I LOOKED UP again—and there before me were four chariots coming out from between two mountains—mountains of bronze! 2The first chariot had red horses, the second black, 3the third white, and the fourth dappled—all of them powerful. 4I asked the angel who was speaking to me, “What are these, my lord?”
5The angel answered me, “These are the four spirits of heaven, going out from standing in the presence of the Lord of the whole world. 6The one with the black horses is going toward the north country, the one with the white horses toward the west, and the one with the dappled horses toward the south.”
7When the powerful horses went out, they were straining to go throughout the earth. And he said, “Go throughout the earth!” So they went throughout the earth. 8Then he called to me, “Look, those going toward the north country have given my Spirit rest in the land of the north.”
Original Meaning
THE FINAL VISION functions as both climax and closure for the string of night visions. Clearly this vision is intended to remind the audience of the initial vision in 1:8–17 since it uses various colored horses (1:8; 6:2, 6) whose role is to patrol the earth (1:10–11; 6:7). But this allusion to the initial vision is designed more for contrast than for comparison, for here the horses pull chariots and are beginning rather than completing their mission. This contrast reveals the relationship between the first and last visions: the promise of divine liberation is now becoming reality. Reconnaissance teams have become military forces ready for battle.
The prophet encounters a scene at the entrance to the divine council.1 Exiting it are the four winds of heaven, God’s agents for judgment, depicted as four chariots each drawn by different colored horses. Three of the chariots are used for military action, with a fourth retained for defensive purposes. Two teams are to head to the north (black, white) with the third to head south (dappled). These powerful beasts are ready for war, pawing the ground, straining to go forth, yet awaiting their master’s permission. When they are finally released, the Lord turns to the prophet and highlights the actions of the two chariots headed north. They bring judgment on “the land of the north,” venting God’s wrath on the nation who exiled his people.
This vision depicts in broad terms God’s punishment of Babylon and his release of Jews in the early Persian period. This complex of events began in 539 B.C. as the empire of the Babylonian Nabonidus and his son Belshazzar (Dan. 5) was conquered by Cyrus (see the introduction). These events were presaged in Isaiah 44:28; 45:1; 45:13, which link the feats of Cyrus to the sovereign operations of the Lord, a connection echoed in the interpretations of this period in 2 Chronicles 36:22–23 and Ezra 1:1–4; 6:14. Zechariah announces the final installment of this complex of events at the beginning of Darius’s reign as the new emperor exacts punishment on the rebellious Babylonians.2 He sees this punishment and release as an act of divine initiative but makes no explicit mention of the Persian involvement.3
The core theme of this vision is the sovereignty of the God of grace. In bringing closure to the series of visions, it depicts the fulfillment of God’s promise to break the ruling power of the oppressive Babylonians. God’s comforting words have become reality as he unleashes his might on the helpless Babylonians. This has tremendous implications for his people, who will be freed to return to their land and rebuild their society. These human responses to God’s initiative are highlighted in the prophetic sign act that follows in Zech. 6:9–15.
Detailed Analysis
THE FINAL VISION opens with the formula used in the vision in Zech. 5:1, a formula closely allied with those in 1:18 and 2:1. As in most visions, the image is presented before any dialogue takes place, a technique that brings the scene into the foreground of the prophetic revelation. Here the prophet sees four chariots each pulled by a different set of colored horses coming out from between two mountains of bronze.
Use of mountain imagery to speak of God’s residence is something shared by both the Israelites and their neighbors in Canaan (Ps. 3:4; 48:1–3).4 That the mountains are somehow connected to God’s dwelling place is seen in the angel’s interpretation in Zech. 6:5, where the prophet is told that the chariots are “going out from . . . the presence of the LORD.” But the difficulty of linking this imagery to the Canaanite context is the specific reference to “two mountains.” The imagery is more likely drawn from Mesopotamian imagery.5 There, because of geography, deity was rarely connected to mountains. The one exception was the sun god, Shamash, who is depicted between two mountains situated within two open doors to the heavenly domain.
The composition of the mountains in Zechariah 6 is “bronze” (or copper), a color that fits with that of the rising sun.6 This connection also explains the reference to chariots and horses, for when Josiah cleanses the temple of the sun cult in 2 Kings 23:11, he also removes “the horses . . . the chariots dedicated to the sun” (cf. Ezek. 8:16–18).
