Zechariah 6:8

Zec 6:8 Then cried he upon me, and spake unto me, saying, Behold, these that go toward the north country have quieted my spirit in the north country.

Ver. 8. Then cried he upon me] That I might the better observe it, since he spake it with such great vehemence.

Have pacified my spirit] i.e. Perfecerunt voluntatem meam, as the Chaldee here hath it, they have done my work thoroughly, to my great contentment. When the Church’s enemies are slaughtered God inviteth the birds and beasts to a feast, as it were for joy; and taketh as much delight in their just punishment as any man can do in a cup of generous wine; whence it is called the wine of God’s wrath, Rev 14:10; see Deu 28:63.

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.

Zec 6:8. Then cried he unto me, Behold, these that go toward the north — Namely, the black horses, denoting the Persian empire; have quieted my spirit in the north country — That is, by conquering the Babylonians, and executing upon them the punishment which they deserved for their cruelty and other crimes, they have satisfied the wrath which I had conceived against that people. So the LXX., ανεπαυσαν τον θυμον μου εν γη Βορρα, they have caused my wrath to cease in the land of the north. Instead of these that go toward the north, it would be better to translate the words, those who have gone toward the north; because it is spoken of the Persians overturning the Babylonian empire, which happened before the prophet was favoured with this vision.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

6:8 the Lord summoned me: The series of visions closes with a direct word from the Lord to Zechariah. In bypassing the interpreting angel, God emphasizes the sure and effective implementation of his word to Israel. • have vented the anger of my Spirit (literally have given my Spirit rest): “Spirit” can mean “anger,” as it does here (see Judg 8:3; Isa 33:11).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

By punishing the Chaldeans mine anger ceased, and you were delivered.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

north . . . quieted . . . my spirit--that is, caused My anger to rest (Jdg 8:3, Margin; Ecc 10:4; Eze 5:13; Eze 16:42). Babylon alone of the four great world kingdoms had in Zechariah's time been finally punished; therefore, in its case alone does God now say His anger is satisfied; the others had as yet to expiate their sin; the fourth has still to do so.

The double crown is placed on Joshua's head, symbolizing that the true priesthood and the kingdom shall be conferred on the one Messiah. Compare Heb 6:20; Heb. 7:1-21, on Melchisedek, who similarly combined the kingdom and priesthood as type of Messiah.

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

Verse 8. Have quieted my spirit in the north country.] They have fulfilled my judgments on Assyria and Chaldea. Nabopolassar and Cyrus first, against the Assyrians and Chaldeans; and Alexander next, against the Persians. On this vision Abp. Newcome remarks:-

The black horses seem to denote the Persian empire; which, by subduing the Chaldeans, and being about to inflict a second heavy chastisement on Babylon, quieted God's spirit with respect to Chaldea; a country always spoken of as lying to the north of the Jews.

The white horses seem to be the Macedonian empire; which, like the Persian, overcame Chaldea.

The spotted bay horses seem to be the Roman empire. This description suits it because it was governed by kings, consuls, dictators, and emperors. It penetrated southward to Egypt and Africa. The Roman empire is mentioned twice, Zec 6:6-7, under each epithet given it, Zec 6:3.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

From this verse we learn that the chief object of the vision was — that the Jews might know that the dreadful tumults in Chaldea, which had in part happened, and were yet to take place, were not excited without a design, but that all things were regulated by God’s hidden counsel, and also that God had so disturbed and embarrassed the state of that empire, that the end of it might be looked for. There is therefore no reason for any one too anxiously to labor to understand the import of every part of the prophecy, since its general meaning is evident. But why does the angel expressly speak of the land of the south rather than of the land of the north, or of the whole world? Even because the eyes of all were fixed on that quarter; for Chaldea, we know, had been as it were the grave of the Church, whence the remnant had emerged, that there might be some people by whom God might be worshipped. The angel then invites the Jews here to consider the providence of God, so that they might know that whatever changes had taken place in that country, had proceeded from the hidden counsel of God.

