This first vision emphasizes that God was lovingly jealous of His chosen people and would restore them even though they were troubled at present and the nations that oppressed them were at ease (cf. Habakkuk). In the vision an angelic patrol reported on the state of the whole earth. This vision presents hope for dispersed and downtroden Israel.34
1:7 Zechariah received another revelation from the Lord three months after his previous one in Darius' second year, 520 B.C.35
"On the same day (24 Shebat), five months earlier, the rebuilding of the temple had been resumed (cf. Hag 1:14-15; see also 2:10, 18, 20). It was evidently a day in which God had special delight because of the obedience of his people."36
"Also on that day two months previously Haggai had delivered a stern rebuke to the priests for their impurity and to the people for their delay in building the temple (Hag. 2:10-17). On that day, moreover, Haggai had received the far-reaching revelation (Hag. 2:20) of the destruction of Gentile world power previous to the establishment of millennial rule of the greater Zerubbabel-Messiah (Hag. 2:21-23)."37
1:8 The prophet saw a vision, and in his vision it was night. He saw a man sitting on a red (bay, reddish-brown) horse among myrtle trees in a ravine. He also saw red, sorrel (Heb. seruqim, mixed color), and white horses behind the man on the red horse. There were riders on these horses, too (v. 11).
To Zechariah, who knew the Old Testament and who lived in a particular culture (Persian as well as Hebrew), the meaning of these symbols would have been more readily apparent than they are to the modern reader. Night had connotations of gloom, obscurity, and foreboding. The present was such a period for the Israelites. The light of joy, clear sight, and security was yet to break for them. The riders evidently represent some of the Lord's angelic army (host) that serve as His scouts and report world conditions to Him (v. 10). Horses were instruments of war and prestigious possessions (10:3; 1 Kings 10:26), and the colors of these horses apparently represent their mission. The colors doubtless implied something to Zechariah, possibly bloodshed, a mixed mission (of judgment and blessing), and victory (cf. 6:2; Isa. 63:1-6; Rev. 6:4).38Myrtle trees were evergreens used in the feast of Tabernacles to picture future endless messianic blessings that would come to Israel (Neh. 8:15; Isa. 41:19; 55:13).39The ravine may hint at Israel's present depressed position in Zechariah's day.
1:9 Zechariah asked the angel who was with him in his vision what the horsemen and the horses represented, and the angel said he would explain.
1:10 The angel, who looked like a man and who was standing in the grove of trees, said that the horsemen were Yahweh's representatives whom He had sent to patrol the earth.
"Like the Persian monarchs who used messengers on swift steeds to keep them informed on all matters concerning their empire, so the Lord knew all about the countries of the earth, including the great Persian state."40
1:11 The horsemen then reported to the angel that they had patrolled the earth and had found it peaceful and quiet.
"Darius boasted that in nineteen battles he had defeated nine rebel leaders and had subdued all his enemies. So the empire was again virtually quiet by 520 B.C."41
The description of the interpreting angel as the angel of the Lord can be understood in either of two ways. He was either the Lord Himself (i.e., the second person of the Trinity), or he could have been an angel sent from the Lord and responsible to the Lord, the Lord's special angel (cf. 3:1-2; Gen. 16:11, 13; 18:1-2, 13, 17, 22; 22:11-12, 15-18; 31:11, 13; Exod. 3:2, 4; Josh. 5:13; 6:2; Judg. 2:1-5; 6:11-12, 14; 13:3-23; Ezek. 43:6-7).
1:12 Then the angel of the Lord addressed sovereign Yahweh. Clearly they were separate persons. He asked the Lord how long He planned to remain bent on disciplining Jerusalem and the cities of Judah (i.e., the Israelites), which He had done in His indignation for the last 70 years (i.e., the Captivity; cf. Jer. 25:11-12). That prophesied period was now over, but the Israelites were still oppressed and under foreign domination.
1:13 The Lord responded to the angel's question graciously and with comforting words. However, what He said Zechariah did not reveal either because he did not hear it or because he chose not to do so under divine inspiration.
1:14 The angel then instructed Zechariah to proclaim that Yahweh was very jealous for Jerusalem and Zion. Jealousy when used to describe God's attitude refers to His careful concern, specifically intolerance of rivalry or unfaithfulness, for the well-being of others.42It has none of the negative connotations that we associate with selfish human jealousy. The double names for Jerusalem may be a case of poetic parallelism, or they could suggest Jerusalem of the past and Zion of the future.
1:15 The Lord continued to explain that He was very angry with the Gentile nations who were presently at ease. He was angry because they had compounded the punishment of Israel that God had inflicted on the Chosen People by prolonging it (cf. Gen. 12:3).
This is the first of four oracles that appear within the visions that Zechariah saw. These were messages that the prophet was to deliver along with the revelation of the vision.
"The vision had lifted the veil which hides the unseen, spiritual world to show that God is in control and active in the earth, but it would not have been of specific comfort without the message in words given by the interpreting angel (verses 14b-17). This oracle is essential to elucidate the implications of the vision."43
1:16 Because the people of Jerusalem had experienced so much hostility the Lord promised to return to them and to show them compassion. The sovereign Lord promised that the temple would be rebuilt there, and the city again would become a viable entity. The Jews finished the temple in 515 B.C., but the city walls were not complete until 444 B.C. (Neh. 7:4; 11:1). Measuring the city pictures its expanded restoration (cf. Jer. 31:38-40), the measuring line being a construction tool.44
1:17 God promised that His cities, the cities of Judah (v. 12), would again overflow with the benefits of prosperity. He would again comfort Zion and choose to bless Jerusalem (cf. 1 Kings 8:44, 48; 2 Chron. 6:6, 34, 38).
"The distinctive features of comfort for Israel in this first vision are: (1) the presence of the Angel of Jehovah in the midst of degraded and depressed Israel; (2) His loving and yearning intercession for them; (3) the promises of future blessings. We may say, then, that the import of the vision is this: although Israel is not yet in her promised position, God is mindful of her, providing the means of His judgment on the persecuting nations, and reserving glory and prosperity for Israel in the benevolent and beneficent reign of the Messiah.
"The series of visions carry us through God's dealings with Israel from the time of their chastisement by God under the Gentile powers until they are restored to their land with their rebuilt city and temple under their Messiah King. The first vision gives the general theme of the whole series; the others add the details. . . . When the world was busy with its own affairs, God's eyes and the heart of the Messiah were upon the lowly estate of Israel and upon the temple in Jerusalem."45
