March 24, 2024

Why Does Jesus' Entrance on a Colt Matter?

Zechariah 9:9-13; Matthew 21:1-11

Sierra Sanchez
Sunday's Devo

March 24, 2024

Sunday's Devo

March 24, 2024

Sunday's Devo

March 24, 2024

Sunday's Devo

March 24, 2024

Big Book Idea

He is Risen!

Key Verse | Zechariah 9:9

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey.

Zechariah 9:9-13

The Coming King of Zion

9  Rejoice greatly, O daughter of Zion!
    Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
    righteous and having salvation is he,
humble and mounted on a donkey,
    on a colt, the foal of a donkey.
10  I will cut off the chariot from Ephraim
    and the war horse from Jerusalem;
and the battle bow shall be cut off,
    and he shall speak peace to the nations;
his rule shall be from sea to sea,
    and from the River 1 9:10 That is, the Euphrates to the ends of the earth.
11  As for you also, because of the blood of my covenant with you,
    I will set your prisoners free from the waterless pit.
12  Return to your stronghold, O prisoners of hope;
    today I declare that I will restore to you double.
13  For I have bent Judah as my bow;
    I have made Ephraim its arrow.
I will stir up your sons, O Zion,
    against your sons, O Greece,
    and wield you like a warrior's sword.

Footnotes

[1] 9:10 That is, the Euphrates
Table of Contents
Introduction to Zechariah

Introduction to Zechariah

Timeline

Author and Date

Zechariah was a prophet and a priest. He began his ministry in 520 B.C., shortly after Haggai had begun his prophetic work.

Background

Nearly 20 years after returning from the Babylonian exile in the time of Cyrus (538 B.C.), God’s people were discouraged. The foundation of the temple had been laid shortly after the initial return, in 536 B.C., but powerful opposition had prevented any further progress on rebuilding the temple. And, there was little evidence of the kind of spiritual renewal that the earlier prophets had anticipated. Jewish sovereignty had not been restored. A moral reformation of the people had not occurred. Jerusalem was still only partially rebuilt and had no significance among the surrounding nations. Under the circumstances, many people concluded that theirs was a “day of small things” (4:10) in which God was absent from his people. Many viewed faithful obedience as useless. It seemed to make more sense to forget God and to pursue the best life possible.

Key Themes

  1. The need for turning to the Lord in repentance (1:1–6) and serving him with sincerity (ch. 7).
  2. The Lord’s concern and care for his people’s difficulties (1:8–17; 4:10).
  3. Jerusalem’s future expansion and blessing (2:4, 12; 8:1–8; 14:16).
  4. The complete and permanent removal of the people’s sin (chs. 3; 5), and the removal of false prophecy and idolatry from the land (13:2–6).
  5. The importance of the temple as the source of God’s blessing (ch. 4).
  6. The Lord’s wrath at the nations that plundered Judah and Jerusalem (1:18–21; 14:3–5).
  7. The Divine Warrior’s return to terrorize Israel’s foes (9:1–8), and the coming of the Branch, a Davidic ruler who will save his people, cleanse their sins, and establish peace (3:8; 6:9–15; 9:9–10).
  8. The pouring out of God’s Spirit, resulting in repentance and the opening of a fountain for the cleansing of sin (12:10–13:1).
  9. Judgment on the wicked shepherds of God’s people and their replacement by a good shepherd (11:1–17).
  10. The striking of the good shepherd and the scattering of the flock (13:7–9).
  11. The Lord’s final triumph over the nations (ch. 14).

Outline

  1. Oracles and Visions (1:1–8:23)
    1. Introduction: return to me and I will return to you (1:1–6)
    2. Eight night visions and a sign-act (1:7–6:15)
    3. From fasts to feasts (7:1–8:23)
  2. The Return of the King (9:1–14:21)
    1. The first oracle: leaders and their people (9:1–11:17)
    2. The second oracle: the people and their leaders (12:1–14:21)

The Near East at the Time of Zechariah

c. 520 B.C.

Zechariah prophesied to the people of Judah soon after they had returned from exile in Babylon. Several years earlier, in 539 B.C., Cyrus the Great had conquered Babylon and absorbed its territory into his empire. A year later he permitted the people of Judah to return to their homeland and rebuild the temple. Cyrus and his son Cambyses extended the Persian Empire until it stretched from Egypt and Lydia to the borders of India.

The Near East at the Time of Zechariah

The Global Message of Zechariah

The Global Message of Zechariah

“Sing and rejoice, O daughter of Zion, for behold, I come and I will dwell in your midst, declares the LORD. And many nations shall join themselves to the LORD in that day, and shall be my people” (Zech. 2:10–11). The global message of Zechariah is that through the judgment that is justly coming upon God’s enemies, God is nevertheless gathering a people for himself from all the nations of the world—all made possible through the work of a righteous priest-king, Jesus Christ.

