I. BEAUTIFUL VISION. Poets in rapt moments have had glimpses of the highest (Psalm 45:72). The character, the life and work of a true King, have passed before them as things fair to see. But where is the reality? "Find me the true king or able man, and he has a Divine right over me" (Carlyle).

II. PASSIONATE LONGING. The heart yearns for what is best. The need presses. Circumstances now and again arise that intensify the feeling and the cry. There is so much to be done - evils to remove, wrongs to be redressed, rights and liberties to be secured. Oh for the coming of the true King! "What he tells us to do must be precisely wisest, fittest, that we can anywhere or anyhow learn, the thing which it will in all ways behove us, with right loyal thankfulness and nothing doubting, to do. Our doing and life were then, so far as government would regulate them, well regulated" (Carlyle).

III. IMMORTAL HOPE. There have been kings, good, bad, and indifferent. Some began well, but did little. The best have come far short of the highest standard. The true King "not yet." Still hope. Faith in the possibilities of human nature; above all, faith in the promise of God.

"Ring out false pride in place and blood,
The civic slander and the spite;
Ring in the love of truth and right,
Ring in the common love of good....
Ring in the valiant man and free,
The larger heart, the kindlier hand;
Ring out the darkness of the land.
Ring in the Christ that is to be." F.

This prophecy was generally recognised by the Jews as referring to the Messiah. First of all, prophecy spoke only of Messiah's glory. It was not until the era of the Captivity that we find Christ spoken of as the Man afflicted and stricken, the Hind pursued by the buffaloes and dogs, the King lowly, and riding upon an ass. When the prophet declared that Messiah should come riding upon an ass, it was taken as an indication that He should be a prophet-King. In the Talmud it is said for this reason that to dream of an ass is to dream of the coming of salvation. To the Gentiles this, like other features of our Lord's work, was a constant subject of mockery. The Persian King, Sapor, promised the rabbis that when their Messiah came who should ride upon an ass, he would send Him a horse. It was a common scoff among the Mohammedans that whereas Mohammed was "the rider upon a camel," Christ was "that rider upon an ass." Christ only entered Jerusalem riding on an ass, to bring before us a necessary illustration of His character and office.

1. Though He was King of kings, yet He is the Lowly One. The Hebrew word expresses the condition of a man who has been brought low by affliction and sorrow, possessing in himself the fruit of this sorrow in lowliness and submission of mind. In this sense the word is used of Moses, the "meekest of men." Messiah is "stricken and afflicted." Our Lord applies this character to Himself, "I am meek and lowly in heart." And this trait must especially distinguish all who follow Him into His kingdom.

2. Lowliness not only expressed the character of the King, but the character also of the kingship. The victory of Messiah is to be over the very things which are esteemed mighty in the world. As in nature, the brute force of the beast is conquered by the skill of man, and the forces of matter overcome by the power of mind, so in the kingdom of Christ all powers of body and mind are subdued to the power of the Spirit which is made perfect in human weakness. All through the history of Israel, God's hand had thus been made manifest in the casting down of strongholds. When, therefore, Jerusalem rejected the Messiah, she became like the fallen powers which were before her, a power of this world, aiming at success by the world's methods, looking forward to the world's splendour, and receiving the world's downfall for her reward. She knew not the day of her visitation. Let us not indulge only in pity for the fallen city which opposed itself so madly to the kingdom of Christ. The world — even the Christian world — is very far from this subjection to the kingdom of Christ. When we see how faintly Christian principles as yet influence the policies of nations, our impatient spirit is filled with dismay. We are ready to believe that Christianity has gained extension at the cost of intension, that men have been made Christians at the cost of Christianity, and that it had been better if the conversion of Europe had been slower rather than speedier. If it be so, what remedy is there so effective and so apposite as the intension of Christian claims upon ourselves, individually and now, the realisation now of the severe claim which Christianity makes upon the will and the life of each of us? A country is conquered by the capitulation of one castle after another; even so Christ's kingdom comes by the yielding up of individual hearts. What a glorious triumph we can make for Christ in our hearts today! With hearts bowed down in lowliest sense of sin, emptied of all self-trust, filled with the sense of God's love and pass on for the world, we shall be ready then to receive the lowly King, and to be made partakers of the kingly spirit.

(H. H. Gower.)

I. Here is a monarch, the ADVENT OF WHOM IS A MATTER FOR RAPTUROUS JOY. "Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem." Christ's advent to the world was announced by the gladsome music of angelic choirs. "Glory to God in the highest," etc. Why rejoice at His advent? Because He will —

1. Promote all the rights of mankind.

2. Remove all the calamities of mankind.

II. Here is a monarch the DIGNITY OF WHOM IS UNAPPROACHED. "Thy King cometh unto thee." "Thy King." Thou hast never yet had a true king, and there is no other true king for thee: this is "thy" King.

1. The King who alone has the absolute right to rule thee. Thou art His, His property. All thy force, vitality, faculty, belong to Him.

