The Four Types of Messianic Prophecy
Now, before we get into Zechariah 9:9-10, I need to review the fact that this prophecy is a Blend Prophecy. A Blend Prophecy? I'm sure some of you are thinking, "what is a blend prophecy?" What I'm referring to is the fact that there are four types of Messianic Prophecies in the Bible.
The first type of Messianic prophecy is called a First Coming Prophecy. A First Coming Prophecy deals only with the events of the First Coming and nothing more. An example would be Micah 5:2.
The second type of Messianic prophecy is called a Second Coming Prophecy. A Second Coming Prophecy deals only with the events of the Second Coming and nothing more. An example of this kind of Messianic Prophecy would be Isaiah 63:1-6.
A third type of Messianic prophecy is called a Complete Career Prophecy. A Complete Career Prophecy covers all aspects of the Messiah's career. A Complete Career Prophecy would cover aspects of the First Coming, then the interval between the First and Second Coming, then it would touch on the Second Coming and it would finally tell us something about the Messianic Kingdom. An example of a Complete Career Prophecy would be Psalm 110.
The final type of prophecy is what we have here in Zechariah 9:9-10 - a Blend Prophecy. A Blend Prophecy covers events related to the First and Second Coming of Yeshua. However, it blends the two comings together in such a way that the interval between the First and Second Coming is not readily apparent.
With this background, let's go ahead and read Zechariah 9:9-10. We'll start with Zechariah 9:1-8.
Historical Background - Zechariah 9:1-8
The burden of the word of the Lord is against the land of Hadrach, with Damascus as its resting place (for the eyes of men, especially of all the tribes of Israel, are toward the Lord), and Hamath also, which borders on it; Tyre and Sidon, though they are very wise. For Tyre built herself a fortress and piled up silver like dust, and gold like the mire of the streets. Behold, the Lord will dispossess her and cast her wealth into the sea; and she will be consumed with fire. Ashkelon will see it and be afraid. Gaza too will writhe in great pain; also Ekron, for her expectation has been confounded. Moreover, the king will perish from Gaza, and Ashkelon will not be inhabited. And a mongrel race will dwell in Ashdod, and I will cut off the pride of the Philistines. And I will remove their blood from their mouth, and their detestable things from between their teeth. Then they also will be a remnant for our God, and be like a clan in Judah, and Ekron like a Jebusite. But I will camp around My house because of an army, because of him who passes by and returns; and no oppressor will pass over them anymore, for now I have seen with My eyes.
Verses 1-8 contain the historical background of Zechariah 9:9-10. In verses 1-8, Zechariah predicts the invasion of the land by a Gentile king. This invasion occurred during the days of Alexander the Great. Alexander reached Jerusalem but spared the city and temple, which is the point of verse 8. Verses 1-8 refer to Alexander's invasion into the Middle East and his approach to Jerusalem. But in contrast to the Greek Gentile king, we come to verse 9 which speaks of a Jewish king who will come to the same city.
Zechariah 9:9-10 is a Blend Prophecy. The First Coming is mentioned in verse 9 when the Messiah/King comes to Jerusalem the first time. The Second Coming of the Messiah/King to Jerusalem is found in verse 10.
Let's read verse 9.
The Humility of the Messiah - Zechariah 9:9
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, humble, and mounted on a donkey, even on a colt, the foal of a donkey.
Zechariah 9:9 highlights the humility of the Messiah. First of all, Zechariah states, "Your king is coming." Not Alexander the Great, not a Gentile king, but Your king. His coming to Jerusalem is an occasion for great rejoicing.
Zechariah continues by stating that He is just and endowed with salvation. He possesses two resources that will enable Him to rule properly.
He's personally righteous in character, and thus, He's fit to rule. In God's eyes - character counts in a ruler. Character may not count in modern politics, but it counts with God.
He's offering salvation, not oppression. He's very different in character from Alexander. Zechariah continues to describe him as humble and mounted on a donkey. More particularly, this word donkey means a young animal which has never before been ridden, but which still follows its mother around.
In Zechariah's day, royal dignity called for chariots and horses, so the Messiah's appearance on this young donkey is strikingly lowly.
The choice of a donkey over a horse speaks to the peaceful character of His approach. Horses were associated with military strength. One could compare riding on a horse to parading, either in a chariot, or in modern terms, in a bullet-proof limousine.