Zechariah in Redemptive History

Israel’s calling squandered. Although Israel had been called out to be a light to the nations of the earth, the people had failed miserably in that calling. Yet this failure was not the last word over their destiny. “As you have been a byword of cursing among the nations, O house of Judah and house of Israel, so will I save you, and you shall be a blessing” (Zech. 8:13). Indeed, not only was God going to fulfill his promise that Israel would be a blessing to the world, but God was also going to restore the flourishing abundance of Eden (8:11–12). Yet this restoration would be extended not only to Israel but to all the nations of the world, as originally intended in the mandate given to Abraham (Gen. 12:1–3). As Zechariah’s prophecy puts it, “the LORD has an eye on mankind and on all the tribes of Israel” (Zech. 9:1).

Israel’s calling fulfilled. How would this redemption of the world be achieved? Only through the work of Christ. In Christ, the temple, the place where God dwelt with his people, is rebuilt as promised (Zech. 1:16). Zechariah’s prophecy is filled with strange and wonderful hints of the coming global king who will achieve salvation for his own. We read of Joshua being clothed with clean garments amid Satan’s accusations (3:1–5). We hear a prophetic word of a “Branch,” a priest-king who will build the temple of the Lord (6:12–13; compare Jer. 23:5–6; 33:14–16; John 2:19–22). We read of a righteous and humble king, riding on a donkey (Zech. 9:9; compare Matt. 21:5; John 12:15), as well as of the piercing of one who is like an only child (Zech. 12:10; compare John 19:37) and of the scattering of the sheep when the shepherd is struck (Zech. 13:7; compare Matt. 26:31). We read of “living waters” flowing out from Jerusalem (Zech. 14:8; compare John 7:37–39).

The result of the work of this coming king is that humanity will be restored to its Creator, coming to him from every corner of the earth:

Thus says the LORD of hosts: Peoples shall yet come, even the inhabitants of many cities. The inhabitants of one city shall go to another, saying, “Let us go at once to entreat the favor of the LORD and to seek the LORD of hosts; I myself am going.” Many peoples and strong nations shall come to seek the LORD of hosts in Jerusalem and to entreat the favor of the LORD. Thus says the LORD of hosts: In those days ten men from the nations of every tongue shall take hold of the robe of a Jew, saying, “Let us go with you, for we have heard that God is with you.” (Zech. 8:20–23)

Universal Themes in Zechariah

Worldwide salvation. “Behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey. . . . And he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth” (Zech. 9:9–10). Zechariah’s prophecy presents a vision of a globally minded God on a mission to restore the world to the way it was originally created to be. This includes welcoming in people from all the tribes and nations and people groups of the world. Such worldwide salvation is also the note on which the prophecy ends (14:16–19).

Joy in God’s redemption. Time and again throughout Zechariah we see the joy that comes with God’s merciful redemption of his people. The fasts that will be celebrated at the time of Zion’s coming restoration will be “seasons of joy and gladness and cheerful feasts” (Zech. 8:19). Amid judgments on Israel’s enemies, to Israel herself God says, “Rejoice greatly, O daughter of Zion!” (9:9). When God visits his people to restore them to himself, “their hearts shall be glad as with wine. Their children shall see it and be glad; their hearts shall rejoice in the LORD” (10:7). A crucial common denominator to the salvation God grants in Christ, regardless of geographical location, is joy. Of all people, the redeemed supremely have reason to rejoice.

The importance of godly leadership. Throughout Zechariah we see the metaphor of “shepherd” applied to those who lead God’s people—more often than in any other prophet (Zech. 10:2; 11:4, 7, 9, 15, 16, 17; 13:7). “The people wander like sheep; they are afflicted for lack of a shepherd” (10:2). God’s people throughout the world require strong, godly leadership from those who are called to lead them—the testimony of biblical history is that, as go the leaders, so go the people. Ultimately, Jesus himself is the global church’s Shepherd, laying down his life on behalf of the sheep (John 10:11; 1 Pet. 2:25; 5:4).

The Global Message of Zechariah for Today

The supremacy of Christ. As is true of every part of Scripture, Zechariah’s prophecy tells us of Christ and the great redemption God has won for us through him. And Zechariah is filled with an unusually high number of striking promises that are ultimately fulfilled in Jesus. As believers around the world read Zechariah, we commune with God and are given glimpses of the mighty friend we have in his Son, Jesus Christ. Amid the many diverse kinds of adversity facing Christians today, Jesus himself, whose very heart is “gentle and lowly” (Matt. 11:29), walks with his brothers and sisters. Our fellowship with him cannot be broken, and it transcends the many cultural differences that distinguish believers around the world.

