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Eighth Vision: Four Chariots

And again I looked up and saw four chariots coming out from between two mountains—mountains of bronze. ²The first chariot had red horses, the second chariot black horses, ³the third chariot white horses, and the fourth chariot dappled gray horses. ⁴Then I said to the angel who talked with me, “What are these, my lord?” ⁵The angel answered me, “These are the four winds of heaven going out, after presenting themselves before the Lord of all the earth. ⁶The chariot with the black horses goes toward the north country, the white ones go toward the west country, and the dappled ones go toward the south country.” ⁷When the steeds came out, they were impatient to get off and patrol the earth. And he said, “Go, patrol the earth.” So they patrolled the earth. ⁸Then he cried out to me, “Lo, those who go toward the north country have set my spirit at rest in the north country.”

The Coronation of the Branch

⁹ The word of the L ord came to me: ¹⁰Collect silver and gold from the exiles—from Heldai, Tobijah, and Jedaiah—who have arrived from Babylon; and go the same day to the house of Josiah son of Zephaniah. ¹¹Take the silver and gold and make a crown, and set it on the head of the high priest Joshua son of Jehozadak; ¹²say to him: Thus says the L ord of hosts: Here is a man whose name is Branch: for he shall branch out in his place, and he shall build the temple of the L ord. ¹³It is he that shall build the temple of the L ord; he shall bear royal honor, and shall sit upon his throne and rule. There shall be a priest by his throne, with peaceful understanding between the two of them. ¹⁴And the crown shall be in the care of Heldai, Tobijah, Jedaiah, and Josiah son of Zephaniah, as a memorial in the temple of the L ord.

¹⁵ Those who are far off shall come and help to build the temple of the L ord; and you shall know that the L ord of hosts has sent me to you. This will happen if you diligently obey the voice of the L ord your God.

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

I come now to the words, The angel answered, These are four spirits, etc. Some give another rendering, These chariots go forth to the four winds, or parts of heaven; but this is forced, and the words simply mean, “these are four spirits.” The word spirit, I have no doubt, has led interpreters astray, for they have thought it frigid to call different events winds or quarters of the world. But I take this word in a different sense, that is, as designating the impulses of God. I do not then understand them to be four winds, but the secret emotions produced by God. Though God’s Spirit is one, yet all actions proceed from him, and whatever is done in the world can with no impropriety be attributed to his Spirit. It is yet certain, that the Prophet alludes to the four quarters of the world, as though he had said, that nothing happens in the world which has not been decreed in heaven; for God’s providence includes under it the whole world. Though then the universe is designated here, yet by the Spirit the Prophet means those secret movements which proceed from the eternal counsel and providence of God. And it is a very apt metaphor; for the word Spirit is set in opposition to fortune. We have already said, that profane men imagine that fortune possesses a blind power, but the Prophet says, that all revolutions seen in the world proceed from the Spirit of God, and that they are as it were his spirits or ambassadors. ⁶³⁶³     Provided we adopt [ב], countenanced by several MSS., and the Syriac, instead of [כ] in the received text, that is before the number “four,” this explanation is the most satisfactory. But if we take the received text, countenanced by a greater number of MSS., there will be another meaning to the sentence. Henderson’s version is —
   For as the four winds of heaven
Have I spread you abroad, saith Jehovah.
   But its connection with the foregoing he does not clearly print. The view taken by Drusius, followed by Grotius and Marckius, seems most satisfactory. They take the verb [פרש] in the sense of expanding, enlarging, setting at liberty, and that the reference is to the previous liberty granted to the Jews; and thus the connection with the foregoing line is obvious and natural —
   He! He!
Flee now from the land of the north, saith Jehovah;
For as the four winds of heaven
Have I expounded you, (or set you free,) saith Jehovah.
   They had been allowed liberty to go to any part of the world, which is signified by the four winds. The next verse is —
   He! Sion, escape,
Thou who dwellest with the daughter of Babylon.
   The two nations are compared to two women, dwelling one with another. — Ed.

We now then perceive the real meaning of the Prophet when the angel says, that these were the four spirits of heaven. And the word heaven is by no means added in vain, for the Prophet seems here to exclude all other causes, so that sovereignty might remain with God only. For though God works often by instruments, or intermediate causes, as they say, yet his own hidden decree ought to be placed first. This is the reason why he says that they were the spirits of heaven; he says it, that we may not think that God is dependent on the will of men, or is blended with the intervening causes, but that he himself has fixed whatever he has in his good pleasure determined. We hence see, that they who render the words, “into the four parts of heaven,” have not sufficiently considered the intention of the Prophet.

He then says, that they went forth from their station before the Lord of the whole earth. Now the Prophet calls that space between the two mountains of brass their station before God. Let us hence know that God does not adopt suddenly new counsels, and that he is not like us who, in emergencies or on occasions unlooked for, attempt this and then that; but that his course is very different, and that things in heaven do not revolve up and down, for the chariots here had a fixed and undisturbed station. For though they were chariots capable of moving quickly, they yet remained still and, as it were, fixed, until God permitted their going forth. We hence learn that when God seems to us to rest, he does not sit idly in heaven, as ungodly men foolishly talk, but that he there determines whatever he intends at a suitable time to do. And then when he says, that the chariots stood before God, we may hence conclude, that what seems to be contingently to us is fixed in God’s counsel, so that there is a necessity at the same time. How comes it, that the greater part of mankind think that all things are contingent, except that they continue looking at nature only? The will of man is changeable; then changeable is everything that proceeds from the will of man. The tree also either becomes scorched through heat, or dies through cold, or brings forth fruit. They hence conclude that everything is contingent, for there appears to be a changeable variety. When men thus judge of things by nature alone, it is no wonder that they think that contingency reigns in the world. But the Prophet distinguishes here between the things of nature and the counsel of God; for he says, that the chariots stood, and went forth when God commanded them. Was there no motion in the wheels? nay, the chariots were from the first ready to move, how was it then that they rested? even because they were detained by the secret purpose of God. Now when he sends them forth they show that celerity which was naturally in them. We hence clearly learn, that those things happen by nature which seem capable of being done in two ways, and that yet the counsel of God is always fulfilled, so that immutable necessity presides, which is at the same time hid from us. The Prophet adds, that the first chariot had red horses. I have now explained the whole of this: what is subjoined remains —

⁶³ Provided we adopt [ב], countenanced by several MSS., and the Syriac, instead of [כ] in the received text, that is before the number “four,” this explanation is the most satisfactory. But if we take the received text, countenanced by a greater number of MSS., there will be another meaning to the sentence. Henderson’s version is — For as the four winds of heaven Have I spread you abroad, saith Jehovah. But its connection with the foregoing he does not clearly print. The view taken by Drusius, followed by Grotius and Marckius, seems most satisfactory. They take the verb [פרש] in the sense of expanding, enlarging, setting at liberty, and that the reference is to the previous liberty granted to the Jews; and thus the connection with the foregoing line is obvious and natural — He! He! Flee now from the land of the north, saith Jehovah; For as the four winds of heaven Have I expounded you, (or set you free,) saith Jehovah. They had been allowed liberty to go to any part of the world, which is signified by the four winds. The next verse is — He! Sion, escape, Thou who dwellest with the daughter of Babylon. The two nations are compared to two women, dwelling one with another. — Ed.