The Glory of the Messiah - Zechariah 9:10
As we move to verse 10, we jump from the first coming of the Messiah in the first century, to the Second Coming of the Messiah in the far future. Between the coming of verse 9 and the coming of verse 10 lies the two thousand years of the church age, the age of grace, which was completely unforeseen by the prophet.
The church age was a mystery unrevealed in the Hebrew Scriptures. In true prophetic fashion, the prophet blends the two comings of the Messiah together. It takes the New Testament's perspectives to separate them.1
At this point, we jump at least 2,000 years ahead on the time line, the Second Coming is radically different than the first.
And I will cut off the chariot from Ephraim, and the horse from Jerusalem; and the bow of war will be cut off.
In the first half of the verse, we encounter the first effect of the Messianic age.2 The first result of the Messianic Age will be the destruction of all implements of war.
God says, "I will cut off the chariot." The chariot was the equivalent of Israel's modern Merkava tank. The chariot was a major piece of military equipment. All weapons of war and all military equipment will be banished from the land in the coming reign of peace (cf. Hos. 2:20, Mic. 5:9). His mention of Ephraim directs our attention to the Northern Kingdom. This Kingdom was destroyed by the Assyrians in 722 BC.
But now the prophet pictures the tribes of the Northern Kingdom as restored to their homes and enjoying with Judah the happiness of the Messianic age. His mention of Ephraim together with Jerusalem lets us know that at that time, the nation will be completely restored.
The ten northern tribes will be reunited with the two southern tribes.3 Then, the Messiah will speak peace unto the nations. In contrast to the nations who declare war, who speak war, He'll maintain peace in the world by His just rule.
Peace will not be an option presented to the nations of the world, as though they had a choice. It will be authoritatively imposed upon them. Yeshua will rule this planet with a rod of iron.
By His spoken word Messiah will be able to accomplish what mankind, in all of his years of inhabiting the earth, has not been able to accomplish.
Let's read the rest of verse 10.
And He will speak peace to the nations; and his dominion will be from sea to sea, and from the River to the ends of the earth.
The second half of the verse tells us the extent of Messiah's kingdom and rule.4 From sea to sea - the words are used to signify indefiniteness. Therefore, the thought is that the Messiah's rule will embrace the whole world.
The River here is a reference to the Euphrates river. The river Euphrates is the point where the kingdom begins. The ends of the earth are the limits to which it extends.
This statement about the worldwide extent of the Messianic Kingdom brings the prophecy to a close. At this point, I have to ask a question.
The question is this, "am I correct when I states that Zechariah 9:9-10 is a messianic verse? Am I alone in my assessment of the prophecy? Have I just been deceived by some non-Jewish theologian intent on tricking ignorant Jews into changing their religion?
That's a charge that is often leveled at those of us involved in Jewish outreach. Because we're often accused of deception, I want to move on to the next part of my message. In the next section, I'll briefly present rabbinic material that supports my contention that Zechariah 9:9-10 is a Messianic prophecy.
1 KJV Bible Commentary. 1997, c1994 (electronic ed.) (1825). Nashville: Thomas Nelson.
2 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, The Twelve Prophets, p. 306.
3 KJV Bible Commentary. 1997, c1994 (electronic ed.) (1825). Nashville: Thomas Nelson.
4 Ibid.
Rabbinic Literature
We'll start with the selection entitled Sanhedrin 99a. This is a selection from the Talmud.
Sanhedrin (99a): R. Hillel said 'There shall be no Messiah for Israel, because they have already enjoyed him in the days of Hezekiah.' R. Joseph said: 'May God forgive him (for saying so). Now, when did Hezekiah flourish? During the first Temple. Yet Zechariah, prophesying in the days of the second, proclaimed, 'Rejoice greatly o daughter of Zion; shout, o daughter of Jerusalem; behold thy king cometh unto thee! He is just, having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.'1
In Sanhedrin 99a, Rabbi Hillel states his position concerning the Messiah. Rabbi Hillel was a first century rabbi and a contemporary of Yeshua. Rabbi Hillel states that the Messiah had already come and gone because the Messianic person was none other than King Hezekiah.
