John Calvin Commentary Zechariah 1:7-11

"Upon the four and twentieth day of the eleventh month, which is the month Shebat, in the second year of Darius, came the word of Jehovah unto Zechariah the son of Berechiah, the son of Iddo, the prophet, saying, I saw in the night, and, behold, a man riding upon a red horse, and he stood among the myrtle-trees that were in the bottom; and behind him there were horses, red, sorrel, and white. Then said I, O my lord, what are these? And the angel that talked with me said unto me, I will show thee what these are. And the man that stood among the myrtle-trees answered and said, These are they whom Jehovah hath sent to walk to and fro through the earth. And they answered the angel of Jehovah that stood among the myrtle-trees, and said, We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest." — Zechariah 1:7-11 (ASV)

A second prophecy is related here, connected with a vision. At the beginning, God alone spoke and commissioned His prophet to reprove the Jews. He now confirms the prediction concerning the city's subjugation, for a vision is added to the word, which, as we have seen elsewhere, is a kind of seal. Since the vision is obscure, it may be explained in various ways, but I will endeavor to adapt it for our use, without any elaborate interpretations. Then no ambiguity will remain, provided we seek to be soberly and moderately wise—that is, provided we aim for nothing more than what edification requires.

The Prophet says that a vision was given to him. He saw a horseman among the myrtle trees, sitting on a red horse. With him were red, variegated, and white horses, undoubtedly with riders. This is how I understand the passage, for the idea that the horses spoke is extremely crude.

There was then, so to speak, a troop of horsemen. But the Prophet says that one appeared as the chief leader, who was accompanied by others. Meanwhile, an angel stood beside the Prophet, who guided him and expressed concern to him for the holy city and the chosen people.

He then adds that these horsemen had returned from an expedition, for they had been sent to survey 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, and that people everywhere enjoyed peace and tranquility.

Finally, he adds that the angel of God cried out, How long, Jehovah, will you not show mercy to Jerusalem? For the angel, touched with grief on hearing that all the pagans were enjoying rest, remonstrates with God; for it seemed a very unfitting and strange thing that the faithful alone should be oppressed with adversities, while others lived in peace and enjoyed their pleasures.

An answer from God eventually follows, as we will soon see.

But let us now inquire into the Prophet’s design. I regard this as the purpose: that horsemen were presented to the Prophet so that he might know that God does not remain shut up in heaven and neglect human affairs, but that He has, so to speak, swift horses, so that He knows what is happening everywhere.

Just as kings who have horses at their command send their riders here and there, and bid them return soon so they may know what to do, so the Prophet here ascribes to God the character of a chief sovereign, who inquires about all human affairs. It is indeed certain that God receives no information from angels, for nothing is hidden from Him; indeed, all things were fully known to Him before He created angels.

God, therefore, needs no such help to know what is going on from the rising to the setting of the sun. But such a way of speaking often occurs in Scripture, and it is common for God to assume human characteristics so that He may instruct us more familiarly.

Let us then especially bear in mind that the riders who appeared to the Prophet were angels, who are always ready to serve God. And they were sent here and there, not so that they might declare to God anything unknown to Him, but so that we may believe that God cares for human affairs.

And even though angels do not appear to us, they are always engaged and survey the world, so that nothing is done without the knowledge and will of God. This is one thing.

The Prophet also says that the vision was given to him in the night. He refers, no doubt, to what actually took place, and also to the manner in which he was taught. For though the vision was not given in vain, yet God intended that it should not be plain, so that He might give, little by little, a glimpse of hope to the Jews.

Since God did not intend to reveal in full light what He afterwards, in due time, taught them, the vision appeared in the night. And what he says about the angels—that they were in a dark or deep place, and that they were among the myrtle trees—serves the same purpose.