Compassion for the needy. In the meantime, as we await Christ’s second coming in great power and glory, Zechariah reminds us to extend compassion to the needy and oppressed around the world even as Christ has extended compassion to us. God’s heart for the socially disadvantaged shines through in Zechariah, as in so many of the prophets. It is a message strongly relevant to twenty-first century global Christianity. “And the word of the LORD came to Zechariah, saying, ‘Thus says the LORD of hosts, Render true judgments, show kindness and mercy to one another, do not oppress the widow, the fatherless, the sojourner, or the poor’” (Zech. 7:8–10; compare 8:16–17).

Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).

Zechariah Fact #1: Zechariah in the NT

Fact: Zechariah in the NT

Zechariah in the NT. Several NT writers quote or allude to the book of Zechariah. One estimate is that 54 passages from Zechariah occur in 67 different places in the NT. Many of these are in Revelation.

Zechariah Fact #3: Eight visions

Fact: Eight visions

Eight visions. The book of Zechariah has two major sections: chs. 1–8 and chs. 9–14. The first section contains eight visions that describe what God plans to do. Many of the symbols and images in these visions also appear in Revelation.

Zechariah Fact #6: When did Israel defeat Greece?

Fact: When did Israel defeat Greece?

When did Israel defeat Greece? Zechariah predicted that the sons of Zion would someday defeat the sons of Greece (9:13). This is probably a prophecy of the Maccabean revolt in the second century B.C., when the Jews defeated the successors of Alexander the Great who had become their rulers.

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Text Content Summary NT Passages
9:9 the king comes to Zion humble and riding a donkey Matt. 21:5; John 12:15
11:13 30 pieces of silver thrown into the house of the Lord Matt. 27:9
12:10 looking on him whom they have pierced John 19:37; Rev. 1:7
13:7 the shepherd is struck and the sheep scattered Matt. 26:31; Mark 14:27
Zechariah

Zechariah

Zechariah was both a priest and a prophet. He was a member of a prominent family who returned from Babylon with Zerubbabel. Like Haggai, who ministered during the same time, Zechariah spoke about the need to rebuild the temple. He reassured Judah that if they would heed the words of the prophets and turn to the Lord, God would bless his people for their faithfulness. God would trouble the nations who were enjoying rest and grant rest to his troubled people, making Jerusalem once again the center of the world. Zechariah also prophesied about the coming of the Messiah. Matthew, Mark, John, Ephesians, and Revelation are among the NT books that quote Zechariah, recognizing Jesus as the fulfillment of his prophecies. (Zechariah 8:1–8)

Study Notes

Zech. 9:9 This campaign against Israel’s enemies ends in the triumphal entry of Israel’s king into Jerusalem. He is described as “righteous,” like the ideal ruler of Psalm 72. He will secure their “salvation” by guaranteeing God’s blessing. He is also humble (compare Deut. 17:18–20), and he comes riding on a donkey. A warrior would ride a horse, so this is the mount of one who brings peace. Jesus fulfills this prophecy during his triumphal entry into Jerusalem (see Matt. 21:5; John 12:5). righteous and having salvation is he. As Jesus enters Jerusalem, this saving work is still to be accomplished.

See chart See chart
Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Text Content Summary NT Passages
9:9 the king comes to Zion humble and riding a donkey Matt. 21:5; John 12:15
11:13 30 pieces of silver thrown into the house of the Lord Matt. 27:9
12:10 looking on him whom they have pierced John 19:37; Rev. 1:7
13:7 the shepherd is struck and the sheep scattered Matt. 26:31; Mark 14:27
Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).

Study Notes

Zech. 9:10 The Lord will eliminate Israel’s need for traditional instruments of war: chariot, war horse, and battle bow. He will provide universal peace (see Ps. 72:8).

Study Notes

Zech. 9:11 The prisoners, those remaining in exile, will be freed from the waterless pit, a dry well used as a temporary prison (see Gen. 37:24; Jer. 38:6). This salvation comes because of the blood of my covenant, that is, the blood of the sacrifices offered to confirm the covenant (see Ex. 24:8). Because of this covenant bond between God and his people, they should return to Jerusalem, their “stronghold” (Zech. 9:12; see 2:6–7).

Study Notes

Zech. 9:13 The oppressors of the sons of Zion (Israel) are identified as the sons of Greece. God promises to make Zion like a warrior’s sword, defeating the Greeks. This is a predictive prophecy of future events (compare Dan. 8:21). Zechariah was writing between 520 and perhaps 480 B.C., but the Greek ruler Alexander the Great did not conquer Palestine until 333. Then the Jewish people did not successfully rebel against Alexander’s successors until the Maccabean period (roughly 166–142 B.C.). However, the name “Greece” was known at the time of Zechariah, for the Greeks had defeated Persia at the battle of Marathon in 490 B.C. Greece was never an enemy of Israel or a conquering world power, however, until the time of Alexander the Great.

Zechariah Fact #6: When did Israel defeat Greece?

Fact: When did Israel defeat Greece?

