Palm Sunday

Sermon: The Triumphal Entry on Palm Sunday                                             March 16, 2008

The Unnoticed King (Matthew 2:2) at Bethlehem

The Forced King (John 6:15) at Galilee

The Rejected King (Matthew 27:11, 29, 37, 42) at Golgotha

The Conquering King (Rev.19:16) from Heaven

The Mistaken King of Jerusalem

(Matthew 21:1-11; Mark 11:1-11; Luke 19:29-44; John 12:12-19; Zechariah 9:9-17)

LESSONS FROM PALM SUNDAY

Mistaken Expectations

What do you do when you don’t get what you expected from Him?

God’s Faithfulness to Fulfill His Word

            Are you doubting God’s timing?

The Tears of Jesus

What makes you cry?                                                                

Learn from your Past

Look ahead by Faith

Sermón: La Entrada Triunfante                     

El Rey Desconocido (Mateo 2:2) en Bélen

El Rey a Fuerza  (Juan 6:15) en Galilea

El Rey Rechazado (Mateo 27:11, 29, 37, 42) en Gólgota

El Rey Victorioso (Apocalipsis 19:16) del Cielo

El Rey Mal Entendido en Jerusalen

(Mateo 21:1-11; Marcos 11:1-11; Lucas 19:29-44; Juan 12:12-19; Zacarías 9:9-17)

LECCIONES:

Expectativas Equivocadas

¿Qué haces si Dios no cumple con lo que esperabas de El?

La Fidelidad de Dios en cumplir su Palabra

Toma tiempo pero va al paso determinado por Dios

Las Lagrimas de Cristo

Que te hace llorar?

Mira al Pasado y aprende de tus Errores

Mira hacia al future y ten Fe

THE UNNOTICED KING in Bethlehem

Matthew 2:1After Jesus was born in Bethlehem in Judea, during the time of King Herod, Magi from the east came to Jerusalem 2 and asked, “Where is the one who has been born king of the Jews? We saw his star in the east and have come to worship him.” 3 When King Herod heard this he was disturbed, and all Jerusalem with him. 4 When he had called together all the people’s chief priests and teachers of the law, he asked them where the Christ was to be born. 5 “In Bethlehem in Judea,” they replied, “for this is what the prophet has written: 6 “ ‘But you, Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for out of you will come a ruler who will be the shepherd of my people Israel.’” 7 Then Herod called the Magi secretly and found out from them the exact time the star had appeared. 8 He sent them to Bethlehem and said, “Go and make a careful search for the child. As soon as you find him, report to me, so that I too may go and worship him.” 9 After they had heard the king, they went on their way, and the star they had seen in the east went ahead of them until it stopped over the place where the child was. 10 When they saw the star, they were overjoyed. 11 On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh.

THE FORCED KING in Galilee

John 6:1 Some time after this, Jesus crossed to the far shore of the Sea of Galilee (that is, the Sea of Tiberias), 2 and a great crowd of people followed him because they saw the miraculous signs he had performed on the sick. 3 Then Jesus went up on a mountainside and sat down with his disciples. 4 The Jewish Passover Feast was near. 5 When Jesus looked up and saw a great crowd coming toward him, he said to Philip, “Where shall we buy bread for these people to eat?” 6 He asked this only to test him, for he already had in mind what he was going to do. 7 Philip answered him, “Eight months’ wages would not buy enough bread for each one to have a bite!” 8 Another of his disciples, Andrew, Simon Peter’s brother, spoke up, 9 “Here is a boy with five small barley loaves and two small fish, but how far will they go among so many?” 10 Jesus said, “Have the people sit down.” There was plenty of grass in that place, and the men sat down, about five thousand of them. 11 Jesus then took the loaves, gave thanks, and distributed to those who were seated as much as they wanted. He did the same with the fish. 12 When they had all had enough to eat, he said to his disciples, “Gather the pieces that are left over. Let nothing be wasted.” 13 So they gathered them and filled twelve baskets with the pieces of the five barley loaves left over by those who had eaten. 14 After the people saw the miraculous sign that Jesus did, they began to say, “Surely this is the Prophet who is to come into the world.” 15 Jesus, knowing that they intended to come and make him king by force, withdrew again to a mountain by himself

THE CRUCIFIED KING (Matt.27:11,29,37,42) at Golgotha

Matthew 27:11 Meanwhile Jesus stood before the governor, and the governor asked him, “Are you the king of the Jews?” “Yes, it is as you say,” Jesus replied. 12 When he was accused by the chief priests and the elders, he gave no answer. 13 Then Pilate asked him, “Don’t you hear the testimony they are bringing against you?” 14 But Jesus made no reply, not even to a single charge—to the great amazement of the governor. 15 Now it was the governor’s custom at the Feast to release a prisoner chosen by the crowd. 16 At that time they had a notorious prisoner, called Barabbas. 17 So when the crowd had gathered, Pilate asked them, “Which one do you want me to release to you: Barabbas, or Jesus who is called Christ?” 18 For he knew it was out of envy that they had handed Jesus over to him. 19 While Pilate was sitting on the judge’s seat, his wife sent him this message: “Don’t have anything to do with that innocent man, for I have suffered a great deal today in a dream because of him.” 20 But the chief priests and the elders persuaded the crowd to ask for Barabbas and to have Jesus executed. 21 “Which of the two do you want me to release to you?” asked the governor. “Barabbas,” they answered. 22 “What shall I do, then, with Jesus who is called Christ?” Pilate asked. They all answered, “Crucify him!” 23 “Why? What crime has he committed?” asked Pilate. But they shouted all the louder, “Crucify him!” 24 When Pilate saw that he was getting nowhere, but that instead an uproar was starting, he took water and washed his hands in front of the crowd. “I am innocent of this man’s blood,” he said. “It is your responsibility!” 25 All the people answered, “Let his blood be on us and on our children!” 26 Then he released Barabbas to them. But he had Jesus flogged, and handed him over to be crucified. 27 Then the governor’s soldiers took Jesus into the Praetorium and gathered the whole company of soldiers around him. 28 They stripped him and put a scarlet robe on him, 29 and then twisted together a crown of thorns and set it on his head. They put a staff in his right hand and knelt in front of him and mocked him. “Hail, king of the Jews!” they said. 30 They spit on him, and took the staff and struck him on the head again and again. 31 After they had mocked him, they took off the robe and put his own clothes on him. Then they led him away to crucify him. 32 As they were going out, they met a man from Cyrene, named Simon, and they forced him to carry the cross. 33 They came to a place called Golgotha (which means The Place of the Skull). 34 There they offered Jesus wine to drink, mixed with gall; but after tasting it, he refused to drink it. 35 When they had crucified him, they divided up his clothes by casting lots. 36 And sitting down, they kept watch over him there. 37 Above his head they placed the written charge against him: this is jesus, the king of the jews. 38 Two robbers were crucified with him, one on his right and one on his left. 39 Those who passed by hurled insults at him, shaking their heads 40 and saying, “You who are going to destroy the temple and build it in three days, save yourself! Come down from the cross, if you are the Son of God!” 41 In the same way the chief priests, the teachers of the law and the elders mocked him. 42 “He saved others,” they said, “but he can’t save himself! He’s the King of Israel! Let him come down now from the cross, and we will believe in him.

THE CONQUERING KING (Revelation 19:16) from Heaven

Revelation 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. 12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. 13 He is dressed in a robe dipped in blood, and his name is the Word of God. 14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. 15 Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. 16 On his robe and on his thigh he has this name written: king of kings and lord of lords. 17 And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, “Come, gather together for the great supper of God, 18 so that you may eat the flesh of kings, generals, and mighty men, of horses and their riders, and the flesh of all people, free and slave, small and great.” 19 Then I saw the beast and the kings of the earth and their armies gathered together to make war against the rider on the horse and his army. 20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. 21 The rest of them were killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.

THE MISTAKEN KING of Jerusalem

Matthew 21:1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3 If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.” 4 This took place to fulfill what was spoken through the prophet: 5 “Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’ ” 6 The disciples went and did as Jesus had instructed them. 7 They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 9 The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!” 10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” 11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

Mark 11:1-11 As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2 saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3 If anyone asks you, ‘Why are you doing this?’ tell him, ‘The Lord needs it and will send it back here shortly.’ ” 4 They went and found a colt outside in the street, tied at a doorway. As they untied it, 5 some people standing there asked, “What are you doing, untying that colt?” 6 They answered as Jesus had told them to, and the people let them go. 7 When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 8 Many people spread their cloaks on the road, while others spread branches they had cut in the fields. 9 Those who went ahead and those who followed shouted, “Hosanna!” “Blessed is he who comes in the name of the Lord!” 10 “Blessed is the coming kingdom of our father David!” “Hosanna in the highest!” 11 Jesus entered Jerusalem and went to the temple. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

….THE MISTAKEN KING of Jerusalem

Luke 19:29 As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, 30 “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ tell him, ‘The Lord needs it.’ ” 32 Those who were sent ahead went and found it just as he had told them. 33 As they were untying the colt, its owners asked them, “Why are you untying the colt?” 34 They replied, “The Lord needs it.” 35 They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. 36 As he went along, people spread their cloaks on the road. 37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: 38 “Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!” 39 Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!” 40 “I tell you,” he replied, “if they keep quiet, the stones will cry out.” 41 As he approached Jerusalem and saw the city, he wept over it 42 and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”

John 12:12 The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem. 13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the King of Israel!” 14 Jesus found a young donkey and sat upon it, as it is written, 15 “Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey’s colt.” 16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that they had done these things to him. 17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had given this miraculous sign, went out to meet him. 19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!”

Zech 9:9 Rejoice greatly, O Daughter of Zion! Shout, Daughter of Jerusalem! See, your king comes to you, righteous & having salvation, gentle & riding on a donkey, on a colt, the foal of a donkey. 10I will take away the chariots from Ephraim & the war-horses from Jerusalem & the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea & from the River to the ends of the earth. 11As for you, because of the blood of my covenant with you, I will free your prisoners from the waterless pit. 12Return to your fortress, O prisoners of hope; even now I announce that I will restore twice as much to you. 13I will bend Judah as I bend my bow & fill it with Ephraim. I will rouse your sons, O Zion, against your sons, O Greece, & make you like a warrior’s sword. 14Then the Lord will appear over them; his arrow will flash like lightning. The Sovereign Lord will sound the trumpet; he will march in the storms of the south, 15 & the Lord Almighty will shield them. They will destroy & overcome with slingstones. They will drink and roar as with wine; they will be full like a bowl used for sprinkling the corners of the altar. 16The Lord their God will save them on that day as the flock of his people. They will sparkle in his land like jewels in a crown. 17How attractive & beautiful they will be! Grain will make the young men thrive, & new wine the young women.

(RVR) Alégrate mucho, hija de Sion; da voces de júbilo, hija de Jerusalén; he aquí tu rey vendrá a ti, justo y salvador, humilde, y cabalgando sobre un asno, sobre un pollino hijo de asna. 10 Y de Efraín destruiré los carros, y los caballos de Jerusalén, y los arcos de guerra serán quebrados; y hablará paz a las naciones, y su señorío será de mar a mar, y desde el río hasta los fines de la tierra. 11 Y tú también por la sangre de tu pacto serás salva; yo he sacado tus presos de la cisterna en que no hay agua. 12 Volveos a la fortaleza, oh prisioneros de esperanza; hoy también os anuncio que os restauraré el doble. 13 Porque he entesado para mí a Judá como arco, e hice a Efraín su flecha, y despertaré a tus hijos, oh Sion, contra tus hijos, oh Grecia, y te pondré como espada de valiente. 14 Y Jehová será visto sobre ellos, y su dardo saldrá como relámpago; y Jehová el Señor tocará trompeta, e irá entre torbellinos del austro. 15 Jehová de los ejércitos los amparará, y ellos devorarán, y hollarán las piedras de la honda, y beberán, y harán estrépito como tomados de vino; y se llenarán como tazón, o como cuernos del altar. 16 Y los salvará en aquel día Jehová su Dios como rebaño de su pueblo; porque como piedras de diadema serán enaltecidos en su tierra. 17 Porque ¡cuánta es su bondad, y cuánta su hermosura! El trigo alegrará a los jóvenes, y el vino a las doncellas. (VP) ¡Alégrate mucho, ciudad de Sión! ¡Canta de alegría, ciudad de Jerusalén! Tu rey viene a ti, justo y victorioso, pero humilde, montado en un burro, en un burrito, cría de una burra. 10 Él destruirá los carros de Efraín, los caballos de Jerusalén y los arcos de guerra. Anunciará paz a las naciones y gobernará de mar a mar, del Éufrates al último rincón del mundo. 11 Esto dice el Señor: “Jerusalén, por la sangre de tu alianza, yo sacaré del pozo sin agua a tus presos que están en él. 12 ¡Ustedes, cautivos que mantienen la esperanza, regresen a su fortaleza! Les digo que voy a darles en bendición el doble de cuanto tuvieron que sufrir. 13 Pues he tendido mi arco de guerra, que es Judá, y le he puesto una flecha, que es Efraín. De ti, Sión, haré una espada, y levantaré a tus hijos contra los hijos de Grecia.” 14 El Señor se mostrará sobre su pueblo; disparará sus flechas como rayos. Dios, el Señor, tocará la trompeta y avanzará entre las tempestades del sur. 15 El Señor todopoderoso protegerá a los suyos, y ellos pisotearán las piedras de los honderos y devorarán a sus enemigos; beberán su sangre como vino, se llenarán de ella como un tazón, como los cuernos del altar. 16 En aquel día, el Señor su Dios salvará a su pueblo como a un rebaño, y brillarán los suyos en su propio país como las piedras preciosas de una corona. 17 ¡Qué bueno, qué hermoso será el país! Con la abundancia de su trigo y su vino, nuestros muchachos y muchachas crecerán hermosos.

