the Week of Christ the King / Proper 29 / Ordinary 34
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Hebrew Names Version
Zechariah 9:9
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People of Zion, rejoice! People of Jerusalem, shout with joy! Look, your king is coming to you! He is the good king who won the victory, but he is humble. He is riding on a donkey, on a young donkey born from a work animal.
Rejoice greatly, daughter of Zion! Shout in triumph, daughter of Jerusalem! Behold, your king is coming to you; He is righteous and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey.
Rejoice greatly, people of Jerusalem! Shout for joy, people of Jerusalem! Your king is coming to you. He does what is right, and he saves. He is gentle and riding on a donkey, on the colt of a donkey.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: look, your king comes to you; he is just, and having salvation; lowly, and riding on a donkey, even on a colt the son of a donkey.
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: he [is] just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass.
Rejoice greatly, O Daughter of Zion! Shout aloud, O Daughter of Jerusalem! Behold, your King (Messianic King) is coming to you; He is righteous and endowed with salvation, Humble and unassuming [in submission to the will of the Father] and riding on a donkey, Upon a colt, the foal of a donkey.
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.
Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your king comes to you! He is righteous, and having salvation; Lowly, and riding on a donkey, Even on a colt, the foal of a donkey.
Thou douyter of Sion, make ioie withoutforth ynow, synge, thou douyter of Jerusalem; lo! thi kyng schal come to thee, he iust, and sauyour; he pore, and stiynge on a sche asse, and on a fole, sone of a sche asse.
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, even upon a colt the foal of an ass.
Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! See, your King comes to you, righteous and victorious, gentle and riding on a donkey, on a colt, the foal of a donkey.
Everyone in Jerusalem, celebrate and shout! Your king has won a victory, and he is coming to you. He is humble and rides on a donkey; he comes on the colt of a donkey.
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, even upon a colt the foal of an ass.
Be full of joy, O daughter of Zion; give a glad cry, O daughter of Jerusalem: see, your king comes to you: he is upright and has overcome; gentle and seated on an ass, on a young ass.
Rejoice with all your heart, daughter of Tziyon! Shout out loud, daughter of Yerushalayim! Look! Your king is coming to you. He is righteous, and he is victorious. Yet he is humble — he's riding on a donkey, yes, on a lowly donkey's colt.
Rejoice greatly, daughter of Zion; shout, daughter of Jerusalem! Behold, thy King cometh to thee: he is just, and having salvation; lowly and rIding upon an ass, even upon a colt the foal of an ass.
Rejoice greatly, O daughter of Zion, shout, O daughter of Jerusalem; behold, thy king cometh unto thee, he is triumphant, and victorious, lowly, and riding upon an ass, even upon a colt the foal of an ass.
Reioyce greatly, O daughter of Zion; shout O daughter of Ierusalem: beholde, thy King commeth vnto thee: hee is iust, and hauing saluation, lowly, and riding vpon an asse, and vpon a colt, the foale of an asse.
Rejoice, O people of Zion! Shout in triumph, O people of Jerusalem! Look, your king is coming to you. He is righteous and victorious, yet he is humble, riding on a donkey— riding on a donkey's colt.
Be full of joy, O people of Zion! Call out in a loud voice, O people of Jerusalem! See, your King is coming to you. He is fair and good and has the power to save. He is not proud and sits on a donkey, on the son of a female donkey.
Rejoice greatly, O daughter Zion! Shout aloud, O daughter Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on a donkey, on a colt, the foal of a donkey.
Reioyce greatly, O daughter Zion: shoute for ioy, O daughter Ierusalem: beholde, thy King commeth vnto thee: he is iust and saued himselfe, poore and riding vpon an asse, and vpon a colt the foale of an asse.
Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King comes to you; he is righteous and a Saviour, lowly and riding upon an ass, upon a colt the foal of an ass.
Exult greatly, O daughter of Zion, Shout in triumph, O daughter of Jerusalem, Lo! thy king, cometh unto thee, vindicated and victorious, is he, - lowly, and riding upon an ass, yea, upon a colt, a young ass.
Rejoice greatly, O daughter of Sion, shout for joy, O daughter of Jerusalem: BEHOLD THY KING will come to thee, the just and saviour: he is poor, and riding upon an ass, and upon a colt, the foal of an ass.
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king comes to you; triumphant and victorious is he, humble and riding on an ass, on a colt the foal of an ass.
