The ideal ruler.
The immediate reference is to Zerubbabel and the elders who returned from the Captivity; but there is a larger significance than any merely human personage could exhaust or satisfactorily correspond to. There can be no doubt as to the Messianic character of this promise. But it is precisely the vagueness of the reference, the primary uncertainty as to who it was to be in whom all the hope of Israel was to be realized, that constituted the moral force of the prediction. In Israel was the secular government to be identified with and crowned by the moral and spiritual; but to the very last was it kept in reserve as to whether or not the kingdom thus foretold was to be of this world. Jesus Christ had himself to declare the real essence and nature of his kingdom. He constituted the ideal Ruler of Israel—
I. IN HIS RELATION TO HIS SUBJECTS.
1. He was to be of the same kindred. A stronger guarantee of the Divine favour could not be given. No foreigner was to hold permanent sway over the Israel of God. In one of themselves the holy people would find a legitimate centre for loyal attachment and patriotic devotion. That from their own midst their Prince should spring was proof that their independence, liberty, and national individuality should be preserved. He would therefore represent its honour, and secure for himself the strongest personal attachment. The hopes of the race would be embodied in such a personage, who would vitally perpetuate its glory.
2. He was to be allied to them in their experience and sympathies. As their fellow countryman he will understand their aims and aspirations, By the vicissitudes of their fortune his sympathies will be drawn forth, and he will share the enthusiasm of their future. In Jesus Christ these conditions were fulfilled.
II. IN HIS MEDIATORIAL INFLUENCE. "To draw near" is used in a priestly or mediatorial sense. Israel as a people, or as represented in its ruler, was to have this privilege conferred upon it. A Divine as well as a human qualification is therefore requisite for the perfect governor; he must not only belong to the people but he must please God.
1. The grace of God will rest upon him and work within him. Of Zerubbabel in the first instance, but much more of Christ, is this statement true. He was "full of grace and truth," He is the great Temple builder and Restorer of the kingdom; and he is the Accepted of God: "Thou art my beloved Son; in thee I am well pleased" (Luke 3:22).
2. His own nature will respond to the Divine influence. He is to be one who "engages his heart to approach unto" God. Responsibility drives him to no rash or illegitimate expedients, but to a Divine trust and a desire to please his God. In all this there is evinced the utmost freedom (cf. Matthew 4:1; Matthew 16:22; Luke 12:50; John 12:27; Matthew 27:42).
3. The admiration and delight of God are to be called forth by him. "Who is this" etc.? is no inquiry for the sake of information, but an expression of complacency and satisfaction. This feeling finds frequent expression in the prophets, and is noticed in the Gospels. It is for the subjects of such a King to yield themselves to his rule, and identify themselves with his priestly intercession. It should be their great desire to be in him, "who of God is made unto us wisdom, and righteousness, and sanctification, and redemption" (1 Corinthians 2:1-16 :30).—M.
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