And I will cut off the chariot from Ephraim and the horse from Jerusalem, and the bow of war will be broken. Then He will proclaim peace to the nations. His dominion will extend from sea to sea, and from the Euphrates to the ends of the earth. I will cut off the chariot from EphraimThe phrase "I will cut off the chariot from Ephraim" signifies the removal of military might and reliance on human strength. Ephraim, representing the northern kingdom of Israel, often relied on military power for security. The Hebrew root for "cut off" (כָּרַת, karath) implies a decisive action, indicating God's intervention to eliminate dependence on military prowess. This reflects a divine shift from physical warfare to spiritual peace, emphasizing trust in God rather than in human armies. and the horse from Jerusalem
Similarly, "and the horse from Jerusalem" underscores the cessation of war implements in the southern kingdom, Judah. Horses were symbols of war and power in ancient times. By removing them, God is declaring an end to reliance on military strength. This prophetic vision points to a future where peace is established not through force but through divine intervention, aligning with the messianic hope of a peaceful kingdom. The bow of war will be broken
"The bow of war will be broken" continues the theme of disarmament. The bow, a primary weapon of war, symbolizes conflict and aggression. The Hebrew word for "broken" (שָׁבַר, shabar) suggests a complete and irreversible action. This imagery conveys the message that God will dismantle the instruments of war, heralding an era of peace. It reflects the prophetic vision of a time when nations will no longer engage in warfare, as seen in Isaiah 2:4. and He will proclaim peace to the nations
The phrase "and He will proclaim peace to the nations" introduces the messianic role of bringing peace. The Hebrew word for "proclaim" (דָּבַר, dabar) implies authoritative speech. This peace is not limited to Israel but extends to all nations, highlighting the universal scope of the Messiah's mission. It echoes the angelic announcement of peace at Christ's birth (Luke 2:14) and anticipates the global reconciliation through the Gospel. His dominion will extend from sea to sea
"His dominion will extend from sea to sea" describes the vast and universal reign of the Messiah. The phrase "from sea to sea" is a poetic expression denoting totality and completeness. It signifies the Messiah's authority over all creation, fulfilling the promise of a kingdom that transcends geographical and political boundaries. This vision aligns with the Great Commission (Matthew 28:19) and the ultimate establishment of God's kingdom on earth. and from the Euphrates to the ends of the earth
Finally, "and from the Euphrates to the ends of the earth" further emphasizes the expansive reach of the Messiah's rule. The Euphrates River, a significant boundary in ancient Near Eastern geography, represents the known world. The phrase "to the ends of the earth" underscores the limitless extent of His dominion. This prophetic vision anticipates the fulfillment of God's promise to Abraham that all nations would be blessed through his seed (Genesis 22:18), culminating in the global reign of Christ. Persons / Places / Events 1. EphraimRepresents the northern kingdom of Israel, often used to symbolize the entire nation of Israel. In this context, it signifies the cessation of military power and conflict within Israel. 2. JerusalemThe capital city of Judah, representing the southern kingdom. It is a central place of worship and governance for the Jewish people. 3. The Bow of WarSymbolizes military strength and conflict. The breaking of the bow indicates the end of warfare and the establishment of peace. 4. The NationsRefers to the Gentile nations beyond Israel. The proclamation of peace to these nations signifies the universal scope of God's kingdom. 5. The EuphratesA major river in the ancient Near East, often used to denote the boundary of the promised land. Its mention here symbolizes the vast extent of the Messiah's dominion. Teaching Points The Promise of PeaceGod's plan includes the cessation of war and the establishment of peace. Believers are called to be peacemakers, reflecting the peace of Christ in their lives and communities. The Universal Reign of ChristThe prophecy points to the Messiah's dominion over all the earth. Christians are encouraged to participate in the Great Commission, spreading the message of Christ's kingdom to all nations. Trust in God's SovereigntyDespite current global conflicts, believers can trust in God's ultimate plan for peace and justice. This trust should lead to a life of faith and hope. The End of Earthly PowersThe breaking of the bow and the cutting off of chariots symbolize the futility of relying on human strength. Christians are reminded to rely on God's power rather than worldly means. Bible Study Questions 1. How does the promise of peace in Zechariah 9:10 encourage you in today's world of conflict and unrest? 2. In what ways can you actively participate in proclaiming peace to the nations, as mentioned in this verse? 3. How does the prophecy of Christ's dominion from sea to sea influence your understanding of His kingdom? 4. What are some practical ways you can demonstrate trust in God's sovereignty in your daily life? 5. How do the themes in Zechariah 9:10 connect with the teachings of Jesus in the New Testament about peace and the kingdom of God? Connections to Other Scriptures Isaiah 2:4This verse also speaks of a time when swords will be beaten into plowshares, and nations will not learn war anymore, highlighting the theme of peace and the end of conflict. Psalm 72:8This psalm describes a king whose dominion extends from sea to sea, echoing the universal reign of the Messiah as prophesied in Zechariah. Micah 4:3Similar to Isaiah 2:4, it speaks of a future where nations will not engage in war, reinforcing the prophetic vision of peace. People Aram, Javan, Jebusites, Zechariah, ZidonPlaces Ashdod, Ashkelon, Damascus, Ekron, Euphrates River, Gaza, Greece, Hadrach, Hamath, Jerusalem, Philistia, Sidon, Tyre, ZionTopics Battle, Battle-bow, Bow, Broken, Chariot, Command, Cut, Dominion, Ends, Ephraim, E'phraim, Extend, Heathen, Horse, Horses, Jerusalem, Nations, Peace, Proclaim, River, Rule, Speak, Spoken, War, War-carriage, YeaDictionary of Bible Themes Zechariah 9:10 2345 Christ, kingdom of
4906 abolition
5236 bow and arrow
5326 government
5612 weapons
6628 conversion, God's demand Zechariah 9:9-10 2570 Christ, suffering
4209 land, spiritual aspects
6704 peace, divine NT
9145 Messianic age Zechariah 9:9-13 1443 revelation, OT Library Messiah's Entrance into Jerusalem
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. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1And the Manner of his Entry into Jerusalem, which was the Capital of Judæa...
And the manner of His entry into Jerusalem, which was the capital of Judæa, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king corneth unto thee meek and sitting upon an ass, a colt the foal of an ass. [233] (Isa. lxii. 11, Zech. ix. 9) For, sitting. on an ass's colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem. …
Irenæus—The Demonstration of the Apostolic Preaching Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech …
John Lightfoot—From the Talmud and Hebraica History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891 And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Christian State
Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32. CHRIST AND THE STATE The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17), …
Henry T. Sell—Studies in the Life of the Christian Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it? Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people …
John Edgar McFadyen—Introduction to the Old Testament Links Zechariah 9:10 NIVZechariah 9:10 NLTZechariah 9:10 ESVZechariah 9:10 NASBZechariah 9:10 KJV
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