2. The King who alone can remove thy evils and promote thy rights.

III. Here is a monarch the CHARACTER OF WHOM IS UNEXCEPTIONABLY GOOD.

1. He is righteous. "He is just." The little word "just" comprehends all virtues. He who is just to himself, just to his Maker, just to the universe, is the perfection of excellence, is all that Heaven requires.

2. He is humble. "Lowly, and riding upon an ass." Where there is not genuine humility there is no true greatness; it is essential to true majesty. Pride is the offspring of littleness, it is the contemptible production of a contemptible mind.

IV. Here is a monarch the MISSION OF WHOM IS TRANSCENDENTLY BENEFICENT.

1. It is remedial. "Having salvation." Salvation! What a comprehensive word, deliverance from all evil, restoration to all good. Any one can destroy; God alone can restore.

2. It is specific. "And I will cut off the chariot from Ephraim," etc. He will put an end to the "chariot," the "horse," the "battle bow," of war, and "speak peace" to the nations. Peace! This is what the nations have always wanted. War has been and still is the great curse of the nations.

V. Here is a monarch THE REIGN OF WHOM IS TO BE UNIVERSAL. The language here employed was universally understood by the Jews as embracing the whole world. He claims universal dominion, He deserves it, and will one day have it. Learn —

1. The infinite goodness of God in offering the world such a King.

2. The amazing folly and wickedness of man in not accepting this Divine offer.

(Homilist.)

I. ROYAL DIGNITY. "Thy king cometh unto thee." The designation is emphatic. "Thy king," as if they had never had another. That royalty was to pertain to the coming Messiah might be shown from many predictions. He was to "sit" on the throne of David forever. His being a king was anything but an objection to the Jews. But the kind of royalty was not at all to their minds. His kingdom was not to be "of this world." Its throne was not to be in this world. He was born of royal lineage — born a King; though, strictly speaking, His mediatorial reign did not commence till, having finished His work on earth, the Father said to Him, "Sit Thou at My right hand, until I make Thy foes Thy footstool."

II. THE RIGHTEOUSNESS OF HIS CHARACTER AND ADMINISTRATION. "He is just." The designation is to be understood as at once personal and official: for, indeed, were there not the former, there could be little reason to count upon the latter. This attribute is frequently ascribed to Him, as characterising Himself and His government. Jehovah calls Him "My righteous servant." His throne is founded in the very charter of righteous ness. And His whole administration is conducted on the principles of the purest and most unbending righteousness.

III. HIS SAVING GRACE AND POWER. "Having salvation." Salvation was the very object of His coming. "The Son of Man is come to save that which was lost." The very design of His atonement was to render salvation consistent with the claims of righteousness: so that Jehovah might be "a just God and a Saviour." When He had completed His work, He was to "have salvation," not only as being Himself delivered from death, but as possessing for bestowal on mankind all the blessings of "salvation" — beginning in pardon and ending in" life eternal."

IV. THE HUMILITY AND MEEKNESS OF HIS CHARACTER. "Lowly, and riding upon an ass, and upon a colt the foal of an ass." This attribute of character distinguished His entire course; all His intercourse with men — with His friends, and with His enemies. Even His triumphs were lowly — "riding upon an ass"; and not one that had been trained for the use of royalty, but, as would appear, a rough unbroken colt. Although the ass was not the very mean and despised animal there that it is with us, yet comparatively it was so. The horse was the animal used in war; and consequently, in the triumphal processions of kings and conquerors; and on such occasions, arrayed in costly and elegant caparisons.

V. THE MODE AND MEANS OF THE EXTENSION OF THE KINGDOM CORRESPOND WITH ITS SPIRITUAL NATURE. "I will cut off," etc. This, at the coming of the Messiah, was literally true respecting the civil and military power of the Jewish people. At the very time when they were looking for a Messiah who was to break the yoke from off their neck, establish their temporal freedom and power, and lead them on to universal conquest, their power was finally overthrown and destroyed, their temple and city laid in ashes, and them selves scattered abroad among all nations. Yet the kingdom of the Messiah grew and prospered. This itself showed its true nature. It was not, as the Jews anticipated, to be a Jewish kingdom. It was to have subjects among all peoples. And these subjects were not to be gained for Him with the sword of steel, but by the "Sword of the Spirit," which is the Word of God. His kingdom consisted of all, wherever His truth spread, whom that truth made free — spiritually free. All thus made free come under willing and happy subjection to His gracious sceptre. Force never made one subject of the King of Zion.

VI. ANOTHER CHARACTERISTIC OF HIS REIGN — "PEACE." "And He shall speak peace to the heathen." This is a feature of His reign frequently celebrated. By His gospel He speaks peace to sinners of mankind. There is no exception.

VII. THE EXTENT OF HIS REIGN. The language employed here was universally understood by the Jews as embracing the whole world. In due time, "the kingdom, of this world shall become the kingdom of our God and of His Christ."

(Ralph Wardlaw, D. D.)