Zechariah’s depiction focuses on these chariots and horses in Zech. 6:2–3. In his first vision, the prophet saw horses of various colors, but chariots were not involved. The presence of chariots here highlights a key difference in assignment. Whereas the first vision depicted horses fresh from a reconnaissance mission for which speed was essential, this final vision pictures horses embarking on a retribution campaign for which power is crucial. Thus, these horses pull chariots, symbolic of military strength (Ex. 14:25–26; Josh. 11:6; Judg. 4:15–16; 1 Sam. 13:5; 1 Kings 10:26–29)7 and associated in ancient Near Eastern religious imagery with the divine warrior and his hosts (Deut. 33:26; Ps. 68:17; 104:3–4; Isa. 19:1; Hab. 3:8).8
Colors are associated with each of the four chariots. As we argued on Zech. 1:7–17, there is nothing odd about any of these colors, all of which can be found in the various species of horses. In this vision they seem to function only to distinguish the chariots.9 Their order is given: red, black, white, and spotted. At the end of the list is the adjective “powerful,” which not only describes the strength of all the horses, necessary to pull heavy chariots quickly and efficiently into battle, but also captures their disposition in “straining to go throughout the earth.”
As in the first three visions, Zechariah is the first to speak, turning to the interpreting angel and asking, “What are these, my lord?” (Zech. 6:4). The angel identifies the horse-drawn chariots as “the four spirits of heaven.” The Hebrew word for “spirit” (ruaḥ) can also be translated as “wind” or “breath.” We have already encountered the “four winds of heaven” in the oracle that follows the first three night visions (2:6–13). There God tells the Babylonian exilic community to return home from “the land of the north” because God had scattered them to “the four winds of heaven” (there ruaḥ cannot mean “four spirits”).
A similar use of this expression occurs in Jeremiah 49:36, where the prophet calls the “four winds” from the “four ends of the heavens” against Elam to scatter them to all these winds. The image there is that of winnowing grain with the chaff blowing away. These four winds appear to symbolize the four “ends” or extremities of the heavens, that is, the directions of the compass.10 In Ezekiel 37:9 the prophet is instructed to command the “wind” (NIV “breath”) to come from the “four winds” and blow (NIV “breathe”) life into the dry bones, which represent exilic Israel. Here we have the imagery of the infusion of life (as in Gen. 2). Finally, Daniel 8:8; 11:4 refer to these “four winds,” where they refer to directions or areas of the world.
On the basis of these passages, it appears that the “four winds” are found in the north, south, east, and west, which are depicted as being the extremities of the world and are the source of wind (for winnowing) and air (for breathing). Those who translate “winds” as “spirits” in Zechariah 6:5 are reading it in relationship to the verb “standing,” an odd association for “winds.”11 However, Psalm 104:4 makes it clear that God makes winds his “messengers,” utilizing the wind to accomplish his will, either to destroy (Jer. 49:36) or save (Ezek. 37:9).12
These “winds” are going out from “standing in the presence of the Lord of the whole world” (Zech. 6:5). This term “standing” is used of someone stationed at a post, whether that is Miriam watching out for Moses (Ex. 2:4) or a prophet awaiting God’s voice (Hab. 2:1). It can be used of someone standing against another, especially in military contexts (1 Sam. 17:16; Ps. 2:2; Jer. 46:4). But the use in Zechariah 6:5 is the same in construction and meaning as in Job 1:6 and 2:1, where angels present themselves before God. It appears, then, that the winds of heaven are depicted as leaving the divine council where they have received their orders. God is “the Lord of the whole world,” a title reinforced by his command over the four winds of heaven.
Verse 6 describes the destinations of the various chariots. This verse has caused considerable debate in the history of interpretation. The list of chariots with horses in 6:2 contained four colors (red, black, white, dappled) followed by the adjective “powerful,” but in 6:6 there is no mention of the chariot with red horses, yet 6:7 begins with a reference to the “powerful horses.” So where are the powerful red horses? Added to this difficulty is what some have described as evidence of textual corruption in the awkward syntax at the beginning of verse 6 in the Hebrew text.
There have been two common approaches to rectify this absence of the chariot with red horses. (1) Some scholars emend the word “powerful” (haʾamuṣṣim) in verse 7 to “red” (ʾadummim). However, besides the lack of manuscript support for this change, the remainder of this verse seems to refer to the activity of all the horses, describing God’s unleashing their power. (2) Other scholars insert a reference to the chariot with red horses at the beginning of verse 6, thereby clearing up the awkward syntax.13 But this awkwardness has been overplayed, for there are other places in the Old Testament where a similar kind of syntax occurs.14
These attempts have been motivated by the desire to insert a reference to red horses into the text. Is there perhaps a reason why the red horses are not sent out? (1) One possibility is that the red horses are pulling the chariot of the commanding officer.15 In the first vision (1:8, 11), the angel of the Lord is mounted on a red horse and is the one receiving the reports. Perhaps the vision assumes that this chariot is to remain behind to await the results of the campaign or to protect the divine portal. (2) Another option is that the red horses are stationed in the east, the only direction not mentioned in verse 6. Since we have already argued that the imagery of this vision is drawn from the Mesopotamian view of the sun rising from behind the mountains in the east, it is possible that the eastern “wind” does not have to travel anywhere.