COMPOSITE GOSPEL ACCOUNT

Matthew 21:1 As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 2 saying to them, “Go to the village ahead of you, and at once you will find a donkey tied there, with her colt by her. Untie them and bring them to me. 3 If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.”

Mark 11:1 As they approached Jerusalem and came to Bethphage and Bethany at the Mount of Olives, Jesus sent two of his disciples, 2 saying to them, “Go to the village ahead of you, and just as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 3 If anyone asks you, ‘Why are you doing this?’ tell him, ‘The Lord needs it and will send it back here shortly.’ ”

Luke 19:29 As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, 30 “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. 31 If anyone asks you, ‘Why are you untying it?’ tell him, ‘The Lord needs it.’

Matt.21:4 This took place to fulfill what was spoken through the prophet: 5 “Say to the Daughter of Zion, ‘See, your king comes to you, gentle and riding on a donkey, on a colt, the foal of a donkey.’ ”

Matt 21:6 The disciples went and did as Jesus had instructed them.

Mark 11:4 They went and found a colt outside in the street, tied at a doorway. As they untied it, 5 some people standing there asked, “What are you doing, untying that colt?” 6 They answered as Jesus had told them to, and the people let them go.

Luke 19:32 Those who were sent ahead went and found it just as he had told them. 33 As they were untying the colt, its owners asked them, “Why are you untying the colt?” 34 They replied, “The Lord needs it.”

John 12:12 The next day the great crowd that had come for the Feast heard that Jesus was on his way to Jerusalem.

John 12:14 Jesus found a young donkey and sat upon it, as it is written, 15 “Do not be afraid, O Daughter of Zion; see, your king is coming, seated on a donkey’s colt.”

Matt.21:7 They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them. 8 A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road.

Mark 11:7 When they brought the colt to Jesus and threw their cloaks over it, he sat on it. 8 Many people spread their cloaks on the road, while others spread branches they had cut in the fields.

Luke 19:35 They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. 36 As he went along, people spread their cloaks on the road.

John 12:13 They took palm branches and went out to meet him, shouting, “Hosanna!” “Blessed is he who comes in the name of the Lord!” “Blessed is the King of Israel!”

Matt 21:9 The crowds that went ahead of him and those that followed shouted, “Hosanna to the Son of David!” “Blessed is he who comes in the name of the Lord!” “Hosanna in the highest!”

Mark 11:9 Those who went ahead and those who followed shouted, “Hosanna!” “Blessed is he who comes in the name of the Lord!” 10 “Blessed is the coming kingdom of our father David!” “Hosanna in the highest!”

Luke 19:37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: 38 “Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!”

John 12:16 At first his disciples did not understand all this. Only after Jesus was glorified did they realize that these things had been written about him and that they had done these things to him. 17 Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word. 18 Many people, because they had heard that he had given this miraculous sign, went out to meet him.

John 12:19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!”

Luke 19:39 Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!” 40 “I tell you,” he replied, “if they keep quiet, the stones will cry out.”

Luke 19:41 As he approached Jerusalem and saw the city, he wept over it 42 and said, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes. 43 The days will come upon you when your enemies will build an embankment against you and encircle you and hem you in on every side. 44 They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognize the time of God’s coming to you.”

Matt 21:10 When Jesus entered Jerusalem, the whole city was stirred and asked, “Who is this?” 11 The crowds answered, “This is Jesus, the prophet from Nazareth in Galilee.”

Mark 11:11 Jesus entered Jerusalem and went to the temple. He looked around at everything, but since it was already late, he went out to Bethany with the Twelve.

COMBINACION de los EVANGELIOS

Matthew 21:1 Cuando se acercaron a Jerusalén, y vinieron a Betfagé, al monte de los Olivos, Jesús envió dos discípulos, 2 diciéndoles: Id a la aldea que está enfrente de ustedes, y luego hallaran una asna atada, y un pollino con ella; desatadla, y traédmelos. 3 Y si alguien os dijere algo, decid: El Señor los necesita; y luego los enviará. (VP) Cuando ya estaban cerca de Jerusalén y habían llegado a Betfagé, al Monte de los Olivos, Jesús envió a dos de sus discípulos, 2 diciéndoles: —Vayan a la aldea que está enfrente. Allí encontrarán una burra atada, y un burrito con ella. Desátenla y tráiganmelos. 3 Y si alguien les dice algo, díganle que el Señor los necesita y que en seguida los devolverá.

Mark 11:1-3 Cuando se acercaban a Jerusalén, junto a Betfagé y a Betania, frente al monte de los Olivos, Jesús envió dos de sus discípulos, 2 y les dijo: Id a la aldea que está enfrente de vosotros, y luego que entréis en ella, hallaréis un pollino atado, en el cual ningún hombre ha montado; desatadlo y traedlo. 3 Y si alguien os dijere: ¿Por qué hacéis eso? decid que el Señor lo necesita, y que luego lo devolverá. (VP) Cuando ya estaban cerca de Jerusalén, al aproximarse a los pueblos de Betfagé y Betania, en el Monte de los Olivos, Jesús envió a dos de sus discípulos, 2 diciéndoles: —Vayan a la aldea que está enfrente, y al entrar en ella encontrarán un burro atado, que nadie ha montado todavía. Desátenlo y tráiganlo. 3 Y si alguien les pregunta por qué lo hacen, díganle que el Señor lo necesita y que en seguida lo devolverá.

Luke 19:29 Y aconteció que llegando cerca de Betfagé y de Betania, al monte que se llama de los Olivos, envió dos de sus discípulos, 30 diciendo: Id a la aldea de enfrente, y al entrar en ella hallaréis un pollino atado, en el cual ningún hombre ha montado jamás; desatadlo, y traedlo. 31 Y si alguien os preguntare: ¿Por qué lo desatáis? le responderéis así: Porque el Señor lo necesita. (VP) Cuando ya había llegado cerca de Betfagé y Betania, junto al monte que se llama de los Olivos, envió a dos de sus discípulos, 30 diciéndoles: —Vayan a la aldea que está enfrente, y al llegar encontrarán un burro atado, que nadie ha montado todavía. Desátenlo y tráiganlo. 31 Y si alguien les pregunta por qué lo desatan, díganle que el Señor lo necesita.

Matt.21:4 Todo esto aconteció para que se cumpliese lo dicho por el profeta, cuando dijo: 5 Decid a la hija de Sion: He aquí, tu Rey viene a ti, Manso, y sentado sobre una asna, Sobre un pollino, hijo de animal de carga.   (VP) Esto sucedió para que se cumpliera lo que dijo el profeta, cuando escribió: 5 “Digan a la ciudad de Sión: ‘Mira, tu Rey viene a ti, humilde, montado en un burro, en un burrito, cría de una bestia de carga.’

Matt 21:6 Y los discípulos fueron, e hicieron como Jesús les mandó; (VP) Los discípulos fueron e hicieron lo que Jesús les había mandado.

Mark 11:4 Fueron, y hallaron el pollino atado afuera a la puerta, en el recodo del camino, y lo desataron. 5 Y unos de los que estaban allí les dijeron: ¿Qué hacéis desatando el pollino? 6 Ellos entonces les dijeron como Jesús había mandado; y los dejaron. (VP) Fueron, pues, y encontraron el burro atado en la calle, junto a una puerta, y lo desataron. 5 Algunos que estaban allí les preguntaron: —¿Qué hacen ustedes? ¿Por qué desatan el burro? 6 Ellos contestaron lo que Jesús les había dicho; y los dejaron ir.

Luke 19:32 Fueron los que habían sido enviados, y hallaron como les dijo. 33 Y cuando desataban el pollino, sus dueños les dijeron: ¿Por qué desatáis el pollino? 34 Ellos dijeron: Porque el Señor lo necesita. (VP) Los discípulos fueron y lo encontraron todo como Jesús se lo había dicho. 33 Mientras estaban desatando el burro, los dueños les preguntaron: —¿Por qué lo desatan? 34 Ellos contestaron: —Porque el Señor lo necesita.

John 12:12  El siguiente día, grandes multitudes que habían venido a la fiesta, al oír que Jesús venía a Jerusalén,  (VP) Mucha gente había ido a Jerusalén para la fiesta de la Pascua. Al día siguiente, supieron que Jesús iba a llegar a la ciudad.

John 12:14 Y halló Jesús un asnillo, y montó sobre él, como está escrito: 15 No temas, hija de Sion; He aquí tu Rey viene, Montado sobre un pollino de asna. (VP) Jesús encontró un burro y montó en él, como se dice en la Escritura: 15 “No tengas miedo, ciudad de Sión; mira, tu Rey viene montado en un burrito.”

Matt.21:7 y trajeron el asna y el pollino, y pusieron sobre ellos sus mantos; y él se sentó encima. 8 Y la multitud, que era muy numerosa, tendía sus mantos en el camino; y otros cortaban ramas de los árboles, y las tendían en el camino.  (VP) Llevaron la burra y su cría, echaron sus capas encima de ellos, y Jesús montó. 8 Había mucha gente. Unos tendían sus capas por el camino, y otros tendían ramas que cortaban de los árboles.

Mark 11:7 Y trajeron el pollino a Jesús, y echaron sobre él sus mantos, y se sentó sobre él. 8 También muchos tendían sus mantos por el camino, y otros cortaban ramas de los árboles, y las tendían por el camino. (VP) Pusieron entonces sus capas sobre el burro, y se lo llevaron a Jesús. Y Jesús montó. 8 Muchos tendían sus capas por el camino, y otros tendían ramas que habían cortado en el campo.

Luke 19:35 Y lo trajeron a Jesús; y habiendo echado sus mantos sobre el pollino, subieron a Jesús encima. 36 Y a su paso tendían sus mantos por el camino. (VP) Y poniendo sus capas sobre el burro, se lo llevaron a Jesús y lo hicieron montar. 36 Conforme Jesús avanzaba, la gente tendía sus capas por el camino.

John 12:13 tomaron ramas de palmera y salieron a recibirle, y clamaban: ¡Hosanna! ¡Bendito el que viene en el nombre del Señor, el Rey de Israel! (VP) Entonces cortaron hojas de palmera y salieron a recibirlo, gritando: —¡Hosana! ¡Bendito el que viene en el nombre del Señor, el Rey de Israel!

Matt 21:9 Y la gente que iba delante y la que iba detrás aclamaba, diciendo: ¡Hosanna al Hijo de David! ¡Bendito el que viene en el nombre del Señor! ¡Hosanna en las alturas! (VP) Y tanto los que iban delante como los que iban detrás, gritaban: —¡Hosana al Hijo del rey David! ¡Bendito el que viene en el nombre del Señor! ¡Hosana en las alturas!

Mark 11:9 Y los que iban delante y los que venían detrás daban voces, diciendo: ¡Hosanna! ¡Bendito el que viene en el nombre del Señor! 10 ¡Bendito el reino de nuestro padre David que viene! ¡Hosanna en las alturas! (VP) Y tanto los que iban delante como los que iban detrás, gritaban: —¡Hosana! ¡Bendito el que viene en el nombre del Señor! 10 ¡Bendito el reino que viene, el reino de nuestro padre David! ¡Hosana en las alturas!

Luke 19:37 When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen: 38 “Blessed is the king who comes in the name of the Lord!” “Peace in heaven and glory in the highest!”  Cuando llegaban ya cerca de la bajada del monte de los Olivos, toda la multitud de los discípulos, gozándose, comenzó a alabar a Dios a grandes voces por todas las maravillas que habían visto, 38 diciendo: ¡Bendito el rey que viene en el nombre del Señor; paz en el cielo, y gloria en las alturas! (VP) Y al acercarse a la bajada del Monte de los Olivos, todos sus seguidores comenzaron a gritar de alegría y a alabar a Dios por todos los milagros que habían visto. 38 Decían: —¡Bendito el Rey que viene en el nombre del Señor! ¡Paz en el cielo y gloria en las alturas!