Rabbi Joseph immediately recognizes a problem with Hillel's position. Hezekiah passed off the scene long before Zechariah prophesied. Zechariah is not looking back in time to Hezekiah. Zechariah is looking forward in time when he utters this prophecy.
Rabbi Joseph realizes that this prophecy can't possible refer to Hezekiah. Hezekiah is long gone and yet Zechariah says the Messiah is still to come. Therefore, Rabbi Joseph utters this exclamation, "may God forgive Rabbi Hillel for his incorrect teaching." "May God forgive Rabbi Hillel for this teaching which will discourage Israel." "May God forgive Rabbi Hillel for teaching that the Messianic hope is over and done with."
Then Rabbi Joseph proves Rabbi Hillel wrong by quoting Zechariah 9:9. The Messiah is yet to come and he will come in the manner specified by Zechariah.
Rabbi Hillel is dead wrong, there still exists a Messianic hope for Israel. The ironic part of this whole exchange lies in the fact that Hillel was a contemporary of Yeshua. For this, I'd like us to turn to Luke 2:41-47, which states:
And His parents used to go to Jerusalem every year at the Feast of the Passover. And when He became twelve, they went up there according to the custom of the Feast; and as they were returning, after spending the full number of days, the boy Jesus stayed behind in Jerusalem. And His parents were unaware of it, but supposed Him to be in the caravan, and went a day's journey; and they began looking for Him among their relatives and acquaintances. And when they did not find Him, they returned to Jerusalem, looking for Him. And it came about that after three days they found Him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. And all who heard Him were amazed at His understanding and His answers.
When Yeshua visited the Temple at age twelve, Rabbi Hillel was one of the prominent sages of the time. Rabbi Hillel was, more than likely, one of those teachers who came face-to-face with this 12 year old boy. Yeshua listened to Rabbi Hillel and asked him questions and Rabbi Hillel was amazed at Yeshua's understanding and answers. Rabbi Hillel, who said that Israel's Messianic hope had come and gone, looked at the Messiah square in the face and didn't recognize Him - a sad and ironic exchange, he looked at the messiah square in the face and didn't recognize Him.
Let's move on to what Rabbi Saadiah Gaon said about Zechariah 9:9-10
Saadiah Gaon (to Daniel 7:13): But is it not written of the Messiah, 'Lowly and riding upon an ass'? Yes, this shows that He will come in humility, and not in pride upon horses.2
In Daniel 7:13-14, the Messiah is seen coming in glory. But Saadiah Gaon knows there is another side to the Messianic person, a humble side. Consequently, in his comments on Daniel 7:13, Saadiah Gaon quotes Zechariah in order to prove the Messiah's humility. The Messiah will be both humble and glorious.
Next, let's look at one of the Jewish communities' most respected commentators - Rashi
Rashi: This can only refer to King Messiah of whom it is said, "And his dominion shall be from sea to sea, since we do not find any ruler with such wide dominion during the days of the Second Temple.3
Rashi clearly states that Zechariah 9:9-10 refers to the Messiah. Why? Because no Jewish king has ever appeared and attained such a wide ranging authority.
Next, the rabbinic commentary Pesiqta also clearly identifies the one entering Jerusalem on a donkey as the Messianic person.
Pesiqta (34): 'He is just and victorious' (Zechariah 9:9), that is the Messiah (who is so called).4 ... riding upon an ass describes the Messiah.5
Finally, the rabbinic commentary Ecclesiastes Rabbah compares the Messiah of Zechariah 9:9-10 to Moses.
Ecclesiastes Rabbah 1:9: Like the first redeemer so is the last redeemer. Just as it is said of the first redeemer, "And Moses took his wife and sons and put them on a donkey" (Exd. 4:20), so it is said of the last redeemer, "Gentle and riding on a donkey."
When Ecclesiastes Rabbah makes this comparison between Moses and Messiah, the verse it quotes is Zechariah 9:9.
I think I have clearly established the fact that respected Jewish commentators agree with us when we state that Zechariah 9:9-10 refers to the Messiah. Our interpretation is not some wild theology dreamed up by a Gentile missionary designed to trick ignorant Jews into changing their religion.
The Two Messiah Theory
Now we come to an amazing problem that the rabbis have when interpreting Messianic prophecy. The problem is this: the rabbis could never reconcile the prophecies about a rejected and suffering Messiah with the prophecies about a glorious and reigning Messiah. They could never put those two contrasting pictures together in one package.