This second option is based on the assumption that the vision refers to three of the four directions in verse 6. This, however, is far from certain. There is no question about the destinations of the first and last chariots in verse 6: The chariot with the black horses is heading to the north and the one with dappled horses to the south. As the Hebrew text stands, the chariot with the white horses follows the one with the black horses to the north country (ʾel-ʾaḥarehem, lit., “to behind them”; cf. 2 Sam. 5:23; esp. 2 Kings 9:18–19).16 Some, however, have seen here a reference to the direction west, drawing on one of two Hebrew idioms.17
The combined weight of the Hebrew and Greek textual tradition is difficult to ignore. It appears that originally the text spoke only of two directions: north and south. Although the “four winds” do originate in the four compass points of the earth, this does not mean that their work is restricted to these four directions. It is true that Jeremiah 49:36 depicts these winds as originating in and bound for the four compass points, a sense also found in Zechariah 2. But Ezekiel 37:9 speaks of the wind as originating in the four compass points but then accomplishing something in a single locale, bringing life to exilic Israel.
It is significant that in both Ezekiel 37 and Zechariah 6, the word “wind” is used in the plural to refer to “four” winds but also in the singular to refer to “the wind” (Ezek. 37:9–10) and “my wind/spirit” (Ezek. 37:14; Zech. 6:8). It appears that the “four winds” refers to the source of all wind, but this should not presuppose a return to these four directions. The chariots head in two directions, north and south, with both black and white heading to the north, highlighting the greater force needed to subdue the “land of the north.”18
Verse 7 emphasizes the eagerness of the chariot teams to accomplish their mission. Again we read the term “powerful” to emphasize the energy of these horses. They are “chomping at the bit,” seeking permission from their commander, the Lord before whom they are standing, to patrol the earth. The scene in the first vision also mentioned a military patrol, but there the vision is filled with images of secrecy, an accent absent in this final vision. By using the same word for patrolling (going throughout the earth; cf. 1:10–11), the two visions are clearly related and, simultaneously, contrasted. The comforting promise of the Lord in the first vision is becoming a reality in this final vision.
The fulfillment of the promise is made more specific in verse 8, the climax of this vision and of the vision complex as a whole. The Lord “cries” (Hiphil of zʿq; NIV “called”) to the prophet, a verb used elsewhere with the sense of urgency of summoning to war (Judg. 4:10, 13; 2 Sam. 20:4, 5), calling for repentance (Jonah 3:7), or crying for help (Job 35:9).
Although chariots are going to the south and north, it is the northbound teams that are highlighted. This focus on the “land of the north” is an important statement in the context of the early Persian period. (1) It reminds the audience that the collapse of the Babylonian empire before the Persian Cyrus and its subsequent punishment by Darius was the work of the Lord.19 It was an expression of the Lord’s grace and mercy as he was inaugurating a new phase in redemptive history. (2) Although the restoration is viewed as global (north and south), emphasis is placed on the exiled community in Babylon. This emphasis may be linked to Jeremiah’s negative evaluation of the Egyptian exiled community (see Jer. 42). But certainly Zechariah focuses most attention on the community returning from Babylon, affirming their role and leadership in the restoration project (Zech. 2:6–3:10; 4:6–10; 6:9–15).
The Lord says that they “have given my Spirit rest.” We find here the final appearance of ruaḥ (“wind/breath/spirit”) already encountered in the vision, but what is the referent here? A clue is offered by another passage that speaks of the four winds: Jeremiah 49:36–37. There too God uses the four winds to enact judgment. In 49:37, this mission is linked to “my fierce anger.” It is interesting that ruaḥ can be used to signify anger (Judg. 8:3; Prov. 16:32; 29:11).20 Ezekiel uses a consistent expression that conveys the completion of God’s anger (Hiphil of nuaḥ, “to cause to rest, subside; e.g., Ezek. 16:42; 24:13) against the object of his wrath (in Ezekiel’s case, Israel), and this same verb is used here except that the Hebrew for “anger” is replaced with the ruaḥ. The reason for this replacement is the symbolism of the vision: The wind is the agent of God’s wrath, and the same word can be used for anger, an instance of double entendre.
