PM Home Bible Study Group; October 27, 2010
Zechariah1:7-17
(Unless otherwise noted, all Scripture references are taken from The Holy Bible, New King James Version; copyright 1982, Thomas Nelson, Inc.)
II. The Prophet’s Night-Visions (1:7-6:15).
A. The Vision of Horses (1:7-17).
7 On the twenty-fourth day of the eleventh month, which is the month Shebat, in the second year of Darius, the word of the LORD came to Zechariah the son of Berechiah, the son of Iddo the prophet:
8 I saw by night, and behold, a man riding on a red horse, and it stood among the myrtle trees in the hollow; and behind him were horses: red, sorrel, and white.
9 Then I said, “My lord, what are these?” So the angel who talked with me said to me, “I will show you what they are.”
10 And the man who stood among the myrtle trees answered and said, “These are the ones whom the LORD has sent to walk to and fro throughout the earth.”
11 So they answered the Angel of the LORD, who stood among the myrtle trees, and said, “We have walked to and fro throughout the earth, and behold, all the earth is resting quietly.”
12 Then the Angel of the LORD answered and said, “O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which You were angry these seventy years?”
13 And the LORD answered the angel who talked to me, with good and comforting words.
14 So the angel who spoke with me said to me, “Proclaim, saying, ‘Thus says the LORD of hosts:
“I am zealous for Jerusalem
And for Zion with great zeal.
15 I am exceedingly angry with the nations at ease;
For I was a little angry,
And they helped—but with evil intent.”
16 ‘Therefore thus says the LORD:
“I am returning to Jerusalem with mercy;
My house shall be built in it,” says the LORD of hosts,
“And a surveyor’s line shall be stretched out over Jerusalem.”’
17 “Again proclaim, saying, ‘Thus says the LORD of hosts:
“My cities shall again spread out through prosperity;
The LORD will again comfort Zion,
And will again choose Jerusalem.”’”
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During our last time together, we considered the Lord’s call for the repentance of His people from verses 1-6. The people had neglected to build the temple; and He urged them, “Return to Me . . . and I will return to you” (Zechariah 1:3). But that call to repentance was a prelude to a promise of blessing. Now that the call had been issued, the promise of blessing characterizes Zechariah’s prophecy from here on out.
In the first major half of this prophetic book, we find a series of eight “night visions” that display God’s love for His chosen people and His promise to bring them to blessing. And if we trace their individual themes, we see that the single great theme that they emphasize is God’s promise of love and blessing: (1) the vision of the horses shows that God loves suffering Israel; (2) the vision of the horns and the craftsmen shows that God casts down those who torment her; (3) the vision of the measuring line shows that God will repopulate and prosper His people’s land; (4) the vision of the High Priest shows that God glorifies Israel’s promised Messiah; (5) the vision of the lampstands and the olive trees shows that God, by His Holy Spirit, empowers His people; (6) the vision of the flying scroll shows that God will judge the wickedness of the world that surrounds His people; (7) the vision of the woman in the basket shows that God removes this world’s wickedness from His people; and (8) the vision of the four chariots shows that God’s rule through His people will go out to all the earth. These visions are concluded with the crowning of the High Priest; which shows that all of this comes together in the glorious rule of His Messiah.
We come this evening to the first of these visions. It’s an important word of encouragement to God’s people—that He knows of their suffering during their humiliation under the rule of the Gentiles; but that He loves them and returns to them in devotion and blessing.
I. THE TIME OF THE VISION (v. 7).
A. This set of visions came to Zechariah nearly six months after the prophetic message was first spoken by Haggai (see Haggai 1:1); and nearly four months after Haggai’s message was concluded (Haggai 2:10, 20). Note that it was on the twenty-fourth day of the eleventh month of the second year of Darius’ reign—three months after Zechariah’s first message (see 1:1). The twenty-fourth day may have significance; because it was on the twenty-fourth day in Haggai’s prophecy that God’s promised blessings were spoken to Israel for it’s obedience to build (see Haggai 2:10, 19).
B. These opening words of Zechariah’s first vision also serve as the opening to all eight visions. Note that they are called “night visions” because they all came to Zechariah on a specific night. They were not “dreams”, but visions—even though we’re told that he “saw in the night” (v. 8). This underscores God’s mercy. His good news of love often comes to His people in the dark night of their sorrow.