The struggle becomes apparent as they try to interpret Zechariah 9:9-10. For example, look at the comment in Sanhedrin 98a:
Sanhedrin (98a): R. Alexandrai said: R. Joshua opposed two verses: it is written, 'And behold, one like the son of man cometh with the clouds of heaven' (Daniel 7:13); whilst (elsewhere) 'lowly and riding upon an ass'.6
Notice, Rabbi Joshua opposed two verses. He saw an apparent contradiction between the two. Daniel 7:13 describes a Messianic person who is very different than the one Zechariah 9:9 describes. Is he a glorious Messiah or a humble Messiah? Does he come in grandeur or in humility? On the clouds of heaven or on a donkey?
Since the rabbis couldn't harmonize these two very diverse pictures of the Messiah, they developed what is known as the Two Messiah Theory. The Two Messiah position states that there will be two Messiahs for Israel. The first Messiah will be Messiah, Son of Joseph. He'll come and lead Israel for a time but will be killed in the wars of Gog and Magog. In other words, he'll suffer and die. Then the second Messiah will arise, Messiah Son of David. Messiah, Son of David will lead Israel, defeat her enemies, resurrect Messiah, Son of Joseph and institute the Messianic Kingdom.
That's the Two Messiah Position of the rabbis down to the present day. In contrast, the Bible teaches that there will only be one Messiah for Israel, but that He will come two times. The first time He comes will be in humility, riding on a donkey. In addition, other prophecies state that He'll be rejected by Israel, suffer, die and be resurrected. Then He'll return to Israel a second time. The second time He comes will be in glory riding on a horse. When He returns He will save Israel physically and spiritually, and institute the glorious Messianic Kingdom.
Such a description can only fit one man - Yeshua of Nazareth. The Jewish Christians of the First Century understood the identity of Yeshua. They understood who He was, and they endured untold suffering when they steadfastly proclaimed His Messiahship to Israel and the world.
1 "How to Recognise the Messiah," p. 20
2 Ibid.
3 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, p. 305
4 "How to Recognise the Messiah," p. 20
5 Braude, William G., Pesikta Rabbati, (New Haven and London, Yale University Press) 1968, p. 668
6 "How to Recognise the Messiah," p. 20
Matthew 21:1-11
And when they had approached Jerusalem and had come to Bethphage, to the Mount of Olives, then Jesus sent two disciples, saying to them, "Go into the village opposite you, and immediately you will find a donkey tied there and a colt with her; untie them, and bring them to Me. And if anyone says something to you, you shall say, 'The Lord has need of them,' and immediately he will send them." Now this took place that what was spoken through the prophet might be fulfilled, saying, "SAY TO THE DAUGHTER OF ZION, 'BEHOLD YOUR KING IS COMING TO YOU, GENTLE, AND MOUNTED ON A DONKEY, EVEN ON A COLT, THE FOAL OF A BEAST OF BURDEN.'" And the disciples went and did just as Jesus had directed them, and brought the donkey and the colt, and laid on them their garments, on which He sat. And most of the multitude spread their garments in the road, and others were cutting branches from the trees, and spreading them in the road. And the multitudes going before Him, and those who followed after were crying out, saying, "Hosanna to the Son of David; BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Hosanna in the highest!" And when He had entered Jerusalem, all the city was stirred, saying, "Who is this?" And the multitudes were saying, "This is the prophet Jesus, from Nazareth in Galilee."
John 12:12-16
On the next day the great multitude who had come to the feast, when they heard that Jesus was coming to Jerusalem, took the branches of the palm trees, and went out to meet Him, and began to cry out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel." And Jesus, finding a young donkey, sat on it; as it is written, "FEAR NOT, DAUGHTER OF ZION; BEHOLD YOUR KING IS COMING, SEATED ON A DONKEY'S COLT." These things His disciples did not understand at first; but when Jesus was glorified, then they remembered that these things were written of Him, and that they had done these things to Him.
