characterof a chief sovereign, who inquires respecting all the affairs of men.
It is, indeed, certain that all things were fully knownto Him before He created
angels, but God assumes the characterof man in order that He may more
familiarly instruct us As God did not intend to exhibit in full light what He
afterwards in due time taught, the vision appearedin the night. And to the
same purpose is what he says respecting the angels, that they were in a dark
or deep place, and that they were among the myrtles. Some think that their
being in a deep place and thick shade designates the state of the people, being
that of sorrow and of joy; for though quietness in part was restoredto the
people, yet much darkness and much perplexity remained in their affairs.
There was one angelmore eminent than the rest, and in this there is nothing
unusual, for when God sends forth a company of angels, He gives the leadto
some one. If we regard this angel as Christ, the idea is consistentwith the
common usage of Scripture, for Christ, we know, is the head of the angels.
With regard to the different colours, the prophet, no doubt, understood that
they designatedthe offices allotted to angels, as some conveyGod's benefits,
and others come armed with scourgesand swords. The designof the vision is
not doubtful; it is, that the Jews might be assuredthat the distresses which
they at present endured would not be perpetual, that there was a hope of the
temple and the city being rebuilt, because Godhad returned into favour with
the people. The prophet teaches atthe same time that the building of the
temple was not to be expected, but as an instance of God's gratuitous favour,
and this doctrine ought also to be extended to the state of the Church at all
times, for whence comes it that the Church remains safe in the world except
that God indulges us according to His infinite goodness?
( John Calvin.)
The rider in the myrtle grove
W. L. Alexander, D. D.

6. By the myrtle grove is signified the covenantpeople, the nation of Israel, and
by its being in a low place is indicated their then depressedand sad condition.
In the Hebrew mind the idea of modestbeauty and freshness was associated
with the myrtle; and hence we find this introduced as symbolicalof the
Church under the reign of the Messiah, when"insteadof the briar," — the
symbol of the world under the curse — "shall come up the myrtle tree." The
Jewishnation, though at that time in a state of depressionand affliction, was
fair in the sight of God, was destined to endure and flourish, and was ere long
to be visited by Him in mercy and restoredto prosperity. This is specially
indicated here by the standing among the myrtle trees of the mounted rider.
He is describedas the Angel of Jehovah; no other than God manifest in
human form; the same Being who, in the fulness of time, came to our world as
the Angel of the Covenant. For the consolationand encouragementofthe
people, the prophet had to tell them that, depressedas was their condition, the
Angel of the Lord, the Leader, the Protector, the Redeemerof Israel, was still
in the midst of them. He was ready to ride forth in their defence, and to send
judgment on their adversaries. This was indicated in the vision by His being
mounted on a red horse, the symbol of war and bloodshed. The Angel of the
Lord is with them also as their Intercessorwith God. Hence He appears in this
vision as making intercessionforthem, beseeching Godto have pity on
Jerusalemand the cities of Judah; and now that the time of chastisementwas
at an end, that He would be gracious to them, and grant them full restoration
and establishmentin their own land. And through Him also came the
comforting answerto the people, In this vision the Angel of Jehovahspeaks
directly and immediately to the invisible God; but to the prophet He speaks
through the angelinterpreter. God declares His zeal for His people, His
indignation againsttheir enemies, and His determination to do goodunto His
people, and enrich them with His bounty. He is not an indifferent spectatorof
what happens to them. He watches overthem with a constantjealousy,
solicitous for their well being, and ready to resentall attempts to injure them.
His own He will never forsake. Whenthe deepestabyss of calamity seems to
be reachedby them, when the darkesthour of their sorrow throws its
shadows overthem, the Angel of the Lord, He who ever encamps round them
that fear Him, will suddenly appear on their side, and will deliver them from
all their enemies.

7. (W. L. Alexander, D. D.)
The man among the myrtles
T. V. Moore, D. D.
As the Jewishpeople are usually regardedby the prophet in their theocratic
character, as the form in which the Church then existed, the generaldoctrines
of these visions are applicable to the Church in every form in which she exists.
Some of the doctrines as setforth in this vision are —
1. The Church is externally an humble and lowly thing, neglected, often
despisedby the gay and wickedworld, a grove of myrtles, rather than the
cedars of Lebanon (ver. 8).
2. She has, however, an unseen glory that the world knows not of; for Christ
dwells in her midst, full of love, invested with all power, sending His angel
messengersto do His work, and preparing everything for her final triumph
(vers. 8, 9).
3. The hour of darkestdesolationto the Church, and of haughtiesttriumph to
her enemies, is often the very hour when God begins His work of judgment on
the one and returning mercy on the other (ver. 11).
4. Christ intercedes for His people when they need it most, and His
intercessionis always prevalent (vers. 12, 13).
5. God will have all our hearts, for He is jealous of sharing His glory with
another (ver. 14).

8. 6. God often uses instruments to chastise His people, which, when He has done
with them, He breaks and casts into the fire (ver. 15).
7. The Church of God shall yet triumph over every obstacle and vanquish
every foe (ver. 16).
8. The promises and threatenings of God, though slow, are sure. They have
eternity for the range of their fulfilment (ver. 17).
9. The head of the Church is at once human and Divine. He is calledhere "a
man" (ver. 8), and the "Angel of Jehovah" (ver. 12). But the Angel of Jehovah
is a Divine Person— even Gesenius admits this, and the Babylonish Talmud
declares that "this man is no other than the Holy One." But if Divine and
human, He must be God and man in one person.
(T. V. Moore, D. D.)
The secondvision
F. B. Meyer, B. A.
The next vision was full of comfort. As the little group of returned exiles
lookednervously out on the mighty world, empires, which surrounded and
threatened them, they were filled with alarm. How could they cope with
them? There were Bishlam, Mithredath, Tabeel, and the rest of their
companions, of the nations whom Nebuchadnezzarhad settled in Samaria;
Rehum the chancellor, and Shimshai the scribe, so ready in their use of the
pen to exert influence on the greatkings beyond the river, to make the work
of temple building cease;and the reactionaryinfluences at work in the far
distant court, always adverse to the resuscitationofa subdued nation, like the

9. Jews, whichhad given such proofs of inveterate independence. Beneaththe
irresistible pressure of these hostile forces the work of temple building had
already ceasedfor fifteen years, and there was every fear that the new resolve
to arise and build would meet with similar opposition and a similar fate.
There was singular appropriateness, therefore, in the prophet's vision "Then
lifted I up mine eyes, and saw, and, behold, four horns." In the language of a
pastoralpeople like the Jews, the horn naturally represents the pride and
powerof the ravagerand oppressorof the flock. The number "four" reminds
us of the cardinal points of the compass, and indicates that, whereverthe
people turned, there were foes, which were swornto resisttheir attempt to
renew their national life. On the north, Chaldea, Assyria, and Samaria;on the
south, Egypt and Arabia; on the west, Philistia; and on the east, Ammon and
Moab. And it is probable that the Spirit of God looked beyond these to the
four greatGentile monarchies, which have occupied, and still occupy, the
"Times of the Gentiles," andwhich were representedin the four metals of
Daniel's vision, or in the four greatbeasts, which one after another emerged
from the sea. As yet Babylon and Medo-Persiaalone had arisen; Greece and
Rome, the latter including the kingdoms of modern Europe, were to come. We
must not forgetthat God Himself gave these world-powers their authority. He
says, in Isaiah, "I was wroth with My people; I profaned Mine inheritance,
and gave them into thine hand" (Isaiah 47:6, 7). And in DanielHe lifts the veil
and shows that the world rulers represent not flesh and blood merely, but
malign and mighty spirits that actuate and inspire them (Daniel 10:13-20). As
long as God's people are perfectin their loyalty and obedience towards Him,
they need fear the power of no adversary whatsoever;but when there is a
break in the holy connectionwhich binds Him and them in an inviolable
safety, it seems as though all the forces of evil are set free to bear down on and
ravage them, until their chastisementis completed, and they return to their
first love. If we were askedto name the four horns which are ravaging the
Church in the presentday, we should not hesitate to saythat they are
priestcraft, worldliness, Christian science, andspiritualism. In every life there
are similar experiences. Sometimes, whenwe lift up our eyes, we find
ourselves begirt with oppositionand threatened by hostile powers. Think of
the martyr host who have witnessedfor God in every age, and who could
reiterate the words of the greatestSuffererof all. "Many bulls have

10. compassedMe, strong bulls of Bashanhave besetMe round about; they gape
upon Me with their mouth as a ravening and a roaring lion." Ignatius, who
complains that his custodians were like "ten leopards, who only wax worse
when they are kindly treated"; , the girl slave;Germanicus, the noble youth;
the , whose wrongs rousedCromwell's wrath and Milton's muse; the
Netherlands, in their long conflict with Philip, when the leaders saw their
homes coveredagainby the oceanfrom which their ancestors had redeemed
them; Madame Guyon, besetby husband, mother-in-law, servants, and
priests; Samuel Rutherford, and hundreds of his time, harried by the fiercest
and most insatiable hate; William Tyndale, the celebratedtranslatorof the
English Bible; John G. Paton, besetwith savages — these are specimens of a
multitude, which no man can number, of every nation, and kindred, and
people, who have seenthe vision of the four horns. But there is something
beyond; and surely it is not without significance that the prophet says, "The
Lord showedme four carpenters" (or smiths, R.V.). We have no difficulty in
descrying the sources ofalarm for ourselves;but we need a Divine hand to
revealour assureddeliverance. "And Elisha 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;and, behold, the mountain was full of horses and
chariots of fire round about Elisha." ForBabylon, the "carpenter" was
Cyrus; for Persia, Alexander; for Greece,the Roman; for Rome, the Gaul.
Very different from eachother, very ruthless and unsparing; but very well
adapted for their work. Commenting on this passage, the late C. H. Spurgeon
said: "He who wants to open an oystermust not use a razor; for some works
there needs less of daintiness and more of force;providence does not find
clerks, orarchitects, or gentlemen, to cut off horns, but carpenters. The work
needs a man who, when he has work to do, puts his whole strength into it, and
beats awaywith his hammer, or cuts through the woodthat lies before him
with might and main. Let us not fear for the cause of God; when the horns
become too troublesome, the carpenters will be forthcoming to fray them."
Remember how in every age He has found His appropriate messenger. frayed
, and ; Luther frayed the powerof the pope in Germany, and rough Hugh
Latimer in England; Wesleyand Whitefield frayed the religious indifference
of the lastcentury. When Haldane went to Geneva, he frayed the scepticism
which was destroying the Helvetian and Gallio Churches. The Lord knows

11. where to find His servants, and when the pre destined hour strikes, there will
stand the workmanready. Oh, child of God! there have been many horns
engagedin scattering thee. Year after year they have wrought sad havoc in
thy plans, and costthee bitter tears. But thine Almighty Friend is greatly
displeasedthat they have hurt thee more than His purposes of chastisement
required, and He has resolvedthat they shall be frayed.
(F. B. Meyer, B. A.)
God's government of the world
Homilist.
Amongst the various manners in which God revealedHimself to men of old,
visions were perhaps the most frequent and impressive. He appears to the
prophet in six distinct visions. The visions were marked by these four
characteristics. Theywere(1)Mental. Unlike all other creatures on the earth,
man has an inner visual organ;he cansee with his mind. This is seenin poets,
such as Milton, Spenser, etc. Allegorists, suchas Bunyan, etc. They were(2)
Symbolic. Strange and grotesque objects were seen. Theseobjects were all
symbolic; they had a spiritual significance. Theywere(3)Divine. All men,
unless they are utterly destitute of the poetic sentiment, have visions
sometimes, not only sleeping but waking visions. But seldom, perhaps, are
these visions Divine. They were(4)Prophetic. They point here to the future of
God's moral kingdom upon the earth. Men of lofty, sanctified genius, often in
their visions have a glance of"things that are to come." This vision seems to
give us a glance into God's moral government of the world. It takes us behind
the veil of phenomena, and shows us principles and agenciesthat move,
fashion, and control all.
I. It is carried on in connectionWITH MYSTERIOUS AGENCIES. Whatdid
the prophet see? "Isaw by night, and behold a man riding upon a red horse,
and He stoodamong the myrtle trees that were in the bottom: and behind
Him were there red horses, speckled, and white." Who are these? Unfallen

12. angels and sainted men. These by millions stand near His throne, prompt to
obey His behests. In relation to these agents two thoughts are suggested —
1. That they are under the command of a transcendentmind. Mostexpositors
regard the man on the red horse, and who stoodamong the myrtle trees, as no
less a personage thanthe Angel of the Covenant, the GreatMessiah. This
same man appearedto Abraham in the plains of Mature, to Jacobbefore his
meeting with Esau, to Noses atthe burning bush, to Joshua at Jericho, with
the sworddrawn in His hand. Here He is on the "red horse," emblem of war.
He is a greatmoral chieftain. Another thought suggestedis —(1) That there
are varied orders. "Behind Him were there red horses, speckled, and white."
This is the troop that followedthe man. When the eyes of Elisha's servant
were opened, he beheld a "mountain full of horses and chariots of fire round
about Elisha." Horses are emblems of force and fleetness. In Christ's army
there are hosts, mighty in power and swift in motion. "Are they not all
ministering spirits?" How infinitely varied are God's ministers — varied in
kind and measure of faculty, in experience, attainment, and aspecttoo —
thrones, principalities, powers, and dominions. In relationto these agents it is
suggested—
2. That the whole world is their sphere of action. "These are they whom the
Lord hath sent to walk to and fro through the earth."(1)They "go to and fro"
through the earth. They are ever journeying; some are swift as lightning in
their speed; some of them are "full of eyes," and see allthings.(2) They know
the state of the world. "We have walkedto and fro through the earth, and,
behold, all the earth sitteth still, and is at rest." "At rest," not in the rest of
righteousness, notin the repose ofgoodness, but in carnal security and sin.
Another fact suggestedin relation to God's government in the world is —
II. That IT HAS NOT ONLY DIFFICULTIES, BUT AN INTERPRETER
ALSO. "Then said I, O my lord, what are these?"

13. 1. The difficulties of God's government. What are these? The prophet
understood not these strange appearances;and in amazement he exclaims,
What are these? What thoughtful man has not askedsucha question as this
concerning the Divine government over and over again? "Whatare these?
What are these elements, forces, laws, existences, events? Whatare they? Are
they messengersofmercy or justice? O my lord, what are these?" We are all
moving in mystery.
2. The interpreter of God's government. Who answeredthe question "The
man that stoodamong the myrtle trees answeredand said, These are they."
Some other creature, the angelthat talkedwith them, was askedfirst; but the
answercame not from him, but from the man, Christ Jesus. In Revelation5:2,
"a strong angel" is representedas crying with a loud voice concerning the
mysteries of God's government, inquiring who was able to "loose the seals";
but no one was found in heaven, in earth, or under the earth worthy to "open
and read the book." There was only One found. "It was the Lamb in the midst
of the throne." Christ is the only interpreter of God. He is the Logos.
III. That IT IS ESPECIALLY CONCERNEDIN THE INTERESTSOF HIS
PEOPLE. His people are supposedto be here representedby the "myrtle
trees." The JewishChurch at this time was not like a forest of statelycedars,
but a grove of myrtles, fragile and obscure.
1. These seemto be the centre of Divine operations on the earth. Now, in the
myrtle trees is the "man riding upon a red horse." And in the myrtle trees
were the "red horses, speckled, andwhite," the whole troop was there. The
"myrtle trees" seemedto be the centre of all the agents. Fromit they started
on their mission, and to it they returned. The true Church is the temple, the
residence of GodHimself.

14. 2. The object of specialintercession. "Thenthe 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 Judah, againstwhich Thou hast had indignation these
threescore andten years?" The duration of their captivity in Babylon. Who is
the angelthat makes this appeal? It was He that "ever liveth to make
intercessionfor us." "If any man sin, he hath an advocate with the Father,
Jesus Christ the righteous."
3. The subjects of the Divine communication. "The Lord answeredthe angel
that talkedwith me, with goodwords and comfortable words." The prophet is
here commissionedto proclaim —(1) God's zealon behalf of Jerusalem. "Cry
thou saying, Thus saith the Lord of hosts."(2)His displeasure for the enemies
of Jerusalem. "I am sore displeasedwith the heathen." His merciful purpose
was to bestow blessings onJerusalem. "Therefore thus saith the Lord," etc.
(Homilist.)
COMMENTARIES
Matthew Henry's Concise Commentary
1:7-17 The prophet saw a dark, shady grove, hidden by hills. This represented
the low, melancholy condition of the Jewishchurch. A man like a warrior sat
on a red horse, in the midst of this shady myrtle-grove. Though the church
was in a low condition, Christ was present in the midst, ready to appear for
the relief of his people. Behind him were angels ready to be employed by him,
some in acts of judgment, others of mercy, others in mixed events. Would we
know something of the mysteries of the kingdom of heaven, we must apply,

15. not to angels, forthey are themselves learners, but to Christ himself. He is
ready to teachthose humbly desirous to learn the things of God. The nations
near Judea enjoyed peace at that time, but the state of the Jews was unsettled,
which gave rise to the pleading that followed;but mercy must only be hoped
for through Christ. His intercessionfor his church prevails. The Lord
answeredthe Angel, this Angel of the covenant, with promises of mercy and
deliverance. All the goodwords and comfortable words of the gospelwe
receive from Jesus Christ, as he receivedthem from the Father, in answerto
the prayer of his blood; and his ministers are to preach them to all the world.
The earth satstill, and was at rest. It is not uncommon for the enemies of God
to be at rest in sin, while his people are enduring correction, harassedby
temptation, disquieted by fears of wrath, or groaning under oppressionand
persecution. Here are predictions which had reference to the revival of the
Jews afterthe captivity, but those events were shadows ofwhat shall take
place in the church, after the oppressionof the New TestamentBabylonis
ended.
Barnes'Notes on the Bible
I saw in the night - that is, that following on "the twenty-fourth day." The
darkness of the night perhaps was chosen, as agreeing with the dimness of the
restoredcondition. Night too is, Dionysius), "through the silence of the senses
and of the fancy, more suited for receiving divine revelations."
A man riding upon a red horse - The man is an angelof God, appearing in
form of man, as Daniel says, "The man Gabriel, whom I had seenin the vision
at the beginning, touched me" Daniel9:21. He is doubtless the same who
appearedto Joshua in form of man, preparing thereby for the revelation of
God manifest in the flesh - He, before whom Joshua fell on his face and in him
worshiped God, through whom also Godrequired the same tokens of
reverence as He had from Moses."Joshua lifted up his eyes, and looked, and
behold there stooda man over againsthim with a sword drawn in his hand,
who said, as Captain of the Lord's host am I come" (Joshua 5:13-15. See the
note on "the Angel of the Lord" in Dr. Pusey's Daniel the Prophet, pp. 519-
525). He rides here, as Leader of the hostwho follow Him; to Him the others
report, and He instructs the Angel who instructs the prophet. Red, being the

16. colorof blood, symbolizes doubtless "the vengeance ofGod to be inflicted on
the enemies of the Jews for their sins committed againstthe Jews"
(Dionysius), exceeding the measure of chastisementallowedby God. It
probably was MichaelDaniel 10:13, who is entitled in Daniel, "your prince
Daniel 10:21, the greatprince which standeth up for the children of thy
people" .
And he was standing - Almost as we say, stationary, abiding in that one place.
The description is repeatedZechariah 1:10 apparently as identifying this
angel, and so he and the "angelofthe Zechariah 1:11 Lord" are probably
one.
The myrtle trees - from their fragrance and lowness,probably symbolize the
Church, as at once yielding a sweetodor, and in a low estate, orlowly. The
natural habits of the myrtle make it the fitter symbol.
And behind him - The relation of the Angel as their chief is representedby
their following him. This is consistentwith their appearing subsequently as
giving report to him. The red and white horses are well-knownsymbols of war
and glory, whence He who sits on "the white horse" Revelation6:2 in the
revelations, "wentforth conquering and to conquer." The remaining color is
somewhatuncertain. If it be ashen gray, it would correspondto the pale horse
of the revelations, and the union of the two colors, black and white, is
calculatedto be a symbol of a chequered state of things, whereas a mingled
colorlike "chestnut" is not suggestive ofany symbol.
Jamieson-Fausset-BrownBible Commentary
8. by night—The Jews begintheir day with sunset; therefore the night which
precededthe twenty-fourth day of the month is meant (Zec 1:7).

17. a man—Jehovah, the secondperson of the Trinity, manifested in man's form,
an earnestof the incarnation; called the "angelof Jehovah" (Zec 1:11, 12),
"Jehovahthe angelof the covenant" (Mal 3:1; compare Ge 16:7 with Zec
1:13; Ge 22:11 with Zec 1:12; Ex 3:2 with Zec 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 colorthat represents bloodshed: implying vengeance to be
inflicted on the foes of Israel(compare 2Ki 3:22; Isa 63:1, 2; Re 6:4); also fiery
zeal.
among the myrtle trees—symbolof the JewishChurch: not a statelycedar,
but a lowly, though fragrant, myrtle. It was its depressedstate that causedthe
Jews to despond; this vision is designedto cheerthem with better hopes. The
uncreated angelof Jehovah's presence standing (as His abiding place, Ps
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 ofJudah's captivity. The myrtle
delights in low places and the banks of waters [Pembellus]. Maurertranslates,
from a different root, "in a shady place."
red horses—thatis, horsemenmounted on red horses;Zec 1:10, 11, confirm
this view.

18. 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 connectionof 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")exercisedoffices of
vengeance;others ("the white"), those of joy; others ("the speckled"),those of
a mixed character(compare Zec 6:2, 3). God has ministers of every kind for
promoting the interests of His Church.
Matthew Poole's Commentary
I saw:in a vision Godcommunicates his word, mind, or will to the prophet.
By night; either literally, it was by night that Zechariah had this vision, or
with this it may note the obscurity and mysteriousness of the vision, for it may
be emblematical, as the myrtles and the bottom are.
Behold; mark well what I saw, as now I relate it to you.
A man; one in human shape, Christ Jesus in shape of a man so he appearedto
Ezekiel, Ezekiel1:26 40:3, and to Daniel, Daniel 7:13.
Riding; in a posture of readiness, speed, and resolution to help his people, and
to appear for them in some tokens of greatnessand majesty, Psalm 45:4.
Upon a red horse:both the beastis noted, a horse, bold, strong, speedy, and
gallant; and the colour is noted also;in the same colour he appearedto Isaiah,

19. see Isaiah63:1-3 Revelation6:4. This colour is a symbol of his coming to
avenge his own just quarrel, and the unjust dealings of his and his people’s
enemies.
He stood among the myrtle trees; he posteth himself in a convenient place to
observe and be ready, (as needful,) among humble, verdant, fragrant,
pleasant, and much-valued trees, emblem of the flourishing, fruitful, and
excellentsaints and servants of God.
In the bottom: this bottom or low valley, in which the myrtles grew, (probably
on some river’s bank,) is an emblem of the church in a low, mourning,
afflicted state;then it is most verdant, and fragrant as these trees, or as spices
bruised in a mortar.
Behind him; Christ was, as beseems a captain, in the head; the rest, as his
soldiers or servants, are behind attending on him.
Red horses;horses ofthe same colour, not without their riders, though they
are not expressed;but it is a synecdoche, horsesand horsemenare both
intended, and these are angels, Zechariah1:10. Now the colour of these horses
is,
1. Red, denoting probably the bloody condition of states and kingdoms by
wars one againstanother, either when God punisheth his church, or when he
avengethhimself and his church on his enemies and hers; which will appear
on a survey of the times past, when Assyrian, Babylonian, Persian, Grecian, or
Roman empires did successivelyby wars do God’s work, his strange work,
&c.;Isaiah 10 Isa 14.

20. 2. Speckled;a mixed colour, made up of white, red, and black, as some guess,
an emblem of affairs of different complexion; not all prosperous, nor all
unprosperous; not all dark, nor all light, as the day the prophet describes
neither day nor night; such times did the Jews know, during the seventy
prophetic weeks, from the beginning of them to the Messiah’s coming.
3. White; an emblem of the best days and state the church should be in, so
Revelation19:11,14,and the empire too with it.
Gill's Exposition of the Entire Bible
I saw by night,.... Or, "that night" (m); the night of the twenty fourth of
Sebat; a proper and usual time for visions;and it may denote the obscurity of
the vision, as it was in some respects to the prophet; and the state of the
church at this time, it being a night seasonwith 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, Zechariah1:11 which
agrees notwith 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 withthe 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 oppressedby their enemies, who hindered them in the rebuilding of

21. their city and temple; whereas this was not their case in the times of
Alexander, when they were in better circumstances, andwhich 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 angelof the Lord is here meant, as this man is
expresslycalled, Zechariah 1:11 and not a createdangel;for he is
distinguished from the angelthat talked with the prophet, Zechariah1:9. The
Jews, as Jeromrelates, think that the Angel Michaelis meant, by whom they
understand a createdangel;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 Personto be called the Angel of the Lord, as was he that
calledto Abraham when sacrificing his son, and to Moses outof the bush; and
who went before the Israelites in the wilderness, and who is called the Angel of
God's presence, and the messengerand Angel of the covenant; and the ancient
Jews themselves ownthat a divine Personis 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, Zechariah1:12, the reason
of this (or otherwise it is the title of this angel also, see Hosea12:4,)is because
he here appears in the form of a man; and because ofhis office as an
intercessorand advocate forhis people, Zechariah 1:12 a characterwhich
well agrees withChrist, who is the advocate with the Fatherfor his saints, and
whoeverlives to make intercessionfor them, and is always heard and
answeredwith goodand 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 appearedin a human form, because he should become man, and quickly
would be, as it was purposed, prophesied, and agreedhe should be: and he is
representedas "riding", to denote his majesty and glory as a king, or as a
generalof an army, in which he rode prosperously; see Psalm45:4 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 opposedand
hindered in building their city, in particular; so, in general, all his people, in
whatsoevercaseorcircumstances they may be: thus riding, when ascribed to
a divine Person, is an emblem of haste and quick dispatch, to assistand relieve

22. the distressed;see Deuteronomy33:26 so Christ, who here appears as a man,
was ready and forward, in the council and covenantof 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 appearancesin a human form, before his
incarnation, show how willing and ready he was really to assume the human
nature; and as soonas 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 soonas possible he went about the business he came
upon, took delight and pleasure in it, was constantat it till he had finished it;
and even his sufferings and death, which were disagreeable to nature,
consideredin themselves, were wishedand 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 lastday he will come quickly to put them into the possession
of salvationhe has wrought out for them; and will be a swift witness for them,
and againstwickedmen 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 wickednessofmen; see Revelation6:4 or his
indignation againsthis enemies, and his wrath and vengeance upon them, and
the destructionof them; and may have a particular reference to those who
opposedthe building of the temple; see Isaiah63:1,
and he stoodamong 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 designedby "the bottom";
agreeablyto the Targum, which paraphrases the words, "and he stoodamong
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 opposedby their
enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of
them, they had encouragementto go on in the work, as is suggestedin Haggai
2:3, though the saints and people of God in generalmay be here meant by the

23. "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 Estherwas called Hadassah, Esther2:7 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 andbeauty to look at, for their sweetand
fragrant smell, for their verdure and greenness, andfor their flourishing in
valleys and watery places (q), signified here by "the bottom"; all which is true
of the saints, who are pleasantplants, comely through Christ's comeliness;
whose graces, whenin exercise, sendforth a sweetsmell;whose prayers are
odours, and whose goodworks 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 ofGod ever remains, and they persevere
in grace to the end: these may be saidto be "in the bottom"; or in a low
estate;not only before conversion, but after; when corruptions prevail,
temptations are strong, grace is weak;Godhides 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 pesteredwith false teachers, and when
the life and powerof religionare 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 protectthem 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 goodof man, especiallythe 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, speckledand white; that is, with riders
on them. Some (s) Jewishwriters 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

24. 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
dismissedfrom their captivity, and their temple rebuilt: the speckled, orthose
of different colours, the Macedonians orGrecians;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 destroyedtheir city and temple: but others, as Jerom observes, who
relates the above sense, keepthe 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
awaythe 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, orthose 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 callArtaxerxes, under whom was the history of
Esther; and others were cruel, as Cambyses, &c.:those who think that
Alexander the greatis meant on the red horse suppose that those that
succeededhim are meant by the other horses ofvarious colours;namely, the
Lagidae and the Seleucidae, orthe kings of Egypt and Syria, who were
sometimes very fierce and furious, and sometimes very friendly to the Jews;at
leastdifferent 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 goodlyhorse in the battle, Zechariah
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, andthe value Christ has them: thus, as he is elsewhere
representedas riding on a white horse, under the Gospeldispensation, as the
generalof 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, Revelation17:14 and some of these being describedby red horses,
with riders on them, may signify, such who have been calledto 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 speckledhorses,orof various
colours, may intend such professors ofreligion, who, though not calledto die
for Christ, yet suffer persecutionin various ways, both by reproachand

25. 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 ofthe
saints; and who are more than conquerors through Christ, who has loved
them, which are characters commonto all saints; but who enjoy a greatdeal
of liberty, peace, and prosperity, all their days. Some (t) restrain this to the
apostles ofChrist, 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 Gospelbear the name of Christ, and carry his Gospelinto 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 Gospelministers 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
followedwith the calumnies of wickedmen, 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 stoodamong
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 respectto them; some of whom are
calledto resisteven 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 overtheir enemies; and are under Christ their Head, and are ready
to do his will in whatsoeverhe directs them; though the more commonly
receivedopinion is, that angels are designed, and as it seems from Zechariah
1:10 comparedwith Zechariah 6:1 see also 2 Kings 2:11 signified by horses,
for their strength, courage, swiftness, serviceableness, anddisposition for war;
and these different colours may representthe 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 respectto 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

26. 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 disposedof 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 whithersoeverhe goes:and he is
superior to angels, has a more excellentname and nature than they, is the
Creatorand Makerof them, and is worshipped by them; and even, as
Mediator, is in a greateroffice, 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 devotedto 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 MiclolYophi in loc. (t) Vid. Frantzii Hist. Animal. Sacr. par. 1. c. 12. p.
130, 131.
Geneva Study Bible
I {i} saw by night, and behold {k} a man riding upon a red horse, and he stood
among the myrtle trees that were in the bottom; and behind him were there
{l} red horses, speckled, and white.
(i) This vision signifies the restorationof the Church: but as yet it would not
appear to man's eyes, which is here meant by the night, by the bottom, and by
the myrtle trees, which are black, and give a dark shadow. Yet he compares
God to a King who has his posts and messengersabroad, by whom he still
works his purpose and brings his matters to pass.

27. (k) Who was the chief among the rest of the horsemen.
(l) These signify the various offices ofGod's angels, by whom God sometimes
punishes, and sometimes comforts, and brings forth his works in various
ways.
EXEGETICAL(ORIGINAL LANGUAGES)
Cambridge Bible for Schools andColleges
8. by night] or, in the night, R. V. As the Jewishday began at sunset, this
would be the night preceding the twenty-fourth day of the month. If so,
Zechariah may have recitedthese visions to the people for their
encouragement, onthe very day on which, five months before, they had re-
commencedtheir work on the Temple. Haggai1:14-15.
a man riding upon a red horse] There is some difficulty in deciding how many
persons take part in this vision. If, however, we suppose them to have been
Pulpit Commentary
Verse 8. - I saw by night; in the night; i.e. the night of the twenty-fourth day
(ver. 7). The visions were seenin this one night at short intervals. There is
nothing to make one suppose that they came in dreams (Isaiah 29:7). The
prophet is awake, but whether he sees these sceneswith his bodily eyes, orwas
rapt in ecstasy, cannotbe decided. A man riding upon a red horse. This is the
Angel of Jehovah, mentioned againin ver. 10 and in ver. 11, in both of which
places the description, "that stoodamong the myrtle trees," serves to identify
him. He is different from the interpreting angel, and is the leader of the
company of horsementhat follow him. Keil and Wright considerthat the
rider on the red horse cannot be identified with the Angel of Jehovah, because
otherwise he would have been representedas standing opposite to the other
horsemento receive the information which they brought him, and they would

28. not have been spokenof as "behind" hint. But the expressionin ver. 8 may
mean merely that the prophet sets his eyes first on the leader and then on the
attendants. Or in ver. 10 he is the spokesmanwho begins the accountof the
riders' doings, which these themselves complete in ver. 11. Thus there are in
the scene only
(1) the prophet;
(2) the angelrider and his attendants; and
(3) the interpreting angel.
The red colour of the horse is supposedto representwar and bloodshed, as in
Revelation6:4; but this seems unsuitable in this piece, where nothing of the
kind is intimated, but rather the contrary (ver. 11). It is, indeed, impossible to
affix any satisfactoryexplanation to the colour. If, as we may well suppose,
this personage is the Angel of the covenant, who was the leader and guide of
the Israelites (comp. Joshua 5:13), his standing in the valley among the
myrtles may representthe depressedand humbled condition of the chosen
people, which yet was well pleasing unto God, like the sweetscentof
odoriferous myrtles is agreeable to men. The myrtle trees. The myrtle is
indigenous in the hilly regions of Northern Palestine, and is still seenin the
glens near Jerusalem, though no longeron the Mount of Olives, where the
returned captives found it when celebrating their first FeastofTabernacles
(Nehemiah 8:15). In the bottom; the valley. Myrtles love such places.
"Amantes littora myrtos" (Virgil, 'Georg.,'4:124). The term would suit the
valley of the Kidron. Others render, "the shady place," or "the tabernacle,"
but not so appropriately. LXX., ἀναμέσον τῶν [Alex., 860]ὀρέων τῶν
κατασκίων, "betweenthe shady mountains." The Greek translators seemto
have borrowedtheir reading from ch. 6, where the chariots issue from

29. betweentwo mountains of brass. Behind him were them red horses;i.e. horses
mounted by riders (ver. 11). Speckled. It is not clearwhat colouris meant by
this word. The RevisedVersion gives sorrel; Wright, "bay or chestnut;"
LXX., ψαροί καὶ ποιλίλοι:"dapple-grey and spotted;" Vulgate, varii. The
Septuagint Version is probably a double rendering. The word occurs
elsewhere onlyin Isaiah16:8, where it is applied to the tendrils of the vitae.
What is intended by the different colours of the horses is a matter of great
dispute, and cannot be known. There is some reasonfor considering that they
representthe world powers at this particular period - the Babylonian, the
Medo-Persian, the Greek;three of those concerning which Daniel prophesied;
the fourth, the Roman, not having yet come in view. The notion of tutelary
angels, presiding overcountries, was familiar to the Hebrew mind (see Daniel
10:12, 13, 20, 21). These horsemenare evidently not post couriers, but
warriors on military service.
Keil and DelitzschBiblical Commentary on the Old Testament
Announcement of this work. - Habakkuk 1:6. "For, behold, I cause the
Chaldaeans to rise up, the fierce and vehement nation, which marches along
the breadths of the earth, to take possessionofdwelling-places that are not its
own. Habakkuk 1:7. It is alarming and fearful: its right and its eminence go
forth from it. Habakkuk 1:8. And its horses are swifter than leopards, and
more sudden than evening wolves:and its horsemenspring along;and its
horsemen, they come from afar; they fly hither, hastening like an eagle to
devour. Habakkuk 1:9. It comes allat once for wickedness;the endeavourof
their faces is directed forwards, and it gathers prisoners togetherlike sand.
Habakkuk 1:10. And it, kings it scoffs at, and princes are laughter to it; it
laughs at every stronghold, and heaps up sand, and takes it. Habakkuk 1:11.
Then it passes along, a wind, and comes hither and offends: this its strength is
its god." ‫יננה‬ ‫,םקקנ‬ ecce suscitaturus sum. ‫םּנם‬ before the participle always
refers to the future. ‫,םננה‬ to cause to stand up or appear, does not apply to the
elevationof the Chaldaeans into a nation or a conquering people, - for the
picture which follows and is defined by the article ‫הּגה‬ ‫םגהנה‬ presupposes that it
already exists as a conquering people, - but to its being raisedup against
Judah, so that it is equivalent to ‫םנקה‬ ‫יננה‬ in Amos 6:14 (cf. Micah5:4; 2
Samuel 12:11, etc.). Hakkasdı̄m, the Chaldaeans, sprang, according to Genesis

30. 22:22, from Kesedthe son of Nahor, the brother of Abraham; so that they
were a Semitic race. They dwelt from time immemorial in Babylonia or
Mesopotamia, andare calleda primeval people, gōI mē‛ōlâm, in Jeremiah
5:15. Abram migrated to Canaanfrom Ur of the Chaldees, from the other side
of the river (Euphrates: Genesis 11:28, Genesis11:31, comparedwith Joshua
24:2); and the Kasdı̄m in Isaiah, Jeremiah, and Ezekielare inhabitants of
Babelor Babylonia (Isaiah 43:14;Isaiah 47:1; Isaiah48:14, Isaiah 48:20;
Jeremiah21:9; Jeremiah 32:4, Jeremiah 32:24, etc.;Ezekiel23:23). Babylonia
is called'erets Kasdı̄m (Jeremiah24:5; Jeremiah 25:12;Ezekiel12:13), or
simply Kasdı̄m (Jeremiah50:10; Jeremiah51:24, Jeremiah51:35; Ezekiel
26:29;Ezekiel23:16). The modern hypothesis, that the Chaldaeans were first
of all transplanted by the Assyrians from the northern border mountains of
Armenia, Media, and Assyria to Babylonia, and that having settled there, they
afterwards grew into a cultivated people, and as a conquering nation exerted
greatinfluence in the history of the world, simply rests upon a most
precarious interpretation of an obscure passagein Isaiah (Isaiah23:18), and
has no higher value than the opinion of the latestAssyriologists that the
Chaldaeans are a people of Tatar origin, who mingled with the Shemites of
the countries bordering upon the Euphrates and Tigris (see Delitzschon
Isaiah23:13). Habakkuk describes this people as mar, bitter, or rough, and,
when used to denote a disposition, fierce (mar nephesh, Judges 18:25;2
Samuel 17:8); and nimhâr, heedless or rash (Isaiah 32:4), here violent, and as
moving along the breadths of the earth (ἑπὶ τὰ πλάτη τῆς γῆς, lxx: cf.
Revelation20:9), i.e., marching through the whole extent of the earth (Isaiah
8:8): terram quam late patet (Ros.). ‫ם‬is not used here to denote the direction
or the goal, but the space, as in Genesis 13:17 (Hitzig, Delitzsch). To take
possessionofdwelling-laces thatare not his own (‫םל־םה‬ equals ‫םל־םה‬ ‫,)לל־‬ i.e.,
to take possessionofforeign lands that do not belong to him. In Habakkuk 1:7
the fierce disposition of this people is still further depicted, and in Habakkuk
1:8 the violence with which it advances. ‫,לנה‬ formidabilis, exciting terror; ‫,קה־ל‬
metuendus, creating alarm. ‫הּגה‬ ‫,יגּנ‬ from it, not from God (cf. Psalm 17:2),
does its right proceed, i.e., it determines right, and the rule of its conduct,
according to its own standard; and ‫,ולאה‬ its eminence (Genesis 49:3;Hosea
13:1), "its δόξα (1 Corinthians 11:7) above all other nations" (Hitzig), making
itself lord through the might of its arms. Its horses are lighter, i.e., swifter of