II. THE CONTENT OF THE VISION (vv. 8-11).
A. The first thing Zechariah says that he saw was “a man riding on a red horse”. The appearance of this man is stressed by the word “behold”. But this is no ordinary man. We see in verse 10 that he is associated with those “whom the LORD has sent to walk to and fro throughout the earth” (v. 10). The horse that the man rides is red—a color of horse in Scripture which signifies war (see Revelation 6:3-4). Apparently, the rider of this horse is meant to ‘stand out’ in our minds. The verse goes on to mention other horses; but though the riders are implied, they are not mentioned. Obviously, this particular “rider” is someone important who is meant to stand out in our attention.
B. Note too that this rider—and the horses and riders who are with him—stand “among the myrtle trees in the hollow”. The myrtle tree (or bush) is a humble bush—but one that is green and that gives off a pleasant fragrance. It is associated in Scripture with Israel as a symbol of God’s promised restoration and blessing (see Isaiah 41:19-20; 55:12-13). On hearing that the rider stood among the myrtle trees, Jewish people might have thought of the materials that were used to build the booths they dwelt in during the feast of tabernacles (see Leviticus 23:40; Nehemiah 8:15); during which the people of Israel commemorated God’s deliverance of them from their bondage in Egypt, and His promise of final rest. But note that these trees were found “in the hollow”—that is, far from home as it were. The red-horsed rider of warfare was standing among the symbol of promised restoration; but while in the place of humiliation and suffering. God was letting His people know that He was there with them in their place of humiliation under Gentile rule, but as their mighty defender—ready to keep His promise to them of restoration.
C. Behind the rider were other horses [and, by implication, their riders]. Note that some of them are, like the first horse, red in color. But others are “sorrel” or “dappled”— perhaps mixed red and white; and others are white. The sorrel may represent a mixture of judgment and mercy; and the white represent victory (see Revelation 6:2; 19:11). They too are among the myrtle trees in the hollow—but they stand in a position of apparent submission behind the red-horse rider.
D. In verse 9, we’re abruptly introduced to what Zechariah calls “the angel who talked with me”. This being cannot be the same as the rider of the red horse. This “interpreting angel” appears again and again throughout the forthcoming eight visions (see 1:13-14, 19; 2:3; 3:1; 4:1, 4-5, 13; 5:5, 10; 6:4-5); and is presented as distinct from this red-horse rider. We’re told, in fact, that the red-horse rider is called by the remarkable name “the Angel of the LORD” in verse 11, to whom the other riders answer; and who is presented as speaking with the interpreting angel as the Lord Himself. This red-horse rider, then is none other than the Lord Himself (see Exodus 23:23) in pre-incarnate form (see Genesis 18:1ff; Judges 6:11ff; 13:3ff); and who is described vividly as such a warring ‘rider’ in Isaiah 63:1-6 and Revelation 19:11-16. What an encouragement it must have been to the people of Israel—humbled by their years of Gentile rule—that their Lord was among them!
E. Zechariah asks the interpreting angel, “My lord, what are these?” And this interpreting angel—the one who talked with him—said, “I will show you what these are” (v. 9). It is, apparently, the red-horse rider (that is, the pre-incarnate Son of God), standing among the myrtle trees for His people, who answers; “These are the ones whom the LORD has sent to walk to and fro throughout the earth” (v. 10). Here, then, horses and riders who symbolize war, struggle and victory are presented as having roamed the earth; and to have now returned to report what they have seen. It might be asked how, if the red- horse rider is Lord, that He would then say of the other riders, “These are the ones whom the LORD has sent . . .”—as if speaking of the Lord as another Person. But we will notice later that this same pre-incarnate Lord also prays to the “LORD of hosts” in verse 12. If we have no problem with the Son of God speaking to His Father in John 17, we should have no problem with Him speaking of His Father as a distinct divine Person here!
F. Finally, we note that the other riders are said to have “answered” the Angel of the LORD “who stood among the myrtle trees”—as if giving report of their doings; “We have walked to and fro throughout the earth, and behold, all the earth is resting quietly” (v. 11). The original language expresses the idea of a continual “resting”. What a disappointment this—at first—must have been to the people of Israel! All the world is quiet and and peace; while they still sit in humility and disgrace. But what a sobering scene it must have also been to then see this report of the unbelieving world’s “peace and quite” being reported to the Angel of the Lord on the red horse of battle! The day of the judgment would one day also come upon them like a thief in the night; for, as the Bible tells us of a future time, “when they say, ‘Peace and safety!’ then sudden destruction comes upon them, as labor pains upon a pregnant woman. And they will not escape” (1 Thessalonians 5:2).