John 12:16 Estas cosas no las entendieron sus discípulos al principio; pero cuando Jesús fue glorificado, entonces se acordaron de que estas cosas estaban escritas acerca de él, y de que se las habían hecho. 17 Y daba testimonio la gente que estaba con él cuando llamó a Lázaro del sepulcro, y le resucitó de los muertos. 18 Por lo cual también había venido la gente a recibirle, porque había oído que él había hecho esta señal. (VP) Al principio, sus discípulos no entendieron estas cosas; pero después, cuando Jesús fue glorificado, se acordaron de que todo esto que le habían hecho estaba en la Escritura y se refería a él. 17 La gente que estaba con Jesús cuando él llamó a Lázaro de la tumba y lo resucitó, contaba lo que había visto. 18 Por eso, la gente salió al encuentro de Jesús, porque supieron de la señal milagrosa que había hecho.

John 12:19 So the Pharisees said to one another, “See, this is getting us nowhere. Look how the whole world has gone after him!” Pero los fariseos dijeron entre sí: Ya veis que no conseguís nada. Mirad, el mundo se va tras él. (VP) Pero los fariseos se decían unos a otros: —Ya ven ustedes que así no vamos a conseguir nada. Miren, ¡todo el mundo se va con él!

Luke 19:39 Entonces algunos de los fariseos de entre la multitud le dijeron: Maestro, reprende a tus discípulos. 40 Él, respondiendo, les dijo: Os digo que si éstos callaran, las piedras clamarían. (VP) Entonces algunos fariseos que había entre la gente le dijeron: —Maestro, reprende a tus seguidores. 40 Pero Jesús les contestó: —Les digo que si estos se callan, las piedras gritarán.

Luke 19:41 Y cuando llegó cerca de la ciudad, al verla, lloró sobre ella, 42 diciendo: ¡Oh, si también tú conocieses, a lo menos en este tu día, lo que es para tu paz! Mas ahora está encubierto de tus ojos. 43 Porque vendrán días sobre ti, cuando tus enemigos te rodearán con vallado, y te sitiarán, y por todas partes te estrecharán, 44 y te derribarán a tierra, y a tus hijos dentro de ti, y no dejarán en ti piedra sobre piedra, por cuanto no conociste el tiempo de tu visitación. (VP) Cuando llegó cerca de Jerusalén, al ver la ciudad, Jesús lloró por ella, 42 diciendo: “¡Si en este día tú también entendieras lo que puede darte paz! Pero ahora eso te está escondido y no puedes verlo. 43 Pues van a venir para ti días malos, en que tus enemigos harán un muro a tu alrededor, y te rodearán y atacarán por todos lados, 44 y te destruirán por completo. Matarán a tus habitantes, y no dejarán en ti ni una piedra sobre otra, porque no reconociste el momento en que Dios vino a visitarte.”

Matt 21:10 Cuando entró él en Jerusalén, toda la ciudad se conmovió, diciendo: ¿Quién es éste? 11 Y la gente decía: Este es Jesús el profeta, de Nazaret de Galilea. (VP) Cuando Jesús entró en Jerusalén, toda la ciudad se alborotó, y muchos preguntaban: —¿Quién es este? 11 Y la gente contestaba: —Es el profeta Jesús, el de Nazaret de Galilea.

Mark 11:11 Y entró Jesús en Jerusalén, y en el templo; y habiendo mirado alrededor todas las cosas, como ya anochecía, se fue a Betania con los doce. (VP) Entró Jesús en Jerusalén y se dirigió al templo. Miró por todas partes y luego se fue a Betania con los doce discípulos, porque ya era tarde.

JM - Zechariah 9:1–8 This oracle features a series of judgments announced against the nations surrounding Israel (vv. 1–7), with deliverance promised for His people (v. 8). Most understand this to be a prophecy of Greek conqueror, Alexander the Great’s victories, given approximately 200 years before he marched through Palestine. He provides an analogy of Christ returning to judge the nations and save Israel at the end of the Great Tribulation (Matt. 24:21). 9:8 This is the pledge of God’s protection of Jerusalem from Alexander. It came true when, on his way S, Alexander treated Jerusalem with kindness. After having subjugated Egypt, he returned through Palestine again without doing Israel harm. No more shall an oppressor pass through. The supernatural and lasting protection here promised must anticipate the Second Advent of Messiah, whose coming is the subject through the rest of this message. The transition from Alexander to Christ can be understood in this way: If God can use a pagan king to judge the nations and save Israel, how much more will He use His righteous Messiah? So v. 8 bridges to the final judgment and deliverance of Messiah. 9:9,10 The two advents of Christ are here compressed as though they were one as in Is. 61:1–3 (Luke 4:16,21). Actually, v. 9 refers to His first coming and v. 10 is His second. OT prophets didn’t see the great time period between the two comings. The church age was a “mystery” hidden from them (Eph. 3:1–9; Col. 1:27). 9:9 King … riding on a donkey. Unlike Alexander the Great, this King comes riding on a donkey (Jer. 17:25). This was fulfilled at Christ’s triumphal entry (Matt. 21:1–5; John 12:12–16). The Jews should have been looking for someone from the line of David (2Sam.7; 1Chr.17). Four elements in this verse describe Messiah’s character: 1) He is King; 2) He is just; 3) He brings salvation; and 4) He is humble. 9:10–15 Zechariah moves to the Second Advent of Christ and the establishment of His universal kingdom (see 9:9,10; 11:15, 16). Not characterized by bloodshed, Messiah’s rule will be a kingdom of peace in which weapons of warfare will be destroyed or converted to peaceful uses (Is. 2:4; 9:5–7; 11:1–10; Mic. 5:2,10–15), and peace spreads from the Euphrates River (the terminus of civilization) to the world. 9:10 Ephraim. This is another name for Israel, used often in the OT for the northern kingdom and occasionally for the whole nation.9:11 blood of your covenant. Why is Israel to be so blessed? It is not because of her faithfulness through the centuries, but because of God’s unfailing devotion to His covenant of blood made with Abraham (Gen. 15:1–10), which is in force as long as God lives. from the waterless pit. Prisoners in ancient times were often kept in dry wells or pits, like Joseph was (Gen. 37:24,28). The exiles of Israel, pictured as being in a dry well of captivity, suffering, and despair, will be freed because of His unbreakable covenant with them. They are thus called “prisoners of hope” (v. 12) who are to receive “double” blessing (Is. 61:7).

BKC - Most conservative commentators regard 9:1-8 as a prophecy of the conquests of Alexander the Great throughout the area of Palestine after the battle of Issus in 333 b.c. Zechariah, living in the days of the Medo-Persian Empire, predicted the coming Grecian Empire (9:1-8, 13), the Roman Empire (11:4-14), and Israel’s future in the last days (chaps. 12-14). 9:8. The Macedonian armies of Alexander passed and repassed the city of Jerusalem without laying siege to it. The ultimate cause of this was the divine protection of the city (I will defend My house). This defense foreshadows God’s final protection of the city in the Millennium, when never again will enemies invade Jerusalem (Joel 3:17). the blessings of the messiah (9:9-10:12) The coming of the Prince of Peace (9:9) 9:9. The inhabitants of Jerusalem were personified as the Daughter of Zion (2:10; Isa. 1:8) and the Daughter of Jerusalem who, representing the whole nation of Israel, were exhorted to welcome the coming King not with fear but with glad rejoicing. The announcement that your King comes to you refers to the long-awaited King and Messiah (Isa. 9:5-7; Micah 5:2-4; Luke 1:32-33). Righteous describes both His character and His reign (Ps.45:6-7; Isa. 11:1-5; 32:17; Jer. 23:5-6; 33:15-16). The phrase having salvation denotes that He will come as a Deliverer, as One to give salvation to others ( Isa. 62:11). His peaceful entrance—riding on a donkey—was fulfilled when He presented Himself to Israel in the Triumphal Entry (Matt. 21:1-5). In the ancient Near East, if a king came in peace, he would ride on a donkey instead of on a war stallion. Christ rode on a colt, the foal (lit., ”son“) of a donkey. (On the question of whether Christ rode one or two donkeys see Matt. 21:2.) Like some other OT prophecies this one (Zech. 9:9-10) blends two events into one perspective—events that the NT divides into two distinct advents of Christ separated by the present Church Age (Isa. 9:6-7; 61:1-2; Luke 4:18-21). In His First Advent He rode on a donkey and presented Himself to the nation Israel but they rejected Him as their King. So His universal rule (Zech. 9:10) will be established when He comes again. The kingdom of the Prince of Peace (9:10-10:12) Messiah will establish peace. 9:10. God’s destruction of war instruments—removing the chariots, the war horses, and the battle bow—signifies the end of war in the Millennium (Isa. 2:4; Micah 4:3). This peaceful rule of the coming messianic King will extend from sea to sea and from the River (the Euphrates; Micah 7:12; Isa. 7:20) to the ends of the earth. These expressions clearly indicate the worldwide extent of the messianic kingdom. Messiah will deliver Israel (9:11-17). 9:11-12. God’s faithfulness to His covenants with Israel is His basis for delivering her from worldwide dispersion. The immediate addressees in these verses may have been Jewish exiles still in Babylon, but the covenant-fulfillment theme suggests an ultimate reference to Israel’s end-time regathering. At least the nation’s future hope (messianic deliverance) was the basis for contemporary encouragement in Zechariah’s day. The blood of My covenant with you may refer to the sacrifices of the Mosaic Covenant (Ex. 24:8), but could as well relate back to the foundational Abrahamic Covenant which was confirmed with a blood sacrifice (Gen. 15:8-21). The waterless pit (an empty cistern used for a dungeon) is probably a figure for the place of exile. The fortress refers to Jerusalem. The exiles in Babylon were called prisoners of hope because they had God’s promise of being regathered. God will restore twice as much, that is, His blessings in the Millennium will far exceed anything Israel has ever known. 9:13. At least this verse, and perhaps the rest of the chapter, refer to the conflict of the Maccabees (169-135 b.c.) with Antiochus IV Epiphanes (Dan. 11:32; see Dan. 8:9-14), Antiochus V Eupator, Antiochus VI, and Antiochus VII Sidetes, Greek rulers of Syria. This Jewish victory foreshadowed Israel’s final conflict and victory when God will bring them into millennial blessing. As the bow and arrow (that which ”fills“ the bow) are each essential to the other, so Judah and Ephraim (Ephraim represents the 10 Northern tribes of Israel) will be reunited. The reference to these weapons of warfare (including the warrior’s sword) indicates that God will empower His people to defeat the enemy, the sons of Greece. 9:14-15. The description of a thunderstorm controlled by God (v. 14) pictures poetically Israel’s empowerment for victory over her enemies (v. 15). The divine appearance was through providential means in the Maccabean period but will be literal and visible when Christ appears victoriously at His Second Advent. The last part of verse 15 pictures Israel’s unrestrained joy and fullness of rejoicing because of God’s mighty deliverance. 9:16-17. The divine deliverance predicted here will come on that day, a reference to the end time. God will care for them as a shepherd cares for his flock (10:3). Then Israel will sparkle in His land like jewels in a crown. This is a beautiful cameo of the fulfilled promises concerning the people in the land (Amos 9:11-15). They will be attractive and beautiful symbols of all God has done for them. Divine blessing on nature will produce conditions of plenty (cf. Joel 2:21-27) so that physical health will also be assured (Zech. 9:17)

