Zechariah 1:8

I saw. The first vision was designed to give confidence in God’s gracious purpose to restore His people. It gave assurance that the Gentile nations would be overthrown; and that despite the present state of Israel, God’s merciful purpose would be carried out on condition the people do their part (see ch. 6:15).

In the interpretation of the visions of Zechariah it should be home in mind that, although the general teaching of the vision seems to be clear, the significance of the details is not always evident. This is due, in part, to the fact that visions, like parables, contain certain features needed to fill out the narrative or presentation, that do not necessarily have interpretative value. Other features are left unexplained by the prophet and by other inspired writers; hence their significance cannot be known with certainty (see on Eze. 1:4; see Vol. Ill, p. 1111).

The series of eight visions recorded in chs. 1:7 to 6:8 presents a connected prophetic narrative setting forth the purpose of God for the Jews upon their return from Babylonian captivity and culminating in the coming of Messiah and the establishment of His kingdom (see pp. 26-31). Zechariah was given this series of visions at a time of great discouragement, when it seemed that the enemies of God’s people were about to bring the work of restoration to a complete halt (see PK 582). These messages were designed to encourage the returned exiles and to inspire them to go forward in faith with their appointed task.

The first vision (ch. 1:7-17) reveals God’s plan for Israel at a standstill. The heathen nations of earth are “at ease,” but God announces His purpose to restore the Temple as His “house” and to “choose Jerusalem” as the agency through which His purpose for the salvation of men shall be accomplished. The second vision (ch. 1:18-21) pictures the damage Israel as a nation has suffered as the result of captivity and proclaims God’s intention to repair all the damage that has been done. The third vision (ch. 2:1-13) assures the Jews of the divine presence and blessing in the work of restoration and in the accomplishment of Israel’s mission to the world. In the fourth vision (ch. 3:1-10) God assures His people that He will interpose to protect them from their archenemy, Satan, and will pardon their sins, which have heretofore afforded Satan an opportunity to interfere with the accomplishment of God’s will for them as His people (see pp. 27, 28). The fifth vision (ch. 4:1-14) sets forth the means by which the restoration of Jerusalem and the transformation of character are to be accomplished — “by my spirit, saith the Lord of hosts” (v. 6). The sixth vision (ch. 5:1-4) presents the process by which sin is to be ferreted out from among God’s people. The seventh vision (ch. 5:5-11) pictures the complete and final removal of sin and sinners from among the chosen nation. The eighth vision (ch. 6:1-8) represents God supervising the affairs of earth for the accomplishment of His divine purpose as set forth in the preceding visions, and thus assuring Israel of success in their mission.

Following the eighth vision the prophet presents an inspired picture of the coming of Messiah, “a priest upon his throne” (ch. 6:13), and the ingathering of the nations of earth to the true God (v. 15). All this — as set forth in chs. 1:7 to 6:15 — will surely come to pass if Israel diligently obeys the voice of the Lord (ch. 6:15); cf. Deut. 28:1, 14). For comment on the conditional nature of these prophetic visions see p. 34, and for Israel’s failure as a nation to realize the promised blessings, pp. 30-33.

Red horse. The prophet does not explain the significance of the color, and speculation is profitless.

Myrtle. An evergreen bearing white flowers and an aromatic fruit from which perfumes were made. The tree is common in Palestine.

Bottom. Heb. mesulah, “an abyss,” “a precipice,” here probably the name of a geographical site or of a valley.

Speckled. Heb. seruqqim, which may mean “sorrel” (see RSV). Another suggestion is that it means “bright red.” The significance of the colors, if any, is not evident. Commentators have made various conjectures such as that the three colors represent the three world powers, Babylon, Persia and Greece. Inasmuch as the interpreter of the vision makes no mention of this feature of the prophetic presentation, it may be best to leave the colors unexplained. They may have had no further significance than to distinguish the groups of couriers.