Zechariah 1:8Meaning & Commentary from the Church Fathers

God imparted visions to the holy prophets in segments and at appointed times. We cannot claim these were given as if the divine insight and revelation of what was to come were continuous and unbroken; rather, they occurred in suitable moments, at the discretion of Him who unveils hidden truths. Sometimes they received simple knowledge through the Holy Spirit’s prompting, while other times they were granted visions of future events, as God unveiled His mysteries to them in secrecy, sometimes under one form, sometimes under another. The blessed Isaiah, for instance, recorded that he saw the Lord of hosts "sitting on a high and exalted throne," surrounded by seraphim who praised Him, calling to one another (Isaiah 6). Similarly, the divine Ezekiel described seeing a throne above the expanse, with seraphim beneath it. He observed Him who sat on the throne, whose lower part appeared like fire and the upper part like glowing metal (Ezekiel 1:4).

Should one wish to delve into the reasons behind God's diverse modes of revealing visions, such discourse could be both profound and extensive. Blessed Zechariah, having specified the time, days, and month, declared that he saw the Lord in a manner akin to humanity; for he spoke of "a man on a red horse," suggesting someone seasoned in battle, adept in the art of warfare. To be mounted on a horse, especially a red one, which bears the color of blood, signifies the image of a warrior prepared against adversaries—those who rise against Him with rebellious pride. This was certainly true for the descendants of Israel, living in Judea and Jerusalem, as well as the inhabitants of Samaria, the ten tribes who turned to idolatry, honoring crafted images and calling out to the golden calves: "Behold your gods, O Israel, who brought you up from the land of Egypt" (3 Sam. 12:28). Thus, they disregarded the laws of the giver and foolishly followed their own inclinations. Consequently, the God of all appeared as if mounted on a horse, in a manner relatable to our own.

He stood "between two overshadowed mountains," which likely refer to the mountain of Judah, known as Zion, and the mountain of Samaria. For concerning these mountains, God did not declare, "Woe to those who are at ease," (Am. 6:1); both are labeled as overshadowed, perhaps due to their dense populations reminiscent of a thick and shady woodland. Behind the red-headed figure on the horse were other steeds of varying colors: red, gray, spotted, and white. These represent kings or populations inclined to conflict and filled with valor, aspiring not only to conquer their own lands but seemingly striving to extend their rule across the entire earth and bring all under their dominion. Historical figures such as the kings of Babylon embody this spirit, including Tula, who triumphed over tribes east of the Jordan; Salmanasar, who destroyed Samaria; Sennacherib, who decimated what remained of Samaria and incinerated numerous cities in Judah; and Nebuchadnezzar, who captured Jerusalem and led Israel into exile.

The prophet witnessed the horses in their diversity of colors, which may signify their differing aspirations and thoughts, a realization that would not be misplaced. Overwhelmed by this vision, he sought understanding and learned that these were indeed those whom the Lord dispatched to traverse the earth, indicating that the earth remains at peace, unable to thwart their authority, and bears the burdensome yoke they impose, whether willingly or by necessity.

Through these modes of appearance, angels suggest the absence of physical bodies, leading to intriguing questions: how did the patriarchs wash their feet? How did Jacob engage in a wrestling match with an angel, touching him so intimately? When this topic is examined, the inquiry is not frivolous, provided that it is approached thoughtfully, and those engaged do not claim an understanding beyond their grasp. It is essential to establish assertions or refutations and to substantiate them, as without such evidence, they remain ungraspable.

I observed during the night a man riding on a red horse, positioned among the myrtle trees in a valley, and alongside him were horses of red, speckled, and white. I inquired, ‘My Lord, who are these?’ The angel communicating within me replied, ‘I will reveal to you the interpretation.’ The man standing between the myrtle trees responded, ‘These are those whom the Lord has dispatched to patrol the earth.’ They reported to the angel of the Lord standing between the myrtle trees, stating, ‘We have traversed the earth, and behold, the entire earth is inhabited and at peace.’ The angel of the Lord then responded: ‘O Lord of Hosts, how long will You refrain from showing mercy to Jerusalem and the cities of Judah, against which You have been displeased? This marks the seventieth year.’ And the Lord spoke comforting words to the angel who communicated within me.

Let us first reflect on history. I perceived at night—not as Moses did in the day, when he encountered God face to face, or as Isaiah did when he declared, I saw the Lord seated on a high and exalted throne—this vision came before the people were exiled, before Jerusalem and the temple faced destruction. In the midst of the darkness experienced by a people enduring the trials of captivity, the prophet sees a revelation for them. The man mounted on the red horse is understood by the Hebrews to be the angel Michael, the defender of Israel against its wrongs and sins. His stance among the myrtle trees symbolizes the prophets and saints who served among the exiled populace, operating in their depths. Michael was followed by horses in a sequence: the red symbolizes the Romans, notorious for their cruel oppression and destruction of the Jewish people and the temple. Others interpret the sequence of the horses and the rider as representing four kingdoms: the Assyrians and Chaldeans, who were bloody conquerors.