WIERSBE - Messiah’s first advent (Zech. 9:1–9) The coming of the Lamb of God was “foreordained before the foundation of the world” (1 Peter 1:20), for He was “the Lamb slain from the foundation of the world” (Rev. 13:8).  Preparation for the King (Zech. 9:1–8). These verses describe the march of Alexander the Great and his army through the area north and east of Palestine. Alexander defeated the Persians in 333 b.c. at the Battle of Issus and then turned to conquer the leading cities in Phoenicia. Daniel had predicted Alexander’s success; he compared him to a winged leopard (Dan. 7:6) and a fighting he-goat (Dan. 8). It’s been said that prophecy is history pre-written, and both Daniel and Zechariah wrote some of that history. Hadrach was a region to the far north of Palestine, bordered by the Euphrates River, and Damascus was the capital of Syria. After defeating these nations, the Greek army then marched down the Phoenician coast, taking one city after another, from Tyre and Sidon in the north to Ashkelon and Gaza in the south. Indeed, God “cut off the pride of the Philistines” (Zech. 9:6) and put an end to their idolatrous worship (v. 7). The statement in verse 1 about “the eyes of men being toward the Lord” may mean that Alexander’s victorious march caused people to look to God for help, but it could also mean that God’s eyes were on the nations and especially on His people Israel. The niv marginal translation says, “For the eye of the Lord is on all mankind, as well as on the tribes of Israel.” Merrill Unger suggests that as the people were watching Alexander, they were actually watching God at work, for “history is His story.”After a two-month siege of Gaza, Alexander took the city and then went to Jerusalem. He was unhappy with the Jews because they had refused to pay him the annual tribute that they usually gave to the Persians. The high priest in Jerusalem called for the people to fast and pray, and he presented sacrifices to the Lord to seek His special protection.The night before Alexander and his army were to arrive at Jerusalem, the high priest had a dream in which God told him to adorn the city, tell the people to dress in white garments, and open the gates to their visitor. The high priest and the other priests would head the procession dressed in their holy robes. This they did, and Alexander was so impressed that he welcomed them in peace. The high priest told Alexander about Daniel’s prophecies concerning him, and Alexander even offered sacrifices to Jehovah in the temple. Thus, the city and the people were spared.But Zechariah had promised that Jerusalem and Judea would be spared. “I will camp around My house because of the army, because of him who passes by and him who returns” (v. 8, nkjv). Alexander had passed by Jerusalem en route to Gaza, but then he turned back to the Holy City. How much of Josephus’ account is fact and how much is tradition, we can’t tell, but we do know that God kept His promise and protected His people. But why all this concern over the conquests of Alexander the Great? His conquests helped to prepare the world for the coming of Jesus Christ. By building Greek cities, encouraging his soldiers to marry women from conquered nations, and spreading Greek culture and the Greek language, he unified the known world, and when the Romans took over, they found an empire all prepared for them. Greek was the language of literature, and our New Testament is written in the common Greek language of the people of that day. The combination of Greek culture and Roman government, roads, and laws was just what the early church needed for the spread of the Gospel. However, the promise in verse 8 goes far beyond the time of Alexander, for it states that God is always protecting His people and His house. No one can touch them without His permission. In the centuries since Alexander’s conquest, the Jewish nation has suffered often because of invaders, and Jerusalem and the temple were destroyed by the Romans in a.d. 70. But the day will come when Messiah will reign and no invader will be able to threaten God’s people let alone attack them. Presentation of the King (v. 9). This prophecy was fulfilled when Jesus Christ rode into Jerusalem on what we traditionally call “Palm Sunday,” and the event is recorded in all four Gospels (Matt. 21:1–11; Mark 11:1–11; Luke 19:29–44; and John 12:12–19). This is the only public demonstration Jesus allowed during His ministry, and He did it to fulfill Scripture. When Zechariah put this prophecy about Jesus right after his prophecy concerning Alexander the Great, he was obviously inviting his readers to contrast the two conquerors. Alexander’s arrival brought fear to people, but the Jews were commanded to rejoice and shout because their King had come. Jesus was righteous in all that He did, and His purpose in coming was to bring salvation to those who would trust Him. How different from Alexander! Alexander rode a mighty steed and proudly led a great army from one victory to another, but Jesus rode a lowly donkey and came in humility. The people who welcomed Him were common peasants who laid palm branches and garments before Him on the road. The great people of Jerusalem didn’t welcome Him, but little children sang to Him in the temple. Jesus could have brought judgment, but instead He brought grace and forgiveness (John 3:17). Instead of making a grand oration, Jesus beheld the city and wept over it; instead of slaying His enemies, He went to a cross and died for them! What a wonderful Conqueror! Let’s move now to the future and examine His conquests. 2. Messiah’s conquests at His second advent (Zech. 9:10–10:12) The entire age of the church fits between Zechariah 9:9 and 9:10, just as it does between Isaiah 9:6 and 7 and after the comma in Isaiah 61:2. The prophet is now writing about what will happen when Jesus comes to earth to defeat His enemies and establish His kingdom. At His first advent, He rode a humble donkey; but at His second advent, He will ride a white horse and lead the armies of heaven (Rev. 19:11–21). Messiah will proclaim peace (Zech. 9:10–13). when Jesus Christ comes again, He will “speak peace” (v. 10) which means “proclaim peace,” for unlike authors and politicians, when Jesus speaks, His words carry authority and things happen (Ps. 33:9). His Word will go forth with power and there will be a general disarmament around the world. Chariots and war horses will be demobilized, every weapon will be destroyed, and “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 any more” (Isa. 2:4; Micah 4:3). Our Lord’s rule will be universal, from sea to sea and from the Euphrates River to the ends of the earth (Ps. 72:8). Zechariah 12:1–9 teaches that there will be one last battle before Jesus establishes His kingdom, as the Gentile armies attack Jerusalem. But the Lord will use Judah as His bow and Ephraim as His arrow and defeat all His enemies (9:13). He will call all His exiled people back from the many nations to which they’ve been scattered during this age, and they’ll return to their “stronghold,” which can mean both God their Refuge and the stronghold of Mount Zion. In their land, ruled over by their Messiah, the Jews will receive double blessing in return for all their suffering. Messiah will march in triumph (9:14–10:1). The image here is that of a storm, not unlike what we read in Psalm 18:7–15 and Habakkuk 3:3–15. Messiah will march forth with a voice like thunder and arrows like lightning, and His army will march with Him. He’ll shield them from danger and death and will enable them to defeat their enemies. In Zechariah 9:15, the image changes from a storm to a feast and the prophet pictures the soldiers shouting like men who are drunk with wine. (10:7.) But instead of being drunk on wine, they’re “drunk” with the blood of their enemies. Each man is “filled to the brim” like the bowls used at the temple to catch the blood of the sacrifices on the altar (Lev. 4:6–7). Again, the image changes (Zech. 9:16–10:1) and the army is pictured as a flock of sheep which the Messiah saves by His power. Sheep are the last animals you would take to a war, but Israel has always been God’s special flock (Ps. 100:3) and God “the Shepherd of Israel” (80:1). Zechariah will use the “flock” and “shepherd” images again in his prophecy (Zech. 10:2–3; 11:4–16; 13:7). Once more, the image changes from sheep to precious stones (9:16). When the high priest Joshua was cleansed and clothed, he received the special holy turban that was his crown (3:5), and then he was crowned with a royal diadem that made him king as well as priest (6:9–12). But now it’s God’s people who are like beautiful precious jewels, sparkling in the land and revealing the beauty of their God. This section ends with a brief description of the land and the changes God will make for the joy of His people (9:17–10:1). There will be plenty of grain in the fields and fruit in the vineyards because the Lord will provide the rain in its time. How often in their history the Jews turned for help to Baal, the god of storms, instead of turning to the Lord who alone can send the rain. (See 1 Kings 18.) During the Kingdom Age, the land of Palestine will be fruitful and beautiful as God provides the rain that is so necessary for anything to grow.

NELSON 9:8 God will return as a victorious Warrior to the temple—My house—where He will set up a guard against any who would dare tramp through Judah’s territory.

*Luke tells us that after Jesus ascended to heaven, the disciples returned to Jerusalem (Luke 24:52). They also went back to the Scriptures. The Old Testament suddenly blossomed with good news. Everywhere they looked they found evidence that pointed toward the specifics of Jesus’ life and ministry. When they wondered why they had missed the connections before, they must have also remembered Jesus’ promise, “When He, the Spirit of truth, has come, He will guide you into all truth” (John 16:13). When the Gospel writers recorded the details of Jesus’ life, they often used references from the Old Testament to illustrate how clearly Jesus fulfilled the character of the promised Savior and the prophecies regarding His ministry. They particularly enjoyed quoting Old Testament passages that clearly predicted the suffering and rejection aspects of the Messiah’s role. For them, it was the central theme that set Jesus apart from the popular ideas of a conquering and powerful political messiah. Zechariah 9:9, 10 presents a prophecy whose fulfillment was clearly set in motion (although not completed) by Jesus’ arrival in Jerusalem on a colt, the well-known Triumphal Entry. Both Matthew and John mention this passage. John even notes that the disciples saw no immediate connection between Jesus riding on the colt and His identity as the Messiah prophesied in Zechariah. After Jesus was glorified, “then they remembered that these things were written about Him” (John 12:16). These verses in Zechariah include an important transition. The arrival of the saving King is followed immediately by a description of the effects of his long-term reign. This is an example of “prophetic compression.” Viewed from the broader context of prophecy, Zechariah was mentioning together two stages in God’s plan which are actually separated in time. The coming King would arrive twice. Jesus came first as a humble King of peace and salvation, accomplished in Jesus’ earthly ministry and His death on the Cross. Second, Jesus will come as a victorious Ruler over all the world who will “speak peace to the nations.” We should rejoice over Jesus’ first coming and anticipate the complete fulfillment of Zechariah’s prophecy at Christ’s glorious return. 9:9 This prophecy was fulfilled on the day of the Triumphal Entry, when Jesus rode into Jerusalem on the colt of a donkey (Matt. 21:2–7; John 12:12–15). The donkey was the mount of princes (Judg. 5:10; 10:4; 12:14) and kings (2 Sam. 16:1, 2). 9:10 Instruments of warfare—the chariot and the battle bow—will be destroyed and universal peace will be established. Ephraim refers to the northern tribes of Israel. The River refers to the Euphrates, the northeast boundary of the Promised Land (Gen. 15:18). 9:11, 12 The release of prisoners announced here would serve as a great encouragement for the Jewish people still in exile. Even though the prisoners were living in a well-watered place in Persia (Ezek. 1:1), they were in a place akin to a waterless pit in terms of their opportunity for spiritual nourishment. They were exhorted to return to the stronghold Jerusalem.9:13 Zechariah used a bold metaphor likening Judah and Ephraim to a bow and arrow prepared by the Lord to be used against Greece, literally Javan (Is. 66:19). 9:14 whirlwinds: This description, patterned after God’s appearance at Sinai (Ex. 19), reveals God’s sovereignty and power to protect His own. 9:15 Zechariah describes the victory banquet of God’s people in celebration of His victory over the nations and securing of Jerusalem. The people will be filled with drink like sacrificial basins were filled with blood, and they will be filled with meat like the corners of a sacrificial altar (Ps. 110). 9:17 The abundance of grain and new wine suggests the prosperity and blessing of this future day (3:10; 8:4, 5; Amos 9:13).

Belivers St Bib: 9:9, 10 This is one of the most specific messianic prophecies in the entire O.T. Verse 9 was fulfilled when Jesus made His triumphal entry into Jerusalem as a sign to them that He was their Messiah (Matt. 21:1–5; John 12:12–16). Though Jesus was crucified (an event not explicitly foreseen here), His resurrection is the key that explains how v. 10 can also be equally fulfilled by the same individual spoken of in v. 9 (Acts 1:6, 7, 11). Unlike Alexander, Christ would conquer (v. 10) through His humiliation (v. 9). These verses view Christ’s first and second coming as one. 9:11, 12 “Blood” is the sign of God’s grace covenants (Gen. 15:7–10, 17, 18; Ex. 24:6–8; Mark 14:24; 1 Cor. 11:25, 26; Heb. 9:22). It is probably the Mosaic covenant that is in view here (Ex. 24:3–8). By God’s grace the Exile is ended (figuratively called a “waterless pit”—cf. Gen. 37:24; Jer. 38:6–9), and the messianic hope is renewed. 9:13–17 Zechariah predicts that Israel, i.e., the sons of Zion, will not finally be controlled by the then growing power of Greece. Partial fulfillment of this prediction came as the Maccabees successfully won their independence from Greece in the days of Antiochus Epiphanes (175–163 b.c.). But again, the fullest meaning of the passage looks forward to the messianic reign (Rev. 20:1–6).

Hartman (Friends of Israel) Two Kings and Final Victory An entirely new line of thought is introduced in chapter 9. This is the first of two portions that begin with the words, “The burden of the word of the Lord.” The second burden is found in Zechariah 12:1. These two major portions of the book go together.The first burden, in Zechariah 9 through 11, deals with the First Coming of the Messiah. The second burden, in Zechariah 12 to 14, deals with the Second Coming of the Lord. The First Coming of the Messiah To prepare his readers for the First Coming of the Lord, the writer referred to the exploits of a great king, Alexander the Great. In so doing, he provided a road map for the coming of the Messiah. Most commentators interpret this portion of Zechariah as showing the judgment of nations. Although I believe they are correct, I also believe that the signs along the way show the tactics of this mighty Greek warrior to point people to the Messiah who was to come. Furthermore, the name of this world military leader is hidden from view here, as it is in Daniel 2 and 7. From an historical perspective, we can look back and recognize him to indeed be Alexander the Great. Cities alluded to in 9:1 to 6 correspond to Alexander’s conquests following the battle of Issus in 333 b.c. Also, as related in verse 8 and to be discussed later, Alexander passed by Jerusalem without attacking the city. This was history written before it occurred during his military campaign in the Middle East. Alexander marched into the Eastern Mediterranean area and took one city after another. The biblical details are amazingly accurate. Alexander’s conquest is also a picture of a far greater leader who will come in the end times and conquer this area and the entire world as well. This is confirmed at the conclusion of verse 8, where reference is made to the fact that “no oppressor shall pass through them any more.” Since many oppressors did pass through after Alexander’s adventures in the region, the reference can only be to the coming Messiah, whose presence would assure no further oppressors.

