Zechariah 1:12Meaning & Commentary from the Church Fathers

Christ never referred to the synagogue of the Jews without hinting at its fate: "A certain man had a fig-tree planted in his vineyard," and when he found it unfruitful, he desired to uproot it and commanded the gardener to do so, saying, "Cut it down; why does it use up the ground?" The gardener replied, "Lord, let it alone this year also, until I dig around it and fertilize it; and if it bears fruit, well. But if not, after that you can cut it down" (Luke 13:6-9). In these words, the role of the gardener is a reflection of the Angel of the Advocate, who I previously indicated was appointed to guide her. Therefore, as God established the duration of captivity at seventy years, and since this period had not yet elapsed, silence prevailed to avoid contradicting the Lord's commands. However, upon completion of this time, the angel intercedes with the Lord, and once the risk of offending Him had been averted, knowing that He never issues unjust decrees, the angel sought to understand whether the effects of divine judgment during the seventieth year had already come upon the sinners, as per ancient decree, or if additional time would be required due to their continued transgressions, indicating possible ongoing tribulations. Thus, he inquired, "How long will you have mercy on Jerusalem and the cities of Judah," which had already been disregarded at "the seventieth year?" Those who revere God can therefore hold onto the hope that if they fall into sin through their frailty, they have not only mortal beings but also holy angels advocating for God’s mercy through their purity, effectively appeasing His wrath and quelling the Judge’s indignation. At that time, an angel interceded on behalf of the Jewish synagogue before God, and we, who have believed and been sanctified by the Spirit, "have an advocate with the Father, Jesus Christ the righteous; and He is the propitiation for our sins, and not for ours only, but also for the whole world" (1 John 2:1-2). As the Apostle Paul states, God appointed Him to be the propitiation through faith (Romans 3:25), enabling Him to take away the sins of those who approach Him.

This marks the seventieth year.’ The Lord spoke to the angel who communicated with me, delivering words of good news and comfort.

Let us first reflect on the historical context. The night vision, unlike the day when Moses beheld God directly or Isaiah, who proclaimed, ‘I saw the Lord seated on a high and exalted throne’ (Isaiah 6:1), occurs at a time when the people faced captivity, with the temple and Jerusalem in ruins. The prophet, shrouded in darkness, glimpses a future for them. The man on a crimson horse is interpreted by the Hebrews as the Angel Michael, the avenger of Israel's wrongs. This figure stands between the myrtles, understood to symbolize prophets and saints who mingled with the oppressed people in their captivity. The figure, signifying Michael, is succeeded by horses of crimson, spotted, and white.

Different interpretations arise regarding these colors. The white symbolizes the Medes and Persians, whose reign ended the captivity and facilitated the temple's restoration. The spotted horses denote the Macedonians, comprising both friend and foe, as detailed in Daniel’s last vision (Daniel 8); while the crimson horses represent the ruthless Roman Empire, which devastated the people and the temple. Thus, some see in the man on the crimson horse and the accompanying horses the representation of four kingdoms: the Assyrians and Chaldeans, known for their brutality in the first two, while the Medes and Persians, with their mixed legacies, make up the latter two.

In this vision, the prophet does not comprehend the full meaning and seeks clarification, asking, ‘Who are they, Lord?’ The angel promises to reveal the truth, but it is the figure among the myrtles who responds. These represent the kingdoms appointed by the Lord to traverse the earth and bring it under His dominion. The ruling angels of these kingdoms did not approach any but the true angel of the Lord standing among the myrtles, declaring: ‘We have surveyed the entire earth, and it is at peace and inhabited.’ This signifies that all kingdoms under their oversight remain safe and tranquil.

Following this revelation, the angel advocating for Israel questions the Lord: ‘Why, O Lord, will You not show mercy to Israel and the cities of Judah, when the time of their captivity, according to Your divine plan, has concluded?’ The Lord answers with words of good news and comfort, assuring promises for the future while providing solace regarding the present situation.

The deeper understanding of the prophet’s night vision is that it parallels the obscured nature of this divine revelation, as mentioned in Psalms 17:12, which illustrates God’s darkness as a covering. The figure on the crimson horse is seen as the Lord and Savior, who, taking on our human nature, inquired through the prophet Isaiah, ‘Why are Your garments red?’ (Isaiah 63:2). He is also portrayed in the Revelation of John, dressed in white garments and riding a white horse (Revelation 3:5, Revelation 6:2).

The standing figure between the mountains of shade symbolizes the Old and New Testament, which are seen as veiled in dense foliage, rich in mystery. The myrtle trees in the valley are reflective of angelic beings who ministered to Him even while He embodied our humanity. The mountains may represent the community of saints—apostles and their successors—who traversed the world like those horses, signifying their various journeys. Some achieved martyrdom and are identified as crimson; others, distinguished by their diverse ministries, are referred to as spotted, while the pure and virtuous are likened to the white.

The prophet once more seeks understanding from the angel who stood among the myrtles, inquiring about the identities shown in the vision. Although the angel promises an explanation, it is once again the figure amongst the myrtles who reveals: ‘These are those the Lord has sent to journey through the earth.’ Indeed, the apostles were commissioned by the Lord to spread the Gospel worldwide; upon fulfilling their task, they returned to the angel of the Great Council, affirming, ‘We are the aroma of Christ among those being saved and those who are perishing’ (2 Corinthians 2:15), and among various peoples.

They reported: ‘We have traversed the earth and completed our appointed mission; now, the entire earth is inhabited and at peace—once desolate, now tranquil, shielded from warfare, vices, and sins, having received the inheritance of the Lord. As He returns to the Father, He assures, “My peace I give unto you; My peace I leave with you”’ (John 14:27). The appeal for mercy in this vision prior to completing the designated seventy years indicates that full liberty for Jerusalem—a symbol of peace in the Church—and the cities of Judah—the souls in faith—will not be realized until the cycle of seventy years concludes.

Ultimately, the Lord’s response consists of words of blessing and consolation, affirming what we now perceive in fragments and prophesy partially (1 Corinthians 13:9). When the complete comes, then what is partial will retreat, and we, liberated from the Babylon of this age, shall joyfully declare, ‘When the Lord restored the fortunes of Zion, we were like those who dreamed’ (Psalms 125:1).

Consequently, the angel who watches over God's people urges the Almighty to acknowledge the prophecy, to recognize that the appointed time has arrived, and to no longer disregard the city consecrated to Him that has been surrendered to utter desolation. In response to this plea, the Lord, as the prophet communicates, speaks to the angel within me, delivering words of affirmation and consolation.