Zechariah 2

1–2

(Chapter 2, Verses 1, 2.) And I lifted up my eyes and saw: and behold, a man, and in his hand a measuring line. And I said: Where are you going? And he said to me, to measure Jerusalem, and see how wide it is, and how long it is. (Alternate translation: And he said to me, to measure Jerusalem, and see how high it is, and how long it is.) Septuagint: And I lifted up my eyes and saw: and behold, a man, and in his hand a measuring cord, and I said to him: Where are you going? And he said to me, to measure Jerusalem, and see how wide it is, and how long it is. With his eyes raised, Quiprius had seen sad things on the four horns. Now he raises his eyes again, to see the man about whom it is written: 'Behold the man, his name is the East' (Zech. VI, 12); about whom we also read above: 'And behold, a man riding on a red horse, and he stood among the myrtle trees that were in the bottom, or in the shady mountains' (Zech. I, 8). And about whom the Father speaks: 'He has built my city' (Heb. XI), of which God is the architect and builder. Here it is seen also from Ezechiel, holding a rope in his hand, and a reed measuring a cubit, to measure Jerusalem, the description of which, namely, its width and length, the same prophet continues in mystical language (Ezek. 40). Some think that this was fulfilled in part under Zerubbabel, and Jesus, and Ezra, and Nehemiah, and other leaders or kings, who ruled the people of Israel until the coming of the Lord and Savior. But others, especially the Jews, interpret it as a thousand-year kingdom, seeking physical things. But many of us refer to the heavenly Jerusalem, and say that it must be rebuilt, as it had been destroyed by the sins of the souls. The heretics suspect this. However, we interpret Mount Zion, the mother of the firstfruits and the saints, as the Church, which was built in the passion and resurrection of the Lord, and is continually being built by him who knows the measures and merits of each individual. What we said about the Church can also be applied to the souls of the believers, which are daily built by the Lord and experience His peace that was left to the apostles.

Commentary on Zechariah

But because in certain passages of Scripture we have learned that some things are done through the cherubim, and other things through the seraphim, whether they do these things by themselves, or whether they are done through the hosts subject to them, which, as is said, receive the names of the greater ones because they come from the greater ones, we do not wish to affirm what we do not prove by clear testimonies. This, however, we know most certainly, that to carry out service from above, some spirits send others, as the prophet Zechariah testifies, who says: Behold, the angel who was speaking in me went forth; and behold, another angel went forth to meet him, and he said to him: Run, and speak to this young man, saying: Jerusalem shall be inhabited without walls. For when an angel says to an angel "Run and speak," there is no doubt that one sends another. Those who are sent are lesser, those who send are greater.

40 Homilies on the Gospels, Homily 34

4–5

(Verse 4 and following) And behold, the angel who spoke to me went out, and another angel went out to meet him, and said to him: Run, speak to this young man, saying: Jerusalem shall be inhabited without walls, because of the multitude of people and animals in its midst. And I will be to it, says the Lord, a wall of fire all around, and I will be in the midst of it in glory. LXX: And behold, the angel who spoke to me stood, and another angel went out to meet him, and said to him: Run and speak to that young man, saying: Jerusalem shall be inhabited as a fruitful place, because of the multitude of people and animals in its midst. And I will be a wall of fire all around, declares the Lord, and I will be the glory within her. The angel who spoke to the prophet, and stood, or as it is read in Hebrew, went out, this signifies Jasa (the Hebrews think it is Michael). And the other angel who went out and came to meet him, they suspect is Gabriel, who speaks to Michael, so that he may speak to the prophet, about the great abundance of all things, and the multitude of people and animals, and the strength of the walls that Jerusalem will have, which at present seems to be destroyed to ashes and dust. But according to the spiritual sense, we interpret all these things in the Church, which, without a wall, or as they have translated it in the Septuagint, κατάκαρπος, that is, it may be inhabited with the abundance of all fruits and may have a multitude of people and animals, and the Lord of fire may be around it, and He Himself may move in the midst of it in glory. This is the city of which we read elsewhere: Glorious things are said of you, O city of God (Psalm 86:2). And again: Great is the Lord and exceedingly praiseworthy, in the city of our God, on his holy mountain (Ps. VII, 1). Whoever dwells in this place can say: But I, like a fruitful olive tree in the house of God (Ps. LI, 10). And: The Lord is my shepherd, I shall not want: he has placed me in a place of pasture, by the waters of refreshment (Ps. XXII, 1). And it shall be inhabited, it says, Jerusalem, because of the multitude of men and animals, without walls, or abundance of all kinds of fruits. A certain one, humans and animals are interpreted as two peoples, Jews and Gentiles, because those who have been versed in the Law and come to faith in Christ are called humans: but we who were in idolatry as if in the desert of the Law and solitude of the prophets, and have received his passion, should be called animals. But others want that even rational and knowledgeable in the Scriptures, be understood as humans: but that simple believers be called animals, and concerning them it is said: You will save humans and animals, O Lord (Ps. XXXV, 7). These animals, and these living beings, hear the voice of the good shepherd, and they recognize, and follow him: who himself is both shepherd, because he guides us; and door, because through him we enter the Church, and to the Father (John 10); and a wall of fire around, so that it may warm up (or may warm up) those who believe and dwell in the midst, who had previously grown lukewarm in the coldness of charity, and may be fervent in spirit. But let it consume with its fire the wolves and the most savage beasts (of whom it is written: Do not give the soul confessing you to beasts (Psalm 73, 19): and whose fruits are hay, wood, straw (1 Corinthians 3, 12): and they bring thistles and thorns); and may the one who is an adversary of the fire, be in the midst of believers with glory. But as for the wall of Jerusalem, it is the Lord, and in another place we read: Mountains surround it, and the Lord surrounds his people (Ps. 124:2). The Jews think that all these things will come about in a carnal way under the hope of a most vain promise, thinking that Jerusalem will have such great blessedness that, due to the multitude of people and all the animals, it will not be able to have a wall; but the wall will be the defense of the Lord Himself, and let it enjoy the glory of the One dwelling in its midst.