Reioyce thou greatly O daughter Sion, be glad O daughter Hierusalem: For lo, the king commeth vnto thee, euen the righteous and sauiour, lowly & simple is he, he rydeth vpon an Asse and vpon the foale of an Asse.
Rejoice greatly, O daughter of Sion; proclaim it aloud, O daughter of Jerusalem; behold, the King is coming to thee, just, and a Saviour; he is meek and riding on an ass, and a young foal.
Rejoice, rejoice, people of Zion! Shout for joy, you people of Jerusalem! Look, your king is coming to you! He comes triumphant and victorious, but humble and riding on a donkey— on a colt, the foal of a donkey.
Rejoice greatly, Daughter Zion!Shout in triumph, Daughter Jerusalem!Look, your King is coming to you;he is righteous and victorious,humble and riding on a donkey,on a colt, the foal of a donkey.
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.
Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Look! Your king comes to you; he is righteous and victorious, humble and riding on a donkey, and on a male donkey, the foal of a female donkey!
Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King comes to you! He is righteous and being victorious, humble, and riding on an ass, even on a colt, the son of an ass.
Rejoice exceedingly, O daughter of Zion, Shout, O daughter of Jerusalem, Lo, thy King doth come to thee, Righteous -- and saved is He, Afflicted -- and riding on an ass, And on a colt -- a son of she-asses.
Reioyce thou greatly, o doughter Sion: be glad, o doughter Ierusalem. For lo, thy kinge commeth vnto the, euen the rightuous and Sauioure: Lowly and symple is he, he rydeth vpon an asse, and vpo the foale of an asse.
"Shout and cheer, Daughter Zion! Raise the roof, Daughter Jerusalem! Your king is coming! a good king who makes all things right, a humble king riding a donkey, a mere colt of a donkey. I've had it with war—no more chariots in Ephraim, no more war horses in Jerusalem, no more swords and spears, bows and arrows. He will offer peace to the nations, a peaceful rule worldwide, from the four winds to the seven seas.
Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Look! Your king is coming to you: he is legitimate and victorious, humble and riding on a donkey— on a young donkey, the foal of a female donkey.
"Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.
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.
Rejoice greatly, O daughter of Zion!Make a loud shout, O daughter of Jerusalem!Behold, your king is coming to you;He is righteous and endowed with salvation,Lowly and mounted on a donkey,Even on a colt, the foal of a pack animal.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
Rejoice: Zechariah 2:10, Psalms 97:6-8, Isaiah 12:6, Isaiah 40:9, Isaiah 52:9, Isaiah 52:10, Isaiah 62:11, Zephaniah 3:14, Zephaniah 3:15
behold: Psalms 2:6, Psalms 45:1, Psalms 110:1-4, Isaiah 9:6, Isaiah 9:7, Isaiah 32:1, Isaiah 32:2, Jeremiah 23:5, Jeremiah 23:6, Jeremiah 30:9, Matthew 21:4, Matthew 21:5, Mark 11:9, Mark 11:10, Luke 19:37, Luke 19:38, John 1:49, John 12:13-15, John 19:15
he is: Psalms 45:6, Psalms 45:7, Psalms 85:9-12, Isaiah 45:21, Matthew 1:21, Romans 3:24-26
having salvation: or, saving himself
lowly: Matthew 11:29, Matthew 21:5-7, Mark 11:7, Luke 19:30-35, John 12:14-16
Reciprocal: 2 Samuel 23:3 - must be just 1 Kings 1:40 - rejoiced 1 Kings 8:66 - joyful 2 Kings 19:21 - the daughter Ezra 3:11 - shouted Esther 6:9 - proclaim Psalms 5:11 - shout Psalms 27:4 - behold Psalms 27:6 - joy Psalms 45:4 - meekness Psalms 47:1 - shout Psalms 47:6 - our King Psalms 48:11 - daughters Psalms 97:8 - Zion Psalms 102:20 - To hear Psalms 106:5 - rejoice Psalms 110:5 - strike Psalms 132:9 - shout Psalms 132:16 - her saints Psalms 145:11 - the glory Psalms 145:17 - righteous Psalms 149:2 - let the Proverbs 31:9 - General Song of Solomon 1:4 - we will be Song of Solomon 8:1 - that thou Isaiah 1:8 - daughter Isaiah 16:5 - judging Isaiah 24:23 - when Isaiah 25:9 - we will Isaiah 25:10 - in this Isaiah 33:22 - the Lord is our king Isaiah 37:22 - the daughter Isaiah 40:1 - comfort Isaiah 42:2 - General Isaiah 52:7 - Thy God Isaiah 54:1 - break Isaiah 65:18 - General Jeremiah 29:11 - thoughts Jeremiah 30:21 - governor Jeremiah 33:14 - General Ezekiel 21:27 - until Hosea 1:7 - will save Joel 2:23 - rejoice Micah 5:2 - that is Zephaniah 3:5 - just Haggai 2:7 - and the Matthew 2:2 - born Matthew 6:10 - Thy kingdom Matthew 11:3 - Art Matthew 12:19 - General Matthew 25:34 - the King Matthew 27:19 - that just Mark 15:12 - whom Mark 15:26 - The King of the Jews Mark 15:32 - Christ Luke 1:47 - God Luke 1:54 - General Luke 1:71 - we Luke 7:19 - Art Luke 19:34 - General Luke 24:27 - and all Luke 24:44 - in the prophets John 1:45 - and the John 3:17 - but John 4:22 - for John 5:23 - all men John 8:16 - yet John 18:33 - the king John 18:36 - My kingdom is Acts 1:6 - restore Acts 3:14 - the Holy One Acts 7:52 - the Just One Acts 13:23 - raised Acts 13:32 - how Acts 26:6 - the promise Romans 3:26 - that he 2 Corinthians 10:1 - by Ephesians 4:2 - lowliness Philippians 2:7 - made Colossians 1:13 - the kingdom Colossians 1:20 - having made peace 1 Thessalonians 4:16 - with a Hebrews 1:8 - a sceptre 1 Peter 3:18 - the just 1 John 1:9 - just 1 John 2:1 - the righteous 1 John 2:29 - he is Revelation 7:10 - Salvation Revelation 15:3 - thou Revelation 19:7 - be glad Revelation 19:11 - and in