For to consider what is said here allegorically seems frivolous to me. Therefore, I will not discuss here in a refined way the nature of myrtle trees. But since we know that the trees are dark and provide a thick shade, God intended, I have no doubt, by the sight of them, to produce an effect on the Prophet’s mind, so that he might understand that the prophecy was still obscure, and that the time for a plain and clear revelation had not yet come.

There were then horsemen among the myrtle trees, that is, under these dark and shady trees, and also in a deep place and in a thick shade. We see how aptly these things correspond.

Some think that their colors designate the state of the people, being one of sorrow and of joy. For though quietness was partly restored to the people, much darkness and perplexity remained in their affairs.

But since this idea is probable, I do not reject it, provided we retain what I have stated: that the obscurity of the Prophecy is indicated by the deep valley and the myrtle trees.

There was one more eminent than the rest, and in this there is nothing unusual. For when God sends out a company of angels, He gives the lead to someone, and this is the reason why one is described here as more illustrious than all the others.

If we regard this angel as Christ, the idea is consistent with the common usage of Scripture. For Christ, we know, being the head of angels, always exercises such dominion over them that in obeying God they do nothing except under His authority.

It may be then that one angel assumed preeminence here over the rest, so that the Prophet might think of the Redeemer, who exercises power over angels and the whole Church.

Regarding the different colors, the Prophet no doubt understood that they designated the offices allotted to angels, as some convey God’s benefits, and others come armed with scourges and swords.

For what was the design of the vision—in which some riders appeared on white horses, some on red, and some on bay (or, on those of a mixed color, which is more probable)—except that God intended to show that He sent angels not only to survey the state of things, but also to come to chastise people, or to be ministers of His benefits?

Besides, it was God’s purpose, as I have already hinted, to make it known that nothing happens in this world except what is known by angels, who are His emissaries and agents.

They said that the whole earth was then quiet; that is, the countries bordering Judea, or the eastern regions. Hence, greater confidence might be felt by the Jews, for with the angel's prayer is connected a complaint: “God of hosts, what is Your purpose?”

That is, “Is it Your will that all others should enjoy quietness and peace, while enemies are continually hostile and troublesome to Your people? Is it right that Your Church should be always miserably distressed, while pagans, who have no care for religion, should be so bountifully favored by You? Is it not better that the memory of Your name should be extinguished, and that all worship should fall to the ground, than that so unjust a reward should be given to Your servants?”

We now see the design of the vision: that the Jews might be assured that the distresses they endured would not be perpetual. How so? Because God did not sleep in heaven, but had His runners.

Furthermore, since His will was that all nations should be tranquil, He would no doubt eventually have regard for His own people, so as to deliver them from their troubles.

Though the vision is obscure, then, its design is not doubtful. Besides, if we are content with what is moderate, nothing will be found here so perplexing that we cannot easily learn at least the import of the Prophecy.

But the curiosity of those interpreters who, by examining every single syllable, have advanced many childish things, has done much harm.

Therefore, there is nothing better than to pay attention to the Prophet’s design, then to consider the circumstances of the time, and thirdly, to follow the analogy between the signs and the things signified.

I have said that angels are introduced here because it would be difficult for us to ascend to the highest glory of God. God, we know, is not constrained by necessity to employ angels as ministers to execute His judgments, to punish people, or to confer benefits, for God Himself is sufficient for all these things.

Why then does He employ angels and make use of their ministration, if it is superfluous? The obvious answer is this: since we are prone to unbelief, we always tremble in dangers, unless we know that God is prepared with many forces to help us in time of need.

When it is said in Psalm 24 that angels encamp around those who fear God, is it not a much more effectual relief than if it had been simply said that God is our citadel? It is indeed said in many places that God is an unassailable fortress.

But since many still continue to doubt when they hear that there is sufficient defense for them in God, He now consults their weakness and adds, “I come with a great host; I am not alone your helper, but there is a great army ready at My bidding. Whenever then it may please Me, a troop of angels, yes, many myriads, will assemble together.”

When God speaks in this way, therefore, it is a mode of teaching suitable to human capacities. So now, when Zechariah sees many runners, who have been sent by God to patrol and survey the earth, it may be learned with greater certainty that nothing happens in the world without design or by chance, but that all things come before God, and that the manner in which all things occur is revealed by the angels.

The representation given in the first chapter of Job (Job 1:1) is similar: All the sons of God, that is, angels, came before His throne, and Satan also came among them. For though Satan does not willingly obey God, yet while he roams the earth, he at the same time executes God’s judgments, though unwillingly.

We now see, then, the reason why God did not Himself appear and testify to the Prophet that whatever took place among the nations was known to Him. Instead, He shows that His runners rode swiftly through the whole earth, and afterwards returned to the heavenly tribunal and proved that they had carefully performed their office.

Now the Prophet says that he had this vision in the eleventh month, called Sebat, and on the twenty-fourth day of the month; that is, in the third month after his first Prophecy. He had sharply reproved the Jews in the eighth month; now a consolation is added, so that they would not despair but know that they were still the objects of God’s care.

And possibly the reproof referred to had been effectual; indeed, it is probable that the Prophet did not labor in vain in exhorting the Jews to true and sincere repentance.

Therefore, when they had given some evidence of religion, we see that God afterwards treated them more kindly and set before them the hope of a future deliverance.

Regarding the night time, it is important to observe that though God does not always set forth His predictions with full clearness, they are not yet without instruction, provided we are attentive, and provided also we allow ourselves, while in darkness, to be ruled by the Spirit of knowledge.

By whatever different means God may then teach His faithful people, He always teaches them something useful, provided they do not murmur when anything is for a time obscure, but wait for the day of full revelation.

And this is the design of Paul’s admonition, “If you think otherwise, this also will God reveal to you.”

Let us then know that God’s manner of teaching is not always the same, but that His teaching is always profitable, provided the faithful retain due moderation and sobriety, and allow themselves to be guided step by step by God.

This observation is to be applied to the whole verse, when it is said that the horses and the horsemen stood under the myrtle trees, and also in a low place.

And then, as to the various colors of the horses, it ought not to be considered strange that God should thus allot different offices to angels. For He does not always punish us by the ministry of Satan. He has celestial angels, when it pleases Him, as executioners of His vengeance; and He sometimes employs devils for this purpose.

However this may be, it is in His power to delegate angels as ministers of His kindness, or to send them to execute His vengeance, so that they appear in red color, or in some other.

In conclusion, it ought also to be borne in mind that angels do stand before the tribunal of God after having diligently patrolled the earth, not in the manner of humans. For it would be crude and childish to imagine angels sitting on horses, inasmuch as they are spirits who are not confined to any certain place.

But since we cannot understand the celestial mysteries of God according to our capacities, it is necessary that such representations should be set before our eyes.

However this may be, it ought to remain a fixed principle that angels are always employed, for they survey the earth so that nothing may be done or happen without design. And they are also sent with power and authority, so that they are, so to speak, the hand of God.

At one time they execute His judgments, inflict punishments, as has been said, and at another they come with blessings from God. This then is the meaning regarding the horsemen.

I cannot proceed further; the rest I will defer.

Prayer:

Grant, Almighty God, that since we live here as in thick darkness, and are also surrounded with so much darkness of ignorance that we often entertain doubts about Your providence, and think ourselves forsaken by You whenever You do not immediately help us—O grant that, with our minds raised above, we may contemplate those things which You once revealed to Your servant Zechariah, and not doubt that You also look on us and command Your angels to take care of us, to raise us up in their hands, and to guide us in all our ways, yes, in all the crooked windings of this life, so that we may learn to commit ourselves to be wholly ruled by You, and thus allow ourselves to be drawn and turned here and there in the world, yet still follow the way which You have pointed out to us, and proceed straight towards the mark which You have been pleased to set before us, until we will at last be gathered into that eternal rest, which has been obtained for us by the blood of Your only-begotten Son. — Amen.