(Calvin. Commentaries on the Prophet Zechariah. Part 11)
Chapter 6.
Lecture One Hundred and Forty-fourth.
Zechariah 6:1-3
1 And I turned, and lifted up mine eyes, and looked, and, behold,
there came four chariots out from between two mountains; and the
mountains were mountains of brass.
2 In the first chariot were red horses; and in the second chariot
black horses;
3 And in the third chariot white horses; and in the fourth chariot
grisled and bay horses.
Here we have another vision; and the Prophet distinguishes it
from the former visions by saying, that he turned, as though he had
said, that there had been some intervening time. They were not then
continued visions, but he turned himself elsewhere, and then he
raised up his eyes, and the Lord revealed to him what he now
relates. But as the vision is obscure, interpreters have given it
different meanings. They who think that the four Gospels are
designated by the four chariots, give a very frigid view. I have
elsewhere reminded you, that we are to avoid these futile
refinements which of themselves vanish away. Allegories, I know,
delight many; but we ought reverently and soberly to interpret the
prophetic writings, and not to fly in the clouds, but ever to fix
our foot on solid ground. Others think that those changes are meant
which we know happened in Chaldea and Assyria. As Nineveh was
overthrown that Babylon might be the seat of the empire, they
suppose that this is meant by the first chariot, the horses of which
were red. Then they think that the Persian empire is intended by the
second chariot, as the Jews had at the beginning suffered many
grievous evils. Afterwards by the white horses are signified, as
they suppose, the Macedonian power, as Alexander treated the Jews
with humanity and kindness. By the fourth chariot they understand
the Roman Empire, and think that the horses are of different
colours, because some of the Caesars raged cruelly against the Jews
and the Church of God, and some of them showed more lenity. But I
know not whether these things are well founded.
We see that the fourth chariot went to the south, and wandered
through various regions, and almost through the whole world. As then
this cannot be applied to Chaldea, the simpler view seems to be -
that the four chariots signify the various changes which happened
not only in Chaldea and among the Babylonians, but also in Judea and
among other nations: and this may be easily gathered from the
context. But as all these things cannot be stated at the same time,
we shall treat them in the order in which the Prophet relates them.
I shall now repeat what I have elsewhere said respecting the words,
that he raised up his eyes, as intimating the divine authority of
what is predicted. The words indeed signify that he did not bring
forward what he had vainly imagined, nor adduce tales which he had
himself fabricated, but he was attentive to what was revealed to
him; and also that he was somewhat separated from common life in
order to be an interpreter between God and men. Hence authority is
here ascribed to the prophecy, as Zechariah did not come forth to
speak of uncertain things, but as one sent by heaven, for he
delivered nothing but what he had received from above.
He now says, that four chariots appeared to him, which came
forth from mountains, and that the two mountains where the chariots
were seen were mountains of brass. The Prophet no doubt understood
by these mountains the providence of God, or his hidden counsel, by
which all things have been decreed before the creation of the world;
and hence he says, that they were mountains of brass, as they could
not be broken. The poets say, that fate is unavoidable
(ineluctabile); but as this sentiment is profane, it is enough for
us to understand it of God's eternal providence, which is immutable.
And here is most fitly described to us the counsel of God; for
before things break forth into action they are inclosed as it were
between the narrow passes of mountains, inasmuch as what God has
decreed is not apparent, but lies hid as it were in deep mountains.
Hence we then begin to acknowledge the counsel of God when
experience teaches us, that what was previously hid from us has been
in this or in that manner decreed. But it was not in vain that
Zechariah adds, that they were mountains of brass; it was to teach
us that God's counsel is not changeable as foolish men imagine, who
think that God is doubtful as to the issue, and is, as it were, kept
in suspense: for according to their notions, events depend on the
free-will of men. They entertain the idea that God foreknows what is
to come conditionally: as this or that will not be, except it shall
please men. And though they confess not that God is changeable, yet
we gather from their dotages that there is in God nothing sure and
certain. The Prophet therefore says here, that they were mountains
of brass, because God has fixed before all ages what he has purposed
to be done, and thus fixed it by an immutable decree, which cannot
be broken by Satan, nor by the whole world.
