On the other hand, says Zechariah, this poor and humble King will have a power greater than that of all emperors and kings who have ever lived on earth, great as their power may have been. For He is called Justus et Salvator. Not a rich, noble and mighty king before the world, but the Just One and Savior, who shall bring with Him righteousness and salvation, attack sin and death, be the enemy of sin and destroyer of death; for He comes for the purpose of saving from sin and eternal death all who believe in Him, receive Him as their king, and are not offended at the poor borrowed ass. Those who receive Him in faith and find their consolation in Him, receive forgiveness of sins, and shall not die, but live forever. And though after their bodies they must die and be buried, it shall be to them, and be called by them, not death, but only a sleep.

This the prophet would teach us of this King, when he gives Him these two glorious, nay divine, titles and names, calling Him the Just One and Savior, who shall rob death of his power, hell of its destruction, tread the devil under His feet, and thus deliver us who believe in Him from sin and death, and introduce us to the society of angels, where there is eternal life and salvation. He leaves other kings in possession of their external government, authority, pomp, castles, houses, money and goods, allows them also to eat, drink, clothe themselves, and build in a more costly manner than other people; but this art they do not understand, this work they cannot do, which this poor and humble King, Christ, understands and does. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 19)

For here is clear and plain prophecy: When Christ shall ride into Jerusalem, He will not come, as worldly kings are wont, on a proud steed, clothed in armor, with implements of war, but He will come, as the Evangelist says, meek, or as the prophet terms it, lowly. It is as if the prophet would thus warn everyone, saying: Mark well the ass, and know that He who comes on it is the true Messiah. Therefore, beware; do not look for a golden crown, sumptuous apparel or costly ornaments, or any great display. For Christ will come poor, with a meek and lowly heart, and will not be seen otherwise than riding upon an ass. This is all the pomp and glory He will show the world at His entry into Jerusalem.

This prophecy {Zechariah 9:9) induced our Lord now to make this entry, and He attaches much importance to it. Therefore He also gives the disciples such strict command about this matter; and will not enter Jerusalem by night, or secretly, but openly in the full light of day; not alone, but in the midst of a great multitude of. people going before and following after, calling aloud to Him as the true Son of David, and wishing Him great prosperity in His kingdom. Jerusalem must know of this entry, must see and hear the ass and this poor King, concerning whom Zechariah had prophesied, warning the Jews not to be offended at His poverty and humble entry, but to dismiss their idea that Christ would come with great worldly pomp. He will indeed be a king, says Zechariah, but a humble, poor king, who has nothing of the appearance of a king, judging by the outward pomp which worldly kings and princes usually show before men. (Luther’s House Postil, Sermon for the 1^st Sunday in Advent, Volume 1, p. 18-19)

The best thing in the saying is that He does not say, “Other people shall do so to you,” but, “You shall do so to other people.” Everyone would like to have others do good to him. There are many villains and rascals who have no objection if other people are pious and do good to them, but they refuse to treat anyone else that way. So our peasants nowadays suppose that it is an injustice and a great burden that they are required to give fair measure, and yet they can yell and complain that their taxes are robbery. Such people are simply snakes. Now, some are a little better when they say: “I would be willing to take my turn and to do what I should if other people did it to me first.” This saying declares: “You should do what you expect from another.” If you want others to do it to you, you begin and be the first. And if they refuse, you do it anyway. If you will not be pious and do good until you see it in someone else, nothing will ever come of it. If others refuse, you are still obliged to do it, on the basis of the Law and of what this ordinance declares to be right, since that is how you would like to be treated. Whoever wants to be pious must not let himself be diverted by the example of other people. It is not right for you in turn, even those who used to do you damage before. When you do not do good yourself, your reward is that no one does good to you either.  And it serve your right, before God and the people. (Luther’s Works, v. 21, pages 240-241).