To us who read this prophecy in the light of its fulfilment in the advent and work and glory of Christ, all is plain and clear. Not so much by our Lord's particular act in riding into Jerusalem on the occasion, and in the manner described by the evangelists, as by that which, by this act, was symbolised and indicated, namely, His advent to empire, His coming to get for Himself a kingdom, His appearing as the Saviour and King of His Church, and His gathering to Himself a people from among the nations, has this prediction been fulfilled. He came in poverty and humiliation to lay the foundation of His kingdom in obedience and sacrifice. It was from the field of sorrow and of suffering that He ascended to the throne. The crown came after the Cross; the humiliation preceded the glory. All things have been put under His feet, all power and authority have been given Him in heaven and on earth, in the universe He reigns supreme: But it is because He was "obedient unto death" that He has been thus "highly exalted." His kingdom rests on His propitiatory work; and it is in view of this, though then perhaps but dimly seen, that the prophet here calls upon Zion to behold and hail her King. And now that He hath ascended to the throne of His glory, the "glad tidings of the kingdom" are to be proclaimed to all nations. and men of every tongue and clime are to be invited to behold their King, and submit to His righteous and benignant sway.

(W. L. Alexander, D. D.)

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.)

? — The Caesars of the world have come upon strong palfreys, prancing, snorting; from their nostrils there has come fire, and their bits have been wet with foam; how comes the King? — "lowly, and riding upon an ass, and upon a colt the foal of an ass." The more King for that! Some men need their own furniture to set them off; some persons would be nothing but for their entourage: the things that are round about them seem to be so admirable that surely they must be admirable them selves: — such the loose but most generous reasoning of some men in some cases. "Lowly" —"I am meek and lowly in heart." Why this colt, the foal of an ass? To rebuke the horses of heathenism: — "The Lord will cut off the chariot from Ephraim, and the horse from Jerusalem": they are signs of pomp, self-sufficiency, conscious dignity, as who should say, we made ourselves, and we are the builders of the great Babylons of the earth. The Lord will not have it so with His Son, with His Church, with His kingdom. Only meekness has an eternal province. It is so always and everywhere, if you would but learn it. It is so at school. The boy who is going to do everything with a wave of his hand will do nothing; the boy who does not care anything about the examination until the night before it comes off and then gathers himself together in tremendous impotence, comes back the next night a sadder but a wiser boy. It is so in business, it is so in the pulpit, it is so along the whole line of human action: pretence means failure. But there must not be mere meekness of manner; the tiger is sometimes asleep. There is a spurious meekness; there are persons that have no voices at all, and when they speak they are supposed to be so gentle and so modest and so unassuming. Not they! It is for want of hoof, not want of will; they would crush you if they could. This meekness is a quality of the soul, this is the very bloom of greatness, this is the finest expression of power. Meekness is not littleness, insignificance, incompetency; meekness is the rest that expresses the highest degree of velocity. "Riding upon an ass, and upon a colt the foal of an ass." All the rabbis have allegorised this ass with painful tediousness. They in very deed have tried to read meanings into the words, but they were so obviously incongruous that they never got into the words. Take it as a type of your King's meekness, take it as an assurance that His kingdom is not of this world. This world hates all meekness. Mammon never listened to a prayer; Mammon hates even read prayers; Mammon has a distaste for theological conception; Mammon never sung a hymn or a psalm; Mammon never bowed his knees in tender, holy adoration. The eyes of Mammon are greed, the hands of Mammon are felons, the desire of Mammon is possession, though it may be purchased with blood. This world, therefore, will not have true meekness, gentleness, pitifulness; the world will have pomp and show and magnificence and royalty, — one day its heart will sicken at the sight of its own idols. These are the lines that have sudden endings. Truth encircles the universe: all lies, however glibly told, suddenly disappear in the pit. Jesus Christ then comes to set up a kingdom that is moral, subjective, spiritual; a kingdom that is clement, redeeming, sympathetic; a kingdom that rests upon unseen but immovable bases. Whatever He touches He elevates. Take the principle, and do not vex the mind or distract the piety with worthless detail: the principle is this, that when Jesus Christ comes into the world He comes as no other king ever came, that He may do a work which no other king ever dreamed.

(Joseph Parker, D. D.)

I. CONTEMPLATE MESSIAH IN HIS TITLE, AS A KING. There are many senses in which we may contemplate Christ as a King.

1. He has all the ancestral honours, titles, and high-born qualifications of a king. He was descended of a stock of heavenly royalty; He was the first-born of every creature.

2. Christ gave out laws and principles of government as a King. His sermon on the Mount is a beautiful unfolding of the principles of spiritual rule, the righteous awards which would characterise His future administration. Christ then is a King. He defines the terms of our obedience; He lays down the maxims of the spiritual realm; He declares what worship He will accept, and in what way alone His presence can be approached.

