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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 2:10–13. His two-level outline is real structure in the source text, so it is rendered as structure.
Here is, I. Joy proclaimed to the church of God, to the daughter of Zion, that had separated herself from the daughter of Babylon. The Jews that had returned were in distress and danger, their enemies in the neighbourhood were spiteful against them, their friends that remained in Babylon were cool towards them, shy of them, and declined coming in to their assistance; and yet they are directed to sing, and to rejoice even in tribulation. Note, Those that have recovered their purity, and integrity, and spiritual liberty, though they have not yet recovered their outward prosperity, have reason to sing and rejoice, to give glory to God and take comfort to themselves.
I.God will have a people among them.
If their brethren in Babylon will not come to them, those of other nations shall, and shall replenish Jerusalem and the cities of Judah: Many nations shall be joined to the Lord in that day that are now at a distance from him and strangers to him. The Jewish nation, after the captivity, multiplied very much, by the accession of proselytes to it, that were naturalized, and were entitled to all the privileges of native Israelites, and perhaps they were equal in number; and therefore Paul mentions it as an honour to him which many Jews had not, that he was of the tribe of Benjamin, a Hebrew of the Hebrews, Phi 3:5. And this was an earnest of the bringing in of the Gentiles into the christian church and in that this and other similar promises were to have their full accomplishment. It was therefore strange that that should be so great an offence to the Jews, as we find it was in the apostles' times, which was promised them as a blessing in the prophets' times - that many nations should be joined to the Lord. And, as there had been one law, so should there be one gospel for the stranger and for those born in the land; whatever nation they come from, when they join themselves to the Lord, they shall be my people, as dear to God as ever Israel had been. Note, God will own those for his people who with purpose of heart join themselves to him; and, when many do so, we ought to look upon them, not with a jealous eye, but with a joyful one. Angels rejoice, and therefore so should the daughter of Zion, when many nations are joined to the Lord.
II.They shall have his presence among them:
Sing and rejoice, for I come. Those to whom God comes have reason to rejoice, for he will be to them their chief joy. God will come, not to make them a visit only, but to reside with them and preside over them: I will dwell in the midst of thee (Zac 2:10), and it is repeated (Zac 2:11), because it was to have a double accomplishment,
1.In the dedication of the temple, in their regularly observing all God's institutions there and God's owning them therein. Those have God dwelling in the midst of them that have his ordinances administered in their purity, and a divine power going along with them; with these tokens of God's presence the Jewish church was blessed, after this, as much as ever.
2.In the incarnation of Christ. He that here promises to dwell among them is that Lord whom the Lord of hosts has sent (Zac 2:11), and therefore must be the Lord Jesus, who came and dwelt in the midst of the Jewish nation, the eternal Word, that was made flesh, and dwelt among us. This was the great honour reserved for that nation in its last days; the promise of it effectually secured their continuance till it was accomplished. They could not be destroyed while that blessing was in them; and the prospect of it, according to the promise, was the great support and comfort of those who looked for redemption in Jerusalem. It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him; all that were Israelites indeed were made to know it; sufficient proofs were given of it by the miracles Christ wrought, so that they might have known it, and yet there were those that perished in ignorance and unbelief, that would not know it, for, if they had known it, they would not have crucified the Lord of glory.
III.They shall have all their ancient dignities and privileges restored to them again, Zac 2:12.
1.Canaan shall be a holy land again, not polluted by sin as it had been formerly, not profaned by the enemies as it had been of late; it shall be an enclosure again, and not laid in common.
2.Judah shall be in this holy land, shall inhabit it, and enjoy the comfort of it, and no longer be lost and scattered in Babylon.
3.Judah shall be God's portion, which he will delight in, which shall be dear to him, by which he will be served, and in which he will be glorified. The Lord's portion is his people.
4.God will inherit Judah again as his portion, will claim his interest, and recover the possession out of the hands of those that had invaded his right. He will protect his people and govern them as a man does his inheritance, and will be at home among them.
5.He will choose Jerusalem again, as he had chosen it formerly, to put his name there; he will renew and confirm the choice, and continue it a chosen place, till it must resign its honours to the Jerusalem that is from above. Though the election seemed to be set aside for a while, yet it shall obtain.
II.Here is silence proclaimed to all the world besides, Zac 2:13. The daughter of Zion must sing, but all flesh must be silent. Observe here,
1.A very awful description of God's appearances for the relief of his people. He is raised up out of his holy habitation; as a man out of sleep (Psa 44:23; Psa 78:65), or as a man entering with resolution upon a business that he will go through with. Heaven is his holy habitation above; thence we must expect him to appear, Isa 64:1. His temple is so in this lower world; thence from between the cherubim he will shine forth, Psa 80:1. He is about to do something unusual, unexpected, and very surprising, and to plead his people's cause, which had long seemed neglected.
