The ministry of angels.
"And I turned, and lifted up mine eyes, and looked, and, behold, there came four chariots out from between two mountains." This, the last of the present series of visions, is perceptibly similar in several points, to the first (Zechariah 1:7-11). We find mention in both, e.g; of "horses;" of the variety of their colours; of the prophet's inquiry respecting their meaning; of some of them going to and fro on the earth; and of final "quiet" (Zechariah 6:8) or "rest" (Zechariah 1:11). If we were right, therefore, in understanding the first as a "vision of angels," we may do the same, of course, of this last. This idea is confirmed by the frequent way in which "chariots," as here spoken of, are employed in Holy Scripture as descriptive of the angels of God (see Psalms 68:17; Deuteronomy 33:2; Acts 7:53; 2 Kings 2:11; 2 Kings 6:17); as also by what is said of those seen as "standing by the Lord of the whole earth" (1 Kings 22:19; Daniel 7:10; Luke 1:19; also Zechariah 4:14, supra, where we, perhaps, have an example of the placing of men on an angelic level; Psalms 8:5; Luke 20:36). Taking this general view of the passage, it may be understood as giving us instruction
I. THEIR NATURE. We are shown in this vision, for example:
1. How mighty they are. They are represented as chariots of war—chariots of "fire," in other places—probably because such chariots, in old days, were, like artillery in these days, the most formidable "arm" of an army (see 1:19; 4:3; 2 Chronicles 18:30, 2 Chronicles 18:31; and note how angels, whether elect or fallen, are spoken of in Romans 8:38; Ephesians 1:21; Ephesians 6:10; 2 Peter 2:11).
2. How orderly. Each separate emblematical "colour" being distinguished from the others, and each coming forth in its turn. May we not trace similar ideas of perfect order and symmetrical arrangement, and consequent facility in ascertaining numbers, in Revelation 5:11; Daniel 7:10?
3. How diverse. This, also, seems intimated by what is said of the different "colours" of the horses. This also we can easily understand to be true. If the varieties of men are so many, who yet are all "men," however diverse (Acts 17:26), why not of the angels also? why not of the angels much more, being innumerable (Hebrews 12:22)? This same truth seems intimated to us also in Colossians 1:16; and, perhaps, of evil angels, in Mark 9:29. A legitimate subject this for meditation and praise, though not for intrusion (Colossians 1:18).
4. How diversely employed. Like "the four winds of heaven," e.g; some go in this direction, some in that. Also some are to follow, some to precede. Some, again, to move in one direction only; some in every direction, "to and fro." Angels, in short, like the stars of the mighty firmament, and apparently bearing, therefore, the same name, "the host of heaven" (Genesis 2:1; Psalms 33:6; Luke 2:13; Job 38:6), are, as it were, some fixed, and some revolving; some of one light, some of another; some larger, some smaller; some single, some double or treble; some nearer, some more remote (1 Corinthians 15:41).
II. THEIR WORK. However mighty or diverse these angels, all that they here do is seen to be:
1. In strict subordination to God's purposes. These mystical "chariots" only run, as it were, "between," and not over the mountains—the unsurmountable and undecaying "brass" mountains of God's settled arrangements (see Micah 4:13). Even of the mightiest angels Acts 4:28 holds good.
2. In strict obedience to God's directions. Observe what is said in Acts 4:7 of those who "sought to go," but till expressly allowed, did not go, "to and fro" (comp. Daniel 9:23; Hebrews 1:14, "sent forth;" and see, even of evil angels, Luke 8:32).
3. To the complete satisfaction of God's Son. See the emphatic declaration of the Angel-Jehovah in Acts 4:8. This is true, even if we understand that verse (with some), "These have made my anger to rest on the north country." Why else does this Divine Angel employ this word "my "? Why proclaim this fact thus "aloud" (Pusey; comp. Psalms 103:20, Psalms 103:21; Matthew 6:10)?
4. For the sake of God's friends. What is this "north country' on which God's anger is thus caused to abide? What but that great enemy of his Zion—that mystic Babylon, or "Shinar," by banishment in which (see last chapter) he had punished his Israel for their sin? Compare this predicted fate of the future "Babylon" with that of the literal as described in Isaiah 47:6-9, and elsewhere; and compare Zechariah 1:15, and perhaps Revelation 18:5, Revelation 18:6.
From the whole, we may see, to conclude:
1. The exceeding complexity of God's government. How many instruments—what varied agents, both in heaven and earth—he employs (comp. Daniel 4:35)! Much as there is to admire in that visible "cosmos" of which men have discovered (under one aspect) so much; how much more there is when we include also that invisible "cosmos" (Genesis 28:12; John 1:51), of which revelation informs us I It is, in fact, only less marvellous than its Maker himself.
2. The exceeding simplicity of its general principle. So far as explained to us, it all turns on one point, viz. "Israel's" calling and work. This shown here of the literal Israel. This still more true of the spiritual. See two last references again; also such passages as 2 Corinthians 4:15; 1 Corinthians 3:21; Ephesians 3:10, Ephesians 3:11. Note, also, how this principle was laid down once for all in Genesis 12:3; and how it corresponds with and is partly explained by the remarkable declaration of Ephesians 1:23.