Cross-References
But I will establish my covenant with you. You shall come into the teivah, you, your sons, your wife, and your sons' wives with you.
Be fruitful, and multiply. Bring forth abundantly in the eretz, and multiply in it."
God spoke to Noach, and to his sons with him, saying,
"As for me, behold, I establish my covenant with you, and with your offspring after you,
and with every living creature that is with you: the birds, the cattle, and every animal of the eretz with you. Of all that go out of the teivah, even every animal of the eretz.
I will establish my covenant with you; neither will all flesh be cut off any more by the waters of the flood; neither will there any more be a flood to destroy the eretz."
God said to Noach, "This is the token of the covenant which I have established between me and all flesh that is on the eretz."
that in blessing I will bless you, and in multiplying I will multiply your seed as the stars of the heavens, and as the sand which is on the seashore. Your seed will possess the gate of his enemies.
Thus says the LORD: If you can break my covenant of the day, and my covenant of the night, so that there shall not be day and night in their season;
concerning his Son, who was born of the seed of David according to the flesh,
Gill's Notes on the Bible
Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem,.... By whom are meant, not the inhabitants of Jerusalem in common; nor the children in it, that said Hosannas to the son of David; but the church of God, and true believers in Christ, who are called upon to "rejoice" and "shout": not merely in an external way, by showing marks of outward joy, but in a spiritual manner, for which there was good reason, as follows:
behold, thy King cometh unto thee; Aben Ezra says that interpreters are divided about the sense of this prophecy; some say it is Messiah the son of David; and others, Messiah the son of Joseph. R. Moses, the priest, he observes, thinks that Nehemiah the Tirshathite is meant; and he himself is of opinion that Judas Maccabeus is intended; but Jarchi affirms that it is impossible to interpret it of any other than the King Messiah; and this is the sense of many of their writers, both ancient and modern. It is applied to him in the Talmud; they say r, he that sees an ass in his dream, let him look for salvation, as it is said, behold, thy king cometh unto thee, "riding on an ass". R. Alexander relates that R. Joshua ben Levi opposed these two phrases to each other, "in its time", and "I will hasten it", Isaiah 60:22 and gave this as the sense to reconcile them: if they (the Israelites) are worthy, i.e. of the coming of the Messiah, "I will hasten it"; if they are not worthy, it shall be "in its time"; and that he also put these Scriptures together, and compared them to that Scripture, "behold, one like the Son of man came with the clouds of heaven", Daniel 7:13 and also what is written, "poor, and riding on an ass"; if they are worthy, he will come with the clouds of heaven; if they are not worthy, he will come poor and riding on an ass s. In an ancient book t of theirs, at least so reckoned, it is said the King Messiah shall prevail over them all (the nations of the world, and the Israelites); as it is said, "poor, and riding on an ass, and on a colt, the foal of an ass": and in several other places of that work, and other treatises in it u, the text is applied to the Messiah; as it likewise is in their ancient Midrashes or expositions. In one w it is observed,
"the Rabbins say an ox; this is the anointed for war, as it is said, "his glory is like the firstling of his bullock",
Deuteronomy 33:17 an ass; this is the King Messiah, as it is said, "poor, and riding on an ass";''