2.A seasonable caution and direction at such a time: Be silent, O all flesh! before the Lord - before Christ and his grace (let not flesh object against the methods he takes) - before God and his providence; the enemies of the church shall be silenced; all iniquity shall stop her mouth. The friends of the church also must be silent. Leave it to God to take his own way, and neither prescribe to him what he should do nor quarrel with him whatever he does. Be still, and know that he is God. Stand still, and see his salvation. See Hab 2:20; Zep 1:7. Silently acquiesce in his holy will, and patiently wait the issue, as those who are assured that when God is raised up out of his holy habitation he will not retreat, nor sit down again, till he has accomplished his whole work.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Lord heard the prayer of the prophets. The Father did not despise our race, which was perishing; he sent from heaven his own Son the Lord as our physician. One of the prophets says, “The Lord whom you seek, comes; and he shall come suddenly.” Where will he come? “The Lord shall come to his temple,” where you took up stones against him. Another of the prophets, on hearing this, says to him, “In speaking of God’s salvation, do you speak softly? In announcing the good tidings of God’s coming for salvation, do you speak in secret?” “Go up onto a high mountain, Zion, herald of glad tidings; say to the cities of Judah”—what shall I say?—“Here is your God! Here comes with power the Lord God.” Again the Lord himself has said, “ ‘Behold, I come, and I will dwell in the midst of you,’ says the Lord. ‘And many nations shall be joined to the Lord.’ ” The Israelites rejected salvation through me; “I come to gather nations of every language,” for, “he came unto his own, and his own received him not.” You come, and what do you bestow upon the nations? “I come to gather nations of every language … I will set a sign among them.” For from my conflict on the cross I will give to each of my soldiers a royal sign to bear upon his forehead. Still another prophet said, “He inclined the heavens and came down, with dark clouds under his feet.” For his coming down from heaven was unknown to humanity.
(Verse 10 onwards) Praise and rejoice, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will be joined to the Lord on that day and will became my people. I will dwell in your midst, and you will know that the Lord of Hosts has sent me to you. The Lord will inherit Judah as his portion in the holy land, and he will choose Jerusalem again. Rejoice and be glad, Daughter Zion, for behold, I am coming and will dwell in your midst, declares the Lord. Many nations will flee to the Lord on that day and will become his people. They will dwell in your midst, and you will know that the Lord Almighty has sent me to you. The Lord will possess Judah as his portion in the holy land, and he will choose Jerusalem again. And these things must still be understood from the perspective of the Lord: that he encourages his people to rejoice and be glad about their restoration from captivity to their former dwelling place, that the Lord himself will come and dwell among them, and that many nations will believe in him, as it is said: Ask of me, and I will give you the nations for your inheritance, and the ends of the earth for your possession (Psalm 2:8); and he will dwell among them, speaking to his disciples: Behold, I am with you always, until the end of the age (Matthew 28:20). And may the Lord possess Judah as his own portion, confessing and believing in his name, and may he not possess elsewhere, except in the holy land, which is interpreted as the Church, and may he choose Jerusalem again, which he had forsaken in temptation and persecutions. Some Jews believe that this happened under Zerubbabel and Joshua, Ezra and Nehemiah, who completed this in part, especially because Jerusalem is chosen and possessed by Judah: namely, the two tribes that returned from the Babylonian captivity and were called Judah, not Israel, because the latter are still living among the Medes. But others differ in their interpretation of the future, because they believe that there will be nations who will believe in the one sent by the Lord, and that Jerusalem must be chosen. However, since all nations have already believed in the Lord Savior, it cannot be chosen because it is completely destroyed. But rightly after the captivity, the daughter of Zion is called to rejoice, as it is said in the psalm: 'When the Lord restores the fortunes of his people, Jacob will rejoice, and Israel will be glad' (Psalm 53:7).
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Summary
Zechariah 2:10 is a vibrant prophetic summons to the post-exilic community of Jerusalem, personified as the "daughter of Zion," to celebrate with exultant joy. This command is grounded in the glorious promise that the LORD Himself is coming to dwell intimately and permanently in their midst, signifying divine restoration, protection, and a renewed covenant relationship after a period of exile and despair.