31. foot, than panthers, which spring with the greatestrapidity upon their prey
(for proofs of the swiftness of the panther, see Bochart, Hieroz. ii. p. 104, ed.
Ros.), and ‫,ּוּד‬ lit., sharper, i.e., shooting sharply upon it. As qâlal represents
swiftness as a light rapid movement, which hardly touches the ground, so
châda, ὀξὺν εἶναι, describes it as a hasty precipitate dash upon a certain object
(Delitzsch). The first clause of this verse has been repeatedby Jeremiah
(Jeremiah 4:13), with the alterationof one letter (viz., ‫יּנל־נה‬ for ‫.)יּני־נה‬
Wolves of the evening (cf. Zephaniah 3:3) are wolves which go out in the
evening in searchof prey, after having fasted through the day, not "wolves of
Arabia ( ‫ב־‬ equals ‫,ב־‬ lxx) or of the desert" ( ‫םב־‬ Kimchi).
Pâshūfrom pūsh, after the Arabic fâš, med. Ye, to strut proudly; when used
of a horse and its rider, to spring along, to gallop; or of a calf, to hop or jump
(Jeremiah 50:11;Malachi4:2). The connectionbetweenthis and pūsh (Nahum
3:18), niphal to disperse or scatterone's self, is questionable. Delitzsch(on Job
35:15)derives pūsh in this verse and the passagecitedfrom Arab. fâš, med.
Vav, in the sense of swimming upon the top, and apparently traces pūsh in
Nahum 3, as well as pash in Job 35:15, to Arab. fšš (when used of water:to
overflow its dam); whilst Freytag (in the Lexicon) gives, as the meaning of
Arab. fšš II, dissolvit, dissipavit. Pârâshı̄m are horsemen, not riding-horses.
The repetition of ‫ו־לנה‬ does not warrant our erasing the words ‫ו־לנה‬ ‫יל‬ as a
gloss, as Hitzig proposes. It can be explained very simply from the fact, that in
the secondhemistich Habakkuk passesfrom the generaldescriptionof the
Chaldaeans to a picture of their invasion of Judah. ‫נהּו־י‬, from afar, i.e., from
Babylonia (cf. Isaiah39:3). Their coming from afar, and the comparisonof
the rushing along of the Chaldaeanhorsemento the flight of an eagle, points
to the threat in Deuteronomy 28:49, "Jehovahshallbring againstthee a
nation from far, from the end of the earth, as swift as the eagle flieth," which
is now about to be fulfilled. Jeremiahfrequently uses the same comparison
when speaking of the Chaldaeans, viz., in Jeremiah4:13; Jeremiah48:40;
Jeremiah49:22, and Lamentations 4:19 (cf. 2 Samuel1:23). The ἁπ. λεγ. ‫יּגגם‬
may mean a horde or crowd, after the Hebrew ‫הּג‬ werbeH, and the Arabic
jammah, or snorting, endeavouring, striving, after Arab. jmm and jâm,
appetivit, in which case ‫ּגיה‬ would be connectedwith ‫,ּגיל‬ to swallow. Butthe
first meaning does not suit ‫נהנים‬‫,וקנםה‬ whereas the seconddoes. ‫,םינהנ‬ not

32. eastwards, but according to the primary meaning of ‫,ההנ‬ to the front,
forwards. Ewaldrenders it incorrectly: "the striving of their face is to storm,
i.e., to mischief;" for qâdı̄m, the eastwind, when used in the sense ofstorm, is
a figurative expressionfor that which is vain and worthless (Hosea 12:2;cf.
Job 15:2), but not for mischief. For ‫,הסלּיו‬ compare Genesis 41:49 and
Zechariah 9:3; and for ‫,לּוהם‬ like sand of the sea, Hosea 2:1. In Habakkuk 1:10
‫ל‬ ‫הם‬ and ‫ל‬ ‫ם‬ are introduced, that the words ‫םגםקנה‬ and ‫,־צבי־םקם‬ upon which
the emphasis lies, may be placed first. It, the Chaldaeannation, scoffs atkings
and princes, and every stronghold, i.e., it ridicules all the resistance thatkings
and princes offer to its advance, by putting forth their strength, as a perfectly
fruitless attempt. Mischâq, the objectof laughter. The words, it heaps up dust
and takes it (the fortress), express the facility with which every fortress is
conquered by it. To heap up dust: denoting the casting up an embankment for
attack (2 Samuel20:15, etc.). The feminine suffix attachedto ‫נםלהי‬ refers ad
sensum to the idea of a city ( ‫,)־נ‬ implied in ‫,־צבי‬ the latter being equivalent
to ‫־נ‬ ‫־צבי‬ in 1 Samuel6:18; 2 Kings 3:19, etc. Thus will the Chaldaean
continue incessantlyto overthrow kings and conquer kingdoms with
tempestuous rapidity, till he offends, by deifying his own power. With this
gentle hint at the termination of his tyranny, the announcement of the
judgment closes in Habakkuk 1:11. ‫,זל‬ there, i.e., in this appearance of his, as
depicted in Habakkuk 1:6-10 : not "then," in which case Habakkuk 1:11
would affirm to what further enterprises the Chaldaeans would proceedafter
their rapidly and easilyeffectedconquests. The perfects ‫ּוםו‬ and ‫בה־‬ ‫הס‬ are
used prophetically, representing the future as occurring already. ‫וםּו‬ and ‫־ב‬
are used synonymously: to pass along and go further, used of the wind or
tempest, as in Isaiah 21:1; here, as in Isaiah8:8, of the hostile army
overflowing the land; with this difference, however, that in Isaiahit is thought
of as a streamof water, whereas here it is thought of as a tempest sweeping
over the land. The subject to châlaph is not rūăch, but the Chaldaean(‫ל‬ ‫,ם‬
Habakkuk 1:10); and rūăch is used appositionally, to denote the manner in
which it passes along, viz., "like a tempestuous wind" (rūăch as in Job30:15;
Isaiah7:2). ‫הללה‬ is not a participle, but a perfect with Vav rel., expressing the
consequence,"andso he offends." In what way is statedin the last clause, in
which ‫ז‬ does not answerto the relative ‫,לל־‬ in the sense of"he whose
power," but is placed demonstratively before the noun ‫,לּוה‬ like ‫םז‬ in Exodus

33. 32:1; Joshua 9:12-13, and Isaiah 23:13 (cf. Ewald, 293, b), pointing back to the
strength of the Chaldaean, which has been previously depicted in its intensive
and extensive greatness (Delitzsch). This its power is godto it, i.e., it makes it
into its god (for the thought, compare Job 12:6, and the words of the Assyrian
in Isaiah 10:13). The ordinary explanation of the first hemistich is, on the
other hand, untenable (then its courage becomesyoung again, or grows), since
‫ּו‬ ‫־‬ cannot stand for ‫ּוה‬ ‫,־‬ and ‫־ב‬ without an objectgiven in the context
cannot mean to overstep, i.e., to go beyond the proper measure.
PRECEPTAUSTIN RESOURCES
DAVID BARON
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←Chapter01 The Visions and Prophecies ofZechariah (1918) by David
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CHAPTER II
THE FIRST VISION
THE ANGEL OF JEHOVAH AMONG THE

34. MYRTLE TREES
(Chapter I. 7–17)
Upon the four and twentieth day of the eleventh month, which is the month
Shebat, in the secondyear of Darius, came the word of Jehovahunto
Zechariah, the son of Berechiah, the sonof Iddo, the prophet, saying, I saw in
the night, and behold a man riding upon a red horse, and he stoodamong the
myrtle trees that were in the bottom; and behind him there were horses, red,
sorrel, and white. Then said I, O my lord, what are these? And the angelthat
talkedwith me said unto me, I will show thee what these are. And the man
that stoodamong the myrtle trees answeredand said, These are they whom
Jehovahhath sent to walk to and fro through the earth. And they answered
the angelof Jehovahthat stoodamong the myrtle trees, and said, We have
walkedto and fro through the earth, and, behold, all the earth sitteth still, and
is at rest. Then the angelof Jehovahansweredand said, O Jehovahof hosts,
how long wilt Thou not have mercy on Jerusalemand on the cities of Judah,
againstwhich Thou hast had indignation these threescore and ten years? And
Jehovahansweredthe angelthat talked with me with goodwords, even com
fortable words. So the angelthat talked with me said unto me, Cry thou,
saying, Thus saith Jehovah of hosts:I am jealous for Jerusalemand for Zion
with a greatjealousy. And I am very sore displeasedwith the nations that are
at ease;for 1 1 was but a little displeased, and they helped forward the
affliction. Therefore thus saith Jehovah: I am returned to Jerusalemwith
mercies;my house shall be built in it, saith Jehovah of hosts, and a line shall
be stretched over Jerusalem. Cry yet again, saying, Thus saith Jehovahof
hosts:My cities shall yet overflow with prosperity; and Jehovah shall yet
comfort Zion, and shall yet choose Jerusalem.

35. CHAPTER II
ABOUT three months after the introductory address l which, as we have seen,
was mainly a call to repentance, the series of eight visions, followedby the
very significant symbolicaltransactionof the crowning of the high priest
Joshua, the son of Josedech, was givento the prophet. In this case the exact
day of the month is indicated, most probably because it was a day of special
significance and of sacredassociationto the restoredremnant. It was " in the
twenty and fourth day of the eleventh month, that is, in the month Shebat, in
the secondyearof Darius" On that very day just five months before, the spirit
of Zerubbabel and of Joshua, and " of all the restof the people," being stirred
up by God through the preach ing of Haggai, commencedto work againin the
rebuilding of the Temple (Hag. i. 14, 15).
On the same day also just three months later that is, a month after
Zechariah's introductory address the same prophet delivered his lasttwo
stirring messages, the first ending with the promise, " From this day will I
bless you," and the secondcontaining the announcement that God would
shake the heavens and the earth, and overthrow the thrones and kingdoms of
the nations all with a view to the restorationand exaltation of the Davidic
House, which was then representedby Zerubbabel (Hag. ii. 10-23);2 so
1 The exactday of the month is not given to the introductory address, but the
omissionis probably meant to imply that it was on the first day, or on the
Feastofthe New Moon, that it was delivered.
2 It was also on the 24th of the month that Daniel, after having previously
fastedand mourned for three full weeks,had receivedthe vision of the things
noted in the Scripture of truth (Dan. x. 4-21). that there is probability in the
suggestionthat it is on accountof its sacredconnectionwith Haggai's

36. ministry, and especiallyonaccountof it being the day on which they earnestly
took in hand the work of rebuilding the Temple, that it was chosenas a day
for further Divine revelations.
This 24th day of the eleventh month was, as already stated, exactlytwo
months after the last promise issued through Haggaito the people that the
Lord would hence forth bless His nation, and would glorify it in the future.
" To setforth in symbol and imagery this blessing and glorification, and to
exhibit the leading features of the future conformation of the Kingdom of
God, was the objectof these revelations."[1]
These visions, which addressedthemselves more to the prophet's mental and
spiritual sight than to his ears, are calleddebhar Yehovah " the word of
Jehovah" because the pictures seenin the spirit, togetherwith their
interpreta tion, had the significance of verbal revelations, and through them
the will and purposes of Jehovahwere communicated to him.
Divinely communicated visions were one of the " divers manners " in which
God spake in times past in the prophets to the fathers, even as we read in
Num. xii. 6:
"If there be a prophet among you, I, Jehovah, will make Myself known to him
in a vision; I will speak with him (literally, in him ) in a dream."
The whole series of visions which were granted to the prophet, probably in
rapid successionone after the other with only short pauses between, in one
night, though distinct and in a sense eachone complete in itself " form (as we

37. shall see)a substantially connectedpicture of the future of Israellinked on to
the then existing time, and closing with the prospectof the ultimate
completion of the Kingdom of God."
The generalplan in all these visions is first to present the symbol, and then, on
a question being put, to supply the inteipretation.
What the Prophet saw
In the dead of night not in a dream, but in an ecstatic condition, in which his
mental and spiritual faculties were altogetherawakeandattuned to God, so
that he could fully respond to the operations and promptings of the Spirit, and
pictures of divine objects could be reflectedon his soul he saw " a man "
riding upon a red horse, standing among myrtles " in the bottom," or, more
literally, "in" (or "by") the "deep," and behind him, at his command, were
horses (most probably with riders upon them), red, speckled(or " sorrel," or
" bay "), and white.
Now, before passing from this verse we must consider:
(a) Who is " the man "? (b} What is representedby the myrtles? and (c] the
significance ofthe colourof the horses.
I. The "man," as we are told in ver. 11, was the MalakhYehovah the Angel of
Jehovah, who is none other than the " Angel of His face," the Divine " Angel
of the Covenant," the secondpersonin the BlessedTrinity, whose early
manifestations to the patriarch and prophets, as the " Angel " or Messenger
of Jehovahin the form of man, were anticipations of His incarnation and of

38. that incomprehensible humiliation to which He would after wards condescend
for our salvation. Some commentators (among them Keil and Dr. C. H. H.
Wright[2]) do indeed distinguish betweenthe two, but without sufficient
reason. The chief ground of their objectionto the identification of " the man "
in the 8th verse with the Angel of Jehovahin the i ith, is that if the Angel of
Jehovahwas really identi fied with the rider on the red horse, that rider
would have been represented as standing opposite to the other horse man
(when giving in their report to him in ver. li), and they would not have been
spokenof as standing behind him.[3] To which surely it is sufficient to reply
that it is not statedthat they were behind him (or, as is more literal), " after
him," when giving in their report; and that there is no necessityto suppose
that their captain and leader could not have turned his face towardthem
while they were speaking. Certainly, if the Angel of Jehovahis not identical
with " the man," and there were two prominent commanding figures standing
among the myrtles, apart from the cohortof angelic riders, it would have been
not " the man " (who in that case would have been an inferior being), but the
Angel of Jehovah, who would have attractedthe attention of the prophet
most, and who would have been mentioned first.
II. It is pretty generallyagreedthat the myrtles symbolise Israel, and it is not
without significance that this particular symbol is chosen. Notthe proud
cedar, not the lofty, far-spreading oak the symbols of the great worldpowers
but the lowly, fragrant myrtle, growing for the most part in the shady valley
out of the world's gaze,[4]is chosento representthe covenantpeople. Yes, it is
with the lowly, with those of a contrite and humble spirit, that the High and
Lofty One who inhabits eternity, everdwells and identifies Himself (Isa. Ivii. 1
5, Ixvi. 2).
The myrtles among which the Angel of Jehovah is seenstanding are
representedas growing " in the bottom," as the Authorised Version has it;
but the word is metsulah, from tsul the verb tsollalbeing used of sinking in
the water(Ex. xv. 10). The margin in the RevisedVersion suggeststhe

39. rendering of " shady place," and various other translations as the basis of
different interpretations have been given by Jewishand Christian
commentators.
The JewishTargumand the Talmud, followed by Kimchi and some Christian
interpreters, translate " valley," and say that it represents Babylon, where the
Jews had been banished on accountof their sin; and some, like Hengstenberg,
think that the metsulah was symbolicalof the Kingdom of God in its then
outwardly depressedcondition, but still under the gracious protectionof the
Angel of Jehovah. But "Tp-fE)?, bammetsuliah, should, we think, be certainly
rendered " in " or " by " " the deep." It is at leastrightly so rendered in two
passagesin the Psalms. The first is Ps. Ixxxviii. 6: " Thou hast laid me in the
lowestpit, in the dark places in the deeps (bimetsoloth}" the next verse
showing that it is in the deeps of the sea, since the writer goes on to say: "
Thou hast afflicted me with all Thy waves." And the secondpassage in Ps.
cvii. 23, 24, where we read that " they that go down to the sea in ships, that do
business in greatwaters these see the works of Jehovahand His wonders in
the deep (bimetsulah}."
It might thus be a suitable figure of the unfortunate condition of Israelover
whom the waves of troubles and oppressionwere rolling in their captivity
among the Gentiles;but where dogmatic certainty is out of the question, we
would venture to suggestwhatto us seems the most likely meaning of this
symbol, namely, that " the deep " of " the greatsea " represents the great
Gentile world-powerat that time, with whom commenced" the times of the
Gentiles " " the abyss-like powerof the kingdom of the world," as
Baumgartenexpresses it. By the side or in the very midst of the greatdeep, or
oceanof humanity, as if threatened to be swallowedup by it, stands the group
or thicket of lowly myrtles; but the Angel of Jehovahthe secondPersonin the
BlessedTrinity, who, in His love and in His pity redeemedand bore and
carried them of old (Isa. Ixiii. 9) is among them, in fulfilment of His word, "

40. When thou passestthrough the waters I will be with thee, and the rivers they
shall not overflow thee."
How rich in consolationto the prophet's own heart, and to the people to whom
he was to make knownwhat he saw, was this single item in the comforting
vision! In the very midst of that remnant of His oppressedand afflicted people
though their eyes may be holden so that they cannot see Him afflicted in all
their afflictions, is ever Israel's Redeemer, " the Angel of Jehovah," who "
encampeth," with an invisible host, round about them that fearHim, to
deliver them.
Note, dear reader, governmentalpower and even national independence had
already been takenfrom Israel.
"The times of the Gentiles " had already commencedsome seventy years
before, with Nebuchadnezzar; but that did not mean Israelbeing, as a people,
altogethercastoff by God. No;behold Him, not in the midst off the great
world-powers, into whose hands the sceptre ofgovernmental rule was
parenthetically put, but identified with the com parative handful of people
who, for their sins, were under His severe chastisement, and given over for a
time into the hands of their enemies.
And the same is true of scattered, storm-tossedIsraelin the present day.
Sometimes to the eye of man it would almostappear true as Zion in her
distress says of herself, " Jehovahhath forsakenme; my Lord hath forgotten
me."
And many Christian commentators evenstart with the presupposition that,
because the Jewishpeople is banished and scattered, therefore it is also cast

41. off; but hear the faithful covenant-keeping God: " ForI am with thee, saith
Jehovah, to save thee; for I will make a full end of all the nations whither I
have scatteredthee, but I will not make a full end of thee; but I will correct
thee with judgment, and will by no means hold thee guiltless."
"And yet for all that, when they be in the land of their enemies, I will not cast
them away, neither will I abhor them to destroy them utterly, and to break
My covenantwith them; for I am Jehovahtheir God " (Jer. xxx. 1 1; Lev.
xxvi. 44).
III. Lastly, before passing on from the 8th verse, just a few words on the
significance ofthe colours of the horses. That they symbolise the missionon
which these angelic hosts are about to be sent forth, there can, I think, be no
doubt, in spite of Dr. Wright's confident statement that " any attempt to
assignany grounds for the employment of the specialcolours is futile."
The red is significantof judgment, blood, vengeance.It is to an angelic rider
on a horse of this colourthat a greatsword is given, in Rev. vi. 4, to take peace
from earth, so that men the enemies of God and of His Christ should slay one
another; and in Isa. Ixiii. it is in garments dyed red that the Messiahgoes
forth in the day of vengeance to tread the nations in His anger, and to trample
them in His fury. In our vision it doubtless signifies the same thing namely,
the readiness ofthe Angel of Jehovahto go forth with His angelic cohorts to
execute swift judgment on Israel's oppressors.
The exactcolourto be understood by the word seruqqim, translated in the
A.V. " speckled," or" bay," as in the margin, or " sorrel," as in the R.V.,
cannot be fixed with certainty.[5] I might fill severalpages with the guesses
and suggestions and disputations on this word by the learned, but it most
probably is meant to describe a mixed coloura combination of the first and

42. last mentioned in the passageand would signify that those mounted on these
horses were to be sent forth on a mission of a mixed characternamely, of
judgment and mercy; while the white is the symbol of victory/triumph, and
glory ( Rev. vi. 2), which shall be to God's people after their greatchampion
rides forth " conquering and to conquer," and executing vengeance ontheir
enemies.
And the vision of the legions of angels mounted and ready to obey the
command of their greatCaptain was doubtless intended to conveyto the
prophet the messagewhichhe was to impress on the people, that " the
chariots of God are twenty thousand, even myriads of angels ";that with Him
was all the requisite powerand resources forthe deliverance of His people,
and the destruction of their foes. It was not because His hand had become
shortened and His ear heavy, or that there was a lack either of might or
willingness to save on His part, that they had become subject to the power of
the Gentiles;but because their sins had for a time separatedthem from their
God, and their iniquities had causedHis protecting and guiding power to be
withdrawn from them.
But we proceedto the gth verse.
" TJiensaid /, O my lord, what are these? And the angelthat talkedwith me
said unto me, I will show tJiee what these be"
Now, here we are introduced for the first time to this malakh haddobher bi
the angelthat talkedwith me, or, literally, " in me " and the question to
decide is whether this angel who interprets is the same as the Malakh
Yehovah the Angel of Jehovahwhom the prophet saw standing among the
myrtles, as some contend, or is he another being, simply angelic? The
arguments advancedfor the identity of the two are these:

43. (i) In the verse under our examination the prophet addresses this angel as "
my lord " (adoni}, and as no other personhas been previously mentioned it
would appear that it was the Angel of Jehovahhe was speaking to. But this is
by no means conclusive, for in the prophecies, and especiallyin the visions, on
accountof their dramatic character, persons are frequently introduced either
as speaking, oras being addressedby others, without having been previously
mentioned. Note the striking fact that the prophet does not address this angel
as Adonai, " my Lord " a Divine title addressedto the Angel of Jehovah, as,
for instance, in Gen. xviii. 3 but adoni, " my lord," which may be addressedto
man, or any createdbeing.
(2) This angel promises to show or explain to the prophet the meaning of the
vision. Now, in the next verse the explanation is given by the Angel of
Jehovah, therefore it is urged by some that they are the same. But the word
arekka, translated" I will show thee," literally means, " I will make thee see,"
that is, " give thee an under standing heart and mind to understand the
visions and explanations which follow." Indeed, the very designationof this
Angel as the One " that talkedin me "[6] seems meant, as Puseywell points
out, to conveythe thought of an inward speaking, " whereby the words should
be borne directly into the soul without the intervention of the ordinary
outward organs." An example as to how the interpreting Angel prepared the
heart and mind of the prophet to behold and to understand the visions, we
have in chap. iv. I, namely, by waking him out of his ordinary condition into a
spiritually ecstatic one, and preparing his heart and mind subjectively for the
objects presentedto him in the visions, and for the explanations which should
be given.
(3) In ver. 1 2 the MalakhYehovah offers a supplication to Godon behalf of
Jerusalemand the cities of Judah, and in the next verse the answeris given to
the interpreting angel;therefore, it is argued, they must be the same. But to
this it may be replied that the answeris addressedto this angelbecause the

44. Angel of Jehovahaskedthe question, " How long? " not for himself, but that
the consolationcontainedin the answermay through the interpreting angelbe
communicated to the prophet, and through the prophet to the people.
On the other hand, here are severalreasons whichseemto us unanswerable
why the interpreting angelmust not be confounded with the Angel of Jehovah.
(a) The title Malakhhaddobher bi is quite different from the Angel of
Jehovah. That it is a title there can be no doubt, for the prophet uses it eleven
times (i. 9, 13, 14, 19, ii. 3, iv. i, 4, 5, v. 5, 10, vi. 4) without any variation, and
that not always after, or when conversationof any kind takes place, as, for
instance, in this 9th verse of chap, i., and in chap. ii. 3. The variation in the
Authorised Version, " The angel that communed with me," introduced in
chap. i. 14, is unjustifiable.
(b} In chap. ii. 1-4 the prophet sees in vision " a man " engagedin measuring
the site of Jerusalem. The inter preting angel who stood beside him leaves him
to go forward, perhaps to ask the meaning of the vision, but before reaching
his destinationhe is met by another angel, who comes forwardwith the
command: " Run, speak to this young man " (the prophet). Now, assuming
that the interpreter is the same as the Angel of Jehovah, directions would have
been given him, and that too in word of command, by an inferior angel a
proceeding altogetherirreconcilable with the Divine dignity ascribedby the
prophet to the MalakhYehovah.
Moreover, " the man " with the measuring line in his hand, in chap, ii., is, as
we shall see, in all probability the same " man " whom the prophet saw in his
first vision (comp. i. 8, ii), who, as we saw, was no other than the Angel of
Jehovahhimself; and as the interpreting angelwas standing by the prophet

45. and going forward toward " the man " with the measuring line, it proves that
they are two, and not one.
(c] To " the angel that talkedwith (or in ) me " there is no Divine work
ascribed, and no Divine name given at all.[7] Remarkable in this connectionis
the form of the prophet's address to him, which, as pointed out above, is not
Adonai, my Lord, but adoni, my lord. Nothing higher is ascribedto this angel
than the explanation of visions. Sometimes (as in i. 9, ii. 3, 4) not even that, but
the pre paration of the prophet's mind to understand the explanation which is
given by the Lord Himself.
(d} To the same conclusionalso we are led by the analogyof other apocalyptic
places in the Old TestamentScriptures. In Dan. viii. 16 and x. 518, for
instance, two heavenly beings are seenby the prophet, which stand in exactly
the same relation as " the angel that talkedwith me " stands to " the Angel of
Jehovah" in the visions of Zechariah; and in the last apocalyptic book of the
New Testamentwe have another parallelism in our Lord Jesus Christ: "The
Angel of Jehovah" ofOld Testamentrevelation, sending by the hand of an
angel, to signify " unto His servant John," for him in his turn to make known
to the SevenChurches the Revelationwhich the Fatherfirst gave to Him.
We see, then, that " the angelthat talkedwith me " is not the same as the
Divine Angel of Jehovahthe Messengerofthe Covenant but an attendant
angelwhose mission it was to be God's expositor to the prophet of the
meaning of the visions.
The answerto the prophet's question, " What are these? " in ver. 9, is given
by " the man " that stoodamong the myrtles, in the I oth verse:" These are
they whom Jehovahhath sent to walk to and fro through the earth" How full
of consolationfor God's people is a statementlike this! Satan, when appearing

46. as the accuserofJob in the presence of God, said that he came " from going to
and fro in the earth, and from walking up and down in it." And what the aim
and objectof his restless activityin the earth is, we are told by the Apostle
Peterin his earnestwarning, " Be sober, be watchful, for your adversarythe
devil (full of hatred and fiendish cunning, as his names imply, and ever ready
with fresh traps and snares for our destruction) as a roaring lion, walketh
about seeking whom he may devour."
If left to ourselves and his devices for one day, where should we be? But,
blessedbe God, " the Angel of Jehovahencampeth (as with a greatinvisible
host) round about them that fear Him, and delivereth them "; and if there are
evil, malignant spirits (ever restlesslywalking to and fro in the whole earth on
their mischievous intent of hindering, if they cannot frustrate, the gracious
purposes of Godand the manifestationof His Kingdom on the earth), God
also has His messengerswho walk to and fro to counteractand frustrate
Satan's designs, and to succourand shield, and in many more ways than we
know, to be ministering spirits to them who shall be heirs of salvation.
In our vision, however, the swift messengers were in the first instance only
sent out to reconnoitre the earth and the state of the nations in their relation
to the land and people of Israel; for, as far as God's governmental dealings
with the nations are concerned, all things must be viewed in their relation to
that people in whom are bound up the purposes of God for all mankind.
In "answer" probably to the unexpressedinquiry of the Angel of Jehovah,
these angelic messengers give in their report: " We have walkedto and fro
through the earth, and, behold, all the earth sitteth still, and is at rest" [8]
This description of the Gentile world was intended by contrastto bring more
strikingly to light the mournful condition of Israel. All the nations lived in

47. undisturbed peace and prosperity. In short, all were at rest except the " tribes
of the wandering footand weary breast"; who, though a remnant of them
had returned, were ground down under the yoke of the Gentiles, while Judea
was still, for the most part, lying waste, and Jerusalemwas still without walls
exposedin a most defencelessmanner to all the insults of Israel's enemies.[9]
The nations had scatteredGod's people and had takenpossessionoftheir
land, and were now in undisturbed enjoyment of it. No one caredfor the
afflictions of Zion, or troubled himself for the sorrows ofIsrael.
" Then the Angel of Jehovahanswered(i.e., the implied longing wJiich was in
his heart} and said, O Jehovahof hosts, how long wilt Thou not have mercy on
Jerusalemand on the cities of Judah, againstwhich Thou hast had indigna
tion these threescore andten years? "[10]
If the very factof the presence amongstthem of the Angel of Jehovah, who in
ancient times led His people and brought them into the promised land, and
smote all their enemies before them, was intended, as we saw when dealing
with the 8th verse, to be in itself a messageofcomfort to the now oppressed
and depressedIsrael, how much more full of consolationmust have been the
fact of His appearing as the Advocate and Intercessorontheir behalf?
And He who here cries, " How long, Jehovahof hosts, wilt Thou not have
compassiononJerusalemand on the cities of Judah? " has not changedin His
attitude of longing and concernfor His own nation. When in the fulness of
time He permanently took upon Himself our human form, and became real
man, we still read of Him as being moved with compassiononbeholding
Israel's wearymultitudes, who were as sheephaving no shepherd, and as
weeping over Jerusalem;and we may be sure, also, that in those whole nights
of prayer and intercessionbefore the Father, the people which are " His
own," and the city which was to be the seatof His throne, had a large and
central place. Even on the cross He prayed, u Father, forgive them, for they

48. know not what they do "; and when He rose and ascendedto the right hand of
God as the greatHigh Priestof His people, Israel is still a subjectof His
intercessions." For Zion's sake He doth not hold His peace;for Jerusalem's
sake He doth not rest until her righteousness go forth as brightness, and her
salvationas a lamp that burneth."
We will not enter into the chronologicalpoints which might be raisedin
connectionwith the words, " againstwhich Thou hast had indignation these
seventy years" and would merely point out in passing that there are different
starting-points from which the period roughly spokenof as " the seventy
years captivity " in Babylon may be reckoned. But as these visions of
Zechariah were granted to the prophet in the 2nd year of Darius Hystaspes, in
B.C. 519, the " seventy years " foretold by Jeremiah had already expired,
even if we calculate from the latest of the possible starting-points. [11] The
Divine Advocate might well therefore express " the reverent wonder " that
the seventyyears being accomplished, the complete restorationwas not yet
brought to pass, and that though a remnant had returned, " Jerusalemand
the cities of Judah " were still practically desolate. This pitiable condition of
things moves the Angel of Jehovahto intercessionon their behalf.
The answerto the intercessionof the Angel of Jeho vah, given in the I4th
verse, is addressedto the interpret ing angelthat he might make them sink in,
so to say, into the prophet's heart and mind, so that he might be able to
proclaim them to the people. What these " debharim fob him, debharim
nichummim " (literally, " words good ones, words comforting ones ") were,
we see in the lastfour verses:(i) Jehovahis jealous for Jerusalem and for Zion
with a greatjealousyand He is very sore dis pleased(or, literally, " with great
angeram I angered") againstthe nations that are at ease, " for I was but a
little displeased," He says, " and they helped forward the affliction " (or, as it
may also be rendered, " they helped for evil "). It is as if while a father was
reluctantly punishing his froward but still beloved child with a stick, a
strangerwere to come and begin to smite him with an iron rod. No wonder

49. that the father's jealousyis stirred, and that a quarrel ensues betweenhim
and the inter meddling strangerwho dared to mix himself up in the
controversy, and increase his child's sufferings. This is ever God's attitude to
the oppressors ofIsrael.
That the nations from the very commencementof " the times of the Gentiles "
have been guilty of helping forward the affliction, let the history of Israel,
written for the most part in their blood, testify. God scatteredIsrael(Jer. xxxi.
10); but the nations among whom they have come trampled upon them, and
put a yoke of iron upon their necks, and made them " to howl " all the day
long (Isa. Hi. 5), because oftheir oppressions. Godgave them over to
punishment, but, at the same time, warnedthe nations, saying, " Make not a
full end" (Jer. v. 10); but they have tried, if possible, to destroy them, and to
cut off their very remembrance from the earth. God gave over for a time " the
dearly beloved of His soul into the hand of her enemies " (Jer. xii. 7): "I was
wroth with My people," He says, addressing Babylon, the first, and also in
many Scriptures the great, representative ofall Gentile worldpowers:" I
polluted mine inheritance and gave them into thine hand, and thou didst show
them no mercy" (Isa. xlvii. 6).
And this was not merely the attitude of the greatnations of antiquity who
have now for the most part perished from off the face of the earth Israel's lot
in the midst of Christendom has been even worse.
" Where shall we begin," writes an American brother, " in treating the awful
truth which is put here in such simple language? Where shallwe find words
earnestenough to picture the terrible facts in connectionwith it, and sound a
warning for our times? Some time ago a personsaid, 1 The Jews are to-day
more stiff-neckedand blinder than ever before. Who has made them thus?
Surely judicial blindness and hardness of heart: ears which do not hear, are
given by God; but, alas!the nations, or so-calledChris tendom, have helped

50. forward their affliction; they have made matters worse a thousand times: and
Satan, who hates Israel, has been the author of all things calculatedto
increase the affliction of this downtrodden nation. Surely the cause ofthe
increasedstiff-neckednessandthe increasedblindness of the Jewishpeople is
one which is traceable to the nations. Every reader knows something of the
history of the Jews, whatit has been since they were driven from their land a
long, long tale of suffering, tears, and blood. Mostunjust outrages have been
committed againstthem: torture upon torture, the stake, andworse than that
and all in the name of Jesus. It is a shameful history. Many a time Jews, after
hearing the Word preached, have stoodup and opened in answerthis awful
book of history with its blood-stained pages, asking the question, Can He be
our Redeemerwhose followershave treated us thus in His name? And not a
few cantell us of their own sufferings in being banished from foreignlands.
Hardly a month passes without some new outrage upon this people. Cruelty,
injustice, wickedness, andcrime are practisedagainstthem, and thus their
affliction has been increased."
And all this the Gentile nations have done to Israel out of cruel, selfish
motives, and not out of regardfor God at all. We are sometimes asked, " But
have not the sufferings of Israelall been minutely foretold by Moses andthe
prophets in advance? " Yes, certainly they have all been foretold; but have
not the sufferings of Christ been even more minutely foretold and described
also? And yet we read that it was " with wickedhands " that they took and
crucified Him, and Israelwas held responsible for their conduct and dealings
in relation to Him. Prophecy, my dear reader, is given to us, not that it may be
fulfilled, but because the omniscient God, who sees the end from the
beginning, knows that it will be fulfilled, and man is left a free and responsible
agent;and the nations who know not that the greatGod is overruling all
things, even their wickedactions, to the fulfilment of His predetermined
counsel, are held accountable for their deeds.

51. And that the jealousyand hot displeasure of Jehovahagainstthe nations
because oftheir attitude to Israel are to be dreaded, history also testifies.
Where are the greatnations of antiquity who have lifted up their hands
againstthe Jewishpeople? And in modern times the ancientword which He
spoke to Abraham is still verifying itself in the experience of nations as of
individuals: " I will bless them that bless thee, and him that curseth thee will I
curse."
But not only is the prophet to proclaim the negative comfort that Jehovahis
very angry with the nations at ease who help forward the affliction, but He
has wonderful purposes of grace concerning His people to announce:
"Therefore, thus saith Jehovah, I am returned to Jerusalemwith mercies"
which, on accountof its certainty, is expressedin the present or perfect tense.
This, which has been already symbolically setforth to the prophet by the
standing of the Angel of Jehovahin the midst of the myrtles, is the very heart
and substance of " the goodwords and comforting words " which are the
messageofthis vision. It was the hiding of His face the withdrawal of Himself
that occasionedallthese calamities in their night of darkness. So long as
Jehovahwas with them, neither Assyria nor Babylon, nor all the forces of the
universe, could have prevailed againstthem; but when His glory was
withdrawn, then they became a prey to the Gentiles " the boar out of the
wood" came and wastedit; the " wild beastof the field " came and devoured
it. But not for everhas JehovahforsakenHis people and the land which He
has chosenas the centre of the unfolding of His purposes of mercy to all
mankind. " I will go," He says, " and return to My place till they acknowledge
their offence " (or literally, " till they declare themselves guilty "), " and seek
My face;in their affliction " (literally, " in their tribulation ") " they shall
seek Me early " (or earnestly), and then He will return unto them with
mercies;and " His going forth is sure as the morning, and He shall come unto
us as the rain, as the latter rain that watereth the earth" (Hos. v. 15, vi. 1-3).