and again x, on these words, "binding his foal to the vine, and his ass's colt unto the choice vine", Genesis 49:11, this remark is made; this shall be when that shall come to pass which is written of him, "poor, and riding on an ass". And in another y of their expositions, the two Redeemers, Moses and the Messiah, are compared together; and, among the several things in which they agree, this is one; as it is said of the former redeemer, "and Moses took his wife and his sons, and set them on an ass", Exodus 4:20 so it is said of the latter Redeemer (the Messiah), "poor, and riding on an ass". And thus it is interpreted by many of their more modern writers z. This is to be understood of Christ's coming, not merely to Jerusalem, when he rode on an ass, after mentioned; but of his coming in the flesh, when he came to Zion, and for her good; and which was wonderful, and therefore a "behold" is prefixed to it; and is matter of great joy, which she is called to show, because of the birth of him who is her Saviour; and because of the good things that come by him; and because of his appearing as a King, and her King; for, as he was prophesied of as such, as such he came, though his kingdom was not of this world; and as Zion's King, being placed there by his Father, and to which he has a right by virtue of redemption, and is owned as such by his people in the effectual calling, and to whom all the following characters belong.
He [is] just: not only essentially righteous as God, but just and upright in the whole course of, his life as man; and faithful in the administration of his office as Mediator; and the author and bringer in of righteousness to his people:
and having salvation; the salvation of his church and people; which he not only had at heart, but had it to execute, being appointed to that service by his Father, and having agreed unto it as the surety of his people, and was the business he was coming into the world to do, here prophesied of; yea, he is called salvation itself, as in a parallel text, Isaiah 62:11 the purpose of it was purposed in him; God resolved to save his people by him, and by him only; he never intended to save any but in and through him; and the thing was not only consulted with him, but the scheme of it was drawn in him; God was in Christ reconciling the world unto himself. The covenant of grace, in which salvation is a principal article, was made with him; and he, as the surety of that covenant, undertook it; and in the fulness of time being sent, came to effect it; for which he was abundantly qualified, being God and man in one person, and so had something to offer as a sacrifice for satisfaction to law and justice, in order to obtain it; and could put a sufficient virtue therein to answer the end, being the mighty God; and having as Mediator a commission from his divine Father, he is become, by his obedience, sufferings, and death, the author of eternal salvation to his people; and in him salvation is, and in no other; and in vain it is to expect it from any other, or in any other way, than by him, Acts 4:12. Some render the word "saved" a; as he was by his divine Father, when he was raised from the dead, and not suffered to see corruption; see Hebrews 5:7 others, "saving himself" b; when he raised himself from the dead, and thereby declared himself to be the Son of God; and when he brought salvation to his body, the church, which is himself, Isaiah 63:5
lowly; meek, and humble, as he appeared to be in the assumption of human nature; in his carriage to sinners, conversation with them, and reception of them; in his ministrations to his disciples; and in not seeking his own, but his Father's glory. Or "poor" c; as Jesus the Messiah was; born of poor parents, had not where to lay his head, and was ministered unto by others; See 2 Corinthians 8:9
and riding upon an ass, and upon a colt the foal of an ass; which was fulfilled in Jesus of Nazareth, Matthew 21:4 not that he rode upon them both, but on the foal only; for so it should be rendered, "upon an ass, that is, upon a colt, the foal of an ass" d. The Jews have a fable, that the ass Abraham saddled, when he went to sacrifice his son Isaac, was the foal of the ass that was created on the evening of the sabbath, that is, at the creation; and that the same Moses set his wife and sons upon, when he came out of Midian; and the same ass, they say, Messiah the son of David was to ride upon at his coming e; but one of such a prodigious age surely could not be called a colt, or a foal; however, this fable shows the conviction of their minds that this is a prophecy of the Messiah, and that they expected the Messiah to ride upon an ass, according to it, as our Messiah Jesus did. And the Greeks have another fable, which perhaps took its rise from this prophecy, that when Antiochus entered the temple at Jerusalem, he found in it an image of a man in wood, with a long beard, riding on an ass f. And a like falsehood is told by Tacitus g, that the Jews consecrated the effigies of an ass in the inmost part of the temple; because a flock of wild asses, as he pretends, directed them to fountains of water, when in the wilderness, and ready to die with thirst; and yet he himself afterwards says, the Jews have no images, neither in their cities, nor in their temple: and from hence it may be arose the calumny cast upon the primitive Christians, who were sometimes confounded with the Jews, that they worshipped an ass's head; and which is refuted by Tertullian h.