Context
Literary Context
Zechariah 2:10 is situated within a series of eight night visions granted to the prophet Zechariah, which collectively serve to encourage the disheartened Jewish returnees in their task of rebuilding the Second Temple and the city of Jerusalem. Preceding this verse, Zechariah 1 describes visions of God's judgment against the nations that oppressed Israel, symbolized by four horns, and the divine agents who will cast them down (carpenters). Zechariah 2 specifically opens with a vision of a man measuring Jerusalem, indicating its future expansion beyond its current walls. This is immediately followed by the powerful declaration in Zechariah 2:5 that the LORD Himself will be a wall of fire around Jerusalem for protection and the glory in her midst. Verse 10, therefore, is a direct, joyful response to this divine assurance, calling the city to rejoice in the imminent and tangible presence of God, which transcends any physical defenses. It sets the stage for the subsequent promise that many nations will join themselves to the LORD in Zechariah 2:11, highlighting Jerusalem's future role as a spiritual magnet.
Historical & Cultural Context
The prophecy of Zechariah was given around 520-518 BC, during the early post-exilic period. The Jewish people had returned from 70 years of Babylonian captivity, a period marked by the destruction of the First Temple and the Davidic monarchy. Though physically back in their land, they faced immense challenges: economic hardship, opposition from surrounding peoples, and a deep sense of discouragement regarding the rebuilding of the Temple. The initial fervor for reconstruction had waned, and the Temple lay unfinished for years. Zechariah, along with the prophet Haggai, was commissioned by God to rekindle hope and motivate the people to complete the Temple. Culturally, the concept of God dwelling "in the midst" of His people was central to Israel's identity, rooted in the Tabernacle and Temple traditions. The absence of this manifest presence during the exile was a profound spiritual trauma, making the promise of God's return to dwell in Jerusalem a source of immense comfort and renewed purpose.
Key Themes
This verse powerfully contributes to several overarching themes in Zechariah and the broader prophetic tradition. First, the theme of Divine Presence and Indwelling is paramount. The promise "I come, and I will dwell in the midst of thee" echoes ancient covenantal promises, such as God's instruction to build the Tabernacle so He might "dwell among them" in Exodus 24:8. This theme signifies God's commitment to His people, providing protection, guidance, and intimate relationship. Second, the theme of Joy and Celebration is explicitly commanded. The call to "Sing and rejoice" marks a significant shift from the mourning and despair associated with exile and the unfinished Temple. This divinely commanded joy is rooted in God's faithfulness and His imminent intervention, not merely in present circumstances. This resonates with similar prophetic calls to the "Daughter of Zion" to rejoice in God's presence, as seen in Zephaniah 3:14-17. Third, the verse highlights the Restoration of Zion. "Daughter of Zion" is a poetic personification of Jerusalem and its inhabitants, emphasizing its spiritual and physical renewal as God's chosen dwelling place and the future center of His redemptive plans, not just for Israel but for all nations, as prophesied in Zechariah 8:20-23.
Exposition and Analysis
Key Word Analysis
This term, often used literally for a female offspring, is employed here as a poetic personification, "daughter of Zion," referring to the city of Jerusalem and its inhabitants. It conveys a sense of intimacy and affection, portraying the city not merely as a geographical location but as a beloved entity in a relationship with God. The use of "daughter" emphasizes vulnerability but also a special, cherished status.
This primitive root signifies to reside, permanently stay, or have habitation. It is the root from which the Hebrew term Shekinah (referring to the manifest glory and presence of God) is derived. When applied to God, as here, it denotes a tangible, abiding, and intimate presence, not merely a fleeting visit. It evokes the historical reality of God's presence in the Tabernacle and Temple, promising a restoration of that divine indwelling.
This is the personal, covenantal name of God, often transliterated as Yahweh or Jehovah. It emphasizes God's self-existence, eternality, and His unwavering faithfulness to His covenant promises. The declaration "saith the LORD" underscores the divine authority and certainty of the prophecy, making the promise of His dwelling a guaranteed reality from the sovereign God of Israel.
Verse Breakdown
"Sing and rejoice, O daughter of Zion:"
This is an imperative command, a joyful summons to the people of Jerusalem. "Sing" (H7442, rânan) implies a loud, exultant shout of joy, while "rejoice" (H8055, sâmach) suggests a brightening of countenance and a deep inner gladness. The address "O daughter of Zion" personifies Jerusalem and its inhabitants, inviting them into a communal expression of delight and hope, shifting their focus from past sorrow and present difficulties to future divine favor.
"for, lo, I come,"
This clause provides the foundational reason for the commanded joy. "For, lo" (or "behold") draws immediate attention to a significant, imminent event. "I come" (H935, bôw') signifies the LORD's active and intentional movement towards His people. This is not a passive observation but an active divine intervention, promising a personal arrival and engagement with their situation.