Thus the wind of God as an expression of his wrath has been spent against the land of the north, the Babylonians. The first and second visions have come to fulfillment: God has enacted punishment on the “nations that feel secure,” who “added to the calamity” and “scattered Judah, Israel and Jerusalem” (1:15, 19). Zechariah 6:8 bolsters the intimate connection between the first and final visions, bringing climactic closure to the series of visions. The series as a whole reminds the returned community that the initial signs of the return of God, promised at the outset, are being played out in the world stage in their generation. This reminder of God’s grace is to encourage the people to continue in their initiatives of both reconstruction and (even more important) repentance, while stimulating hope for their future.
Bridging Contexts
THERE IS NO QUESTION that visionary literature is enticing. Its ability to engage the imagination and surprise the reader explains our fascination with prophetic and apocalyptic books. However, there is a flip side here. Such language can frustrate the reader who asks, “What does this mean?” If even the prophet asks “What are these?” (Zech. 1:9, 19, 21; 4:4, 11, 13; 5:6; 6:4), what chance does the modern reader have to understand, let alone apply these odd revelations?
An example of this frustration can be highlighted through this vision in Zech. 6:1–8. We have already noted that “wind,” “chariots,” and “horses” are identified as agents of God’s wrath in the Old Testament. The imagery of wind at times reflects God’s use of natural forces to accomplish his means (Ex. 14), but there is also evidence that chariots and horses are linked to a divine army of spiritual beings who bring victory (Josh. 5:13–15; 2 Kings 2:11–12; 6:17).
The interpretation in Zechariah 6:1–8 makes it clear that these chariots and horses are representative of the “winds” of God and thus should not be confused with the divine armies. However, unless one argues for the destruction of Babylon by a tornado or hurricane (unattested in any tradition), these “winds” appear to play a symbolic role in the vision, representing God’s invisible shaping of history, which is evidenced by the overthrow and punishment of Babylonian hegemony by the Persians. Thus, we have here an image (horse-drawn chariots) piled upon symbol (winds), reflecting reality (God’s use of Persia). This reminds us of the need for a sensitive reading of the vision, which reads images and symbols in the way they were intended, that is, as images and symbols without jumping prematurely to “reality.”
One may be tempted, for instance, to use Zechariah 6:1–8 as the basis for delineating the structure of the heavenly realms. In some Christian writing, passages like this one contribute to the foundation of systems seeking to elaborate the composition and activities of beings in the heavenly realms. This may seem to some as innocent conjectures, but this has been used in recent years as the basis for everything from counseling (techniques for casting out spirits), to discipleship (Neil Anderson), to missions and prayer (the 10/40 window).21 One must be careful to focus on the clear referent intended by the images and symbols and not press the evidence beyond the intention of the Bible.
We will now identify those themes that lie at the core of this passage and how we can understand them in the larger context of redemptive history. This will provide a transitional platform from which we can complete the journey to our contemporary culture.
Exile and restoration—redemptive-pedagogical/redemptive-historical. In Zechariah 6:1–8 we see the completion of an important theological strand introduced at the outset of the night visions: God’s merciful passion for his people expressed in breaking Babylonian power. This return from exile is a key feature in the theology of the Old Testament. Moses in the Torah (Lev. 26; Deut. 28–30), Solomon (1 Kings 8; 2 Chron. 6), and the prophets (Isa. 35; Jer. 30; Ezek. 37) all express God’s desire to bring an end to exile through a sovereign act in which he releases them from captivity and restores them to their own land. The Torah links this sovereign act to God’s gracious character, his compassion for and delight in his people (Deut. 30:3, 9), as well as his commitment to the classic covenants (Lev. 26:42, 45).
These texts, however, also delineate the human aspect of restoration. Exile-restoration is defined as a redemptive-pedagogical tool, designed to reset the patterns of purity and faith in the lives of God’s community. It is easy to fall into the trap of seeing exile as the judgment of an offended God delivering a sentence with no intention for rehabilitation. However, exile was designed as a redemptive tool to turn the people to God in covenant relationship, to return to him and restore relationship. Zechariah does not ignore the demand on the human partner, for he has already linked the repentance of the people in Zech. 1:1–6 with the promises of 1:7–17, which in turn foreshadow the divine action of 6:1–8.
