Zec 9:9-10 | KingComments | STEP | This verse has already been fulfilled, but has not yet been fulfilled. These two verses link the first coming and the second coming of Christ. This often happens in the prophecy. There is joy at the coming of the King ( ) and the establishment of His kingdom ( ), at the foundation of peace and the fact of peace. The prophet sees, as it were, two mountain peaks, but not the valley between them ( ; ). The valley is the period in which the mystery of the church is revealed and that is not the subject of the prophets. In the “daughter of Zion” we see grace. In the “daughter of Jerusalem” we see the faithful remnant. There is “a remnant according to [God’s] gracious choice” ( ). The prophet directs their eye to the coming of the “King” who comes to them. He is a just King, He acts according to justice. He is also endowed with salvation, He is a Savior. If He should act with them according to the law, they should all be judged. That is why it is so impressive that He is also Savior. He has suffered as the Just for the unjust ( ). Therefore, there is grace and on that basis a remnant. The fact that He is “just” does not only mean that He is Someone Who does justice or has righteous attributes, by which He fulfils the will of Yahweh in every respect. He is also Someone Who is inspired by righteousness. He is completely characterized by it and maintains in His government this first virtue of a ruler ( ; ; ; ). But how is He coming? “Humble, and mounted on a donkey, Even on a colt, the foal of a donkey”. It marks the humility and poverty of the Messiah. It describes someone who is familiar with suffering and misery and who lives in externally insignificant circumstances. It means the whole of the humble, wretched and suffering condition as described in detail by the prophet Isaiah ( ). What such a person has been through makes him sensitive to the situation of others. He can empathize with that. It is someone who has the power to escape his miserable circumstances, but does not use that power. This is the Lord Jesus. That is why He can say to us: “Learn from Me, for I am gentle and humble in heart” ( ). And then a King coming on a donkey! A king should come on a horse. This will also happen at His second coming, when He appears in power and majesty ( ). But at His first coming, He comes on a colt “on which no one yet has ever sat” ( ). Without being tamed, the animal carries Him completely willingly. The youthfulness of the animal is emphasized by the addition of “the foal of a donkey”. He is a King in humiliation, Who comes to die on a cross. This is how He comes to His people. Thus the prophet passes from Alexander the Great to the true Great King. That He will come this way is seen only by those who are taught by God. In Him the glory that has returned from the temple to heaven ( ) comes again in the midst of His people. Regarding the spiritual meaning of the donkeys and their service, the following can be considered. 1. In the donkey, an unclean animal, we can see a picture of the people of Israel who are unclean because of their sins. 2. In the foal of a donkey we can see a picture of the remnant of Israel, which should actually have been killed, but was redeemed by the Lamb ( ). This makes it suitable to carry the Lord to Jerusalem. 3. The fact that the foal has never carried anyone means that the Lord Jesus must take the first place in all things. Similarly, He was born of a woman with whom no man has had sexual intercourse and He is buried in a tomb in which no one has ever been buried before.

‏ Zechariah 9:9-10

Behold, Your King Is Coming to You

This verse has already been fulfilled, but Zec 9:10 has not yet been fulfilled. These two verses link the first coming and the second coming of Christ. This often happens in the prophecy. There is joy at the coming of the King (Zec 9:9) and the establishment of His kingdom (Zec 9:10), at the foundation of peace and the fact of peace. The prophet sees, as it were, two mountain peaks, but not the valley between them (Mic 5:1-3; Isa 9:1-6 ; Isa 11:1-10). The valley is the period in which the mystery of the church is revealed and that is not the subject of the prophets.

In the “daughter of Zion” we see grace. In the “daughter of Jerusalem” we see the faithful remnant. There is “a remnant according to [God’s] gracious choice” (Rom 11:5). The prophet directs their eye to the coming of the “King” who comes to them. He is a just King, He acts according to justice. He is also endowed with salvation, He is a Savior. If He should act with them according to the law, they should all be judged. That is why it is so impressive that He is also Savior. He has suffered as the Just for the unjust (1Pet 3:18). Therefore, there is grace and on that basis a remnant.

The fact that He is “just” does not only mean that He is Someone Who does justice or has righteous attributes, by which He fulfils the will of Yahweh in every respect. He is also Someone Who is inspired by righteousness. He is completely characterized by it and maintains in His government this first virtue of a ruler (Psa 45:7; Isa 11:1-4; Jer 3:5-6; Jer 33:15-16).

But how is He coming? “Humble, and mounted on a donkey, Even on a colt, the foal of a donkey”. It marks the humility and poverty of the Messiah. It describes someone who is familiar with suffering and misery and who lives in externally insignificant circumstances. It means the whole of the humble, wretched and suffering condition as described in detail by the prophet Isaiah (Isa 53:1-12).

What such a person has been through makes him sensitive to the situation of others. He can empathize with that. It is someone who has the power to escape his miserable circumstances, but does not use that power. This is the Lord Jesus. That is why He can say to us: “Learn from Me, for I am gentle and humble in heart” (Mt 11:29).

And then a King coming on a donkey! A king should come on a horse. This will also happen at His second coming, when He appears in power and majesty (Rev 19:11-16). But at His first coming, He comes on a colt “on which no one yet has ever sat” (Lk 19:30). Without being tamed, the animal carries Him completely willingly. The youthfulness of the animal is emphasized by the addition of “the foal of a donkey”.

He is a King in humiliation, Who comes to die on a cross. This is how He comes to His people. Thus the prophet passes from Alexander the Great to the true Great King. That He will come this way is seen only by those who are taught by God. In Him the glory that has returned from the temple to heaven (Eze 8:3 ; Eze 9:3 ; Eze 10:3-4 ; 18-19 ; Eze 11:22-23) comes again in the midst of His people.

Regarding the spiritual meaning of the donkeys and their service, the following can be considered.

1. In the donkey, an unclean animal, we can see a picture of the people of Israel who are unclean because of their sins.

2. In the foal of a donkey we can see a picture of the remnant of Israel, which should actually have been killed, but was redeemed by the Lamb (Exo 13:13). This makes it suitable to carry the Lord to Jerusalem.

3. The fact that the foal has never carried anyone means that the Lord Jesus must take the first place in all things. Similarly, He was born of a woman with whom no man has had sexual intercourse and He is buried in a tomb in which no one has ever been buried before.

The Reign of the Prince of Peace

Here we see the Lord Jesus come to earth for the second time. He has come with the clouds of heaven, in power and majesty, to exterminate the enemies of His people in order to deliver His people and give them peace. He not only gives peace to His people, but He brings peace all over the earth. The realm of peace begins.

“Ephraim” refers to the former realm of the ten tribes. “Jerusalem” is mentioned as the capital of the kingdom of Judah. Under the Messiah, the two kingdoms, still divided today, will be reunited (Isa 11:13).

Because of the destruction of their military power, “the chariots”, the wars will end (Psa 46:9). Also the horses, the war horses, will be taken away by God (Mic 5:9), as well as the battle “bow”. All instruments of war will be gone.

This King will also “speak peace to the nations”. This is done not by commanding peace through His authoritative word, but by bringing war among the nations to an end (Mic 4:3). He will speak words of peace that will put an end to disputes and promote the well-being of the nations (cf. Est 10:3).

This situation of peace is therefore not limited to Israel. The kingdom of peace that Christ will establish will be “from sea to sea And from the River to the ends of the earth” (Psa 72:8; Gen 15:18; Exo 23:31). The Euphrates is the easternmost border of the land of Israel.