When did Israel defeat Greece? Zechariah predicted that the sons of Zion would someday defeat the sons of Greece (9:13). This is probably a prophecy of the Maccabean revolt in the second century B.C., when the Jews defeated the successors of Alexander the Great who had become their rulers.

Matthew 21:1-11

The Triumphal Entry

1 Now when they drew near to Jerusalem and came to Bethphage, to the Mount of Olives, then Jesus sent two disciples, 2 saying to them, “Go into the village in front of you, and immediately you will find a donkey tied, and a colt with her. Untie them and bring them to me. 3 If anyone says anything to you, you shall say, ‘The Lord needs them,’ and he will send them at once.” 4 This took place to fulfill what was spoken by the prophet, saying,

5  “Say to the daughter of Zion,
‘Behold, your king is coming to you,
    humble, and mounted on a donkey,
    on a colt, 1 21:5 Or donkey, and on a colt the foal of a beast of burden.’”

6 The disciples went and did as Jesus had directed them. 7 They brought the donkey and the colt and put on them their cloaks, and he sat on them. 8 Most of the crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. 9 And the crowds that went before him and that followed him were shouting, “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” 10 And when he entered Jerusalem, the whole city was stirred up, saying, “Who is this?” 11 And the crowds said, “This is the prophet Jesus, from Nazareth of Galilee.”

Footnotes

[1] 21:5 Or donkey, and on a colt
Table of Contents
Introduction to Matthew

Introduction to Matthew

Timeline

Author, Date, and Recipients

Matthew was probably written in the late 50s or early 60s A.D. Matthew (also called Levi), the former tax collector who became Jesus’ disciple, is the author. The original audience may have been the church in Antioch of Syria. Its members included Jewish and Gentile Christians.

Theme

Matthew tells the story of Jesus of Nazareth, the long-expected Messiah who brought the kingdom of God to earth.

Purpose

Matthew writes his Gospel to demonstrate that Jesus is the Messiah, that he has the right to the throne of David as Israel’s true King, and that he is the ultimate fulfillment of God’s promise to Abraham that his descendants would be a blessing to all the world (1:1; Gen. 12:1–3). Matthew seeks to encourage Jewish Christians (and all future disciples) to stand strong despite opposition. They should feel secure in the knowledge of their citizenship in God’s kingdom. Matthew shows that Gentiles also can find salvation through Jesus the Messiah.

Key Themes

  1. Portrait of Jesus (1:1, 23; 2:2; 14:33; 16:16; 18:20; 21:5–9).
  2. The bridge between Old and New Testaments (1:1–17, 22–23; 2:4–5, 15, 17, 23; 5:17–20).
  3. God’s continuing work of salvation within Israel, extended to all the peoples of the earth through the person and work of Christ (10:5–6; 28:19).
  4. The new community of faith (11:28; 16:18–19; 28:19).
  5. The church as built and maintained by Jesus’ continuing presence (16:18; 18:15–20; 22:10; 28:20).
  6. A “great commission” for evangelism and mission (28:19).
  7. Jesus’ five teachings as a manual on discipleship (chs. 5–7; 10; 13; 18–20; 24–25).

Outline

  1. The Arrival of Jesus the Messiah (1:1–2:23)
  2. John the Baptist Prepares for the Messianic Kingdom (3:1–17)
  3. Jesus the Messiah Begins to Advance the Messianic Kingdom (4:1–25)
  4. The Authoritative Message of the Messiah: Kingdom Life for His Disciples (5:1–7:29)
  5. The Authoritative Power of the Messiah: Kingdom Power Demonstrated (8:1–9:38)
  6. The Authoritative Mission of the Messiah’s Messengers (10:1–42)
  7. Opposition to the Messiah Increases (11:1–12:50)
  8. The Messianic Kingdom Revealed in Parables (13:1–53)
  9. The Identity of the Messiah Revealed (13:54–16:20)
  10. The Suffering of the Messiah Revealed (16:21–17:27)
  11. The Community of the Messiah Revealed (18:1–20:34)
  12. The Messiah Asserts His Authority over Jerusalem (21:1–23:39)
  13. The Delay, Return, and Judgment of the Messiah (24:1–25:46)
  14. The Crucified Messiah (26:1–27:66)
  15. The Resurrection and Commission of the Messiah (28:1–20)

The Setting of Matthew

The events in the book of Matthew take place almost entirely within the vicinity of Palestine, an area extending roughly from Caesarea Philippi in the north to Beersheba in the south. During this time it was ruled by the Roman Empire. The opening chapters describe events surrounding Jesus’ birth in Judea, where Herod had been appointed king by the Romans. The closing chapters end with Jesus’ death, resurrection, and ascension during the rule of Pontius Pilate and the tetrarchs Antipas and Philip.