3. Christ protects, defends, and counsels His subjects as a King. In the primitive condition of society monarchs were for the most part chosen on account of their possessing, in the estimation of their subjects, some special kingly qualities. He who was the first to go forth with their armies, He who would redeem them from the power of the oppressor, He who was valiant in fight, prompt in action, prudent in counsel, apt to rule, He by one consent would be allowed to be advanced to the throne; and in this sense, Christ ever vindicated His claim to be the King, and "Head over all things to His Church." And He is King over all His spiritual subjects today. For all the purposes of guidance, help, comfort, and protection, He still reigns.

4. And Christ bestows honours, and gifts, and recompenses, as a King. Christ gives as a King — pardons full and free, grace rich and abounding, crowns bright and glorious.

II. CONTEMPLATE MESSIAH IN HIS CHARACTER — HE IS JUST. The word is to be taken in its largest and highest sense, as comprehensive both of the unblemished sanctity of His personal character, and the perfect righteousness which would distinguish His spiritual government. In all His dispensations of grace and goodness, Christ is ever just.

III. CONTEMPLATE MESSIAH IN HIS POWER — HAVING SALVATION. He has that which is to procure salvation. His salvation saves from a great danger, it frees from a great condemnation; it was bought at: a great price; it admits to great and glorious prerogatives. Note. also the mild and gentle manner of Christ's spiritual administration. "He is lowly."

(Daniel Moore, M. A.)

I do not intend to expound the whole text at any length, but simply to dwell upon the lowliness of Jesus. Yet this much I may say: Whenever God would have His people especially glad it is always in Himself. If it be written: "Rejoice greatly," then the reason is, "Behold, thy King cometh unto thee!" Our chief source of rejoicing is the presence of King Jesus in the midst of us. Whether it be His first or His second advent, His very shadow is delight. His footfall is music to our car. That delight springs much from the fact that He is ours. "Rejoice greatly, O daughter of Zion....Behold, thy King cometh unto thee." Whatever He may be to others, He is thy King, and to whomsoever He may or may not come, He cometh unto thee. He comes for thy deliverance, thine honour, thy consummated bliss. He keeps thy company; He makes thy house His palace, thy love His solace, thy nature His home. He who is thy King by hereditary right, by His choice of thee, by His redemption of thee, and by thy willing choice of Him, is coming to thee; therefore do thou shout for joy. The verse goes on to show why the Lord our King is such a source of gladness: "He is just, and having salvation." He blends righteousness and mercy; justice to the ungodly, and favour to His saints. He has worked out the stern problem — how can God be just, and yet save the sinful? He is just in His own personal character, just as having borne the penalty of sin, and just as cleared from the sin which He voluntarily took upon Him. Having endured the terrible ordeal, He is saved, and His people are saved in Him. He is to be saluted with hosannas, which signify, "Save, Lord"; for where He comes He brings victory and consequent salvation with Him. He routs the enemies of His people, breaks for them the serpent's head, and leads their captivity captive. We admire the justice which marks His reign, and the salvation which attends His sway; and in both respects we cry: "Blessed is He that cometh in the name of the Lord!" Moreover, it is written of Him that He is lowly, which cannot be said of many kings and princes of the earth; nor would they care to have it said of them. Thy King, O daughter of Jerusalem, loves to have His lowliness published by thee with exceeding joy. His outward state betokens the humility and gentleness of His character. He appears to be what He really is: He conceals nothing from His chosen. In the height of His grandeur He is not like the proud monarchs of earth. The patient ass He prefers to the noble charger; and He is more at home with the common people than with the great. In His grandest pageant, in His capital city, He was still consistent with His meek and lowly character, for He came "riding upon an ass." He rode through Jerusalem in state; but what lowliness marked the spectacle! It was an extemporised procession, which owed nothing to Garner-king-at-arms, but everything to the spontaneous love of friends. An ass was brought, and its foal, and His disciples sat Him thereon. Instead of courtiers in their robes, He was surrounded by common peasants and fishermen, and children of the streets of Jerusalem: the humblest of men and the youngest of the race shouted His praises. Boughs of trees and garments of friends strewed the road, instead of choice flowers and costly tapestries; it was the pomp of spontaneous love, not the stereotyped pageantry which power exacts of fear. With half an eye everyone can see that this King is of another sort from common princes, and His dignity of another kind from that which tramples on the poor. According to the narrative, as well as the prophecy, there would seem to have been two beasts in the procession. I conceive that our Lord rode on the foal, for it was essential that He should mount a beast which had never been used before. God is not a sharer with men; that which is consecrated to His peculiar service must not have been aforetime devoted to lower uses, Jesus rides a colt whereon never man sat. But why was the mother there? Did not Jesus say of both ass and foal, "Loose them and bring them unto Me"? This appears to me to be a token of His tenderness; He would not needlessly sever the mother from her foal. I like to see a farmer's kindness when he allows the foal to follow when the mare is ploughing or labouring; and I admire the same thoughtfulness in our Lord. He careth for cattle, yea, even for an ass and her foal. He would not even cause a poor beast a needless pang by taking away its young; and so in that procession the beast of the field took its part joyfully, in token of a better age in which all creatures shall be delivered from bondage, and shall share the blessings of His unsuffering reign. Our Lord herein taught His disciples to cultivate delicacy, not only towards each other, but towards the whole creation.

