V.1-3. And I lifted up mine eyes, and looked. And, behold, there were four chariots coming out from between two mountains; and the same mountains were of brass. In the first chariot were red horses, in the second chariot black horses, in the third chariot white horses, in the fourth chariot strong colored horses.
(1) This is a dark face, and others have interpreted it in many ways, by which it has become much darker. I leave each one his honor, and thank him for his diligence; what I understand, I will also present, until another does it better. In the next chapter, the prophet indicated with two visions how false teachers would come among the Jewish people, which was fulfilled by the Pharisees until the time of Christ, who punished them for it; and since they would not mend their ways, he let them go until they were scattered throughout the world, as we have heard. Accordingly, the prophet shows in this chapter how the true teaching of the gospel should go out into all the world, after Judaism has perished with its teaching; just as it happened that after the Pharisees' teaching the gospel soon came and was preached in all the world.
(2) In the first chapter [§ 68; Cap. 2, § 26] we heard that the fourth number means the four corners of the world, that is, the whole circle of the earth around Jerusalem; therefore, if four chariots are also seen here, they mean that the gospel of Christ is to be preached in all the world around Jerusalem and in the four corners under heaven. For not only horses are seen here, as above [Cap. 1, 8-11], but also chariots. In addition, these horses do not come together from other countries, as above, but go out from one to another into all countries; so that the appearance is very different from the first. The former brought tidings from all lands, that quiet peace might be everywhere; but these again bring the spirit of the Lord abroad, even into the land toward midnight. What the horses are, we will hear later in the text.
(3) But the two mountains of brass, I believe, are the two testimonies of the gospel written in the Old Testament, namely the law and the prophets, as Paul says in Romans 3:21, that the righteousness of faith is testified by the law and the prophets, just as Moses and Elijah testified on Mount Thabor with their appearance [Matt. 17:3]. For out of the law and the prophets the apostles bring forth the gospel, and prove it thereby. Therefore it is good that these chariots come forth between these two mountains. And they are mountains of brass, that is, strong and enduring: for rust eateth not the brass, as it doth the iron. So the law and the prophets are great, strong, enduring witnesses of the gospel. For thus Christ also opened the minds of his disciples, that they might understand the Scriptures [Luc. 24:27]. So also our faith needs to have a good and sure foundation for itself, so that it may be certain of things.
V. 4. 5. And I answered and said unto the angel that talked with me, My lord, who are these? The angel answered and said unto me, They are the four winds which are under heaven, which come forth, as they stand before the ruler of all the earth.
(4) In the Hebrew language, spirit and wind are the same word; therefore, where it says wind, one may read spirit, and even though one reads wind, it still means spirit. So these four chariots, according to the angel's self-interpretation, are four winds under heaven, that is, the spirit in the apostles, sent out from Jerusalem through all the world. In addition, he says that they stand before the ruler of all the earth, that is, they are Christ's servants, who is the Lord, set over all the earth, as the 8th Psalm, v. 7, says. In their service these spirits stand and walk. For just as the angels who stand and serve before God are also called winds or spirits, Ps. 104:4: He makes his angels spirits or winds, and his servants flames of fire, so the apostles are also called spirits or winds here,
1) In the original: or.
who minister before Christ, and are sent forth by him into the four winds of the world, that is, into every place on the face of the earth. And that he calls them "four winds under heaven" also means that the apostles should come with their preaching into all the world, under all the heavens, or from one place of heaven to another, as Christ speaks Matth. 24, 31.
5 And here notice what a glorious testimony the apostles have here about their teaching. They are not shown to preach their own things, to have their own form or eyes, like the bushel above [Cap. 5, 6], but they serve the ruler Christ, and not themselves; they teach what he wants and pleases him, and do not come from themselves, but are sent by him, therefore they do not bring man's teaching, but God's word. And they are not horses alone, but chariots also, for they do not come with a living word, but bring with them all kinds of precious things and jewels, even armor and weapons, so that they may be prepared for war, that is, they bring with them all kinds of gifts and graces of the Holy Spirit through the gospel, so that Christians throughout the world may be adorned and strengthened to fight against sin, death and the devil, along with the world. For because they are horses and chariots, it means war and strife, as we also heard above [Cap. 1, § 35].