The exile-restoration of God’s community is, however, not only redemptive-pedagogical; it is also redemptive-historical. It is a marker in the history of God’s people that signals a fundamental change in the character of his community. Never again will they attain national identity; rather, the kingdom will be defined and realized through an identity that transcends political categories (Acts 1). The Exile will have a lasting impact on the patterns of life for the community of God and shape the message of the New Testament.
Babylon. Although global in scope, Zechariah 6:1–8 does place considerable emphasis on the return of the Babylonian exilic community. Certainly there were many living in exile in other regions (Egypt, Moab, Ammon, Edom; Jer. 40–41) or who had never left the land (2 Kings 25:12). Why is Zechariah so focused on the Jewish community in Babylon? Part of this may have to do with the fact that he began his life and ministry among this exilic community (whom he consistently addresses: Zech. 2:6–13; 6:9–15).
But one also must take into account several other factors. (1) Among the Babylonian community were two key families: the royal family of David through Jehoiachin, on whom the Deuteronomic History places much hope (2 Kings 25:27–30),22 and the priestly family of Zadok, a line highlighted and affirmed by Ezekiel (Ezek. 40:46; 43:19; 44:15). The presence of these key figures among the Babylonian exilic community led to their identification with the remnant. (2) The experience of the Babylonian community closely paralleled that of the patriarchal and Exodus generations described in the Torah, a correspondence exploited in the prophetic tradition.23 (3) The returns of the early Persian period were precipitated by the shattering of Babylonian control, the power responsible for dealing the final blows to the southern kingdom and parading its leaders into exile.
The image of Babylon, therefore, is important to those interpreting the exilic and restoration periods. Although Isaiah exploits Babylon as representative of the nations and their power (Isa. 13; 21) as he warns the Davidic kings not to rely on this power, Isaiah 39 represents a transition in that prophetic witness to Babylon’s role as instrument of God’s discipline. Such a role is also highlighted in the Deuteronomic History’s account of the closing days of the kingdom of Judah (2 Kings 24:1–4), Jeremiah’s interpretation of the Babylonian advance against Judah (e.g., Jer. 20:4–6; 21:1–10; 27:1–22), and Ezekiel’s interpretation of the Babylonian attack on Tyre and Egypt (Ezek. 26; 30; 32).
The second part of Isaiah (Isa. 43:14; 47:1; 48:14, 20), however, turns the rhetoric back against Babylon. Such a change is also discernible in Habakkuk’s struggle with the continuing rule of the Babylonians (Hab. 1–2) and in Jeremiah’s interpretation of the Exile (Jer. 25:1–14; cf. chs. 50–51). After a brief period as instrument of God’s wrath, Babylon returns to its status as symbol of rebellion against God. Zechariah 1:7–17 has already highlighted the reason for God’s discipline of Babylon. God admits that he used Babylon to correct his people, but that Babylon exceeded her role. Babylon’s punishment at the outset of Darius’s rule (the time when these visions are delivered) is a sign for the community that God is at work fulfilling his promises to them, one of which was the punishment of their captors. In light of this, the fulfillment of the other promises should be expected as they continue to turn to God in faithful obedience.
As the historical Babylon lies defeated in the early Persian period, it endures as an image in the Biblical witness. It is not surprising that in the New Testament Babylon becomes equated either with Rome or all worldly power and evil (1 Peter 5:13; Rev. 14:8: 16:19; 17:5; 18:2, 10, 21).24 Thus, the defeat of Babylon described in Zechariah 6:8 foreshadows the ultimate defeat of evil at the cross and through the triumph of Christ at his second coming.
Divine warrior-king. The defeat of Babylon in 6:1–8 is traced to the divine council of the sovereign Lord rather than to the war council of the Persians. This is an important feature of Zechariah’s message as he interprets history to comfort and motivate a generation discouraged from living under the oppressive realities of foreign kings. Although there is considerable emphasis on the divine at the expense of the human in apocalyptic literature, this is generally the case when one encounters divine warrior imagery throughout the biblical corpus.
The use of chariot and horse imagery in Zech. 6:1–8 clearly links this action to divine warrior imagery. God’s role in fighting on Israel’s behalf is not merely a benevolent overture on his part but rather a divine prerogative. This is vividly displayed in the Exodus experience, where God fought on behalf of Israel by using spiritual and natural forces (Ex. 14). Israel stood by helplessly, not lifting a finger, even though armed for war (Ex. 13:18).
The song commemorating the miracle of the Exodus (Ex. 15) reveals why God must be the one who brings victory. The song begins by celebrating the great military feat of the Lord whose name is “warrior” (Ex. 15:3). In the following section there are royal allusions (“majestic . . . greatness of your majesty . . . majestic in holiness”; 15:6, 7, 11), which reach a climax at the conclusion of the song: “The LORD will reign forever and ever” (15:18). This military victory wrought by the Lord and his instruments has confirmed his kingship in Israel and the world.25
This intertwining of military and royal privilege helps us to see God’s concern over the kind of royal figure that the Israelites request in 1 Samuel 8 and 12. God’s concern is not with a royal house (see Gen. 17:6; 49:8–12; Deut. 17:14–20) but rather with the Israelites’ desire for a king like the other nations, who will lead them into battle (1 Sam. 8:19–20; 12:12). David is seen as a great royal figure because he does not rely on his own strength but rather inquires of God and entrusts the victory into his hands (1 Sam. 17; 2 Sam. 5:17–25).
Such divine warrior theology and imagery would have resonated with those who lived through the helpless and oppressive conditions of the Exile. Separated into small communities and demoralized by alien status, they saw little hope of freedom. But Zechariah reveals that God is working on behalf of his people, breaking the back of the Babylonian overlord.
This divine warrior theology continues unabated through the biblical witness.26 As we are helplessly oppressed by “Babylon,” God promises to act on our behalf. Thus Christ is presented as a divine warrior figure in the New Testament, serving as God’s arm to break the powers of darkness foreshadowed by aspects of his earthly ministry and completed through his death on the cross (Col. 2:13–15). There is, however, one future aspect to Christ’s work: The church, Christ’s representative, continues to battle against the powers of darkness with strength provided by the Lord (Eph. 6:10–20) as it awaits the ultimate vanquishing at the end of redemptive history (Mark 13; Rev. 19:11–19).
As Zechariah 6:1–8 reminds its original audience of God’s grace expressed through his role as divine warrior on their behalf, so it reminds those of us living in a later period of redemptive history that God continues to demand this as an expression of his kingship in our lives. To take this on ourselves—that is, to do battle by our own strength and power rather than rely on his power—is to deny him royal prerogative.
Although the human dimension is muted in divine warrior theology and imagery, two human elements should not be forgotten. (1) Those who benefit from God’s intervention are those who trust and wait on God. Thus, in contrast to Saul, who did not wait for God’s priest-prophet for fear of losing his army and the battle (1 Sam. 13), David inquires of God and grants the heavenly army priority of battle position (2 Sam. 5:17–22). Furthermore, in contrast to Saul, the “giant” of Israel who cowers before the mighty Goliath, the pint-sized David approaches the giant without aid of military armor “in the name of the LORD Almighty, the God of the armies of Israel” (1 Sam. 17:45).
(2) Those who benefit from God’s intervention are those who walk in covenant faithfulness before him. The covenant blessings and curses in Leviticus 26 and Deuteronomy 28 emphasize that God will bring victory for those who follow the covenant demands but defeat for those who abandon the covenant (see esp. Deut. 28:7, 25). The prophets echo this but extend it even further by warning that God will turn on his people and treat them as an enemy (e.g., Jer. 21:3–7; cf. Lam. 2:5). This clarifies the meaning of the angel of the Lord’s statement in Joshua 5:13 as he surprises Joshua on the eve of the battle against Jericho. When asked by Joshua whether he was on Israel’s side or their enemies, the angel answers: “Neither . . . but as commander of the army of the LORD I have now come.” Assistance from God is not assumed but rather conditioned on human fidelity. He does not serve us, but we serve him.27
The second of these human postures is more prominent in the larger context of Zechariah 1–8. In its final form, the promise of restoration is linked intimately to the community’s response to the covenant demands of 1:1–6, an emphasis echoed in the visions of chapter 5. But one cannot ignore the aspect of trust demanded of those called to return to the land.
These twin human responses to God’s promises to act on behalf of his people weave their way into the New Testament witness as well. Experiencing the victory of the divine warrior on the cross involves repentance and faith (Matt. 21:32; Acts 20:21). Donning the “armor of God” against evil powers involves faith (“shield of faith”; Eph. 6:16) and righteousness (“breastplate of righteousness,” 6:14). These postures are crucial to sustained fidelity to our divine warrior as we await his second coming (Heb. 11:1–12:2; Rev. 2:5, 16, 21, 22; 3:3, 19).