Mark 11:1-10
And as they approached Jerusalem, at Bethphage and Bethany, near the Mount of Olives, He sent two of His disciples, and said to them, "Go into the village opposite you, and immediately as you enter it, you will find a colt tied there, on which no one yet has ever sat; untie it and bring it here. And if anyone says to you, 'Why are you doing this?' you say, 'The Lord has need of it;' and immediately he will send it back here. And they went away and found a colt tied at the door outside in the street; and they untied it. And some of the bystanders were saying to them, "What are you doing, untying the colt?" And they spoke to them just as Jesus had told them, and they gave them permission. And they brought the colt to Jesus and put their garments on it; and He sat upon it. And many spread their garments in the road, and others spread leafy branches which they had cut from the fields. And those who went before, and those who followed after, were crying out, "Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD; Blessed is the coming kingdom of our father David; Hosanna in the highest!"
Luke 19:29-38
And it came about that when He approached Bethphage and Bethany, near the mount that is called Olivet, He sent two of the disciples, saying, "Go into the village opposite you, in which as you enter you will find a colt tied, on which no one yet has ever sat; untie it, and bring it here. "And if anyone asks you, 'Why are you untying it?' thus shall you speak, 'the Lord has need of it.'" And those who were sent went away and found it just as He had told them. And as they were untying the colt, its owners said to them, "Why are you untying the colt?" And they said, "The Lord has need of it." And they brought it to Jesus, and they threw their garments on the colt, and put Jesus on it. And as He was going, they were spreading their garments in the road. And as He was now approaching, near the descent of the Mount of Olives, the whole multitude of the disciples began to praise God joyfully with a loud voice for all the miracles which they had seen, saying, "BLESSED IS THE KING WHO COMES IN THE NAME OF THE LORD; Peace in heaven and glory in the highest!"
As we read these four sections of Scripture we see that Jesus - Yeshua - issued a very deliberate command on a very particular day. The command He issued is related to riding on the donkey into Jerusalem. This is something that He had never done before even though He had been to Jerusalem many times. Why did He choose to do that?
This is the only time it's recorded that He rode an animal of any sort into Jerusalem. In addition to riding the donkey, why did he choose this particular day to perform this very unusual act? Let me start by explaining the significance of the day Yeshua chose to ride this donkey into Jerusalem. The significance of the day lies in its relationship to Passover. The significance of this day lies in the fact that the ministry of Yeshua is portrayed through the events of the Passover. We learn from I Corinthians 5:6-7 that the Passover lamb portrays the ministry of Yeshua.
I Corinthians 5:6-7
Your boasting is not good. Do you not know that a little leaven leavens the whole lump of dough? Clean out the old leaven, that you may be a new lump, just as you are in fact unleavened. For Christ our Passover also has been sacrificed.
Christ our Passover has been sacrificed. The Apostle Paul understood that the Passover lamb portrayed the person and work of our Savior.
Let's not forget John 1:29 either
John 1:29
The next day he saw Jesus coming to him, and said, "Behold, the Lamb of God who takes away he sin of the world!"
Yeshua is the Lamb of God. His person and work were portrayed through the sacrifice of the Passover Lamb. But how does that fact relate to the day Yeshua rode a donkey into Jerusalem? For the answer to that question, let's turn to the Book of Exodus.
Exodus 12:1-2
Now the Lord said to Moses and Aaron in the land of Egypt, "This month shall be the beginning of months for you; it is to be the first month of the year to you.
In verses 1 and 2 we find ourselves at the beginning of the Biblical calendar. It's the month that's currently known as Nisan. At one time the month was named Abib, but that name was changed during the Babylonian captivity to Nisan. You'll see both names in your Bible. However, both Abib and Nisan refer to the same month.
Exodus 12:3-5
"Speak to all the congregation of Israel, saying, 'On the tenth of this month they are each one to take a lamb for themselves, according to their fathers' households, a lamb for each household. Now, if the household is too small for a lamb, then he and his neighbor nearest to his house are to take one according to the number of persons in them; according to what each man should eat, you are to divide the lamb. Your lamb shall be an unblemished male a year old; you may take it from the sheep or from the goats.
As we move to verse 3, a particular day is mentioned - the 10th day of the month. On the 10th day of the month the Jewish family was commanded to select a lamb for the Passover.
In verse 4 they were to select that lamb in accordance to the number of people in the household. This lamb was not to be casually selected. It was to be selected specifically considering each member of the family. It was selected specifically considering each member of the family. It was selected expressly for the fact that each individual in the family was to get their share of the lamb during the Passover meal. Every individual counted and was important because the entire lamb was to be eaten at the meal. Nothing was to be left over.