The words, they have quieted my spirit, are understood by interpreters in two ways. Some think that God’s favor towards his people is here designated, as though he had said, that he was already pacified; but others, by the word spirit, understand the vengeance of God, because he had sufficiently poured forth his wrath on the Chaldeans; and both meanings are well adapted to the context. For it was no common solace to the Jews, that God had poured forth his wrath on the Babylonians until it was satiated, as when one ceases not to be angry until he has fulfilled his desire, and this mode of speaking often occurs in Scripture. I am therefore disposed to embrace the second explanation — that God began to be quieted after the second chariot had gone forth; for he was then reconciled to his chosen people, and their deliverance immediately followed. That the Jews might know that God would be propitious to them, he bids them to continue quiet and undisturbed in their minds, until these chariots had run their course through the whole of Chaldea; for what the angel now says would be fulfilled, even that the Spirit of God would be quieted, who seemed before to be disturbed, when he involved all things in darkness, even in Judea itself.

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.

(8) Cried he upon me, means summoned me. (Comp. “Who calls on Hamlet?”—Shakespeare, Hamlet, Acts 5, scenes 2, 3.)

Have quieted my spirit.—“Spirit” being used, as in Jdg_8:3, in the sense of “wrath.” (For the phrase “to quiet wrath,” comp. Eze_5:12; Eze_16:42; Eze_24:13. This is better than the interpretation, Have made my spirit to rest, i.e., caused my spirit of judgment (Isa_4:4) to fall upon. (Comp. Isa_56:1.) Many commentators have, without any warrant, drawn their interpretation of the colours of the horses in this vision from the Book of Revelation. According to them, “red” means war. “black” famine, “white” victory, “grisled” various chastisements. They identify the “grisled” with the “bay” of the English Version, or rather powerful ones (as they render the word in Zec_6:3; Zec_6:7), and say that the last mission was not received by the so-called “red horses,” but by the “powerful ones” (English Version, “bay,”) as the “grisled” are also called in Zec_6:3, to indicate that the manifold judgments symbolised by the grisled horses will pass over the whole earth in all their force. But it is better to consider that the horses are represented as of different colours merely in order to give greater distinctness to the vision. (Comp. Zec_1:8; Zec_5:9.) For the commentators fail to discover any ethical or historical reason for famine and victory being especially sent to the north, and various chastisements to the south, or why (according to the unamended Hebrew text) the “red” (English Version), i.e., “bay horses,” should not have been sent out at all. According to the amended text, “the bay horses” seek, and obtain, permission to go through all the earth, signifying possibly that Israel’s Protector would defend His people, not only against their ancient enemies, but also against any who should rise up against them from any quarter whatever. The difficulty with the colours of the horses is supposed by Hitzig to have arisen from the carelessness of the writer; but we agree rather with Maurer, who attributes it to a blunder of an early copyist.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

8. cried he upon me] The word is used of a royal proclamation cried aloud through the city. Jon_3:7. Here the loud call of the Angel was probably intended to rouse the prophet’s attention to what was the chief point of the vision.

quieted my spirit] Lit. have caused my spirit to rest, which was perturbed before with sore displeasure against my enemies (Zec_1:15), but is now at rest because the righteous retribution is completed. Others take “spirit” to be equivalent here, as it is elsewhere (Ecc_10:4; Pro_29:11, in which latter place, as here, the LXX have θυμός), to anger. “Have made my anger to rest on, i.e. have carried it thither and deposited it there, made it to rest upon them as its abode, as St John says of the unbelieving, ‘the wrath of God abideth on him.’ ” Pusey. See Eze_5:13; Eze_16:42.

Symbolical Action. Crowning of the High-priest, Zec_6:9-15. In another of the “divers manners” (πολυτρόπως, Heb_1:1), which He was pleased to adopt, Almighty God now speaks by the prophet. The visions of the night give place to a literal transaction by day, which, however, repeats and confirms their message. Zechariah is directed to go to the house of Josiah in Jerusalem, and to take from certain Jews who were lodging there gold and silver, a portion of the offerings to the House of God, which they had brought from their brethren still in exile, Zec_6:9-10. Of this gold and silver he is to make a crown, and put it on the head of Joshua the High-priest, Zec_6:11. The significant action is to be accompanied by a prediction in the name of Jehovah, that in due time there shall “grow up the Branch,” who shall be the true builder of the temple of the Lord, who shall be both King and Priest, and in the exercise of those two offices the author and dispenser of peace, Zec_6:12-13. Meanwhile, in gracious remembrance both of those who have brought the offerings and of him who has received them into his house, the crown which has been placed on the High-priest’s head is to be hung up in the Temple at Jerusalem, Zec_6:14, where it will also be a silent prophecy of the day when not only Jewish exiles, but Gentiles also who are now “far off,” shall be builders in the spiritual temple. That event, when it comes to pass, will prove the divine mission of the prophet; but obedience on the part of those who hear the prophecy is the condition of their sharing in the blessings of its fulfilment, Zec_6:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Then cried he upon me, and spake unto me, saying,.... That is, the Lord of the whole earth spoke to the prophet with a loud voice, and uttered the following words:

