Zechariah 1:8

1:7-17 The prophet saw a dark, shady grove, hidden by hills. This represented the low, melancholy condition of the Jewish church. 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, not to angels, for they are themselves learners, but to Christ himself. He is ready to teach those 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 intercession for his church prevails. The Lord answered the Angel, this Angel of the covenant, with promises of mercy and deliverance. All the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood; and his ministers are to preach them to all the world. The earth sat still, 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, harassed by temptation, disquieted by fears of wrath, or groaning under oppression and persecution.

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 restoration of 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 messengers abroad, by whom he still works his purpose and brings his matters to pass. (k) Who was the chief among the rest of the horsemen. (l) These signify the various offices of God's angels, by whom God sometimes punishes, and sometimes comforts, and brings forth his works in various ways.

I saw: in a vision God communicates 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 appeared to Ezekiel, Ezekiel 1:26 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 greatness and majesty, Psalm 45:4 . Upon a red horse: both the beast is noted, a horse, bold, strong, speedy, and gallant; and the colour is noted also; in the same colour he appeared to Isaiah, see Isaiah 63:1-3 Revelation 6:4 . 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 excellent saints 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 of the same colour, not without their riders, though they are not expressed; but it is a synecdoche, horses and horsemen are both intended, and these are angels, Zechariah 1:10 . Now the colour of these horses is, 1. Red, denoting probably the bloody condition of states and kingdoms by wars one against another, either when God punisheth his church, or when he avengeth himself 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 successively by wars do God’s work, his strange work, &c.; Isaiah 10 Isa 14 . 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 Revelation 19:11,14 , and the empire too with it.

8 . by night ] or, in the night , R. V. As the Jewish day began at sunset, this would be the night preceding the twenty-fourth day of the month. If so, Zechariah may have recited these visions to the people for their encouragement, on the very day on which, five months before, they had re-commenced their work on the Temple. Haggai 1:14-15 . 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

8. by night—The Jews begin their day with sunset; therefore the night which preceded the twenty-fourth day of the month is meant (Zec 1:7). a man—Jehovah, the second person of the Trinity, manifested in man's form, an earnest of the incarnation; called the "angel of Jehovah" (Zec 1:11, 12), "Jehovah the angel of 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 color that 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—symbol of the Jewish Church: not a stately cedar, but a lowly, though fragrant, myrtle. It was its depressed state that caused the Jews to despond; this vision is designed to cheer them with better hopes. The uncreated angel of Jehovah's presence standing (as His abiding place, 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 of Judah's captivity. The myrtle delights in low places and the banks of waters [Pembellus].

Maurer translates, from a different root, "in a shady place." red horses—that is, horsemen mounted on red horses; Zec 1:10, 11, confirm this view. speckled … white—The "white" implies triumph and victory for Judah; "speckled" (from a root "to intertwine"), a combination of the two colors white and red (bay [Moore]), implies a state of things mixed, partly prosperous, partly otherwise [Henderson]; or, the connection of the wrath (answering to the "red") about to fall on the Jews' foes, and triumph (answering to the "white") to the Jews themselves in God's arrangements for His people [Moore]. Some angels ("the red horses") exercised offices of vengeance; others ("the white"), those of joy; others ("the speckled"), those of a mixed character (compare Zec 6:2, 3). God has ministers of every kind for promoting the interests of His Church.

Verse 8. - I saw by night ; in the night ; i.e. the night of the twenty-fourth day (ver. 7). The visions were seen in 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 scenes with his bodily eyes, or was rapt in ecstasy, cannot be decided. A man riding upon a red horse. This is the Angel of Jehovah, mentioned again in ver. 10 and in ver. 11, in both of which places the description, "that stood among the myrtle trees," serves to identify him. He is different from the interpreting angel, and is the leader of the company of horsemen that follow him. Keil and Wright consider that the rider on the red horse cannot be identified with the Angel of Jehovah, because otherwise he would have been represented as standing opposite to the other horsemen to receive the information which they brought him, and they would not have been spoken of as "behind" hint. But the expression in 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 spokesman who begins the account of the riders' doings, which these themselves complete in ver. 11. Thus there are in the scene only (1) the prophet; (2) the angel rider and his attendants; and (3) the interpreting angel.

The red colour of the horse is supposed to represent war and bloodshed, as in Revelation 6:4 ; 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 satisfactory explanation 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 represent the depressed and humbled condition of the chosen people, which yet was well pleasing unto God, like the sweet scent of odoriferous myrtles is agreeable to men. The myrtle trees. The myrtle is indigenous in the hilly regions of Northern Palestine, and is still seen in the glens near Jerusalem, though no longer on the Mount of Olives, where the returned captives found it when celebrating their first Feast of Tabernacles ( 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 , "between the shady mountains." The Greek translators seem to have borrowed their reading from ch. 6, where the chariots issue from between two mountains of brass. Behind him were them red horses; i.e. horses mounted by riders (ver. 11). Speckled.

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 restored condition. 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 angel of God, appearing in form of man, as Daniel says, "The man Gabriel, whom I had seen in the vision at the beginning, touched me" Daniel 9:21. He is doubtless the same who appeared to 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 God required the same tokens of reverence as He had from Moses. "Joshua lifted up his eyes, and looked, and behold there stood a man over against him 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 host who follow Him; to Him the others report, and He instructs the Angel who instructs the prophet. Red, being the color of blood, symbolizes doubtless "the vengeance of God to be inflicted on the enemies of the Jews for their sins committed against the Jews" (Dionysius), exceeding the measure of chastisement allowed by God.