52. In its fulness this promise will only be fulfilled when " this same Jesus," whom
at His first coming they handed over to the Gentiles to be crucified, and who,
after His resurrection, ascendedback into heaveninto the glory which He had
with the Fatherbefore the world was, shall" return " in the manner and
under the circumstances describedby this same prophet in the last three
chapters of this prophecy. Then, in the once marred face, and in the wounded
hands and feet of Him whom they once pierced, shall they fully learn the
fulness and manifoldness of God's " mercies."
Two or three particular instances and outward signs of " that all-containing
mercy " of His restoredpresence in their midst, are specially named: (a) " My
house shall be built in it, saith Jehovahof hosts" as the visible sign and pledge
of the restoredfellowshipbetween Him and His people; (b} And " a line sJiall
be stretched forth over Jeru salem" to mark off the space it is to occupy in its
restoredcondition, and the plan upon which it is to be arranged. (c) And not
only shall His house be rebuilt and Jerusalembe restoredon a grander scale
than before, but all the land is to feel the blessedeffectof the restored
relations betweenJehovahand His people. " Cry yet again, saying, Thus saith
Jehovahof hosts: MY cities " yes, they are peculiarly His, as is the case with
no other land and no other cities, even as the people which shall inhabit it is
peculiarly His, above all other nations of the earth " through prosperity shall
yet be spreadabroad" or "overflow," the word being used of the " gushing
forth of a fountain " in Prov. v. 1 6, i.e., they shall overflow, not only with
spiritual prosperity, but with houses filled with citizens, and with abundance
and plenty, (d) Finally, both as the ground and climax of all, come the lastof
the "goodwords." " And Jehovah shall yet comfort Zion" after her long night
of sorrow, and howevercontrary to all appearance and human probability, "
shall yet chooseJerusalem"or, by the above enumerated and many other acts
of loving-kindness toward her, demonstrate in the sight of the whole world the
fact and the immutability of His original choice of her this last sentence being
the first of a threefold inspired repetition by Zechariah[12]of the words of
Isa. xiv. I, where we read, " ForJehovahwill have compassionon Jacob, and
yet chooseIsrael, and setthem in their own land: and the strangershall be
joined with them, and they shall cleave to the house of Jacob."

53. Now, there was no doubt a message in this vision and in the plain words of
comfort with which it closes to the generationto which the prophet spoke, and
in a very partial manner there was a fulfilment of these promises in the then
immediate future. Thus God's " House," as applied to the Temple which they
were then building, was completedabout four years later, in the 6th year of
Darius (Ezra vi. 15); and some time later Nehemiah succeededalso in
rebuilding the city wall.
There is some truth also in the contention of those commentators who argue
that there was a fulfilment of the goodand comforting words about Jehovah's
returning to Zion with mercies in the first advent of our Saviour. Thus, to
quote one of them: " What is the highestgood? what the sweetestof solacein
life? what the subjectof joys? what the oblivion of pastsorrow? That which
the Sonof Godbrought upon earth when He illumined Jerusalemwith the
brightness of His light and heavenly discipline. Forto that end was the city
restored, that in it by the ordinance of Christ, for calamity, should abound
bliss; for desolation, fulness;for sorrow, joy; for want, affluence of heavenly
goods " all which is beautiful and true; but to deny that in its fulness it will yet
find an exhaustive fulfilment in the Jewishpeople, which for nearly two
thousand years has been in much greaterbondage than they were during the
seventy years in Babylon, is to misapprehend and mis interpret the scope of
this as of all the other visions. No;these words which Zechariah is here
commanded to " cry," or proclaim, are a summary and divine reiterationof
the permanent and irrevocable " goodwords " of Jehovahthrough the former
prophets in reference to Israel's future, and will assuredly be fulfilled, as
already shownabove, when, " after these things," our Lord Jesus shallreturn
and will " build againthe tabernacle ofDavid which is fallen; and will build
againthe ruins thereof, and will setit up, that the residue of men may seek
after the Lord and all the Gentiles upon whom My name is called" (Acts xv.
14-18).

54. "ForJehovahshall comfort Zion; He will comfortall her waste places,and He
will make her wilderness like Eden, and her desert like the garden of Jehovah;
joy and gladness shall be found therein, thanksgiving and the voice of melody
" (Isa. li. 3).
Keil.
" Zechariahand his Prophecies," being the Bampton Lectures for 1878.
Dr. Wright further adds: " Moreover, thoughthe rider on the red horse was
the leaderand chief of the band of angelic riders, he was also a member of one
of the subdivisions of which that band was composed, inasmuchas he was
mounted upon a steed of a red colour, and not of a colour distinct from the
rest ": but he overlooks the fact that in answerto the prophet's question,
"What are these, my lord?" "The man," standing among the myrtles,
answers, "These are they," etc., not " We are they," showing that though he
was the Captain of the Lord's host, he was not to be confounded with them.
That he was mounted on a steedof a red colour, and not a colour distinct from
all the rest, is sufficiently accountedfor by the fact that this coloursymbolised
what was now the chief characteristic ofhis attitude to the nations who were
oppressing Israel, namely, judgment and vengeance.
Hadassah(Myrtle) became a favourite female name. Estherbore it, perhaps
on accountof the humility and modesty of her demeanour. In Kimchi's
comment on this verse will be found the following curious passage:"We have
found in the words of our Rabbis, of blessedmemory, the following
exposition" (it will be found in Talmud Bab. Sanhedrin, fol. 93, col. i): "I saw
in the night that the Holy One blessedbe He! sought to turn the whole world
into night; and, behold! a man riding. This man is no other than the Holy One
blessedbe He! for it is said, The Lord is a man of war " (a remarkable
testimony this from the Talmud, that He who appearedas the Angel of
Jehovahin the form of man was the God of Israel). " Upon a red horse. The
Holy One blessedbe He! soughtto turn the whole world into blood, but when
He lookedupon Hananiah, Mishael, and Azariah, His angerwas cooled, for it

55. is said, And he stoodamong the myrtle trees. The Hadassim can mean nothing
else but the righteous, for it is said, He brought up Hadassah, " i.e., Esther.
The word does not occurelsewhere in the Hebrew as an adjective of colour.
In the same manner the Lord says to Moses, in Num. xii. 6-9, " If there is a
prophet among you, I, Jehovah, will make Myself known to him in a vision; I
will speak, not* to him, as in the A.V., but in him, in a dream. My servant
Moses is not so. In him will I speak mouth to mouth "; and Hab. ii. I speaks of
the same inward teaching: " I will watch to see what He will speak in me."
This precludes the idea suggestedby some that the interpreting angelwas the
Holy Spirit, though the work of this angel resembles one aspectof the mission
of the blessedParaclete.
The words yoshebheth veshoqatethdenote the peacefuland secure condition
of a land and its inhabitants undisturbed by any foe. Puseypoints out that the
last of the two words is used in the Book ofJudges of the rest given to the land
under the judges, until its fresh departure from God (Judg. iii. II, 30, v. 31,
viii. 28); of the undisturbed life of the people of Laish (Judg. xviii. 7, 27); in
Josh. xi. 23, where we read "the land had rest from war";and in a number of
other places, in later history, all describing a condition of profound peace.
Keil and Dr. Wright regardthe report of the angelic messengers as having
reference to the prophecy of Haggaiin chap. ii. 7> 8, 22, 23. " Godhad then
announced that He would shake heavenand earth, the whole world and all
nations, with a view to the overthrow of all kingdoms and powers hostile to
the welfare of Israel"; but instead of any such generalcommotion being
apparent, the report which the angelic riders bring is that the whole world is
quiet and at rest.
This was the lament of even the restoredremnant in the land: "Behold, we
are servants this day, and as for the land that Thou gavestunto our fathers to
eat the fruit thereof and the goodthereof, behold, we are servants in it" (Neh.
ix. 36).
"The fact that the Angel of Jehovahaddressesanintercessoryprayer on
behalf of Judah is no more a disproof of his essentialunity with Jehovah, than

56. the intercessoryprayer of Christ in John xvii. is a disproof of His divinity.
"Keil.
The definite prophecy of Jeremiahwas that the inhabitants of Palestine and
neighbouring lands "shallserve the king of Babylon seventy years." This
beganin the 3rd year of Jehoiakim, which was the ist year of
Nebuchadnezzar, i.e., in B.C. 606, orbefore the ist of Nisan(April) 605.
Starting with this definite date the "seventyyears" were brought to an end by
the decree of Cyrus in the 1styear of his reign, in B.C. 536 (Dan. i. i; Jer. xxiv.
i, 9-11;Ezra i. 1-3).
Another starting-point may be made with Jehoiachin's captivity in the 8th
year of Nebuchadnezzar, i.e., in B.C. 597 (598), whenthe city was takenand
"all Jerusalemand all the princes and all the mighty men of valour, even
10,000captives, andall the craftsmen and the smiths," togetherwith the king
and his mother and his wives, and the vesselsofthe Temple and the treasures
of the palace were carriedto Babylon (2 Kings xxiv. 10-17). Fromthis date the
"seventyyears" came to an end in B.C. 528.
Then, finally, in the I7th year of Nebuchadnezzarand gth of Zedekiah's reign,
in B.C. 589 (588), commencedthe final terrible siege ofJerusalemby the
Chaldeans which lasted about a year and a half, and ended with the
destruction of the city and Temple and the carrying awayof the remnant of
the people into captivity. With this date very probably begins more
particularly the seventyyears of "Indignation" referred to in this passagein
Zechariah. Reckoning from this starting-point, the seventy years came to an
end in the and year of Darius Hystaspes, in B.C. 519 the year in which
Zechariah saw these visions. A distinction is made by some between" the
Captivity " and " the Desolations ";but the first has specialreference to the
condition of the people, and the other to the land during the same period. In
post-BiblicalJewishliterature the whole period of the subjectionto Babylon is
spokenof as the niSa, "captivity," and loosely, as "the seventy years."

57. ADAM CLARKE
Verse 8
I saw by night - The time was emblematicalof the affliction under which the
Jews groaned.
A man - An angelin the form of a man: supposedto have been the Lord
Jesus;who seems to have appearedoften in this way, as a prelude to his
incarnation; see Joshua 5:13; Ezekiel1:26;Daniel 7:13; Daniel 10:6. The
same, probably, that appearedto Joshua with a drawn sword, as the captain
of the Lord's host. Joshua 5:13-15.
A red horse - An emblem of warand 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 ofChrist.
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,ofthe angelic natures which are employed
betweenChrist and men.
THOMAS CONSTABLE

58. Verse 7-8
II. THE EIGHT NIGHT VISIONS AND FOUR MESSAGES1:7-6:8
Zechariah receivedeight apocalyptic visions in one night ( Zechariah 1:7). As
the text shows, they concernedGod"s purpose for the future of Israel,
particularly Jerusalem, the seatof the Davidic dynasty and the site of the
temple, and Judah. They deal with issues of more immediate concernto the
restorationcommunity, though none of them was fulfilled in Zechariah"s day.
The broad theme of this sectionis the coming of the King. The purpose of
these visions was to encourage the returnees to persevere in their work of
rebuilding the temple.
Certain features mark eachof these eight visions: an introduction, an
explanation of what the prophet saw, his request for clarificationof its
meaning, and the elucidation. Oracles accompanythree of the visions making
their messages clearer( Zechariah1:16-17; Zechariah2:6-13; Zechariah4:6-
10). Some interpreters also connectthe oracle in Zechariah 6:9-15 to the
vision in Zechariah6:1-8, but it seems to me, and others, that that oracle was
separate from the preceding vision.
". . . The arrangement of the visions follows a chiastic pattern [abbccbba]. The
first and lastbear a strong resemblance to one another, the secondand third,
sixth and seventh are pairs, and the fourth and fifth, with their assurance of
God-given authoritative leaders, form the climax. All eight visions are meant
to be interpreted as one whole, for eachcontributes to the total picture of the
role of Israelin the new era about to dawn." [Note: Baldwin, p93.]
A The horsemanamong the myrtle trees ( Zechariah 1:7-17)

59. B The four horns and the four smiths ( Zechariah1:18-21)
C The surveyor (ch2)
D The cleansing and restorationof Joshua (ch3)
D" The gold lampstand and the two olive trees (ch4)
C" The flying scroll( Zechariah5:1-4)
B" The woman in the basket( Zechariah 5:5-11)
A" The four chariots ( Zechariah 6:1-8)
Verses 7-15
1. The vision proper1:7-15
Verses 7-17
A. The horsemanamong the myrtle trees1:7-17
This first vision emphasizes that God was lovingly jealous of His chosen
people and would restore them even though they were troubled at presentand
the nations that oppressedthem were at ease (cf. Habakkuk). In the vision an

60. angelic patrol reported on the state of the whole earth. This vision presents
hope for dispersedand downtrodden Israel. [Note: Unger, p25.]
Verse 8
The prophet saw a vision, and in his vision it was night. He saw a man sitting
on a red (bay, reddish-brown) horse among myrtle trees in a ravine. He also
saw red, sorrel(Heb. seruqim, mixed color), and white horses behind the man
on the red horse. There were riders on these horses too ( Zechariah1:11).
To Zechariah , who knew the Old Testamentand who lived in a particular
culture (Persianas well as Hebrew), the meaning of these symbols would have
been more readily apparent than they are to the modern reader.
"Viewedfrom the perspective of a literary type, symbolism has a unique
force, impressing itself on the mind and touching the emotions with greater
facility and power than prosaic literary types." [Note:Thomas E.
McComiskey, " Zechariah ," in The Minor Prophets, p1012.]
Night had connotations of gloom, obscurity, and foreboding. The present was
such a period for the Israelites. The light of joy, clearsight, and security was
yet to break for them. The riders evidently representsome of the Lord"s
angelic army (host) that serve as His scouts and report world conditions to
Him ( Zechariah1:10). Horses were instruments of war and prestigious
possessions( Zechariah10:3; 1 Kings 10:26), and the colors of these horses
apparently representtheir mission. The colors doubtless implied something to
Zechariah , possibly bloodshed, a mixed mission (of judgment and blessing),
and victory (cf. Zechariah6:2; Isaiah63:1-6; Revelation6:4). If their color
was very significant, the angelprobably would have commented on it. Some
scholars believedthe colors ofthe horses has no significance. [Note:E.g,

61. Smith, p190.]But if Song of Solomon, why did Zechariah mention their
different colors?
"Compare Revelation6:4. The whole period of Gentile world poweris
characterizedby the red horse, i.e. by the sword. Cp. also Daniel9:26;
Matthew 24:6-7." [Note:The New ScofieldReference Bible, p964.]
Myrtle trees were evergreens usedin the feastof Tabernacles to picture future
endless messianic blessings thatwould come to Israel( Nehemiah 8:15; Isaiah
41:19;Isaiah 55:13). [Note:Leupold, p33.] Here they representIsrael. The
ravine may hint at Israel"s presentdepressedposition in Zechariah"s day.
One amillennialist took the myrtle trees as typifying "the JewishChurch."
[Note:Charles L. Feinberg, " Zechariah ," in The Wycliffe Bible
Commentary, p898.]Others take them as representing the church or God"s
people of all ages.
RON DANIEL
ZECHARIAH 1:7-17
Review
Last Thursday night, we were introduced to Zechariah, one of the prophets
that God used during the days that the Israelites had returned from exile in
the Babylonian Captivity to rebuild the temple.
When their enemies managed to stop their progress, the prophet Haggai
managedto getthem started again. The first six verses of chapterone were

62. the prophecy that Zechariahspoke to the people two months after they
restartedthe work.
He reminded them that their fathers had been exiled for rebelling againstthe
Lord's commands, in spite of the fact that He'd sent the prophets to warn
them many times. They didn't repent until after God's Word overtook them.
Now, as we continue in chapter one, we see a prophecy that Zechariah gave
more than three and a half months later.
1:7 The Month Of Shebat
Many people do not realize that the Jewishcalendarhad recently changedin
those days. Before the Babylonian Captivity, the Israelites'calendarwas
basedon the moon's cycle.
Every new moon was the first of the month. It was a day of specialreligious
observance (2Kings 4:23) just like the sabbath days and the feastholidays.
The people would sacrifice burnt offerings (Num. 29:6; 1Chr. 23:31,Isaiah
1:14 etc.), the trumpets were blown (Psalm 81:3), and traditionally have
specialcelebratorydinners (1Sam 20:5, 20:27).
But during the Babylonian Captivity, the Israelites were educatedin the ways
of Babylon, and adopted their calendarsystem, which consistedofa 360-day
year. Even the names of the months changed. For example, in the days before
the exile, the first month on the Hebrew calendarwas Abib (Exod. 12:2; 13:4).
But afterwards, it was calledNisan (Neh. 2:1; Esther 3:7). This newer
calendaris referred to by commentators as the "post-exilic calendar."

63. And so this prophecy came to Zechariahin the eleventh month, the month of
Sheb-AWT, which, although sounding quite Hebrew, is actually a Babylonian
name.
Zechariah, Son of Berechiah, Sonof Iddo
Zechariah's family tree is mentioned severaltimes in the Bible (Ezra 5:1; Neh.
12:16;Matt. 23:35; etc.). His father was Beh-rek-YAW, his grandfather was
Id-DO. This short family history contains a timeless truth that I think is worth
pointing out.
Id-DO caneither mean "His witness" or"the appointed time" in Hebrew.
Beh-rek-YAW is "Yahwehblesses,"and Zechariah, or more correctly, Zek-
ar-YAW, means "Yahweh remembers." Thus, his family tree tells us either
that "Godremembers and blesses His witness," orthat "Godremembers and
blesses atthe appointed time."
1:8 ColoredHorses
The Word of the Lord came to Zechariah visually and verbally one night in
the form of eight visions that stretch from here to chapter six, along with an
angelwho was speaking to him (1:9).
ColoredHorses
In this first vision, he saw a man atop a red horse standing in a ravine among
myrtle trees. Behind him were horses coloredred, sorrel, and white. What is
sorrel? A light reddish brown. But the King James says "speckled," the NIV
says "brown," and other translations say "bay," "dapple-gray" and
"chestnut." In fact, the real meaning of this Hebrew word, used only here in
the entire Bible, has been lost. We know from the context that it describes the
horses'color, but we canonly guess as to what colorit really was.

64. I find it interesting that Zechariah and Revelationare the only two books of
the Bible that mention red, black, or white horses (Zech. 1, 6; Rev. 6, 19). In
Revelation6, the red horse representedwar.
Rev. 6:4 ...a red horse, went out; and to him who sat on it, it was granted to
take peace from the earth, and that {men} should slayone another; and a
greatsword was given to him.
Here in Zechariah, the red horse and rider are standing still.
The white horses in Revelationare ridden by conquering kings. In Revelation
6:2, it is ridden by the antichrist as he conquers the world. In 19:11, it is
ridden by Jesus Christ as he conquers the antichrist's kingdom.
But again, here in Zechariah, the white horse is standing still.
Myrtle Trees
They are standing in a ravine surrounded by myrtle trees. The word for
myrtle tree is used just six times in the Bible, with half of them being here in
Zechariah 1 (vss. 8,10,11).
Myrtle branches were part of the materials used to build booths for the Feast
of Tabernacles (Neh. 8:15), which was a celebrationof God being in the
people's midst, tabernacling among them.

65. The myrtle was one of severaltrees that Isaiahprophesied would grow in the
wilderness when God blessed(Isa. 41:19;55:13).
So myrtle would seemto speak ofGod's deliverance, blessings,and abiding
with His people.
But what does all of this represent? Thankfully, Zechariah asks that very
question in the next verse.
1:9-11 Patrolling The Earth
Zechariah didn't have any better idea that we did about what this vision of the
horses meant, so he askedthe angelthat was speaking to him. The angeltold
Zechariah that he would show him.
As a result, the man on the red horse beganto explain: God had sent them to
patrol the earth. This has always fascinatedme. You see, it is understandable
to me that our enemy the devil patrols the earth. We know from Job1 and 2
that he is,
Job 1:7 "...roaming about on the earth and walking around on it."
Petertells us that,
1Pet. 5:8 ...Your adversary, the devil, prowls about like a roaring lion, seeking
someone to devour.

66. It is no surprise that satan, being inferior to God and not omnipresent, would
have to patrol the earth. But what amazes me is that God, although having
eyes that go to and fro throughout the earth, sends heavenly emissaries to
patrol the land, sometimes evengoing Himself.
You recallthat just prior to the destruction of Sodom and Gomorrah, the
Lord came with two angels and spoke with Abraham.
Gen. 18:20-21 And the LORD said, "The outcry of Sodom and Gomorrahis
indeed great, and their sin is exceedinglygrave. I will go down now, and see if
they have done entirely according to its outcry, which has come to Me;and if
not, I will know."
Then, as He spoke with Abraham, He sentthe two angels onahead to Sodom.
I do not understand why God has set things up this way, with angelic
patrolmen, but I do know that He has.
These patrollers had been all over, and reported that the earth was peaceful
and quiet.
The Angel Of The Lord
Notice to whom they reported: the man standing among the myrtle trees on
the red horse. But here in verse 11, we are told something else about him: He
is the Angel of the Lord.
There is a distinction in the Bible betweenangels and "the Angel of the Lord."
The word angelmeans "messenger,"and the celestialbeings we call angels
are not the only messengers Goduses. Sometimes Godcalls men "angels,"

67. and sometimes He Himself is His ownmessenger. "The Angelof the Lord"
seems to point to God being His own messenger. Specifically, the Son of God,
Jesus Christ, before He was born to a woman in Bethlehem.
You might remember in Genesis 16, whenHagar ran away into the
wilderness, the angelof the Lord spoke to her.
Gen. 16:13 Then she calledthe name of the LORD who spoke to her, "Thou
art a Godwho sees";for she said, "Have I even remained alive here after
seeing Him?"
Hagarhad seenthe Angel of the Lord, and called Him God.
In Genesis 22, Abraham was about to sacrifice his sonIsaac, and
Gen. 22:11-12 ...the angelof the LORD calledto him from heaven, and said,
"Abraham, Abraham!" And he said, "Here I am." And he said, "Do not
stretch out your hand againstthe lad, and do nothing to him; for now I know
that you fearGod, since you have not withheld your son, your only son, from
Me."
Abraham was sacrificing him to the Lord, and the Angel of the Lord said it
was to "Me."
When Moses wentup the mountain to investigate the burning bush,

68. Exod. 3:2 ...the angelof the LORD appearedto him in a blazing fire from the
midst of a bush; and he looked, and behold, the bush was burning with fire,
yet the bush was not consumed.
Exod. 3:6 He said also, "I am the God of your father, the God of Abraham,
the Godof Isaac, andthe God of Jacob." ThenMoseshid his face, for he was
afraid to look at God.
This was the Son of God as the Angel of the Lord Who appeared to Gideon
(Judges 2 & 6), the parents of Samson(Judges 13), and Elijah (2Kings 1).
1:12 How Long?
Now Jesus Christ is seenas a mediator for Israel, as He prays to the Father,
"How long will you be indignant with Israel? When will You show them
compassion?"
This is the role that Jesus sits in for us today. We know that...
1Tim. 2:5 ...there is one God, {and} one mediator also betweenGod and men,
{the} man Christ Jesus
He is our mediator, standing in the gap, interceding for us.
Rom. 8:34 ...ChristJesus is He who died, yes, rather who was raised, who is at
the right hand of God, who also intercedes forus.

69. Hebr. 7:25 ...He is able to save forever those who draw near to God through
Him, since He always lives to make intercessionfor them.
This is Jesus'full-time job: interceding for us.
1:13 Gracious, Comforting Words
The Fatherdid not respond to the Son with the answer, for He already knew
it. Instead, He spoke to the angelthat was talking to Zechariah.
Notice too that God did not get angry with what we might think was a
presumptuous prayer. No, God delights in the opportunity to demonstrate His
grace and mercy. The words He spoke to the angelwere gracious and
comforting. Neverforgetthat He is...
2Cor. 1:3-4 ...the Father of mercies and God of all comfort; Who comforts us
in all our affliction...
Remember that God describes Himself as,
Exod. 34:6 ...compassionate andgracious, slow to anger, and abounding in
lovingkindness and truth
1:14-17 The Lord's Proclamation
God had spokento the angel, and the angel gave the word to Zechariahto
speak to the people of Israel:God had used the nations to judge Israel, but

70. now they would be punished for their part. Although they were currently at
peace, the anger of God was againstthem.
The nation of Israelwas promised that they would be restoredand God would
prosper them. Jerusalemwould increase in size, and the temple would be
finished.
JOHN GILL
Verse 8
I saw by night,.... Or, "that night"F13;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 seasonwith 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, Zechariah1:11 which
agrees notwith the times of Alexander, and of his reign, which was wholly

71. spent in war; and the whole world in a manner was involved in it by him; but
best agrees withthe 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 oppressedby 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, andwhich 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 angelof the Lord is here meant, as this man is
expresslycalled, Zechariah 1:11 and not a createdangel;for he is
distinguished from the angelthat talked with the prophet, Zechariah1:9. The
Jews, as Jeromrelates, think that the Angel Michaelis meant, by whom they
understand a createdangel;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 Personto be called the Angel of the Lord, as was he that
calledto Abraham when sacrificing his son, and to Moses outof the bush; and
who went before the Israelites in the wilderness, and who is called the Angel of
God's presence, and the messengerand Angel of the covenant; and the ancient
Jews themselves ownthat a divine Personis here meant; for, on quoting these
words, "I saw a man", &c. they sayF14, 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, Zechariah1:12, the reason
of this (or otherwise it is the title of this angel also, see Hosea12:4,)is because
he here appears in the form of a man; and because ofhis office as an
intercessorand advocate forhis people, Zechariah 1:12 a characterwhich
well agrees withChrist, who is the advocate with the Fatherfor his saints, and
whoeverlives to make intercessionfor them, and is always heard and
answeredwith goodand 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 appearedin a human form, because he should become man, and quickly
would be, as it was purposed, prophesied, and agreedhe should be: and he is
representedas "riding", to denote his majesty and glory as a king, or as a

72. generalof an army, in which he rode prosperously; see Psalm45:4 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 opposedand
hindered in building their city, in particular; so, in general, all his people, in
whatsoevercaseorcircumstances they may be: thus riding, when ascribed to
a divine Person, is an emblem of haste and quick dispatch, to assistand relieve
the distressed;see Deuteronomy33:26 so Christ, who here appears as a man,
was ready and forward, in the council and covenantof 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 appearancesin a human form, before his
incarnation, show how willing and ready he was really to assume the human
nature; and as soonas 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 soonas possible he went about the business he came
upon, took delight and pleasure in it, was constantat it till he had finished it;
and even his sufferings and death, which were disagreeable to nature,
consideredin themselves, were wishedand 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 lastday he will come quickly to put them into the possession
of salvationhe has wrought out for them; and will be a swift witness for them,
and againstwickedmen 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 wickednessofmen; see Revelation6:4 or his
indignation againsthis enemies, and his wrath and vengeance upon them, and
the destructionof them; and may have a particular reference to those who
opposedthe building of the temple; see Isaiah63:1,
and he stoodamong 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 designedby "the bottom";
agreeablyto the Targum, which paraphrases the words, "and he stoodamong

73. 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 opposedby their
enemies, mightier than they; but yet, inasmuch as the Lord was in the midst of
them, they had encouragementto go on in the work, as is suggestedin Haggai
2:3, though the saints and people of God in generalmay be here meant by the
"myrtle trees";and the ancient JewsF15interpret them of the righteous,
saying, there are no myrtle trees but the righteous; and give this as a reason
why Estherwas called Hadassah, Esther2:7 which signifies a myrtle tree,
because this is the name of the righteousF16;and these may fitly be compared
to such trees for their goodliness andbeauty to look at, for their sweetand
fragrant smell, for their verdure and greenness, andfor their flourishing in
valleys and watery placesF17, signifiedhere by "the bottom"; all which is true
of the saints, who are pleasantplants, comely through Christ's comeliness;
whose graces, whenin exercise, sendforth a sweetsmell;whose prayers are
odours, and whose goodworks 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 ofGod ever remains, and they persevere
in grace to the end: these may be saidto be "in the bottom"; or in a low
estate;not only before conversion, but after; when corruptions prevail,
temptations are strong, grace is weak;Godhides 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 pesteredwith false teachers, and when
the life and powerof religionare 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 protectthem 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 goodof man, especiallythe 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 themF18:

74. and behind him were there red horses, speckledand white; that is, with riders
on them. SomeF19 Jewishwriters 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
dismissedfrom their captivity, and their temple rebuilt: the speckled, orthose
of different colours, the Macedonians orGrecians;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 destroyedtheir city and temple: but others, as Jerom observes, who
relates the above sense, keepthe 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
awaythe 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, orthose 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 callArtaxerxes, under whom was the history of
Esther; and others were cruel, as Cambyses, &c.:those who think that
Alexander the greatis meant on the red horse suppose that those that
succeededhim are meant by the other horses ofvarious colours;namely, the
Lagidae and the Seleucidae, orthe kings of Egypt and Syria, who were
sometimes very fierce and furious, and sometimes very friendly to the Jews;at
leastdifferent kings, and at different times: but it seems better to interpret
them of saints, the godly and faithful followers ofChrist; not only the godly
among the Jews, who were made as his goodlyhorse in the battle, Zechariah
10:3 but the church and people of God in general, who are compared to a
company of horses in Pharaoh's chariot, Song of Solomon1:9, for their
strength, courage, serviceableness,and the value Christ has them: thus, as he
is elsewhere representedas riding on a white horse, under the Gospel
dispensation, as the generalof an army, and mighty conqueror;so the armies

75. of heaven that follow him on white horses, and clothedin white, are the called,
and faithful, and chosen, Revelation17:14 and some of these being described
by red horses, with riders on them, may signify, such who have been calledto
shed their blood, and lay down their lives, for Christ and his Gospel, and their
professionof it, even the martyrs of Jesus;and others by speckledhorses, or
of various colours, may intend such professors ofreligion, who, though not
calledto die for Christ, yet suffer persecutionin various ways, both by
reproachand 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, cleanand white, the
righteousness ofthe saints; and who are more than conquerors through
Christ, who has loved them, which are characters commonto all saints; but
who enjoy a greatdeal of liberty, peace, andprosperity, all their days.
SomeF20 restrainthis to the apostles ofChrist, 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 Gospelbearthe name of
Christ, and carry his Gospelinto 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 Gospelministers 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 regardnot, so as to stop their
speed; thus likewise faithful preachers are followedwith the calumnies of
wickedmen, with their scoffs and jeers, reproaches and persecutions;but
none of these things move them, or cause them to desistfrom their work; and
as Christ the Son of God stoodamong 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
respectto them; some of whom are calledto resisteven 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 whatsoeverhe directs them;
though the more commonly receivedopinion is, that angels are designed, and
as it seems from Zechariah1:10 compared with Zechariah6:1 see also 2 Kings
2:11 signified by horses, for their strength, courage, swiftness, serviceableness,
and disposition for war; and these different colours may representthe

76. 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 Governoramong the nations; they are all behind and under
him, and disposedof 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 bestand 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
whithersoeverhe goes:and he is superior to angels, has a more excellentname
and nature than they, is the Creatorand Makerof them, and is worshipped
by them; and even, as Mediator, is in a greateroffice, 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 occasionsto 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.
MATTHEW HENRY
Verses 7-17
The Vision of the Horse and Myrtles Intercessionfor Jerusalem. B. C. 520.
7 Upon the four and twentieth day of the eleventh month, which is the month
Sebat, in the secondyearof Darius, came the word of the LORD unto
Zechariah, the son of Berechiah, the sonof Iddo the prophet, saying, 8 I saw
by night, and behold a man riding upon a red horse, and he stoodamong the
myrtle trees that were in the bottom and behind him were there red horses,

77. speckled, and white. 9 Then said I, O my lord, what are these? And the angel
that talkedwith me said unto me, I will shew thee what these be. 10 And the
man that stoodamong the myrtle trees answeredand said, These are they
whom the LORD hath sentto walk to and fro through the earth. 11And they
answeredthe angelof the LORD that stood among the myrtle trees, and said,
We have walkedto and fro through the earth, and, behold, all the earth sitteth
still, and is at rest. 12Thenthe angel of the LORD answeredand said, O
LORD of hosts, how long wilt thou not have mercy on Jerusalemand on the
cities of Judah, againstwhich thou hast had indignation these threescore and
ten years? 13And the LORD answeredthe angelthat talkedwith me with
goodwords and comfortable words. 14So the angelthat communed with me
said unto me, Cry thou, saying, Thus saith the LORD of hosts I am jealous for
Jerusalemand for Zion with a greatjealousy. 15 And I am very sore
displeasedwith the heathen that are at ease:for I was but a little displeased,
and they helped forward the affliction. 16 Therefore thus saith the LORD I
am returned to Jerusalemwith mercies:my house shall be built in it, saith the
LORD of hosts, and a line shall be stretchedforth upon Jerusalem. 17 Cry yet,
saying, Thus saith the LORD of hosts My cities through prosperity shall yet
be spread abroad and the LORD shall yet comfort Zion, and shall yet choose
Jerusalem.
We not come to visions and revelations of the Lord for in that way God chose
to speak by Zechariah, to awakenthe people's attention, and to engage their
humble reverence of the word and their humble enquiries into it, and to fix it
the more in their minds and memories. Mostof the following visions seem
designedfor the comfort of the Jews, now newly returned out of captivity, and
their encouragementto go on with the building of the temple. The scope of
this vision (which is as an introduction to the rest) is to assure the Jews ofthe
care God took of them, and the eye of his providence that was upon them for
good, now in their present state, when they seem to be deserted, and their case
deplorable. The vision is dated (Zechariah 1:7) the twenty-fourth day of the
eleventh month, three months after he preachedthat sermon (Zechariah1:1),
in which he calls them to repentance from the considerationof God's
judgments. Finding that that sermon had a goodeffect, and that they returned

78. to God in a way of duty, the assuranceshe had given them are confirmed, that
God would return to them in a wayof mercy. Now observe here,
I. What the prophet saw, and the explication of that. 1. He saw a grove of
myrtle-trees, a dark shady grove, down in a bottom, hidden by the adjacent
hills, so that you were not aware of it till you were just upon it. This
representedthe low, dark, solitary, melancholy condition of the Jewishchurch
at this time. They were over-topped by all their neighbours, buried in
obscurity what friends they had were hidden, and there appeared no way of
relief and succourfor them. Note, The church has not been always visible, but
sometimes hidden, as the woman in the wilderness, Revelation12:6. 2. He saw
a man mounted upon a red horse, standing in the midst of this shady myrtle-
grove. This man is no other than the man Christ Jesus, the same that
appearedto Joshua with his sworddrawn in his hand as captain of the hostof
the Lord (Joshua 5:13,14)and to John with his bow and his crown, Revelation
6:2. Though the church was in a low condition, yet Christ was present in the
midst of it. Was it hidden by the hills? He was much more hidden in the
myrtle-grove, yet hidden as in an ambush, ready to appear for the seasonable
relief of his people, to their happy surprise. Compare Isaiah45:15, Verily thou
art a Godthat hidest thyself, and yet Israel's God and Saviour at the same
time, their Holy One in the midst of them. He was riding, as a man of war, as
a man in haste, riding on the heavens for the help of his people, Deuteronomy
33:26. He rode on a red horse, either naturally so or dyed red with the blood
of war, as this same victorious prince appearedred in his apparel, Isaiah
63:1,2. Redis a fiery colour, denoting that he is jealous for Jerusalem
(Zechariah 1:14) and very angry at her enemies. Christ, under the law,
appearedon a red horse, denoting the terror of that dispensation, and that he
had yet his conflict before him, when he was to resistunto blood. But, under
the gospel, he appears on a white horse and againch. xix. 11), denoting that he
has now gainedthe victory, and rides in triumph, and hangs out the white, not
the bloody flag. 3. He saw a troop of horse attending him, ready to receive and
obey his orders:Behind him there were some red horses, and some speckled,
and some white, angels attending the Lord Jesus, ready to be employed by
him for the service of his church, some in acts of judgment, others of mercy,

79. others in mixed events. Note, The King of the church has angels at command,
not only to do him honour, but to minister for the good of those that are his. 4.
He enquired into the significationof this vision. He had an angeltalking with
him, as his instructor, besides those he saw in the vision so had Ezekiel
(Ezekiel40:3), and Daniel, Daniel8:16. Zechariah askedhim (Zechariah1:9),
O my Lord! what are these? And, it should seemthis angel that talked with
him was Christ himself, the man on the red horse, whom the restwere
attendants on to him immediately Zechariah addresses himself. Would we be
acquainted with the mysteries of the kingdom of heaven, we must make our
application, not to angels (they are themselves learners), but to Christ himself,
who is alone able to take the book, and open the seals, Revelation 5:7. The
prophet's question implies a humble acknowledgmentof his own ignorance
and an earnestdesire to be informed. O let me know what these are! This he
desired, not for the satisfying of his curiosity, but that he might be furnished
with something proper for the comfort and encouragementofthe people of
God, in their present distress. 5. He receivedfrom the angelthat talked with
him (Zechariah 1:9), and from the man that stood among the myrtle-trees
(Zechariah 1:10), the interpretation of this vision. Note, Jesus Christis ready
to instruct those that are humbly desirous to be taught the things of God. He
immediately said, I will show thee what these are. What knowledge we have,
or may have, concerning the world of spirits, we are indebted to Christ for.
The accountgiven him was, These are those whom the Lord has sent: they are
his messengers,his envoys, appointed (as his eyes are said to do, 2 Chronicles
16:9) to walk, to run, to fly swiftly through the earth, to observe what is done
in it and to execute the divine commands. Godneeds them not, but he is
pleasedto employ them, and we need the comfort arising from the doctrine of
their administration.
II. What the prophet heard, and what instructions were thereby given him.
Faith comes by hearing, and, generally, in visions there was something said.