III. THE DIVINE RESPONSE TO THE VISION (vv. 12-17).
A. This is where we see the love and zeal of the Lord for His people shine out in stark contrast to the indifference of the people of the Gentile world. The Angel of the Lord cries out—as the Son to the Father—”O LORD of hosts, how long will You not have mercy on Jerusalem and on the cities of Judah, against which you were angry these seventy years?” (v. 12; see 2 Kings 25:8-21; 2 Chronicles 36:15-21; Jeremiah 25:11- 12; 29:10). What a stunning scene this was! God the Son—in the midst of an indifferent world—cries out to God the Father, and asks when it is that the discipline of His people will come to an end. Apparently, the answer was given; and the Lord gave the message to the interpreting angel; whose manner of hearing it—perhaps with a smile of delight, or even with verbal expressions of satisfaction—made it clear that it was “good and comforting words” (v. 13). What good news this must have been!—that the Father’s response to the Son’s question was one of good and comforting news!
B. Perhaps Zechariah would have strained himself to listen in to the response—especially seeing that the news was good and comforting. But it was the interpreting angel who then spoke to him (v. 14a). Whether the words he spoke to Zechariah were the same as the “good and comforting words” that were spoken to the angel isn’t clear. But in any case, it was a message that God wanted Zechariah to hear and to proclaim to his fellow Jews. It was a message that had great authority—coming as it did from “the LORD of hosts” (see vv. 3, 6). There were three great themes to this good news that the people of Judah desperately needed to hear from the Lord, and that would indeed bring comfort to them:
1. “I am zealous for Jerusalem and for Zion with great zeal” (v. 14b). The people themselves perhaps didn’t have much zeal. They were willing to let the temple remain unbuilt because of their fear of the surrounding nations. But God was not content with this. Literally, the Lord says that He was “exceedingly zealous for Jerusalem and for Zion with great zeal”. Jerusalem is where His presence rests (Ezekiel 48:35), and where His house is located (Ezekiel 40-48). He seeks Jerusalem’s building-up (Jeremiah 31:38-40), Judah’s prosperity (Isaiah 60:4-9) and beauty (Zechariah 9:17), and the mercy of Zion (Isaiah 14:1). No wonder He is zealous for her!
2. “I am exceedingly angry with the nations at ease . . .” (v. 15). Note that He was very angry with the fathers of the people of Judah (v. 2); but His anger toward them is a “zeal of love”—”little” in comparison with His even greater anger at the nations! They are at ease while His people are displaced and distressed! He was angry with His people and used the nations to punish them; but they helped “with evil intent”; and so His anger toward them is even greater! If He punished His own beloved people, how much more would He punish those who abuse them! “If the righteous will be recompensed on the earth, how much more the ungodly and the sinner” (Proverbs 11:31; see also 1 Peter 4:17-19).
3. “I am returning to Jerusalem with mercy . . .” (v. 16-17). Here’s the great news that the people so desperately needed to hear! He purposes that His house will once again be built there; and that “a surveyor’s line shall be stretched over Jerusalem” for the purpose of expanding it (see 2:1-5; see also Jeremiah 31:39). As if declaring an additional message for emphasis; God calls Zechariah to add further, “My cities shall again spread out through prosperity; the LORD will again comfort Zion, and will again choose Jerusalem”.
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There are two great applications we should draw from this first vision. The first is the most direct and obvious. God loves His chosen people. Even in judgment, He doesn’t abandon them. He will prove to be greatly zealous for them—even though the whole world were to reject them. And He will see to it that every one of His promises toward them is fulfilled! Read Romans 11 sometime—and relish in the promises!
But the other application has to do with us. We too—who have been joined by faith to the promises of Israel (see Ephesians 2:11-13, 19-22)—are precious to God. Even in times of discipline, He doesn’t forget us. The same red-horse Rider stands as our mighty Advocate. As the writer of Hebrews puts it:
“My son, do not despise the chastening of the LORD,
Nor be discouraged when you are rebuked by Him;
For whom the LORD loves He chastens,
And scourges every son whom He receives.”
If you endure chastening, God deals with you as with sons; for what son is there whom a father does not chasten? But if you are without chastening, of which all have become partakers, then you are illegitimate and not sons. Furthermore, we have had human fathers who corrected us, and we paid them respect. Shall we not much more readily be in subjection to the Father of spirits and live? For they indeed for a few days chastened us as seemed best to them, but He for our profit, that we may be partakers of His holiness. Now no chastening seems to be joyful for the present, but painful; nevertheless, afterward it yields the peaceable fruit of righteousness to those who have been trained by it (Hebrews 12:5-11).