Summa, God's word does not come in vain nor idly into the race, it creates much good in the believers, and powerfully contends against the unbelievers; therefore there must be chariots with the horses. But no rider is seen here on the horses, nor man on the chariots, for Christ sits and rides alone on these horses and chariots, yet invisibly, in spirit and faith, and does not let men sit on them, nor lead or drive them. For he neither likes nor suffers the doctrine of men; he alone is the only Master and Teacher of us all, Matth. 23, 10. and, as the angel also says here, they do not serve any carter, rider or merchant, but the ruler in all bets, who leads, rides, sits, guides and drives here alone, that is Christ our Lord. For above, in the first vision [Cap. 1, 11], angels rode on horses to signify the kingdoms ruled by men.
V. 6. where the black horses were, they went about midnight, and the white ones went after them, but the colored ones went about noon.
7 Here it is most dark with the horses, colors and countries, where they go. Well, we have made the apostles and preachers out of the steeds. The first ones, namely the red ones, are not seen here going out. These are, of course, the apostles and Christians who remained in Jerusalem and in Judaism, as little St. James, also St. Peter and John for a time, along with other disciples, as St. Stephen and his like. And these horses are red, that is, they remained among the murderous, bloodthirsty Jews, who strangled St. Jacob and St. Stephen, along with many others, even the Lord Christ himself, and before that the prophets. For I consider that the color of the horses signifies the country or people to which they are sent. So the first horses are red, and are sent to the Jews, and remain with them.
8. but the black horses on the other chariot, and the white on the third chariot, are both sent about midnight. These are the apostles and disciples sent into Assyria, Persia, India and Syria, as Simon, Judah, Thomas, and their like. For we read in the Acts of the Apostles especially about Antioch, that there the Christianity increased very much, and also so, that there the disciples were called Christians first, and there was even a wide school of Christians [Apost. 11, 26]. Similarly, in Damascus, where St. Paul was converted, there were many disciples of Christ [Cap. 9, 10. ff]. Now both Antioch and Damascus, Jerusalem lie at midnight, without what have been theirs, which came into Assyria and Persia, as is said.
(9) But what is the color here, that the blacks go to the first, and the whites after? I think it also means the same countries' way against the Jews. For black is the color of night, and signifies persecution, misfortune, and death. But white is the color of day and light, and signifies grace and happiness. Now the Jewish people had suffered so much from all such countries of midnight, and had experienced the black color, as the stories in the books of the kings show, and should also experience
full of the kings of Antioch, as the books of the Maccabees testify, that such lands, Assyria, Syria and Medes, were black, dark and cruel enough to the Jews. But now the Persian kings were gracious and favorable to them, as we have just heard [Cap. 1, § 6 ff.], that they granted them again to build the city of Jerusalem etc. Therefore here the black horses go before, afterwards the white ones. For before, under the king of Babylon and Assyria, it was all black and night, but under the king of Persia it was all white and day.
010 And the fact that two chariots with horses go to the same one place is also because Zerubbabel and Joshua with their people should be the more confident, because the chariots go most to the place where they are most afraid. Although it is also because the enemies of the Jews, as Syria, Babylon, Assyria, lie against Jerusalem, that they understand both places of the world as morning and midnight; therefore also two kinds of horses go there, as if the two kinds of places were to be counted for one place, when they are not one, but two places. So the morning place is not mentioned, because they both belong to one kingdom, and only the midnight place is mentioned, because the land of the Jews had to suffer the most misfortune from there.
The colored horses are the apostles who came to Arabia, Edom, Egypt and Moorland, as St. Matthew and his companions. For these countries lie toward the middle of Jerusalem, and are multicolored, that is, black, red, and white. For they have been at times unfavorable and at times favorable to the Jewish people, and have often shed their blood, as the histories, especially of the Edomites, Ishmaelites, and the like, indicate; so that the Jews may again be comforted that they should not fear such countries to build the temple, as it is certain that such countries shall in time still receive God's word and spirit, and obey the ruler of all lands.
V. 7 The mighty went and removed, that they might pass through the country. And he said, Go ye, and pass through the country. And they went through the land.