Contemporary Significance
PAST. ZECHARIAH 6:1–8 declared to believers living in the early Persian period that God had fulfilled his commitment to break the oppression of Babylon. For those still in exile, this was an incentive to return to the land (cf. Zech. 2), signaling a new phase in redemptive history. For those who had returned it was a reminder of God’s grace, especially important as they pursued the rebuilding of the temple in a volatile and hostile environment (Ezra 2–6).
But this message continued to speak throughout the history of redemption as God consistently rescued his people. This redemption came to a climax in the work of God in Christ, who is represented as both the community longing for release from exile and the God waging divine war on their behalf. These two lines intersect in Christ on the cross: He suffered as the ultimate child of the Exile under the Babylon of his day (Rome), but then rose from the grave to victory. This victory is the turning point in the history of redemption, and we also look back to this event as foundational for our faith.
Through Zechariah 6:1–8 the Christian community revels in God’s grace displayed in this era of redemptive history: the rescue from Babylonian exile and the elimination of an age-old threat, one that could curb or control the return and restoration. It is interesting that the New Testament identifies the event of the Exile as an important marker in the story of redemption, placing it on par with Abraham, David, and Christ (Matt. 1:17). One key response to Zechariah 6:1–8 is to thank God for his grace extended to his community throughout the ages. It prompts praise for the story of restoration that began in the Persian period and culminated at the cross.
Future. Based on this “already” foundation, the New Testament encourages us to expect the “not yet,” that Christ will ultimately give us victory at the end of time as he gathers his people from the four winds (Mark 13:27) who are living in exile (see the introduction, Bridging Contexts section).28 One day our divine warrior will appear and enact justice on the earth (Rev. 19), and “there will be no more death or mourning or crying or pain” (Rev. 21:4).
This future aspect stimulates not only praise for God’s great purposes but also hope, a distinguishing mark of Christian belief (e.g., Rom. 12:12; 1 Cor. 13:13; Col. 1:4, 23; 1 Thess. 4:13; Titus 2:13; 1 Peter 1:3, 13). God’s redemptive actions, highlighted by his prophet Zechariah, stimulate hope within his people who long for the completion of redemptive history.
The story is often told of the young Christian convert who was given a Bible to read. Not knowing where to begin, she followed her poor reading habit of turning to the final chapter of the book to find out the end of the story. Of course, there she found the book of Revelation, a book often avoided by Christians today because of its alien imagery and symbols. Attending church the next week she told the pastor that she had been reading her new Bible throughout the week. At first delighted by her vibrant testimony of newfound faith, he was soon concerned when he discovered she had been reading Revelation. As she spoke with him, it was obvious that she had enjoyed her reading of the Bible, so he asked her to share her impressions of this obscure book. She proceeded to inform him that the book showed her that in the end, “we win.” This young convert had ascertained the fundamental posture of Revelation for Christian living: hope.
Present. For those of us living between the past “already” and the future “not yet,” Zechariah 6:1–8 serves as comforting revelation of God’s intentions. It not only prompts praise and stimulates hope, but it also encourages faith, that is, to entrust ourselves into the hands of this kind of God, full of grace and yet sovereignly acting for his people.
Sometimes it is difficult to see God at work in our times of darkness. The Jews in Zechariah’s time were longing for the completion of God’s promises of old, but God’s times and means do not always align with human expectations. Nevertheless, Zechariah reveals that recent events in Babylon were indeed part of God’s redemptive work for his people.
We live in similar circumstances today as God’s people. In a world of uncertainty, whether because of the global issues of war, terrorism, disease, or poverty or because of personal issues of family strife, personal health, or economic instability, we seek to live faithfully as disciples of Christ. Such faithful living involves both trust and theology.
On the one hand, we desperately need the sensibilities of faith and trust to lean on our God and not our own human initiatives and strength. This is taught implicitly through Zech. 6:1–8 with its focus on God and his activity rather than on the people and their activity. For the Jews living under the powerful thumb of the nations and powerless to change the course of their history, they had to learn trust in this sovereign Lord, who alone could bring redemption and justice for his people. For those of us living in the West, however, we must not forget that we can easily be tagged with the name Babylon and must be conscious of ways in which we contribute to the abuse of even those with whom we share the name of Christ in nations around the world.
On the other hand, we also need a theology shaped by the biblical revelation of God. By lifting the eyes of his contemporaries to this vision of God, Zechariah was expanding the theology of a generation, reminding them that God is sovereign in the affairs of humanity.