r T. Bab. Beracot, fol. 56. 2. s T. Bab. Sanhedrin, fol. 98. 1. Vid. etiam ib. fol. 99. 10. t Zohar in Gen. fol. 127. 3. u Zohar in Numb. fol. 83. 4. in Deut. fol. 117. 1. 118. 3. Raya Mehimna apud ib. in Lev. fol. 38. 3. & in Numb. fol. 97. 2. w Bereshit Rabba, sect. 75. fol. 66. 2. x Bereshit Rabba, sect. 98. fol. 85. 3. y Midrash Kohelet, fol. 63. 2. z Jarchi in Isa. xxvi. 6. Baal hatturim on Exod. fol. 88. 2. Abarbinel, Mashmiah Jeshuah, fol. 15. 4. R. Abraham Seba, Tzeror Hammor, fol. 46. 2. Caphtor Uperah, fol. 81. 2. a ונושע הוא "et salvatus ipse", Pagninus, Montanus, Cocceius "servatus", Calvin, De Dieu. Schultens i observes, that ישע, in the Arabic language, signifies large, ample, spacious, and denotes amplitude of riches, power, knowledge, happiness, and glory and in this place the word describes a king endued with most ample salvation, and brought into this amplitude out of poverty and straits, darkness and misery. b "Servabit seipsum", Vatablus. c עני pauper, V. L. Calvin, Junius Tremellius, Piscator "inops", Cocceius d ועל עיר "id est, super pullum", Noldius. e Pirke Eliezer, c. 31. fol. 32. 1. Caphtor Uperah, fol. 81. 2. f Diodor. Sicul. Excerpta, l. 34. p. 901, 902. g Hist. l. 5. c. 3, 4, 5. h Apologet. c. 16. ad nationes, l. 1. c. 11. i Origines Hebr. l. 1. p. 18, 19, 20. & indicul. voc. Hebr. in calce ejus.
Barnes' Notes on the Bible
From the protection, which God promised to His people and to His House, the prophet passes on to Him who was ever in his thoughts, and for whose sake that people and temple were preserved. He had described the great conqueror of this world, sweeping along in his course of victory. In contrast with such as he, he now exhibits to his people the character and procession of their king. “Rejoice greatly.” Not with this world’s joy. God never exhorts man to “rejoice greatly” in this world’s fleeting joys. He allows us to be glad, as children, before Him; He permits such buoyancy of heart, if innocent; but He does not command it. “Now” He commands His people to burst out into a jubilee of rejoicing: they were to dance and shout for gladness of spirit; “despising the poor exultation of this world and exulting with that exceeding” yet chaste joy, which befits the true bliss to be brought by their King and Saviour. Rup.: “This word, ‘greatly,’ means that there should be no measure whatever in their exultation; for the exultation of the children of the bridegroom is far unlike to the exultation of the children of this world.” Cyril: “He biddeth the spiritual Zion rejoice, inasmuch as dejection was removed. For what cause of sorrow is there, when sin has been removed, death trampled under foot, and human nature called to the dignity of freedom, and crowned with the grace of adoption and illumined with the heavenly gift?”
