Zechariah 6:1–8

6:1 Now Zechariah sees “four chariots.” Chariots were primarily military vehicles used in open country for rapid flanking movements or for pursuing an enemy. They often carried an archer and shield-bearer. Chariots also symbolize the power of kingship (e.g., Gen. 41:43; 1 Kings 1:5), and were often associated with the divine in ancient Near Eastern thought. The number four seems to represent the scope of their mission to “patrol the earth,” namely its four corners (Zech. 6:7; cf. 1:19–20).

The chariots “came out from between two mountains.” It is impossible for earthly chariots to travel on mountains like this, indicating these are not normal chariots. Rather, they are chariots from God’s presence (6:5). They are the host (army) of the Lord of hosts. The “mountains of bronze” are best understood as the entrance to the heavens. Solomon’s temple, which represented the heavens in its layout (cf. Heb. 8:5), had two bronze pillars at its entrance (1 Kings 7:15–22).

6:2–3 Each chariot has different-colored horses, though no significance is given to the colors (cf. the horse colors with the first vision; not all are the same).¹ Pictures and models from this period show chariots drawn by two to four horses, but the number is not stated here. All the horses are “strong” or valiant (v. 3, also v. 7).

6:4–5 Zechariah’s question, “What are these, my lord?” (v. 4), repeats earlier questions (1:9; 4:4) and shows the visions are all related.

There are some translation issues in verse 5. First, the chariots are said to travel “to the four winds of heaven,” which is difficult to explain. A closer rendering of the Hebrew likens the four chariots to “four winds of heaven.” As a descriptor, it suggests the chariots are swift and have wide-ranging movements, or that they ride the winds (cf. Ps. 104:4). In addition, the word for “winds” can also be translated “Spirit,” which, like Zechariah 4:6, indicates God’s purposes are accomplished by his Spirit. The directions the chariots travel are then given in 6:6–8.

Second, the chariots are said to go out from God’s presence (the heavenly court) “after presenting themselves before the Lord”—they go out as his army. This is certainly true, but the Hebrew is better rendered such that the chariots go out “on account of the taking of a stand against the Lord of the whole earth.”² The phrase is similar to Psalm 2:2, which refers to the rebellion of the nations against the Lord and his anointed. This translation gives a reason for the chariots’ mission: the rebellion of the nations against God. This well suits the wider and immediate contexts.

6:6 Two chariots (the ones with the black and the white horses) go “toward the north country.” This phrase is used by the prophet Jeremiah typically to refer to Babylon, where God’s people had been taken as captives (cf. comment on 2:6–7) and where the woman in the basket had been taken in the previous vision (“Shinar”; 5:11). Historically, this is where the most devastating opposition to God’s people had originated, which may explain the need for two chariots. The chariot with the dappled horses travels “south,” perhaps against Edom and/or Egypt. Some translations add horses going to the east and west, but this is unnecessary. There is no need to travel elsewhere—to the east is desert and to the west is the sea. The fourth chariot, with red horses, is possibly held in reserve.

6:7–8 The horses and chariots go out at God’s command to “patrol the earth” (v. 7). Whereas the horses in the first vision were involved in surveillance on behalf of the Lord, these horses and chariots subdue the nations as his heavenly army and are an expression of his sovereignty over all the earth. In the first vision, the report was that “all the earth remains at rest” (1:11) while God’s people do not, and God announced he was coming to reverse this situation. This final vision pictures the Lord’s heavenly army bringing judgment on the nations, particularly Babylon, with the result that God’s Spirit is set at rest (6:8). God’s “Spirit” (ruakh) can also be translated as “wind” (cf. the “four winds” in 6:5, using the same word) and could also refer to his anger or wrath (e.g., Judg. 8:3; Prov. 16:32; Eccles. 10:4). Elsewhere God’s anger is said to “rest” upon his people for their sins (e.g., Ezek. 13:13; 16:42; 21:17). In this case, God’s anger will rest upon his enemies, particularly those in the north country. The word “rest” also brings to mind promises for the realization of God’s kingdom (e.g., Deut. 12:10; 2 Sam. 7:1, 11; 2 Chron. 6:41).