Zechariah 1:2Meaning & Commentary from the Church Fathers

The devastation wrought by the Babylonians upon Judah and Samaria is a testament to God’s profound displeasure, as they laid waste to the temple, brought Jerusalem to ruin, and turned the chosen people of Israel into exiles and wretched slaves in a foreign land—subjected to unbearable suffering, deprived of offering sacrifices, entering the sacred space, rendering thank offerings, tithes, or any provisions as prescribed by the law, and also stripped, due to their need and fear, of the joyous feasts that meant so much to them. Thus, "the Lord was angry with their fathers with great wrath." Similar words could have been spoken to the Jewish people by anyone desiring to reveal the mystery of Christ to them. After they had put the prophets to death and crucified the Lord of glory Himself, they faced captivity and destruction; their renowned temple was devastated and ultimately the prophecy of Hosea was realized among them, "For many days shall the children of Israel sit down, no king, no prince, no sacrifice, no altar, no priesthood" (Hosea 3:4). That they, having wronged God, are in bondage and subjected to the dominion of sin—and are disconnected from the divine care once granted to them—is undeniable. However, should they accept faith and recognize Christ as their God, King, and Lord, it would be fitting to deliver this wise counsel to them: "The Lord is angry with your fathers with great wrath."

Thus, the psalmist prays: "O Lord, do not rebuke me in Your anger, nor discipline me in Your fury" (Psalm 6:2). Moreover, it is also written: "Correct us, O Lord, but not in Your fury, rather in mercy" (Jeremiah 10:24). Therefore, the Lord's anger towards those ancestors reflects a true wrath but not of excessive rage, as indicated by the Septuagint. If His wrath had been of utmost severity, He would not have summoned the captives to repent through Daniel and Ezekiel. The Lord of Hosts calls upon you, represented by the Hebrew term Sabaoth, which is rendered either as all-powerful or as might in the Septuagint, saying, "Return to Me, and I will return to you," paralleling the verse: "Draw near to Me, and I will draw near to you." The contrary to these statements is "You have turned away from Me, and I have turned away from you." He urges those who have returned from Babylon to seek the Lord so that He may also draw near to them, warning the children not to replicate the actions of their forefathers, who were similarly addressed by the prophets of their time. It is significant that in various passages and brief declarations given by the prophets Haggai and Zechariah, it frequently emphasizes: "The Lord of Hosts speaks," ensuring that the audience understands that the Lord is the ultimate authority and commands action, regardless of royal or foreign opposition, motivating them to undertake the rebuilding of the temple.