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 (Ps 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 (Isa 45:21; 53:11; Jer 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 (Isa 42:1, 21). His future reign "in righteousness," also, is especially referred to (Isa 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; Isa 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" (Ps 118:24), as that first Palm Sunday was. The Jews shall then universally (Ps 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 Isa 12:3). Compare Ps 118:15, with Zec 14:16.
|Zechariah Images and
The Book of Zechariah
Zechariah 12:9-10 - And it shall come to pass in that day, [that] I will seek to destroy all the nations that come against Jerusalem. And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.
Zechariah 13:6-7 - And [one] shall say unto him, What [are] these wounds in thine hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends. Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
The Old Testament - A Brief Overview
Bible Survey - Zechariah
Zechariah, like Haggai and Malachi, was a prophet of the Persian period. He prophesied to the Jews who had returned from exile around 520 BC when the Persian Empire was ruling the world. Each of these prophets encouraged the Jews to continue the work of God and rebuild the Temple of Jerusalem. The prophet Zechariah begins his message reminding the Jews that the captivity had been a result of their own disobedience, and God rebuked their fathers as well. Zechariah received a series of visions in which God revealed his plan for the history and future of the world, showing that he is ultimately in control and he will fulfill the promises that were made to their fathers and to Abraham. The city of Jerusalem is seen as a city so wonderful and prosperous that it needed to be enlarged in order to contain all the people (Zechariah 2). In the vision of Joshua the high priest Zechariah saw him in filthy rags, which was no doubt the nation of Israel repenting and receiving their Messiah and being cleansed of their sins (Zechariah 3). Other visions reveal the coming judgment of God, and his victory over sin, and everything is about the Messiah and his coming. Zechariah prophesied about the nations that oppressed Israel, there be a time of destruction and later they would come to worship the Lord in Jerusalem. The prophet Zechariah spoke more about the Messiah than any of the prophets, except the prophet Isaiah. There is one fabulous prophecies of Zechariah reveals about the Messiah's death: - The above text is © Rusty Russell - Bible History Online and must be sourced for use on a website."And I will pour on the house of David and on the inhabitants of Jerusalem the Spirit of grace and supplication; then they will look on Me whom they have pierced; they will mourn for Him as one mourns for his only son, and grieve for Him as one grieves for a firstborn." Zechariah 12:10
Zechariah was the son of Berechiah and the grandson of Iddo (Zechariah 1:1, 7). He was born in Babylon and had returned to Jerusalem in the group led by Zerubbabel sixteen years previous to the time of his ministry (Nehemiah 12:4, 16). He was a contemporary of Haggai and began to prophesy two months after Haggai in 520 BC. The work of rebuilding the temple was already in progress. Zechariah preached at least two years longer than Haggai (Zechariah 7:1) and possibly even longer.
The situation was the same as described in the introduction to Haggai. The purpose of Zechariah's preaching was to strengthen the people in the reality of their calling, their history, and their future, as well as that of the nations. Zechariah also joined Haggai in the task of encouraging the construction of the temple and to see it through to its completion. Zechariah reproved the people, he gave them encouragement and exhortation, as well as the promises of God's blessing and spoke much about the Messiah and what would happen to the Jews and the nations when He comes.
The contents of the book may be analyzed further as follows :
Outline of the Book of Zechariah
The book is divided into two parts: Zechariah 1-8, concerned mainly with the rebuilding of the temple, and Zechariah 9-14, dealing with future events, notably the coming of Messiah and the glory of His reign.
Zechariah begins his book (Zechariah 1) with a reminder that the captivity had been a result of disobedience. He continues by relating a series of visions designed to show that God is in control of history and will bring a glorious blessing to the faithful remnant of His people. Jerusalem is pictured as so prosperous it is having to be enlarged to hold the people (Zechariah 2). The vision of Joshua the high priest, clothed in filthy rags (Zechariah 3) seems to be a definite prevision of the atonement of Christ. Other visions in the book point to the certainty of God's judgment and ultimate victory over sin, culminating in the coming of the Messiah.
The Book of Zechariah