Zechariah 9:9-10 Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, your King comes to you: he is just… The theocracy, or Church, is called to rejoice because of the coming of her King. The kingly office of the Messiah, which was conferred upon Him for the accomplishment of the work of redemption, is often alluded to as ground for rejoicing. Here is given the character of the King, and the extent of His kingdom. 1. He is "just." The righteousness referred to is not His priestly, but His kingly righteousness, that rigorous justice of His reign in virtue of which no good should be unrewarded, and no evil unpunished. In the unequal allotments of the present, when the good so often suffer, and the bad so often escape, it is surely ground for rejoicing that the King, under whose rule this dispensation is placed, is just, and will render to every man according to his work. 2. He is "endowed with salvation." The word employed is a difficult one. It is usually taken in a secondary sense, as expressing not simply the reception of a salvation, but its possession as a gift that was capable of being bestowed upon others. The meaning then would be, that God was with Him, in spite of all His lowliness, sustaining Him in the mighty work Be had undertaken, and that this protection was bestowed upon Him not as an individual, but as a King, a representative of His people, so that He would not only enjoy it Himself, but possess the power of bestowing it upon others. Hence, while His inflexible justice might make us tremble in our sin, the fact that He was also endowed with a free salvation, and a salvation which He could bestow as a kingly right, would remove these fears, and enable us to rejoice in this coming King. 3. He was to be "lowly." If the usual sense of the Word be given, the Church would be summoned to rejoice because of the humiliation of her King. And, however incongruous such a ground of rejoicing may seem to be to men generally, the heart that is crushed with penitence or grief will comprehend the reason of this summons. Had this august King been as sorrowless as He was sinless, had He been a robed seraph, or a crowned monarch, the poor and suffering could never have approached Him with confidence, for He could not have sympathised with them in their sorrows. But when He comes to us as One who can be touched with the feeling of our infirmities, we welcome Him with joy, and understand why we are called to rejoice, because He comes to us as the lowly King. Surely a suffering child of God can understand how blessed a thing it is to have a Saviour King who has known Himself what it is to suffer. 4. He was to be externally in poverty, "riding upon an ass, and upon a foal, the son of the asses." This is a prediction of poverty, for although in earlier times kings rode on asses, after the time of Solomon they were never so used, horses having taken their place. The employment of the horse in war also made the use of the ass an indication of peace as well as of poverty. The exact fulfilment of this prophecy in the entrance of Christ into Jerusalem, was merely a specific illustration of the general prediction, not the entire object of the prediction itself. Its range was much broader than this single event, and, indeed, would have been substantially fulfilled had this event never occurred. The specific fulfilment, however, rivets the prophecy more absolutely to Christ. (T. V. Moore, D. D.) Parallel Verses KJV: 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. |
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