The Setting of Matthew

The Global Message of Matthew

The Global Message of Matthew

Jesus Christ is the climax of the Bible and of all of human history. He brings the whole Old Testament to fulfillment, and he is also the means by which salvation floods out to the nations. Matthew’s Gospel thus has much to say to the global church today as God’s people, comprised of both Jew and Gentile, seek to “make disciples of all nations” (Matt. 28:19).

Matthew and Redemptive History

The purpose of creation was that mankind, made in God’s image as his ruling representatives, might be fruitful and multiply and spread God’s glory throughout the earth. This quest was repeatedly hijacked by sin, however, throughout the Old Testament. After Adam and Eve sinned, Noah was called by God to be fruitful and multiply, thereby assuming the mantle of spreading divine blessing (Gen. 9:1). After Noah ended his life in shame (Gen. 9:20–23), God called Abraham, Isaac, and Jacob to carry this mantle (Gen. 12:1–3; 15:5; 17:2; 22:17–18; 28:14; 35:11). Yet they too proved to be sinners, and unequal to the task. The nation of Israel, led by Moses, was also called to be fruitful and multiply (Deut. 6:3; 7:13), but it too failed in this worldwide mandate.

But at what proved to be the center of human history, God sent a Second Adam, a new Moses, a true Israel, to spread divine glory throughout the earth. This was Jesus Christ. He was called God’s “Son” just as Adam and Israel had been called God’s “son” (Luke 3:38; Ex. 4:22–23). This, however, was the personally divine Son of God, now incarnate, who gloriously succeeded in his mission. Indeed, he was the perfect prophet, priest, and king who succeeded where all the previous prophets, priests, and kings had failed. As he tells the story of this second Adam, Matthew connects his Gospel account to the Old Testament more frequently and more explicitly than any other Gospel writer. He repeatedly sees Jesus as the one who “fulfills” the promises of the Old Testament (e.g., Matt. 4:14–16; 8:17; 12:17–21; 26:54, 56; 27:9). And beyond explicit connections of Jesus to individual promises of the Old Testament, Matthew structures his whole Gospel in this way. Jesus gives five extended discourses, for example, echoing the five books of Moses—with whom Jesus also explicitly links himself (5:17–48).

In presenting Jesus as the fulfillment of the Old Testament, Matthew shows that Jesus is the one through whom God’s original blessings of creation are to spill forth to the world. Perhaps the commission of Genesis 1:28 to be fruitful and multiply throughout the whole earth is in the back of Jesus’ mind in his own commission to his disciples to fruitfully multiply disciples throughout the whole earth (Matt. 28:18–20).

Universal Themes in Matthew

The new family of God. The new community of faith is not defined by lineage from ethnic Israel. Rather, the new community transcends ethnic boundary markers and is defined by trusting faith in the Messiah, the coming king, Jesus. Jesus extends mercy to Gentiles (Matt. 12:18, 21) even as his own Jewish kinsmen are hard-hearted and resistant to the gospel (e.g., 23:1–39). The blessing that was intended to spread to the nations in the Old Testament finds realization in Jesus, who creates a new family of God composed of men and women from every tribe and people group and nation.

The global dimensions of discipleship. “All authority in heaven and on earth has been given to me. Go therefore and make disciples of all nations” (Matt. 28:18–19). The final charge to his disciples, built on the full authority (28:18) and everlasting presence (28:20) of Jesus, is to make disciples of all nations. The Christian gospel is not for a certain culture or class; it is not a parochial or regional gospel. It is a gospel for all, in fulfillment of God’s original call and promise to Abraham that in him “all the families of the earth shall be blessed” (Gen. 12:3).

The dawning of the kingdom and the coming new earth. Throughout Matthew, Jesus declares that the kingdom of heaven is dawning (Matt. 3:2; 4:17; 10:7; 11:12; 13:44–46). This is a worldwide kingdom, into which all people around the world are invited (24:14). And one day the consummation of this kingdom will be complete: explaining to his disciples what it takes to enter the kingdom of heaven, Jesus expressed the hope of a completely restored new earth, covering the globe as a fully restored and undefileable new Eden: “Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel” (19:28). The Greek word here translated “new world” means “renewal” or “regeneration” (see Titus 3:5, the only other place this word is used in the New Testament). Here it refers to the total rebirth that the cosmos will undergo upon Christ’s return. No corner of creation will go un-restored. In Jesus the kingdom of heaven has dawned, and its final fulfillment is sure.

The Global Message of Matthew for Today

With Jesus, the dawning of the kingdom means that the curse of Genesis 3 has been dealt a decisive blow and the diseased fallenness of the world is beginning to lift. Matthew shows Jesus calming storms, rebuking demons, healing sickness, teaching his disciples, and cleansing the temple, all in fulfillment of Old Testament messianic hopes of a coming deliverer. In all of this, Jesus is ushering in the kingdom of heaven. He is reversing the curse of the fall (Gen. 3:14–19). The world is being restored to the way it was meant to be.