Behold, thy king cometh unto thee - He does not say “a king,” but “‘thy’ king;” thy king, thine own, the long-promised, the long-expected; He who, when they had kings of their own, given them by God, had been promised as “the” king ; “the righteous Ruler among men” 2 Samuel 23:3, of the seed of David; He who, above all other kings, was “their” King and Savior; whose kingdom was to absorb in itself all kingdoms of the earth; “the King of kings, and Lord of lords.” Her king was to come “to her.” He was in a manner then “of her,” and “not of her;” “of her,” since He was to be “her king,” “not of her,” since He was to “come to her.” As Man, He was born of her: as God, the Word made flesh, He “came to” her. “‘To thee,’ to be manifest unto thee; ‘to be thine by communion of nature’ 1 Timothy 3:16; ‘as He is thine, by the earnest of the Eternal Spirit and the gift of the Father, to procure thy good’ Hebrews 2:14. ‘Unto us a Child is born, unto us a Son is given’ Isaiah 9:6.” Of this, His entry into Jerusalem was an image. But how should he come? “He shall come to thee,” says an old Jewish writing, , “to atone thee; He shall come to thee, to upraise thee; He shall come to thee, to raise thee up to His temple, and to espouse thee with an everlasting espousal.”
He is just and having salvation - Just or righteous, and the Fountain of justice or righteousness. For what He is, “that” He diffuseth. Righteousness which God “Is,” and righteousness which God, made Man, imparts, are often blended in Holy Scripture. Isaiah 45:21; Isaiah 53:11; Jeremiah 23:5-6; Jeremiah 33:15-16; Malachi 4:2. This is also the source of the exceeding joy. For the coming of their king in righteousness would be, to sinful man, a cause, not of joy but of fear. This was the source of the Angel’s message of joy; “I bring you good tidings of great joy, which shall be to all people; for unto you is born this day, in the city of David, a Saviour” Luke 2:10-11.
He is just - Dionysius: “Because in the Divine Nature, He is the Fountain of all holiness and justice.” “As Thou art righteous Thyself, Thou orderest all things righteously. For Thy power is the beginning of righteousness” . According to the nature which He took, He was also most just; for He ever sought the glory of the Father, and “He did no sin, neither was guile found in His Mouth” 1 Peter 2:22. In the way also of justice He satisfied for people, delivering Himself for their faults to the pain of the most bitter death, to satisfy the honor of the Divine Majesty, so that sin should not remain unpunished. Hence, He saith of Himself; “He that seeketh His glory that sent Him, the same is true, and no unrighteousness is in Him” John 7:18. Of whom also Stephen said to the Jews, “Your fathers slew them which showed before of the coming of the Just One, of whom ye have been now the betrayers and murderers” Acts 7:52.
Righteousness is an awful attribute of God. It is a glory and perfection of His Being, for the perfect to gaze on and adore. Mercy, issuing in our salvation, is the attribute which draws us sinners. And this lies in the promise that He should “come to them,” however the one word נושׁע nôsha‛ be rendered . The meaning of such a prophecy as this is secure, independent of single words. The whole context implies, that He should come as a ruler and deliverer, whether the word נושׁע nôsha‛ signify “endued with salvation” (whereas the old versions rendered it, “Saviour”), or whether it be, “saved.” For as He came, not for Himself but for us, so, in as far as He could be said to be saved, He was “saved,” not for Himself but for us. Of our Lord, as Man, it is, in like way, said, “Thou shalt not leave His soul in Hell” Psalms 16:10, or, “whom God raised up, having loosed the pains of death, because it was not possible that He should be holden of it” Acts 2:24.
As Man, He was raised from the dead; as God, He raised Himself from the dead, for our sakes, for whom He died. For us, He was born a Saviour; for us, He was endued with salvation; for us, He was saved from being held of death; in like way as, of His Human Nature, the Apostle says, “He was heard, in that He feared” Hebrews 5:7. To us, as sinners, it is happiest to hear of the Saviour; but the most literal meaning “saved” has its own proper comfort: for it implies the Sufferings, by which that salvation was procured, and so it contains a hint of the teaching by Isaiah, “He was taken from oppression and from judgment;” upon which that same wide reign follows, of which David, in his picture of the Passion Psalms 22:27-28, and Isaiah Isaiah 53:10-12 prophesy. Osorius: “This ‘saved’ does not imply, that He obtained salvation for His own otherwise than from Himself. “Mine own arm,” He saith in Isaiah, “brought salvation unto Me” Isaiah 63:5. But its Man, He obtained salvation from the indwelling Godhead. For when He destroyed the might of death, when, rising from the dead, He ascended into heaven, when He took on Him the everlasting kingdom of heaven and earth, He obtained salvation from the glory of the Father, that is, from His own Divinity, to impart it to all His. The Hebrew word then in no way diminishes the amplitude of His dignity. For we confess, that the Human Nature of Christ had that everlasting glory added to It from His Divine Nature, so that He should not only be Himself adorned with those everlasting gifts, but should became the cause of everlasting salvation to all who obey Him.”