The Move Against Hadrach

Archaeologists are not sure exactly where Hadrach was located. Some believe that it is an ancient city in Syria. However, because “Had” means sharp and “Rach” means soft, it could mean the area of the sharp-soft. The Medes were sharp people and good soldiers, but the Persians who followed them were viewed as soft, and some were even known for their effeminacy. It could well be that the future history of the Medes and Persians is tucked away in this one word. If this is the case, the word would not refer to any one city. The Bible does say “the land of Hadrach” (9:1), which seems to indicate a much larger area than a city.

Furthermore, we learn that judgment also fell upon Damascus, an ancient city now located in Syria. From the earliest times Damascus was an enemy of Israel. Today it is the capital of Syria and still among Israel’s most dedicated enemies. After defeating Darius at Issus in 333 b.c., Alexander moved to the Eastern Mediterranean, where he subdued the remainder of the Medo-Persian Empire.

The final portion of verse 1 says, “when the eyes of man, as of all the tribes of Israel, shall be toward the Lord.” When the Grecian army under Alexander moved into the Middle East, fear swept over the entire area. They had never seen an army move like this one, destroying one city after another. Consequently, the eyes of many turned to the Lord, seeking protection or rescue.

The Move Against Tyre and Sidon

Sidon was a small city, but it was close to Tyre and thus gained its fame by association. The two cities together were the capital of Phoenicia, a country that was home to the famous sea people of the ancient world. The Phoenicians proved to be difficult to conquer when attacked by imperial armies. When Babylon finally conquered them after years of struggle, they relocated their city one-half mile out to sea and built what was considered an impregnable fortress around it. The Phoenicians believed that no one would be able to conquer them. Wealth was no problem for the people of Tyre. In fact, money flowed so freely that it is said, “Silver was as common as dust and gold as common as the dirt.”

The Move was Really by God

The king of Tyre was wicked; in fact, he was possessed by Satan (see Ezek. 28:1–19). The city itself was sodden with depravity. God responded to Tyre’s wickedness by using the military prowess of the heathen king Alexander to bring down their vile stronghold. Although other kings, such as Shalmanezer and Nebuchadnezzar, had campaigned against this city in the sea and fought against it for years without success, Alexander took it in about seven months. Using slave labor from the areas he had already conquered, he built a causeway out of the rubble over which his army could reach the city, and Tyre was soon defeated.

A major point must be made here. A prophecy is given in Zechariah 9:4: “Behold, the Lord will cast her out, and he will smite her power in the sea, and she shall be devoured with fire.” Ezekiel 28:1 to 8 prophesies much about the king of Tyre. He would be possessed by Satan himself. He would claim to be God, but he and his city would be brought down by strangers from other nations. This was to be literally fulfilled and was, in fact, accomplished by Alexander’s forces, as we have seen. It was not Alexander, however, who defeated Tyre and Sidon. Their ruin had been ordained by the Lord; but, as has so often been true, God used a human instrument to accomplish His will.

The passage in Ezekiel goes far beyond the king of Tyre, who, being vile as he was, presents a picture of Satan himself. But God used another vile, heathen king to wipe out Tyre, the city of the wicked king. There is a vital lesson to be drawn from this sequence of events. If God could cause the impregnable city of Tyre to fall to Alexander, He can do much more through His King-Messiah, who will come at a later time. No matter how we appraise the events of human history, the Lord is, after all, in control, and mankind can do nothing to change that fact. This is one of the early signposts along the way to the coming of God’s King.

Tyre was smitten, her gold was gone, and the city was destroyed by fire. The Word of God was fulfilled.

The Move Against the Philistines

When the people of the Eastern Mediterranean learned of the fall of Tyre, fear swept through their hearts. If that virtually impregnable fortress could fall and be burned by fire, what lot would befall them with their inferior defenses?

The answer is given in this portion of Scripture: “Ashkelon shall see it, and fear; Gaza also shall see it, and be very sorrowful, and Ekron; for her expectation shall be ashamed; and the king shall perish from Gaza, and Ashkelon shall not be inhabited” (9:5) Psychologically, these Philistine cities were already defeated, even though the military action had not yet taken place.

Philistia had five capital cities. This passage records only four, probably because Gath had become part of Judah by that time. The battle accounts of Alexander record only what took place at Gaza. While the other cities fell, the great stronghold of Gaza held out for five months against the armies of the swiftly moving Greek general. When Gaza finally did surrender, Alexander slaughtered thousands of its citizens and sold the rest into slavery. To demonstrate to other cities that he meant business, he had their King Batis (or Beatis) bound and dragged through the streets by a chariot until little was left of his body.

The phrase “And a bastard shall dwell in Ashdod” (9:6) has been given various explanations. Probably the most accurate is that a mongrel people would dwell there. The proud, arrogant Philistine area, Scripture foretells, would be broken down and reduced to nothing. Furthermore, Zechariah clearly prophesied that the idolatrous practices of the Philistines would be removed. Most of the people would be slain, and those who were spared would turn to the Lord. They would embrace the Jewish religion and be absorbed by the people of Judah, just as the ancient Jebusites were after David conquered Jerusalem.

The Move Against Jerusalem

Alexander, with his massive armies, had passed by Jerusalem on the way south to make war against the Philistine cities. He had demanded that tribute be paid, which Israel’s high priest refused to do. With the Philistines on his mind, Alexander and his conquering armies bypassed Jerusalem. Once the Philistine area had been secured, the thought of taking the returned to the general’s mind. His swift-moving military machine would now go up to Jerusalem—or so he thought.

God had something to say about that plan. “I will encamp about mine house because of the army, because of him that passeth by, and because of him that returneth” (9:8a). This is a direct promise from the Lord to be the divine protector of Jerusalem when the Macedonian general returned to defeat the city and destroy God’s Temple. The Lord Himself would be the protector of His house.

Let us take a detailed look at how that came about. Alexander had asked for help from the Jewish high priest when he besieged Tyre. Because the high priest refused his request and would not pay tribute money, Alexander determined to return and take vengeance on the high priest, the Jewish people, and Jerusalem. When the high priest learned that Alexander was on his way to attack Jerusalem, he pleaded with the people to turn to God. The entire incident is best explained in the historian Josephus’ account of it:

He therefore ordained that the people should make supplications, and should join him in offering sacrifices to God, whom he besought to protect the nation, and to deliver them from the perils that were coming upon them; whereupon God warned him in a dream, which came upon him after he had offered sacrifice, that he should take courage, and adorn the city, and open the gates; that the rest may appear in white garments, but that he and the priests should meet the king in the habits proper to their order, without the dread of any ill consequences, which the providence of God would prevent. Upon which, when he rose from his sleep, he greatly rejoiced; and declared to all the warning he had received from God. According to which dream he acted entirely, and so waited for the coming of the king.

And when he understood that he was not far from the city, he went out in procession, with the priests and the multitude of its citizens. The procession was venerable, and the manner of it different from that of other nations … And when the Phoenicians and the Chaldeans that followed him, thought they should have liberty to plunder the city, and torment the High Priest to death, which the king’s displeasure fairly promised them, the very reverse of it happened; for Alexander, when he saw the multitude at a distance, in white garments, while the priests stood clothed with fine linen, and the High Priest in purple and scarlet clothing, with his mitre on his head having the golden plate on which the name of God was engraved, he approached by himself, and adored that name, and first saluted the High Priest. The Jews also did all together, with one voice, salute Alexander, and encompass him about: Whereupon the kings of Syria and the rest were surprised at what Alexander had done, and supposed him disordered in his mind. However, Parmerio alone went up to him, and asked him how it came to pass, that all others added him, he should adore the High Priest of the Jews? To whom he reputed, “I did not adore him, but that God who hath honored him with that High Priesthood; for I saw this very person in a dream, in this very habit, when I was at Dios, in Macedonia, who, when I was considering with myself how I might obtain dominion of Asia, exhorted me to make no delay, but boldly to pass over the sea thither, for that he would conduct my army, and would give me the dominion over the Persians; Whence it is, that having seen no other in that habit, and now seeing this person in it, and remembering that vision and the exhortation which I had in my dream, I believe that I bring this army under the divine conduct, and shall therewith conquer Darius, and destroy the power of the Persians, and that all things will succeed according to what is in my own mind.”

Josephus also stated that Alexander went into Jerusalem and sacrificed to God in the Temple. The high priest explained to him what Daniel had prophesied concerning the coming of the Greek empire. Consequently, Alexander treated the Jews with kindness.

This incident serves as another one of those signs along the road. The Lord had promised that a great general would come into the Middle East and conquer various areas, and this was accomplished. Details of how he would relate to Israel and Jerusalem were literally fulfilled. But amazing as these events were, there is much more to come.

The Move Against All the Enemies of Jerusalem

And no oppressor shall pass through them any more; for now have I seen with mine eyes (9:8b).

In the middle of this verse, we take a herculean leap in time. A promise is made concerning a day when Jerusalem will never again be oppressed by her enemies. God had protected His people by means of the heathen general Alexander. But Alexander was insignificant compared with the divine protector who will care for His people forever—the Messiah.

We have seen in the preceding verses of this chapter how God used Alexander to rid the Middle East of Persian domination. At the same time that God used Alexander the Great to accomplish this, He also kept him from causing problems for His people Israel.

We live in a day when nation after nation has turned their backs on the little nation of Israel. Even the United States seems to be wavering in her support for the Jewish state. This is distressing for those believers who love Jewish people and are concerned for the welfare of the nation of Israel. And although we are rightly disturbed and moved to pray daily for the peace of Jerusalem (Ps. 122:6), we should never forget that the Lord is watching over her today, just as He did in the days of Alexander and through the events prophesied in Zechariah 9:1 to 8. “He who keepeth Israel shall neither slumber nor sleep” (Ps. 121:4).

The Story of Israel’s Coming King

The Announcement of His Coming

Amazingly, in the midst of the prophecy of a pagan king who would come approximately 150 years later, Zechariah foretold the coming of a king for Israel. He is the King, prophesied and long awaited, the king God has always had in mind for His people Israel.

The setting for verse 9 is most unusual. Zechariah had first looked ahead to the days of Alexander. Then, in the middle of verse 8, he looked far down the corridors of time to a day when Jerusalem will never again be oppressed by foreign invaders. Immediately thereafter he spoke of the King of Israel who will make all these thing possible.

Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee; he is just, and having salvation; lowly, and riding upon an ass, and upon a colt, the foal of an ass (9:9).

The triumphant words “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy King cometh unto thee” caused Israel to rejoice at the prospect of the coming of the Messiah. When the heathen King Alexander had approached the city of Jerusalem, the people faced him with fear and trembling. They were then told that another king was coming. He would be none other than the promised one who, as their Messiah, would truly deliver them. A heathen king would come, as wicked men do, to glorify himself, but their long-promised King would come for the benefit of His beloved people.

The Characteristics of the Coming King

He would come to Israel. In ancient days Israel had wanted a king. Although God promised to be their king, they pleaded to be like the nations around them and serve an earthly king. God, in His permissive will, allowed Saul to be king, followed by another of His choosing, David, the son of Jesse, and many others. But under this succession of human kings, most of whom were wicked, the nation soon became divided and seemed on its way to destruction.

God, on the other hand, had something better planned for Israel. It was His Son, Jesus, of the line of David. He would one day come to His people as their King, to rule and reign forever.

He would come with justice. A great contrast is evident between this King and Alexander (cp. Dt. 32:4). Alexander would violently attack anyone who got in his way. The Messiah would be both the just one and the justifier of many (Isa. 53:11).

He would come with salvation. Whereas Alexander butchered thousands and sold multitudes into slavery, the Messiah-King is to be a Savior to Israel. He will save His people from their sins and give them far more than the promised deliverance from their enemies.

He would be lowly. His humility is another contrast to Alexander, who was a proud and arrogant emperor-general. The Messiah humbled Himself, setting all self-glorification aside. This is best presented in Isaiah 53, where the suffering Messiah is portrayed.

He would come riding on an ass. Void of outward splendor, without pomp and ceremony, the Messiah-King of Israel rode into Jerusalem on the back of the lowliest beast of burden. From the days of Solomon on, no dignitary rode on anything but a strong, well-built white charger. This was another sign of the humility of Israel’s King, for no one special would ever come riding on a donkey. But the First Coming of the Messiah was the epitome of humility.