Commentary on Zechariah

6–7

(Verse 6 and following) O, O flee from the land of the North, says the Lord, for I have scattered you like the four winds of heaven, says the Lord. O Zion, arise, you who dwell in the daughter of Babylon. LXX: O flee from the land of the north, says the Lord, for I will gather you from the four winds of heaven, says the Lord. In Zion you shall be saved, you who dwell in the daughter of Babylon. The regions of the world, which the Greeks call climates, are understood to be located near Jerusalem and the temple. Therefore, the Assyrians and Babylonians, who devastated the people of God, dwell in the land of the North. Finally, in Jeremiah (Chapter I), the pot that is filled with meat (which is understood to be the city of Jerusalem) is set on fire from the face of the North. Therefore, since the angel had commanded the angel who met the prophetic angel in Zechariah to speak to the boy (for in comparison to the angelic dignity, all human nature is called boyhood, because we do not progress from angels to us, but from us to angels), and to say to him: Jerusalem shall be inhabited without walls, and the rest. Now the same word of the Lord comes to those who live in the North: that they should gather from the four winds, to whom they had been scattered throughout the whole world, and return to Zion, those who dwelt in Babylon. Or certainly in this way: O you who have been scattered in the four parts of the heavens, flee from the land of the North, and, O Zion, who now dwells in Babylon, flee and return to your former home. And that when it is said in the vocative case 'O' for the third time, it is an exhortation to flee, so that they may know that they have been warned not once, but repeatedly, to flee. It is said in another way: Aquilo is the most violent wind, which hardens the hearts of its inhabitants and from which all the evils that dwell on the earth are kindled, and towards which, according to the same prophet Zachariah, the black horses go out to stand in their own region (Zach. I and VI). He also, who in Isaiah boasted, saying: I will ascend into heaven, I will set my throne above the stars of heaven, I will sit upon the mountain of the covenant, in the heights of the north (Isai. XIV, 13), boasts of having a kingdom in the coldest place on earth. We read in another place: Behold, smoke comes from the north (Ibid., 31): and it is said of those who have departed far from the holy city: Behold, these come from afar from the north and the sea (Ibid., XLIX, 12). And through Jeremiah the Holy Spirit speaks, calling those who are in captivity to return to Jerusalem: Go and read my words to the north, and you shall say: Return to me, O dwelling of Israel, says the Lord (Jer. XLVI). Therefore, it is commanded to us who dwell in the North, and have lost the heat of the Lord's fervor, who have been scattered throughout the world, and about whom the Gospel preaches, that the Lord send his angels in the four winds, and gather us, and that we, who are involved in the vices and confusion of this age, flee to the Church of the Lord in Zion, and, forsaking worldly desires, stand firm in the watchtower of its teachings and greatness.

Commentary on Zechariah

"Say no evil thing, my brothers, against Him that was crucified, and treat not scornfully the stripes wherewith all may be healed, even as we are healed. For it will be well if, persuaded by the Scriptures, you are circumcised from hard-heartedness: not that circumcision which you have from the tenets that are put into you; for that was given for a sign, and not for a work of righteousness, as the Scriptures compel you [to admit]. Assent, therefore, and pour no ridicule on the Son of God; obey not the Pharisaic teachers, and scoff not at the King of Israel, as the rulers of your synagogues teach you to do after your prayers: for if he that touches those who are not pleasing to God, is as one that touches the apple of God's eye, how much more so is he that touches His beloved! And that this is He, has been sufficiently demonstrated."

Dialogue with Trypho, Chapter CXXXVII

(Verse 8) For thus says the Lord of hosts, after glory He has sent me to the nations who plundered you; for he who touches you touches the apple of His eye. LXX: For thus says the Lord Almighty: after glory He has sent me to the nations that plundered you; for he who touches you touches the apple of His eye. But what follows is this: Thus says the Lord of hosts, after the glory He sent Me, and so on, the voice of the speaking Savior is introduced, who says that He is sent by the Almighty God from the Almighty Father, not according to what is almighty, but according to what He was sent after the glory. Who, being in the form of God, did not consider it robbery to be equal to God, but made Himself of no reputation, taking the form of a servant, and coming in the likeness of men. And being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross (Philippians 2:6). It is not surprising that Christ is called omnipotent, from whose person we read in the Book of Revelation of John: 'These things saith the faithful witness, the beginning of the creation of God, who is, and who was, and who is to come, the Almighty God' (Rev. 1:4, 5). Also, what we read in the twenty-third psalm: 'Lift up your gates, O ye princes, and be ye lifted up, ye everlasting doors, and the King of glory shall enter in' (v. 7). And again, it is said by other angels who were ignorant of the mystery of the assumed flesh: 'Who is this King of glory? The Lord of hosts, He is the King of glory,' and this refers to Christ. For wherever we read 'the Lord of hosts,' it is written in Hebrew as 'Sabaoth,' which is translated by the Septuagint interpreters as 'omnipotent.' From this we understand that wherever 'the Lord of hosts' is said of Christ, He is to be understood as omnipotent. It is not surprising if Christ is called omnipotent, to whom all power is given in heaven and on earth (Matt. 28:18). And who says, 'All things that the Father hath are mine' (John 17:10). But if all things, that is, God of God, Lord of the Lord, light of light, then also omnipotent of omnipotent; for it cannot happen that where one nature is, there be diverse glory. Therefore, He was sent after the glory of divine majesty to the Gentiles, who had despoiled the people of God, so that those who were once their plunderers might be slaves to them, and that the whole crowd of former slaves might know that God is omnipotent and merciful. And He says, 'He that toucheth you, toucheth the apple of His eye'; understand the touch as vexation and injury, according to what we read: 'Touch not mine anointed, and do my prophets no harm' (Ps. 105:15). For whoever touches the saints of the Lord is as if he desired to vex the apple of His eye, and endeavored to deprive him of the bright light spoken of in the Gospel, 'Ye are the light of the world' (Matt. 5:14).

Commentary on Zechariah

Another example to prove the same point may be found in a passage of Zechariah where the “Almighty” sends the “Almighty.” This can only mean that God the Father sends God the Son. The text runs, “So says the Lord Almighty: ‘After the glory he has sent me to the nations that have robbed you; for he that touches you touches the apple of my eye. For behold, I lift up my head upon them, and they shall be a prey to those who served them; and you shall know that the Lord almighty sent me.’ ” In this case, the Lord almighty says that he is sent by the Lord almighty. How can anyone doubt that it is Christ who is speaking and, in fact, speaking to the lost sheep of the house of Israel? Remember what is said in the Gospel: “I was not sent except to the lost sheep of the house of Israel.” The comparison of these lost sheep to the apple of God’s eye is explained by the perfection of God’s love. And, of course, it was to this flock of sheep that the apostles belonged. “After the glory” of his resurrection—a glory alluded to in the words “Jesus had not yet been glorified”3—it was in the person of these apostles that Jesus was sent to the Gentiles. And this was to be the fulfillment of what the psalmist had prophesied: “You will deliver me from the contradictions of the people; you will make me head of the Gentiles.”

City of God 20.30

(Verse 9) For behold, I will shake My hand over them, and they shall become spoil for those who served them. Then you will know that the Lord of hosts has sent me. LXX: Behold, I will raise my hand against them, and they shall become plunder for those who served them. Then you will know that the Lord Almighty has sent me. But God lifts His hand to strike the adverse nations and to restore His people, either in Jerusalem or in the Church. By adverse nations, according to the allegorical interpretation, understand the opposing powers, which subject sinners daily to their authority and compel them to serve themselves.

