Zechariah 12:3Meaning & Commentary from the Church Fathers

Thus, the leaders of the Jewish synagogues took up arms against the followers of Christ, explicitly prohibiting the holy apostles from proclaiming His name (Acts 4:17), subjecting them to beatings in public assemblies (Acts 16:22), plotting to execute them by stoning, and committing various unholy acts and utterances against them.

Yet, when the news of Christ reached heathen nations and those residing within them embraced the Gospel, new persecutions emerged from rulers who sought to preserve their vile and corrupt idolatry, becoming agents of diabolical evil, slaughtering the saints and calling them to martyrdom. During these trials, the Church, without a visible protector, appeared vulnerable and as if a ‘moving door’ or a ‘trampled stone.’ Although the Savior, Who holds dominion over all, had the authority to swiftly bring an end to all strife and shield His followers from trial, He, in His divine wisdom, ordained that they should be glorified through their sufferings. This would enable them to be conformed to Him and share in His glory and reign. "For if we suffer with Him, we shall also be glorified together with Him," as stated in Romans 8:17, “for as we partake in His sufferings, so shall we share in His glory” (2 Cor. 1:7).

Thus, it is said, "Therefore I take hold of Jerusalem, as a prologue to the upheaval." At that time, an encampment will be formed around it, indicating a complete siege. When it becomes as a stone to be trampled, all will ‘swear against it.’ This resonates, as I previously mentioned, with the persecutions endured, when the wretched revolted against the saints, displaying their scorn in various ways, even ridiculing the dying. They appeared unaware that from suffering arises glory and that they would face inevitable torment in proportion to their persistent revelry.

It is essential to recognize that the Church’s trampling is not merely the result of Gentile power but is part of the divine plan. He permits, as I interpret it, that through their sufferings, His faithful ones may be perfected. Concerning this, He states, "I view Jerusalem as the precursor to the disturbance of all who dwell nearby." Similarly, the words of the Savior to Pilate resonate: "You would have no power over me, unless it had been granted you from above" (John 19:11). Thus, the spiritual Jerusalem, that is, the Church, could justly respond to the world that persecutes it: “You possess power only because it has been granted to you from above.”

In this prophecy from the Book of Zechariah, various interpretations arise, especially concerning the declaration: Behold, I will make Jerusalem a source of intoxication for all surrounding nations, culminating in the verse: O sword, awaken 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 Jews believe this prophecy has partially come to pass over time, particularly from Zerubbabel's era to the time of C. Pompey, the Roman who first subdued Judea and took the temple, as narrated by Josephus Flavius. Others hold that its fulfillment is yet to come at the end of the world, coinciding with the rebuilding of the temple, a hope held by many in Judea for their anointed one, previously associated with the foolish shepherd. Meanwhile, we who are called by the name of Christ contend that this prophecy is being fulfilled daily until the end of time and should be recognized within the Church.

For conciseness, I will refrain from elaborating on individual viewpoints. Instead, I note three interpretations to help the discerning reader grasp their distinct applications. The Lord, who stretches the heavens like fabric, establishes the earth from a vast mass, and forms the spirit within mankind, also serves as the Creator of all souls, having formed one being from body and soul. The term "spirit" is often synonymous with "soul"; for instance: Father, into Your hands I commit My spirit (Luke 23:46) and: You take away their spirit, and they cease to exist, returning to dust (Psalm 103:29). Thus, the Almighty Creator affirms that He will make Jerusalem a source of inebriation for all nations, causing those who approach to fall under its weight or be crushed by it.

During Jerusalem’s siege, Judah too will be taken by surrounding nations, entering into their communion and compelled to share the burden of their capital. Furthermore, Jerusalem will become, not just a source of intoxication, but also an unbearable stone; anyone seeking to lift it will find their strength utterly shattered. Indeed, all kingdoms will unite their efforts against Jerusalem. In Palestine, a tradition persists where weights are used in various towns and cities; young men often lift heavy stones to test their power, comparing their strength based on their ability to raise these weights to different levels—the knees, waist, shoulders, and head. In the Fortress of Athos, I observed an enormous copper ball that was incredibly heavy; I struggled to move it. When I inquired about its purpose, locals explained that wrestlers use it to measure strength before competing, establishing their rank by who can lift it.

Thus, the metaphor stands: I will make Jerusalem a heavy stone for all nations to contend with. They will indeed attempt to lift it, but in doing so, they will suffer significant wounds from the exertion. In relation to the Church, this signifies that all those who persecute God’s house will partake of the cup described by the prophet Jeremiah, meant for all nations, to be filled with bitterness, causing them to be engulfed in madness (Jer. 25:27). Indeed, during persecution, many of our own have been forced against the Church, and those willing to bear this burden will find themselves accountable for it, enduring the consequences of divine wrath.

The translators of the Septuagint rendered it as a stone to be trampled upon by all nations; whoever treads upon it shall invoke curses. This passage reflects that Jerusalem will indeed be trampled, both by opposing nations and by persecutors. The prevailing view emphasizes its contempt, arising from the actions of those who curse it. I have thus presented these points succinctly to achieve our aim without overwhelming the reader's understanding by delving into complexities or providing overly lengthy explanations.

This is further affirmed by prophetic declarations, in which the Lord of all nations promises that during the invasion by Macedonian armies, He will strip their horses of bravery and cause chaos and terror among the cavalry, while bestowing His care upon Judah. For He has spoken these words: