Why would a king ride a donkey instead of a warhorse (Zechariah 9:9-10)?

A most unusual and striking scene then unfolds. Clothing from the people was put on the animal for the Lord to ride upon: other garments were spread on the ground in the way for the donkey to walk on, as symbolizing the submission of the people to this blessed, though lowly Messiah of Israel. He did not ride on a war horse, as He will when coming in judgment (Rev.19:11), but on a lowly donkey's colt, for He was presented in grace, offering peace, if peace would be received. The Spirit of God mightily moved the mass of disciples in praise to God for this One whose works had proven the glory of His person. They declared that He was the King come in the name of Jehovah.

In keeping with the character of his Gospel, Matthew tells Us that all this was done to fulfill prophecy, quoting Zechariah 9:9. How arresting a scripture for any who had ears to learn its meaning! For kings invariably were presented In great pomp and dignity, at least riding a superbly beautiful horse. To come in meekness, rather then in authority, and riding a colt of an ass rather then a war horse, is so totally contrary to a king's usual presentation that Israel should have been awakened by such a prophecy, so as to recognize this occasion as its clear fulfillment.

We learn that, in the purest days of the Jewish government, the principal men in Israel used no animals but asses (Judges 5:10; Judges 10:4; Judges 12:14), horses not being introduced till the corrupt times of Solomon. The Lord, then, when assuming the style of "King of Israel," of course took every feature, however minute, which belonged to the only pure and true form of such a character, and therefore orders His disciples to bring an ass's colt to Him. And, besides, this was Messiah's exhibiting Himself as King, just as the prophet had before presented Him (Zech. 9:9), and His being "meek and lowly" was as kingly a feature as any other. For Moses had provided, that the king, who should hereafter be appointed to rule over Israel, should not surround himself with such circumstances and pomp as might lift up his head in pride above his brethren, and Christ, the King, would doubtless conform Himself to the model thus furnished by Moses (Deut. 17:14).

Though justice is to be expected of a king, it is added that He is “lowly,” which is not a what people would expect in a king — a character indeed that was not appreciated by Israel when the blessed Lord Jesus was manifested on earth. Therefore they despised Him in spite of their own scriptures foretelling that this would be true of their Messiah. He would come to Jerusalem riding a colt of a donkey. There is no record of any king of Israel riding a donkey, for the donkey is the symbol of lowliness. Normally a king would ride a horse, the symbol of strength and conquest, as will be true of the Lord Jesus when He comes forth in majestic power as “King of kings and Lord of lords” (Rev. 19:11-16) in a future day. But when He was presented to Israel riding a donkey (Luke 19:25-40), He was not recognized by His own people in spite of this striking prophecy, and was openly resisted by the Pharisees (v. 39).

But how different in character is this presentation of Israel's King from that of the world's monarchs in all their pomp and splendour! Remark that it is "thy" King. As another has written, "He does not say a king, but thy King, thine own, the long-promised, the long-expected"; for in truth He is the One of whom God had spoken, "Yet have I set my King upon my holy hill of Zion" (Psalm 2); and He comes now to sit upon the throne of His father David, and to reign over the house of Jacob for ever, and of His kingdom there shall be no end." (Luke 2:32-33; see also Isaiah 9:6-7.) Then we have two characteristics. First, He is just, or righteous. This is put first because it represents the character of His reign. He will found His kingdom and reign in righteousness. (Psalm 72:) Next, He has salvation; i.e., He brings salvation, not so much here to the individual soul that trusts in Him, as salvation, or deliverance, to His people from their enemies (Compare Luke 1:67-75; Luke 2:29-32), together with all the blessings into which they would be consequently introduced. We have, furthermore, what He is in Himself, and the manner of His approach. He is "lowly." This is to be much observed. That He was the lowly One here all know; but we are apt to forget that meekness is His abiding character, not a feature produced by His circumstances of trial and sorrow when He was down here to do the will of God, but a trait of His perfectness as man; and hence, whether in the glory at the right hand of God, or appearing to Israel as their long looked-for Messiah, He is still the lowly or meek One. Blessed thought! For who could fear, who of His people, however timid and feeble they might be, could shrink from His presence when this divine and perfect lowliness is written on His face? It is in this manner that He is presented to His poor and afflicted people when He comes for their salvation, and as "riding upon an ass, and upon a colt the foal of an ass." The sons of judges rode upon asses (Judges 10:4; Judges 12:14), but, as a devout writer has remarked, "There is no instance in which a king rode on an ass, save He whose kingdom was not of this world." We all know how exactly this promise was fulfilled, though Zion was not then prepared to receive Him, and did not therefore shout for joy at His approach, at His first coming. True, the crowd that went forth to meet Him, "took branches of palm trees … and cried, Hosanna! blessed is the King of Israel that cometh in the name of the Lord" (John 12:13); but their momentary enthusiasm soon passed away, and, swayed by their rulers, they cried, "Crucify Him, crucify Him."*

From this point to the end of the chapter the consequences of the advent of the Messiah are depicted. First, the Messiah will remove all the false confidences of His people. He says, "I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off." (v. 10) All these things were the symbols of human strength, human grounds of confidence in conflict; and hence the psalmist says, "Some trust in chariots, and some in horses; but we will remember the name of the Lord our God." (Psalm 20:7.) Speaking also by the prophet Hosea, Jehovah says, "I will have mercy upon the house of Judah, and will save them by the Lord their God, and will not save them by bow, nor by sword, nor by battle, by horses, nor by horsemen." (Hosea 1:7.) And again in Micah: "I will cut off thy horses out of the midst of thee, and I will destroy thy chariots." (Micah 5:10) For in that day His people will have to learn that God alone is their refuge and strength, a very present help in trouble — a lesson which even Christians are slow to apprehend. And consequent upon the deliverance of His people, "he shall speak peace unto the heathen: and his dominion shall be from sea even to sea, and from the river even to the ends of the earth." For when once the King is established upon the holy hill of Zion, He will ask and receive the heathen for His inheritance, and the uttermost parts of the earth for His possession. What is here predicted is the universal sway of Christ in His kingdom, after His return in glory, as depicted in Ps. 72.

The introduction of Ephraim in this chapter, both in verse 10 and verse 13, should be especially remarked. It shows that the prophet passes from the coming of the King to the restoration of all Israel. Judah and Jerusalem are his subject, but the moment he names Ephraim he implies the restoration of the ten tribes to their own land. This will not take place until after the deliverance and blessing of Judah and Jerusalem; but here the prophet has the consequences of the coming of the King to Zion for all Israel before his mind. And hence the chariot shall be cut off from Ephraim, as well as the horse from Jerusalem; for when Messiah goes forth against His enemies, He, while associating His people with Himself, for they will be all willing in the day of His power, will be independent of all human sources of strength, and He will, at the same time, teach His people that they can only be strong in His strength, as He leads them forth conquering and to conquer, when He will strike through kings in the day of His wrath.

Only then Jerusalem will be delivered from the yoke of the oppressor and rejoice with glad songs of praise when its King, the King of righteousness and King of peace will have His victorious entrance there.

The two characteristics of His kingship will indeed be: righteousness and peace, for He will “cut off the chariot from Ephraim, and the horse from Jerusalem” (v. 10; cf. Micah 5:10-11), and “He shall speak peace to the nations.” He will be the true Melchizedek.

Even more: “His dominion shall be from sea to sea, and from the river to the ends of the earth,” something that has never happened under the glorious reign of Solomon. And thus, the fulfilled prophecy is but a pointer to the future glory of Christ.

Like David, He is “a man of war,” and if it is true that He will come to Zion, lowly as in former days and riding upon an ass, even upon a colt the foal of an ass (Zech. 9:9), it is just as true that He will gird His sword upon His thigh, a valiant Man, in His majesty and splendor, and that His right hand shall teach Him terrible things (Ps. 45:3-4), that He will sit as Overcomer on a white horse, followed by the armies of heaven, smiting the nations with the two-edged sword going forth from His mouth (Rev. 19:11-16).

But here we behold, not Jehovah's prophet, obedient and courageous, yet without a sign of compassion with those whose doom he had announced, bat Jehovah Himself, Zion's King, presenting Himself to the city of David, whose Son He was. And how did He appear at the gates of that city, so privileged with all kinds of temporal and religious blessings, where once the queen of Sheba had done homage to king Solomon and admired his wisdom? How did He, Who was greater than Solomon, appear before the gates of Jerusalem? Was it in His war like apparel, with His "vesture dipped in blood," as "King of kings" and "Lord of lords," with His "sharp sword" at the head of His "heavenly armies" on the "white horses" of victory, as He will appear at a not very distant time for the battle of Armageddon, when His enemies will be made His footstool? No, the "Prince of peace," approached the "city of peace," in the humble peaceful train foretold by the prophet Zechariah, "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."*

He is by no means hidden. The Jews ordered that anyone who knew where He was should report it. Yet here everyone knows where He is, and the Jews have no power to take Him. Many come to meet Him with palm branches, the symbol of victory and prosperity, and acclaim Him as the King of Israel come in the name of Jehovah (vv. 12-13). Fulfilling prophecy, He rides into Jerusalem on a donkey's colt, coming in lowliness and in peace, rather than on a war-horse of powerful conquest, as He will in the day of His glory (Rev. 19). No doubt it would seem out of keeping for the Messiah to come in so lowly a way, and the prophecy itself ought to have occasioned such interest as to have prepared Israel for this unusual event.

This is indicated also in verse 8, with many spreading their garments in the way He was riding, and others cutting down branches of trees to form an avenue of royal welcome for Him. The accolade given Him, though He was presented in lowly humility, is worthy of the King presented in majesty and glory. Of course a king presented in royal splendor was likely to be riding a magnificant war horse rather than a donkey. But Zechariah 9:9 had prophesied this unusually striking event, and God's hand in roving the scenes is unmistakable.