( C. H. Spurgeon.)

Today is this prophecy fulfilled in your ears. For once the Man of Sorrows was honoured on the earth, for once the despised and rejected of men was welcomed as a King, a Deliverer, a Prophet. But what did that procession on the Mount of Olives really mean? It was a procession of sacrifice. As the Paschal Lamb was brought out solemnly on the first day of the week, so now the true Paschal Lamb was brought out to die. He was welcomed by the Jews as the conqueror of the Romans; they did not understand that He was the conqueror of sin and death. They greeted Him as King of Jerusalem, they did not know that He was King of heaven and earth. How soon the feelings of the people changed, how short-lived were their praises. Let us learn our lesson from the palms. Many people are willing to receive Jesus as a King and a Deliverer, who reject Him as the Man of Sorrows. If He were to tell you to sit down on His right hand, to be proud of your religion, to condemn others, to believe yourselves righteous, then you would cry, "Hosannah." But if He tells you to learn of Him for He is meek, to judge not, to take the lowest seat, that the servant of the Lord must not strive, that you must forgive your enemies, that blessed are they that mourn, — then you cry, "Away with Him, crucify Him." Learn from this to avoid a form of religion which is only lip service; it is very easy to talk about sacred things, but pious talk, remember, is not religion. We must show forth our faith not only with our lips but in our lives. Jesus is leading us, as He led the people on Palm Sunday, towards Jerusalem, the vision of peace, and none shall enter there but those who follow Him.

(H. J. Wilmot Buxton.)

The prophet speaks not of one event merely, but of the whole of our Lord's gracious conduct to His people. The children of Zion are called to be joyful in their King; for He is ever coming to them "just and having salvation," and by virtue of the blood of the ever-lasting covenant bringing the prisoners out of the pit, and leading them all to a city of rest.

I. THE CHARACTER UNDER WHICH OUR KING IS PRESENTED TO US.

1. He is just. It is not punitive justice that is here intended, but righteousness.(1) This character is illustrated by His Divinity. He is just, perfectly and unchangeably — perfectly because He is God; unchangeably, because essentially. It is His nature to be just, and therefore He cannot be otherwise. There is a holiness in the creature; but there is a peculiar holiness in God.(2) This character is illustrated by His incarnation. All that moral perfection which is in God shone forth from Him. His nature was spotless; and even His enemies gave witness to the immaculate purity of His life on which keen-eyed envy itself could fix no charge. The human nature of Christ was spotless, because the Divine nature into which it was impersonated was perfectly holy. No heresy can be more pestilent than the assertion that the holiness of Christ consists in acts and habits, and not in nature. That only which was perfectly uncontaminated could be united in one person with that which is ineffably holy.(3) By His death. As a sacrifice for sin. In this we see the most illustrious proof of His essential holiness, and His love of justice.(4) By His work in the heart of men. His kingdom is in the heart. Whatever rule He has over the outward conduct originates there. His work is to restore man, and exhibit him again as created anew in Christ Jesus.(5) By His conduct towards His Church. "A sceptre of righteousness is the sceptre of Thy kingdom." By this sceptre He tries and governs His visible Church. He is Judge in His Church even now, though the judgment which He administers is not without mercy.

2. He has salvation.(1) He has it meritoriously. To save is an act to which the benevolence of His Godhead disposes Him; and "judgment is His strange work." But guilty man is not merely an object of benevolence. He is a subject of moral government. What reason of joy there is in this consideration! The salvation which we need, and which all need, is in His hands. He has purchased the right to bestow it. The work is virtually accomplished, and nothing remains for us but to apply to Him, and avail ourselves of that which He has done on our behalf.(2) Salvation is the subject, of His official administration. Does He give the Word? It is the promise and the rule of salvation. Does He collect a Church, and denominate it His body? His Spirit fills it, to discover the want of salvation, and reveal the means of obtaining it: to inspire desire, to assist our efforts, to realise within us all that the external Word exhibits to faith and hope. Does He perpetuate the ministry of the Gospel? He is with His servants unto the end of the world, to make them the means of conveying this salvation. Does He appoint His Sabbaths for ordinances? In these the Church is made the deposit and source of salvation to the world. The very sacraments are signs and seals of salvation.

II. THE SPIRITUAL NATURE OF HIS KINGDOM. This is strongly indicated by the circumstances connected with His public and royal entry into Jerusalem. This event was intended to call off His disciples and us from the vain notion of a civil monarchy. They thought He was then assuming it; but even then we see Him rejecting it. There is a tendency in man to look even now, as formerly, for something more than a spiritual kingdom; a kingdom of visible power, and glory, and splendour. He entered this to show that He was a King; but He disappointed their expectation in the very circumstances of this event, in order to show that His kingdom was not of this world. He rode upon an ass, to denote that He was a peaceful sovereign. He returned by night to the Mount of Olives, which He certainly would not have done, had He been about to establish a civil reign. Children celebrated His praises, not the men. The true glory of Christ's kingdom is, that it erects its dominion in the human mind and heart; spreads its light and power over all the faculties, and principles of our nature; ordaining the praise of God out of the mouth; so that everyone who is brought under its influence becomes the instrument of instructing others, and subduing them to the service of the same Saviour.