80. 1. He heard the report or representationwhich the angels made to Christ of
the presentstate of the world, Zechariah 1:11. They had been out abroad, as
flying posts (being hastenedby the King of kings' commandment, Esther
3:15), and, having returned, they give this accountto the Angel that stood
among the myrtle-trees (for to the Lord Jesus angels themselves are
accountable):We have walkedto and fro through the earth, and, behold all
the earth sits still and is at rest. We are taught to pray that the will of God
may be done by men on earth as it is done by the angels in heaven and here we
see what need we have to pray so, for it is far from being so. For, (1.) We find
the world of angels here very busy. Those that are employed in the court
above rest not day nor night from praising God, which is their business there
and those that are employed in the camp below are never idle, nor lose time
they are still ascending and descending upon the Son of man (John 1:51, as on
Jacob's ladder, Genesis 28:12)they are still walking to and fro through the
earth. Thus active, thus industrious, Satanowns himself to be in doing
mischief, Job1:7. It is well for us that good angels bestirthemselves as much
to do good, and that here in this earth we have guardians going about
continually seeking to do us a kindness, as we have adversaries which, as
roaring lions, go about continually, seeking to devour us. Though holy angels
in this earth meet with a greatdeal that is disagreeable,yet, while they are
going on God's errands, they hesitate not to walk to and fro through it. Their
own habitation, which those that fell liked not, they will like the better when
they return. (2.) We find the world of mankind here very careless:All the
earth sits still, and is at rest, while all the church is made uneasy, tossedwith
tempests and not comforted. Those that are strangers to the church are secure
those that are enemies to it are successful. The Chaldeans and Persians dwell
at ease, while the poor Jews are continually alarmed as when the king and
Haman satdown to drink, but the city Shushan was perplexed. The children
of men are merry and jovial, but none grieve for the affliction of God's
children. Note, It is sadto think what a deep sleepthe world is castinto, what
a spirit of slumber has seized the generality of mankind, that are under God's
wrath and Satan's power, and yet secure and unconcerned!They sit still and
are at rest, Luke 17:26, &c.

81. 2. He heard Christ's intercessionwith the Father for his afflicted church,
Zechariah 1:12. The angels relatedthe posture of affairs in this lower world,
but we read not of any prayers they made for the redress of the grievances
they had made a remonstrance of. No it is the Angel among the myrtle-trees
that is the greatintercessor. Upon the report of the angels he immediately
turned heavenward, and said, Lord, wilt thou not have mercy on thy church?
(1.) The thing he intercedes for is mercy as Psalm 85:7, Show us thy mercy, O
Lord! Note, God's mercy is all in all to the church's comfort and all his mercy
must be hoped for through Christ's mediation. (2.) The thing he complains of
is the delay of this mercy: How long wilt thou not have mercy! He knows that
mercies through him shall be built up for ever (Psalm 89:2), but thinks it long
that the building is deferred. (3.) The objects of compassionrecommendedto
the divine mercies are, Jerusalem, the holy city, and the other cities of Judah
that were now in ruins for God had had indignation againstthem now
threescore andten years. He mentions seventyyears because thatwas the time
fixed in the divine councils for the continuance of the captivity so long the
indignation lasted, and though now for a little space grace hadbeen shown
them from the Lord their God, to give them some reviving (Ezra 9:8), yet the
scars ofthose seventyyears' captivity still remained so deep, so painful, that
this is the melancholy string they still harp upon--the divine indignation
during those seventy years. Dr. Lightfoot thinks that whereas the seventy
years of the captivity were reckonedfrom Jehoiakim's fourth year, and ended
in the first of Cyrus, these seventy years are to be computed from the eleventh
of Zedekiah, when Jerusalemand the temple were burnt, about nineteen years
after the first captivity, and which ended in this secondyearof Darius
Hystaspes, about seventeenyears afterCyrus's proclamation, as that seventy
years mentioned Zechariah 7:5 was about nineteen years after the captivity
went off, as it came on, gradually. "Lord, we are still under the burden of the
seventy years'wrath, and wilt thou be angry with us for ever?"
3. He heard a gracious reply given to this intercessionofChrist's for his
church for it is a prevailing intercession, always acceptable, and him the
Father hearethalways (Zechariah 1:13): The Lord answeredthe angel, this
angelof the covenant, with goodwords and comfortable words, with promises

82. of mercy and deliverance, and the perfecting of what he had begun in favour
to them. These were comfortable words to Christ, who is grieved in the
grievances ofhis church, and comfortable to all that mourn with Zion. God
often answers prayer with goodwords, when he does not immediately appear
in greatworks and those goodwords are real answers to prayer. Men's good
words will not feed the body (James 2:16), but God's goodwords will feed the
faith, for saying and doing with him are not two things, though they are with
us.
4. He heard that reply which was given to the angel repeatedto himself, with a
commissionto publish it to the children of his people, for their comfort. The
revelation of Jesus Christwhich God gave to him he signified to his servant
John, and by him to the churches, Revelation1:1,4. Thus all the goodwords
and comfortable words of the gospelwe receive from Jesus Christ, as he
receivedthem from the Father, in answerto the prayer of his blood, and his
ministers are appointed to preachthem to all the world. Now that Godwould
speak comfortably to Jerusalem, Zechariahis the voice of one crying in the
wilderness, Prepare you the wayof the Lord. The voice said, Cry. Cry then.
The prophets must now cry as loudly to show God's people their comforts as
ever they did formerly to show them their transgressions, Isaiah40:2,3,6. And
if he ask, What shall I cry? he is here instructed. (1.) He must proclaim the
wrath God has in store for the enemies of Jerusalem. He is jealous for Zion
with greatjealousy, Zechariah1:14. He takes himself to be highly affronted
by the injuries and indignities that are done to his church, as he had been
formerly by the iniquities found in his church. The earth satstill and was at
rest (Zechariah 1:11), not relenting at all, nor showing the leastremorse, for
all the mischief they had done to Jerusalem, as Joseph's brethren, who, when
they had sold him, satdown to eat bread and this God took very ill (Zechariah
1:15): I am very sorelydispleasedwith the heathen, that are at ease,and have
no concernfor the afflicted church. Much more will he be displeasedwith
those that are at ease in Zion (Amos 6:1), with Zion's own sons, that
sympathize not with her in her sorrows. Butthis was not all they were not
only not concernedfor her, but they were concernedagainsther: I was but a
little displeasedwith my people, and designedto correctthem moderately, but

83. those that were employed as instruments of the correctioncastoffall pity, and
with the greatestrage andmalice helped forward the affliction and added to
it, persecuting those whom God had smitten (Psalm69:26) and insulting over
those whom he had troubled. See Ezek. xxv. 12,15. Note, Godis displeased
with those who help forward the affliction even of such as suffer justly for
true humanity, in such a case, is gooddivinity. (2.) He must proclaim the
mercy God has in store for Jerusalemand the cities of Judah, Zechariah 1:16.
He must cry, "Thus saith the Lord, I have returned to Jerusalemwith
mercies. I was going away in wrath, but I am now returning in love. Cry yet to
the same purport," Zechariah1:17. There must now be line upon line for
consolation, as formerly there had been for conviction. The Lord, even the
Lord of hosts, assures them, [1.] That the temple shall be built that is now but
in the building. This goodwork which they are now about, though it meet
with much discouragement, shallbe perfected, and they shall have the tokens
of God's presence, andopportunities of conversing with him, and worshipping
him, as formerly. Note, It is goodnews indeed to any place to hear that God
will build his house in it. [2.] That Jerusalemshall againbe built as a city
compacttogether, which had formerly been its glory, Psalm 122:3. A line shall
be stretched forth upon Jerusalem, in order to the rebuilding of it with great
exactness anduniformity. [3.] That the nation shall againbecome populous
and rich, though now diminished and impoverished. Not only Jerusalem, but
other cities that are reduced and lie in a little compass, shallyet spread
abroad, or be diffused their suburbs shall extend far, and colonies shallbe
transplanted from them and this through prosperity: they shall be so
numerous, and so wealthy, that there shall not be room for them they shall
complain that the place is too strait, Isaiah 49:20. As they had been scattered
and spreadabroad, through their calamities, so they should now be through
their prosperity. Let thy fountains be dispersed, Proverbs 5:16. The cities that
should thus increase Godcalls his cities they are blessedby him, and they are
fruitful and multiply, and replenish the land. [4.] That all their present
sorrows should not only be balanced, but for eversilenced, by divine
consolations:The Lord shall yet comfort Zion. Yet at length, though her griefs
and grievances maycontinue long, God has comforts in reserve for Zion and
all her mourners. [5.] That all this will be the fruit of God's preventing
distinguishing favour: He shall yet choose Jerusalem, shallrenew his choice,

84. renew his covenant, shall make it appear that he has chosenJerusalem. As he
first built them up into a people when he brought them out of Egypt, so he will
now rebuild them, when he brings them out of Babylon, not for any
worthiness of theirs, but in pursuance of his own choice, Deuteronomy7:7,8.
Jerusalemis the city he has chosen, and he will not castit off.
Zechariah – Vision: The Man Among the Myrtles
Zechariah 1:7-17
Dr. S. Lewis Johnsonexpounds the first of eight visions found in Zechariah's
prophecy concerning the future diaspora of the Jewishpeople.
SLJ Institute > The Prophets > Zechariah> Zechariah – Vision: The Man
Among the Myrtles
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85. [Message]We are studying the prophecy of Zechariah in our morning studies
and lastSunday morning we beganour series of messagesby looking at the
opening six verses in which the prophet issues a call for repentance on the
part of the returning exiles in the land of Palestine.
Now, today we’re going to read the first of the apocalyptic visions, which the
prophet Zechariah had. And the Scripture reading is therefore, chapter 1 the
prophecy of Zechariahverses 7 -17. So will you turn in your old testament to
the prophecy of Zechariah chapter 1, verse 7.
Now, also for some of you who were not here last Sunday you’ll remember
that the children of Israelcame back into the land of Palestine from the
Babylonian captivity about fifty thousand strong in all. They came back into
the land they began the temple, that was their chief purpose in coming back,
but after a little while because ofindifference and also some opposition they
abandoned the construction of the building; in the meantime they constructed
for themselves very lovely homes, Haggaimakes reference to this he was the
other prophet of the return, in the first chapter of his book. They made for
themselves paneled homes, luxurious, in the meantime the Lord’s house was
laying waste. Godhad judged them for this and brought upon them certain
calamities, which are also describedby the prophecy Haggai. About fifteen
years later they beganto re-constructthe temple at the urging of the two
prophets and finally completedthe temple in 516 BC.
Now, the vision that we are to read now is dated in 519 BC, and so it is dated
after the prophecy of Haggaiin which he stirred up the people to begin work
againbut during the time of the constructionof the temple, it was designedas
we shall see to comfort the children of Israelin the work that they were doing
for the Lord. Now, verse 7:

86. ” Upon the four and twentieth day of the eleventh month, which is the month
Sebat, in the secondyearof Darius, came the word of the LORD unto
Zechariah, the son of Berechiah, the sonof Iddo, (that is Zechariah, the
prophet) saying, I saw by night, and behold a man riding upon a red horse,
and he stoodamong the myrtle trees that were in the bottom; and behind him
were there red horses, sorrel, (you have speckledin your text) and white.”
[Message]Now, don’tworry about speckledat this point, I’m sure your
probably are inclined to begin to think just what in the world could a speckled
horse look like and you might miss the rest of the vision so forget about if for
the moment; verse 9:
“Then saidI, O my lord, what are these? (Now, that is plural and is a
reference to the three groups of horses behind the man on the red horse.) And
the angelwho lookedwith me said unto me, I will show thee what these are.
And the man that stoodamong the myrtle trees answeredand said, ‘these are
they whom the Lord hath sent to walk to and fro through the earth.’ And they
answeredthe angelof the Lord that stoodamong the myrtle trees, and said,
we have walkedto and fro through the earth, and, behold, all the earth sitteth
still, and is at rest. Then the angelof the Lord answeredand said, O Lord of
hosts, how long wilt thou not have mercy on Jerusalemand on the cities of
Judah, againstwhich thou hast had indignation these threescore and ten
years? And the Lord answeredthe angelthat talked with me with goodwords
and comforting words so the angelthat communed with me said unto me, Cry
thou, saying, thus saith the Lord of hosts;I am jealous for Jerusalemand for
Zion with a greatjealousy. And I am very much displease with the nations (or
with the heathen) that are at ease:for I was but a little displeased, and they
helped forward the affliction. Therefore thus saith the Lord; I am returned to
Jerusalemwith mercies:my house shall be built in it, saith the Lord of hosts,
and a line shall be stretchedforth upon Jerusalem. Cry yet, (or still) saying,
thus saith the Lord of hosts;my cities through prosperity shall yet be spread
abroad; and the Lord shall yet comfort Zion, and shall yet choose Jerusalem.”

87. [Message]MayGodbless this reading from his inspired word; let’s bow
togetherin prayer.
[Prayer] Our Heavenly Father we come to thee through the name of our Lord
and Savior, Jesus Christ we thank thee that thou are the great and powerful
Lord of the Universe thou art the God of Heaven and therefore, the affairs of
earth take place within thy will. Thou doestwork all things according to the
counselwhich thou doesthave within thou self and the Godheadand so we
thank thee that as we look out upon the affairs of the earth at no matter what
juncture they may be that we canrest secure in the knowledge that our Godis
sovereignand also that he is over all.
And so we come with confidence and assurance through the revelation that
has come to us in Jesus Christ, we thank thee for the word of God and for the
comfort that it is to us in days such as these. And Lord we pray that as we
study the word today together, that thou mayest minister to us, and comfort
and console us, enlighten us, and also motivate us to find the will of Godfor
our lives. Enable us Lord as we study the word to learn the greattruths
whereby we shall be able to live well pleasing before thy sight and usefully.
And Lord we pray especiallyforthese who are gatheredhere in this
auditorium, we pray for any who may not know Jesus Christ. O Father, by
the Holy Spirit will thou setthem apart for faith in our Lord Jesus and for the
sprinkling of the blood of Jesus Christ as Peterhas put it. May they be born
againreceiving Christ as personalsavior and know the joy of everlasting
salvation. And Lord for believers who are here, many of them troubled and
disturbed will thou minister to them. For those who are perplexed we pray
that thou will give solution for their lives.

88. We pray again, particularly for the young people who are here and pray O
Lord that thou wilt impress upon their hearts the importance of putting thee
first in their lives at this early stage in their human existence. We thank thee
for this country, for the freedom of utterance, which we have for the
opportunity to proclaim the undying word of God. And we ask Lord thy
blessing upon eachone today who ministers the truth no matter where he may
be, may this meeting honor and glorify thee for we ask in the name of our
Lord Jesus and for his sake. Amen.
[Message]Subjectfor this morning as we continue our studies in the prophecy
of Zechariah in the light of current events is the man among the myrtles,
which is the title to the first of the apocalyptic visions which the Prophet
Zechariah had one of the most astonishing developments of our time in the
political and historicalworld is the eclipse of Europe. I can remember when I
was studying history in high schooland college;that was a long time ago.
Europe was the giant of the continents. Out of the eight important countries at
the time of the first world war five of them were European and one of them,
Russia was part European and part Asian. Since that time things have
happened which have been of tremendous significance in the world. Arnold
Toynbee in his book Civilization on Trial has referred to the eclipse of Europe
as the dwarfing of Europe.
When I was studying in Britain my wife and I obtained a very very wonderful
little book, it’s a spoof on English history; it’s called TenSixty-Six and All
That. Fora long time it was not sold in the United States. It was written by
two men who were Oxford men and they beganby saying, “Tensixty-six and
all that,” and had a little subtitle which read a memorable history of England,
comprising all the parts you canremember including one-hundred and three
goodthings, five bad things and two genuine dates.” Butwhat I remember
about the book, in addition to a number of very very humorous and funny
things, was the fact that the history concluded with the conclusion of World
War I, and the book ended with this sentence. “America was clearlytop

89. nation and history came to a period. History came to a– and that’s all it was
— a dot a period in the text. In other words history had ended when Britain
was no longer the top nation. Well, now, Europe has been eclipsed.
Now, the other astonishing thing, which may have some relation to it, is the
reappearance andre-emergence ofthe ancientbiblical powers. I know when I
first started studying the Bible twenty-five years ago and read of Egypt, and
Ammon, and Moab, and Persia, and Assyria. And noticedthe tremendous
prominence that they had in the prophetic portions of the word of God, I
wondered if it were even conceivable credible if such a thing could really come
to pass in our day that these powers should become powers again. And today
as we open up the newspapers we readof Syria, of Lebanon; we readof Iran,
which is ancientPersia;we read of Iraq, which is more or less Assyria; we
read of Jordan, which is more or less Ammon and Moab; we read of Egypt,
and of course, now, and perhaps most remarkable of all we read of Israel. Is
there a connectionbetweenthe eclipse ofEurope and the re-emergence ofthe
Middle Eastas significant in world history?
In 1492 the Spanish Jews were driven out of Spain, that was the very same
year that Columbus opened up the new country almostas if God were at the
time that the Jews were being driven out of Spain opening up a place for
oppressedpeople such as they. And of course, the United States has been the
greatesthome of the Jewishpeople so far as oppressionis concerned. It was
less than one hundred years after the Jews were driven out of Spain that the
Spanish Armada was destroyedby an act of God on the northern shores of
GreatBritain.
Now, in 1939 to 1945 Hitler and the German Reichdestroyed six million Jews,
they were Jews in Germany and Jews in Poland. They were largely orthodox
Jews and Jews who believed in assimilation, the German Jews. Todaythere
are thirty thousand Jews in the land of Germany. Now, the six million Jews

90. that were destroyedby Hitler finally convinceda number of the other
European Jews thatis was impossible for them to ever hope to have any kind
of peace in the land or contentof Europe. And as a result of that European
Jews beganto exist for Israelin large numbers so that today in Israel, in
Russia and in the United States, almostin New York City and Miami are the
greatestnumber of Jews to be found. Now, I wonder if there is any connection
there, is the eclipse ofEurope due to the factthat Germany and others have
engagedin such persecutionof them that now, God has determined to open up
againanother land for a home for oppressedpeoples. It is remarkable this
connection. In other words, God marches on to the consummation of his
program and time is his servant.
Zechariah is a prophet of the end and his four-part book sets forth the details.
The first part we lookedat last time his opening call to repentance for after
all, all of the blessings of God are ultimately dependent upon repentance a
change of mind and heart on the part of people.
Now, in the seconddivision of this book, which begins in the seventhverse of
the first chapter and does not conclude until the end of the sixth chapter the
prophet describes for us eight apocalyptic visions, by apocalyptic I mean
primarily symbolic visions, which he had apparently in one night. Now, this is
the greatsection, whichwe are beginning.
Now, in this apocalyptic vision sectionof the book the prophet sets forth in
vision after vision eachone giving some aspectof this great broad theme
which is namely Israel and the coming kingdom and so we want to look at the
first of the visions this morning and notice how it is something of the story of
Israelin a nutshell. The story in its entirety it is very fitting the first of the
visions because it gives in broad outline that which is going to follow the
remainder of these visions.

91. Now, the prophet’s vision is described in the seventh and eighth verses. Now,
remember this when you turn to the word of God you have all types of
revelation. It is a revelation from God but speaks attimes in the plain words.
Some times he speaks in prophecy, prediction; some times he speaks in vision;
some times he speaks by dream. Now, in these apocalyptic visions, God is
speaking in a different waybut it is still God who is speaking. Now, the writer
of the Epistle of the Hebrews refers to this factin the first chapter of his book
when he says, “In many parts and in many ways God having spokenof old to
the Father, by the prophets, hath in these last days spokenunto us by his
Son.” In other words, in the old testamenthe spoke in many ways, by dream,
by vision, by direct confrontation and so on. Now, he has spokenfinally
through Jesus Christ.
In this sectionhe is speaking by vision and of course, as you look at these
visions you see that they are not ordinary visions they are symbolic visions;
that is the vision is given and beyond the vision there is an interpretation,
meaning is to be soughtfor the feature of the vision. It is apocalyptic in the
sense that it is that type of unveiling it is like the book of Revelationin the
New Testament.
Now, at this point some people are inclined to say well if this is an apocalyptic
vision and full of symbolic language how shall we ever expectto understand
these things. Let me say and I saythis with some experience of attempting to
interpret the apocalyptic, that strictly speaking apocalyptic literature is
relatively easyto interpret. Now, of course, all of the details may not be
absolutely clearto us but the major features of apocalyptic visions are very
simple. If we will observe one or two cautions, number one, if we shall be
careful to investigate the context of the passagein the book. Now, that’s
something we should do with all literature the Bible, especially. Secondly, we
do have to know something about previous or other scriptural revelation.
Some times we have difficulty with apocalyptic because we don’t know much

92. about the Bible. And finally, occasionally, the apocalyptic visions rest upon
some knowledge upon the culture of the time.
Now, unfortunately the major meaning of symbols in the Bible restupon the
biblical usage and therefore for the man who knows the Bible the apocalyptic
symbols become relatively easy.
It was February 519, Haggaihad finished his prophecy in Decemberof
520,andnow, Zechariah on the twenty fourth day of what is for us roughly
February, had a vision, in this vision there are three persons predominant;
number one, there is the prophet Zechariah who sees the vision. There is also,
an individual who is calledthe angelwho spoke with me. You will notice in the
ninth verse: “Thensaid I, ‘O my Lord what are these, and the angelthat
talkedwith me.” So there is an interpreting angel, he is called an angelus
interpres or an interpreting angel. Then also there is the angelof Jehovah, will
you notice the twelfth verse: “Thenthe angelof the Lord answered.”
Now, for those of you that have been following us as we have studied various
portions of the Bible you will remember when we studied the life of Gideon,
not too long ago, that Gideon had an encounter with the angel of the Lord and
in that encounter it was revealedthat this angelof the Lord was really the
Lord.
Now, from the study of all of the passagesofthe old testament and we do not
have time to go into that today; it becomes evident that the angelof Jehovah,
the angelof Jehovahis our Lord Jesus Christ, who appears in his pre-
incarnate days to carry out various ministries on behalf particularly of Israel.
And so here the angelof the Lord is identified with the man who is on the
horse, the red horse in the midst of the myrtle trees. In other words, there is

93. the prophet Zechariah, there is the interpreting angel, there is the man on the
red horse who is identified as the angelof Jehovahor our Lord Jesus Christ.
Now, the vision is very simple, it’s just this. Zechariahin the night in
prophetic ecstasylooks outand sees before him a man. This man is seatedor
mounted upon a red horse. I’m translating the Hebrew word rohiev as
“mounted,” I think that’s what it means he was mounted upon a red horse.
Now, this man was not only mounted upon a red horse but behind him there
followedthree troops of beings. Now, the people who are sitting upon the
horse are not mentioned, I’m just assuming that, and so if the horses are
without riders; well, we won’t know that I guess until we get to heaven. I am
assuming since the first horse had a rider the others had riders too. But the
important thing is not the riders upon the horses, well, in fact, we know they
did have riders because they speak here in just a moment, the did have riders.
But, their identity is insignificant; the colors of the horses are significant
because they are specificallymentioned. These horses are red; they are bay,
which is a combination of red and brown or reddish brown color, and white.
Now, they are halted amidst a little grove of myrtle trees. We do not have any
myrtle trees such as these;so far as, I know, the Crape myrtles, which are
blooming so beautifully in Dallas right now, are not the myrtle trees of
Palestine. These myrtle trees were imported from Persia so far as we can tell,
were nevertheless, a low bush or tree extremely fragrant and consequently
very desirable in the land they were in a bottom that is in a valley.
So he lookedout and saw a man upon a red horse followed by three troops of
beings, angelic beings apparently, on red horses, bay horses and white horses
and they were in the midst of a grove of myrtle trees in a valley or in a bottom.
Now, that ‘s the vision, not very exciting is it; did you expect to find something
really thrilling or sensationalwell, it isn’t it isn’t very sensationalatall, but it
is significant because it is define revelation and we are interestedin it for that
reasonof course.

94. Now, then there follows secondly. Well, let me stop for a moment and say it
right now a few words about these symbols and what they may mean. The red
horse by almostall students of the Bible is referred to judgment and blood. In
other words, the man who sits upon the red horse is a man who is prepared
for judgment a judgment that may issue in blood shed. The myrtle trees
almost all interpreters agree is a symbol of Israel. Now, if you want to indicate
this from previous Scripture you should turn to the passagesin the book of
Isaiahin which the myrtle tree is mentioned and Israelis likened to a myrtle
tree. “In the future Israelshall no longerbe a brier bush,” Isaiahsays. Israel
shall be a myrtle. In Isaiah, chapter 55 and verse 13. And, also in Isaiah,
chapter 41 and verse 19 I think it is very significantthat this tree was
imported because the Jews have not come back from the Babylonian captivity.
And it was a lovely fragrant tree of Palestine and thus was beautifully
designedby God to representthe fragrance ofthe nation Israel to him and
that is especiallymentioned in the explanation that followers. So the
interpretation of the symbol agrees with the context of the revelationthat
follows. The bottom or the valley is suggestive ofcourse, ofaffliction and
degradation. We ourselves speak aboutbeing in the valley of the shadow of
death. A valley is low;lowness speaksofaffliction and degradation. So we
have a red horse a man prepared for judgment, we have three types of horses,
speckledand white, apparently agents ofjudgment; and then since the bay
horses were a combination of colors mostcommentators feel that these agents
are agents ofjudgment and mercy; and finally, the white horse is suggestive of
victory throughout the word. So we have then a man on a red horse, who is
prepared for judgment, we have horses agents of judgment, judgment and
mercy and victory in that order. They are in the midst of a grove of myrtle
trees suggestive ofIsrael, but nevertheless, in a valley suggestive ofthe
degradationof Israel.
So to sum it all up what the vision means if we did not have anything else
would be simply this: Israel has been brought low in affliction and
degradationthis is a reference first of all to the Babylonian captivity which as
just been completed. It is ultimately a reference to the fact that Israelis to be
scatteredthroughout all the world and today Israeldwells as a myrtle tree in

95. a valley, very precious to God, but nevertheless, in the valley of affliction and
degradation. Nevertheless, in spite of the fact that Israel is in affliction and
degradationin the valley the man, the man, the angelof Jehovahis in their
midst. Now, that is our Lord Jesus Christ, he is the pledge of God’s covenant
to Israel, he is still among them mounted on the red hose symbolic of the
judgment which he shall sooneffectfor them againsttheir enemies
accompaniedby angelic helpers who shall minister with him judgment,
judgment and mercy, mercy to some and ultimate victory he stands and he
waits. He waits for the word from God, in a moment this man this angelof
Jehovahwill cry out to God and say, “O Lord how long?”
It’s very interesting to me that when the Lord Jesus was here upon the earth
when the subject of the secondcoming came up he said, “The day or hour, no
man, no angel, not eventhe Son of Man knows that day.” And here we have
the angelof Jehovahin the midst of Israel symbolically crying out, “O Lord
how long?” And so then it is a picture of Israelin degradation, but of God’s
covenantwith them, the covenantman, the Lord Jesus in their midst with all
of the powerto execute judgment in their behalf and bring them to victory
waiting for the time to do so.
Now, the prophet I think he must have understood a greatdeal of all of this
for he does not ask about all of the details he doesn’t say what does the vision
mean. He ask specificallyabout he Calvary troops, they are the ones that
disturb him, and so in the ninth verse we read: “Then said I, ‘O my Lord
what are these?’And the angelwho talkedwith me and said unto me, I will
show thee what these are. And the man that stoodamong the myrtle trees
answeredand said, ‘These are they that walk to and fro in the earth.'”
In other words the Lord had just sent the company of men or angelic beings
upon the red horses, the sorrelhorses or bay horses and the white horses on a
patrolling missionand they have gone to and fro throughout all the earth and

96. they have come back with their report. “And they answeredthe angel of the
Lord who stoodamong the myrtle trees, and said, we have walkedto and fro
through the earth, and, behold, all the earth sixtieth still, and is at rest.” Now,
this was a very disturbing report, you would think that peace was goodnews,
but you see peace is not goodnews to Israel, that is the Israelthat knows the
promises of God.
Now, if you would turn in your Bibles and turn over just a page or so I
wouldn’t want to send you off on a patrolling mission saying turn to the book
of Haggaibecause some ofyou would never getback to Zechariah, but just a
clue for you Haggaiis the immediately preceding book. So turn over just a
page to the book of Haggaiand let’s reada verse or two, and let’s remember
as we read now the prophecy of Haggaithat Haggaihad just been
prophesying and his words were now upon the minds and upon the hearts of
those to whom Zechariahwas addressing his prophecy. They knew about
Haggai’s prophecy. Will you notice the second chapterand the seventh verse
and here is a prophecy which Haggaimakes, as he contemplates the
rebuilding of the temple, he says:“And I will shake all nations and the desire
of all nations shall come and I will fill this house with glory saith the Lord of
host the silver is mine and the gold is mine saith the Lord of host the glory of
this latter house shall be greaterthan its former saith the Lord of host and in
this place will I give peace saith the Lord of host.” Now, I want you to notice
that he says he is going to shake the heavens and the earth, and the sea and
the dry land. Now, look at the secondchapter and the twenty-first verse:
“Speak to Zurrebbable the governorof Judah saying I will shake the heavens
and the earth and I will over through the throne of kingdoms and will destroy
the strength of the kingdoms of the nations.”
Now, that’s enough for us at this point you will notice from this prophecy that
Haggaihas told the Jews ofthat day that he is going to shake the kingdoms,
he’s going to shake the heaven, he’s going to shake the earth, he’s going to
shake the land, he’s going to shake the sea. And as a result of that great

97. shaking he is going to bring to pass a restorationof the kingdom to the nation
of Israel and that is to be done at the SecondAdvent of the Lord Jesus, not the
First Advent. The writer of the book of Hebrews knows how to interpret
Scripture and in the twelfth chapter he says, that this prophesy in Haggaihas
reference to the secondcoming of Christ not the first coming. So what Haggai
has been told then to tell to the people is that Israel’s blessings dependupon a
shaking of all creation, the nations, the earth the heaven’s everything.
Now, when the angelic ministers or agents come back and report that all the
earth is at peace and sitting still that is bad news for the angelof Jehovah, that
is bad news for Israelbecause they know that time has not yet come for them
to have their blessings promised to them through Abraham. And so in the
twelfth verse of our first chapterof the prophecy of Zechariahwe have the
Lord’s prayer of the Old Testament. “Thensaid the angelof the Lord or then
the angelof the Lord answeredand said, ‘O Lord of hosts how long wilt thou
not have mercy on Jerusalemand on the cities of Judah, againstwhich thou
hast had indignation these threescore andten years?'”
Now, it’s very wonderful I think to remember that the angelof Jehovahwho
stands among the children of Israelamong the myrtle trees on the red horse
also intercedes for them. It’s goodfor us who are in the church of Jesus Christ
to remember that thou we belong to the Lord Jesus he has never forgottenhis
greatlove for Israel and he intercedes for them and stands in their midst.
Well, let’s move on in the latter part now we have the prophets commissionhe
has had the vision he has had a little discussionabout these angelic helpers
who ride upon the three troops of horses but now a conversationfollows. Now,
he is told here to cry, this is his commissionfrom the Lord; by the way that
term “cry” does not mean the same thing as cry in crybaby; it means to cry a
loud. Now, some crybabies can cry mighty loud, but this word means to
proclaim and so we read in the thirteenth verse after the angelof Jehovahhas

98. prayed to the Lord; “The Lord answeredthe angelthat talked with me (the
interpreting angel) with goodwords and comforting words.”
Now, this has been calledthe text of the book of Zechariahif I were to give
one messageofthis book I think this would be the text I would single out and
say this is my text for the book of Zechariah for it contains good words and
comforting words for the nation Israel. What are these goodand comforting
words? That’s the generalcharacterofthe messagethat follows, its special
characteris given in verses 14 and 15:“So the angel that talked with me said
unto me, Cry thou, (proclaim, Zechariahyou’re a prophet do your prophetic
work)cry thou, saying, thus saith the Lord of hosts;I am jealous for
Jerusalemand for Zion with a greatjealousy.”
Have you ever thought of God as being a jealous being? Have you ever
thought of God as being afflicted with the green-eyedmonster? It’s kind of
interesting to notice how Scripture speaks ofGod. We use the term
anthropomorphism. We mean by that that the Bible describes in human terms
some attribute of Godfor example, if the Bible speaksaboutthe nostrils of
God we say that is anthropomorphic, God doesn’t have a nose but he of
course, is able to, because ofhis infinite characterdo all of the things that we
are able to do with a nose, he doesn’t lack because he doesn’t have a nose. The
prophets speak of God’s nose;they speak of God’s hands they speak ofthe
fact that we are in God’s hand.
We used to have a seminary student who insisted that all of the Bible was to
be taken literally even down to the anthropomorphic expressions of the Bible,
that’s just plain ignorance, and this man and his type of interpretation is the
reasonwhy so many rejectto the literal interpretation of the Bible. Some
fanatic non-sensicalkind of interpreter goes outand spreads abroad his poor
hermeneutics and true and biblical hermeneutics has to suffer for it. And so
when we come to something like this we remember that this is anthropophagi

99. that is this is a passionthat is like a human passionbut Goddoesn’t really
have passionlike we have he’s not jealous like we are.
To be jealous comes from a Hebrew word that means to be red. And if you
noticed how people when they are really jealous getreal red. My wife gets red
all the time of course, from jealousy. No, seriouslythat’s what the word
means. Now, the human use of the word jealousyis to describe the fearand
suspicionof loosing ones love. I referred to the green-eyedmonster; it is
Shakespeare who refers to this in Othello, he says, “O beware my lord of
jealousyit is the green-eyedmonster which doeth mock the meat it feeds on.
The other night I was out with my wife and we were visiting in the home of
some friends and there were two conversations going on in the room, and we
were discussing something in one corner of the room and they were discussing
something else in the corner of the room and I all of a sudden heard Mary say,
“If I divorce somebody.” I said waita minute now, if you divorce somebody?
Who is that somebody? [Laughter] You see I was in the controlof the green-
eyed monster; I was already beginning to think about somebody else having
my Mary. Well, that’s the human picture of jealousy. I should have replied
something like, “Downto Gehenna or up to the throne he travels the fastest
who travels alone,” [Laughter] but I wasn’t as fast on the trigger. [Laughter]
Now, the divine use of this term jealousyin the Bible, you will find that God is
referred to as a jealous God, right in the beginning of the commandments.
Now, the force of that of course, is that he tolerates no unfaithfulness, and so
what is stated here is his greatlove for Israeland the fact that he tolerates no
unfaithfulness on their part. That’s the positive, I am jealous for Jerusalem
and for Zion with a greatjealousyI wish you had the Hebrew old testament
before you because there are a number of things in the text here that stress the
greatlove that God has for Israel. I would like also for a lot of my friends who

100. do not think that Israelhas any national future to readthat text in the
Hebrew also because there is a greatstress I say upon this.
Now, not only is this statedbut in the fifteenth verse God goes onto say:“I am
very much displeasedwith the nations that are at ease forI was but a little
displeasedand they helped forward the affliction.” What does he mean by
this? Well, he means simply this. God you see had been displeasedwith Israel
because they had disobeyedhim and as a result of that they had been sent out
into captivity but insteadof being subject to God in captivity the nations of
the earth had punish Israel beyond the desire of God. In other words, he had
said because your disobedient I’m going to send you out among the nations in
captivity and you will have to suffer for it. The nations, howevertook
advantage of that factand they did more than God desired. And because of
that fact, God says I’m going to have to deal with the nations.
It’s just as if I was getting ready to discipline my sonand I were getting ready
to spank him with a switch and something came up and I had to leave and I
turned to a friend of mine and I said would you finish spanking my sonand he
would reach over and take an iron rod and beat the living day lights out of
him. I wouldn’t be too happy about that. Well, that’s what happened to Israel,
God sent them into captivity Nebuchadnezzartreated them relatively well.
Nebuchadnezzarwas a man who believed in the God of heaven ultimately, he
treated them relatively well, but when Belteshazzarand others came to the
throne they really took it out on the Jews. Theiranti-Semitism, which had not
begun then flourished at that time and as a result of it God saidhe was going
to do something about it, he was jealous for Israeland also he was going to
punish those who had gone beyond his desire with them.
That brings up the subjectof the evil anti-Semitism. Anti-Semitism has
existed from the days of the earliestchosenof God. Anti-Semitism arises out
of the fact that God has chosenthe Semites. That is he chose Abraham, and he

101. chose Isaac,and he chose Jacoband their successors andhe has said in the
word that he has a national future for them. Anti-Semitism did not begin with
JosephGoebbels, who said, “A Jew is for me an objectof physical disgust. I
vomit when I see one. I treasure an ordinary prostitute above a married
Jewess.”
It began with the day that Abraham was chosenof God. Why are men anti-
Semitic? I’ve been doing a goodbit of thinking about that the past week. I’ve
drawn up some reasons, whichI think contribute to this, I don’t think they’re
very profound but nevertheless, forme at leastthey kind of satisfy at this
point. First of all, anti-Semitism is hatred of the God of Israel. This is seenin
the obedient Israelites ofthe old testament, particularly againstwhom the
nations reactedbecause theywere representatives of the true God. And when
the reactedagainstIsraelthey reactedagainstJehovah, who was their God.
Now, I think this is also seenin the Jews oftoday, now, they are not obedient
today but there are many things about the Jew that are true to the revelation
of the old testament. For example, their belief in the unity of God and also
their uniqueness of their God, now, there is much reactionagainstthis.
Houston Chamberlain said, “The Jew came into our gayworld and spoiled
everything with his ominous conceptof sin with his law and with his cross.”
And so consequently even though the Jews have now veeredfrom the truth of
God. Some of the anti-Semitism of the day is hatred of Israel’s Godbut that
doesn’t explain it all. There is also the penal judgment of God. Israelbecause
of their rejectionof Jesus Christultimately is persecuted, and part of that
persecutionis the anti-Semitism that follows.
Now, many of course, of so-calledChristians have gone far beyond the truth,
the RomanCatholic rituals for example, which states suchterrible things
about Jews are illustrations of that. The forcedbaptisms that took place
during the middle ages are also instances ofthe so-calledChristian church,

102. going far beyond what it should have done. Also, the national discipline of
God is a reasonfor anti-Semitism, Renoir said, “Commonsorrow unties man
more than common joy.” But unity is more than in the mind of God when he
disciplines Israel, he has sent them out among the nations for discipline and
that discipline is designed to bring them to a place of obedience. In other
words, in Israel there is the struggle of the divine will as over againstthe
human will. Israelis to be trained for her divine mission as a missionaryto the
nations of the earth and part of the anti-Semitism is the result of God’s
discipline.
Now, from the standpoint of the Jew himself he is a proud and self-righteous
man. I know lots of Gentiles cansay now, you are really getting to the heart of
the matter, for anyone who knows a Jew knows that he is characterizedby
pride and self-righteousness. Ofcourse, we Gentiles do not have any of that;
they have almostall of it. Now, he is a man, who is proud, in fact, in Leviticus
chapter 26 God says, “I will break the pride of your power.” Their attitude of
pride and self-righteousnessis a specific prediction of Mosesin that great
chapter in Leviticus chapter 26. For example, one of the chief Rabbi’s said a
few years back, “We require no mediator to save us from the effects of our
guilt, our own sincere repentance suffices to achieve for use divine
forgiveness.”That’s why you will never hear a Jew sing, “I NeedThee Every
Hour” of Moses.Norwill you ever have a Mohammad and sing, “O
Mohammed Lover of My Soul.”
Another reason, a fifth, for anti-Semitism is Gentile jealousyfor Jewish
excellencyhis excellencyin economics.Who has read the history of the
Rothchilds and not had a little envy in his heart. Who has ever investigated
the ramifications of Jewishfinanciers and have not at the same time admired
the skillwith which they have been able to achieve the top. We are jealous of
them often, from Rothchilds to Morgenthauand the rest. They are also
excellentin science and who has not been jealous of them there, and Einstein
for example. Or in art and music and as a result of this Gentiles are anti-

103. Semitic we forget that we forcedthe Jew frequently into these areas. Did you
know that most of the Jews in Europe could not even hold property in the
middle ages?Theycould not hold property so what could they do? The only
thing that they could engage in was commerce, they were a farming people, a
pastoralkind of people, and so the Gentiles forced them into commerce,
money lending, financing and so they became the chiefs of the world in that,
because they were forcedinto it. Did you know today that the Jews are
educatedto a degree that is far beyond the average Gentile? Did you know
that? Did you know in the United States that that is true; for example, to
proportion to the numbers almostthree times as many Jews in the United
States go to college as men and womenin the population generally. That’s
why they getahead of us and that’s why Gentiles do not like it, because we too
are full of pride and greed, and self-righteousness, andenvy and as a result of
this we persecute the Jew. I’m speaking as a Gentile.
Sixthly, there is Jewishseparation, whichproduces a Xenophobia, that is a
fear of strangers. We don’t like someone who’s different from us, and after all
the Jews are different, they have different laws, they have different ritual,
they have different culture, they have different habits. It’s just like so many
Christians do not really trust a Roman Catholic, they think that his ultimate
loyalty is not to the United States but to Rome or the Vatican. Isn’t that true,
don’t you wonder about that? If a Catholic is a genuine Catholic he must
ultimately respectaccording to his ownset-up he must ultimately be subject to
the Pope in Rome. And what do we think about a Jew? Well, the Jew is not
ultimately an American, he’s not ultimately a German, he’s not ultimately a
member of Great Britain or the Commonwealth. So many think they have
tried their best to assimilate themselves particularly in Germany. But
nevertheless, becauseoftheir separateness Godwill never allow them to be
ultimately assimilated. Balaamprophesiedearly in their history, “Theyshall
dwell alone, alone.” And that separationhas been the mark of them.

