Zechariah 2:8Meaning & Commentary from the Church Fathers

2:6-8), but chose to take on the likeness of a servant, humbling Himself to become like us. Did He not thus lower Himself from the glory that was rightfully His? What necessitated His submission to temporary glory? He came to strip the robbers of their plunder and to free those who had been harshly oppressed by malevolent forces, including ourselves. Now, those forces are deprived of their spoils, as Christ, our Saviour, draws us to Himself through faith and transforms us into His worshippers—those once burdened by hostility—granting us a promise that anyone who seeks to harm us is indeed harming the very apple of His eye. Therefore, the outcome of events always works against the persecutors of the Church, and for each of them, we can affirm what the Psalmist declares: ‘The ditch shall be torn out, and the fossil shall fall into the pit which he made. His sickness shall be turned upon his head, and his unrighteousness shall come down upon the top’ (Psalm 7:16-17). He warns that anyone who maligns the souls of His followers will bring trouble upon themselves, as the Psalmist also says, ‘Touch not my anointed ones, and in my prophets shall thou not deceive’ (Psalm 104:15). Since we are collectively the body of Christ, with each one of us as members (1 Cor. 12:27), how could He surrender His own body to sinners? Or how could He permit the members to be tainted by evil? Rather, will not those who wickedly defame His people receive the harshest punishment?

The nations of the earth, referred to by the Greeks as κλίματα, are distinguished by their relation to Jerusalem and the temple. The Assyrians and Babylonians, who have caused suffering to God’s people, dwell in the northern territory. In Jeremiah 1:13-14, the boiling pot signifies the city of Jerusalem, and according to Ezekiel 24:3-4, it is heated from the north. The angel who met the prophet Zechariah commanded him to address the young man, symbolizing all humanity in its comparison to angelic glory. He instructed that Jerusalem would be inhabited.

This same message from the Lord is sent to those in the north: let them be gathered from the four corners of the earth and return to Zion, from the land of Babylon. Alternatively, it can be interpreted that those scattered throughout the four quarters of heaven must flee from the northern land, and you, O Zion, now residing in Babylon, should return to your former home. The repetition of “O!” emphasizes the urgent call to flee, underscoring that this is not just a one-time urging.

The cold northern wind is particularly ferocious, hardening the hearts of its inhabitants, and calamities often come from the north. As Zechariah noted, “the horses of the ravens” are directed to halt in that land (Zechariah 6:6). The proud declaration in Isaiah states, “I will ascend to heaven, above the stars of heaven I will set my throne” (Isaiah 14:13), reveals a boastful claim to authority in the coldest regions. In another instance, it is written, “Behold, smoke rises from the North” (Isaiah 14:31), and for those far from the holy city, it is said, “Behold, these come from afar, from the North and from the sea” (Isaiah 49:12).

Through the prophet Jeremiah, the Holy Spirit calls the captives to return to Jerusalem, saying, “Go and declare these words to the North, and say, ‘Return to Me, O habitation of Israel,’ says the Lord” (Jeremiah 3:12). Thus, we who have resided in the North, losing our fervor for the Lord and scattered worldwide, are reminded by the Gospel of His promise to send His angels to gather us from the four winds (Mark 13:27). We are urged to flee to Zion, the Church of the Lord, and to uphold its principles firmly, abandoning worldly temptations.

The following words, “Thus says the Lord of Hosts: for glory He has sent me,” reflect the voice of the Savior. God Almighty affirms that He was sent by the Father, not claiming equality as a theft, but humbling Himself, taking on the form of a servant, and obeying the Father even unto death, even the death of the cross (Philippians 2:6-8). It is no surprise that Christ is referred to as the Almighty, as stated in the Revelation, “These things says the faithful witness, the beginning of the creation of God, who is, and was, and is to come, the Lord God Almighty” (Revelation 1:4-5).

Furthermore, in Psalm 23, it is written, “Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors; and the King of glory shall come in” (Psalm 23:9). The angels question, “Who is this King of glory?” and reply, “The Lord of Hosts, He is the King of glory,” indicating Christ, as wherever the Lord of Hosts appears, He must be recognized as omnipotent.