He is none other than Jesus. The New Testament quotes this prophecy of Zechariah 9:9 as a portrayal of the Lord Jesus Christ. Matthew 21:1 to 11 describes the disciples securing the animal on which Jesus rode into Jerusalem on what we traditionally call Palm Sunday. The event was identified as the fulfillment of the prophecy given in Zechariah 9:9.

And the disciples went, and did as Jesus commanded them, And brought the ass, and the colt, and put on them their clothes, and they set him thereon. And a very great multitude spread their garments in the way; others cut down branches from the trees, and spread them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David! Blessed is he that cometh in the name of the Lord! Hosanna in the highest! (Mt. 21:6–9).

His coming would be in sharp contrast to that of the previous king. Alexander the Great was portrayed as entering Jerusalem on a great white charger, whereas the Messiah came in a very lowly manner, seated, as it were, on a donkey.

The Conquest at His Second Coming

Although the Messiah came in lowliness and humility at His First Coming, this will not be true in the future. He will come again as a triumphant ruler who will bring peace to the earth. At that time He will ride a great white horse, the symbol of power and might. Revelation 19:11 to 16 describes the event. Verse 11 declares, “And I saw heaven opened and, behold, a white horse; and he that sat upon him was called Faithful and True, and in righteousness he doth judge and make war.” He will not come like Alexander or any other conqueror, but as “king of kings, and lord of lords” (Rev. 19:16). His glorious Second Coming will surpass the coming of any earthly ruler. And with Him will come the true peace men have so fervently sought.

He will bring peace in the north: “And I will cut off the chariot from Ephraim” (9:10a). The name Ephraim is representative of the ten tribes to the north, or what is known as the Northern Kingdom. The cutting off of the chariot describes some of the results of the Second Coming of the Messiah. When He comes there will be no need for implements of war, for the tribes of the north will experience perfect peace.

He will bring peace in the south, as indicated by the removal of the war horses from Jerusalem. Her arms will finally be laid down after centuries and even millennia of struggle. Peace—permanent peace—will come at last!

He will bring peace over all the world: “and the battle bow shall be cut off” (9:10b). I believe that this is speaking collectively of the Middle East. The man-made implements of war will be removed from the entire area. Neither in the north nor in the south will there be any need for them. The strife that has lasted for so many centuries in that part of the world will finally cease. How will this peace come, and who will bring it?

Peace will be brought by the Messiah: “and he shall speak unto the nations; and his dominion shall be from sea even to sea, and from the river even to the ends of the earth” (9:10c). Again we glimpse the Messiah, His return to the earth, and His rule established. He will provide the final solution to the long-lived Middle East problems and will bring perfect peace to all the nations of the world as well. No nation, person, or group—except the Messiah—will ever bring lasting peace to the Middle East or the world.

As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit in which is no water (9:11).

This verse tells us of a dry cistern, a pit without water, and recalls the pit into which Joseph was cast by his brothers (Gen. 37). That event in Joseph’s life pointed to this later historical situation. The Jewish people rejected the Lord and have been, as it were, in a dry pit, separated from God nationally.

The covenant referred to in verse 11 is the blood covenant God cut with Abraham in Genesis 15. God promised the patriarch that a great nation would descend from him, and He sealed that promise with a blood covenant. Abraham was told to slay a heifer, a she-goat, a ram, a pigeon, and a turtledove. The first three animals were split in half and laid on rocks on either side of a walkway, and one bird was laid on each side. Abraham was put into a deep sleep by God so that he could not be a participant in the making of the covenant. What is the significance of this scene? In the culture of that day and place, the normal custom was for the two parties to a covenant to walk between the pieces of the animals. But God did not allow Abraham to be a participant in this covenant. God, as it were, made a covenant with God and vowed to bless that people Himself. He would never break His own word, so the covenant was absolutely secure.

Like Joseph, the Jewish people had been cast into a dry pit or cistern, a place where prisoners were held. They had been, figuratively, in a pit during the Babylonian captivity. However, God had made promises to Abraham, as stated above, and those promises extended to them. Because of the promises of that blood covenant, the Lord had allowed them to return home to Jerusalem after the Babylonian captivity.

Turn to the stronghold, ye prisoners of hope (9:12a).

This call has several meanings. First, it was another call for the Jews remaining in Babylon to return home to Jerusalem. Second, it was a call from the Lord to return to God Himself. Although there would be other interim deliverances, the Lord was looking forward to that final day when Israel as a nation will return to Him. Joel stated, “The Lord also shall roar out of Zion, and utter His voice from Jerusalem, and the heavens and the earth shall shake; but the Lord will be the hope of his people, and the strength of the children of Israel” (Joel 3:16). These words point forward to the Second Coming of Christ, when Israel as a nation will finally turn to Him.

Even today do I declare that I will render double unto thee (9:12b).

The normal laws of inheritance in Israel required that the firstborn son receive a double portion from his father (Dt. 21:17). Because Israel is considered the firstborn among nations, she will receive a double portion from God when she is finally restored to millennial relationship and prominence. All nations will look up to her as the leading nation of the world. What a change that will be!

Another sign is emerging on the road to the ultimate victory promised to Israel. Chapter 9 relates that Alexander the Great was a picture of a far greater and more permanent conqueror. This, of course, was Jesus Christ, who would come at a later time, first as a lowly person and then as King of kings. Further along in the chapter another parallelism arises.

Other Scriptures state that during the Tribulation, the man of sin, or the Antichrist, will come. His avowed purpose will be to destroy the Jews, hoping thereby to thwart God’s plan for the ages. Part of that plan, as seen previously, is to make Israel the head of the nations.

The Maccabean Struggle with Antiochus

This struggle to throw off pagan bondage is similar in scope to the advent of the Antichrist. The Lord magnificently compared Himself to a warrior using various implements of war to handle the situation for Israel. He used Judah as His bow and Ephraim as His arrow in this conflict. During the Maccabean revolt of 175–163 b.c., Antiochus Epiphanes entered the Temple and desecrated it. The Jews were infuriated by his sacrifice of a pig on the altar of their Temple. Judas Maccabeus and his sons started a rebellion against Greece because of Antiochus’ actions. God raised up an army to fight with them against Greece, and they regained their freedom for a brief time.

God promised in this portion of His Word (9:13) to raise up the sons of Zion and make them “like the sword of a mighty man.” The battle would be lightning swift, like the storms that develop in the southern part of Israel. The Lord would be the leader in that battle, bringing victory over Antiochus.

The Ultimate Victory

The victory over Greece points to a day when God will give victory to Israel over all the nations that gather against her. This will take place during the era of the Antichrist, who will once again desecrate the Temple. As God enabled Israel to defeat the Greeks, He will also deliver her from a final satanically inspired enemy, the Antichrist.

At the end of the Tribulation period, the Lord will defend the Jewish people as He has done so many times before. When the Lord was on the side of Jewry, they always won the battle or war, no matter how great the odds. Thus it will be in the future.

The Lord of hosts shall defend them; and they shall devour, and subdue the sling-stones; and they shall drink, and make a noise as through wine; and they shall be filled like bowls, and like the corners of the altar (9:15).

This verse may at first seem difficult to understand, but the overall idea is apparent. Sling-stones are those shot by huge catapults. This verse conveys that even huge rocks shot at Israel will miss their mark, and the conquering army will march over them on their way to victory.

The next phrase speaks of making noise as though intoxicated with wine. The more wine people drink, the more boisterous they become. God’s people will know such a great victory that they will become as boisterous with joy and excitement as if they were intoxicated with wine.

Furthermore, so much blood will be spilled that Israel will be like the bowls at the corners of the altar filled with the blood of animals sacrificed there. These terms, which are related to priestly activities, indicate clearly that this is a holy war. They also present a picture of victory. Just as the Maccabees were victorious against Greece, God will triumph in the end times against the Antichrist and his forces at Armageddon.

The Ultimate Salvation of the Shepherd-King

And the Lord, their God, shall save them in that day as the flock of his people; for they shall be like the stones of a crown, lifted up as an ensign upon his land (9:16).

Throughout the Scriptures, Israel’s Messiah is often depicted as the Shepherd-King. The phrase “as the flock of his people” (9:16) points out the shepherd relationship. As the Shepherd, He gives His life for His sheep. He feeds them and tenderly watches over them. He is said to “save them in that day.” Israel will be regenerated as a nation when their Shepherd-King comes in His second advent at the end of the Tribulation period. As King, He will lead them in battle, rule over them, and destroy their enemies.

Not only will they be saved and delivered from their enemies, they will be as stones or jewels in a crown. The phrase lifted up in Hebrew means sparkling. Those redeemed Sons of Abraham will become sparkling jewels in the crown of the Shepherd-King, the Messiah of Israel.

For how great is his goodness, and how great is his beauty! Grain shall make the young men cheerful, and new wine, the maids (9:17).

The final verse of chapter 9 expresses consummate praise. First, it speaks of the goodness of the Lord. God, who will have saved the nation of Israel at the end of the terrible Tribulation, is declared to be good. Israel will realize that He has kept all of His promises to her. The Psalmist David declared this three thousand years ago when he said, “Oh, how great is thy goodness, which thou hast laid up for those who fear thee, which thou hast wrought for those who trust in thee before the sons of men” (Ps. 31:19). When Israel experiences her redemption in the end times, she will finally realize just how good God is.

Second, His “beauty” is declared to be great. Psalm 45 is a messianic Psalm, and verse 2 states of Him, “Thou art fairer than the children of men.” Isaiah recorded it this way: “Thine eyes shall see the king in his beauty; they shall behold the land that is very far off” (Isa. 33:17). About His First Coming, the same writer declared, “and when we shall see him, there is no beauty that we should desire him” (Isa. 53:2b). What a change at His Second Coming! To the redeemed of Israel He will no longer be despised and rejected but declared by them to be both good and beautiful.

Finally, corn and wine are used as symbols of the blessings of the Lord. They will be symbols of prosperity in the millennial period and speak of both the physical and spiritual blessings of that day. Praising the Lord for who He is and what He has done is the abiding attitude of everyone who knows Him.

