Zechariah 14:20Meaning & Commentary from the Church Fathers

In alignment with this, the prophet Isaiah proclaimed that “they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war anymore” (Isaiah 2:4). This foresees a time of peace that encourages individuals to trade their military weapons for agricultural tools and to pursue peaceful endeavors instead of combative practices. Likewise, the prophet Zechariah foretold that when God bestows unbroken peace, the arms of soldiers will be transformed into offerings for Him, as armies will be abolished, and there will be no need for horses or their accouterments. Instead, all hearts will strive to excel in virtuous and God-honoring endeavors.

Some interpret this prophecy in another light. It is recalled that the tree of the cross was found with nails still embedded, and the devout Constantine took one of these nails and affixed it to his horse's bridle, believing it would bring him divine favor. This belief is not unfounded; the pious king was indeed honored by God and anticipated in prophecy. The holy prophets have made mention of many, including Josiah, as well as reflecting the peace and righteousness of the times by the rulers. Thus, it is not out of place for Zechariah to refer to a significant occurrence involving a God-fearing king during a time devoted to Christ's love; the adornment of royal horses with a nail from the revered cross symbolizes the highest reverence for those in authority.

Moreover, the bowls in the Lord's house will serve as cauldrons before the altar. The cauldrons were present in the sacred tabernacle and later in the temple built for offerings. They were used for boiling the meat of sacrifices, which the priests consumed in the holy precinct, as prescribed by the Law to ensure holy items remained within sacred spaces. However, with the discontinuation of these ancient rituals, our sacraments have transitioned to a new form of worship. We now honor the God of all through faith not with animal sacrifices and smoke but through spiritual, bloodless offerings, sanctifying Christ Himself in our churches. Consequently, we utilize other sacred vessels, referred to as bowls by the prophet here, which are akin to those traditionally used by drinkers. This comparison suggests a deeper significance, illustrating how the vessels once used for burnt offerings have transformed into “the bowls before the face of the altar.”

And every vessel in Jerusalem and in Judah shall be consecrated to the Lord Almighty; and all who partake shall come and boil in them.” The sacred items in the temple will be honored, and even the everyday utensils used to prepare food will be regarded with reverence by those outside, just as the Jews revere the bowls of the altar in the Lord’s house. Moreover, every vessel, both within the sanctuary and throughout all of Judea, shall be deemed “holy to the Lord.” Both Jews and Gentiles will acknowledge it as sacred. These words enigmatically pointed to Jews, first, a deep reverence for the redemptive law emerging from Judea, and second, a transformation for the better through the waters of Holy Baptism, where both Jews and Gentiles, previously seen as carnal vessels, would become instruments filled with the sweet fragrance of incense.

The Hebrew term "mesuloth" has been interpreted by Aquila and Theodotion as "deep," while Simmachus describes it as "a shady place for walking." The Seventy have uniquely translated this as "bridle." We rely on their translation here to avoid any confusion in relation to the popular versions of the Holy Scriptures. When inquiring of the Hebrews' understanding, I have learned that they interpret this not as "mesuloth," but as "mesaloth," which denotes an ornament for a horse or military decoration, and that this term appears only in this context. The bridle, in Hebrew, is referred to as "resen," not "mesaloth," as translated by the Seventy.

The essence of this passage speaks to a time of eternal celebration following the establishment of the 1000-year Kingdom of Jerusalem, a period characterized by peace and serenity, rendering the cavalry, which is essential to military strength, unnecessary. All decorations and military gear associated with the cavalry will then serve the honorable purpose of the Lord. The Jews express this in their teachings. However, we can also link the "depth" relating to the horses and the "shady walk" to divine understanding, which even the esteemed King David acknowledged, declaring, "Unknown and secret things of Thy wisdom, Thou hast made manifest to me" (Psalms 50:8). The Apostle marvels at the richness of God's wisdom, stating, "O the depth of the riches of the wisdom and knowledge of God! How are his judgments unsearchable and his ways past finding out?" (Rom. 11:33).

From this profound depth, the prophet called upon the Lord and was answered. In this darkness, the Lord has cloaked Himself (Psalm 17:12), and into this profound mystery entered Moses, to witness God in the cloud upon Mount Sinai (Exodus 19:18-20). David poetically expresses that "the judgments of the Lord are a multitude of abysses" (Psalm 35:7). These hidden truths are sacred before the Lord; they were revealed to John the Evangelist, who communicated divine mysteries that perhaps even the angels were not privy to: "In the beginning was the Word, and the Word was with God, and the Word was God" (John 1:1). Thus, he was cherished by the Lord because he possessed the most profound revelation, having reclined close to the Lord and drawn wisdom from Him (Jn. 21:20).

If we accept the translation of "bridle" by the Seventy as referring to the Word of God, then this bridle symbolizes the one who tames the passions of uncontrollable horses and prevents them from falling into corruption, as admonished: "Do not be like a horse or a mule without understanding. With bit and bridle, I will guide those who refuse to come near to You" (Psalm 31:9). James also parallels this notion, stating, "We put bits in the mouths of horses so that they may obey us, and we turn their whole bodies" (James 3:3). This control enables them to walk righteously, providing the Lord with a comfortable seat. Such bridles, composed of a beautiful mix of gold and silver, train wild horses to serve the Savior, transforming them into saints dedicated to His service.

One preacher, inspired by devotion yet somewhat misguided, claimed that the nails from the cross of the Lord were turned into the bridles for the horse of Emperor Constantine, which he termed the holy things of the Lord. Whether to accept this idea is left to the discretion of the reader. We now shift to the cauldrons that shall be as bowls before the altar in the house of the Lord. Indeed, every cauldron in Jerusalem and Judah will be made sacred to the Almighty Lord.

Let those who have an affinity for Egyptian produce—meats, melons, garlic, onions, and cucumbers (Num. 11:5)—now appreciate the brass cauldrons. Those cauldrons in which sacrificial meats were once boiled will be transformed into fragrant bowls before the altar, akin to the bride who declares, “My brother has gone down to his garden to the beds of spices, to feed in the gardens and to gather lilies” (Song 6:2). The garden and paradise where the bridegroom approaches his bride signifies the study of the scriptures; from these, he gathers lilies, roses, violets, and various fragrances to fill the souls of the faithful, turning them into offerings for the Lord. When such cauldrons are converted into vessels for the Lord and proclaim, "We are the aroma of Christ" (2 Cor. 2:15)—as they begin to offer flowers of virtues instead of mere fat meats—then Jerusalem and Judah will become entirely dedicated to God Almighty. As noted previously, Jerusalem symbolizes the vision of the world, while Judah represents the one who places trust in God.