The lamb was supposed to adhere to certain quality standards as well. In verse 5 it was to be unblemished. There was to be no physical fault or deformity or abnormality present. The lamb was to be a perfect specimen from the sheep or the goats.
Now, as we come to verse 6, we come to another very important day.
Exodus 12:6
And you shall keep it until the fourteenth day of the same month, then the whole assembly of the congregation of Israel is to kill it at twilight.
Here, the date for the sacrifice of the lamb is specified as the 14th day of the month. So, in summary here's what the Jewish family was commanded to do. On the 10th day of the month of Nisan, the Jewish family was commanded to choose their Passover lamb. From the 10th of the month until the 14th of the month, they were to examine the selected lamb. They were to examine it thoroughly and diligently in order to ascertain that it was free from any defect of any kind. If that lamb was found worthy, if that lamb was found defect free, it was qualified to be the Passover offering.
Then on the 14th day of the month the family was to sacrifice that perfect lamb. So, the two significant days relating to Passover are the 10th of the month, when the lamb was selected and set aside to be examined. And the 14th of the month when the lamb was offered as the Passover sacrifice.
Now, let's get back to the triumphal entry.
The significance of all this in regard to Yeshua is the fact that the triumphal entry took place on the 10th of Nisan. The Triumphal Entry marks the setting aside of the Lamb of God. On the day that the Jewish family selected their Passover lambs, God the Father also set aside His Passover Lamb. Then from the 10th day of the month until the 14th, the lamb was examined to see that it was without spot or blemish. In the same way, Yeshua, God's Passover Lamb was examined to see if He was without spot or blemish. From the 10th to the 14th, Yeshua was examined in the Temple, by three groups of antagonistic people - the Pharisees, the Sadducees, and the Herodians.
Let's take a peek at some samples of the interrogations He endured.
Matthew 21:23-27
And when He had come into the temple, the chief priests and the elders of the people came to Him as He was teaching, and said, "By what authority are You doing these things, and who gave You this authority?" And Jesus answered and said to them, "I will ask you on thing too, which if you tell Me, I will also tell you by what authority I do these things. The baptism of John was from what source, from heaven or from men?" And they began reasoning among themselves, saying, "If we say, 'From heaven,' He will say to us, 'Then why did you not believe him?' But if we say, 'From men,' we fear the multitude; for they all hold John to be a prophet." And answering Jesus, they said, "We do not know." He also said to them, "Neither will I tell you by what authority I do these things."
Here, the Chief Priests and Elders tried to find fault with his teaching and authority. They failed.
Matthew 22:15-22
Then the Pharisees went and counseled together how they might trap Him in what He said. And they sent their disciples to Him, along with the Herodians, saying, "Teacher, we know that You are truthful and teach the way of God in truth, and defer to no one; for You are not partial to any. Tell us, therefore, what do You think? Is is lawful to give a poll-tax to Caesar, or not?" But Jesus perceived their malice, and said, "Why are you testing Me, you hypocrites? Show Me the coin used for the poll-tax." And they brought Him a denarius. And He said to them, "Whose likeness and inscription is this?" They said to Him, "Caesar's." Then He said to them, "Then render to Caesar the things that are Caesar's; and to God the things that are God's." And hearing this, they marveled, and leaving Him, they went away.
In Matthew 22, the Pharisees and the Herodians tried to find fault and failed.
Matthew 22:34-46
But when the Pharisees heard that He had put the Sadducees to silence, they gathered themselves together. And one of them, a lawyer, asked Him a question, testing Him, "Teacher, which is the great commandment in the Law?" And He said to him, "You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and foremost commandment. The second is like it, 'you shall love your neighbor as yourself.' On these two commandments depend the whole Law and the Prophets." Now while the Pharisees were gathered together, Jesus asked them a question, saying, "What do you think about the Christ, whose son is He?" They said to Him, "The son of David." He said to them, "Then how does David in the Spirit call Him 'Lord,' saying, 'The Lord said to my Lord, "Sit at My right hand, until I put thine enemies beneath Thy feet"'? If David then calls Him 'Lord,' how is He his son?" And no one was able to answer Him a word, nor did anyone dare from that day on to ask Him another question.
Here the Pharisees try again and they're absolutely silenced.