III. THE EXTENT OF THIS SPIRITUAL DOMINION OF CHRIST.

1. His dominion is to extend "from sea to sea, and from the river to the ends of the earth."

2. The state of mankind, it is true, is deeply affecting. It is a state of wretchedness and danger. They are "prisoners," east into a "pit wherein is no water." Allusion is to the ancient punishment of criminals, who were sometimes thrown into a pit, and left to die of thirst; and sometimes, after enduring the torments of thirst, were brought forth to execution.

3. Then there follows an address to the prisoners. "Turn you to the stronghold, ye prisoners of hope." Only a few had returned from Babylon. Zechariah addresses those who were left behind. In how much higher sense than the Jews are we prisoners of hope. Let such prisoners think of the blood of the covenant of deliverance which has been shed.

(R. Watson.)

"Rejoice, then, O Zion," city of God, built not of stones, but of souls of men. "Shout, ye daughters of Jerusalem," once as the stones of the desert, but now a spiritual seed of Abraham. From yon sepulchre thy King cometh, triumphant over death, and sending forth over all the world the message of reconciliation! Redeemed from bondage, we stand within the city of God, the visible Church. But how much has still to be done ere the temple of God be fully built — ere Christ be reflected in His members on earth! How many things have we each to deplore! The distracting effect of worldly business, want of energy, of love, of prayer. Hence little work for Him, and little fruit from that work, and little comfort. Let us dwell on the truth, "Thy King cometh."

1. In view of the fact commemorated today. His work of redemption was complete and effectual (2 Corinthians 5:14). He took life unto the dominion of death. Even while the disciples mourned, He was carrying on a work of grace (1 Peter 3:19). He died that He might rise again for our justification.

2. He cometh to each soul, bringing help. In times of darkness or depression, when trials seem heavy, or our work arduous, He reminds us that though we see Him not, we are not beyond His care.

3. He cometh to establish His kingdom, to bring perfected salvation to those who wait for Him.

(James F. Montgomery, D. D.)

I have read in one of George MacDonald's novels of a born-blind lamplighter. He illuminated the city at night; but had no sense of what he was doing. So has it been with the land of Israel. She has presented the portrait to the gallery; she has heard the plaudits of the spectators; and she has refused to join in them. In all history there is nothing so unique. It is the enemies of this land that have crowned her world-king; it is the Gentiles that have come to His light. The lamplighter has been blind to the beauty of the throne she has illumined. Palestine has lit up the scene; she has listened to the crowd shouting their applause; and she has wondered why. She has been like a deaf mute in a concert room. She has struck by accident the notes of a harp, and by accident they have burst into music. The audience has cheered the performance to the echo; but the performer knows not her triumph

(G. Matheson.)

This prediction is of the literal kind, and it was literally and most exactly fulfilled in Jesus of Nazareth. The prophet doth not coldly inform Jerusalem that her King should come to her, and that when He did come she ought to rejoice. Wrapped into future times, he seems to have been present at the glorious scene. Standing upon Mount Olivet, he hears the hosannahs of the disciples, and beholds the procession approach towards the gates of Jerusalem. Religion, then, hath its joys; a prophet calleth us to exult and shout. The reason assigned why Jerusalem was called upon to rejoice, was the approach of her King. The prophets had promised her a king who should overcome her enemies, and triumph gloriously. When the King came, Jerusalem despised His appearance, and soon nailed a spiritual monarch to a cross. Righteousness, salvation, and humility distinguish the person and reign of Messiah. Righteousness leads the way. This is the name whereby He shall be called — "The Lord our righteousness." Salvation is the next sign and token whereby to know the King of Zion. He was to execute that part of the regal office which consisteth in rescuing a people from their oppressors. And if tidings of salvation are not tidings of joy, what tidings can be such? What is deliverance from a temporal adversary compared with the salvation of the whole world from the oppression of the spiritual enemy, from sin, and sickness, and sorrow, and pain, and death, and hell? This was the salvation which Jesus undertook to effect; and His miracles declared Him equal to the mighty task. Different to other kings the King Messiah was to be in His appearance and demeanour. He is "lowly." He appeared, in His first advent, in a state of humiliation. The nature of His undertaking required it, and their own law and prophets are clear upon the subject. The types and prophecies are as positive for His humiliation, as they are for His exaltation: nor could any one person accomplish them all, without being equally remarkable for lowliness and meekness, glory and honour.

(Bishop Home.)

I. This triumph is assured by the PROMISES of the Bible. They leave no room for doubt.

II. THE DIVINE ORIGIN AND CHARACTER OF CHRISTIANITY RENDER IT CERTAIN. Christianity itself is on trial. If it fails to subjugate the world; if it encounters systems of error, false philosophies, hostile forces, effete civilisations, which it is inadequate to transform and vitalise with its Divine life — then it will be demonstrated that it is not of God, and its high claims are false. A partial and temporary success will not suffice. Is must conquer every race and clime and generation and form of evil and opposition in all the world, or be itself defeated and driven from the field.