12 The fourth chariot is divided here into two chariots. For above [v. 3] he says that in the fourth chariot there were strong colored horses, and yet here he separates the strong horses from the colored ones, so that it appears as if two chariots, that is, the black and white ones, went into the empire of Persia and Medes, which had both morning and midnight toward Jerusalem. And two chariots, that is, the colored and strong ones, went to the Roman Empire, which had both noon and evening toward Jerusalem, and so instead of the red horses of the first chariot, which remained at Jerusalem, here come the strong horses, so that nevertheless four chariots remain in the four elders of the world, that is, sent into all the world. These are the strong horses, St. Peter and Paul and St. John, the noblest and strongest apostles, sent to the Roman Empire, where there was truly great persecution of the Gospel. For this reason, strong apostles were sent here, and especially St. Paul, the apostle to the Gentiles, was chosen for this purpose [Rom. 11:13]. For this reason a special command is given to them, saying, "Go through the country," that is, through the world's circle. For the apostles themselves did not know for the first time that they were to preach the gospel to the Gentiles until they were exhorted from heaven.
V. 8. And he called unto me, and spake unto me, saying, Behold, they that go forth into the north country make my spirit to rest in the north country.
013 Here he sheweth this vision of things to come, for the use and custom of the Jews, even at this present time, when they shall build the temple, to comfort and strengthen them. As if to say: Why do you fear and worry so much about the Persians and the enemies at midnight? Behold, they shall not alone now leave you contented and favorable, as ye have heard hitherto, but also in time to come they shall be much more favorable to you. Now when the gospel shall come, and Christ with his Spirit, the same shall make them brethren and friends unto you, that they may have the same spirit of the Lord which ye have, except they should hurt you, or hinder you.
14 This is also the reason why only the horses that go on the north side are indicated here before all others, that they should make the spirit of the Lord rest in the land on the north side. For he strikes and touches their hearts with it, which at that time were most afraid of the lands on the north side, as Jeremiah had said before, and they themselves were well aware of it through experience [Jer. 1, 14. 15. 6, 1. 22. ff]. For no one can believe the effort it takes to comfort and straighten a despondent, stupid conscience; and again, the effort it takes to frighten and put fear into a hard, stubborn conscience. Both are impossible to see," and God must do it Himself.
That is why he needs so many words and faces here (as we see), and yet he uses them all for the comfort and strength of the poor, stupid little crowd, his people. For where God is once angry and punishes, the human heart cannot forget it, is always afraid of it, and thinks that God wants to be angry forever in such a way that it trembles even before a rustling leaf, and is worried that heaven will fall on it. Again, if he is benevolent and merciful, the human heart becomes so sure and hardened that it thinks it will go on forever, and even if thunderbolts threaten it, it does not think that it is due to its own iniquity. Therefore he gives a sign of his grace that Christ's kingdom will surely come and bring such security, and says:
V. 9, 10: And the word of the Lord came unto me, saying, Take of them that were carried away captives, even of Heldai, and of Tobiah, and of Jedaiah, and come the same day, and enter into the house of Josiah the son of Zephaniah, which came from Babylon.
(16) Now that the visions are all finished, he gives a sign beside the word of the promise of the gospel to come, as it is the custom of all prophets to give a sign beside the word, and to hang on it like the word. Thus did Isaiah Cap. 20, 3. 4. when he went naked, for a sign that the king of Assyria should spoil the land of Egypt. And Jeremiah (Cap. 27, 2. ff.) wore a wooden chain on his neck.
when he proclaimed tyranny to all the nations of the king of Babylon. In the same way, Noah was given the rainbow as a sign [Gen. 9:13, 14], and Abraham was given circumcision etc. [Gen. 17, 10. f.) But to us Christians the baptism and the sacrament etc. So also here a sign of the two crowns is given to the Jews to confirm the prophecy of the gospel, which is indicated by the face of the chariots, so that they should be sure that henceforth the Persians and their enemies would no longer plague them, but that the kingdom and priesthood of Christ would be most definitely in the future, through which they would be completely free and secure from all enemies for eternity.
V. 11 Take silver and gold and make two crowns and put them on the head of Joshua the high priest, the son of Jehozadak.
(17) Now this is the sign, that is, to put two crowns, not on the head of Zerubbabel the secular prince, but on the head of Joshua the priest. Neither are they given to Joshua as his own, nor are they commanded to be worn or used, but that only by placing them on his head a sign may be given, and then they may be hung up in the temple as a memorial to strengthen their faith in the future Christ, the true king and priest. But whether both crowns were of gold mixed with silver, or whether only one was gold and the other silver, I do not know; the text stands there, and says that he should take silver and gold, so I leave it at that.