Lowly - Outward lowliness of condition, is, through the grace of God, the best fosterer of the inward. The word “lowly” wonderfully expresses the union of both; lowness of outward state with lowliness of soul. The Hebrew word expresses the condition of one, who is bowed down, brought low through oppression, affliction, desolation, poverty, persecution, bereavement; but only if at the same time, he had in him the fruit of all these, in lowliness of mind, submission to God, piety. Thus, our Lord pronounces the blessedness of “the poor” and “the poor in spirit,” that is, poor in estate, who are poor in soul also. But in no case does it express lowliness of mind without lowness of condition. One lowly, who was not afflicted, would never be so called. The prophet then declares that their king should come to them in a poor condition, “stricken, smitten, and afflicted” Isaiah 53:4, and with the special grace of that condition, meekness, gentleness and lowliness of soul; and our Lord bids us, “Learn of Me, for I am meek and lowly of heart” Matthew 11:29. Dionysius: “He saith of Himself in the Gospel, ‘The foxes have holes and the birds of the air have nests, but the Son of Man hath not where to lay His Head’ Matthew 8:20. ‘For though He was rich, He for our sakes became poor, that we through His poverty might be rich’ 2 Corinthians 8:9.”
Lowly and riding upon an ass - Kings of the earth ride in state. The days were long since by, when the sons of the judges rode on asses Judges 10:4; Judges 12:14. Even then the more distinguished rode on “white” (that is, roan) Judges 5:10 asses. The mule, as a taller animal, was used by David 1Ki 1:33, 1 Kings 1:38, 1 Kings 1:44 and his sons 2 Samuel 13:29; 2 Samuel 18:9, while asses were used for his household 2 Samuel 16:2, and by Ziba, Shimei, Mephibosheth, Ahitophel, 2 Samuel 16:1; 2Sa 17:23; 2 Samuel 19:26; 1 Kings 2:40, and, later, by the old prophet of Bethel 1Ki 13:13, 1 Kings 13:23, 1 Kings 13:27. David had reserved horses for 100 chariots, 2 Samuel 8:4, after the defeat of the Syrians, but he himself did not use them. Absalom employed “chariots and horses” 2 Samuel 15:1 as part of his pomp, when preparing to displace his father; and Solomon multiplied them 1 Kings 4:26; 1 Kings 10:26; 2Ch 1:14; 2 Chronicles 9:25. He speaks of it as an indignity or reverse; “I have seen servants upon horses, and princes walking, as servants, upon the earth” Ecclesiastes 10:7.
The burial of an ass became a proverb for a disgraced end Jeremiah 22:19. There is no instance in which a king rode on an ass, save He whose kingdom was not of this world. The prophecy, then, was framed to prepare the Jews to expect a prophet-king, not a king of this world. Their eyes were fixed on this passage. In the Talmud, in their traditional interpretations, and in their mystical books, they dwelt on these words. The mention of the ass, elsewhere, seemed to them typical of this ass, on which their Messiah should ride. “If a man in a dream seeth an ass,” says the Talmud, “he shall see salvation.” It is an instance of prophecy which, humanly speaking, a false Messiah could have fulfilled, but which, from its nature, none would fulfill, save the True. For “their” minds were set on earthly glory and worldly greatness: it would have been inconsistent with the claims of one, whose kingdom was of this world.
It belonged to the character of Him, who was buffeted, mocked, scourged, spit upon, crucified, died for us, and rose again. It was divine humiliation, which in the purpose of God, was to be compensated by divine power. In itself it would, if insulated, have been unmeaning. The Holy Spirit prophesied it, Jesus fulfilled it, to show the Jews, of what nature His kingdom was. Hence, the challenge; , “Let us look at the prophecy, that in words, and that in act. What is the prophecy? “Lo, thy king cometh unto thee, meek, and sitting upon an ass, and upon a colt;” not driving chariots as other kings, not in pomp nor attended by guards, but showing herein also all gentleness. Ask the Jew then, What king, riding on an ass, came to Jerusalem? He could name none, save this One alone.” An ancient writer says, , “The Greeks too” (not the Jews only) “will laugh at us, saying, that ‘The God of the Christians, who is called Christ, sat upon an ass.’” The same mockery was probably intended by Sapor king of Persia, which the Jews met with equal pride.