It should not astonish us that Christ is called omnipotent, for all authority in heaven and on earth has been granted to Him (Matthew 28:18). He also states, “All that belongs to the Father is Mine” (John 17:10). If all things are God from God, Light from Light, then the Almighty derives from the Almighty, reflecting the unity of glory among those sharing the same nature. Thus, He was sent for the glory of divine majesty to the nations that oppressed His people, that those who once preyed upon them might themselves become prey to their former captives, and that the multitude once enslaved might recognize that God Almighty sent Him.

In the phrase “He that toucheth you toucheth the apple of His eye,” understand that to touch signifies oppression and offense, akin to “Touch not My anointed, nor do harm to My prophets” (Psalm 104:15). Those who assault the saints of the Lord affect the very essence of His light, of which it is said, “You are the light of the world” (Matthew 5:14). The Lord will extend His hand to shake the hostile nations, returning His people either to Jerusalem or to the Church. Figuratively, the hostile nations represent the opposing powers that continually bind sinners to their will, compelling them into servitude.

This prophetic foreshadowing has found its fulfillment among the Jews, and the precise realization of the prophecy rests upon us; for the Lord Christ has cast out the demons that plundered us, restoring our minds and bringing every part of our being, which was enslaved, under the authority of His holy servants. This is further illustrated by the wise words of Isaiah, who proclaims: ‘The messenger cries out from the heights: messengers on the mountains urge peace, for the pathways are desolate’ (Isaiah 33:7). The demons exclaimed: ‘What do we have in common with you, Jesus, Son of God? Have you come here to torment us before the time?’ (Matthew 8:29); and again: “I implore you, do not torment me” (Mark 5:7). Likewise, in Philippi, the girl with the spirit of divination cried out: ‘These men are servants of the Most High God, who proclaim to you the way of salvation’ (Acts 16:17). Thus, even today, demons cry out before the victorious martyrs, inadvertently declaring their defeat and revealing their own frailty. Consequently, those who once robbed us now become like prey, subjected to glory, such that the ancient glories that led to the fall of our deceitful forefather Adam can reclaim our nature, allowing us to recognize the benefactor and Savior of our souls—sent by the love of the Father for humanity. Yet, He was sent not in His divine nature, but as man; because, in His divinity, He is coequal with the Father. ‘I,’ He states, “am in the Father, and the Father is in Me” (John 14:10); and, “The Father who dwells in Me, He performs the works” (John 14:10); and, “I and the Father are one” (John 10:30); and, “He who sees Me sees the Father” (John 14:9). He was sent in human form, fulfilling God's household while maintaining His divine essence. For, ‘He who was in the form of God did not consider equality with God something to be grasped, but emptied Himself, taking the form of a servant’ (Philippians 2:6-7). Therefore, the Prophet reveals not only the distinctiveness but also the equality of the Persons. ‘Thus says the Lord Almighty, “He has sent Me in the trail of glory,”’ while also clarifying the identity of the sender: ‘And you shall know that the Lord Almighty has sent Me.’ Hence, both He who sends and He who is sent are acknowledged as Lord Almighty, without distinction in their majesty. The One sent, as noted, is sent in humanity, distinct from His divine nature, attending to our needs. The One sent carries within Himself the Father who dispatched Him, for He asserts, ‘My Father who dwells in Me does the works.’ The Prophet then continues:

The Israelites turned away from the salvation I achieved; however, I will gather together all nations and tongues (Isaiah 66:18). He came to His own, yet His own did not accept Him (John 1:11). You now come, what will you offer to the languages? I will gather all tongues, and I will place a sign upon them (Is. 66:18-19). For after My triumph on the cross, I will grant each of My followers a royal seal to wear upon their foreheads. Another prophet spoke of His descent, saying, “He bowed the heavens and came down; darkness was under His feet” (Ps. 17:10). The mystery of His coming down from heaven remained hidden from mankind.