(18) And it is enough that by the two crowns are signified to us the two regiments of Christ, that he should be priest and king, not after a worldly manner, but spiritually, in faith. Which he indicates by placing the crowns not on the prince Zerubbabel, but on the high priest Joshua, the spiritual person. Also that then the priesthood should be higher than the principality. For Christ, through his priesthood, sacrifices himself for us, and represents and reconciles us before God; but through his kingdom or principality, he forcibly shields us from the devil, death, sin and all evil, and rules us as his heir and kingdom in spirit and faith.
019 And this also is a special comfort, that the prophet is commanded to take such gold and silver nowhere, but of the Jews, and of such Jews as were captives at Babylon. That he might show that Christ was to come of the very blood of those Jews who had been captives, that they should fear no more, but be sure of all that this prophecy and sign promises. The names of these men are not found in the book of Ezra, except for the two, Jedaiah and Tobiah, though no one knows if they are the same. But I reckon that half of them were of the tribe of Judah, and half of them of the priestly tribe. And that this sign or crowning was not done in the house of Joshua the high priest, but in the house of another, Josiah the son of Zephaniah, I consider to mean that Christ's priesthood and kingdom should be different from the Levitical priesthood, and should also come among the Gentiles, and not remain among the Jews alone.
V.12. 13. And say unto him, Thus saith the Lord of hosts; Behold, there is a man whose name is Zemah; for under him shall it grow to build the temple of the Lord: for he shall build the temple of the Lord, and shall bear the ornament, and shall sit and reign in his throne, and shall be priest also in his throne, and shall be a stopper of peace between the two.
20 Here he himself interprets the sign with the two crowns. For this text may not be understood of Joshua, because here both crowns, that is, the dominion and priesthood, are appointed to one person, that he should possess both seats or thrones," at the same time, be both king and priest, which happened to no one in the old priesthood, but only to the one man, our Lord Jesus Christ. For though in the days of the Maccabees the temporal rule came by accident to the priests, yet no kingdom or lasting dominion ever came of it.
21. but here he also calls Christ Zemah, as in the third chapter above, v. 8, and that the same therefore (he says) that under him shall grow, that is, it shall continue and succeed, what he does, although all the world, including the gates.
of the hells, set themselves against it. For Zemah [XXX] is the name of a plant or little branch that grows into a great tree. For Christ was at first a little shrub or plant in the land of Judah, but afterward he grew until he became a tree, filling the whole world with his branches, reaching with his top to heaven and with his root to the abyss of hell, for he has it all in his hands, Ps. 8:7, Eph. 2:21.
22 But notice here that he does not designate a place for this Zemah. For he does not say that he will be at Jerusalem, and there build the temple of the Lord, but "under him" (he says), that is, where he will be, where his place will be, there it will grow. Now he is not in one place, but in all the world, through the gospel; therefore it is a spiritual growth, and cannot be understood of the priesthood at Jerusalem. But it grows spiritually under him. For bodily it looks much different, because under Christ the cross, persecution and death are mighty. Nevertheless it grows, and there it is not hindered at all, but much more promoted. And when he says that "the temple of the Lord should be built by him", he publicly states that there should be a much different temple than the two, Joshua and Zerubbabel, are now building, namely a spiritual one. For this spiritual temple is to be built by the one person who will be both king and priest.
(23) And he shall "wear the ornament. For the priestly garments are called praise and adornment in Exodus 28:2 ff, because they make those who are clothed with them honorable, honest and beautiful. But as the temple here is to be spiritual, so also the adornment of this priest and king must be spiritual, as Ps. 104, 1. 2. speaks of God: "Thou hast put on praise and adornment"; and Ps.8, 6. before: Christo: "You have crowned him with praise and adornment", or surrounded. Although under the pope the Jewish bodily adornment remained. But this spiritual adornment is interpreted Ps. 132, 9. where it says: "Let your priests be clothed with righteousness, and your consecrated rejoice." So now this priest's adornment is righteousness, that is all virtues, as love, faithfulness, joy, peace, and summa, as St. Paul Tit. 1, 7. ff.
