Zechariah 6:4

Zec 6:4 Then I answered and said unto the angel that talked with me, What [are] these, my lord?

Ver. 4. What are these, my lord?] Difficulty doth but whet desire in heroic spirits; the harder the vision the more earnest was the prophet’s inquisition: he was restless till better resolved; and therefore applieth himself again to his angel tutor, rather than Tutelar, whom, for honour’s sake, he called My lord; {See Trapp on "Zec 4:5"} and take notice of the truth of St Peter’s assertion concerning the prophetic scrutiny, {1Pe 1:11} with greatest sagacity and sedulity.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

The prophet humbly and teachably seeks instruction from God, and therefore seeks not in vain.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The Prophet asks the angel again; and by his example we are taught to shake off every indifference, and to render ourselves both teachable and attentive to God if we desire to make progress in the knowledge of these predictions; for if Zechariah, who had separated himself from the world and raised up his eyes and his mind to heaven, stood in need of the teaching and guidance of the angel to instruct him, how much folly and arrogance is it in us to trust in ourselves and to despise the gift of interpretation. But as angels are not sent to us from heaven to explain to us the prophecies, let us avail ourselves of those helps which we know is offered to us by God. There is here prescribed to us both docility, and reverence, and attention. Let us also remember, that as soon as men submit themselves to God, the gift of revelation is prepared for them; for it is not in vain that God is often called the teacher of babes. Whosoever then shall be disposed to learn with real meekness and humility, shall not be disappointed of his desire; for we see here that the angel performed his part in teaching Zechariah.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

Then I answered and said unto the angel that talked with me,.... After he had seen the chariots come out, and had observed the different colours of the horses in them:

what are these, my lord? that is, what do they signify? what is the meaning of this vision?

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

See Zec 1:19; 5:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

4-7. The prophet, failing to understand the vision, appeals to his companion, who supplies the desired information.

The four spirits of the heavens — R.V., “the four winds” (compare Jer_49:36). If the R.V. translation is correct one symbol is explained by another which, because of its familiarity, would suggest more readily the significance of the first. The four winds would symbolize the messengers of judgment which are sent by Jehovah in every direction. They go forth from the presence of Jehovah, to whom they have presented themselves to make a report, or to receive their commission. Similarly, the spirits of A.V. would be the ministering spirits sent to execute the judgment. It is difficult to choose between the two translations. In every case the context must decide whether the Hebrew word should be translated spirit or wind; here either gives good sense. More satisfactory than either A.V. or R.V. is a translation first proposed by Wellhausen, “These are going forth to the four winds of heaven from standing before the Lord of all the earth.” With this translation the subject of “are going forth” is the “four chariots” of Zec_6:1. This translation is in perfect accord with the rules of Hebrew grammar (G.-K., 118d, f.); if it is adopted the peculiarity of explaining one symbol by another is removed, and the reply of the angel becomes one continuous explanation, reaching its climax in Zec_6:8.

The angel, after stating whence the chariots proceed, indicates in Zec_6:6-7 the commission of each. Again they are distinguished by the color of the horses, but the red horses of Zec_6:2 are absent; instead, the adjectives grizzled strong or grizzled and bay of Zec_6:3 are separated and applied to two different sets of horses. Since there can be no doubt that the chariots of Zec_6:2-3 are identical with those of Zec_6:6-7, the colors mentioned here must in some way correspond to those named in the other verses. The black and the white horses present no difficulty, but when they are disposed of two peculiarities remain, (1) the absence of the red horses, (2) the separation of the grizzled strong horses into two classes. Much ingenuity has been expended in attempts to remove these difficulties, but when all is said and done it is seen that the attempts are not successful. Two of the ancient versions, Peshitto and Aquila, present a solution; they read red instead of strong in Zec_6:7 (so margin R.V.), which restores the four colors, black, red, white, grizzled. The error arose first in Zec_6:7; from there a later writer inserted strong also in Zec_6:3.

The north country — Babylonia. North is used because the Assyrian and Babylonian armies were accustomed to invade Palestine from the north; in reality Babylonia was east of Judah (Zec_2:6; see also on Joe_2:20; compare Jer_1:14; Jer_4:6; Jer_6:1).

After them — If the present Hebrew text is correct the thought is that the white horses go to the aid of the black (see below). Babylon, as the strongest enemy and the one most guilty, will suffer the severest judgment.

The south country — The other long-time enemy of Judah, Egypt, was found there; but if Egypt is in the prophet’s mind it serves only as a type of all enemies in the south. The red (R.V., bay) also “went forth,” but it is not stated whither they went. The tense is the same as in Zec_6:6; therefore instead of “went forth” we should translate, as in Zec_6:6, “go forth,” for the opening words of Zec_6:7 are the continuation of Zec_6:6. After go forth a break should be made, for the succeeding words, “and sought to go… ,” refer not only to the red horses, but to the horses hitched to all four chariots. They had come forth from between the two mountains, and the angel had pointed out their destinations, but thus far Jehovah had not given the command to go. Now they begin to express their desire to go about their errands, and they receive permission to go.

Get you hence — Literally, Go ye. As soon as the command is given they proceed. The above appears to be the best interpretation of the present Hebrew text; but in view of the reference to the “four winds of heaven” (Zec_6:5) we would expect all four points of the compass to be indicated in connection with the chariots, instead of only two. It has been suggested, therefore, to change after them to toward the west country, a meaning which Ewald thinks may be gotten from the present Hebrew text, which reads literally, “toward behind them” (see on Joe_2:20). The red horses would be commissioned to go “toward the east country.” With these emendations 6, 7a would read, “The black horses which are therein (in the chariot) go forth into the north country; and the white go forth toward the west country; and the grizzled go forth toward the south country; and the red go forth toward the east country.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

angel

(See Scofield "Heb 1:4")

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.