As a young pastor ministering to the needs of youth in Toronto, I came to a place of exhaustion after a year. In a crisis of faith I realized how important my theology was to the practice of ministry. Prompted by a close pastoral colleague who reminded me of the doctrine of the sovereignty of God, I was able to entrust that ministry into the hands of the sovereign One, who alone could transform the lives of these young people. Although intellectually I would have defended the doctrine of God’s sovereignty, in practice I denied it. I needed a vision of God such as Zechariah experienced to inform and provoke faith in my sovereign God.
In a world of uncertainty we need to recapture the doctrine of the sovereignty of God in the affairs of humanity. Zechariah 6:1–8 expresses this sovereignty in two ways. (1) It speaks of the strength of that sovereignty symbolized in the “powerful” horses he sends forth into the world. God as sovereign Lord of the universe is mighty enough to accomplish his work. (2) It speaks of the extent of that sovereignty symbolized by the “four winds” and expressed in the phrase “the Lord of the whole world.” These elements emphasize that the global range of his sovereignty is not restricted to a single locale but encompasses the entire cosmos.
Faithful living thus involves a combination of trust and theology. These two aspects of faithful living are inseparable and together enable us to grow in faith and faithfulness. We must grow in faith in the sovereign One as we release ourselves in increasing ways into his trustworthy hands. But we must also grow in our knowledge of the sovereign One by studying the story of his people in canon and history and by tracing his care in our own experience.
Not only does this passage prompt faithful living as we trust in a sovereign God, but it also reminds us that vengeance lies in God’s hands, not our own. God’s people had been abused by the Babylonians. There is no question that this abuse originally stemmed from God’s discipline on his people as a result of their disobedience. But as the initial vision of 1:7–17 announced from God: “I was only a little angry, but they added to the calamity” (1:15). Zechariah 6:1–8, the depiction of the fulfillment of the intentions of 1:7–17, traces the exacting of God’s wrath on Babylon. This wrath, expressed through the Persian Darius, is ultimately linked to God’s purposes. The weak and insignificant Jews of this period, powerless to induce this fulfillment of prophecy, were forced to place vengeance into the hands of their sovereign God.
So also in our time as we experience persecution in our world, we can rest assured that vengeance ultimately lies in the hands of our sovereign God. This releases us to forgive those who wrong us, even to bless those who persecute us (Matt. 5:10–12, 38–48; Rom. 12:14–21; 1 Peter 3:8–12). These instructions from Jesus and his apostles are based on the fundamental belief that Christ came to inaugurate an age of grace unparalleled in redemptive history, an age that, however, will end with universal judgment. Jesus foreshadowed this at the inauguration of his ministry in his home synagogue of Nazareth (Luke 4:14–30). There he opened the scroll of the prophet Isaiah and read from Isaiah 61:1–2:
The Spirit of the Lord is on me,
because he has anointed me
to preach good news to the poor.
He has sent me to proclaim freedom for the prisoners,
and recovery of sight for the blind,
to release the oppressed,
to proclaim the year of the Lord’s favor. (Luke 4:18–19)
After rolling up the scroll and giving it back to the attendant and with all eyes on him in that synagogue, he spoke those famous words: “Today this scripture is fulfilled in your hearing.” A comparison with Isa. 61:1–2 reveals that Jesus stopped his reading mid-sentence:
The Spirit of the Sovereign LORD is on me,
because the LORD has anointed me
to preach good news to the poor.
He has sent me to bind up the brokenhearted,
to proclaim freedom for the captives
and release from darkness for the prisoners,
to proclaim the year of the LORD’s favor
and the day of vengeance of our God. (italics added)
Jesus proclaims the year of the Lord’s favor, but he stops short of the “day of vengeance of our God.” I do not believe that Jesus was ignoring this coming “day of vengeance,” especially considering his later teaching on this coming day (e.g., Luke 21). Rather, he was inaugurating an age of grace that proclaimed freedom and forgiveness. Such an age is clearly spiritual as opposed to political, but it does have a political dimension. Therefore, faithfulness to the sovereign Lord means entrusting ourselves into his care even when we are wronged.29
Many Christians, even in the West, face persecution for their beliefs and will increasingly do so as Western society becomes secularized. Zechariah’s message speaks to those of us today who face such persecution as we seek to live out our faith. But Zechariah’s message is also a sober reminder that God’s vengeance is a reality for those of us who are involved in injustice, whether on the local level or on the global level. Our divine warrior can come not only to rescue us from the oppressor but also to discipline us as oppressors.
For God’s people living today in an era as challenging as those of the Jews of the Persian period, Zechariah 6:1–8 prompts praise for God’s past redemption, stimulates hope in his future promises, and provokes faith in his sovereign control of the details of our lives.