As Christians around the globe find themselves embattled with the effects of the fall—Satanic warfare, political oppression and corruption, economic adversity, dysfunctional family relationships, infant mortality, large-scale hunger, shortage of clean water—we are reminded from Matthew’s Gospel that amid all the darkness, light shines. And this light, though often repressed, must one day encompass the whole earth as Christ returns in final victory over sin, death, and Satan (Rev. 21:1–22:5). In the meantime, it is the church’s privilege to spread the love of Christ not only through word (for the next life) but also through deed (for this life), as the parable of the final judgment makes plain (Matt. 25:31–46).

Above all, global Christians remember the final three chapters of Matthew’s Gospel, in which the entire account climaxes. Here we see Jesus not only defeating Satan by casting demons out of people but defeating Satan by stealing his power of accusation: Jesus bears the punishment his people deserve, so that Satan can no longer accuse them. Here the Lamb of God is forsaken so that his people around the world and down through history, despite their sin, will never be forsaken (Matt. 27:46). Here the temple curtain is torn in two from top to bottom, because the way is now open for God’s people to meet with God openly and boldly—wherever they live, rather than only in Jerusalem (see Acts 1:8).

The kingdom has dawned (Matt. 3:2). The new world is coming (19:28). All authority is Christ’s (28:18). Let us go and make disciples of all nations (28:19).

Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Text Content Summary NT Passages
9:9 the king comes to Zion humble and riding a donkey Matt. 21:5; John 12:15
11:13 30 pieces of silver thrown into the house of the Lord Matt. 27:9
12:10 looking on him whom they have pierced John 19:37; Rev. 1:7
13:7 the shepherd is struck and the sheep scattered Matt. 26:31; Mark 14:27
Harmony of the Events of Holy Week

Harmony of the Events of Holy Week

Day Event Matthew Mark Luke John
Friday/Saturday Jesus arrives in Bethany       12:1
Mary anoints Jesus       12:2–8
Crowd comes to see Jesus       12:9–11
Sunday Triumphal entry into Jerusalem 21:1–11 11:1–10 19:28–44 12:12–18
Some Greeks seek Jesus       12:20–36
Jesus weeps over Jerusalem     19:41  
Enters temple   11:11    
Returns to Bethany 21:17 11:11    
Monday Jesus curses the fig tree 21:18–19 11:12–14    
Clears the temple 21:12–13 11:15–17 19:45–46  
Returns to Bethany with the Twelve   11:19    
Tuesday Disciples see the withered fig tree on the return to Jerusalem 21:20–22 11:20–21    
Temple controversies in Jerusalem 21:23–23:39 11:27–12:44 20:1–21:4  
Olivet Discourse on the return to Bethany 24:1–25:46 13:1–37 21:5–36  
Wednesday Jesus continues daily teaching in the temple     21:37–38  
Sanhedrin plots to kill Jesus 26:3–5 14:1–2 22:1–2  
Wednesday/Thursday Preparations for the Passover 26:17–19 14:12–16 22:7–13  
Thursday Passover meal/Last Supper 26:20–35 14:17–26 22:14–30  
Upper Room Discourse       13:1–17:26
Jesus prays in Gethsemane 26:36–46 14:32–42 22:39–46  
Friday Betrayal and arrest (after midnight?) 26:47–56 14:43–52 22:47–53 18:2–12
Jewish trial:        
   —before Annas       18:13–24
   —before Caiaphas and part of the Sanhedrin 26:57–75 14:53–72 22:54–65 18:19–24
   —before full Sanhedrin (after sunrise?) 27:1–2 15:1 22:66–71  
Roman trials:        
   —before Pilate 27:2–14 15:2–5 23:1–5  
   —before Herod     23:6–12  
   —before Pilate 27:15–26 15:6–15 23:13–25 18:28–19:16
Crucifixion (approx. 9:00 A.M.to 3:00 P.M.) 27:27–54 15:16–39 23:26–49 19:16–37
Burial (evening) 27:57–61 15:42–47 23:50–54 19:38–42
Sunday Empty-tomb witnesses 28:1–8 16:1–8 24:1–12  
Resurrection appearances 28:9–20 16:9–20 24:13–53 20:1–21:25
Study Notes

Matt. 21:1 Jerusalem is the center of Israel’s religious life and messianic expectations. Bethphage (see note on Luke 19:29) is traditionally located less than a mile east of Jerusalem on the southeast slope of the Mount of Olives (see note on Mark 13:3), directly overlooking the temple area.

Study Notes

Matt. 21:4–5 This took place to fulfill. Matthew specifies that Jesus’ entrance into Jerusalem upon a colt fulfills the prophecy of Zech. 9:9. Jesus’ action is an open declaration that he is the righteous Davidic Messiah, for the prophecy says, “your king is coming to you.” The first line of the OT quotation, however, is from Isa. 62:11. On a colt can also be translated “and on a colt” (see ESV footnote). It is an example of Hebrew poetic parallelism, where an idea is stated twice, in successive lines, with slightly different wording.