Yeshua emerged from His time of testing unstained and unblemished. From the 10th to the 14th of Nisan He was proven to be without blemish or defect in regard to His doctrine and His character. He was indeed, qualified to be God the Father's perfect Passover lamb.
That's why the Triumphal Entry is such an important event. It marks the setting aside of the true Passover Lamb just prior to Passover. But there's a second facet to the Triumphal Entry that should capture our attention as well.
Did you notice, as we read Matthew 21 and John 12 that both accounts quoted the same prophetic section? Both accounts of the Triumphal Entry understood the event to be the fulfillment of Zechariah 9:9-10.
In regard to the fulfillment of Zechariah 9:9-10, the Soncino Books of the Bible makes the terse comment that Rabbi Ibn Ezra considered this an allusion to Judas Maccabeus.1 Judas Maccabeus was the hero of the events surrounding the festival of Chanukah.
Consequently, Ibn Ezra sees the events of Zechariah 9:9-10 as fulfilled in the years 167-164 BC. However, Judas Maccabeus hardly fulfills the portrait of a gentle, humble king riding on a donkey.
Encyclopedia Judaica, in the article entitled Judah Maccabee makes these comments regarding him:
JUDAH MACCABEE, one of the great warriors of history, who laid the foundation of the future Hasmonean state.... His exceptional military talent made him the natural choice as military commander of the rebels, and the author of I Maccabees is unstinting in praise of his valor. ... at the beginning of the struggle he succeeded in defeating a small Syrian force under the command of Apollonius, who was killed. Judah took possession of his sword which he used until his death as a symbol of vengeance... the Jewish commander succeeded in overcoming the numerically superior enemy in a great battle near Beth-Zur. This victory opened up the road to Jerusalem, which Judah entered at the head of his army.2
Entering Jerusalem at the head of your army hardly fulfills Zechariah 9:9. Judah Maccabee is not the king of Israel predicted in Zechariah 9:9-10.
1 Cohen, Dr. A., Soncino Books of the Bible, (New York, NY: The Soncino Press. LTD) 1992, The Twelve Prophets, p. 305.
2 Encyclopaedia Judaica CD ROM Edition, (Jerusalem, Israel: Keter Publishing House Jerusalem Ltd.) 1972.
That brings me to the last subject I was to cover this session. I want to introduce that subject with a question.
The question is this: If Jesus is so obviously the Messiah, then why does 99 percent of the world-wide Jewish community reject His Messiahship today?
The answer to that question lies in the fact that the rabbis ignore and avoid the prophecies that proclaim a suffering and rejected Messiah. The typical objection you'll get to the Messiahship of Jesus goes something like this: Jesus never brought peace so He can't be the Messiah or Jesus never rescued Israel from her enemies so He can't be the Messiah. Or you will hear something similar to these questions. The rabbis reject the Messiahship of Jesus by holding up the Second Coming prophecies and saying Jesus didn't fulfill them so He can't be the Messiah. They deliberately truncate the Messianic promise by limiting the promise to a glorious and reigning Messiah. Because they ignore the prophecies of a rejected and suffering Messiah, they miss the fact that Jesus is the Jewish Messiah.
In relation to Zechariah 9:9-10, what do they do? They focus on Zechariah 9:10 and ignore Zechariah 9:9. And it's very true that Jesus has not fulfilled the Second Coming prophecies but He has fulfilled the First Coming prophecies.
In closing, let me encourage you not to get side-tracked or intimidated by such an approach to Messianic prophecy. Keep alert and learn to spot an unbalanced focus on Second Coming prophecies.
If your Jewish friend rejects the Messiahship of Jesus on the basis of Second Coming prophecy, tell him that he's ignoring a whole body of Messianic material. Tell him that he's bypassing the predictions of a suffering, rejected, and humble Messiah. Then take your friend to Zechariah 9:9-10 and to the Gospels. Show your friend how Yeshua fulfilled Zechariah 9:9 during the Triumphal Entry.
Then go on and show your friend that Jesus is also portrayed in the Passover lamb. Show him Exodus 12:1-6, take him to I Corinthians 5:6-7. Show your Jewish friend how Jesus was the perfect spotless Lamb of God during the Triumphal Entry as well.
Then let the Word of God do its job in your Jewish friend's heart.