Zechariah 12:2Meaning & Commentary from the Church Fathers

The leaders of the Jewish synagogue positioned themselves against believers in Christ, prohibiting the holy apostles from proclaiming His name (Acts 4:17), scourging them in public assemblies (Acts 16:22), and devising plans to stone them along with other ungodly actions and words.

When the message of Christ reached the Gentile nations and their inhabitants embraced the Gospel, further persecutions emerged from the rulers, who sought to cling to their detestable and corrupt idolatries, descending into demonic malice, culminating in the martyrdom of the saints. In such circumstances, the Church, seemingly without a visible protector, appeared to be vulnerable, like a ‘moving door’ on the verge of collapse or a ‘trampled stone.’ For although the Savior possesses the authority to swiftly end all conflicts and redirect them from His followers, granting them freedom from every trial and the strength to prevail over their adversaries, He thoughtfully arranged for them to receive glory through their afflictions, enabling them to be transformed into His likeness and to share in His glory and reign. ‘For with Him we suffer, that with Him also we may be glorified,’ as it is written (Rom. 8:17), “for as we are fellow-sufferers, so also are we glorified” (2 Cor. 1:7).

Consequently, it is said, ‘Therefore I lay hold of Jerusalem, as a prelude to the moving of the door.’ When this occurs, an encampment shall be established around it, symbolizing a siege from every direction. Once it becomes like a stone underfoot, everyone shall ‘swear against it.’ This exemplified the past persecutions when the foolish rebelled against the saints, ridiculing them in many ways, even as they faced death. They seemed unaware that from suffering comes glory, and their laughter would lead to inevitable torment. Importantly, the trampling of the Church is not merely the result of Gentile power but the fulfillment of divine counsel. He permits His worshippers to be refined through suffering, as He mentions, ‘This I suppose Jerusalem, as the forerunner of the moving of all men in the neighborhood.’ Closely related to this are the Savior's words to Pilate: ‘Thou canst not have any power over me, unless it be given thee from above’ (John 19:11). Thus, the spiritual Jerusalem, representing the Church, might justly declare to the world that persecutes her: ‘You would not have any power unless it had been granted to you from above.’

This prophecy found in the Book of Zechariah can be understood in three distinct ways, starting with the declaration: "Behold, I will make Jerusalem a source of intoxication for all surrounding nations," and culminating in the phrase: "O sword, awake against My Shepherd, and against the man who is My companion," says the Lord of Hosts: "Strike the Shepherd, and the sheep will be scattered" (Zech. 13:7).

Some among the Jews believe that a portion of this prophecy has already been realized through historical events, from Zerubbabel to Pompey, the Roman who first conquered Judea and the temple, as chronicled by Josephus. Others anticipate its fulfillment at the end of time when the temple will be reconstructed; the downtrodden people of Judea await their anointed one, who we earlier identified as the misguided shepherd. The third interpretation, held by those of us who follow Christ, asserts that this prophecy is continually being realized throughout history and ought to manifest within the Church. While we refrain from expanding upon individual opinions, we have succinctly presented these three interpretations for the insightful reader to discern which understanding aligns with the truth.

The Lord, who stretched out the heavens like a tent and established the earth with a mighty foundation, also formed the spirit of humanity, making one living being from body and spirit. The term 'spirit' is often synonymous with 'soul,' as illustrated by Christ's words: "Father, into Your hands I commit My spirit" (Luke 23:46), as well as in the Psalm: "You take away their breath, they die and return to dust" (Psalm 103:29). Hence, the Creator affirms He will make Jerusalem a heavy burden for all nations, leading those who approach it to stumble and falter.

Judah, during the siege, was influenced by surrounding nations and became entangled with them, thereby being compelled to pay tribute to its conquerors. Moreover, the Lord will make Jerusalem not only a source of drunkenness but also a burdensome stone; anyone who attempts to lift it will suffer injury. Indeed, all the kingdoms of the earth will unite against Jerusalem. There exists a longstanding tradition in the cities of Palestine, where young men exercise their strength by lifting heavy stones, testing their physical prowess.

I recall seeing a massive copper ball at the Fortress of Athos, so heavy that I could barely move it. The inhabitants explained that this ball serves to gauge the strength of wrestlers, ensuring that no one competes until they know their lifting capacity. Thus, when the Lord states that Jerusalem will be like a heavy stone for all nations, they may attempt to lift it, but the effort will inflict wounds and scars upon them.

Regarding the Church, this can be interpreted to signify that all persecutors who oppose God's household will partake of the judgment foretold by the prophet Jeremiah. They will drink from the cup offered to all nations, leading them to be filled and fall into madness (Jer. 25:27). Though some of our own may be compelled to fight against the Church during times of persecution, those who dare to lift this burden will find themselves punished by God's judgment. Instead of translating it merely as "a heavy stone," the Seventy rendered it as "a stone to be trampled upon by all nations"; those who tread upon it will invoke curses. This indicates that Jerusalem will be trampled by both enemy nations and persecutors, becoming an object of disdain for those who wish it ill. This interpretation appears to align most closely with the truth. We summarize these thoughts succinctly so as not to confuse the reader with the complexities of the subject or the length of our discourse.