We hence see how suitable is this representation when the
Prophet says, that chariots went forth from mountains.
With regard to the chariots, we have seen elsewhere that angels
are compared to horsemen; for these ride swiftly as it were through
the whole world to execute what God commands them: so also whatever
changes take place, they are called the chariots of God; for either
angels are ready at hand to do anything in obedience to God, or the
very events themselves are God's chariots, that is, they are as it
were swift heralds, who announce to us what was before unknown. Let
us then know that all fortuitous events, as they are called by the
unbelieving, are God's chariots, are his messengers, who declare and
proclaim what was before concealed from us. And there is not in this
similitude or metaphor anything strained.
As to the colour of the horses, interpreters, as I have already
intimated, have toiled with great anxiety; and though I venture not
to assert anything as certain, yet the probable conjecture is, that
by the black and white horses are designated the Babylonians rather
than the Persians, but for a purpose different from what
interpreters have thought. For the reference must be to the Jews,
when it is said, that black horses and then white horses went forth
towards Babylon; for the Holy Spirit intimates, that liberty was
given to the Chaldeans to harass the Jews and to fill all places
with darkness. The blackness then of which the Prophet speaks
signifies the calamities brought on the Jews. The whole of that time
was dark, full of grief and sorrow, during which the Chaldeans
possessed the oriental empire, and Babylon was the supreme seat of
government or of the monarchy. A very different time afterwards
succeeded, when the Babylonians were conquered and the Persian
enjoyed the oriental empire. The colour then was white, for the
favour of God shone anew on the Jews, and liberty was immediately
given then to return to their own country. We hence see that the
Prophet rightly subjoins, that the colour of the horses was white;
for such was the favour shown to the Jews by the Persian, that the
sun of joy arose on them, which exhilarated their hearts. But the
Prophet makes no mention of the first chariot as going forth, and
for this reason, as interpreters think, because the empire of
Babylon was shell overthrown. But they are mistaken in this, as I
have already hinted, because they refer not the colours to the state
of God's Church. Hence the Prophet, I doubt not, designedly omits
the mention of the going forth of the first chariot, because the
Jews had experienced the riding of God's judgement in their own
land, for they had been severely afflicted. As God then is wont to
execute his judgement first on his own household, and as it is
written, "judgement begins at his own house," (1 Pet. 4: 17,) so he
purposed to observe the same order in this case, that is, to
chastise the sins of the chosen people before he passed over to the
Chaldeans and other nations.
As to the last chariot, the Prophet says, that it went forth
toward the south, and then it went elsewhere, and even through the
whole world, for God had so permitted.
Now as to the meaning of this Prophecy nothing will remain
obscure, if we hold these elements of truth - that all events are
designated by the chariots, or all the revolutions which take place
in the world - and that the blind power of fortune does not rule, as
fools imagine, but that God thus openly makes known to us his own
counsel. And why the horses are said to have been, some red, some
black, some white, and some somewhat red, the plain answer is this -
because God had sent forth his chariots over Judea, which was full
of blood: by this then is meant the red colour. But he shows also,
that their enemies would have their time, and this had been in part
fulfilled; for God had ridden over them with his chariots, having
driven his wheels over their land when Nineveh was overthrown. And
though the Spirit had not simply a reference to the Assyrians or the
Chaldeans, as though he meant by the black colour to designate the
wars carried on among then, but rather the calamities brought by
them on the Jews, yet I consider the black colour to mean in general
the terrible disturbances which took place through the whole of the
least; and the Jews could not expect anything agreeable from that
quarter, for shortly after a heavier weight fell on their heads. But
in the third place the Prophet adds, that there were white horses,
that is, when the time was accomplished in which God intended to
deliver his Church.
But he says, that the chariots not only went forth to the East,
or to Babylon; but he says, that they also ran through the south,
and then visited the whole world. That we may more fully understand
this, we must regard the design of the Prophet. He meant here, no
doubt, to bring some comfort to the Jews, that they might not
succumb under their evils, however sharply God might chastise them.
And Zechariah sets before them here two things - first, that no part
of the earth, or no country, would be exempt from God's judgements,
for his chariots would pass through all lands; and secondly, that
though the chariots of God, terrible in their appearance on account
of the black and red colour, had visited Judea as well as the north,
yet the time had already come in which God, having been pacified,
would change the state of things; and therefore, in the third place,
he sets before them another colour; for God's chariot had been sent
forth through Judea, and then God's vengeance had visited Nineveh,
and afterwards Babylon: only this had rested, because it had been
already in part fulfilled, for God had removed the darkness and
brought sunshine to the Jews, and that from Chaldea, inasmuch as the
Persian, who then possessed the empire, had begun to treat the Jews
with kindness. It now follows -
Zechariah 6:4,5
4 Then I answered and said unto the angel that talked with me, What
are these, my lord?
5 And the angel answered and said unto me, These are the four
spirits of the heavens, which go forth from standing before the Lord
of all the earth.
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.
I come now to the words, The angel answered, These are four
spirits, &c. Some give another rendering, These chariots go forth to
the four winds, or parts of heaven; but this is forced, and the
words simply mean, "these are four spirits." The word spirit, I have
no doubt, has led interpreters astray, for they have thought it
frigid to call different events winds or quarters of the world. But
I take this word in a different sense, that is, as designating the
impulses of God. I do not then understand them to be four winds, but
the secret emotions produced by God. Though God's Spirit is one, yet
all actions proceed from him, and whatever is done in the world can
with no impropriety be attributed to his Spirit. It is yet certain,
that the Prophet alludes to the four quarters of the world, as
though he had said, that nothing happens in the world which has not
been decreed in heaven; for God's providence includes under it the
whole world. Though then the universe is designated here, yet by the
Spirit the Prophet means those secret movements which proceed from
the eternal counsel and providence of God. And it is a very apt
metaphor; for the word Spirit is set in opposition to fortune. We
have already said, that profane men imagine that fortune possesses a
blind power, but the Prophet says, that all revolutions seen in the
world proceed from the Spirit of God, and that they are as it were
his spirits or ambassadors.
We now then perceive the real meaning of the Prophet when the
angel says, that these were the four spirits of heaven. And the word
heaven is by no means added in vain, for the Prophet seems here to
exclude all other causes, so that sovereignty might remain with God
only. For though God works often by instruments, or intermediate
causes, as they say, yet his own hidden decree ought to be placed
first.
This is the reason why he says that they were the spirits of
heaven; he says it, that we may not think that God is dependent on
the will of men, or is blended with the intervening causes, but that
he himself has fixed whatever he has in his good pleasure
determined. We hence see, that they who render the words, "into the
four parts of heaven," have not sufficiently considered the
intention of the Prophet.
He then says, that they went forth from their station before
the Lord of the whole earth. Now the Prophet calls that space
between the two mountains of brass their station before God. Let us
hence know that God does not adopt suddenly new counsels, and that
he is not like us who, in emergencies or on occasions unlooked for,
attempt this and then that; but that his course is very different,
and that things in heaven do not revolve up and down, for the
chariots here had a fixed and undisturbed station. For though they
were chariots capable of moving quickly, they yet remained still
and, as it were, fixed, until God permitted their going forth. We
hence learn that when God seems to us to rest, he does not sit idly
in heaven, as ungodly men foolishly talk, but that he there
determines whatever he intends at a suitable time to do. And then
when he says, that the chariots stood before God, we may hence
conclude, that what seems to be contingently to us is fixed in God's
counsel, so that there is a necessity at the same time. How comes
it, that the greater part of mankind think that all things are
contingent, except that they continue looking at nature only? The
will of man is changeable; then changeable is everything that
proceeds from the will of man. The tree also either becomes scorched
through heat, or dies through cold, or brings forth fruit. They
hence conclude that everything is contingent, for there appears to
be a changeable variety. When men thus judge of things by nature
alone, it is no wonder that they think that contingency reigns in
the world. But the Prophet distinguishes here between the things of
nature and the counsel of God; for he says, that the chariots stood,
and went forth when God commanded them. Was there no motion in the
wheels? nay, the chariots were from the first ready to move, how was
it then that they rested? even because they were detained by the
secret purpose of God. Now when he sends them forth they show that
celerity which was naturally in them. We hence clearly learn, that
those things happen by nature which seem capable of being done in
two ways, and that yet the counsel of God is always fulfilled, so
that immutable necessity presides, which is at the same time hid
from us. The Prophet adds, that the first chariot had red horses. I
have now explained the whole of this: what is subjoined remains -
Zechariah 6:6,7
6 The black horses which are therein go forth into the north
country; and the white go forth after them; and the grisled go forth
toward the south country.
