Zechariah 1:8

King James Version (KJV)

I saw by night, and behold a man riding upon a red horse, and he stood among the myrtle trees that were in the bottom; and behind him were there red horses, speckled, and white.

Adam Clarke
Bible Commentary

I saw by night - The time was emblematical of the affliction under which the Jews groaned.

A man - An angel in the form of a man: supposed to have been the Lord Jesus; who seems to have appeared often in this way, as a prelude to his incarnation; see Joshua 5:13; Ezekiel 1:26; Daniel 7:13; Daniel 10:6. The same, probably, that appeared to Joshua with a drawn sword, as the captain of the Lord's host. Joshua 5:13-15.

A red horse - An emblem of war and bloodshed.

Among the myrtle trees - This tree was an emblem of peace; intimating that all war was shortly to end. But some think these trees are emblematical of the true followers of Christ.

And behind him were there red horses - Probably pointing out the different orders of angels in the heavenly host, which are employed by Christ in the defense of his Church. The different colors may point out the gradations in power, authority, and excellence, of the angelic natures which are employed between Christ and men.

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Albert Barnes
Notes on the Whole Bible

I saw in the night - that is, that following on “the twenty-fourth day.” The darkness of the night perhaps was chosen, as agreeing with the dimness of the restored condition. Night too is, Dionysius), “through the silence of the senses and of the fancy, more suited for receiving divine revelations.”

A man riding upon a red horse - The man is an angel of God, appearing in form of man, as Daniel says, “The man Gabriel, whom I had seen in the vision at the beginning, touched me” Daniel 9:21. He is doubtless the same who appeared to Joshua in form of man, preparing thereby for the revelation of God manifest in the flesh - He, before whom Joshua fell on his face and in him worshiped God, through whom also God required the same tokens of reverence as He had from Moses. “Joshua lifted up his eyes, and looked, and behold there stood a man over against him with a sword drawn in his hand, who said, as Captain of the Lord‘s host am I come” (Joshua 5:13-15. See the note on “the Angel of the Lord” in Dr. Pusey‘s Daniel the Prophet, pp. 519-525). He rides here, as Leader of the host who follow Him; to Him the others report, and He instructs the Angel who instructs the prophet. Red, being the color of blood, symbolizes doubtless “the vengeance of God to be inflicted on the enemies of the Jews for their sins committed against the Jews” (Dionysius), exceeding the measure of chastisement allowed by God. It probably was Michael Daniel 10:13, who is entitled in Daniel, “your prince Daniel 10:21, the great prince which standeth up for the children of thy people”.

And he was standing - Almost as we say, stationary, abiding in that one place. The description is repeated Zechariah 1:10 apparently as identifying this angel, and so he and the “angel of the Zechariah 1:11 Lord” are probably one.

The myrtle trees - from their fragrance and lowness, probably symbolize the Church, as at once yielding a sweet odor, and in a low estate, or lowly. The natural habits of the myrtle make it the fitter symbol.

And behind him - The relation of the Angel as their chief is represented by their following him. This is consistent with their appearing subsequently as giving report to him. The red and white horses are well-known symbols of war and glory, whence He who sits on “the white horse” Revelation 6:2 in the revelations, “went forth conquering and to conquer.” The remaining color is somewhat uncertain. If it be ashen gray, it would correspond to the pale horse of the revelations, and the union of the two colors, black and white, is calculated to be a symbol of a chequered state of things, whereas a mingled color like “chestnut” is not suggestive of any symbol.

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Matthew Henry
Concise Bible Commentary

The prophet saw a dark, shady grove, hidden by hills. This represented the low, melancholy condition of the Jewish church. A man like a warrior sat on a red horse, in the midst of this shady myrtle-grove. Though the church was in a low condition, Christ was present in the midst, ready to appear for the relief of his people. Behind him were angels ready to be employed by him, some in acts of judgment, others of mercy, others in mixed events. Would we know something of the mysteries of the kingdom of heaven, we must apply, not to angels, for they are themselves learners, but to Christ himself. He is ready to teach those humbly desirous to learn the things of God. The nations near Judea enjoyed peace at that time, but the state of the Jews was unsettled, which gave rise to the pleading that followed; but mercy must only be hoped for through Christ. His intercession for his church prevails. The Lord answered the Angel, this Angel of the covenant, with promises of mercy and deliverance. All the good words and comfortable words of the gospel we receive from Jesus Christ, as he received them from the Father, in answer to the prayer of his blood; and his ministers are to preach them to all the world. The earth sat still, and was at rest. It is not uncommon for the enemies of God to be at rest in sin, while his people are enduring correction, harassed by temptation, disquieted by fears of wrath, or groaning under oppression and persecution. Here are predictions which had reference to the revival of the Jews after the captivity, but those events were shadows of what shall take place in the church, after the oppression of the New Testament Babylon is ended.

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SDA Bible Commentary (limited)
Volume 1-7

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 borne 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. III, 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 accomplishedâ€”“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 thisâ€”as set forth in chs. 1:7 to 6:15â€”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. meá¹£ulah, “an abyss,” “a precipice,” here probably the name of a geographical site or of a valley.

Speckled. Heb. Åâ€ºeruqqim, 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.

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Zechariah 1:8