The taunt continues until now. : “It is not hid from you, O congregation of Christians, that ‘rider upon an ass’ indicates Christ.” The Mohammedans appropriate the title “rider upon a camel” to Mohammad, as the grander animal . The taunt of worshiping “Him who sat upon an ass” was of the same class as those of the worship of the Crucified; , “one dead and crucified, who could not save himself;” “a crucified Man,” “that great Man,” or (if it suited them so to speak) “that great sophist who was crucified,” but who now, for above 1800 years, reigns, “to all, the King; to all, the Judge; to all, Lord and God.” “Christ did not only fulfill prophecies or plant the doctrines of truth, but did thereby also order our life for us, everywhere laying down for us rules of necessary use and, by all, correcting our life.” Even Jews, having rejected our Lord, saw this. “Not from poverty,” says one, (Kimchi), “for behold the whole world shall be in his power - but from humility he will ride upon an ass; and further to show that Israel (namely, the establishment of His kingdom or Church) shall not lack horse nor chariot: therefore it is added, “And I will cut off the chariot from Ephraim and the horse from Jerusalem.” And another; , “He, that is, thy true king David, shall come to thee; and he mentions of his qualities that he shall be “righteous and נושׁע nôsha‛ , in his wars; but his salvation shall not be from strength of his wars, for he shall come “lowly” and “riding upon an ass.” “And riding on an ass,” this is not on account of his want, but to show that peace and truth shall be in his days; and therefore he says immediately, “And I will cut off the chariot from Ephraim and the horse from Jerusalem;” namely, that such shall be the peace and stillness in the world, that in Ephraim (that is, the tribes) and in Jerusalem (that is, the kingdom of Judah) they shall “trust” no more in horse and in rider, but “in the name of God.” And because it is the way of princes and chiefs to take example from the life of their kings, and to do as they, therefore he saith, that when the king Messiah rideth upon an ass, and “has no pleasure in the strength of a horse,” there will be no other in Jerusalem or the lands of the tribes, who will have pleasure in riding on a horse. And therefore he says, “And I will cut off the chariot from Ephraim and the horse from Jerusalem;” and he assigns the reason for this, when he says, “And the battlebow shall be cut off and he shall speak peace among the nations,” that is, there shall be no more war in the world, because he shall “speak peace unto the nations, and by the word of his lips he shall dispose peace unto them.” Isaiah 26:12.
And upon a colt, the foal of an ass - The word rendered “colt,” as with us, signifies the young, as yet unbroken animal. In the fulfillment, our Lord directed His disciples to find “an ass tied, and a colt with her, whereon never man sat” Matthew 21:2; Mark 11:2; Luke 19:30. The prophet foretold that He would ride on both animals; our Lord, by commanding both to be brought, showed that the prophet had a special meaning in naming both. Matthew relates that both were employed. “They brought the ass and the colt, and put on them their clothes, and they set Him thereon.” The untrained colt, an appendage to its mother, was a yet humbler animal. But as the whole action was a picture of our Lord’s humility and of the unearthliness of His kingdom, so, doubtless, His riding upon the two animals was a part of that picture. There was no need of two animals to bear our Lord for that short distance. John notices especially, “These things understood not His disciples at the first” John 12:16. The ass, an unclean stupid debased ignoble drudge, was in itself a picture of unregenerate man, a slave to his passions and to devils, toiling under the load of ever-increasing sin. But, of man, the Jew had been under the yoke and was broken; the Gentiles were the wild unbroken colt. Both were to be brought under obedience to Christ.
Clarke's Notes on the Bible
Verse Zechariah 9:9. Rejoice greatly, O daughter of Zion — See this prophecy explained on Matthew 21:5.
Behold, thy King cometh — Not Zerubbabel, for he was never king; nor have they had a king, except Jesus the Christ, from the days of Zedekiah to the present time.
He is just — The righteous One, and the Fountain of righteousness.
Having salvation — He alone can save from sin, Satan, death, and hell.
Lowly — Without worldly pomp or splendour; for neither his kingdom, nor that of his followers, is of this world.
Riding upon an ass — God had commanded the kings of Israel not to multiply horses. The kings who broke this command were miserable themselves, and scourgers to their people. Jesus came to fulfil the law. Had he in his title of king rode upon a horse, it would have been a breach of a positive command of God; therefore, he rode upon an ass, and thus fulfilled the prophecy, and kept the precept unbroken. Hence it is immediately added-