7 And the bay went forth, and sought to go that they might walk to
and fro through the earth: and he said, Get you hence, walk to and
fro through the earth. So they walked to and fro through the earth.
Zechariah explains here each part of the prophecy; but he shows
at the same time that two of the chariots hastened towards Chaldea,
that it might not be grievous to the Jews that they in the first
place had to experience God's judgement. He then shows that God sent
his messengers to all parts; but that there had been, or were to be,
remarkable and extraordinary changes, especially among the
Babylonians. It hence appeared evident, that God had a care for his
own people, who had been driven there into exile. And I leave
already stated the reason why he speaks here of red horses; for they
are mistaken who think that the first chariot was sent into Chaldea;
for I consider that this refers to the Jews, with whom God's
judgement commenced. He then says, that two chariots went towards
Babylon, the first was drawn by black horses, and the other by
white, because of the kindness shown by the Persian, by whom a new
light of joy was brought to the Jews.
With regard to the land of the south, the Prophet no doubt
alludes to the Egyptians. But he afterwards adds, that the last
chariot was conveyed elsewhere, even through the whole world. Some
render "'amutsim" strong; and this is the proper meaning of the
word, for "'amats" properly means to fortify, to strengthen; but as
colour is intended here, it seems probable to me that it means
somewhat red, as some of the Rabbis teach us; for the Prophet
mentioned another word before, "berudim" grilled. Hence some
interpreters join together the two, and say that the horses were
grilled, or spotted like hail, and then that they were "'amutsim",
somewhat red. Jerome seems to me to have sufficiently refuted this
opinion, because the other horses were "'adomim", red, but these
were of different colours. And further, it can hardly be suitable to
say, that these alone were strong horses who drew this chariot; for
we know that God so wonderfully exercised his power against the
Chaldeans that two chariots went forth to them, and they would not
have been drawn by weak and feeble horses. I hence think that their
colour is here designated, and the Prophet calls them once grilled,
and then somewhat red.
But he says, that being not satisfied with the land of the
south, they asked of God permission to go to and fro through the
whole world. And though neither the devil nor the wicked regard
God's bidding, but are led, without knowing and against their will,
wherever God drives them; yet the Prophet says, that they asked; for
they could not overstep the limits prescribed to them. Though Satan
asked, as to Job, to be allowed to do this and that, we are not yet
too curiously to inquire whether Satan asks leave of God whenever he
intends to attempt anything; for there is no doubt but that he is
carried away by his violent rage to try in every way to overturn the
government of God. But this only ought to satisfy us - that neither
Satan nor the wicked can advance one inch, except as God permits
them. The meaning then is, that after the last chariot went forth
first to the land of the south, a permission was given to it to go
through the whole world. He now adds -
Zechariah 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.
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 labour 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 favour 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.
Prayer.
Grant, Almighty God, that since we are here exposed to so many
evils, which often suddenly arise like violent tempests, - O grant,
that with hearts raised up to heaven, we may acquiesce in thy hidden
providence, and be so tossed here and there according to the
judgement of our flesh, as yet to remain fixed in this truth, which
thou wouldest have us to believe - that all things are governed by
thee, and that nothing takes place except through thy will, so that
in the greatest confusions we may always clearly see thine hand, and
that thy counsel is altogether right, and perfectly and singularly
wise and just; and may we ever call upon thee, and flee to this port
- that we are tossed here and there, that thou mayest ever sustain
us by thine hand, until we shall at length be received into that
blessed rest which has been procured for us by the blood of thine
only-begotten Son. - Amen.
(Calvin... on Zechariah)
Continued in Part 12...
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