III. THE MEASURE OF SUCCESS WHICH IT HAS ALREADY ACHIEVED IS A GUARANTEE OF ITS COMPLETE ULTIMATE TRIUMPH. Christianity is not without its witnesses and signal triumphs in human history. There is nothing comparable with it. It has shown itself, on actual trial of 1800 years, to be "the wisdom of God and the power of God unto salvation." It has subdued kingdoms and changed the face of the world. Idolatry, superstition, false philosophy, cannot stand before it. It saves "the chief of sinners." It elevates the most degraded people. Nothing in the heart of man, or in society, can withstand its power. It is moving steadily and rapidly on to final conquests. "Christianity thus stands committed to the achievement of universal dominion. Its Founder puts it forth into history as the universal religion, foreordained to universal prevalence."

(J. M. Sherwood, D. D.)

As it has been positively demonstrated that the Arctic region was once a blooming garden and a fruitful field, those regions may change climate and again be a blooming garden and a fruitful field. Professor Heer, of Zurich, says the remains of flowers have been found in the Arctic, showing it was like Mexico for climate; and it is found that the Arctic was the mother region from which all the flowers descended. Professor Wallace says the remains of all styles of animal life are found in the Arctic, including those animals that can live only in warm climates. Now, that Arctic region which has been demonstrated by flora, and fauna, and geological argument to have been as full of vegetation and life as our Florida, may be turned back to its original bloom and glory, or it will be shut up as a museum of crystals for curiosity seekers to visit. But Arctic and Antarctic in some shape will belong to the Redeemer's realm.

Aram, Javan, Jebusites, Zechariah, ZidonAshdod, Ashkelon, Damascus, Ekron, Euphrates River, Gaza, Greece, Hadrach, Hamath, Jerusalem, Philistia, Sidon, Tyre, ZionAfflicted, Aloud, Ass, Behold, Colt, Cry, Daughter, Donkey, Endowed, Exceedingly, Foal, Full, Gentle, Glad, Greatly, Humble, Jerusalem, Joy, Lowly, Mounted, O, Overcome, Rejoice, Riding, Righteous, Salvation, Saved, Seated, She-asses, Shout, Triumph, Triumphant, Upright, Victorious, Zion1. God defends his church.
9. Zion is exhorted to rejoice for the coming of Christ, and his peaceable kingdom.
12. God's promises of victory and defense.

Zechariah 9:9

     1090   God, majesty of
     1125   God, righteousness
     2036   Christ, humility
     2051   Christ, majesty of
     2069   Christ, pre-eminence
     2072   Christ, righteousness
     2206   Jesus, the Christ
     2230   Messiah, coming of
     2312   Christ, as king
     2354   Christ, mission
     2366   Christ, prophecies concerning
     2422   gospel, confirmation
     2590   Christ, triumphal entry
     4621   colt
     4633   donkey
     5127   back
     5369   kingship, divine
     5426   news
     5528   shouting
     5674   daughters
     8264   gentleness
     8276   humility
     8288   joy, of Israel
     9220   day of the LORD

Zechariah 9:9-10

     2570   Christ, suffering
     4209   land, spiritual aspects
     6704   peace, divine NT
     7241   Jerusalem, significance
     7271   Zion, as symbol
     9145   Messianic age

Zechariah 9:9-13

     1443   revelation, OT

Messiah's Entrance into Jerusalem
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. -- And He shall speak peace unto the heathen. T he narrowness and littleness of the mind of fallen man are sufficiently conspicuous in the idea he forms of magnificence and grandeur. The pageantry and parade of a Roman triumph, or of an eastern monarch, as described in history, exhibit him to us …
John Newton—Messiah Vol. 1

And the Manner of his Entry into Jerusalem, which was the Capital of Judæa...
And the manner of His entry into Jerusalem, which was the capital of Judæa, where also was His royal seat and the temple of God, the prophet Isaiah declares: Say ye to the daughter of Sion, Behold a king corneth unto thee meek and sitting upon an ass, a colt the foal of an ass. [233] (Isa. lxii. 11, Zech. ix. 9) For, sitting. on an ass's colt, so He entered into Jerusalem, the multitudes strewing and putting down for Him their garments. And by the daughter of Sion he means Jerusalem. …
Irenæus—The Demonstration of the Apostolic Preaching

Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech …
John Lightfoot—From the Talmud and Hebraica