1 Tim. 3, 2. ff.] and 2 Tim. 4, 5. tells that a bishop should be adorned and skillful, so that he may be blameless, that is, just in all things.
024 This priest shall be a lord and prince upon his throne, and also a priest upon his throne. There is, as above
[It has been proved strongly enough that this may not be understood of Joshua, but only of Christ, because both offices are to be held by one person. And he says finely: "He shall reign on his throne, and be priest on his throne", as if he had his own throne, that he is not priest on Aaron's or Moses' throne, and will not reign on Zerubbabel's throne, but on his own throne, that all things shall be another priesthood, another reign, than Joshua and Zerubbabel.
25. And that he saith, "Let there be an agreement or counsel of peace between the two," not between Zerubbabel and Joshua, but between the two, that is, between the priesthood and the princedom, which have been at times contrary and divided, being of two persons and families, as when the kings persecuted the priests, as we read in the books of the kings, one going out this way, and the other going out that way; When one gave such counsel, the other gave another, and there was no peaceable, unanimous opinion. But now that both have come together in one person, things will henceforth proceed in a friendly and unanimous manner, so that no unruly advice or two-fold conceit will come between them, but as he represents us before God, so he also governs us on earth. But in the time of kings, the priests often represented the people before God in an entirely divine manner, and yet the kings ruled the people in an entirely idolatrous manner, and again.
V.14. And the crowns shall be for the memorial of Helem, and of Tobiah, and of Jedaiah, and of Hen the son of Zephaniah, in the temple of the Lord.
26 Here Helem is called, who is called Heldai above [v. 1O], and Hen, who is called Josiah above. For it is the scriptural custom that one person has two or three names, just as St. Peter is called Simon, and Bar Jonah and Cephas [Matth. 16, 18. Marc. 3, 16. Matth. 16, 17. Joh. 1, 42].
But what such names mean does not concern me much; it is enough that according to the text these two crowns should be hung up in the temple as a sign of the future promise and in memory of these four men, so that it should be said among the descendants: "Behold, these two crowns were made by these four men in the time of the prophet Zechariah, as a sign and confirmation of the prophecy of the future kingdom of Christ, which was to begin because this new temple was still standing and the crowns were inside. According to this example, many other precious jewels were given and hung in the temple at Jerusalem, as the apostles testify (Matt. 24:1), when they showed the Lord Jesus the building and the jewels of the temple. As we also see in the temples that were founded under the pope. But there is no command of God; so they are not there for any sign, but only for splendor and hope, neither useful for love nor for faith. But these two crowns served to strengthen the faith of the Jewish people in the future Christ and his kingdom.
V. 15. And shall come from afar, which shall hew at the temple of the Lord.
(27) This, in my understanding, is said of the temple of Christ, and not of the fleshly temple at Jerusalem. For although many small things were given to the temple at Jerusalem by many Gentiles, it was built by the Jews alone through Zerubbabel and Joshua, as he says above [Cap. 4:9]: "The hands of Zerubbabel laid the foundation, his hands also shall finish it" etc. So then all the bishops and teachers among the Gentiles who preach and keep the gospel correctly have built and are still building the temple of Christ, that is, holy Christendom. For these come from far away, because they are not of the Jewish blood, who are the nearest and Christ's own friends.
Then you will know that the Lord of hosts has sent me to you.
28Then you and your descendants will know by deed and experience that I have been a true prophet, and that my prophecy about these horses is true.
and chariot is true, for at that time it will stand fulfilled and walk before your eyes, which you now hardly believe, and only cling to the fleshly temple, and seek the outward rule.
And this shall come to pass, if ye will obey the voice of the Lord your God.
29 This is the gloss of the whole chapter. It is necessary, he says, that you believe the future gospel that your God will preach to you. If then you believe, you will also understand me in this prophecy, and you will know that God has given me these things.
But if you do not believe, you will understand none of them, and understand nothing everywhere, neither of the Zemah, nor of his rule and priesthood and temple, but will remain stubborn and blinded to this fleshly temple and priesthood, and let those go, yes, even persecute them. And with this the prophet touches, and gives to understand, how the Jews would not accept the gospel and Christ; for in no other chapter does he give such an exhortation to obey the voice of God, as in this, when he prophesies of Christ and his kingdom.