Zec 9:9-10 | JFB | STEP | 9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character. daughter of Zion-- The theocratic people is called to "rejoice" at the coming of her King ( ). unto thee-- He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming ( ). he is just-- righteous: an attribute constantly given to Messiah ( ; ; , ) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it ( , ). His future reign "in righteousness," also, is especially referred to ( ). having salvation-- not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; ... having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare , in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous ( ; ; ). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2). lowly-- mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, ), that is, coming as "Prince of peace" ( ; ); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as quotes it (compare ), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation ( ; ). colt-- untamed, "whereon yet never man sat" ( ). The symbol of a triumphant conqueror and judge ( ; ; ). foal of an ass-- literally, "asses": in Hebrew idiom, the indefinite plural for singular (so , "mountains of Ararat," for one of the mountains). The dam accompanied the colt ( ). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" ( ), as that first Palm Sunday was. The Jews shall then universally ( ) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare , with ); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare , with , ). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting ). Compare , with .

‏ Zechariah 9:9-10

9. From the coming of the Grecian conqueror, Zechariah makes a sudden transition, by the prophetical law of suggestion, to the coming of King Messiah, a very different character.

daughter of Zion--The theocratic people is called to "rejoice" at the coming of her King (Psa 2:11).

unto thee--He comes not for His own gain or pleasure, as earthly kings come, but for the sake of His Church: especially for the Jews' sake, at His second coming (Ro 11:26).

he is just--righteous: an attribute constantly given to Messiah (Is 45:21; 53:11; Jr 23:5, 6) in connection with salvation. He does not merely pardon by conniving at sin, but He justifies by becoming the Lord our righteousness fulfiller, so that not merely mercy, but justice, requires the justification of the sinner who by faith becomes one with Christ. God's justice is not set aside by the sinner's salvation, but is magnified and made honorable by it (Is 42:1, 21). His future reign "in righteousness," also, is especially referred to (Is 32:1).

having salvation--not passively, as some interpret it, "saved," which the context, referring to a "king" coming to reign, forbids; also the old versions, the Septuagint, Syriac, and Vulgate, give Saviour. The Hebrew is reflexive in sense, "showing Himself a Saviour; ... having salvation in Himself" for us. Endowed with a salvation which He bestows as a king. Compare Margin, "saving Himself." Compare Mt 1:21, in the Greek, "Himself shall save His people"; that is, not by any other, but by Himself shall He save [Pearson On the Creed]. His "having salvation" for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1Co 1:30; 2Co 5:21; 1Jo 2:1). This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save. Still, Messiah shall come to take "just" vengeance on His foes, previous to His reign of peace (Mal 4:1, 2).

lowly--mild, gentle: corresponding to His "riding on an ass" (not a despised animal, as with us; nor a badge of humiliation, for princes in the East rode on asses, as well as low persons, Jud 5:10), that is, coming as "Prince of peace" (Zec 9:10; Is 9:6); the "horse," on the contrary is the emblem of war, and shall therefore be "cut off." Perhaps the Hebrew includes both the "lowliness" of His outward state (which applies to His first coming) and His "meekness" of disposition, as Mt 21:5 quotes it (compare Mt 11:29), which applies to both His comings. Both adapt Him for loving sympathy with us men; and at the same time are the ground of His coming manifested exaltation (Joh 5:27; Php 2:7-9).

colt--untamed, "whereon yet never man sat" (Lu 19:30). The symbol of a triumphant conqueror and judge (Jud 5:10; 10:4; 12:14).

foal of an ass--literally, "asses": in Hebrew idiom, the indefinite plural for singular (so Ge 8:4, "mountains of Ararat," for one of the mountains). The dam accompanied the colt (Mt 21:2). The entry of Jesus into Jerusalem at His first coming is a pledge of the full accomplishment of this prophecy at His second coming. It shall be "the day of the Lord" (Psa 118:24), as that first Palm Sunday was. The Jews shall then universally (Psa 118:26) say, what some of them said then, "Blessed is He that cometh in the name of the Lord" (compare Mt 21:9, with Mt 23:39); also "Hosanna," or "Save now, I beseech thee." "Palms," the emblem of triumph, shall then also be in the hands of His people (compare Joh 12:13, with Re 7:9, 10). Then also, as on His former entry, shall be the feast of tabernacles (at which they used to draw water from Siloam, quoting Is 12:3). Compare Psa 118:15, with Zec 14:16.

10. (Is 2:4; Ho 2:18; Mi 5:10).

Ephraim ... Jerusalem--the ten tribes, and Judah and Benjamin; both alike to be restored hereafter.

speak peace--command it authoritatively.

dominion ... from sea ... river ... ends of ... earth--fulfilling Ge 15:18; Ex 23:31; and Psa 72:8. "Sea ... sea," are the Red Sea and Mediterranean. The "river" is the Euphrates. Jerusalem and the Holy Land, extended to the limits promised to Abraham, are to be the center of His future dominion; whence it will extend to the remotest parts of the earth.