Behold, these that go toward the north country; meaning the Medes and Persians, which went towards Babylon:

have quieted my spirit in the north country; by executing the judgments of God upon the Chaldeans, and by helping, favouring, and delivering the people of the Jews; which were very agreeable to the will of God, and well pleasing in his sight, signified by the quieting or refreshing his Spirit.

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

Then God, or the Angel of the Lord - who speaks of what belonged to God alone, “called me” (probably “loudly” Jdg 4:10, Jdg 4:13; 2Sa 20:4-5), so as to command his attention to this which most immediately concerned his people.

These have quieted My spirit in the north country - Or rather, “have made My anger to rest” on, that is, have carried it thither and deposited it there, made it to rest upon them, as its abode, as John saith of the unbelieving, “The wrath of God abideth on him” Joh 3:36. Babylon had been the final antagonist and subduer of the people of God. It had at the outset destroyed the temple of God, and carried off its vessels to adorn idol-temples. Its empire closed on that night when it triumphed over God , using the vessels dedicated to Him, to the glorifying of their idols. “In that night was Belshazzar the king of the Chaldaeans slain.” This final execution of God’s anger upon that their destroyer was the earnest of the rest to them; and in this the visions pause.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Spirit. Septuagint, "wrath or fury." (Haydock) --- Nabopolassar overcame the Assyrians, Cyrus the Chaldeans, as Alexander would shortly treat the Persians.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Then, when the prophet had been informed about the former vision,

cried he; the Angel that talked with the prophet, i.e. the Lord Christ, spake aloud. and called to him.

These that go, or are gone, for he speaks of what was already past; it is likely he meaneth the red horses.

Toward the north country; into Babylon.

Have quieted my spirit; either by doing what I appointed them against the cruel Chaldeans, in revenge of my people’s injuries, or bringing my people back out of Babylon into Canaan.

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

8. The greatest enemy of the Jews were the Babylonians, or their successors, the Persians; while their power remained intact there was little hope for a complete restoration. In the first and second visions the prophet had been informed that judgment was about to fall upon that nation; here he is assured once more that the day of judgment is at hand. All the chariots are messengers of judgment, but only the one going toward the north is singled out for further comment.

Have quieted my spirit — A prophetic perfect; the act is still future, but it is so certain that the prophet may speak of it as already accomplished. The spirit is the spirit of wrath (Ecc_10:4), which they are about to quiet, that is, to pacify, by the execution of the judgment (Eze_5:13; Eze_16:42).

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

Then cried he upon me. The angel cried aloud, (like a herald announcing a proclamation, Jon_3:7) to call the prophet"s attention to what was coming, which was of most immediate consequence to his people. This angel speaks as in the person of God. Have quieted my spirit; literally, have caused my spirit to rest; LXX, anepausan ton mou , "quieted my anger," i.e. by satiating it. Many commentators take the clause as equivalent to "have caused my wrath to rest upon the land", (comp. Joh_3:36) referring to Jud_1:8:3 Pro_16:32 Ecc_10:4, for the use of the word "spirit" (ruach) in the sense of "anger." Others see here an intimation of mercy and grace to the Jews still resident in Babylonia. But it is plain that the vision is one of judgment: and the Spirit of the Lord is a Spirit of judgment and vengeance, (Isa_4:4) which destroys evil that good may flourish.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Cried he - Christ spake aloud, and called to him. Quieted my spirit - By doing what I appointed them in revenge of my peoples injuries, and by bringing my people back into Canaan.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Look, those going forth to the northland to cause Media and Persia to mount.

eased My spirit They caused My anger to subside in Babylon when they destroyed Belshazzar and Nebuchadnezzar’s descendants. This is what Isaiah (48:14) said: “The Lord loves him who shall do His will in Babylon, etc.”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.