daughter of Zion — The theocratic people is called to “rejoice” at the coming of her King (Psalm 2:11). The truth is that Christ enters Jerusalem on a Sabbath, is crucified on Wednesday, the fourteenth of Abib/Nisan, and rises from the dead 72 hours later as the Sabbath ends. and John 12:15, &c But taking the fact itself as a thing unquestioned, what I beg the Reader more immediately to notice in the passage is, the sweet and glorious features of character, by which this king was to be known; and then for the Reader to ask his own heart, whether he hath gone forth, and is going forth, to meet Christ with welcomes and hosannas, as the Jewish children did, when Christ thus entered triumphantly into Jerusalem?
But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs. This we may gather from what is said by the Prophet. The daughter of Zion is the Israelites, Jews and Gentiles who accept Jesus as their Lord and Savior. And is He all your salvation, and all your desire?
But keep in mind that the ‘daughter of Jerusalem’ was not mentioned in the fulfilling of the prophecy at this time. Still, Messiah shall come to take “just” vengeance on His foes, previous to His reign of peace (Malachi 4:1, Malachi 4:2). Lowly] Or poor, afflicted, abject. Though the Jews don’t accept Him as their King and Savior, Jesus’ fulfillment of this prophecy wasn’t in vain. The poet looks forward to a king who will belong apparently not to the Maccaban, but to the Hasidan (i.e. The king foretold by the prophet was, moreover, to be just, meek, and lowly: but how could he have deserved this character, had he appeared in the pomp and pride of war; surrounded with horses and chariots, in direct opposition to the law of God? These are addressed by the prophet, and are bidden to exult and “shout” for joy. "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. Poverty rendereth a man contemptible and ridiculous. Zechariah pictured this humble king riding on a gentle donkey colt (cf.
Osorius: “This ‹saved‘ does not imply, that He obtained salvation for His own otherwise than from Himself. https:https://www.studylight.org/commentaries/acc/zechariah-9.html. The king hoped for will be no military leader, and will ride not on a horse, the symbol of war, but on an ass. Those who have an elementary level understanding of scripture will recognize that Ephraim is the name often used in the Bible synonymously with the “house of Israel”.
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. “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. 1983-1999.
And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.
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. Should not they then rejoice? Change ), You are commenting using your Twitter account. ], "The world"s peace depends upon a Savior and His salvation." It will be his aim to abolish the equipment of war from Israel itself, and he will speak peace to the Gentiles; depending for safety on a force not his own, and even in his sovereignty not severing his connexion with the poor. BibliographyCalvin, John.
It belonged to the character of Him, who was buffeted, mocked, scourged, spit upon, crucified, died for us, and rose again. Copyright StatementThese files are considered public domain and are a derivative of an electronic edition that is available in the Online Bible Software Library. "Scofield Reference Notes on Zechariah 9:9". Jeremiah 1:1-10: Didn’t Jeremiah Finish His Job? "Commentary on Zechariah 9:9".
75. fol. 99. 38.
And all the multitudes who surrounded him at the time referred to in the text, were penetrated with the liveliest joy. This contrasts beautifully with the haughty Grecian conqueror who came to destroy, whereas Messiah came to save.
But we must see what this salvation is which belongs to Christ.
1999. King. He had described the great conqueror of this world, sweeping along in his course of victory. John 14:2-3 https:https://www.studylight.org/commentaries/ebc/zechariah-9.html. (Let that be a lesson to those who fail to fully appreciate the power of FAITH to move upon the will of our Father!
And is there not now as much cause for joy as on either of those occasions? "Commentary on Zechariah 9:9". His “having salvation” for others manifested that He had in Himself that righteousness which was indispensable for the justification of the unrighteous (1 Corinthians 1:30; 2 Corinthians 5:21; 1 John 2:1). . 9.Exult thou greatly, daughter of Zion; Shout thou daughter of Jerusalem: Behold thy King, he shall come to thee; Just, and saved shall he be; Lowly, and he shall ride on an ass, Even on a colt, the foal of an ass: 10.And cut off shall I the chariot from Ephraim, And the horse from Jerusalem; And cut off shall be the bow of war; And he will speak peace to the nations; And his dominion shall be from sea to sea, And from the river to the extremities of the land. The chosen of our Father are those who have Faith in His Word. Zechariah 9:9 is an under-discussed and poorly understood but very interesting prophecy which Jesus fulfills revealing who the daughter of Zion is and maybe also the daughter of Jerusalem:. 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. Thomas Coke Commentary on the Holy Bible.
The king would, therefore, be humble, not proud and boastful. John notices especially, “These things understood not His disciples at the first” John 12:16. But, from comparing these three texts, we may perceive that the evangelical writers were not over-scrupulous of adhering to the exact words of their original, whether they cited from the Hebrew or from the Greek; but were satisfied with giving the true sense of the passage, and taking more or less of it, as circumstances seemed to require.
When Jesus comes to Bethany, it is six days to the Passover, or the ninth of Abib/Nisan. fol.
1870. Zechariah 9:9 f. A short prophecy having no direct connexion with the preceding, which it resembles only in its poetical structure. 1801-1803. daughter of Zion, now it is daughter of Jerusalem, both the church and state among the Jews had great cause to triumph at this.
BibliographyEllicott, Charles John. "Commentary on Zechariah 9:9".
The taunt continues until now. 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. After Mary anoints Jesus' feet, the next time marker appears: The next day a great multitude that had come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees and went out to meet Him, and cried out, "Hosanna!
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