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Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Texts Quoted in the New Testament Regarding Jesus’ Ministry

Zechariah Text Content Summary NT Passages
9:9 the king comes to Zion humble and riding a donkey Matt. 21:5; John 12:15
11:13 30 pieces of silver thrown into the house of the Lord Matt. 27:9
12:10 looking on him whom they have pierced John 19:37; Rev. 1:7
13:7 the shepherd is struck and the sheep scattered Matt. 26:31; Mark 14:27
Zechariah Fact #5: “Your king is coming.”

Fact: “Your king is coming.”

“Your king is coming.” In 9:9, Zechariah prophesies about the coming of a future king of Israel. The NT quotes this verse when describing Jesus’ triumphal entry into Jerusalem, riding on a donkey (Matt. 21:5; John 12:15).

Study Notes

Matt. 21:6–7 the donkey and the colt. Matthew alone mentions two animals. Having the mother donkey move alongside her colt would be the best way to calm it during the noisy entrance into Jerusalem. and he sat on them. “Them” refers to the cloaks.

Study Notes

Matt. 21:8 Cloaks on the road symbolized the crowd’s submission to Jesus as king (see 2 Kings 9:13). Branches (palms) symbolized Jewish nationalism and victory (see John 12:13).

Study Notes

Matt. 21:9 Hosanna. Hebrew, meaning “O save” (see 2 Sam. 14:4). Son of David. See note on Matt. 9:27.

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Dive Deeper | Zechariah 9:9-13

Imagine a football team running out of the locker room, through the inflatable tunnel and onto the field. The band starts playing, the crowd is cheering, and there is a surge of energy in the stadium. I imagine the Triumphal Entry to be like that, but way better!

Jesus' entrance on a colt matters and was actually intentional. There is so much divine meaning embedded in the fact that Jesus rode a colt, a young donkey that no one had ever ridden before (Luke 19:30). Why is that important? Great question. Amid an excited crowd, this untrained animal remains calm under the hands of the Messiah who controls all things. How he rode in, when He rode in, and down to the last detail of what animal He rode in on, He was proclaiming that He is King!

Jesus' purpose in riding into Jerusalem on a colt was to make a public claim that He is their Messiah. He is the King of Israel that would fulfill the Old Testament prophecy we see in Zechariah 9:9.

During this time, the people hoped for a military conqueror who would oppose and ultimately overthrow their Roman oppressors. Leaders rode horses if they were going to war, but donkeys if they came in peace. Jesus came not on a war horse, but on a donkey, depicting His humility.

He came to bring the peace proclaimed by the angels at His birth (Luke 2:14). This was always the plan. He came to Jerusalem in humility, yet with appropriate dignity, as the Prince of Peace.

So, when we see in Zechariah that this coming King would bring peace for His people and for the nations, this peace was not between hostile nations. Instead, it was peace between sinful people and God. Whether they knew it or not, Jesus was the answer they had been looking for. Jesus is the answer each of us is looking for. Thinking back to that stadium analogy, we rejoice and cheer, knowing that the victory is ours because Jesus has already won!

This month's memory verse

but God shows his love for us in that while we were still sinners, Christ died for us.

– Romans 5:8

Discussion Questions

1. When we feel like we are getting hit left and right, it is easy to want the Lord to come and save us from our circumstances. The people wanted a king to overthrow Rome, and yet Jesus came to bring peace. What can we learn from this, and how do we apply it to our life? 

2. We have a Messiah who is in control of all things. How do we surrender control when our life seems chaotic? 

3. If we know that the war is already won by Jesus, how does that change the way we live our lives?

As we gear up to release even more features for Join The Journey in 2025, our staff team, unfortunately, no longer has the margin to continue to support the comment functionality. We have big things in store for Join The Journey 2025. Stay tuned!

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Michael Scaman

It amtters because it affects the whole world forever. In Zechariah the King riding into Jerusalem would have global and forever consequence: Here and he shall speak peace to the nations; his rule shall be from sea to sea, and from the River to the ends of the earth. Zech 9:10 But Zechariah speaks of the king also as a forever priest king as well. "Tell him this is what the Lord Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the Lord. It is he who will build the temple of the Lord, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’” Zech 6:12-13 A forver priest king who will be be righteous and build his temple (his church) In Isaih 11:1 the Messiah will be called the branch. Branch being the same root word as used in the city of Naraeth and many think this is what was meant by the prophesy "He shall be called a Nazarene" Title: The King Rides in Peace, Speaking Peace as if by Keith Green In Zechariah's vision, a king does arise, Riding into Jerusalem, with peace in his eyes. From sea to sea, his reign shall extend, A forever king, his rule shall never end. (Chorus) He's the Branch, the forever priest-king, Clothed with majesty, his praises we sing. Building his temple, where love's pure light gleams, His name is Jesus, the one of our dreams. (Verse 2) Isaiah foretold, the Messiah's grand plan, A shoot from Jesse, to rule o'er the land. The Nazarene, humble and meek, Yet in his reign, all nations will seek. (Bridge) So let us proclaim, his glory divine, The Branch who saves, for all of time. Forever our priest, upon his throne, In Jesus, our Savior, our hope is known. (Outro) From Zechariah's vision, to reality's dawn, Our Savior reigns, his love forever drawn. So let us rejoice, in his mercy and grace, The forever priest-king, in every time and place.
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Amy Lowther