Upon witnessing this vision, the prophet, uncertain of its meaning, asked, ‘Who are they, Lord?’ The angel within him promised to reveal the answer, though it was the man between the myrtle trees who ultimately explicated: ‘These are the emissaries whom the Lord has sent to traverse the earth.’ Indeed, the apostles were commissioned by the Lord to spread the Gospel throughout the world, and once their mission was fulfilled, they returned to the angel of the Great Counsel and proclaimed, ‘We are a sweet aroma of Christ, both to those being saved and to those perishing.’ They reported, ‘We have journeyed across the earth; it is now inhabited and at peace.’ The implication is that under their guidance, all is well, and none suffer oppression. Consequently, the interceding angel asked the Lord why, given the tranquility of the earth, mercy would not be extended toward Israel and Judah, given that the appointed time of captivity had concluded. The reply from the Lord was of good tidings and encouragement, signifying the forthcoming promises and the comfort for present necessities.

This interpretation holds literal significance, ensuring our understanding is not obscured by linguistic translations. Church leaders interpret the night of the vision as the veiled nature of divine revelations, supported by God’s presence in darkness, as stated in the Psalms. The man on a red horse represents the Savior, who, donning our flesh, acknowledges the inquiry in the book of Isaiah about His red garments. This figure, appearing to a captive people as red, is also depicted in the Revelation of John, gloriously adorned in white and riding a white horse. His positioning between towering mountains of shadows—not explicitly stated as two in Hebrew—represents both the Old and New Testaments, which are enveloped in deep mystery. The myrtle trees in the valley symbolize the angelic hosts assisting Him, even while He bore humanity’s form.

Moreover, the mountains embody numerous saints—apostles and their successors—who traversed the world, akin to horses of varied colors. Some faced martyrdom, characterized as red; others, distinguished by their diverse works and teachings, are described as mottled; and others achieved rewards of virginity and the purity that perceives God. The prophet inquired of the figure who stood between the myrtle trees, seeking clarity regarding their identity. The angel, though initially silent, ultimately designated that these messengers were sent by the Lord to survey the earth.

The apostles fulfilled their commission to disseminate the Gospel, and now they bear witness to the tranquility and inhabitation of the earth, which was formerly desolate. It has since received its inheritance from the Lord, who assures, ‘My peace I give to you; my peace I leave with you.’ The cry for mercy within this vision emphasizes that before total peace and rest are realized, neither Jerusalem—the symbol of divine peace—or the souls of believers will experience complete freedom. Ultimately, the Lord affirms His promises in words of hope and reassurance, heralding the time when the incomplete shall give way to the perfect, allowing us to rejoice in liberation from the current age of captivity, echoing: ‘When the Lord restored the fortunes of Zion, we were like those who dream.’

He demonstrated this also for the revered Zacharias by revealing to him the angelic protector of God’s people, identified as Saint Michael, as confirmed by the angel who spoke with Daniel. He stated, ‘There is none that helpeth with me concerning these things: but Michael your prince’ (Dan. 10:21), where the Prophet beheld him mounted on a horse, symbolizing the urgency of events. The red hue of the horse signifies divine wrath towards warring nations, as wrath is often associated with bloodshed. The mountains not only symbolize stability but also elevation, representing the angels assigned for protection. The multitude and shadowing nature of the mountains convey God's provision, which the blessed David affirms for those who trust in the Lord, saying, ‘He that liveth in the help of the Highest, in the shelter of the God of heaven shall dwell’ (Psalms 90:1); and again, ‘He will cover you with His arms’ (Psalms 90:4), along with ‘in the shelter of Thy wing Thou coverest me’ (Psalms 16:8). Additionally, Israel in the wilderness was encased by a pillar of cloud (Ps. 16: 8). Thus, the angel, who safeguards God's people, is depicted standing among the mountains, illustrating divine assistance. Meanwhile, Aquila and Symmachus referred to the mountains as myrtle. Myrtle is a fragrant plant known for its cooling properties against passionate heat. Hence, this also symbolizes the future comfort that the God of all comfort will bring to the Jewish people. When the Prophet observed behind Michael the red, gray, mottled, and white horses, he inquired about the purpose of the command he had received. From the first angel, who stood among the mountains, he learned that the horses had been dispatched to survey the entire earth. Confirming this, those who rode the multicolored horses relayed to the angel positioned between the mountains, ‘Having gone round the whole inhabited earth, we have found that it enjoys peace and quiet.’ However, the angel entrusted with the care of God’s people, upon hearing this and being greatly dismayed that while all others were enjoying peace, his charge was beset with numerous trials, lifted this prayer to the Lord: