Zechariah 1:7Meaning & Commentary from the Church Fathers

God imparted visions to His holy prophets at specific moments and in parts. We do not claim that these visions were consistently granted as if the grace of divine insight were unfaltering; rather, they were given at suitable times and according to the will of the One who discloses hidden truths. At times, they received mere understanding through the Holy Spirit’s prompting, while at other times they were granted visions concerning events, as God unveiled His mysteries to them in secrecy, sometimes under one image and at times under another. For instance, the blessed Isaiah reported seeing the Lord of hosts "sitting upon a throne high and lifted up," surrounded by seraphim who praised Him and called out to one another. Conversely, the prophet Ezekiel described seeing a throne above a firmament with seraphim beneath it; he observed Him seated on the throne manifesting dual natures: the lower part of His body appeared like fire, and the upper part was like bright metal.

If one were to explore the reasons why God presented visions to His prophets in varying forms, the discussion could indeed be extensive and profound. Blessed Zechariah, having precisely noted the time and the day, testified that he saw the Lord in a manner akin to human form, saying, "Behold, a man on a red horse." This expression suggests a figure experienced in battle, knowledgeable in warfare; for to sit upon a steed, particularly a red one resembling blood, implies a formidable presence. This represents the God of heavenly hosts, rising up against those who defy Him—those individuals with a rebellious and haughty spirit.

Thus, the descendants of Israel residing in Judea and Jerusalem, along with the people of Samaria, or the ten tribes, turned to idol worship, paying homage to their own crafts while calling upon the golden calves: "These are your gods, O Israel, who brought you out of the land of Egypt." Furthermore, showing a blatant disregard for the commandments of the Lawgiver, they acted in folly, pursuing their own desires. Consequently, the Almighty appeared as though mounted on a horse, reflecting a form akin to our own. He "stood between two overshadowed mountains," which I interpret to signify the mountain of Judah, namely Zion, and the mountain of Samaria; neither of which did God denounce explicitly.

These overshadowed mountains may be reminiscent of densely populated areas, akin to thick foliage. Behind the red-headed figure on the horse were other steeds of diverse colors—red, gray, mottled, and white—symbolizing mighty kings or nations known for their valor, seeking to dominate not only their own lands but also to extend their rule across the earth. This was true of the kings of Babylon, beginning with Tula, who conquered tribes across the Jordan; followed by Salmanasar, who devastated Samaria; then Sennacherib, who mercilessly laid waste to what remained of Samaria and burned numerous cities of Judah; and lastly Nebuchadnezzar, who seized Jerusalem and led the Israelites into captivity.

The variety of horse colors likely signifies differing ambitions and thoughts of these rulers, and if one perceived their colors as reflections of such aspirations, they would be justified. The prophet, however, found himself perplexed, seeking revelation, and was informed that these were those sent by the Lord to traverse the whole earth, revealing that the world was at peace and submissive to their reign, carrying the burden of authority imposed upon it, not willingly, but out of necessity.

We have noted previously that the second number holds connotations of impurity, linked to the physical realm and worldly matters. In contrast, the eleventh month, referred to as Sabat—translated as vine or rod—evokes the themes of discipline and correction, reminiscent of the Apostle’s inquiry: “What do you want? Shall I come to you with a rod?” (1 Cor. 4:21) or the Psalmist’s comfort in the Lord’s guidance: “Your rod and your staff, they comfort me” (Ps. 22:4). This month marks the coldest period of winter, known as Mekhir by the Egyptians, περίτιος by the Macedonians, and Februalius by the Romans; its twenty-fourth day brings forth the greatest darkness of night, absent of moonlight, leading to a profound and chilling gloom.

On this day, it is fitting that those still in captivity, largely exiled among the Midianites, Chaldeans, and Assyrians during this tumultuous period in the eleventh month, receive a visionary message meant for the Jewish people.