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Here we have another vision; and the Prophet distinguishes it from the former visions by saying, that he turned, as though he had said, that there had been some intervening time. They were not then continued visions, but he turned himself elsewhere, and then he raised up his eyes, and the Lord revealed to him what he now relates. But as the vision is obscure, interpreters have given it different meanings. They who think that the four Gospels are designated by the four chariots, give a very frigid view. I have elsewhere reminded you, that we are to avoid these futile refinements which of themselves vanish away. Allegories, I know, delight many; but we ought reverently and soberly to interpret the prophetic writings, and not to fly in the clouds, but ever to fix our foot on solid ground. Others think that those changes are meant which we know happened in Chaldea and Assyria. As Nineveh was overthrown that Babylon might be the seat of the empire, they suppose that this is meant by the first chariot, the horses of which were red. Then they think that the Persian empire is intended by the second chariot, as the Jews had at the beginning suffered many grievous evils. Afterwards by the white horses are signified, as they suppose, the Macedonian power, as Alexander treated the Jews with humanity and kindness. By the fourth chariot they understand the Roman Empire, and think that the horses are of different colors, because some of the Caesars raged cruelly against the Jews and the Church of God, and some of them showed more lenity. ⁶¹⁶¹     This is the view taken by Jerome, Cyril, Kimchi, Newcome, Blayney, and also by Grotius and Parkhurst, only that they consider the fourth chariot to represent, not the Romans, but the Syrians and Egyptians. See Parkhurst’s Lex., under [אמף]. Henderson confines all the chariots to the Medes and Persians, as referring to various changes and events until the reduction of Egypt by Xerxes, “the south country” being that land. The basis of every view which may be taken of the chariots, as Marckius justly observes, must be the interpretation given by the angel in verse 5; which some translate, “these are the four spirits of the heavens,” that is, angels, as in our version, followed by Newcome and Henderson; and others, such as Marckius and Blayney, “these are the four winds of heaven;” winds being rendered as a metaphorical expression for God’s judgments. See Jeremiah 49:36; Revelation 7:1-3; and also Psalm 148:8
   These are the only two renderings of which the words are capable; and the first seems the most appropriate. That God employs angels to execute his purpose both of mercy and of judgment, is a doctrine often taught in Scripture. See Psalm 104:4; Ezekiel 1:6; 23:24; Daniel 7:10; 10:21; Hebrews 1:7, 14. That angels are intended is the view taken by Piscator, Drusius, Henry, Scott, Newcome, and Henderson. It may be said, the chariots represented God’s purposes; the horses, the angels, and their different colors, the different works which they had to execute. See Revelation 6:1-8. “The mountains of brss” designate, as Calvin, Blayney, and many others think, “the firm and unalterable decrees of the Almighty.—Ed. But I know not whether these things are well founded.

We see that the fourth chariot went to the south, and wandered through various regions, and almost through the whole world. As then this cannot be applied to Chaldea, the simpler view seems to be — that the four chariots signify the various changes which happened not only in Chaldea and among the Babylonians, but also in Judea and among other nations: and this may be easily gathered from the context. But as all these things cannot be stated at the same time, we shall treat them in the order in which the Prophet relates them. I shall now repeat what I have elsewhere said respecting the words, that he raised up his eyes, as intimating the divine authority of what is predicted. The words indeed signify that he did not bring forward what he had vainly imagined, nor adduce tales which he had himself fabricated, but he was attentive to what was revealed to him; and also that he was somewhat separated from common life in order to be an interpreter between God and men. Hence authority is here ascribed to the prophecy, as Zechariah did not come forth to speak of uncertain things, but as one sent by heaven, for he delivered nothing but what he had received from above.

He now says, that four chariots appeared to him, which came forth from mountains, and that the two mountains where the chariots were seen were mountains of brass. The Prophet no doubt understood by these mountains the providence of God, or his hidden counsel, by which all things have been decreed before the creation of the world; and hence he says, that they were mountains of brass, as they could not be broken. The poets say, that fate is unavoidable (ineluctable); but as this sentiment is profane, it is enough for us to understand it of God’s eternal providence, which is immutable. And here is most fitly described to us the counsel of God; for before things break forth into action they are inclosed as it were between the narrow passes of mountains, inasmuch as what God has decreed is not apparent, but lies hid as it were in deep mountains. Hence we then begin to acknowledge the counsel of God when experience teaches us, that what was previously hid from us has been in this or in that manner decreed. But it was not in vain that Zechariah adds, that they were mountains of brass; it was to teach us that God’s counsel is not changeable as foolish men imagine, who think that God is doubtful as to the issue, and is, as it were, kept in suspense: for according to their notions, events depend on the free-will of men. They entertain the idea that God foreknows what is to come conditionally: as this or that will not be, except it shall please men. And though they confess not that God is changeable, yet we gather from their dotages that there is in God nothing sure and certain. The Prophet therefore says here, that they were mountains of brass, because God has fixed before all ages what he has purposed to be done, and thus fixed it by an immutable decree, which cannot be broken by Satan, nor by the whole world.

We hence see how suitable is this representation when the Prophet says, that chariots went forth from mountains.