1. Be responsible for our actions and ideas. Help others in positive ways when we can. 2. We choose surrender our life and we do it. God and Jesus accept each and every person for who they are which includes chaos. 3. We have example of life to look to so we make good choices and make positive contributions to life. Sierra - Thank you for sharing your ideas. You make a great point in saying, “Imagine a football team running out of the locker room, through the inflatable tunnel and onto the field. The band starts playing, the crowd is cheering, and there is a surge of energy in the stadium. I imagine the Triumphal Entry to be like that, but way better!’. I like how you related what happened in the Bible to things that happen today.
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Michael Sisson

Re: Zec 9:9 Zechariah 9:9 (NASB) 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.<<< cf. Daniel 7:13 (NASB) >>>See also the Talmud which says: "R. Alexandri said: “R. Y’hoshua’a ben Levi explained: ‘If they will be righteous, [the Messiah will come] on the clouds of heaven (Daniel 7:13); if they will not be righteous, [he will come] as a poor man riding upon an ass (Zech 9:9)" —Sanhedrin 98a, Quoted by Raphael Patai in his book, THE MESSIAH TEXTS, p 83.<<< (The following scene occurred during the Passion Week, on the 10th of Nissan, when animals were being set aside to serve as Passover offerings [see Ex 12:3] and helps to contextualize Palm Sunday.) Matthew 21:1-9 (NIV) As they approached Jerusalem and came to Bethphage on the Mount of Olives, Jesus sent two disciples, 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. If anyone says anything to you, tell him that the Lord needs them, and he will send them right away.” This took place to fulfill what was spoken through the prophet: “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.'” The disciples went and did as Jesus had instructed them. >>>They brought the donkey and the colt, placed their cloaks on them, and Jesus sat on them.<<< A very large crowd spread their cloaks on the road, while others cut branches from the trees and spread them on the road. 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!” John 12:12-16 (NASB) On the next day the large crowd 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 shout, “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” >>>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 the 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. Luke 19:41-44 (NASB) When He approached Jerusalem, He saw the city and wept over it, saying, “If you had known in this day, even you, the things which make for peace! But now they have been hidden from your eyes. “For the days will come upon you when your enemies will throw up a barricade against you, and surround you and hem you in on every side, and they will level you to the ground and your children within you, and they will not leave in you one stone upon another, >>>because you did not recognize the time of your visitation.”<<< Re: Zec 9:11 Zechariah 9:11 (NASB) As for you also, because of the blood of My covenant with you, >>>I have set your prisoners free from the waterless pit.<<< See note on Gen 37:24. This may allude to Yeshua in His Messiah son of Joseph role. (i.e. Suffering Servant Messiah; See Gen 37:24; Jer 2:13; Jn 7:37-38) Re: Zec 9:12 Zechariah 9:12 (NASB) Return to the stronghold, O >>>prisoners<<< who have the hope; This very day I am declaring that I will restore double to you. See Ps 68:6; Ps 146:7; Isa 42:7; Isa 61:1b Re: Zec 9:13 Zechariah 9:13 (ESV) >>>For I have bent Judah as my bow; I have made Ephraim its arrow.<<<I will stir up your sons, O >>>Zion,<<< against your sons, O Greece, and wield you like a warrior’s >>>sword.<<< Yeshua (Jesus; Messiah son of Joseph) is being alluded to as the Ephraim (son of Joseph), the arrow in the Bow of Judah, and His Word wielded as a sword to subdue the nations. See also Mic 4:2b; Eph 6:17b; Heb 4:12a; Rev 1:16; Rev 19:15,21. Re: Mt 21:5 “By combining the two verses [Isa 62:11 and Zech 9:9] Mattityahu [Matthew] gives a hint (remez) that God, the Salvation of Israel, the Messianic King and Yeshua of Natzeret [Jesus of Nazareth] are one.” — David Stern, JEWISH NEW TESTAMENT COMMENTARY Re: Mt 21:8 Matthew 21:8 (NASB) >>>Most of the crowd<<< spread their coats in the road, and others were cutting branches from the trees and spreading them in the road. One's first impression is that most of the crowd in Mt 21:8 was ready to embrace Jesus. Metaphorically, they seemed to be "ripe fruit," ready for harvest.