EXPOSITORS As history shows, the agent of the Lord's judgment was Alexander the Great. After defeating the Persians (333 B.C.), Alexander moved swiftly toward Egypt. On his march he toppled the cities in the Aramean (Syrian) interior, as well as those on the Mediterranean coast. Yet, on coming to Jerusalem, he refused to destroy it. Verse 8 attributes this protection to the miraculous intervention of God. 8 The verse begins with "But," setting it in contrast with the preceding judgments on the surrounding nations. "I" signals the fact that it was God who was speaking through Zechariah. Just as God was to be a "wall of fire" around Jerusalem (2:5), so here he will "defend" his chosen people and land. "House" is probably a metonymy for the land and people of Israel, among whom the Lord had his earthly throne, so to speak, in the temple at Jerusalem. The defense is against the marauding forces of Alexander. "Marauding" literally means "crossing and returning," and some have suggested that the reference is specifically to Alexander in going to and from Egypt. But the idiom is likely nothing more than a general way of describing Alexander's overrunning that area (cf. 7:14 where the same Hebrew expression occurs with a slightly different nuance). A fascinating story of Jerusalem's marvelous preservation on this occasion is told by Josephus. It may well be based on a historical incident (it also appears in the Midrash). And Alexander, coming to Syria, took Damascus, became master of Sidon and besieged Tyre; from there he dispatched a letter to the high priest of the Jews, requesting him to send him assistance and supply his army with provisions and give him the gifts which they had formerly sent as tribute to Darius, thus choosing the friendship of the Macedonians, for, he said, they would not regret this course. But the high priest replied to the bearers of the letter that he had given his oath to Darius not to take up arms against him, and said that he would never violate this oath so long as Darius remained alive. When Alexander heard this, he was roused to anger, and while deciding not to leave Tyre, which was on the point of being taken, threatened that when he had brought it to terms he would march against the high priest of the Jews and through him teach all men what people it was to whom they must keep their oaths, and for this reason continuing the siege with greater effort, he took Tyre. After he had settled affairs there, he advanced against the city of Gaza and besieged it together with the commander of its garrison, named Babemesis. Now Sanaballetes, believing that he had a favourable opportunity for his design, abandoned the cause of Darius and came, along with eight thousand of the people under his rule, to Alexander, whom he found beginning the siege of Tyre, and said that he was giving up to him the places under his rule and gladly accepted him as his master in place of King Darius. As Alexander received him in friendly fashion, Sanaballetes now felt confident about his plan and addressed him on that subject, explaining that he had a son-in-law Manasses, who was the brother of Jaddus, the high priest of the Jews, and that there were many others of his countrymen with him who now wished to build a temple in the territory subject to him. It was also an advantage to the king, he said, that the power of the Jews should be divided in two, in order that the nation might not, in the event of revolution, be of one mind and stand together and so give trouble to the kings as it had formerly given to the Assyrian rulers. When, therefore, Alexander gave his consent, Sanaballetes brought all his energy to bear and built the temple and appointed Manasses high priest, considering this to be the greatest distinction which his daughter's descendants could have. But Sanaballetes died after seven months had been spent on the siege of Tyre and two on that of Gaza, and Alexander, after taking Gaza, was in haste to go up to the city of Jerusalem. When the high priest Jaddus heard this, he was in an agony of fear, not knowing how he could meet the Macedonians, whose king was angered by his former disobedience. He therefore ordered the people to make supplication, and, offering sacrifice to God together with them, besought Him to shield the nation and deliver them from the dangers that were hanging over them. But, when he had gone to sleep after the sacrifice, God spoke oracularly to him in his sleep, telling him to take courage and adorn the city with wreaths and open the gates and go out to meet them, and that the people should be in white garments, and he himself with the priests in the robes prescribed by law, and that they should not look to suffer any harm, for God was watching over them. Thereupon he rose from his sleep, greatly rejoicing to himself, and announced to all the revelation that had been made to him, and, after doing all the things that he had been told to do, awaited the coming of the king.When he learned that Alexander was not far from the city, he went out with the priests and the body of citizens, and, making the reception sacred in character and different from that of other nations, met him at a certain place called Saphein. This name, translated into the Greek tongue, means "Lookout." For, as it happened, Jerusalem and the temple could be seen from there. Now the Phoenicians and the Chaldaeans who followed along thought to themselves that the king in his anger would naturally permit them to plunder the city and put the high priest to a shameful death, but the reverse of this happened. For when Alexander while still far off saw the multitude in white garments, the priests at their head clothed in linen, and the high priest in a robe of hyacinth-blue and gold, wearing on his head the mitre with the golden plate on it on which was inscribed the name of God, he approached alone and prostrated himself before the Name and first greeted the high priest. Then all the Jews together greeted Alexander with one voice and surrounded him, but the kings of Syria and the others were struck with amazement at his action and supposed that the king's mind was deranged. And Parmenion alone went up to him and asked why indeed, when all men prostrated themselves before him, he had prostrated himself before the high priest of the Jews, whereupon he replied, "It was not before him that I prostrated myself but the God of whom he has the honour to be high priest, for it was he whom I saw in my sleep dressed as he is now, when I was at Dium in Macedonia, and, as I was considering with myself how I might become master of Asia, he urged me not to hesitate but to cross over confidently, for he himself would lead my army and give over to me the empire of the Persians. Since, therefore, I have beheld no one else in such robes, and on seeing him now I am reminded of the vision and the exhortation, I believe that I have made this expedition under divine guidance and that I shall defeat Darius and destroy the power of the Persians and succeed in carrying out all the things which I have in mind." After saying these things to Parmenion, he gave his hand to the high priest and, with the Jews running beside him, entered the city. Then he went up to the temple, where he sacrificed to God under the direction of the high priest, and showed due honour to the priests and to the high priest himself. And, when the book of Daniel was shown to him, in which he had declared that one of the Greeks would destroy the empire of the Persians, he believed himself to be the one indicated; and in his joy he dismissed the multitude for the time being, but on the following day he summoned them again and told them to ask for any gifts which they might desire. When the priest asked that they might observe their country's laws and in the seventh year be exempt from tribute, he granted all this. Then they begged that he would permit the Jews in Babylon and Media also to have their own laws, and he gladly promised to do as they asked. And, when he said to the people that if any wished to join his army while still adhering to the customs of their country, he was ready to take them, many eagerly accepted service with him.

"Without denying that the story is in a legendary dress, we may admit the 'probability' of Alexander's visit to Jerusalem, and the certainty that the city was spared, and the people favoured by him, in accordance with the terms of Zechariah's prophecy".

"Never again" (v. 8) must anticipate the second advent of the Messiah for the final, complete fulfillment. "Oppressor" (noges) is translated "slave driver" in Exodus 3:7 et al.; thus it echoes the Egyptian bondage motif. On the divine providence at the end of the verse, see Exodus 3:7; Psalm 32:8. Unger put it well: "For their preservation at the time of Alexander and for their future deliverance from every oppressor, Israel is indebted to the providence of God which watched over them for good." Baldwin sums up 9:1-8: "The first section of this second part of the book establishes from the start two important facts: the Lord's victory is certain, and He intends to bring back to Himself peoples long alienated from Him. These truths underlie all that follows and culminate in the universal worship of the King, the Lord of hosts, in 14:16-19." The advent of Zion's King (9:9-10) 9a As has been seen, vv. 1-8 predicted the military campaigns of Alexander the Great as he advanced on a war-horse south from Aram (Syria), subjugating city after city. The scene depicts intense battle and war; yet it is the implements of war that the messianic King is said to remove from Israel in v. 10. Verses 7-8 in particular form a transition to vv. 9-10, which the Talmud and the Midrashim take as messianic. The treatment here likewise classifies vv. 9-10 as "direct" messianic prophecy, though some prefer the "typical" category. The language in the opening part of v. 9 is an echo of Zephaniah 3:14. Zechariah first calls on Jerusalem's people to rejoice. "Daughter of Zion" and "Daughter of Jerusalem" (poetic ways of speaking of Zion and Jerusalem; 2:7) involve several figures of speech: (1) personification ("Rejoice ... Shout"); (2) metonymy of the subject, in which the city is put for its inhabitants; and (3) synecdoche of the part (Jerusalem) for the value--the entire covenant nation. 9b The project now gives the reasons for the rejoicing. The jubilation is over a new Sovereign. The first reason for joy, then, is the coming of the messianic, Davidic (note the "your") King. Zechariah announces his coming in the opening line quoted above. "To you" may be alternatively rendered "for you," i.e., "for your benefit" (dative of advantage). After announcing the King's coming, the prophet describes the King's character: He is righteous and, therefore, saving; he is humble or gentle and, therefore, peaceful. First, the King is righteous, conforming to the divine standard of morality and ethics, particularly as revealed in the Mosaic legislation. On this characteristic of the ideal king, see 2 Samuel 23:3-4; Psalm 72:1-3; Isaiah 9:7; 11:4-5; 53:11. Second, he is saving. The Niphal nosa may be either passive or reflexive. If it is passive, the probable meaning is "having salvation" (NIV). If it is reflexive, the likely meaning is "showing himself a Savior-Deliverer." "Saving" attempts to reconcile the two major possibilities. Third, in contrast to most kings (such as Alexander), he is humble or gentle (Isa 53:2-3, 7; Matt 11:29). Fourth, he is peaceful, for this is the meaning of his riding on a colt, the foal of a donkey, though it possibly suggests both peace and humility. At any rate, he does not come on a war-horse (v. 10).Although Jesus was acclaimed Messiah at his Triumphal Entry into Jerusalem (Matt 21:1-9; Mark 11:1-10; Luke 19:28-38; John 12:12-15), his own people nonetheless rejected him and his peace (Luke 19:39-44 and, later, his crucifixion). Johnson captures the significance of the scene. Because they will have Him at His first coming in peace, peace shall flee from them. Seeing the future discipline and chastening of the nation, He wept. Walking headlong to ruin, they shall have to learn the sad lesson that the triumphal entry was not only the story of the nation's rejection of its King, but also of their King's rejection of them.Yet, all is not lost. The future holds a glorious hope. The promises, unconditioned in their ultimate fulfillment, shall be realized Israel may deny Him, crucify Him, and attempt to forget Him; but His word is inviolable. Disobedience may thwart the enjoyment of the promises, but it cannot cancel title to them or the ultimate possession of them. The day is coming, as He Himself suggested a few days later, when Israel in full understanding shall shout the acclamation again, as they see Him coming the second time for deliverance "Blessed is he that cometh in the name of the Lord" (Matt. 23:37-39). Then shall take place the entry that is really triumphal (Zech. 14:1-11). In the meantime, their house, as history has proved, is desolate. 10 The first reason for rejoicing is the coming of the King (v. 9). The second reason is the establishment of his kingdom--a kingdom of universal peace in Israel and among the nations and universal sovereignty (v. 10). Again in contrast with Alexander's empire, which was founded on bloodshed, the messianic King will establish a universal kingdom of peace. A shift begins from the foundation for peace (v. 9) to the fact of peace (v. 10). The progressive fulfillment of v. 10 reaches to the Messiah's second advent, when weapons of warfare will be either removed or converted to peaceful pursuits (Isa 2:4; 9:5-7; 11:1-10; Mic 5:10-15). The chariot is related to Ephraim because it was characteristic of the army of the northern kingdom of Israel. An impressive sidelight on the removal of war-horses from Jerusalem is Zechariah's statement that the messianic King would enter the city riding on a donkey, an animal symbolizing peace, not war (v. 9).The chariot, the war-horse, and the battle bow represent the whole arsenal used in ancient warfare, so the passage implies the destruction of this whole arsenal. Not only will there be disarmament and peace in Israel, but the messianic King will also proclaim "peace" (salom) to the nations--a fulfillment of the Abrahamic covenant (14:16; Gen 12:3; 18:18; 22:18). "From sea to sea" has been variously explained as "from the Nile to the Euphrates" (Gen 15:18; Exod 23:31), "from the Mediterranean to the Red Sea," and "from the Mediterranean to the Dead Sea." The question is really not important because the context makes it clear that the expression is a merism, indicating that the extent of the Messiah's rule is to be universal. The same is true of the phrase "from the River [Euphrates] to the ends of the earth" (Ps 72:8-11; Isa 66:18). "The only realistic hopes of world peace still centre in this king". Kingship in the Ancient Near East In synthesizing all the available historical data, we discover that ancient Near Eastern kingship had at least six major functions: (1) the king represented the gods before the people (his role as mediator); (2) he represented the people before the gods (his role as priest); (3) he maintained justice (his role as judge); (4) he was the commander-in-chief of the military (his role as warrior); (5) he "tended" his people, which included protection, provision, and guidance (his role as shepherd); and (6) he guaranteed salom well-being and harmony--in society and nature (one of his general roles as king). Zechariah portrays the Messiah as the complete and perfect King by applying all six royal functions to him : (1) mediating Servant (3:8); (2) Priest (6:13); (3) Judge 14:16-19); (4) Warrior (10:4; 14:3-4); (5) Shepherd (11:8-9; 13:7); and (6) "Peace"-bringing King (3:10; 9:9-10). The Kingship of Yahweh  Some passages attributing kingship to Yahweh (the LORD) are 1 Samuel 12:12; Psalms 93; 95; 99 ("theocratic psalms"); Isaiah 33:22; 43:15; Ezekiel 20:33. Regardless of mediatorial vice-regents, the Hebrew mind looked beyond the immediate mortal king to Yahweh's kingship (cf. Isa 6:1, 5). The divine means of rule was the theocracy, by which chosen agents represented Yahweh and did his divine will. The basis of Yahweh's kingship over Israel was their covenantal election and redemption; see Genesis 12:1-3, zenith the motifs of land (Deut 30:1-10), seed (2 Sam 7:1-16), and blessing (Jer 31:31-40). Kingship in Israel Davidic kings served as a reflection of Yahweh's kingship and were typical of the ideal messianic King to come. They were divinely chosen, not elected by the nation. The relationship between the king and Yahweh was based on a personal covenant made with David and his royal progeny (2 Sam 7:12-16). The Davidic covenant established a father-son relationship between God and the king (2 Sam 7:14). This relationship was a kind of adoption, entailing discipline and direction. The 'adoption' of David as "son" comes to the fore in Psalm 89:26-27. Among David's descendants will be the messianic King, who will be the accepted "Son" and a King above all kings (Ps 2:6-9). The messianic King in David's line will represent Yahweh perfectly, for he will be a wise Ruler ("Wonderful Counselor"), a strong Ruler or divine Warrior ("Almighty God"), a fatherly Ruler ("Everlasting Father"), and a peace-bringing Ruler ("Prince of Peace"). These are his "throne names" (Isa 9:6-7). The king in Israel performed the same basic functions as ancient Rear Eastern kings in general, except that he did not serve as priest. This significant lack in Davidic kingship, along with Israel's kings' failures even in the other functions, caused the people to look forward to one who would be the perfect, complete King and would establish the promised, ideal messianic kingdom. Significantly, the contemporary sepulcher inscription of King Tabnit of Sidon "is notable above all because of the priestly and royal titles given to the ruler of Sidon"; see Zechariah 6:11-13. The ideal king portrayed in Psalm 72 exhibited four features: (1) righteousness and justice, (2) salvation, (3) humility, and (4) salom ("well-being," "harmony "completeness," "balance," "security," "peace," "prosperity," etc.); see also Zechariah 9:9-10.