History of the Interpretation.
1. AMONG THE JEWS. This History, as to its essential features, might, a priori, be sketched with tolerable certainty. From the nature of the case, we could scarcely expect that the Jews should have adopted views altogether erroneous as to the subject of the prophecy in question; for the Messiah appears in it, not in His humiliation, but in His glory--rich in gifts and blessings, and Pelagian self-delusion will, a priori, return an affirmative answer to the question as to whether one is …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Hosanna!
Assuredly, this honor paid to our Lord was passing strange; a gleam of sunlight in a day of clouds, a glimpse of summer-tide in a long and dreary winter. He that was, as a rule, "despised and rejected of men", was for the moment surrounded with the acclaim of the crowd. All men saluted him that day with their Hosannas, and the whole city was moved. It was a gala day for the disciples, and a sort of coronation day for their Lord. Why was the scene permitted? What was its meaning? The marvel is, that …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 37: 1891

And thou, Bethlehem Ephratah, too little to be among the thousands of Judah
"And thou, Bethlehem Ephratah, too little to be among the thousands of Judah, out of thee shall come forth unto Me (one) [Pg 480] to be Ruler in Israel; and His goings forth are the times of old, the days of eternity." The close connection of this verse with what immediately precedes (Caspari is wrong in considering iv. 9-14 as an episode) is evident, not only from the [Hebrew: v] copulative, and from the analogy of the near relation of the announcement of salvation to the prophecy of disaster …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Christian State
Scripture references: Matthew 22:17-22; 17:24-27; Acts 23:5; John 6:15; Matthew 4:8-10; John 18:36-38; Mark 14; 61,62; John 18:33; 19:19; Isaiah 9:6,7; 60:3; Zechariah 9:10; Daniel 7:14; Matthew 26:64; 26:53,54; 16:16,17; 25:31,32. CHRIST AND THE STATE The Relation of Christ to the State.--He was an intense patriot. He loved His country. The names of His great countrymen, Abraham, Isaac, Jacob, Joshua and David, were ever on His lips. He offered Himself as the national Messiah (Matthew 21:1-17), …
Henry T. Sell—Studies in the Life of the Christian

Jesus' Triumphal Entry into Jerusalem.
(from Bethany to Jerusalem and Back, Sunday, April 2, a.d. 30.) ^A Matt. XXI. 1-12, 14-17; ^B Mark XI. 1-11; ^C Luke XIX. 29-44; ^D John XII. 12-19. ^c 29 And ^d 12 On the morrow [after the feast in the house of Simon the leper] ^c it came to pass, when he he drew nigh unto Bethphage and Bethany, at the mount that is called Olivet, ^a 1 And when they came nigh unto Jerusalem, and came unto Bethphage unto { ^b at} ^a the mount of Olives [The name, Bethphage, is said to mean house of figs, but the …
J. W. McGarvey—The Four-Fold Gospel

The First Day in Passion-Week - Palm-Sunday - the Royal Entry into Jerusalem
At length the time of the end had come. Jesus was about to make Entry into Jerusalem as King: King of the Jews, as Heir of David's royal line, with all of symbolic, typic, and prophetic import attaching to it. Yet not as Israel after the flesh expected its Messiah was the Son of David to make triumphal entrance, but as deeply and significantly expressive of His Mission and Work, and as of old the rapt seer had beheld afar off the outlined picture of the Messiah-King: not in the proud triumph of war-conquests, …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Formation of the Old Testament Canon
[Sidenote: Israel's literature at the beginning of the fourth century before Christ] Could we have studied the scriptures of the Israelitish race about 400 B.C., we should have classified them under four great divisions: (1) The prophetic writings, represented by the combined early Judean, Ephraimite, and late prophetic or Deuteronomic narratives, and their continuation in Samuel and Kings, together with the earlier and exilic prophecies; (2) the legal, represented by the majority of the Old Testament …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament

The Blessings of Noah Upon Shem and Japheth. (Gen. Ix. 18-27. )
Ver. 20. "And Noah began and became an husbandman, and planted vineyards."--This does not imply that Noah was the first who began to till the ground, and, more especially, to cultivate the vine; for Cain, too, was a tiller of the ground, Gen. iv. 2. The sense rather is, that Noah, after the flood, again took up this calling. Moreover, the remark has not an independent import; it serves only to prepare the way for the communication of the subsequent account of Noah's drunkenness. By this remark, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Quotation in Matt. Ii. 6.
Several interpreters, Paulus especially, have asserted that the interpretation of Micah which is here given, was that of the Sanhedrim only, and not of the Evangelist, who merely recorded what happened and was said. But this assertion is at once refuted when we consider the object which Matthew has in view in his entire representation of the early life of Jesus. His object in recording the early life of Jesus is not like that of Luke, viz., to communicate historical information to his readers. …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles …
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Gospel of the Kingdom.
"This is He whom Seers in old time Chanted of with one accord; Whom the voices of the Prophets Promised in their faithful word." We have seen that, in the providence of God, John the Baptist was sent to proclaim to the world that "The Kingdom of Heaven" was at hand, and to point out the King. And as soon as the Herald had raised the expectation of men by the proclamation of the coming Kingdom, our Lord began His public ministry, the great object of which was the founding of His Kingdom for the salvation …
Edward Burbidge—The Kingdom of Heaven; What is it?

Zechariah
CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people …
John Edgar McFadyen—Introduction to the Old Testament

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