Commentary on Zechariah

The Lord heard the prayer of the prophets. The Father did not despise our race, which was perishing; he sent from heaven his own Son the Lord as our physician. One of the prophets says, “The Lord whom you seek, comes; and he shall come suddenly.” Where will he come? “The Lord shall come to his temple,” where you took up stones against him. Another of the prophets, on hearing this, says to him, “In speaking of God’s salvation, do you speak softly? In announcing the good tidings of God’s coming for salvation, do you speak in secret?” “Go up onto a high mountain, Zion, herald of glad tidings; say to the cities of Judah”—what shall I say?—“Here is your God! Here comes with power the Lord God.” Again the Lord himself has said, “ ‘Behold, I come, and I will dwell in the midst of you,’ says the Lord. ‘And many nations shall be joined to the Lord.’ ” The Israelites rejected salvation through me; “I come to gather nations of every language,” for, “he came unto his own, and his own received him not.” You come, and what do you bestow upon the nations? “I come to gather nations of every language … I will set a sign among them.” For from my conflict on the cross I will give to each of my soldiers a royal sign to bear upon his forehead. Still another prophet said, “He inclined the heavens and came down, with dark clouds under his feet.” For his coming down from heaven was unknown to humanity.

Catechetical Lecture 12:8

10–12

(Verse 10 onwards) Praise and rejoice, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will be joined to the Lord on that day and will became my people. I will dwell in your midst, and you will know that the Lord of Hosts has sent me to you. The Lord will inherit Judah as his portion in the holy land, and he will choose Jerusalem again. Rejoice and be glad, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will flee to the Lord on that day and will become his people. They will dwell in your midst, and you will know that the Lord Almighty has sent me to you. The Lord will possess Judah as his portion in the holy land, and he will choose Jerusalem again. And these things must still be understood from the perspective of the Lord: that he encourages his people to rejoice and be glad about their restoration from captivity to their former dwelling place, that the Lord himself will come and dwell among them, and that many nations will believe in him, as it is said: Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession (Psalm 2:8); and he will dwell among them, speaking to his disciples: Behold, I am with you always, until the end of the age (Matthew 28:20). And may the Lord possess Judah as his own portion, confessing and believing in his name, and may he not possess elsewhere, except in the holy land, which is interpreted as the Church, and may he choose Jerusalem again, which he had forsaken in temptation and persecutions. Some Jews believe that this happened under Zerubbabel and Joshua, Ezra and Nehemiah, who completed this in part, especially because Jerusalem is chosen and possessed by Judah: namely, the two tribes that returned from the Babylonian captivity and were called Judah, not Israel, because the latter are still living among the Medes. But others differ in their interpretation of the future, because they believe that there will be nations who will believe in the one sent by the Lord, and that Jerusalem must be chosen. However, since all nations have already believed in the Lord Savior, it cannot be chosen because it is completely destroyed. But rightly after the captivity, the daughter of Zion is called to rejoice, as it is said in the psalm: 'When the Lord restores the fortunes of his people, Jacob will rejoice, and Israel will be glad' (Psalm 53:7).

Commentary on Zechariah

(Verse 13) Let all flesh be silent before the face of the Lord, for He has risen from His holy dwelling. LXX: Let all flesh fear before the face of the Lord, for He has risen from His holy clouds. When these things happen, and the Lord possesses His portion, Judah, and chooses Jerusalem, every human race fears the coming of the Lord, for He has risen from His holy dwelling. The Lord is said to rise, and as if awakening from sleep, when He rises for the vengeance of His people, according to what is written: Rise up, why do you sleep, O Lord? (Ps. XLIII, 23) Or according to the Septuagint, He rose from His holy clouds, understand the patriarchs, prophets, and apostles, to whom the Lord commanded not to rain rain upon Israel. These are the clouds, of which it is written: And let the clouds rain down righteousness (Isaiah 45:8): for these clouds are not corporeal, in which denser air is condensed, they cannot rain down righteousness. In these clouds, and with these clouds, the Lord says in the Gospel that He will come (Luke 21). And in Isaiah we read that the Lord came into Egypt in a light cloud (Isa. XIX). Egypt is understood as the world, into which the Lord is said to have descended in the flesh, which was born from a virgin womb, not burdened by the weight of human seed and sin. But that the term 'every flesh' does not apply to all creatures, including humans, animals, birds, and fish, but specifically to humans, is indicated by the Scripture: 'To you all flesh will come' (Ps. LXIV, 3). For not all flesh of irrational animals will come to the Lord, but that which is to receive the gift of the Holy Spirit, and of which it is said: I will pour out my spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28).

Commentary on Zechariah