104. I was kind of amused recently when the crises came up in the Middle Eastand
who should stand up as the United States Ambassadorat the UN, but
Goldberg. And of course, the comments were to be expectedone Arab got up
and he said he couldn’t really figure out whether the Ambassador stoodfor
the United States or for some other country. Well, of course, because deep
done in the human heart there is the recognitionof the fact that ultimately an
Israelite’s loyalty ought to be to the God of Israeland to the land of Palestine
or the land of Israel.
And finally, Jewishpolitical liberalism and philosophical rationalism; now, I
have some conservative friends, they are very find friends and I am very
conservative, probably more conservative than some of them but some of
them hate or very strongly dislike the Jews because oftheir political
liberalism. I do not like the political liberalism of the Jews. However, Iwant to
say one thing that the political liberalism of the Jew has often been the
product of anti-Semitic reactionary, conservative controlin many countries.
And this is particularly true in Russia. Now, any Jew will remember Russia
and the Czars with a greatdeal of strong antipathy. They were often forced
into the political underground into the liberal and radicalmovement because
it was the only hope for them. They discoveredof course, afterwards that
there was not hope at all ultimately. But the political liberalism of the Jew and
almost all of them are, as you know, has causeda greatdeal of anti-Semitic
thinking in this country. Now, I am very much againstsocialism, very much
againstcommunism, very much againstliberalism and consequently, I find
myself with a kind of divided feeling. I cannotpersecute a Jew I cannot
persecute anyone, but I am very much opposedto the kind of philosophical
thinking that many of them engage in.
Now, their philosophicalrationalism has led them to a reactionto the
Christianity, and a very strong one. For many years the Jews four times a
week pronounce the byrkath hamonin which was a curse upon Hebrew

105. Christians. And so the anti-Semitism of many Gentiles is often matched by the
anti-Gentilism of many Jews and has been down through the years.
Now, some believers in the light of Genesis 12:3 in which God says, “I will
bless him that blesses thee Abraham, and I will curse him that curses thee;” is
not willing to say anything againstthe Jew. I think that is a false philosophy. I
have some Christians who will never criticize a Jew. Why? “O, anybody who
curses a Jew is going to suffer.” That’s right. But what does God mean in
Genesis chapter12 in verse 3; as a matter of fact, the Bible says if you
persecute anybody, if you curse anybody you can expectdivine judgment.
What is there that is specialaboutGenesis 12:3? Well, the thing that is special
about Genesis 12:3 is the religious side. He has said, that out of Abraham he
has createda nation and a seedand he is to give them a land and they are to
have a future. In other words, bound up in that prophecy in Genesis chapter
12 are the Abrahamic promises of a national future for Israeland for the
land. Now, the man who curses Israelis the man who says Israelhas no
future; the man who curses Israelis the man who says Israel has no covenant;
the man who curses Israelis the man who says that Israel has no divine
relationship to God which shall ultimately issue in a Messiahwho shall die for
Israel, and in the land promises ultimately fulfilled to them with the kingdom
of God upon the Earth. That is the man who is guilty of cursing the Jew. It is
the religious side of things that is referred to there.
Consequently, I feel perfectly free to criticize a Jew if I think that he has faults
in is political philosophy, if he has faults in his religious philosophy, if he has
faults in anything, and he of course, feelthe perfect right to criticize me. I
criticize the Jews that so many of them were involved in the Russian
revolution. Seventy-five percent so it has been said, up to ninety-percent of the
fifty leading men were Russiancommunist, that is they we Jewish, leaders in
the Russiancommunist conspiracy. Now, that is something to criticize; we
criticize Marx, we criticize Senovia, we criticized Trotsky, whose realname
was Bronstein. It’s perfectly alright to do that, a Christian does not suffer the

106. judgment of God for criticizing that which he thinks, with his limited
understanding, is wrong and contrary to God. That is perfectly all right, as a
matter of fact, we are expectedto do it. If we do not speak out againstthat
which is wrong, regardless fromit’s source, we are not true to God. But if we
ever should say that Israelhas no future; that Israelhas not promise; that
Israelhas not land; that Israelhas nothing, we will drive them into the sea as
the Assyrians and Egyptians are saying today, and they will not existas a
nation. Then we are guilty of transgressing the promise of Genesis 12. And
down through the years the nations that have done that have discoveredthe
judgment of God. The Egyptians, the Assyrians, the Greeks,the ancient
Romans, the Germans, the Spanish and right down to the present day and
they shall.
My time is up. Anti-Semitism takes a little longerto develop than I
anticipated. The remainder of these verses which we will considernext time as
well as the next vision, give the details of the promises of blessings that arise
out of the covenant and in them specificallythere is set-forth the future of the
nation Israel.
Now, in this prophecy then we have a summary of the messageofa book in a
nutshell. It is, that God is concernedwith Israeljealous over them with a
divine jealousy. He is determined to fulfill the Abrahamic promises;he will
surely bring them to pass. In the midst of the presentdispersion and judgment
of Israel the man, the angelof Jehovahis still in their midst they are
disobedient to him but he is careful to work toward the end of the fulfillment
of the promises that have been made to them. The key of course, is their
personalresponse to the Messiahwhom they have crucified.
Two years ago the Israel Ambassadorto Canada spoke to a group of
Christian MissionaryAlliance missionary’s and leaders who had gatheredin
Toronto. He addressedthem and he said to them, “I want you to leave us

107. alone, the Jew will never convert to Christianity.” He does not know what he
is talking about, they shall. They shall become believers in our Lord Jesus
Christ, ultimately, that is the clue to the fulfillment of the promises.
Let’s stand for the benediction.
[Prayer] Father we thank thee and praise thee for the privilege of opening the
word of God. We thank thee for it’s teaching, for the clarity of it. We pray O
God that we may always be in the centerof they will. Look at the facts of life
as they truly are by the help of the Holy Spirit. Enable us to cooperate with
thee in the greatplans and purposes, which thou hast for earth. And Lord, we
pray especiallyif there should be someone in this audience who has not yet
believed in Jesus Christ. May in their hearts they turn to him and thank him
for giving himself for them and may our blessings go now as we part in Jesus’
name. Amen.
Verses 8-17
Zechariah 1:8. “I saw by night, and behold a man riding upon a red horse,
and he stoodamong the myrtles which were in the hollow;and behind him
red, speckled, and white horses. Zechariah1:9. And I said, What are these,
my lord? Then the angelthat talkedwith me saidto me, I will show thee what
these are. Zechariah 1:10. And the man who stoodamong the myrtles
answeredand said, These are they whom Jehovahhath sent to go through the
earth. Zechariah1:11. And they answeredthe angelof Jehovahwho stood
among the myrtles, and said, We have gone through the earth, and, behold,
the whole earth sits still, and at rest. Zechariah1:12. Then the angel of
Jehovahansweredand said, Jehovahof hosts, how long wilt Thou not have
compassionupon Jerusalemand the cities of Judah, with whom Thou hast

108. been angry these seventy years? Zechariah1:13. And Jehovahansweredthe
angelthat talked with me goodwords, comforting words. Zechariah 1:14. And
the angelthat talkedwith me saidto me, Preach, and say, Thus saith Jehovah
of hosts, I have been jealous for Jerusalemand Zion with greatjealousy,
Zechariah 1:15 and with greatwrath I am angry againstthe nations at rest:
for I had been angry for a little, but they helped for harm. Zechariah 1:16.
Therefore thus saith Jehovah, I turn againto Jerusalemwith compassion:my
house shall be built in it, is the saying of Jehovahof hosts, and the measuring
line shall be drawn over Jerusalem. Zechariah1:17. Preachas yet, and say,
Thus saith Jehovahof hosts, My cities shall yet swellover with good, and
Jehovahwill yet comfort Zion, and will yet choose Jerusalem.”The prophet
sees, during the night of the day described in Zechariah 1:7 ( ‫םלנםם‬ is the
accusative ofduration), 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, andwhite
horses ( sūsı̄m are horses with riders, and the reasonwhy the latter are not
speciallymentioned is that they do not appearduring the course ofthe 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 angelwho interprets the vision, and farther off (Zechariah 1:11)
the angelof Jehovahalso 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 angelof Jehovah
addresses a prayer to Jehovahfor pity upon Jerusalemand the cities of
Judah, and receives a goodconsolatoryanswer, whichthe interpreting angel
conveys to the prophet, and the latter publicly proclaims in Zechariah1:14-
17.
The rider upon the red horse is not to be identified with the angelof 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 Zechariah1:8, Zechariah 1:10, and Zechariah

109. 1:11); but all that follows from this is that the rider stopped at the place where
the angelof Jehovahwas 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
spokesmanand reporter. If the man upon the red horse had been the angelof
JehovahHimself, 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 stoodbehind him, but would have stoodeither opposite to him or in
front of him. And the different epithets applied to the two furnish a decisive
proof that the angelof 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 constantlycalled “the angelthat talkedwith
me,” not only in Zechariah 1:9, where it is precededby an address on the part
of the prophet to this same angel, but also in Zechariah 1:13 and Zechariah
1:14, and in the visions which follow (Zechariah2:2, Zechariah2:7; Zechariah
4:1, Zechariah 4:4; Zechariah5:5, Zechariah5:10; Zechariah 6:4), from
which it is perfectly obvious that ‫םנ‬ ‫םּדב־‬ denotes the function which this angel
performs in these visions ( dibber b e , signifying the speaking of God or of an
angelwithin a man, as in Hosea 1:2; Habakkuk 2:1; Numbers 12:6, Numbers
12:8). His occupation, therefore, was to interpret the visions to the prophet,
and conveythe divine revelations, so that he was only an angelus interpres or
collocutor. This angelappears in the other visions in company with other
angels, and receives instructions from them (Zechariah 2:5-8); and his whole
activity is restrictedto the duty of conveying higher instructions to the
prophet, and giving him an insight into the meaning of the visions, whereas
the angelof Jehovahstands 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 establishthe identity of the
two by the arguments that have been adduced in support of it. It by no means
follows from Zechariah1:9, where the prophet addressesthe mediator as “my
lord,” that the words are addressedto the angelof the Lord; for neither he
nor the angelus interpres has been mentioned before;and in the visions

110. 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 Zechariah1:12 the angelof the Lord presents a petition
to the Supreme God on behalf of the covenantnation, and that according to
Zechariah 1:13 Jehovahanswers the angelus interpres in good, comforting
words, does not prove that he who receives the answermust be the same
person as the intercessor:for it might be statedin reply to this, as it has been
by Vitringa, that Zechariah has simply omitted to mention that the answer
was first of all addressedto the angelof the Lord, and that it was through him
that it reachedthe mediating angel;or we might assume, as Hengstenberg has
done, that “Jehovahaddressedthe answerdirectly to the mediating angel,
because the angel of the Lord had askedthe question, not for his own sake,
but simply for the purpose of conveying consolationand 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 angelof the Lord had takenup their
position, and also the colourof the horses, are significant. But they are neither
of them easyto interpret. Even the meaning of m e tsullâh is questionable.
Some explain it as signifying a “shady place,” from ‫צם‬ , a shadow;but in that
case we should expectthe form m e tsillâh . There is more authority for the
assumption that m e tsullâh is only another form for m e tsūlâh , which is the
reading in many codd., and which ordinarily stands for the depth of the sea,
just as in Exodus 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 wellin damp
soils and by the side of rivers (see Virgil, Georg. ii. 112, iv. 124). The article in
bamm e tsullâh 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. Erfüllung , i. p. 333). The hollow here is not a symbol of the
powerof the world, or the abyss-like powerof the kingdoms of the world
(Hengstenberg and M. Baumgarten), as the author of the Chaldee paraphrase
in Babele evidently thought; for this cannotbe proved from such passagesas

111. Zechariah 10:1-12 :16, Isaiah44:27, and Psalms 107:24. In the myrtle-bushes,
or myrtle grove, we have no doubt a symbol of the theocracy, orof the land of
Judah as a land that was dearand lovely in the estimation of the Lord (cf.
Daniel 8:9; Daniel 11:16), for the myrtle is a lovely ornamental plant. Hence
the hollow in which the myrtle grove was situated, canonly be a figurative
representationof the deep degradationinto which the land and people of God
had fallen at that time. There is a greatdiversity of opinion as to the
significance ofthe colourof the horses, although all the commentators agree
that the colour is significant, as in Zechariah 6:2. and Revelation6:2., and that
this is the only reasonwhy 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. ‫הההל‬ , red, the colourof the blood; and ‫ןבם‬ , white, brilliant white, the
reflectionof heavenly and divine glory (Matthew 17:2; Matthew 28:3; Acts
1:10), hence the symbol of a glorious victory (Revelation 6:2). The meaning of
s e ruqqı̄m is a disputed one. The lxx have rendered it ψαροὶ καὶ ποικίλοι ,
like ‫ליינהם‬ ‫־ּדנה‬ in Zechariah 6:3; the Itala and Vulgate, varii ; the Peshito,
versicolores. Hence sūsı̄m s e ruqqı̄m would correspondto the ἵππος χλωρός
of Revelation6:8. The word s e ruqqı̄m only occurs againin the Old
Testamentin Isaiah16:8, where it is applied to the tendrils or branches of the
vine, for which sōrēq (Isaiah5:2; Jeremiah 2:21) or s e rēqâh (Genesis 49:11)
is used elsewhere. Onthe 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 s e ruqqı̄m , bright red,
fire-coloured, or bay horses. But this meaning cannotbe shownto be in
accordancewith Hebrew usage:for it is a groundless conjecture that the vine
branch is calledsōrēqfrom the dark-red grapes (Hitzig on Isaiah5:2); and
the incorrectnessofit is evident from the fact, that even the Arabic šaqira
does not denote dark-red, but bright, fiery red. The Arabic translatorhas
therefore rendered the Greek πυῤῥός by Arab. ašqaruin Song of Solomon
5:9; but πυῤῥός answers to the Hebrew ‫לההה‬ , and the lxx have expressed
sūsı̄m 'ădummı̄m by ἵπποι πυῤῥοί both here and in Zechariah 6:2. If we
compare this with ch. Zechariah6:2, where the chariots are drawn by red (
'ădummı̄m , πυῤῥοί ), black ( sh e chōrı̄m , μέλανες ), white ( l e bhânı̄m ,
λευκοί ), and speckled( b e ruddı̄m , ψαροί ) horses, and with Revelation6,
where the first rider has a white horse ( λευκός ), the seconda red one (

112. 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 occuragainin the two passagesquoted, and that the black
horse is simply added as a fourth; so that the s e ruqqı̄m correspondto the b e
ruddı̄m of Zechariah 6:3, and the ἵππος χλωρός of Revelation6:8, and
consequentlysârōq denotes that starling kind of greyin which the black
ground is mixed with white, so that it is not essentiallydifferent from bârōd ,
speckled, orblack coveredwith white spots (Genesis 31:10, Genesis 31:12).
By comparing these passageswithone 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
Hävernick, Maurer, Hitzig, Ewald, and others suppose; nor the three imperial
kingdoms, as Jerome, Cyril, and others have attempted to prove. For, apart
from the factthat there is no foundation whateverfor 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 altogetherwanting.
Moreover, the riders mentioned here have unquestionably gone through the
earth in company, according to Zechariah 1:8 and Zechariah 1:11, or at any
rate there is no intimation whateverof their having gone through the different
countries separately, according to the colourof their respective horses;and,
according to Zechariah6:6, not only the chariotwith the black horses, but
that with the white horses also, goesinto the land of the south. Consequently
the colourof the horses canonly be connectedwith the mission which the
riders had to perform. This is confirmed by Revelation6, inasmuch as a great
swordis there given to the rider upon the red horse, to take awaypeace from
the earth, that they may kill one another, and a crownto the rider upon the
white horse, who goes forth conquering and to conquer (Revelation6:2),
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 (Revelation6:8). 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 addressesas “my lord” (

113. 'ădōnı̄ ), answers, “Iwill show thee what these be;” whereupon the man upon
the red horse, as the leaderof the company, gives this reply: “These are they
whom Jehovah hath sentto go through the earth;” and then proceeds to give
the angelof 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 , Zechariah1:10) is not addressedto the prophet or to the angelus
interpres , but to the angelof the Lord mentioned in Zechariah 1:11, to whom
the former, with his horsemen (hence the plural, “they answered,” in
Zechariah 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 conversationbetweenthe prophet and the
interpreting angel. ‫ץ־לּו‬ , in Zechariah1:10 and Zechariah 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( ‫הלנׁשא‬ ‫נלבא‬ denotes the peacefuland secure
condition of a land and its inhabitants, undisturbed by any foe;cf. Zechariah
7:7; 1 Chronicles 4:40, and Judges 18:27), points back to Haggai2:7-8, Haggai
2:22-23. Godhad there announced that for a little He would shake heavenand
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 shakenand in motion, but the whole world sits quiet
and at rest. We must not, indeed, infer from this accountthat 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. Forit
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 agitationof the nations, if any such existed,
and guide it to the divinely appointed end, and that in the manner indicated
by the colourof their horses;viz., according to Revelation6, 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 conquestof the world.
In the secondyearof Darius there prevailed universal peace;all the nations of
the earlierChaldaeanempire were at rest, and lived in undisturbed

114. prosperity. Only Judaea, the home of the nation of God, was still for the most
part lying waste, and Jerusalemwas still without walls, and exposedin the
most defenceless manner to all the insults of the opponents of the Jews. Sucha
state of things as this necessarilytended 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 expectany essentialimprovement 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 earlierprophets (Jer. 31;Isaiah 40), which was to dawn upon the nation of
God when redeemed from Babylon. Hence the angel of the Lord addressesthe
intercessoryprayer to Jehovahin Zechariah 1:12 : How long wilt Thou not
have compassionupon Jerusalem, etc.? Forthe very fact that the angelof the
Lord, through whom Jehovahhad 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 signthat
Jehovahhad not forsakenHis people, and His intercessioncouldnot fail to
remove every doubt as to the fulfilment of the divine promises. The
circumstance that the angelof Jehovahaddresses anintercessoryprayer to
Jehovahon behalf of Judah, is no more a disproof of his essentialunity with
Jehovah, than the intercessoryprayer 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(Jeremiah 25:11 and Jeremiah29:10) were only just
drawing to a close. Theyhad already expired in the first year of the reign of
Cyrus (2 Chronicles 36:22;Ezra 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 betweenthe destruction of Jerusalem
and of the temple, and the secondyear of Darius. Now, since the temple was
still lying in ruins in the secondyear of Darius, notwithstanding the command
to rebuild it that had been issuedby Cyrus (Haggai1:4), 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

115. condition of Judah could not fail to become greaterand greater;and the
prayer, “Put an end, O Lord, put an end to all our distress,” more
importunate than ever.
Jehovahreplied to the intercessionofthe angel of the Lord with goodand
comforting words. D e bhârı̄m tōbhı̄m are words which promise good, i.e.,
salvation(cf. Joshua 23:14; Jeremiah29:10). So far as they set before the
people the prospectof the mitigation of their distress, they are nichummı̄m ,
consolations.The word nichummı̄m is a substantive, and in apposition to d e
bhârı̄m . Instead of the form nichummı̄m , the keri has the form nichumı̄m ,
which is grammaticallythe more correctof the two, and which is written still
more accuratelynichūmı̄m in some of the codd. in Kennicott. The contents of
these words, which are addressedto the interpreting angeleither directly or
through the medium of the angel of Jehovah, follow in the announcement
which the latter orders the prophet to make in Zechariah 1:14-17. ‫ל־נ‬
(Zechariah 1:14) as in Isaiah 40:6. The word of the Lord contains two things:
(1) the assurance of energetic love on the part of God towards Jerusalem
(Zechariah 1:14, Zechariah 1:15); and (2) the promise that this love will show
itself in the restorationand prosperity of Jerusalem(Zechariah 1:16,
Zechariah 1:17). ‫נּנל‬ , to be jealous, applied to the jealousyof love as in Joel
2:18; Numbers 25:11, Numbers 25:13, etc., is strengthenedby ‫ּגההםם‬ ‫נקלם‬ .
Observe, too, the use of the perfect ‫נּנלאנ‬, as distinguished from the participle
aejemoceb evah I“ fo esnes eht ni desu ylerem ton sitcefrep ehT . ‫נצו‬lous,”
expressing the fact that Jehovahwas inspired with burning jealousy, to take
Jerusalemto 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 Jerusalemas being the site on which the temple stood, so that Jerusalem
only comes into considerationas the capitalof the kingdom. Jehovahis also
angry with the self-secure andpeacefulnations. The participle qōtsēph
designates the wrath as lasting. Sha'ănân , quiet and carelessin their
confidence in their own powerand prosperity, which they regardas secured
for ever. The following word, ‫לל־‬ , quod , introduces the reasonwhy God is
angry, viz., because, whereasHe was only a little angry with Israel, they

116. assistedforevil. ‫ׁש‬ ‫י‬ refers to the duration, not to the greatness ofthe anger
(cf. Isaiah 54:8). ‫ם‬ ‫ם־‬ ‫ז־‬ , they helped, so that evil was the result ( ‫־ם‬ ‫ם‬ as in
Jeremiah44:11), i.e., they assistednot only as the instruments of God for the
chastisementof Judah, but so that harm arose from it, inasmuch as they
endeavouredto destroyIsrael altogether(cf. Isaiah 47:6). It is no ground of
objectionto this definition of the meaning of the words, that ‫־ם‬ ‫ם‬ in that case
does not form an appropriate antithesis to ‫י‬ ‫ׁש‬ , which relates to time
(Koehler); for the factthat the angeronly lasteda short time, was in itself a
proof that God did not intend to destroy His people. To understand ‫ם‬ ‫ם־‬ ‫ז־‬
as only referring to the prolonged oppressionand captivity, does not
sufficiently answerto the words. Therefore ( lâkhēn , Zechariah1:16),
because Jehovahis jealous with love for His people, and very angry with the
heathen, He has now turned with compassiontowards Jerusalem. The perfect
‫לבבנ‬ is not purely prophetic, but describes the event as having already
commenced, and as still continuing. This compassionwill 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 clearedout 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 ‫םהנ‬ bihtehc , probably to
be read ‫םהנ‬ , is the obsolete form, which occurs againin 1 Kings 7:23 and
Jeremiah31:39, and was displacedby the contractedform ‫הנ‬ ( keri ). But the
compassionofGod will not be restrictedto this. The prophet is to proclaim
still more (“cry yet,” Zechariah1:17, referring to the “cry” in Zechariah
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 Proverbs 5:16; and
‫צּנם‬ ‫בי‬ for ‫צנקם‬ ‫בי‬ (vid., Ewald, §196, c ). The lasttwo clauses round off the
promise. When the Lord shall restore the temple and city, then will Zion and
Jerusalemlearn that He is comforting her, and has chosenher still. The last
thought is repeatedin Zechariah 2:1-13 :16 and Zechariah 3:2.
In this vision it is shownto the prophet, and through him to the people, that
although the immediate condition of things presents no prospectof the
fulfilment of the promised restorationand glorificationof Israel, the Lord has
nevertheless alreadyappointed the instruments of His judgment, and sent

117. 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 consolatorypromise
is neither to be transferred to the end of the presentcourse of this world, as is
supposedby Hofmann ( Weiss. u. Erfüll. i. 335), who refers to Zechariah
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 commencementof the fulfilment is to be seenin the fact that the
building of the temple was finished in the sixth year of Darius, and Jerusalem
itself was also restoredby Nehemiah in the reign of Artaxerxes, these
commencements of the fulfilment simply furnished a pledge that the
glorificationof the nation and kingdom of God predicted by the earlier
prophets would quite as assuredly follow.
Keil & DelitzschCommentary on the Old Testament
LANGE
VISION I. THE MAN AMONG THE MYRTLES
CHAPTER 1:7–17
A. A symbolical Representationofthe tranquil Condition of the Heathen
World and consequentNeedof Divine Interference (Zech 1:7–11). B.
Intercessionfor Suffering and DesolateJudœa (Zech 1:12, 13). C. Assurances
of Relief and Restoration(Zech 1:14–17).

118. 7On the four and twentieth day of the eleventh month which is the month
Sebat,7 in the secondyear of Darius, came the word of Jehovahto Zechariah,
the sonof 8 Iddo the prophet, saying:I saw that8 night, and behold a man
riding upon a red horse, and he stood among the myrtles9 that were in the
valley, and behind him were red, bay and white horses. 9 And I said, what are
these, my lord? And the angel that talked with10 me said to me, I will show
thee what they are. 10And the man who stoodamong the myrtles answered,11
and said, These are they whom Jehovahhas sent to walk through the earth.
11And they answeredthe angel of Jehovahwho stoodamong the myrtles, and
said, We have gone through the earth, and behold, all the earth sits still12 and
is at rest. 12Thenthe angelof the Lord answeredand said, Jehovahof Hosts!
how long wilt thou not pity Jerusalemand the cities of Judah, againstwhich
thou hast been angry these13 seventyyears? 13 And Jehovahansweredthe
angelthat talked with me, goodwords, comforting14 words. 14 And the angel
that talked15 with me, said to me, Cry, saying:
Thus saith Jehovahof Hosts,
I am jealous16forJerusalemand for Zion with greatjealousy,
15 And I burn with greatanger againstthe nations at ease.
For I was angry for a little, but they helped forward the affliction.
16 Therefore thus saith Jehovah,17
I have returned to Jerusalemin mercy,18

119. My house shall be built in her, saith Jehovahof Hosts,
And a measuring line19 shall be stretched over Jerusalem.
17 Cry also,20 saying, Thus saith Jehovahof Hosts,
My cities shall yet overflow21 with prosperity,
And Jehovahshall yet comfortZion,
And shall yet choose Jerusalem.
EXEGETICALAND CRITICAL
Zech 1:7. The dale of this revelationis from three to four months after
Zechariah’s first prophecy and exactly two months after Haggai’s last,
namely, on the twenty-fourth day of the eleventh month, Shebat, our
February, of the year 519. The precise day of the month, here and in Haggai
2:10–20, seems to have been suggestedby the factthat on just this day of the
sixth month the building of the Temple had been resumed (Hag. 1:14, 15). The
Lord thus indicated his pleasure in the resumption of the work. The visions
are calledthe word of Jehovah, because theyhad the significance and
answeredthe purpose of oral revelations.
Zech 1:8. I saw that night. The disclosure was made to the Prophet, not in a
dream (Ewald, Hitzig), but in a vision. His senses were notlockedin sleep, but

120. like Peterat Joppa (Acts 10:10, 11:4) he was ἐν ἐκστάσει. This trance-like
condition, according to 4:1, bears the same relation to ordinary human
consciousnesswhichthat docs to the condition of sleep. A man’s usual state
when under the control of the sensesand able to see only what his own
faculties discover, is one of spiritual sleep;but an ecstatic condition, in which
the sensesand the entire lowerlife are quiescent, and only pictures of divine
objects are reflectedin the soul as in a pure and bright mirror, is one of
spiritual waking. The Prophet receivedhis visions at night, because then his
susceptibility for divine communications was most lively, in consequence of
the stillness, the suspensionof worldly cares and the freedom from outward
impressions. In the space ofone night the whole series ofstately symbolic
scenes passedbefore his spiritual eye, for the title in Zech 1:7 extends to the
end of chap. 6 after which a new title first occurs, and besides, the narrative
itself shows (2:1; 4:1, etc.)that as soonas one vision ended another began.
Behold, a man riding upon a red horse, etc. A man, i. e., one in the shape or
appearance ofa man, for manifestly an angel and not a human being is
intended. He is seatedupon a red horse, the meaning of which is seenin the
fact that red is the colorof blood. In Rev. 6:4, it is a rider on a red horse who
receives a greatswordand has powerto take peace from the earth and cause
men to kill one another. The colorof the horse then is a symbol of the purpose
of its rider, namely, wrath and bloodshed. He stoodamong the myrtles that
were in ‫ם‬ְ‫ֻל‬‫ל‬ ָּ‫.י‬ The meaning of this word is much contested. The Vulgate gives
it in profundo, which supposes that the text is only another form of ‫ם‬ְ‫ם‬ ‫צ‬ ָּ‫,י‬
which ordinarily means the depths of the sea. Hengstenberg and Baumgarten
adopt this, and explain it as a symbolicaldesignationof the abyss-like power
of the world, in which the Church stands like a feeble, lowly shrub. Others
(Gesenius, Henderson), following the LXX., derive the word from ‫םָם‬ְ‫,צ‬ in the
sense ofshade (so Dr. Van Dyck in the New Arabic Version), but in this case
we should expect a different middle vowel, and besides, as Presselsays,it
would be a pleonasmto speak of trees in a shady place. Others (Hitzig, Fürst,
Bunsen), following an Arabic analogy, render it tent, by which they suppose
heaven is intended, but this is extremely artificial. There seems no reasonto
depart from the Vulgate and Targum, or to make it other than=deep place, i.
e., a low valley or bottom. It will then stand in vivid contrastwith the
corresponding point in the eighth vision, which is the complement of the first.

121. There, the chariots start from betweentwo mountains of brass=the theocracy
under the mighty protectionof Jehovah;here, the horsemenissue from amid
myrtles in an open bottom=the Church in a condition of feeblenessand
exposure. Behind the first rider are other horses of different colors. Theyhave
riders (see Zech 1:11), but this fact is allowedto be understood, because the
emphasis is laid upon the colorof the horses. Theyare like their leaderred
(explained above), or bay, or white. The lastlike the first is easilyunderstood
from Scripture usage—white being the reflectionof heavenly glory (Matt.
17:2), and therefore the symbol of victory (Rev. 6:2), But the secondepithet is
difficult ‫־ָׂנ‬ ְ‫ו‬ is rendered by the LXX.: ψαροὶ καὶ ποικίλοι, Vulg., varii, Peshito
versicolores, after whom Maurer, Umbreit, Keil, etc., render it as in text of A.
V., speckled. But Gesenius and Fürst derive it from an Arabic root, signifying
dark red, and Hengstenberg renders this brown, but Köhler bay or flame-
colored. The latter gives the better sense. The colors do not signify the three
kingdoms againstwhom the riders were sent(Cyril, Jerome, etal.), for all
appear to go in company, nor the quarters of the heavens (Maurer, Hitzig, et
al.), for the fourth quarter is wanting; but the nature of the mission which
they had to perform, namely, to take an active part in the agitationof the
nations, those upon red horses by war and bloodshed, those upon bay horses
by burning and destroying, and those upon white horses by victory overthe
world.
Zech 1:9. The Prophet asks. Whatare these, i. e., what do they signify? The
question is addressedto one whom he calls my lord, but who is this?
Manifestly, the one who gives the answer, the angelus interpres. It is no
objectionto this that he has not been mentioned before, for in prophecies, and
especiallyin visions, from their dramatic character, persons are frequently
introduced in such a way that only from what they sayor do, canwe learn
who they are. This angelus interpres, or collocutor, had for his sole function to
open the spiritual eyes and ears of the Prophet and cause him to understand
the meaning of the visions. The preposition in the phrase ‫בנ‬ ‫־‬ ‫בב‬ָׂ‫ּד‬ ‫םב‬ is not to be
understood, with Ewald, Keil, etc., as denoting the internal, characterofthe
communications made, for this would not distinguish him from the other

122. angels of the vision, but the phrase is simply an official designationof the
angel’s character.
Zech 1:10. And the man who stoodamong, etc. The rider on the red horse
states the objectof the horsemen’s mission. He is said to have answered,
because, althoughnot referring to any definite question, his words were a
reply to the Prophet’s desire for an explanation.
Zech 1:11. The riders themselves state the result of their mission. This is
calledan answerto the Angel of the Lord, because it replies to a question
implied in the circumstances.It is given to the Angel of the Lord. But is this a
createdor an uncreated angel? The latter view is maintained by McCaul,
Lange, Hengstenberg, Philippi, and Kahnis, the former by Hoffman,
Delitzsch, Kurtz, Köhler, Pressel. Thatthe angel of Jehovahis distinguished
from the other angels, and in many places identified with Jehovah, is
undeniable (Gen. 16:7–10, 31:11–13,32:25–31 comp. with Hos. 12:4; Ex. 3:2–
4; Judg. 6:11–22;Zech. 3:1, 2). On the other hand, there are passages, where
he seems to be discriminated from Jehovah(Ex. 23:20–22, 32:34). The
simplest way of reconciling these two classes is to adopt the old view that this
angelis the Secondperson of the Godhead, even at that early period
appearing as the revealerof the Father. The mingled clearness andobscurity
of the representationis quite analogous to the same features in the delineation
of the Messiahin Pss. 2, 45, 72, 110, and in various prophecies before and
after David’s time. In this vision he appears first as a man upon a red horse,
then as the leaderof the troop standing behind him, and when these have
made their report, as the angelof Jehovahwho presents the prayer of the
pious before God. The answerwhich he receives from the troop is that all the
earth sits still and is at rest,—a phrase upon which Wordsworth comments as
denoting proud and licentious ease, because,as he says, the word for “at rest”
is shaanân. This is a strange mistake, for it is another word, ‫א‬ ֹׁ‫ׁש‬ ְ‫,לָּׂי‬ which
rarely, if ever, has any moral significance, and means merely quiet, peaceful
security, without reference to the wayin which that state has been attained or

123. is employed. Here the sense is that the nations at large were dwelling in a
calm, serene repose, undisturbed by any foe. The reference seems to be to
Haggai2, where the Lord promised that in a little while He would shake the
heavens and the earth and all nations, and in consequence his house would be
filled with glory. The riders now report that having gone through the earth
they find it not at all shakenbut quiet and serene. This statement, furnishing
such a vivid contrastto the prostrate and suffering condition of the people of
God, gave occasionto the intercessionrecountedin the next verse.
Zech 1:12. How long wilt thou not pity Jerusalem, etc.? The language is that
of intercessoryexpostulation. The reference to these seventy years does not
imply that that period predicted by Jeremiah.(25:12)was just drawing to a
close, forit had already expired in the first year of Cyrus (Ezra 1:1). But
although the people had been restored, they were still in a sadstate,—the
capital for the most part in ruins, its walls broken down, its gates burnt (Neh.
1:3), the population small, the greaterpart of the land still a waste, and the
rebuilding of the Temple embarrassedwith difficulties. It might wellseemas
if the troubles of the exile would never end, and the more so, since there was
no sign of that violent agitationof the heathen world which was to be the
precursorof Israel’s exaltation. The intercessionwas effectual.
Zech 1:13. And Jehovahanswered, etc. Here the answeris given to another
person than the questioner. The best explanation is that of Hengstenberg, that
“the angelof the Lord had askedthe question not for his own sake, but simply
in order that consolationand hope might be communicated through the
angelus interpres to the Prophet, and through him to the nation at large.”
Goodwords are words that promise good. Cf Josh. 23:14 (Heb.); Jer. 29:10.
The contents of these goodand comforting words follow in Zech 1:14–17, the
first two of which assertJehovah’s active affectionfor his people, and the
latter two, his purpose to manifest that love in the restorationand
enlargementof Jerusalem.

124. Zech 1:14. I am jealous, etc. ‫בל‬‫ס‬ ֵּ‫,נ‬ lit., to burn, to glow, indicates a vehement
emotion which may have its motive in jealousy(Num. 5:14), or in envy (Gen.
26:14), or in hatred (Gen. 37:11), or in love (Num. 25:11). The last expresses
its force here, which is greatlystrengthened by the addition of the cognate
noun. Jehovahis inspired with a burning zeal for Jerusalemand for Zion, the
holy hill which He has chosenfor his habitation. He had already displayed this
in part, and would soondevelop it to the full.
Zech 1:15. Towardthe heathen, on the contrary, Jehovahburned with great
anger. This was partly because they were “at ease,” i. e., not merely tranquil,
but in a state of carnal security, proudly confident in their powerand
prosperity, but mainly because, while He had been angry for a little, i. e., time
(cf. Job 10:20), they, on the contrary, had helped forward the affliction, lit.,
had helped for evil, i. e., so that evil was the result. The Lord contemplated a
moderate, limited chastisementin love, with a view to the purification and
restorationof his people. The heathen, on the contrary, rioted in the sufferings
of helpless Israel, and would willingly prolong them.
Zech 1:16. I have returned … Jerusalem. The emphatic therefore indicates the
consequence ofGod’s love for Jerusalem. He has actually returned with
purposes of mercy, and these shall be fully executed. All hindrances shall be
removed, the Temple completed, and instead of scatteredhouses here and
there, the whole city shall pass under the surveyor’s measuring line. But the
blessing is not to be confined to the capital, as appears from what follows.
Zech 1:17. Cry also, i. e., in addition to the foregoing. The other cities of
Judah shall overflow with prosperity, lit., be scattered, yetnot by an invading
foe, but by the inward pressure of abundant growth requiring them to diffuse
themselves over a largersurface (cf. 2:4, 8:4, 9:17, 10:7). This overflow of
blessing will assure the covenantpeople that Jehovahis still comforting Zion,
and has by no means renouncedthe purpose in pursuance of which he had

125. originally chosehJerusalem. The same cheering reference to God’s electing
love is found in Zech 2:12 and 3:2.
The objectof this first vision was to satisfy the dispirited colonythat although
there was no present appearance ofan approaching fulfillment of promised
blessings, yetthese blessings were sure. Jehovahhad appointed the
instruments of his righteous judgments, and by these would accomplishhis
purposes upon the ungodly nations, and thus secure the salvation of Zion. The
fulfillment then is easilypointed out. The completion of the Temple, the
restorationof the city under Ezra and Nehemiah, the increase of the
population, all declaredJehovah’s fidelity to his engagements.But this was
only the beginning. Zechariah, like his predecessors in office, looks downthe
whole vista of the future, and utters germinant predictions, as Baconcalls
them, which do not exhaust themselves in any one period, but wrap up in
pregnant sentences long cycles ofhistoricaldevelopment. The first vision
presents the generaltheme of the whole series, eachofwhich stands closely
related to the others, so that there is an evident advance from the beginning to
the end, as will appear in the course of the exposition.
DOCTRINALAND ETHICAL
1. How near are the seenand unseen worlds! Nor are they without sympathy
with eachother. We have a craving for the knowledge ofcreatures higher
than ourselves, and yet fellow servants with us of the same Creator. All the
various forms of Polytheism show this natural longing of the race, but the
Scripture satisfies it by revealing to us the existence, character,and function
of the holy angels. This revelationis not made merely to gratify a curiosity,
howeverintelligent and reasonable, but to furnish important aid in the
conduct of life. It pleases Godto employ the agencyof these supernatural
beings in establishing his kingdom in the world. “Are they not all ministering
spirits sent forth to minister for them who shall be heirs of salvation?” (Heb.

126. 1:14.) In the book of Genesis, afterthe call of Abraham, we observe frequent
instances of this blessedministry, guiding, protecting, and upholding the
patriarchs (18, 19, 24, 27, 32). Again, in the time of the Judges similar
manifestations were made to Gideon and to Manoah. But at and after the
Captivity, their interposition not only resumes its former frequency, but is
manifested on a wider scale. To Daniel and Zechariah the angels are revealed,
not only as watching over the covenantpeople, but as executing the counsels
of Jehovahtoward the heathen world. There does not seemto be the least
necessityfor attributing this circumstance to the influence of Chaldæan or
Persianmodes of thought upon the minds of these prophets. They follow in
the line of the earlier traditions of the chosenpeople, with only that degree of
variation and expansion which is natural under the altered circumstances of
the case.It was a comforting thought to a feeble colony overshadowedby a
colossalempire to be reminded of superhuman helpers whose mighty
interposition was ever at hand. Of course even these celestialbeings could
prove efficient only by the power of God, but their intermediate agency
rendered that power more directly conceivable. In the New Testamentthere is
not the same prominence given to these “sons ofGod” (Job 38:7), but enough
is stated of their ministrations at the Incarnation, in the wilderness, the
garden, and the sepulchre, and of their sympathy with the joys and sorrows of
God’s people, to make us feel that the shining stairwaywhich rose over
Jacob’s headto the clouds (Gen. 28:12)still exists, and is traversedby the
same holy beings. It is still true, as Spensersaid, —
“Theyfor us fight, they watchand duly ward,
And their bright squadrons round about us plant,
And all for love and nothing for reward;

127. Oh! why should heavenly Godto man have such regard?”
2. The extraordinary position assignedto the angelof Jehovahin this vision
and also in the one recordedin the third chapter, continues and completes the
long chain of ancient testimonies beginning in Genesis, to the existence of self-
distinctions in the Godhead. (See the summary of the argument in Lange’s
Genesis, p. 386, or Keil On Pant., i. 184, and Hengstenberg’s Christology, i.
107 ff., iv. 285.)The view that this exalted personage wasonly a createdangel
through whom God issues and executes his commands, and who speaks and
acts in God’s name, was favored by Origen, defended by Augustine, adopted
by Jerome and, Gregorythe Great, and has been maintained in our ownday
by some eminent critics; but it cannotdisplace what has been the almost
universal doctrine of the early Church and of the greatbody of believers in all
ages, namely, that this angelwas the Old Testamentform of the Logos of
John, a being connectedwith the supreme God by unity of nature, but
personally distinct from Him. The most frequent and plausible objection to
the old view affirms that it unreasonablytransfers the revelations of the later
dispensationto the older, and introduces notions entirely foreign to Hebrew
habits of thought. But the contrary is the case. The Old Testamentrecords one
stage in the progressive developmentof religious truth, and the New
Testamentanother, and both correspondin the most striking manner to each
other. Indeed, they present what is not found, is not claimedin any other book
in the world,—a complete system of typical and antitypical institutions,
events, and persons. This feature has been sometimes pressedto an
extravagantextent, and applied where it has no real bearing. But its general
correctnessis admitted by all soberinterpreters. This being so, if the triunity
of the divine nature is plainly setforth in the New Testament, especiallyif the
greatrevealerof the Father (John 1:18) is emphasized by evangelists and
apostles, is it not to be expectedthat a foreshadowing ofso important a truth
will be found in the elder Scriptures? Guided by such an analogy, it was
neither uncritical nor rash for the Church to conclude that the being called
the Angel of Jehovah, the Angel of his Presence, the Angel of the Covenant, in
whom Jehovah puts his name, who is identified with Jehovah, who performs
the peculiar works ofJehovah, and yet is in some sense distinct from Him, is

128. the same divine person who is representedin the New Testamentas the
brightness of the Father’s glory and the express type of his essence,the image
of the invisible God; in whose face the glory of God shines, and in whom
dwells all the fullness of the Godheadbodily.
3. The intercessionascribedto our Lord in the Christian Scriptures was not
only typified by a remarkable function of the high-priest on the greatday of
atonement, but was actually performed by the secondperson of the Godhead
long before his incarnation. He was “the lamb slain before the foundation of
the world,” and the merits of his priceless explation could as well be availedof
antecedentlyas subsequently, and they were. In all the affliction of his people,
he was afflicted, and his potential voice was habitually uttered for their relief.
The returned exiles, who were laying again the groundwork of Judah’s
prosperity, were discouraged, not only by their scanty numbers and
impoverished resources, but by the consciousnessoftheir own and their
fathers’ sins. What claim had such as they upon the Holy One of Israel? The
prophet draws aside the veil and disclosesanIntercessorwho had nothing to
hinder Him from immediate accessto the Most High, and the surestprospect
of success. How long, O Lord, was the anxious refrain of many a distressed
believer in former years;and ages afterwardJohn heard the same
importunate cry from the souls under the altar (Rev. 6:10). Many a time since,
solitary sufferers, unable to penetrate the dark mysteries of Providence,
waiting and watching for relief from sore burdens, have had the same
exclamationwrung from their lips. What with them is a burst of impatience
or the utterance of exhausted nature, on the lips of the uncreatedangelis the
calm reminder of Jahovah’s gracious promise and eternal purpose. And his
intercessionbeing always “according to the will of God,” is therefore always
successful. “Goodwords, comforting words,” soothe andcheer the tried
believer, until those words are translatedinto deeds, and the wearylength of
the night is forgottenin the brightness of the dawn.

129. 4. Forbearanceis not forgiveness. To the outward observer in Zechariah’s day
it lookedas if prosperity was all on the side of the heathen world. Quiet
reigned in all quarters, and divine justice seemedasleep. But it was only the
calm before the storm. God is eternal, and therefore never in haste, and never
slack as men count slackness. He can afford to wait. Kings and rulers take
counseltogetheragainstHim and his Anointed; with malice and rage they
help forward the affliction of Zion; but He that sitteth in the heavens laughs
(Ps. 2:4). “Who thought,” said Luther, “when Christ suffered and the Jews
triumphed, that God was laughing all the time?” Since He knows that his
enemies cannot escapeHe suffers them to proceedlong with impunity. Often
He uses them as instruments to chastise his ownpeople, but when the
chastisementhas been inflicted, He breaks the rod and casts it into the fire.
The quiet of the old Persianworld was soonbrokenby a successionofstrokes
which scatteredand destroyed all the persecutors ofthe Church. But Zion
lived and grew and extended, until she became the most potent factor in all
human society;and to-day is lengthening her cords and strengthening her
stakes to fill the whole earth.
HOMILETICAL AND PRACTICAL
PRESSEL:The Church militant does not stand alone; there is always at its
side the Church triumphant. (1.) It often appears to us as if it stood alone, and
then we are misled either to despondency, as if our labor and hope were vain,
or to self-confidence,as if the result depended upon our running or willing.
(2.) But no, the Church triumphant stands at its side and watches while we
sleep;and He who is its Head and ours, brings our prayers before the Father.
MOORE:The hour of darkestdesolationto the Church, and of haughtiest
triumph to her enemies, is often the very hour when Godbegins his work of
judgment on the one, and returning mercy on the other.

130. CALVIN: When the servantof Elisha saw not the chariots in the air, he
became almostlost in despair; but his despairwas instantly removed when he
saw so many angels ready at hand for help (2 Kings 6:17); so whenever God
declares that angels are ministers for our safety, He means to animate our
faith. At the same time He does not send us to angels, but this one thing is
enough, that when Godis propitious all the angels have a care for our
salvation.
Footnotes:
[7]Zech 1:7.—‫ׁש‬ ְ‫ב‬ ָּ‫,ל‬ the month which extended from the new moon of
February to the next new moon. The name is Chaldee, but of uncertain
etymology.
[8]Zech 1:8.—‫ם‬ְ‫לנָּם‬ָ‫ם‬ is not accusative ofduration=by night, for which there is
no other example, but the or that night, namely, that of the day mentioned in
the preceding verse.
[9]Zech 1:8.—The myrtles. Ewald, following the LXX., supposes the true
reading of ‫נה‬ ֵַּ ָ‫ה‬‫םי‬ to be ‫נה‬ֵּ‫נ‬ ְ‫ם‬ ֹׁ‫,ם‬ as in 6:1, and renders mountains; but there is no
reasonfor departing from the Masoretic text, and the relation of the last
vision to the first is one not of resemblance but contrast.
[10]Zech1:9.—‫םנ‬ has been translated in me, to me, through me, and with me.
The lastis more accordantwith usage (Num. 12:8) and the connection.
[11]Zech1:10.—Hendersonsays that ‫ְם‬‫ק‬ְ‫ל‬ signifies to commence or proceedto
speak, as wellas to answer, and cites ἀποκρίνομαιin the New Testamentas

131. used in the same way. But his remark is true neither of the one nor the other.
The reference always is to a question preceding, either expressed orimplied,
or to the resumption of discourse by the same speakerafteran interval, as Is.
21:9. Of. Vitringa’s remark quoted under 3:4, infra.
[12] Zech 1:11.—Sits still is a far better rendering of ‫א‬ ֹׁ‫ב‬ ֹׁ‫נל‬ than the bald and
prosaic derived sense adoptedby the LXX. and the Vulgate, κατοικεῖται,
habitatur.
[13]Zech1:12.—‫ם‬ ְ‫ב‬ ְ‫ל‬ ‫נה‬ ֵּ‫םל‬ ֵּ‫ל‬ ‫ֹׁם‬‫ז‬ might be rendered now seventy years (cf. 7:3).
A similar combination of noun and pronoun in the singular with numeral
adjective in the plural, is not rare. See Deut. 8:2–4;Josh. 14:10;Esther 4:11.
Nordheimer (§ 890)explains it as referring to the abstractidea of time; but it
seems to me to be due rather to the conceptionof the various years as a single
period or cycle, which like a collective noun would of course admit of a
singular pronoun.
[14]Zech1:13.—‫נה‬ ֵּ‫ּוֻג‬ ֵּ‫.ב‬ The Keri omits the dageshin ‫,י‬ but some codd. in
Kennicott have the form ‫נה‬ ֵּ‫י‬ ‫ּו‬ ֵּ‫,ב‬ which grammatically is the more correct. It is
not an adjective, but a noun in apposition.
[15]Zech1:14.—This verse and the one before it exemplify one of the
infelicities of the E. V., which renders the same original word, in Zech 1:13
talked, and in Zech 1:14 communed.
[16]Zech1:14.—‫נ‬ ֵּ‫א‬ ‫ללב‬ֵּ‫.נ‬ The pret. means not merely, “I have become jealous,”
but “I have been and am.” God’s jealousyhad alreadybegun to manifest
itself.

132. [17]Zech1:15.—Fürst, sub voce, with greatplausibility, renders ‫־‬ָּ‫ז‬ְ‫ל‬
intransitively, “they exerted their power” with a view to destruction.
[18]Zech1:16.—‫נה‬ ֵּ‫ּויי‬ ָ‫־‬ occurs onlyin the plural. To translate it so, therefore,
as in A. V., while apparently more literal, is in reality less so.
[19]Zech1:16.—The Kethib ‫,נהם‬ to be read ‫ֹׁם‬‫נ‬ְ‫,נ‬ is an old form, found
elsewhere onlyin 1 King 7:23 and Jer. 31:39, for which was substituted the
contractedform ‫ה‬ָ‫.נ‬
[20]Zech1:17.—‫ֹוה‬ , also here seems to express the sense better than the
customary yet. The Prophet was to cry something more besides what he was
told in Zech 1:14.
[21]Zech1:17.—‫ם‬ְ‫ם‬ֹׁ‫צ‬ ‫י‬ ָּ‫ּו‬ is simply a variant orthography of ‫י‬ ָּ‫ֹׁםא‬‫ק‬‫נ‬ ֹׁ‫צ‬ (GreenH.
G., § 158, 3).
JOHN MACARTHUR
The Divine Plan for Jerusalem, Part2
Sermons Zechariah1:9–17 2155 Feb13, 1977
A + A - RESET
Take your Bible, if you will, and look with me at the book of Zechariah.
Zechariah is the next to the last book in the Old Testament. And we’re
beginning a wonderful study in this marvelous book of prophecy. And I know

133. the Lord is going to richly rewardus as we continue to pursue the truth that is
here.
We beganour messagelastweek, andI really had only plans for this to be one
message, andit gotsplit into two. So, we’ll just give you the remainder of it
tonight. We’ve entitled it “The Divine Plan for Jerusalem,” andit deals with
Zechariah 1:7 through 17; 1:7 through 17. The divine plan for Jerusalem.
I think it’s most exciting and interesting that in the day in which we live,
Jerusalemhas again become the focalpoint of human history in many, many
ways. The topic of the news. And our eyes are focusedupon that little country
in the Middle East, and that one particular, beautiful city of Jerusalem. And
this is not an accident;this is as God had planned it in history and in
prophecy, and we’re beginning to see the fulfillment.
From the beginning of God’s dealing with His people, Israel, that nation has
had a very unique place in God’s plan. God chose Israelpurely out of His own
sovereignlove. It wasn’t anything that they were. Theyweren’t any better,
any more intelligent, any more holy, any more anything, really. It’s simply
that God sovereignlychose them.
In Deuteronomy 10:14, “Behold, the heaven of heavens belong to the Lord thy
God, the earth also, with all that therein is.” Everything belongs to Him. Only
the Lord had a delight in thy fathers to love them, and He chose their seed
after them, even you above all people, as it is this day.” And there in the book
of Deuteronomy it says He did it because He delighted to do it in His love. He
chose to set His love upon that particular nation.

134. Now, many people throughout the Church age have askedthe question,
“Why? Why did God choose Israel, and why did He not choose another
nation?”
Well, as I said lasttime, there’s no way to determine why He chose them and
not another nation. But there is a way to determine why He chose them, and
that is because He had to have a nation. He had to have a people.
You say, “Forwhat intention? For what reason?”
Let me give you several. Godneeded a nation of people in the world in order,
number one, to proclaim the existence of the true God. There had to be
somebody in human societywho would declare the truth about God. And
you’ll remember that Israelwas told, “The Lord our God is one God,” in
Deuteronomy 6:4. And God said, “Talk about that when you lie down, and
when you rise up, and when you stand, and when you walk, and when you sit.
Talk about it all the time, and teachit to your children, and to their children.
Let it be known to the world that you proclaim the one true God.” And so,
God needed a nation to do that.
In Isaiah 43:21, God said, “This people have I chosenfor Myself. They will
show forth My praise.” The chosenpeople to declare the true God.
Secondly, He needed a nation through whom He could revealthe Messiah. In
Genesis chapter12, verse 3, God saidto Abraham, “In thee shall all the
families of the earth be blessed.” And it was true. Through the loins of
Abraham came the Messiah. That’s what Jesus meantin John 4:22 when He
said, “Salvationis of the Jews.” He didn’t mean salvation is for the Jews, He

135. meant that the one who is the Savior came through the seedof Israel. So, God
needed a nation to proclaim His existence and to revealHis Messiah.
Thirdly, Godneeded a nation to be a priest among men. You know that a
priest is one who speaks to God on the behalf of men, who intercedes for men,
and who, on occasion, willspeak to men about God. He is an intermediary.
And God needed a nation to be the intermediary betweenmen and Himself. In
Exodus 19:5 and 6, it says that Israelwas a kingdom of priests. The world
could come to Israeland be introduced to God. That was God’s plan, although
it didn’t always work out like that. They were to representGod in the world.
They were to be His priests.
Fourthly, God chose Israelto transmit and preserve Scripture. God neededa
people who would be a depository in which He could place the Word of God
where it would be, where it would be cared for, where it would be preserved.
And that’s again in Deuteronomychapter 4 and chapter 6 why God says,
“What I have commanded you, obey it, keepit, maintain it, preserve it,
because it is essentialto the life of all the earth.”
So, God needed a nation to proclaim His existence, to reveal His Messiah, to
be His priest in the world, to preserve and transmit Scripture.
And then fifthly – and I think this is important – God neededa nation that
could show the world that He was a faithful God. The one thing God did not
want the world to do was to lose their trust in Him, or that God did not want
to lose His credibility in the face of the world. God did not want a bad
reputation of being a God that you couldn’t trust: He might saysomething
and not carry it through.

136. And so, God had a nation, the nation Israel. And everything that God ever
said to that nation He brought to pass. When He said, “Do this and I’ll bless,”
they did it and He blessed. When He said, “Do that and I won’t,” they didn’t
and He didn’t. And it’s always been that way.
In Romans chapter 11, the apostle Paulessentiallyis saying that. In Romans
11 – just suggesting to you verse 26 to 29 – “And so all Israelshall be saved, as
it is written, ‘There shall come out of Zion the Deliverer, and shall turn away
ungodliness from Jacob.’Forthis is My covenantunto them when I shall take
awaytheir sins.
“As concerning the Gospel, they are enemies for your sakes, but as touching
the election, they are belovedfor the fathers’sakes.”Goddetermined to love
them. God determined to electthem. God determined to save them, and God
will do just that at the secondcoming of the Messiah.”Israelstands for all
time as proof that God is a covenant-keeping God. He always keeps His
promise, and the world needs only to look at the history of Israel to see that
that is proven.
Sixthly, I think the reasonGod neededa nation was to show man His grace in
dealing with sin. God wanted to show the world that He was gracious, and
there’s no better proof of it than to see how He blessedIsraelin spite of
Israel’s sin. No better way to prove it than to see that if Israelwas simply
obedient to carry out the acts of repentance and confessionthat were known
as the sacrifices. Godwould forgive their sin no matter how heinous and how
awful it was. The whole system of Levitical offerings was to show one thing,
and that was that God was gracious, andGod was forgiving. And as Micah
said, “Who is a pardoning God like Me?” Whoeverforgives iniquity and
passes by transgressionthe way that You do? Whoever removes sin as far as
You, as far as the Eastis from the Westand forgets it?

137. And so, a nation as neededto show His grace. And seventh, a nation was
needed to show God’s anger in dealing with unrepentance. God wanted the
world to see how He dealt with sin and unrepentance and willful sin. And
Israelis a perfect illustration of that. You look at their history, and whenever
there was unrepentant sin, whenever there was unconfessedsin, whenever
there was prolonged and protracted evil without any conscienceaboutit,
there was war, and there was death, and there was, and there was plague, and
there was judgment.
And so, God chose a nation for all of these reasons, thatthat nation might
demonstrate to the world the messages thatGod wanted the world to hear and
to see. And Israel then was that nation. And they have become to the world
really the platform from which Godspeaks.
This last point I want to mention in some detail for a minute. God chose Israel
in order to show the world His reactionagainstan unrepentant heart. Back in
Leviticus 26:14, God said to them, “If you will not hearkento Me and will not
do all these commandments, and if you shall despise My statutes, if your soul
abhor My ordinances so that you will not do all My commandments but break
My covenant, I will also do this unto you. I will even appoint over you terror,
consumption, the burning fever that shall consume the eyes and cause sorrow
of heart. You shall sow your seedin vain, for your enemies shall eat it.” That
means your enemies will kill your children.
“I will setMy face againstyou. You will be slain before your enemies, and
they that hate you shall rein over you, and you shall flee when nobody is
pursuing you. And if you will not, for all of that, hearkento me, I will punish
you seventimes more than that for your sins, and I will break the pride of
your power.” That’s pretty clear language. Godsays you’re going to be
judged.

138. In verse 32, “I will even bring you into the land which is desolation. Your
enemies who dwell therein will be astonishedat you. I will scatteryou among
the nations. I will draw out a sword after you, and your land shall be desolate,
and your cities waste.”
You know something? That happened in Israel’s history, and it’s happened
againand againand again, recurrently in their history wheneverthey have
been unrepentant, whenever they have been denying sin, whenever they have
failed to bow to a holy God, they have found that that has come to pass again
and againand again, even in modern times. In Deuteronomy again, the same
thing is indicated in chapter 28 and verse 37. It says, “And thou shalt become
an astonishment, a proverb, a byword among all nations to which the Lord
shall lead thee.
In other words, you might even – there might even be a proverb like this:
“He’s as homeless as an Israelite.” “He’s as chastenedas anIsraelite.”
Becauseyou will be the very byword for chastening, the very byword for
homelessness,for wandering.
In verse 64 of Deuteronomy 28 says, “And the Lord shall scatterthee among
all people from one end of the earth to the other, and there thou shalt serve
other God’s, which neither thou nor thy fathers have known, even woodand
stone. And among these nations shalt thou find no rest; neither shall the sole
of thy foot have rest. But the Lord shall give thee there a trembling heart, and
failing eyes, and sorrow of mind. And thy life shall hang in doubt before thee,
and thou shalt fear day and night, and thou shalt have no assurance ofthy life.
In the morning thou shalt say, “Would God it were evening,” and at evening
thou shalt say, “Would God it were morning,” for the fearof thine heart
wherewith thou shalt fear, and for the sight of thine eyes which thou shalt
see.”

139. God says, “It’s going to be awful; it’s going to be terrible; it’s going to be
fearful when you’re scatteredamong the nations because ofyour sin and your
failure to repent and turn to Me.” It is preciselyat that juncture, in the life of
Israel, that we enter the book of Zechariah. This nation had been in sin, and
they had not repented of that sin. They had failed to acknowledgethatsin to
God, and as a result, God said, “You’re going to getscatteredagain.” And
they did. And they were takencaptive into Babylon. And that Babylonian
captivity, as we saw lasttime, lastedfor a period of 70 years.
Look in your Bible at 2 Chronicles chapter 36. That’s the lastchapter in the
book. SecondChronicles chapter36, verse 14. And here is the historical
setting for what had happened in the Babylonian captivity. And by the way,
the principle of judgment upon sin isn’t – has not changedat all. God still
reacts violently againstsin.
But notice 2 Chronicles 36:14, “Moreoverallof the chief of the priests, and
the people, transgressedvery much after all the abominations of the nations,
and polluted the house of the Lord which He had hallowed in Jerusalem.”
Now, it’s gotten pretty debauched, at this point in the history of Israel; they
have polluted everything possible.
Verse 15, “And the Lord God of their fathers sent to them by His messengers,
rising up early and sending, because He had compassionon His people and on
His dwelling place.” He sent messengers becauseHe cared. And the
messengerswere the prophets. And God sent them in love.
But verse 16 says, “Theymockedthe messengers ofGod. The despisedHis
words, misused His prophets, until the wrath of the Lord arose againstHis
people, till there was no remedy. Therefore, He brought upon them the king of
the Chaldeans, who slew their young men with the swordin the house of the

140. sanctuary, and had no compassionupon young man or maiden, old man, or
him who stoopedfor age:He gave all into his hand.
“And all the vessels ofthe house of God, greatand small, and the treasures of
the house of the Lord, and the treasures ofthe king, and of the princes, all
these he brought to Babylon. And they burned the house of God, and broke
down the wall of Jerusalem, and burned all its palaces withfire, and
destroyedall its precious vessels.”Prettysaid to see that great, magnificent
temple in a shambles.
“And those who had escapedfrom the sword,” those who happened to live
through the terrible siege and the terrible killing that occurred, “he carried
awayto Babylon” - and you note that the “he” in all of these verses is God
really; it’s God doing it, using the Babylonians as His agents – “where they
were servants to him and his sons until the reign of the king of Persia.” The
king of the Chaldeans, ofcourse, is the primary “he,” but behind the scenes
it’s God. Why? “To fulfill the word of the Lord by the mouth of Jeremiah,
until the land had enjoyed her Sabbaths. For as long as she lay desolate, she
kept Sabbath to fulfill threescoreand ten years. Seventy years the land would
be desolate. Theywould be carried away into captivity. And God was
chastening their unrepentant hearts. And after 70 years, do you remember
what happened? God said, “That’s enough.” It’s enough chastening.
And then verse 22 picks up the story from there. SecondChronicles 36:22, “In
the first year of Cyrus, king of Persia, the word of the Lord spokenby the
mouth of Jeremiahmight be accomplished” – you’ll remember Jeremiah
29:10 prophesied it would only be 70 years; so, in order to fulfill that prophesy
– “the Lord stirred up the spirit of Cyrus, king of Persia, that he made a
proclamation throughout all his kingdom, and put it in writing, saying, ‘Thus
saith Cyrus king of Persia, “All the kingdoms of the earth hath the Lord God
of heaven given me. He hath chargedme to build Him an house in Jerusalem,

141. which is in Judah. Who is there among you of all His people? The Lord his
God be with Him, and let Him go up.”‘”
And there was the decree of Cyrus that sent the people who wanted to go back
to the land. And as we come to Zechariah, they have come back. Now you can
turn to Zechariah. They have returned to the land. They’ve been there now
for quite a few years. They’ve had a difficult time getting the building going
because they’ve been hassledand harassedby their enemies, and they are
rather indefensible since there isn’t any wallto their city. It’s very difficult.
And so, they have kind of lapsed into a indolence and lethargy. And it’s at that
point that God raises up two prophets. The first one was Haggai, and Haggai
stirred them to start the work. Two months later came Zechariah, and
Zechariah comfortedthem and encouragedthem to keepthe work going. And
Zechariah’s messagewas this, “Keep it up folks; God’s on your side. Keep it
up folks; God is going to bless you. God’s got greatplans for you. You can be
confident in God. You can believe in God. He’s going to take care of you.”
And he just kept comforting them and comforting them and comforting them.
And he was the catalystto keepthem moving in the building.
Now, in his prophecy, the major theme of the first six chapters is the comfort
that God wants to give to Israel. And it comes in a series of eight visions.
Zechariah, like many prophets in the Old Testament, receivedvisions from
God that are interpreted into messages.And the messagesare all messages
meant to comfort the people. They’ve been hassledfor 70 years in captivity;
they’ve been hassledsince they gotback to their land. Things aren’t like they
should be. It’s a very difficult time. And they’re sort of under the weight of it.
And so, here comes this tremendous encouragement.
Now we’re looking at the first of these eight visions designedto comfort Israel
as they prepare and endeavorto reveal their city. And the first one that we
lookedat is the one that is in verses 7 to 17. Let’s remind ourselves ofthe

142. vision by looking at verse 8 again. The picture seen. And I think this is as far
as we gotlast time.
The picture seen. “Isaw by night, and behold a man riding a red horse, and
he stood among the myrtle trees that were in the hollow. And behind him were
red horses, sorrel, and white.”
Now, Zechariahsees this vision. Now, let me remind you of what it is that he
sees. The man riding the red horse was whom? Christ. Known also in the Old
Testamentby what title? The Angel of the Lord. Riding a red horse is a
symbol of what? War and battle. So, He’s mounted for battle. Behind Him
were other riders on red horses, and white horses, and some that were mixed
reddish and white – sorrel. The white we see in prophesy has to do with
victory or triumph.
So, there is a war coming, and the idea is there will be blood, but there will be
victory. And as the Angel of the Lord and all of His hosts behind Him. We
calledit the God Squad last time. All the angelic hosts that are assignedto this
particular thing. They’re all in a hollow. And we suggestedthat it most likely
would be where the valley Kedron and the valley Hinnom on the south part of
Jerusalemmeet together. It’s the lowestplace. It’s the hollow; the glen, if you
will; the bottom, as the old authorized might say. And it shows them in this
place amidst a whole group of myrtle trees. And we said that the myrtle trees
representedwhom? The Jews, Israel. And here is Israel in a low place, in a
despairing place, outside their city, not really possessing theirkingdom, and
wondering why they haven’t. And all of a sudden Zechariah says, “You you
may be outside, wanting to possess, andyou may want to restore that
beautiful city and that marvelous worship, and all that God had given you in
the past, and you may be wondering why you’re in the valley, in the hollow,
but look again, because right in the midst of you is a rider on a red horse

143. who’s about to start a war, and it’s going to be a victory for you, and He’s
going to reinstate you in the place of God’s divine blessing.
So, it’s a fantastic picture. They are outside Jerusalem. Theyare waiting to
take the city. They are waiting to move in. It’s a picture of God’s humiliated
people and their angelic defender/protectorwho is ready to lead the battle and
win the victory and rebuild the city. What a tremendously comforting picture
this must have been to that group of patriots that had come back to
reestablishtheir land. Chastenedfor a time, but about to see the end of all
chastening as the Angel of the Lord was ready to do some conquering. And so,
that’s the picture seen.
Secondpoint. We’re going to see five facets now. The perplexity solved. The
perplexity solved. Now, Zechariahsees a thing like that, and naturally it
arouses his curiosity. So, in verse 9, “Then said I, ‘O my lord, what are
these?’” Notwho are these. I think he probably knew who was represented.
But he was saying, “What is the significance of this?”
“And the angelwho talkedwith me said to me, “I’ll show you what the
significance is.” Now, here we meet “the angelwho talked with me.” After a
lot of thinking and reading there, I’m convinced that “the angelthat talked
with me” is not the same as the Angel of the Lord. He’s different. He’s
another angel. Let’s call him “interpreter angel.” Okay? Because that’s his
function. He’s a specialangel. And his job is to explain things to Zechariah.
So, Zechariah is having this vision while he’s awake, notasleep. He’s given a
sixth sense, as it were, to perceive things that are beyond the human vision
and insight. And in order to understand them, Godsends along an interpreter
angelwho helps him to get things clear. This angelis mentioned 11 times in
the book;so, he’s important.

144. “‘What are these?’And the angelwho talked with me said, ‘I’ll show thee
what these are.’” This is the angelwho’s going to help him to understand.
Now verse 10. Somehow this interpreter angeldirects his attention to the rider
on the horse. And he says in verse 10, “And the man that stoodamong the
myrtle trees” – and who is that? That’s the rider on the horse – “answered
and said, ‘These are they’” – and he’s looking now at the troops behind Him -
“‘These are they whom the Lord hath sentto walk to and fro through the
earth.’” So, he looks back, and he sees the riders on the red, the white, and the
sorrelhorses, and He says, “‘These are the ones that God has sent to walk to
and fro through the earth.’” This is God’s reconnaissancecrew. This is the
divine patrol, if you will. The word occurs in a military sense, the word “walk
to and fro through the earth” is used in a military sense with the idea of
reconnoitering, or the idea of patrolling, ascertaining the state of the enemy.
And so, God has His squad, His patrol moving through the earth just to get
the up-to-date information on what’s going on among the enemy. Do you
know Satan does the same thing? In the book of Job – you don’t need to turn
to it – it says in 1:7, “And the Lord said unto Satan, ‘Where are you coming
from?’ And Satanansweredthe Lord, ‘From going to and fro in the earth,
and walking up and down in it.’” He does the same thing; he’s on patrol, and
he’s gothis patrol. Chapter 2, verse 2, “He says” – again- “‘Where did you
come from?’ And he said, ‘From going to and fro in the earth, and walking up
and down in it.’” Satan’s all over the place, checking everything out. And so is
God with His heavenly host. And that’s part of why the warfare betweenthe
angels and the demons goes onall over the place. God is on patrol all over the
earth.
The squadron of the Lord has been sent out on a world mission, and they’ve
come back to report to the Angel of the Lord. Like the Persianmonarchs –
this is very fitting in this time, because the Persianmonarchs used messengers

145. on swift horses to keepthem informed on everything going on in their empire.
And so, the Lord knew everything about the earth because His angels were
moving around it in this vision.
And they give their report, verse 11. “Here’s our report.” They’re reporting
in now to the Commander-in-Chief, the Angel of the Lord, none other than
Christ. “And they answeredthe Angel of the Lord that stood among the
myrtle trees, and they said,” – here’s their report – “‘We have walkedto and
fro through the earth, and behold, all the earth sitteth still and is at rest.”
We’ve checkedit all out, and everybody’s at rest.
Now, I just want to give you a footnote. Verse 11 calls the rider, for the first
time, the Angel of the Lord. And the Angel of the Lord is none other than
Jesus Christ. None other than the secondperson of the Trinity. But every Jew
knew the Angel of the Lord was his protector and defender. Every Jew who
knew anything about his Old Testament, every Jew who knew anything about
the history of his people knew that there was one specialangel, one super
angelwho was setfor the defense of Israel. And it was the Angel of the Lord.
And what is so wonderful is that the Angel of the Lord had not appeared for
200 years in the history of Israel. And now, all of a sudden, the Angel of the
Lord is back, and all the while of those 200 years, while Israelwas in
wretchedness, andIsraelwas in sinfulness, their protectorand advocate and
defender was not around. But when their chastening was done, and
repentance had takenplace, He was back, ready to defend His people. A great
lesson.
And can you imagine how excited those people gotwhen they heard Zechariah
describe His vision as incorporating the Angel of the Lord? And they must

146. have whispered to eachother, “But He hasn’t been around for 200 years, and
now He’s back. Victory is imminent.” What a joyous vision.
There’s a greattruth here, people. The Lord Jesus Christ, the Angel of the
Lord, is our defender and protector, isn’t He? Isn’t He the one who takes up
our cause? Isn’tHe the one in Romans 8 who says, “Who shall lay any charge
to God’s elect?” Isn’tHe the one who says He has justified us? Isn’t He the
defender and the protectorand the advocate? Yes, He is. But I’ll tell you
something. He will not make Himself known in that fashion when we are
living in a state of unrepentant, unconfessedsin.
In a sense we forfeit His protection, don’t we? And He turns us over to the
consequence ofour sinfulness. And the moment we repent, and the moment
we confess, He’s back to defend.
And now He’s back among His repentant people, to take up their cause. And
He always will take up the cause ofthe people who are rightly related to Him.
Always. And here’s their report, “Everything is still in the earth.”
You say, “Well, that sounds terrific.”
What does the word mean when it says, “The earthsits still and is at rest?”
The term literally means relaxed, peaceful, tranquil, free from war. Now, this
is generallyspeaking. There were some little skirmishes going on, we know, in
the secondyearof Darius, but they will pretty well squelched. And the
Persians had managedto pull off pretty much what amounted to a worldwide
peace in their world. Shaqat, the verb that is used there is used repeatedlyin
the book of Judges to express the peacefulinterims enjoyed by the land of
Israel. So, it means a time of political peace. And the conditions that the angels

147. did report is known to have existed in generalin the secondyearof Darius.
They had accomplisheda peace. There were a whole slew of rebellions that
had been put down, just a little flickering of some of them left by the second
year of Darius.
So, the angelic report is really accurate. The world was pretty much at peace.
But that word also means something else. It is a word that is used – and this is
where you really have to dig a little bit to find out what they’re saying – when
it says, “The earth is at rest,” that word is used severaltimes in the Old
Testamentto refer to selfish inactivity.
Selfish inactivity. Such is its use in the case ofMoabin Jeremiah 48:11. Such
is its use in the case ofthe city of Samaria - or the country of Samaria in
Ezekielchapter 16, verse 49. In both of those Scriptures, the term means not a
positive thing, but a negative. It means these people – Moab – and these
people – Samaria – are selfishly indifferent to the plight of somebody who has
a need.
It’s like the little plaque that says, “If you can be peacefulin this situation, you
just don’t understand the situation.” In other words, some people’s peace isn’t
really peace;it’s indifference. Right? It’s indifference. If you’re in a society
plagued by poverty and pain, and you’re totally blissful, that’s not really
peace;that’s indifference. And that is the way shaqatis used in Jeremiah
48:11, Ezekiel16:49. And incidentally, this is a peace that isn’t long to last; it
is a peace that is doomed. In fact, Haggai, the other prophet of this time, said
in Haggai2:7, “‘I will shake the nations. And the desire of all nations shall
come, and I’ll fill this house with glory,’ saith the Lord of Hosts.”
And over in verse 21 He says essentiallythe same thing, “I’ll overthrow the
throne of kingdoms; I’ll destroy the strength of the kingdoms of the nations.

148. I’ll overthrow the chariots and the people who ride them, and the horses, and
the riders” – etcetera, etcetera. And Haggaikept saying, “There’s coming a
day when these so-calledpeacefulnations aren’t going to be at peace anymore,
when God begins to shake the nations.”
So, the nations were at peace, but it was the peace ofindifference. It was the
peace ofsmugness. Here’s the question. The question that’s really in the mind
of the Jews, the myrtle trees in the hollow, is this, “Why do the unrighteous
prosper? And why is all the world at peace and so indifferent while we suffer
humiliation, and we are the people of God?”
So, you see the contrastof the earth’s indifferent peace makes the state of
Israelall the more distressing. And when you look at verse 15, “I am very
much displeasedwith the nations that are at ease,”that proves the point. It
isn’t the kind of ease thathonors God. It isn’t the right kind of peace;it’s the
wrong kind of peace. It’s the peace ofinjustice, the peace ofinhumanity, the
peace ofindifference that characterizes, I’m afraid, many of our lives much of
the time.
You see, the Jews hadnever assumedthat they could have the financial
wherewithalto build the whole city themselves. They were counting very
strongly on loans from the Persiangovernment. Readthat; it’s indicated in
Ezra 6:4. They were counting on some wealth made available to them by other
nations to help them to rebuild. But Persianwealth had been distributed in
other ways, and they weren’tinterested. And the rest of the world powers
were concernedwith their own interests, and they were unlikely to even
bother with this insignificant group of patriots. So, all was well in the world
for everybody but Israel.

149. Isn’t that amazingly like today? They do it on their own, don’t they? Pretty
much. A little aid from here and there, a little – and mostly American. A few
other countries. But they have a kind of an independence; they kind of do it
on their own. And they’re not too prosperous yet, and I’m not too sure that
the Angel of the Lord isn’t in the valley againamong the myrtle trees and
about to setup His kingdom this time.
The rest that they had been promised by God when they came back from the
Babylonian captivity hadn’t come to pass yet. They couldn’t rest in that
defenselessstate. Theywere still under the yoke of Gentile power. Darius was
their king, and he was a Gentile. They were constantly hassledby the enemy
nations in the building. They were defenseless because theyhad no walls, no
army. The promise of God for the shaking of the nations hadn’t happened.
Their peacefulsecurity was unrealized, and they were shaking in that hollow,
in that glen, waiting for God to do something.
And so, when the angelic squadron came back and said, “The world is at
peace, that just made them feel worse.”Why should the pagan world rest and
the covenantpeople of God be at unrest? Is God going to make things right?
Is God going to balance the scale for His people? So, the picture seen, the
perplexity solved.
Thirdly, the plea stated. Watch who takes up the defense;this is beautiful.
Who speaks?Verse 12, “Thenthe Angel of the Lord answeredand said” -
who is always before the Fatherpleading the cause ofHis people? who? who is
the faithful High Priest? Christ, and there He is – “‘O Lord of Armies’” –
that’s what hosts means;He’s calling on the troops now - “‘O Lord of Armies,
how long wilt you not have mercy on Jerusalemand on the cities of Judah,
againstwhich thou has had indignation these seventy years? How long?’”

150. And here is a fantastic scene. Here is Christ the Intercessor;here is Christ the
Advocate, Christ the Defender, Christ the Protector, Christ taking up the
cause ofHis people. Isn’t it exciting? It’s exciting for me to know that when I
get myself into a problem, and the Lord has to chastenme and the chastening
goes ona little while, that the greatProtector/Defenderwho knows all things
and knows the plan and the mind of God cancry out on the behalf of
MacArthur, “How long are you going to keepyour mercy from him?” He
takes my case. Intercessoryprayer, the plea stated. How long?
Now, the reasonHe asks this isn’t because He’s ignorant. He’s simply crying
out to revealHimself as the defender of His people. And it is the cry of
expectation;it is the cry of sympathy, not the cry of doubt. It isn’t the cry of
questioning; it isn’t begging;it isn’t doubting. It is believing, expectation
coupled with sympathy.
And so, the intercessionis made on the basis of God’s promise. And the angel
is praying in conformity to the will of God on the behalf of the people.
So, the picture is seen; perplexity is solved as the interpreter helps him to see
the picture better. Fourthly, the punishment is set. The punishment is set. I
like this, verse 13, “And the Lord” – what’s the next word? – “answered.”
You see, the secondpersonof the Trinity always knows when it’s the right
time to ask the first person of the Trinity, so that when the secondperson
asks, the first person answers becauseit’s time.
And look at the response. “And the Lord answeredthe angel that talked with
me” – and now againit’s coming through interpreter angel, the answer –
listen – “with goodwords and” – what? – “comforting words.” Draw a little
line under those: goodwords and comforting words. That is the essence ofthe

151. whole book. It’s a book about goodwords and comforting words. The key to
the book.
But specifically, the goodwords and the comforting words come from verses
14 to 17, and what they say is God will keepHis promise about His city. Look
at verse 14. “So the angelthat talkedwith me said to me” – interpreter angel
again– “‘Cry thou,’ saying, ‘Thus saith the Lord of Hosts’” – the Lord of
Armies; oh, I love this – “‘“Iam jealous for Jerusalemand for Zion with a
greatjealousy.”‘”
Now this interpreter angelsays to Zechariah, he says, “Zech, this is no private
message, fella;yell.” That’s what “cry” means. “Yell, ‘Thus saith the Lord of
Armies, “I am jealous for Jerusalemand Zion with a greatjealousy.”‘” This is
a messageeverybody is to hear to be proclaimedto all the people that they all
may be comforted, and that they all may be encouraged. And what is it? “God
is jealous for Jerusalemand Zion with a greatjealousy. Godis on your side,
and He’s had it up to here.”
The Hebrew root for jealousyis qanah. It means zeal, fury, jealousy, and it is
a two-sidedword. Zeal means love and hatred together. I think we’ve
explained it this way: I love my wife; I love my children so much that I hate
anything that hurts them. And God loves His people so much that He hates
anything that hurts His people. And so, it’s that mixture that becomes zeal.
The actualword qanah in the Hebrew comes from an Arabic word. And the
Arabic word means to turn intentionally red or black, depending on what
colorit is, with dye. To make something black or dark red with dye is the root
word. And by derivation, it is drawing its attention to the colorof the face that
is produced when somebodybecomes furious. God is really getting upset. The
Greek equivalent is zēloō, and it means to boil. God is boiling. Intense zeal.

152. Listen, God has a specialplace in His heart for Jerusalem. He has a special
place in His heart for the people. And that isn’t changing. In 2 Chronicles 6:6
– I love this – Godsays, “But I have chosenJerusalem, that My name might
be there.” Did you know that? And some day, yet again in the future, His
name will be there, won’t it? And His Son will be there, reigning in the
kingdom. He says, “I have chosenJerusalem.”
“And the gifts and calling of God,” says Paul, “are without repentance.” That
city is still His city. I can’t help but think of that every time I go there. It just
takes my breath awayto realize, “This is God’s city.”
In Isaiah 31, verse 5, “As birds flying, so will the Lord of Hosts defend
Jerusalem;defending also He will deliver it; and passing over He will preserve
it.” God’s going to take care of His town. It’s His.
So, God is jealous. I think it’s significant that God is spokenof as being
jealous at the giving of the covenantlaw in Exodus 20. As soonas God
establisheda relationship with His people through His covenant, the
possibility of Him being jealous came into existence. God’s jealousyis a
measure of His love for His people. God loves Israel. That’s right. God loves
the land; God loves the city; God loves the people. Still. Special. Uniquely in
His plan. And that isn’t going to change.
There is yet a future and a fulfillment to God’s love for that people. In Hosea
chapter 11 and verse 7, “And My people are bent to backsliding from Me” –
that’s true. Just imagine how many centuries of unrequited love God has
endured at the hands of the Jewishpeople. “My people are bent to
backsliding, though they called them to the most High, none at all would exalt
Him.” Now listen, “How shall I give thee up, Ephraim? How shall I deliver
thee, Israel? Mine heart is turned within Me, My compassionsare kindled

153. together. I will not execute the fierceness ofmine anger. I will not return to
destroy Ephraim: for I am God, and not man; the Holy One in the midst of
thee: and I will not enter into the city.”
In other words, God says, “Ican’t do it; I can’t ultimately destroy those
people.” I love that. God’s got plans for the city. He can’t be indifferent. And
so, He says, “I’m jealous for My people, and I’m going to act in judgment on
those who have offended them.
Remember back in Genesis 12? WhenGod first gave the covenant to
Abraham, He said, “And whoeverblesses Israelwill be blessed, and whoever
curses Israelwill be cursed.” Rememberthat? And God never breaks His
covenant. Never, ever, ever. He promised to preserve His people. He promised
if they repented He would give them the land, and here in the time that we’re
looking at in Zechariah, they had repented. And God was going to fulfill His
promise and give them the land. It’s going to come. And in order to do that,
He’s going to have to destroythe nations around them, because they have
been antagonistic and vengeful toward His people.
So, His jealousyturns to anger in verse 15. “I’m very much displeasedwith
the nations that are at ease:for I was but a little displeasedwith Israel” –
that’s the idea – “but they helped forward the affliction.” Now what is He
saying? He says, “I am angry with a greatanger” - that’s the literal Hebrew –
“with the nations” - what nations? The ones He was talking about: Edom,
Assyria, Babylon particularly who had offended His people – “becausethey
are at ease.”In eight places in the Old Testament, that phrase “atease” is
used in a derogatoryway, and it sometimes even means arrogant. Psalm123:4
uses it to speak of pride. They are proud, and indifferent, and unfeeling, and
careless, andcarnal. And you know what happens? God says, “I was a little
displeasedat Israel, and I wantedthe nations to chastenthem a little bit, but
you have pushed it all out of shape.” At the end of verse 15, “You helped

154. forward the affliction. You went too far.” You see, the nations kind of reveled
in Israel’s suffering. They delighted in it. They prolongedit. They intensified
it. They were back in the land. The 70 years was over. “God’s prophet had
said it was for 70 years and no more, and then you are to assistIsrael. But you
have prolonged the agony. And because ofthat, I am much displeasedwith
you, and now you sit in your smug indifference againstIsrael.” You see, the
nations didn’t grasp that God’s intention was to punish for a moment and
then show greatcompassion. That’s always the way.
So, the punishment of the nations is set. It’s going to come. And it came. They
rebuilt their city. They rebuilt their walls. And there’s yet even a future
coming as well. So, we see the picture seen, the perplexity solved, the plea
stated, punishment set.
And last, the promise secured. Canyou imagine how encouragedthe Jews are
after they heard this first messagefrom Zechariah? It’s going to get exciting,
folks. We’re going to see a victory. Wrongs sufferedby God’s people are going
to be compensated. Don’tyou ever think anything else. They will be
compensatedGodwill bring justice on the behalf of His people.
I love Isaiah40, verse 1; don’t you? Comfort ye My people saith your God.
Speak tenderly to Jerusalem. Cry to her, that her that warfare is
accomplished, her iniquity is pardoned: for she’s receivedof the Lord’s hand
double for all her sins.”
“But that’s enough,” God’s saying. “Comforther now.” And the nations had
not done it. They had not. So, God was angry. And He says, “All right, the
promise is going to be secured,” verse 16. “Thereforethus saith the Lord, ‘I
am returned to Jerusalemwith mercy. My house shall be built in it,’ saith the
Lord of Hosts. ‘A line shall be stretchedforth upon Jerusalem.’Cry yet,

155. saying, ‘Thus saith the Lord of Hosts, “My cities through prosperity shall yet
be spread abroad;’” and the Lord shall yet comfortZion, and shall yet choose
Jerusalem.” And that’s the end of the first vision. The promise is secure.
Four things there. Do you see them? Number, return. Verse 16, “I am
returned to Jerusalemwith mercy” – or tender affection, or love, bowels
literally, deep feelings of emotion. “I’m back, and I’m ready to occupy My
temple again.” This is God saying, “I have returned to My city.” And you can
just feelyou getting excited. God’s back. The temple’s going to go up. The
Shekinah’s going to come back. No more Ichabod, the glory is departed.
Returned.
Secondword that I see here is restoration. Verse 16, right in the middle, “My
house shall be built in it.” You want to know something? Four years after that
prophesy the temple was finished. It was built. Four years later, and God
occupiedit.
And then I see reconstruction, a third word. “And a line shall be stretched
forth upon Jerusalem.” Whatdoes it mean a line will be stretched forth on
Jerusalem? They’re going to lay out the city to rebuild it. Godsays, “I’m
going to return. Temple worship is going to be restored. The city is going to be
reconstructed.” And do you realize that 80 years later Nehemiahfinished the
wall, and the thing was done.
And verse 17 says, “Thatmy cities through prosperity shall be spread
abroad.” The place is going to gush with prosperity, overflow. And they
rebuilt it. They had some wonderful years of prosperity.

156. And the last word I see is reassurance. The end of 17. And the Lord shall yet
comfort Zion and shall yet choose Jerusalem. Comfort’s coming. What a
wonderful messageforthe troubled little remnant. God’s going to keepHis
promise to His people no matter what the world is doing, no matter how
indifferent they are, no matter how it looks. Whata greathope. And, beloved,
it’s a greathope to us, I think, from two angels. Godis still dealing with Israel.
God’s going to deal with His people; He’s going to comfort Israelin the
future. He’ll bring His Messiahand redeem them. But I see the same
characteristic ofGod in relation to the Church. Don’t you? Isn’t it greatto
know that Christ is in the midst of His Church? In many ways, we’re in the
valley in the world, aren’t we? We don’t reign in this world; Satandoes.
We’re the outcasts. We’re the ones in the hollow outside the kingdoms of the
world looking in. We’re the ones that the world looks downon. We’re the
ones who exist in a kind of humiliation. But right in the midst of us is the
living Christ. And He’s saying, “It won’t be long until we’re going to ride in
and take over this world, and I’m going to reign as King of Kings and Lord of
Lords.”
Zechariah’s vision came true in a total of 80 years. All of it. But we can’t leave
it there, because this prophecy has a double character. The prophet was also
looking at the kingdom of Messiahto come many years in the future. The
rebuilding under Zerubbabel in the temple and Nehemiah of the wall in the
city were very temporary and very short lived. And the temple and the wall
went down again. But there’s a future yet. And there’s going to be another
temple, and Ezekieldescribes it as the millennial temple. ReadEzekiel40 to
48. And God is going to be in it. And Jesus Christis going to be on the throne.
And the people are going to be gathered into the millennial kingdom, and
we’re going to reign with Him as King of Kings and Lord of Lords. And the
land is going to flourish. And all of the marvelous things described by the
prophets for the kingdom are going to come to pass. The future of Jerusalem
is securedin the promise of God. He will rebuild His house. He will restore
His kingdom. He will reign upon its throne, and you and I, along with the
redeemedpeople of Israel who come to Jesus Christ in the tribulation, who
look on Him whom they have piercedand mourn for him as an only son, shall

157. gather togetherat the feet of the King and reign with Him forever. That’s the
future.
I’ll tell you something, people. When I begin to see what’s going on in Israel
today, I can getexcited about that, can’t you? God begins to lay the
groundwork to build His city, to build His kingdom. The temples have been
destroyedagain and againin Israel. There isn’t any one there. There’s no
temple. But in the greattribulation, Israel againwill be in the hollow,
humiliated, degraded, outside Jerusalem. But then comes the King of Kings
and Lord of Lords and establishes the new reign on earth. The kingdom is
restored. God reigns. The temple’s rebuilt. The city is built. The cities are
prosperous. Zion is comforted. The nations are punished. And we go into His
wonderful kingdom.
Well, I hope you can put this all together. There’s history here that already
happened. There’s prophesy here that’s yet to happen. Both of those are
related specificallyto Israel. In addition to that, there is the overallcharacter
of Jesus Christ that is manifest, and He, in His character, manifests towards
His Church the very same spirit, the same attitude, and the same powerthat
He manifests toward Israel. So, the sum of all of this is that it’s a tremendous,
profound word for all of us. And we glory and rejoice in it.
Keep your eyes on Israel. The myrtle bushes are in the hollow, and I think the
rider on the red horse is there with them, and He may be pleading to God to
take back the land and judge the nations very soon.
Isn’t it interesting that it’ll probably be at a time when the world is at – what?
– peace. And isn’t that characteristic ofthe first three-and-a-half years of the
tribulation. But they’re back in their land. The scene is set. And what a scene
it is. Well, let’s pray.

158. This is just the introduction. We’re going to go over this tremendous future
kingdom of Israel againand againin detail so you’ll understand that we spoke
perhaps in generalities tonight. But in the days to come, as we look at the rest
of the visions in the rest of the book, it’s going to become crystalclearwhat’s
happening.
Father, thank You tonight for our fellowship, for the tremendous truth of
your Word and its powerMostof all, Father, as we look at the Old Testament,
we see not so much the characterofIsrael, but the characterofGod; Your
power; Your righteous wrath in dealing with sin; Your grace to forgive; Your
gentle chastening that is only for a time and then restores;Your undying,
unending love for Your people; Your unfailing promises; Your sure Word;
Your great, victorious, conquering power; Your supreme sovereigntyover
history. It’s all there.
Thank You, Father, for showing it to us, and thank You for the Lord Jesus
Christ, the Angel of the Lord, the rider on the red horse, the Savior, the
Conqueror, the Defender, the Protector, the Advocate of His people – not only
of Israel, but of the Church which He loves and purchased with His own
blood.
Thank You that that Lord Jesus Christ is available to us by faith, and we
receive Him and that which He has done in our behalf. Thank You, Father,
for the tremendous, just consuming reality that You are on our side, and that
history is going to end up, for those who love the Lord Jesus Christ, to be
absolute blessing and bliss forever. Thank You for making that available to
us.

159. While your heads are still bowed, just a closing thought or two. If you’re here
tonight, and you have never committed yourself to Christ, history is not going
to have a goodending for you. History’s going somewhere. Godis fulfilling
history in the nation Israelright now and preparing things for His kingdom.
All the signs are there. He could come any moment for His Church and then
begin the things that prelude to the setting up of a kingdom. And the question
is do you know the Lord Jesus Christ so that you’ll be a part of that?
At the end of the book of Revelation, aftereverything has been saidthat could
be said about the future, it’s all been laid out. The Bible says this, “And the
Spirit and the Bride say, ‘Come.’ And let him that hearethsay, ‘Come.’And
let him that is athirst come. And whosoeverwill, let him take the waterof life
freely.” When it’s all saidand done, the messageofGod to you is, “Come to
Me.” And Jesus said, “Him that cometh to Me, I will under no condition turn
away.”
History’s going somewhere.Are you a part of that wonderful plan God has?
You can be if right now you just open your heart to Christ. A simple prayer,
silently in your heart, acknowledging that you are a sinner, and you need the
Lord Jesus Christ, and you desires that He come into your life and save you
and make you a part of His plan. That simple prayer will be enough to
activate the power of God in your behalf, and you can be a new creationin
Christ.
If you pray that prayer – I hope you do, if you don’t know Him – there’s a
transformation like none that will ever occur in the rest of your eternity, and
it’ll take place tonight.
Father, I thank You for the time we’ve sharedin the Word, and the goodtime
we’ve shared with Paul Ducort, and the people who sang, and just the great

160. fellowship all day today. Bless to our hearts your truth. And, Father, we just
pray that no one would leave who hasn’t settledin their own heart a matter of
destiny, and it might all be resolvedin Christ. And we might be able to say
with John, having heard that Jesus said, “Behold, I come quickly,” even so,
come Lord Jesus. And we’ll praise You in the name of our Lord, amen.
DAVID THOMPSON
EXPOSITION OF ZECHARIAH p. 14
Message#3 Zechariah1:7-17
I don’t know about you, but I have some odd dreams at times. Mostof my
dreams I cannot
remember, but every now and then I remember one. A couple of weeksago I
dreamed I was
riding in Maurice’s class Abus and had to use the restroom. He saidthe
restroomis out of order.
So I woke up and used our restroom. You have to admit that is weird.
I don’t ever recallhaving multiple dreams in one night that I could actually
remember. But
Zechariah sure did. He had eight dreams or visions in one night. In one night
he receivedeight
visions and not only did he remember them, he wrote them down so we could
read them.
(Vision #1) - The vision of the man riding a red horse. 1:7-17
(Vision #2) - The vision of the four horns and the craftsmen. 1:18-21

161. (Vision #3) - The vision of the man with the measuring line. 2:1-13
(Vision #4)- The vision of the cleansing and crowning of Joshua. 3:1-10
(Vision #5) - The vision of the golden lampstand and the two olive trees. 4:1-14
(Vision #6) - The vision of the flying scroll. 5:1-5
(Vision #7) - The vision of the woman in the Ephah or basket. 5:5-11
(Vision #8) - The vision of the four chariots. 6:1-8
These are unusual things period, but keepin mind that all these happened in
one night. In
fact, according to verse 7, we actually know what night he had those visions.
The reasonthe
date is given is to stress the importance of the data given. Verse 7 says that the
visions came
on the 24th day of the eleventh Jewishmonth in the secondyear of Darius’
reign. The name of
the month was Shebat, which is February and the year was 519 B.C..
Now what this date means is that these visions occurredthree months after
Zechariah’s
first prophecy (Zech. 1:1); five months after the construction of the temple
was resumed
(Hag. 1:14-15;2:15 and two months after Haggai’s lastprophecy concerning
the
destruction of the world (Hag. 2:21-23).
Now these dreams and visions were not due to normal causes ofdreams and
visions. Our dreams
are stories and images that our mind creates whenwe are in REM sleep
(rapid eye movement).

162. Our dreams are typically brought on by things we eat or drink or things we
were thinking about
and sometimes due to sleepdeprivation.
Zechariah’s visions were not like that at all. His visions and dreams were “the
word of the
LORD” (1:7). In other words, this was prophetic, inspired revelation that
came directly from
God.
What Zechariah is revealing is “the word of the LORD.” When we read “the
word of the LORD
came to Zechariah,” it is a way of saying Zechariahreceiveda Divine
Revelationfrom the
LORD of Hosts who controls all things and everything.
p. 15
These dreams and visions were inspired by God to the point they are in the
Word of God.
Now collectivelythe purpose of these visions is to describe the blessings that
ultimately will
come to Israel.
In fact, Charles Feinberg said, “All eight visions form a unit, and the first is
the keyto all of
them.”
God will ultimately use His great sovereignpowerto bless Israeland bless His
people. The
visions of Zechariah give greathope to Israel.

163. THE FIRST VISION OF THE MAN RIDING A RED HORSE IS FOR THE
PURPOSE
OF SHOWING GOD’S PRESENT ANGER AGAINST THE NATIONS AND
SHOWING
GOD’S FUTURE BLESSINGS AND RESTORATION ON ISRAEL.
In verse 8, when he says, “I saw at night,” this is what he literally saw. Now
this is not actually
a dream per-se, this is a series of visions that he actually saw. Thatis evident
from the factthat
he asks questions (1:9) and at times even presents interruptions. Zechariah
wants to know what
this all means.
Again we are reminded that Zechariahis a prophet. He was the son of
Berechiahand his
grandfather was Iddo. So Zechariah came from a priestly family. God’s Word
will always be
understood by priests.
There are no prophets today. The gift of prophecy is not operative today (I
Corinthians 13:8).
We have the inspired Scriptures and our job is to carefully and accurately
understand all 66
books and not add anything to them or subtract anything from them (Rev.
22:18-19).
Now the first vision that Zechariahsees is comprised of six component parts:
PART #1 – What Zechariah actually saw. 1:8
The thing that Zechariahsaw was a man riding on a red horse in some low
place and behind him

164. were three other horses, one was red, one was sorreland one was white.
Now the man on the red horse is identified in verses 11 and 12 as “the Angel of
the LORD.”
So this angelof the Lord is in man form.
Now for those of you who have been through Mr. Kelly’s doctrine class, you
know that when
you track this “angelofthe LORD” through the Old Testament, it turns out
He is God or a
member of the Godhead. When you track that down you see that this is none
other than Jesus
Christ, appearing in the Old Testamentprior to His incarnation. The angelof
the LORD is not
just an angel, it is an actually an appearance ofone of the members of the
Godhead, which is
Jesus Christ.
p. 16
This first chapter of Zechariah is one of those texts that proves that. In fact,
verse 20 says that it
is the LORD speaking to Zechariahand we know from verses 12-13 thatthis
was the very
Personspeaking to Zechariah.
Now according to verse 8, this man who was riding on a red horse “was
standing among the
myrtle trees, which were in the ravine.”
Now the factthat He was standing may mean He had climbed down off the
horse and was

165. standing or it also may mean He was standing up in the saddle among some
myrtle trees.
Behind Him were horses ofred, sorreland white.
Now a myrtle tree is like an evergreen. Theycanreach up to 30 feethigh.
They grew around
Jerusalemin low places. In fact, verse 8 says He was in some ravine (literally a
deep place),
perhaps the Kidron Valley, which is eastof Jerusalem.
There can be no question that the fact that the LORD is standing in a low
place, indicates He is
present with low people. He does some of His most powerful work with people
who are in low
places in life, in the low ravines.
Certainly this would have application to Israel. At the time of the vision, Israel
was in a lowly
and degradedposition compared to the other nations of the world. In fact, she
still is.
PART #2 – How Zechariah responded. 1:9a
Don’t jump overthis. Zechariahis not just interestedin reading the Bible; he
wants to know
what it means. This is the way spiritual-minded people think. They want to
know what
everything means.
Now as Zechariah saw this vision, he was puzzled by it so he askedthe angel
who was talking to
him to give him an explanation and interpretation. There are two angels in
this context. One

166. is this interpreting angeland the other is the angel of the LORD, who is none
other than
Jesus Christ.
Spiritually-minded people want to know God’s Word. In fact, Paul said only
spiritually-minded
people canknow God’s Word (I Cor. 2:15-3:2). Even the writer of Hebrews
said God must
permit one to understand His Word and He will only permit spiritually-
minded people to grow in
His Word (Hebrews 5:11-6:3). Zechariah wanted to know God’s Word.
PART #3 – What the angelexplained to Zechariah. 1:9b-11
Now what is most interesting here is that when Zechariah askedthe angelfor
an explanation, the
angelsaid he would show Zechariah the interpretation (v. 9). However, it was
the God/man who
actually explained it (v. 10).
p. 17
Only God can authorize a person to understand His Word. God knows the
hearts and minds of
all people and He makes the determination who grasps His Word and who
doesn’t.
The man said to Zechariahthat these horses and their riders are sent by God
to patrol the earth.
They monitor everything that is happening. They are some Divine military
patrol group that is
authorized by God to travel through the earth.

167. Now when we track the colors of these patrol horse through the Bible, we
know that it is
perfectly legitimate to conclude that the colorred symbolizes war and
bloodshed that is due to
the wrath of God (Isaiah 63:1-6;Rev. 6:2). In this very context, the angel of
the LORD is riding
a red horse. Now the “sorrel” horse, if compared to the “ashen” horse or
“pale horse” of
Revelation6:8, is a death horse. So this color indicates that God controls all
deaths that occur as
He judges things on earth. The “white horse” clearlyis a horse that speaksof
conquering victory
(Rev. 19:11ff.). So the colororder here is significant because before victory
comes from
God, there will be death and war as a judgment of God.
Even though man has little comprehensionof this fact, there is no question
that God is
actively monitoring, overseeing and controlling all governing powers of the
earth and
specificallyHe is keeping track of everything as it relates to Israel.
According to verse 11, the riders of the various horses reportedto “the angel
of the LORD” and
said they had patrolled the heathens of the earth and they all seemedto be
living in peace and
quiet.
Now most who read that say, well that is really goodnews. Everybody in the
world is living in

168. peace and quiet. But the real question here is whether this is goodnews or bad
news. This
appears to be goodnews if you are the nations of the world; but what if you
are Israel? Israel
was not living in peace and quiet. She was being dominated by a foreign
power.
Since this vision occurs during the secondyear of Darius’ reign, it is certainly
not good
news for Israel. That is obvious from verse 12. Israelwas being oppressedand
dominated by
the Persians. Furthermore, none of these nations who were at peace were
right with God.
So the fact that they are peacefuland quiet, while God’s people were suffering
and hurting is not
goodnews. They are about to experience the judgment and wrath of God.
There are many people who are living a relatively goodand peacefullife who
are not right with
God. What they don’t realize is God is monitoring everything and they are
headed to wrath.
PART #4 – What the angelof the LORD prayed. 1:12-13
As Zechariah is observing this and listening to this, the angel of the LORD
broke out in an intercessoryprayer in behalf of Jerusalemand the cities of
Judah. He addressed“the LORD of
hosts.” So what we have here is God the Sonaddressing God the Fatherabout
the subject
of Jerusalemand Judah.
p. 18

169. Now think about this for a moment. You have God the Son interceding to God
the Fatherand
this Godheadcontrols everything that happens on earth and He specifically
prays about Israel.
This is encouraging to think that God the Son would intercede for His
struggling, hurting people.
Paul says Jesus Christ does the same thing for us (Rom. 8:34). In fact, it even
gets better than
that. According to Paul, the Holy Spirit that lives in us and Jesus Christ who
died for us both
intercede for us when things are low (Rom. 8:27, 34).
As Stephen Millers said, even though 50,000 Jewishcaptives had returned to
the land, the fact
is the land was still in ruins, Jerusalemwas not inhabited and the temple was
not yet rebuilt
(Zechariah, p. 143).
So the heathen nations around the world were experiencing peace and quiet
and God’s own
people were being treated like dogs.
So the angelof the LORD says in verse 12, “How long” is this going to exist.
How long would
the SovereignGodpermit His people to be the only ones not living in peace
and quiet? It had
already been 70 years since the Babylonian captivity.
Jeremiahpredicted that the Babylonian captivity would last70 years (Jer.
25:11-12;29:10). This

170. was the very same text Daniel read that stimulated him to do some
mathematical calculationand
pray and confess sin(Dan. 9:2).
Nebuchadnezzarfirst attackedJerusalemin 605 B.C.. He took the Jews
captive and the Jews
returned to the land in 537-536B.C., exactly70 years later.
PART #5 – God the Father responds to the prayer of God the Son. 1:13
In verse 13, what we learn is that the LORD responded to the question with
“gracious and
comforting words.”
PART #6 – What the angelrevealedto Zechariah. 1:14-17
We do not want to overlook anything God revealedhere because these are
gracious and
comforting words. Zechariah was to listen to these words and proclaim them:
Message#1 - God is exceedinglyjealous for Jerusalemand Zion. 1:14
God loves Israeland He has an “uninterrupted jealousy” for Israel. Jerusalem
is the capitalcity
of Israel and Zion is the south easternhill of Jerusalem. It is a sacredplace
where the Temple
will stand and Israelwill worship God.
p. 19
Message#2 - God is very angry at the nations who are at ease. 1:15
When this all started, God was only a little angry; but as they turned against
Israel, God’s anger

171. got hotter and hotter. This is what the nations of the world do not realize.
Every Wednesday
night for 17 years we pray in this church that the United States will always
favor Israel. I am
convinced this is one reasonwhy the stock marketis doing record level
business right now. Our
country has reaffirmed our love for Israel. Nations that do not love Israel,
angerGod.
Message#3 - God says He will return to pour out His blessings on Jerusalem.
1:16
God, Himself, will return to Israel. Jesus Christwill return to Israel. God will
eventually return
to Israel with His compassionand mercy and Almighty Godwould specifically
oversee this
rebuilding process ofthe Temple. Every inch of the land that belongs to Israel
will one day be
hers. That Temple that is described in Ezekielwill be built; you have God’s
Word on it.
Message#4 - God says He will overflow Jerusalemand the cities with His
blessings. 1:17
God will use all of His sovereignpowerto prosper Israel. He will cause His
blessings to
overflow with prosperity.
This first vision is an exciting messageofhope for God’s people.
God still loves His people even when they are out of His will. If God’s people
will turn from
their sin, they will experience the blessing of God.

172. We need to learn from past failures. There are times when we worry and fret
and fail. We
neglectto realize our God is alive and well. He does care about us and He will
not fail us.
Now for those not right with God, the data in this text is scary. You may be in
a situation right
now where your life is sailing along and you are living in peace and quiet.
That proves nothing.
God is patrolling hearts and minds and He sees who believes in His Son and
who doesn’t and if
you do not believe in Jesus Christ, your world will collapse and you will
become the recipient of
His wrath.
Turn to the Lord and believe on Him and be saved.
CHARLES SIMEON
CHRIST’S INTERCESSIONFOR JERUSALEM
Zechariah 1:12-13. Thenthe angelof the Lord answeredand said, O Lord of
Hosts, how long wilt thou not have mercy on Jerusalemand on the cities of
Judah, againstwhich thou hast had indignation these threescore and ten
years? And the Lord answeredthe angelthat talked with me with goodwords,
and comfortable words.

173. TO the ancient prophets revelations were often made by visions. It was in a
vision by night that this communication respecting God’s designs towards
Jerusalemwas made to the Prophet Zechariah. There were presented to his
view “a Man riding upon a red horse, standing amongstmyrtle-trees in a
bottom: and behind him a number of others, on red horses, and speckled, and
white [Note: ver. 8.].”. The “myrtletrees in the bottom” representedthe
Lord’s people in a low and debasedstate. “The Man on the red horse standing
among them” was the Lord Jesus Christ(as we shall see more fully in the
sequel); and “those on other horses behind him” were angels attendant on
him, to execute his will. The prophet, anxious to know who these attendants
were, askedthe question, and gained from the Man (who is also called“the
Angel”) the desired information; namely, that they were beings, “whom
Jehovahhad sent to walk to and fro through the earth,” and to bring him
intelligence respecting the state of its inhabitants. These attendant angels
being then interrogatedrespecting the result of their inquiries, informed the
Man, the Lord Jesus Christ, that “allthe earth was sitting still and at rest
[Note:ver. 9–11.].”Upon this, “the Man,” “the Angel,” the Lord Jesus Christ,
poured forth before his heavenly Father his intercessionin behalf of
Jerusalemunder her presentdesolate condition, entreating that mercy might
at last be vouchsafedunto her: and by his Fatherhe is “answeredwith good
words, and comfortable words.”
The two points then for our considerationare,
I. The Angel’s intercession—
“The Angel” is no other than the Lord Jesus Christ—
[“The Man,” and “the Angel,” are evidently the same person, even the Angel
of the Covenant, who on many occasions, whilsthe assumedthe appearance of

174. a “man,” demonstrated himself to be of a superior order of Beings, evenan
angel, yea, and superior also to all the angelic host, even God himself, who had
condescendedto take on him the human and angelic appearance, in order to
manifest himself to his people in a way suited to the weaknessoftheir
corporealand mental faculties. It was in this way that he appeared to Jacob,
wrestling with him as a man, and an angel, yet blessing him as God [Note:
Compare Genesis 32:24-30.with Hosea 12:3-5. See also Joshua 5:13-15.].The
Prophet Zechariah also speaksofhim in another place as “the Man, that was
Jehovah’s fellow,” orequal [Note:Zechariah 13:7].
As the greatAdvocate of his people, he intercedes for them on all occasions,
yea, “ever liveth on purpose to make intercessionforthem:” and in the
passagebefore us he prophetically and mystically proclaimed his future office,
which in our nature he should execute at the right hand of God.]
His intercessionwas forthe restorationof God’s favour to his chosenpeople—
[Though the Jews had returned from Babylon, yet had they not in any degree
recoveredfrom the desolations whichhad been spread through their whole
country. The rebuilding of their temple, though begun, had been for some
time suspended; and no prospectremained of their recovering their former
prosperity, unless God by his specialprovidence should interpose for them,
and, by a richer effusion of his grace, stirthem up to the exertions that were
necessaryfor the occasion. The time was now particularly favourable: the
attendant angels, whom he had sent forth to explore the state of the world,
had brought word, “The whole earth was still, and at rest;” and consequently
there was no just reasonto fear those powerful interruptions which they had
hitherto experienced:and, if other nations were prospering, how painful was
it to see Jerusalemexcluded from participating the blessings whichwere
diffused all around her! Already had she endured the indignation of God
during the space of threescore andten years:it might be hoped therefore, that

175. now, at last, the seasonwas arrived when she should once more experience the
blessednessofhis favour.
Whilst we contemplate this intercessionfor the Jews atthat period, how
strongly are we reminded of our duty towards them at this time, when they
have borne the indignation of Jehovah, not for seventy, but seventeen
hundred, years;and when, so far from being restoredto their country, they
are still scatteredoverthe face of the whole earth! The state of peace too
which Europe now enjoys, leave us at liberty to seek their welfare in a way
which was scarcelypracticable in the midst of war. Our attention now may be
more deeply fixed on them, and our means be more liberally employed in
their service. And shall we neglectto improve the opportunity? Shall we see
all the nations recovering from their distresses, and feel no desire to impart
blessings to God’s ancient people, who are still in as disconsolatea state as
ever? Does not gratitude to God, and love to immortal souls, demand this at
our hands? Methinks the present circumstances ofthe world afford us an
occasion, notunlike to that which the Samaritan womanenjoyed, when
conversing with Jesus;who said to her, “If thou hadst known who it is that
saith to thee, Give me to drink, thou wouldesthave askedofHim, and He
would have given thee living water[Note: John 4:10.]. Yes, if we duly
appreciatedthe benefits we now enjoy, we should labour to improve them, for
the spiritual welfare of ourselves, andof all around us.]
What successwe might hope for is manifest from the whole tenour of,
II. Jehovah’s answer—
“The Lord answeredthe Angel with goodand comfortable words.”