The deliverance and blessing of Zion's people (9:11-10:1) 11-13 Although the Messiah's mission is to establish his kingdom of "peace" (salom), he must first conquer all enemies and deliver his people. This he sets out to do (vv. 11-16; cf. Ps 110). Before he can reign in peace, he must fully deliver and restore Israel. The passage is filled with battle terminology: prisoners (v. 11), fortress (v. 12), bow (v. 13), sword (v. 13), arrow (v. 14), trumpet (v. 14), and slingstones (v. 15). Here the Messiah is depicted as a conquering King (the divine Warrior motif). "You" (v. 11) is emphatic and refers to Zion (v. 9). The "blood of my covenant with you" probably has in view the Mosaic covenant (Exod 24:3-8). "Prisoners" evidently refers to those still in the land of exile, Babylonia. The Lord will free them because he is bound to them by covenantal relationship. The "waterless pit" recalls Joseph's and Jeremiah's predicament (Gen 37:24; Jer 38:6-9). In v. 12 those outside the land who have hope in the future, delivering King (vv. 9-10) are exhorted to return. While "fortress" may refer initially to Jerusalem (Zion) and Judah, the ultimate reference may well be to God himself, the only source of real security. "Twice as much" is a metonymy of the subject, indicating full or complete restoration (for the same figure but in a negative context indicative of full restoration, see Isa 40:2; 51:19; for a positive context, see Isa 61:7). The basis for the hope is given in v. 13, of which Laetsch (p. 458) says, "In a bold metaphor the Lord compares Himself to a warrior using Judah as His bow, Ephraim as His arrow." The verse is progressively fulfilled. The initial, partial fulfillment is apparently to be found in the conflict between the Maccabees ("Zion") and the Seleucids ("Greece"). But the final, complete fulfillment awaits the outworking of chapters 12 and 14 and 9:16-17. The point of the verse is that God's people will gain the victory over their enemies. 14-16 Verse 14 contains the language of theophany or epiphany (Ps 18:7-15; Hab 3:3-15. The language is also anthropomorphic ("will sound ... will march"). Here the sound of the trumpet is evidently a reference to thunder. The words are reminiscent of Exodus 19:16-19. God will come down to aid, protect, and deliver his covenant people. The symbolism of v. 14 "reminds one of Assur, the national god of Assyria, seen hovering protectingly over the embattled armies of his people, as appears on Assyrian reliefs". Perhaps the first stage in the progressive fulfillment of v. 15 is to be found in 1 Maccabees 3:16-24; 4:6-16, 7:40-50. The Illustrated Family Encyclopedia (8:94) has this illuminating archaeological note on "slingstones": When the Messianic age dawns, the Israelites, with the Lord fighting at their side, will wreak vengeance on their foes (Zech. 10:3-7). The prophet's description of this apocalyptic war is realistic in detail, the various weapons mentioned by him being amongst the most important used by the armies of the ancient East: the sword, the bow and arrow (ibid. 9:13-14), and also "slingstones"--large pebbles or smooth stones from the bed of a watercourse (1 Sam 17:40) which were shaped to fit into the sling ... But all these will be of no avail against the Israelites.The sling was a long-range weapon, like the bow. Hence, in battle the units of slingers and archers were generally positioned side by side. The Dead Sea Scroll of "The War of the Sons of the Light Against The Sons of Darkness" also mentions "standards of slingers," each of the soldiers grouped beneath which was armed with seven slingstones (column 5, lines 1-2). The way in which the slinger operated his sling is well illustrated on the reliefs of Sennacherib (704-681 B.C.) portraying the capture of Lachish ... The artist has drawn the slingers in the act of hurling their slingstones, each with a pile of reserve ammunition at his feet. This weapon was a menace not only to the defenders who fought from the top of the wall to a besieged city, but also to the inhabitants inside, since its high trajectory made it possible for stones to be shot over the wall into the city's streets.In fact, Yadin's work on all the weapons of warfare mentioned in the Book of Zechariah is helpful. On the bowl used for sprinkling the corners of the altar, see Leviticus 4:7. Unger maintains that this is a simile of Israel's warriors streaming with the blood of their conquered foes. For a less military and less gory view, see Baldwin. Verse 16 plainly declares the divine deliverance of Zion's people. "That day" is the time orientation "which always in chapters 9-14 embraces the final eschatological era of Israel's future reinstatement and deliverance". "His people" is an appositional genitive; thus his people are the Lord's flock (Ps 100:3). As for the rest of the verse, there is an apparent antithesis between the "slingstones" (v. 15) used to subdue Israel's enemies and the precious stones, or "jewels" (the saved, victorious remnant), that will sparkle in the Lord's land. "The figure is evidently of the reward of the faithful martyrs and valiant saints of Israel who enter the kingdom of Messiah". The Hebrew for "crown" (nezer) is often used of the crown of the high priest. How appropriate, then, for Israel, restored as a priestly nation (see ch. 3; Exod 19:6; Isa 61:6)! Ellis summarizes v. 16: "Thus with a picture of the people restored and rejoicing without restraint in God's mighty deliverance, the prophet sees them as jewels of a crown, living emblems of all that the Lord has done for them".17 With Israel's deliverance comes blessing, including agricultural prosperity, because Israel's covenantal God controls the weather and the rain (10:1). The result is a land of peace, prosperity, and plenty. "They" is literally "he" (possibly the Lord), but the singular could be collective for the delivered remnant of the future; the context (v. 16) seems to favor the collective understanding. "Grain" and "new wine" are signs of prosperity.

BIBLIA al diario Vivir 9.5-7 Zacarías menciona cuatro ciudades clave en Filistea: destruirían a Ascalón, Gaza y Ecrón y a Asdod la tomarían extranjeros. Esto se debía a su gran maldad e idolatría. Pero los que permanecieran en la tierra, Israel los adoptaría, como sucedió a los jebuseos. (Cuando David conquistó a Jerusalén, no destruyó a los jebuseos, sino que los absorbió dentro de Judá.) 9.8 Algunos siglos después de los días de Zacarías, Antíoco IV Epífanes invadiría Israel; y en 70 d.C., Tito, un general romano, destruiría por completo el templo. Esta promesa, por lo tanto, pudo haber sido condicional de acuerdo con la obediencia del pueblo. Sin embargo, vendría un día cuando el pueblo de Dios nunca más tendría que preocuparse por enemigos invasores (Joel 3.17). 9.9 La entrada triunfal de Jesús cabalgando en Jerusalén (Mateo 21.1–11) se predice aquí, quinientos años antes de que ocurriera. Así como se cumplió esta profecía cuando Jesús vino a la tierra, sin duda se cumplirán las profecías de su Segunda Venida. Tenemos que estar preparados para su regreso porque Él viene. 9.10 Efraín es otro nombre del reino del norte o Israel. Cuando vemos dos montañas distantes, parecen estar muy cerca, quizás hasta parezcan tocarse entre sí. Pero a medida que nos acercamos, vemos que en realidad están muy lejos, incluso hasta separadas por un gran valle. Esta es la situación de muchas de las profecías del Antiguo Testamento. El versículo 9 se cumple claramente en la primera venida de Cristo, pero el versículo 10 ahora puede verse que hace referencia a su Segunda Venida. En ese tiempo todas las naciones se sujetarán a Cristo. Su reino abarcará toda la tierra. En Filipenses 2.9, 10 se nos dice que toda rodilla se doblará ante Cristo y toda lengua confesará que Él es el Señor. 9.11 Los pactos en los tiempos del Antiguo Testamento se sellaban o confirmaban con sangre, de la misma forma que firmaríamos un contrato. El antiguo pacto se sellaba con la sangre de los sacrificios, señalando al futuro cuando la sangre de Cristo se derramaría en el Calvario como «su firma» para confirmar el nuevo pacto de Dios con su pueblo. Porque Él estableció este pacto con ellos, los liberó de la «cisterna en que no hay agua»: el cautiverio.9.14–17 Después del reinado de Salomón, el reino se dividió en el reino del norte (llamado Israel o Efraín) y el reino del sur (llamado Judá). Esta profecía dice que todo Israel, norte y sur, algún día se reunirá. La primera parte de este capítulo nos dice cómo Dios ayudará a su pueblo a evitar la guerra; ahora Dios explica que ayudará a su pueblo cuando la guerra sea inevitable. Los versículos 14 al 17 explican cómo los judíos vencerían a los griegos. Sin embargo, también es una figura que ilustra la futura victoria final sobre el mal del pueblo de Dios.

Bib de Estudio 9:1 Profecía de la palabra del Señor. Los componentes de esta singular fórmula profética, sólo se encuentran en 9:1; 12:1 y Mal 1:1. Hadrac. País vecino hacia el nordeste de Israel; conocido también con el nombre de Aram (Siria) y cuya capital era Damasco. hacia el Señor…los ojos. La atención de todos se enfoca en Dios para su salvación, especialmente la de los que fueron llevados cautivos a Asiria en 722 a.C. 9:2 Hamat. Esta ciudad se encontraba cerca de la frontera del norte de Israel. Tiro y Sidón. Estas ciudades importantes se encontraban en Líbano (Fenicia), al norte de Israel. 9:2,3 muy sabias…plata…y oro. Riquezas y sabiduría no pueden rescatar a una nación del juicio de Dios. 9:4 arrojará al mar su riqueza. Alejandro Magno (333–323 a.C.), fundador del imperio griego hizo un terraplén sobre el mar para llegar a Tiro y se apoderó de ella destruyéndola en 332 a.C. 9:5, 6 Ascalón…Gaza…Ecrón…Asdod. Cuatro de cinco importantes ciudades filisteas. La ciudad no mencionada en esta lista era Gat, al sudoeste de Israel (1 S 6:17). 9:7 sangre…abominaciones. Referencia a los alimentos prohibidos en la ley mosaica (cp. Lv 11:2–47 Judá…jebuseo. Así como Judá y Jerusalén (Jebús), Filistea también será conquistada, pero no destruida. El propósito de Dios es hacer que los filisteos se humillen y se acerquen a El. 9:8 no pasará más…el opresor. Se cumple la condición de 6:15. 9:9 rey…montado en un asno. El modelo ideal que Dios presenta de un rey es el de una persona justa y humilde. Esta profecía se cumple en el Mesías, Jesús de Nazaret, que entró a Jerusalén en un pollino (Mt 21:5). 9:10 El hablará…hasta los confines de la tierra. Cuando el Mesías reine sobre Israel, otras naciones disfrutarán también de las bendiciones del reino. 9:11 la sangre de mi pacto. Es decir, el pacto mosaico (Ex 24:3–8) 9:12 Volved a la fortaleza. Una exhortación a Israel dispersado a que regrese a Jerusalén para encontrar refugio en este tiempo de aflicción. 9:13 Sion, contra…Grecia. Alejandro Magno no tuvo resistencia militar durante la invasión de Palestina en el año 332 a.C.

Biblia Plentitud 9.9, 10 No sabemos a qué acontecimiento histórico específico habría asociado Zacarías esta profecía. Lo que está claro es que Mateo la vincula con la entrada triunfal de Cristo en Jerusalén (Mt 21.5). Esta clara predicción de aquel acontecimiento fue pronunciada unos 400 años antes de que tuviera lugar. 9.9 ¿Señor de señores o un rabino sobre un asno?, LA VENIDA DEL MESÍAS. Esta es la profecía sobre la entrada triunfal del Señor. Encontramos testimonios de su cumplimiento en Mateo 21.1–11; Marcos 11.1–11; Lucas 19.28–44 y Juan 12.12–19. En este versículo vemos una vez más cuánto difieren los caminos de Dios y de la humanidad. Los seres humanos esperaban que un rey conquistador, de gran fama y renombre, llegara y liberara a Jerusalén al frente de un poderoso ejército. Vieron en su lugar a un pobre y humilde rabino que cabalgaba sobre un asno rodeado por una multitud de campesinos. No parecía un conquistador, pero una semana más tarde se había levantado de entre los muertos, tras haber vencido a la muerte y al infierno. (Miq 5.2, 4, 5/Sal 41.9) 9.10 El señorío de Dios se extenderá eventualmente hasta los fines de la tierra en la medida en que los pueblos entran a formar parte del pacto. La Gran Comisión, dada por Jesús en Mateo 28.19, 20, contribuye al cumplimiento de esta profecía.9.15–17 Estos versículos describen un pueblo guerrero y victorioso, al que su Señor enaltecerá como si fueran piedras de diadema. La lección que de esto se desprende para el pueblo de Dios, acogido al nuevo pacto, es que Dios se complace de un pueblo que libra una batalla espiritual; y que le entregará la bandera de la victoria (véase Mt 11.12). 9.16 Aquel día: Véase la nota a Abdías 15.