Tell ye the daughter of Sion - The quotation is taken from Zechariah 9:9, but not in the precise words of the prophet.

This entry into Jerusalem has been termed the triumph of Christ. It was indeed the triumph of humility over pride and worldly grandeur; of poverty over affluence; and of meekness and gentleness over rage and malice.

He is coming now meek, full of kindness and compassion to those who were plotting his destruction! He comes to deliver up himself into their hands; their king comes to be murdered by his subjects, and to make his death a ransom price for their souls!

Tell ye the daughter of Zion,.... These words seem to be taken out of Isaiah 62:11 where it is said, "say ye to the daughter of Zion, behold thy salvation cometh", or "thy Saviour cometh"; meaning, without doubt, the Messiah: by the daughter of Zion is meant, not the city of Jerusalem, but the inhabitants thereof, the Jewish synagogue; or as the Targum renders it, , "the congregation of Zion", the people of the Jews; particularly the elect of God among them, those that embraced the true Messiah, and believed in him:

behold, thy king cometh unto thee: this, and what follow, are cited from Zechariah 9:9 and to be understood of the king Messiah, who, in a little time after this prophecy was given out, was to come to Zion, and redeem Jacob from all his iniquities, and was now come. One of the Jewish commentators says (x), that interpreters are divided about the sense of this prophecy; but observes, that there are some that say this is the Messiah: and another (y) of them affirms, that it is impossible to explain it of any other than the king Messiah; and that it can be understood of no other, I have elsewhere (z) shown. "Meek"; in the prophecy of Zechariah it is, "poor", as the Messiah Jesus was, in a temporal sense; but the word, both by the Septuagint, and our evangelist, is rendered

meek; as it is by the Targum, Jarchi, and Kimchi, who all explain it by "lowly, humble, or meek": and a character it is, that well agrees with Jesus, who, in the whole of his deportment, both in life and in death, was a pattern of meekness and lowliness of mind: and

sitting upon an ass, and a colt, the foal of an ass. This is applied to the Messiah by the Jews, both ancient (a) and modern (v), who consider this as an instance and evidence of his humility: they suppose, this ass to be a very uncommon one, having an hundred spots on it; and say, that it was the foal of that which was created on the eve of the sabbath (w); and is the same that Abraham and Moses rode upon: and they own, as before observed, that Jesus of Nazareth rode on one to Jerusalem, as is here related. Their ancient governors, patriarchs, princes, and judges, used to ride on asses, before the introduction and multiplication of horses in Solomon's time, forbidden by the law of God: wherefore, though this might seem mean and despicable at this present time, yet was suitable enough to Christ's character as a king, and as the son of David, and king of Israel; strictly observing the law given to the kings of Israel, and riding in such manner as they formerly did.

(x) Aben Ezra in Zech. ix. 9. (y) Jarchi in ib. (z) Prophecies of the Messiah literally fulfilled in Jesus, c. 9. p. 151, &c. (a) T. Bab. Sanhedrim, fol. 98. 1. & 99. 1. Bereshit Rabba, fol. 66. 2. & 85. 3. Midrash Kohelet, fol. 63. 2. Zohar in Gen. fol. 127. 3. & in Num. fol. 83. 4. & in Deut. fol. 117. 1. & 118. 3. Raya Mehimna in Zohar. in Lev. fol. 38. 3. & in Num. fol. 97. 2.((v) Jarchi in Isaiah 26 6. Baal Hatturim in Exod. fol. 88. 2. Abarbimel, Mashmia Jeshua, fol. 15. 4. (w) Pirke Eliezer, c. 31. Caphtor, fol. 81. 2.

Daughter of Sion

Jerusalem. Compare daughter of Babylon for the city of Babylon (Psalm 137:8; Isaiah 47:1); daughter of Tyre for the city or people of Tyre (Psalm 45:12); daughter of my people (Isaiah 22:4).

Sitting (ὲπιβεβηκὼς)

Lit., having gone upon, or mounted. Rev., riding.

Foal of an ass (υἱὸν ὑποζυγίου)

Lit., son of a beast-of-burden. Ὑποζύγιον, from ὑπό, beneath, ζυγός, a yoke. Wyc., son of a beast-under-yoke. The phrase emphasizes the humble state of Jesus. He is mounted, not on a stately charger with embroidered and jewelled housings, nor even on an ass for the saddle, the Eastern ass being often of great beauty and spirit, and in demand for this purpose. He rides on a common beast-of-bur-den, furnished with the every-day garments of his disciples.

Garments (ἱμάτια)

Outer garments. See on Matthew 5:40.

Tell ye the {b} daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

(b) The city of Sion. This is a Hebrew idiom, common in the Lamentations of Jeremiah.

21:4,5 That it might be fulfilled which was spoken by the prophet. See Isa 62:11 Zec 9:9. The prophet here describes him as riding upon one of the humblest of animals, and in the fulfillment we find, (1) that the animal was borrowed; (2) that he rode without a saddle on borrowed garments; (3) that it was a colt on which no man had ever before rode. Only animals hitherto unused were regarded fit for sacred uses. See Nu 19:2 De 21:3 1Sa 6:7. This is the only instance reported in which the Lord ever rode on any animal.

21:5 The daughter of Sion - That is, the inhabitants of Jerusalem: the first words of the passage are cited from Isa 62:11; the rest from Zech 9:9. The ancient Jewish doctors were wont to apply these prophecies to the Messiah. On an ass - The Prince of Peace did not take a horse, a warlike animal. But he will ride on that by and by, Rev 19:11. In the patriarchal ages, illustrious persons thought it no disgrace to make use of this animal: but it by no means appears, that this opinion prevailed, or this custom continued, till the reign of Tiberias. Was it a mean attitude wherein our Lord then appeared? Mean even to contempt! I grant it: I glory in it: it is for the comfort of my soul for the honour of his humility, and for the utter confusion of all worldly pomp and grandeur.

21:1-11 This coming of Christ was described by the prophet Zechariah, Zec 9:9. When Christ would appear in his glory, it is in his meekness, not in his majesty, in mercy to work salvation. As meekness and outward poverty were fully seen in Zion's King, and marked his triumphal entrance to Jerusalem, how wrong covetousness, ambition, and the pride of life must be in Zion's citizens! They brought the ass, but Jesus did not use it without the owner's consent. The trappings were such as came to hand. We must not think the clothes on our backs too dear to part with for the service of Christ. The chief priests and the elders afterwards joined with the multitude that abused him upon the cross; but none of them joined the multitude that did him honour. Those that take Christ for their King, must lay their all under his feet. Hosanna signifies, Save now, we beseech thee! Blessed is he that cometh in the name of the Lord! But of how little value is the applause of the people! The changing multitude join the cry of the day, whether it be Hosanna, or Crucify him. Multitudes often seem to approve the gospel, but few become consistent disciples. When Jesus was come into Jerusalem all the city was moved; some perhaps were moved with joy, who waited for the Consolation of Israel; others, of the Pharisees, were moved with envy. So various are the motions in the minds of men upon the approach of Christ's kingdom.