176. What this answerwas, we are afterwards more distinctly informed—
[The Angel who had interceded, kept not the answerwithin his own bosom,
but imparted it to the prophet, and commanded him to communicate it to the
people, for whom the intercessionhad been made. In substance it was this;
That God had determined to restore Jerusalem;and that, notwithstanding her
condition was in appearance hopeless,it should become more prosperous than
at any period of her former history. As for those who had oppressedher, or
were now at ease and regardless ofher welfare, he was “sore displeasedwith
them,” and would require it at their hands: but Jerusalemherselfshould yet
become the joy of the whole earth, enriched and comforted with all
imaginable blessings [Note:ver. 14–17].
The promises contained in this answer, doubtless have a primary reference to
Jud ζa at that time: but they also look forward to a period yet future, when
the Jews shallreturn from their present dispersion, and be re-establishedin
their own land. A beautiful description of that period is given in a subsequent
chapter of this prophecy [Note: Zechariah8:2-8.] — — — as also in
numberless other passages ofHoly Writ [Note:See Jeremiah30:3; Jeremiah
30:9-10;Jeremiah30:17-22;Jeremiah31:3-14.]— — —]
Say now whether these be not “goodwords, and comfortable words?”
[The re-establishmentof the Jews in their ownland at that time, and the
restorationof divine worship in the midst of them, was an unspeakable
blessing, for which no adequate thanks or praise could be rendered. But what
will their future restorationbe? How replete with happiness to them, and with
honour to their God! Takenin connexion too with their spiritual welfare, and
the welfare of the whole Gentile world, which will be promoted by it, how
utterly will it surpass all human expectation, and all finite conception!Verily,

177. “the light of the moon will in that day be as the light of the sun, and the light
of the sun seven-fold, as the light of sevendays.” Let the promises then that
relate to it be “good” in our estimation, and a source of“comfort” to all our
souls.]
From hence we may see,
1. What encouragementwe have to pray for our own souls—
[Alas! in what a low state is even the Christian world! Scarcely, if at all, are
the generalityof Christians in a better condition than the Jews themselves:the
same neglectof God, the same worldly and carnalhabits, the same
indifference to the concerns ofthe soul, are found amongstthe one as the
other. For the most part, we are in the very same predicament as they were
previous to the establishment of the Gospelamong the Gentiles. They restedin
the law, and made their boastof God, and, in consequenceoftheir possessing
a revelation of his will, assumedthe high-sounding titles of ‘guides of the
blind, instructors of the foolish, teachers ofbabes;’ and yet, though professing
to be teachers ofothers, they taught not themselves, and, whilst making their
boastof the law, through breaking the law they dishonoured God [Note:
Romans 2:17-24.]. Thus do we act in relation to the Gospel. We glory over the
Jews who are ignorant of the Messiahwhom we worship; and yet, in point of
pure morality and solid piety, we are not a jot superior to them. Nevertheless,
if we implored mercy at the hands of God in the name and for the sake ofour
Lord and Saviour Jesus Christ, we should assuredly obtain an answerof
peace. O what goodand comfortable words does the Gospelcontain! What
exceeding greatand precious promises are there made to every true penitent!
Will Christ ever castout one of this description? Never. Is there to be found so
much as one single word in all the Bible that should prove a source of
discouragementto such a character? No, not one; on the contrary, if there
were but one such being in the universe, God would fix his eyes upon him with

178. pleasure, and press him to his bosom with more than parental kindness. Call
then upon Him, whoeverthou art that mournest thy low condition; and know,
that, as sure as ever thou humblest thyself before God, thou shalt be exalted in
due time.]
2. What encouragementwe have to intercede for the Church of God—
[Whether we contemplate the state of the Jews or Gentiles, we find equal need
to importune God in their behalf. Even the Christian world are far from being
in that state of purity and blessednesswhichtheir superior privileges
authorize them to expect. We should therefore lay to heart the state of the
world around us: “our eyes should be as a fountain of tears, to run down day
and night” in behalf of the myriads who are perishing in their sins. We should
implore of God to take to him his greatpower, and reign amongstus, and to
hasten the seasonwhen“all the kingdoms of the world shall become the
kingdom of our Lord and of his Christ.” Our blessedLord teaches us to make
it a part of our daily prayer, and never to approachour God without saying,
“Thy kingdom come.” Did we but thus plead with Godfrom day to day, what
might we not hope for? Verily, our prayer should not go forth in vain: nor
should it be with “goodand comfortable words” only that God would answer
us, but with an abundant effusion of his Spirit, as in the days of old. Then
should “a little one become a thousand, and a small one a strong nation; for
the Lord would hasten it in his time [Note: Isaiah60:22.].”]

179. Two Visions BY CHARLESSPURGEON
“I saw by night and behold a Man riding upon a red horse and He stood
among the myrtle trees that were in the bottom and behind Him were
there red horses, speckledand white. Then said I, O my Lord, what are
these? And the angelthat talkedwith me said unto me, I will show you
what these are, And the Man that stoodamong the myrtle trees
answeredand said, These are they whom the Lord has sent to walk to
and fro through the earth. And they answeredthe Angel of the Lord
that stoodamong the myrtle trees and said, We have walkedto and fro
through the earth and behold, all the earth sits still and is at rest. Then
the Angel of the Lord answeredand said, O Lord of Hosts, how long
will You not have mercy on Jerusalemand on the cities of Judah,
againstwhich You have had indignation these threescore andten years?
And the Lord answeredthe angelthat talkedwith me with goodwords
and comfortable words. So the angelthat communed with me said unto
me, Cry you, saying, Thus says the Lord of Hosts;I am jealous for
Jerusalemand for Zion with a greatjealousy. And I am very sorely
displeasedwith the heathen that are at ease:for I was but a little
displeasedand they helped forward the affliction. Therefore thus says
the Lord; I am returned to Jerusalemwith mercies:My house shall be
built in it, says the Lord of Hosts and a line shall be stretchedforth
upon Jerusalem. Cry yet, saying, Thus says the Lord of hosts:My cities
through prosperity shall yet be spreadabroad. And the Lord shall yet
comfort Zion and shall yet choose Jerusalem. Thenlifted I up my eyes
and saw and behold four horns. And I said unto the angelthat talked
with me, What are these? And he answeredme, These are the horns
which have scatteredJudah, Israeland Jerusalem. And the Lord
showedme four carpenters. Then said I, What come these to do? And
He spoke, saying, These are the horns which have scatteredJudah, so
that no man did lift up his head: but these are come to scatterthem, to
castout the horns of the Gentiles, which lifted up their horn over the
land of Judah to scatterit.”
Zechariah 1:8-21
THIS is a somewhatdark and mysterious passage. And if we should ask many
a reader, “Do you understand what you are reading?” he would be compelled
to reply as did the Ethiopian eunuch, “How can I, exceptsome man should
guide me?” Although there are some portions of the Word of God which are
hard to be understood–by far the greaterportion of Scriptures which are at

180. first perplexing–will open up if we will carefully peruse them and prayerfully
ask the illumination of God’s Holy Spirit.
We should seek to know all of God’s Word which can be known. You will
perceive that the Prophet Zechariah himself was not content with beholding
the two visions describedin this passage,but had to ask, in the ninth verse, “O
my Lord, what are these?” And then, again, in the nineteenth verse, “What
are these?” Nordid he cease his enquiries! In the twenty-first verse he says,
“What come these to do?” If the seerof the vision askedfor an interpretation,
much more may you and I.
He was not idly curious, but reverently teachable–letus imitate his holy
diligence in desiring to learn. Be it remembered that God’s Word is never out
of date. It is not like an almanac which is useful this year, but which will be
mere waste paper the next. It always stands good. And the promise of God,
when once fulfilled, are still valid for another fulfillment. Unlike a check,
which being once paid, ceasesto be of any force, the promises of God have a
perpetual value in them! And if we canlay hold upon them by faith, having
once drawn upon the greatbank of Divine Mercy, we may go againwith the
same word and get as much from the liberal hand of God as we did before.
Let us come, then, with reverent attention to this passagehoping that God will
instruct us in its meaning and help us to grasp its promises and win a new
fulfillment. The two visions before us describe the condition of Israelin
Zechariah’s day. But being interpreted in their aspecttowards us, they
describe the Church of God as we find it just now in the world. You notice
that the first vision opens with a view of the Church of God. It is describedas
a myrtle grove flourishing in a valley.
The Church of God is hidden, unobserved, secretedas in a valley. The careless
gazerdoesn’t see her. She courts no honor–she comes not with observation.
The Church has endured neglectand shame from the time of the Cross until
now–herday of glory is to come at the manifestationof the Lord from
Heaven, but at present–
“It is no surprising thing
That we should be unknown.
The Jewishworld knew not their King,
God’s everlasting Son.”
When Christ came, despisedand rejectedof men, His Glory had not broken
forth–He was like the sun in a mist. The Church is like her Head–she has a
glory, but it is hidden from carnal eyes–persecutions, sins, infirmities and

181. reproaches surround her. The time of her breaking forth in all her glory is not
yet come.
She lies in the valley where none but a keenobservercandiscover her. You
must see the towering mountains, but only a careful eye candiscoverthis
myrtle grove. Historians write the records of empires, but they take slight
notice of the true Church of God. An historian who should pen the tale of
English history might, now and then, come across the Church–but it would
usually be the political establishmentwhich arrogatesthat title and not the
spiritual and separatedhostof the faithful in Christ Jesus–forthey are not of
the world, even as their Lord was not of the world.
“My kingdom is not of this world,” is still most solemnly true. Perhaps the
position of these myrtles in the valley may indicate the gloomwhich at seasons
falls upon the Church–whenshe is in spiritual darkness, when no present
favor is shown her by her Godin Providence–whenher pastors weepthat
their flocks are scatteredby persecutionand her ministers lament that their
testimony is neglected. Theycry, “Who has believed our report and to whom
is the arm of the Lord revealed?” ThenZion is under a cloud–the myrtle
grove is overshadowedand darkened.
But I think there is here the idea of tranquil security–the myrtle grove in the
valley is still and calm, while the storm sweeps overthe mountain summits.
Tempests spend their force upon the craggypeaks ofthe Alps, but down
there, where the streamflows which makes gladthe city of God, the myrtles
flourish by the still waters, allunshaken by the impetuous wind. How greatis
the inward tranquility of God’s Church! She may be hunted upon the
mountains, but in peace her martyrs possesstheir souls. She may hide herself
in the catacombs ofRome, but the memorials upon the old slabs assure us that
in the catacombs menlived in hallowedpeace, and died in joy!
God’s Church in the valley has a peace which the world gives not and which,
therefore, it cannot take away. It is the peace of God which passes all
understanding. It keeps the hearts and minds of God’s people. Is there not
also in the metaphor a peaceful, perpetual growth? The myrtle sheds not her
leaves, she is always green. And the Church, in her worst time, still has a
blessedverdure of Grace about her! No, she has sometimes exhibited most
verdure when her winter has been sharpest. God’s Church has prospered
most when her adversities have been most severe.
The myrtle was the emblem of peace and a significant tokenof victory. Were
not the brows of conquerors bound with myrtle and with laurel? Is not the
Church of God, despite the neglectwhich she suffers from men and the

182. occasionalgloomwhichshe endures through God’s Providence, still a victor?
May not her saints, as they die, be laid in the grave with the myrtle wreath
upon them? Is not every Christian more than a conqueror through Him that
loved him? Living in peace, do not the saints fall asleepin triumph?
You can readily picture to yourselves that quiet, calm, yet somewhatsomber
grove of myrtles. And forgetnot that in the midst of these myrtles, the Glory
of the myrtle grove stands–the Sonof Man! Oh, it is ever the Church’s Glory
that the Savior is present with her. “Where two or three are met togetherin
My name, there am I in the midst of them.” Here Church is likened to golden
candlesticks, Johnsaw one like unto the Sonof Man walking in the midst of
them. And if she is a myrtle grove, then the Man upon the red horse is never
absent from her, but stands in the midst!
He is the wall of fire round about the Church and the Glory in the midst of
her evermore. Forthe comfort of God’s people, let us closelyview this vision.
You say, O son of man, feeble and full of unbelief, that God’s Church will
become extinct, that Popery will devour her and infidelity will eat her as does
a canker. You fear that the banner of the Truth of Godwill be dashedto the
ground and that the enemies of the Lord will win the victory. Castawayyour
fear! Your God appears unto you this day and in the visions of His servant
Zechariah, He reassuresyou and speaks “goodwords and comfortable words
unto you.”
1. Observe THE LORD JESUS ENGAGED AS THE GREAT
DEFENDER OF HIS CHURCH. Behold a Man riding upon a red
horse. This same Man is calledan Angel of the Lord. Christ shows
Himself among His people as a Man, since He is the Head of the new
race of men. As Adam was the man, the representative man to the whole
of fallen humanity, so Jesus stands forth the secondAdam, the
representative Man of twice-born and blood-bought humanity. Out of
love to His people He became one flesh with them and is now most truly
called, “The Man Christ Jesus.”He is not ashamedto callthem
Brethren.
Once professors forgotthe Godheadof Jesus–weare more likely to overlook
His true and real Manhood. Bone of our bone is He–flesh of our flesh. In no
respects different from the restof men, save only that no sin has evertainted
His Nature. He feels as we feel. He thinks as we think–He once suffered and
died, even as other men. O Church of God, rejoice!The glorious Man who is
“Godover all,” is ever in your midst! He never forgets you! He never forsakes
you! He abides with His people after a spiritual sort, forever! And never is this
CovenantHead separatedfrom His body the Church.

183. Inasmuch as He is also called an angel, this may suggestto us the doctrine that
Christ is in a sense the Head of angels, as wellas men. What if I were to
surmise–andit were no new thought of mine, but one which many have
indulged–what if I were to suggest, notas a matter of doctrine, but only as a
subject for thought–that the same great work which redeemed us who were
fallen creatures, may have establishedthe electangels, so that they cannever
fall? I know not how it is that the angels have become consolidatedin
perfection so that they cannotnow sin, unless it is through the virtue of the
Savior.
Could they have been so created? A moral agent must necessarilyhave the
powerto sin–if it had no power to sin, it would need no Law. But for God to
create a creature beyond all Law, to say the least, would be unsafe–itwere, in
fact, to setup other gods–fora creature that knew no Law would be a rival to
the Godhead!But so long as a creature is under Law, it may offend and so
fall. How, then, came the angels in such a condition that they cannot sin? Is it
not that they are now removed by a specialact of Grace from under the Law
and put into a condition of gracious permanence suchas Law could never give
them? And was this actof Grace the result of that greattransactionupon
Calvary?
Is this one part of the Apostle’s meaning when he says, “By Him all things
consist”? Was there in the Atonement a virtue which has establishedthe elect
angels foreverin perfect holiness so that they should never sin? Why is it that
other creatures beside men join in the song? (Rev. 5:9, 10). “You are worthy
to take the Book and to open the seals thereof:for You were slain and have
redeemedUS to God by Your blood, out of every kindred and tongue and
people and nation. And have made us unto our God kings and priests:and we
shall reign on the earth.”
Why did the cherubic emblems stand upon the MercySeatand why were they
made part and parcelof it, if not to show that while man bends as a sinner
before that Mercy Seatand receives pardon, angels stand as sinless beings,
looking down upon that Mercy Seatwhich is the groundwork of their eternal
safety? It seems to me to magnify the greatnessofthe Atonement that it
affectedHeaven as well as earth and that throughout all the principalities and
powers there would be a reasonwhy they should bow with holy gratitude
before Jesus the Lord, seeing that He has redeemed them from future falling
by His precious blood.
Whether this is so or not, certainly Jesus is the true Archangel–He is the Head
of principalities and powers, as well as the Head of redeemed men. He is
called“the Angel of the Covenant,” as God’s messengersentforth to fulfill

184. God’s will in Covenant purposes to His children. Oh, this is the joy of the
Church, that Jesus the Man, Jesus the Angel, is ever in her midst! He is
representedas riding upon a horse. This is to show His swiftness. He flies
upon the wings of the wind to defend His people.
An ordinary commander cannotbe in two places atonce–andwhile the right
wing has victory under his leadership, the left may be broken. But our Savior
rides swiftly as the flashes ofthought along the whole ranks, cheers them all
on, and secures to every warrior the ultimate victory! Riding on the horse is a
symbol of His zeal. He comes with all His powerand might, flying with all
speedso that none of His people should perish. He shows Himself strong on
behalf of them that serve Him and is jealous for them with a fervent jealousy.
But why a red horse? Does this describe His Atonement? Does this picture His
sufferings? Is it His own blood with which the horse is covered? Or is he
bespatteredwith the blood of his foes slainin battle? “The Lord is a man of
war: the Lord is His name.” He comes from Edom, with dyed garments from
Bozrah, glorious in His apparel, traveling in the greatness ofHis strength
because He has trod the winepress ofwrath and trod His foes in His fury.
Does this manifest the terror, the strength, the majesty of Him whose name is
“the Lion of the tribe of Judah”?
The day is coming when He will ride on His white horse and go forth
conquering and to conquer. But today it is the red horse–forHis Church still
suffers–stillis she stainedwith the blood of persecution. Johnsays that when
he saw the Sonof Man, “His feet were like unto fine brass, as if they burned in
a furnace,” and so is it still with our Lord–His head is glorious in Heaven, but
His feet, we that have fallen upon these evil days, glow still in the furnace! As
far as earth is concerned, then, the fitting picture of Christ is the Man upon
the red horse in the midst of the myrtle trees. Rejoice,O you people of God,
that Jesus is in the midst of His saints with His sword girt upon His thigh!
II. I take you a step farther. Forthe comfort of God’s people we have not only
Christ engaged, but we see THE WHOLE ANGELIC HOST READY TO DO
US SERVICE. Observe that behind the Man on the red horse was a company
of horses–ofcoursethese were not horses without riders, for they are
representedas speaking. The Church of God has the angels of Heaven to be
her protectors. These angelsare describedas mounted, to represent their
swiftness–“He makes His angels spirits, His ministers a flame of fire.”
You perceive also the strength of the horse mingled with its swiftness–what
God bids His messengers perform, they do. Who can stay their hand! He gives
them a charge and girds them with His own power. Zeal quickens every step

185. of these burning ones. Standing with wings outstretched, they wait upon the
Divine will. And when the command is given, no eagle cleaves the air so
swiftly as the holy ones. They appear to be of different sorts. There are those
who are commissionedfor vengeance–theseride upon the red horses of God’s
tremendous wrath. Who knows how often and how terribly angels may have
struck through the loins of kings! An angel slew Sennacherib’s host. Was it
not an angelthat struck Herod? Has not God still upon His red horses, angels
that shall speedily make an end of the Church’s proudest persecutors?
Then there are those on the white horses that come to bless God’s saints. Was
it not such a spirit that delivered Peterfrom prison and cheeredthe heart of
Paul in the stormy night? Who knows how often they strengthenthe faint and
comfort the broken-hearted? They are ever ascending and descending upon
that ladder which Jacobsaw. Some come to curse the wicked, but as many
come to bless the righteous. As for the speckledorbay horses–theseare the
mingled circumstances in which you see both the mercy and judgment of
God–angelsare not strangers to these, for God employs them upon many
occasions.
What part do angels take in the protectionof the Church? I suppose it would
be very difficult to describe preciselyhow they act. But that they do work for
us is most certainly a Scriptural doctrine. They are representedas guarding
the Lord’s people. “He shall give His angels charge overyou, to keepyou in all
your ways. They shall bear you up in their hands, lestyou dash your foot
againsta stone.” “The angelof the Lord encamps round about them that fear
Him.” Have we not some reasonto believe that angels injectcomforting
thoughts into our minds? When Christ was in the garden, there appeared
unto Him an angel strengthening Him. May it not be that those warm
thoughts which come welling up in our minds, as we think, spontaneously,
have been suggestedby angels?
We are prone to ascribe our temptations to the devil–how is it we do not
ascribe some of our excellentcomforts to the work of angels? Are those bad
spirits to have the monopoly of dealing with us? Are they to be the only
spiritual agents? Godforbid! Doubtless, as bad ones would castus down from
the pinnacle where we stand, so these goodones would bear us up! May there
not be going on in the air strange battles betweenthe demons and the spirits
of light? Is the case mentioned in Jude the only one in which an angel has
contended with the devil? Are there no combats such as that describedby
Daniel in his tenth chapter, where Gabriel and Michael seemto be both
engagedagainsta prince of the power of the air?

186. May it not be that bright angelic squadrons are holding strange fights with
hosts of demons while the Word is preached, contending for and againstthat
glorious Truth which is the powerof God unto salvation? We know not what
spiritual agencies are continually at work. But that they are at work is clear
enough in the Word of God. Spenserwas no dreamer when he sang–
“How oft do they their silver bowers leave
To come to succorus that succor need!
How oft do they with goldenpinions cleave
The flitting skies, like flying squadrons
Against foul fiends to aid us militant!
They for us fight, they watchand duly ward,
And their bright squadrons round about us plant.
And all for love and nothing for reward–
O why should heavenly
God to men have such regard?”
Brethren, may not angels also operate upon the wicked? Is it not possible that
the strong restraints which sometimes come upon ungodly men and the
singular thoughts which make them, like Balaam, speak whatthey do not
mean and say a goodword where they would curse–is it not possible that these
may be causedby the suggestions ofangels? At any rate these bright spirits
rejoice to minister to the heirs of salvation.
Courage!Courage!Warriors of the Cross!March on to victory, for I hear the
wings of angels flying at your side! Strike, for angelic swords are drawn!
Sound your clarions, for the trumpeters of God are near. Beholdthe
mountain is full of horses of fire and chariots of fire round about the Church
of God–more are they that are for us than all they that are againstus! We are
come unto an innumerable company of angels, all of whom salute us as fellow
soldiers in the host of God. Here let us pause and bless the Grace which makes
ten thousand times ten thousand angels the allies of the warriors of the Cross.
III. As you read on, you will perceive another ground of comfort to those of
you who are alarmed for the Church of God. WE HAVE THE WHOLE OF
PROVIDENCE ENGAGED UPON OUR SIDE. Thus it is written, “These are
they whom the Lord has sent to walk to and fro through the earth.” They gave
the result of their reconnoiter–theysaid, “We have walkedto and fro through
the earth and behold, all the earth sits still and is at rest.” According to the
first chapter of the book of Ezekiel, the four living creatures, whom I take to
representangels, always co-workedwith the wheels.

187. The mysterious agencyofangels is at work together and in unison with the
greatwork of Providence. Whatevermay be occurring, greator small, is
certainly happening for the goodof God’s Church and for the propagation of
God’s Truth. How singularly does God, in political events, prepare men’s
minds for the particular phase which His Church assumes!There was perfect
peace overthe whole world at the time when Christ was put to death. The
whole world was subjectto one dominion, so that the Apostle Paul and his
coadjutors could preach everywhere the unsearchable riches of Christ.
I cannot go into the question this morning. But every Christian student of
history knows that the circumstances ofthe outward world have ever been
arrangedby God so as to prepare the way for the advance of His greatcause.
How strangelyProvidence works to spread the Truth of God. They said of
Martin Luther’s writings, that they were scatteredby angels. No such
distributors were employed. But still they were scatteredso widely that it was
a perfect mystery how it was done. There was scarcelya little peddler who
went about with jewels who did not somewhere in his stock keepa copy of the
Word of God or Luther’s Psalms.
It was said that in England, out of every three persons you met with in the
road, though they might be but peasants breaking stones, there would be one
of the three a Wickliffe–forWickliffe’s translationof the New Testament
spread marvelously–thoughit was continually hunted after and burnt when
discovered. You will find, if I am not mistaken, that soonGodwill scatter
broadcastoverall lands those testimonies which are most clearand most full
of Christ! He will do it in such a way that our societies willhave to hold up
their hands in amazement and say, “We cannottell how this was done.”
God finds a market for his wares–he needs notto advertise them. God
Himself, who revealed His Truth, will incline men’s minds to procure the
Truth. Then how singularly does God work in Providence to prepare
individuals for His Truth! How many a man has come into this Tabernacle
with a heart as much prepared for the particular sermonto be delivered as it
possibly could be so that he has said that the preachermust have been told
what his feelings were for the Word had come so pointedly home! It was
nothing but Godin Providence plowing the field for the seed!
How often can we see God opening the doors of nations to missionaries!It was
marvelous that China should become accessible afterbeing shut up so many
years. And whatevermay be said concerning our treatment of the Japanese,
(and we are not among those who would vindicate or defend any tyranny on
the part of the strong), yet Japan must be opened and the Gospelof God must
be preached there!

188. For every nation that shuts her gates againstthe Truth of God shall find
God’s battering ram shake the nation to its foundations soonerthan His Word
shall be shut out. Courage, warriors ofthe Cross!Christ is with you as your
Captain! Sound your trumpets and advance to battle! If Christ and His angels
and the Providence of God all work with you, who can be againstyou?–
“When He makes bare His arm,
What shall His work withstand?
When He His people’s cause defends,
Who, who shall stayHis hand?”
IV. I come now to point out to you something equally interesting and even
more comfortable in this vision. We have here AN INTERCEDINGSAVIOR.
The twelfth verse–“Thenthe Angel of the Lord answeredand said, O Lord of
Hosts, how long will You not have mercy on Jerusalemand on the cities of
Judah, againstwhich You have had indignation these threescore and ten
years?” Thatsame Christ, who is on earth in spirit, on the red horse, is in
Heaven in Person, pleading before the Throne of God.
Let me not talk coldly upon this, but carry up your hearts to Heaven. I think I
see Him, the Angel of the Covenant–He pleads–He pleads for mercy. Mercy
that sent Him to earth–mercyis His petition now. He pleads for present
mercy. His cry is, “How long? Eighteenhundred years is it since My blood
was offeredand yet My kingdom has not come!Lo, nearly two thousand years
have rolled away and yet Antichrist is not slain, but Satan’s seatis still upon
the sevenhills! How long? How long? How long?”
Observe the objects of His intercession. He pleads for Jerusalemand Judah.
“I pray for them: I pray not for the world, but for them which You have given
Me.” With what pleading powerHe points to His wounds and declares
Himself to be no other than that mighty One who dischargedthe Father’s will
and bore the whole of Divine wrath! And must He not prevail? Church of
God, if you can be rejected, yet He cannot be! Shall the Darling of the Father
receive no answerto His cry? Does He plead for us and shall we be afraid?
No! In the name of Him who lives and loves and pleads before the Eternal
Throne, let us set up our banner! ForGod has given the victory into our
hands in answerto the pleadings of His Son.
1. Nor is this all–observe thatWE HAVE IN THIS VISION A
GRACIOUS God–foras soonas the plea was put up, the Lord answered
the Angel that talkedwith Him, “with goodwords and comfortable
words.” O Zion, there are goodthings in store for you! Church of God,
your time of travail shall soonbe over and your children shall be

189. brought forth! Your captivity shall end and the day of manifestation
shall appear. Bearpatiently the rod for a seasonand under the darkness
still trust in God, for He has not forgottenyou. “Cana woman forget
her sucking child, that she should not have compassiononthe son of her
womb? Yes, they may forget, yet will I not forgetyou. Behold, I have
engravedyou upon the palms of My hands. Your walls are continually
before Me.”
God loves the Church with a love too deep for human imagination to
understand–He loves her with all His infinite heart. Therefore be of good
courage, she cannotneed anything, to whom God speaks “goodwords and
comfortable words.” What these comfortable words are the Prophet goes on
to tell us–“Iam jealous for Jerusalemand for Zion with a greatjealousy.”
You perceive He loves her so much that He cannot bear she should go astray
to others. And when she has done so, He cannot endure that she should suffer
too much or too heavily. He will not have His enemies afflict her–
When God seems most to leave His Church, yet His heart is very warm
towards her. It is remarkable that whenever God uses a rod to chastenHis
servants, He always breaks it–as if He loathed the rod which gave His children
pain. As soonas ever God struck Israel, whether by Moabite, or Midianite,
Babylonian, Persian, Assyrian, Greek, or Roman–inevery case He broke the
rod in pieces as soonas He had used it, for He is loath to vex His people. He
feels the smart far more than His people. “As a father pities his children, so
the Lord pities them that fear Him,” and the rod cuts Him more than it cuts
His Church.
Let us be of goodcourage!God has not forgottenus. You may belong to a part
of the Church which is in great obscurity, but He has not forgottenit. You
may think that the Lord has passedyou by, but He has not–He that counts the
stars and calls them all by name has no limit to His understanding and no
measure to His knowledge!He binds up the brokenin heart and heals their
wounds. And He knows your case andstate as much and as perfectly as if you
were the only creature He had ever made, or the only saint He had ever loved!
VI. We must now considerthe secondvision of Zechariah, prophetic of
SUITABLE INSTRUMENTALITY. It was dark and as the Prophet looked
into the air with wonder, the Rider on the red horse melted awayand the
myrtle grove disappeared. The horses, too–whetherbay, or red, or white–with
their angelic riders, were gone. Insteadof these, he saw in the sky four terrible
horns. They were pushing this way and that way, dashing down the strongest
and the mightiest.

190. And the Prophet naturally asked, “Whatare these?” The answerwas, “These
are the horns which have scatteredIsrael.” He saw before him a
representationof those powers which had oppressedthe Church of God.
There were four of them, for the Church is attackedon all sides. Well might
the Prophet have felt dismayed. But all of a sudden there appearedbefore him
four carpenters. He asked, “Whatshallthese do?” The original may as wellbe
translated four blacksmiths. Perhaps the better way would be to make it four
workmen. If they were carpenters, they were doubtless armed with their
saws–orif blacksmiths they came with their heavy hammers. “Whatshall
these do?”
Why, these are the men whom God has found to break those horns to pieces
and scatteredorfrightened the powers which wield them. Brethren, God will
always find men for His work. If He requires carpenters, He has only to call
for them and there they are. If blacksmiths shall be better, “He creates the
smith that blows the coals in the fire.” You look upon the scarcityof
ministers–it is true there is a greatlack of faithful servants of God. But
remember, you have but to pray that He would thrust forth more laborers
into His vineyard and the thing is done!
God always knows where to find men for His work. And He finds men at the
right time. The Prophet did not see the carpenters first, when there was
nothing to do, but first the horns and then the carpenters. Of late, there has
been a greatincrease ofinfidelity–infidelity of the worst kind–that lying
infidelity which swears thatit believes the Articles of the Christian faith and
wears a miter, or a priest’s frock, and believes nothing of the kind. Well, I
suppose, any lie may find fitting refuge beneath the wings of the Anglican
Establishment!
What solemn criminality must belong to those who utter falsehoodin the
name of the Holy Spirit, and, acting in the office of priests, justify the wicked
for a reward!To say in God’s name what I know to be untrue is a crime
which transcends in infamy all other crimes of mankind–I will not even
exclude murder–if it is upon provocation. Forto murder souls deliberately by
teaching a lie is as greata crime as to slay a man in haste. Let me give an
instance of how our State Church sins againstmorality and Scripture–it is
takenfrom last week’s paper:
“One of the most shocking scenesthat everoccurred in connectionwith the
prize ring, took place in Sheffield yesterday (Sunday). A number of young
men and youths, frequenters of some of the lowestbrothels and beerhouses in
the town, agreedto meet in the Old Park Woodand fight for a sum of money.
One pair of boxers setto and fought for an hour. And then the arena was

191. clearedfor another couple, two young men named Dawes andHome. They
fought for twenty minutes and Dawes receiveda heavy blow on the jugular.
He was placed on his second’s knee. Time was called, amidst much shouting
and yelling. He gotup and advanced to meet his antagonistbut had not gone a
yard before he reeled, fell and died instantly.”
A few graphic lines from The Sheffield Daily Telegraphwill describe the
burial of this unhappy youth–“The remains of Dawes (who was killed in a
prize fight on Sunday morning), were interred yesterday afternoonat the
generalcemetery. A heterogeneous multitude–old and young of both sexes
from the squalling cherub in arms, to the decrepit hag–throngedthe sacred
edifice. Still more numerous, ill-mannered and ill-conditioned was the throng
who clusteredaround the grave–pig-headedand bull-necked young fellows,
mostly under twenty years of age who must have been the representatives of
the ‘P.R.’in Sheffield. The Service for the Deadwas performed by the Rev. G.
Sandford and at its conclusionthe rabble departed.”
Did this clergyman give God hearty thanks that it had pleasedHim to deliver
this brother out of the miseries of this sinful world? Did he pray the Fatherto
raise the bystanders from their death in sin unto the life of righteousness, that
when they shall depart this life, they may rest in Him, “as our hope is this, our
Brother, does”? Iam calleduncharitable for denouncing this infamy. I beg to
offer apologies.I have said I cannotunderstand how Evangelicalclergymen
can bring their conscienceto perform such enormities. I apologize–Iapologize
altogether. I will not sayagain, “I wonder how they can bring their
consciencesto it”–for when men actthus, I believe they have no consciencesat
all!
Thus far I apologize, but no further. Consciencemust be searedutterly, if not
extinct, when the man can stand there, dressedin the habit of a priest of God
and sayover a sinner who has died in the very act of sin, that he buries him in
sure and certainhope of the resurrectionto eternallife! Let these men find a
trade where truthfulness is not essentialto success. Butfor them to stand as
teachers and claim to be successors ofthe Apostles is an evil which might stir
the very stones of the streetto cry out againstthem!
But for the putting down of these giant evils, God will find men at the right
time and as this evil seems to have mounted to the very highest pitch, He will
find somewhere a hand to scatterthis horn. Observe, again, He finds enough
men. He did not find three carpenters, but four. There were four horns and
there must be four smiths and eachsmith must take his proper place. And
then He finds the right men–not four gentlemen with pens to write–not four
architects to draw plans, but four mechanics to do rough work!He who wants

192. to open an oyster, must not use a razor–there needs less of daintiness and
more of force. For some works Providence does not find gentlemento cut off
the horns, but carpenters.
The work needs a man who, when he has his work to do, puts his whole
strength into it and beats awaywith his hammer, or cuts through the wood
that lays before him with might and main. Restassured, you who tremble for
the ark of God, that when the horns grow troublesome, the carpenters will be
found. You need not fret concerning the weaknessofthe Church of God at
any moment! There may be growing up in the chimney corner the man who
will shake the nations! Chrysostoms may come forth from our RaggedSchools
and Augustines from the thickestdarkness of London’s poverty!
The Lord knows where to find His servants–theymay be in the Universities of
Cambridge or Oxford, or possibly in the peasant’s hut. He has but to hold up
His finger and as Luther and Melanethonand Calvin and Zwingle and Bucer
and Farrelland multitudes of the same kind were found–and as in modern
times on the continent, Haldane was the means of calling forth Malan and
Gaussenand Vinet and D'Aubigne and the whole company of the Monods and
multitudes of faithful servants to bring back the Helvetian and Gallic
Churches to their allegiance–so, letGod but find one man at first to bear the
brunt and they come!They come, an exceeding greatarmy!
Be it ours to deliver the Word and leave the results with God. And His army,
though it may now be hidden, shall stand forth ready for the battle. God has
in ambush a multitude of mighty men and at His word they shall be ready for
the battle–forthe battle is the Lord’s–and He shall deliver the enemy into our
hands. These two visions seemto me to be full of comfort to the true Church
of God. Let us abide then, dear Friends, faithful to Christ, faithful to His
Word and who knows what may come?
But if we are God’s enemies, let us fearand tremble, for the angels on the
black horses shall be our destruction. And as God is strong to defend His
people, so is He strong and swift to slayHis enemies. Beware, youwho forget
God, lestHe tear you in pieces and there be none to deliver you. Fly to Jesus,
trust Him and live!