"and I will dwell in the midst of thee,"
This is the core promise, articulating the nature of God's "coming." The verb "dwell" (H7931, shâkan) implies a permanent, intimate, and manifest presence. "In the midst of thee" (H8432, tâvek) emphasizes a central, pervasive, and accessible presence within the community itself, not merely an external oversight. This is a profound assurance of God's restoration of His intimate fellowship with His people.
"saith the LORD."
This concluding phrase serves as an authoritative divine oracle. "Saith" (H5002, nᵉʼum) indicates a prophetic utterance directly from God, guaranteeing the truth and certainty of the preceding promises. The use of "the LORD" (H3068, Yᵉhôvâh), God's covenant name, further reinforces the reliability of the promise, rooting it in His unchanging character and faithfulness.
Literary Devices
Zechariah 2:10 employs several potent literary devices to convey its message of hope and divine promise. The most prominent is Personification, where Jerusalem and its inhabitants are addressed as "O daughter of Zion." This device imbues the city with human qualities, allowing for a direct, intimate, and affectionate address from God, making the divine promise more personal and relatable to the people. The verse also utilizes Imperative Mood in the commands "Sing and rejoice," which are not mere suggestions but authoritative calls to action, emphasizing the certainty and necessity of the appropriate response to God's impending arrival. Furthermore, the phrase "saith the LORD" functions as a Divine Oracle Formula, lending absolute authority and infallibility to the prophecy. It signals that these are not human words but a direct, unalterable declaration from the sovereign God, assuring the audience of the promise's fulfillment. Finally, the concept of God coming to "dwell in the midst of thee" carries strong Symbolism and Metaphorical weight, evoking the historical Tabernacle and Temple as physical manifestations of God's presence, while also pointing to a deeper, more pervasive spiritual reality of divine indwelling and protection that transcends physical structures.
Theological and Thematic Connections
Zechariah 2:10 offers a profound theological statement about God's desire for intimate presence with His people. This promise of God dwelling "in the midst" of Zion is a continuation and culmination of a central theme throughout biblical history, from the Garden of Eden to the New Creation. It underscores the truth that God's ultimate purpose is to be with humanity, to share fellowship, and to provide protection and glory. This prophetic word not only offered immediate encouragement to the post-exilic community but also pointed forward to a greater fulfillment in the person of Jesus Christ and the indwelling Holy Spirit, ultimately culminating in the eternal state where God's dwelling is fully established among His redeemed people. The joy commanded in the verse is a theological response to the certainty of God's active and loving presence.
This promise finds echoes and further development throughout scripture:
Reflection and Application
Zechariah 2:10 serves as a powerful reminder that our greatest source of joy and security is not found in our circumstances, accomplishments, or even the physical structures we build, but in the unwavering, intimate presence of God Himself. For the post-exilic community, this promise meant that despite their struggles and the unfinished Temple, God was with them, actively involved in their restoration. For believers today, this truth is even more profoundly realized through the finished work of Christ and the indwelling Holy Spirit. We are called to "sing and rejoice" not because life is perfect, but because the LORD has come and continues to dwell in our midst. This divine presence transforms our perspective, empowers us through challenges, and assures us of ultimate victory. It calls us to live lives of worship, gratitude, and confident hope, knowing that the faithful God who promised to dwell with Zion is the same God who promises to never leave or forsake His children. Our joy is a testament to His faithfulness and His active involvement in our lives and in the world.
Questions for Reflection
FAQ
What does "daughter of Zion" mean, and why is it used here?
"Daughter of Zion" is a poetic and affectionate personification of Jerusalem and its inhabitants. It's a common biblical idiom used by prophets to refer to the city as a whole, often highlighting its special status as God's chosen dwelling place and the center of His covenant people. In Zechariah 2:10, it emphasizes the intimate relationship God has with His city and people, inviting them into a personal and communal response of joy to His promised presence. It conveys both vulnerability and cherished status, reinforcing the idea that God cares deeply for His people and their spiritual capital.
How does God "come" and "dwell" in the midst of His people, both in Zechariah's time and today?
In Zechariah's time, God's "coming" and "dwelling" referred to a renewed, manifest presence among the post-exilic community, signifying His protection, guidance, and the restoration of His glory to Jerusalem, particularly through the rebuilding of the Temple. This was a spiritual reality that would have tangible effects on their well-being and the city's prosperity, as seen in Zechariah 2:5. For believers today, this promise finds its ultimate fulfillment in Jesus Christ, who is God incarnate, literally "dwelling among us" (John 1:14). Furthermore, through the Holy Spirit, God "dwells" within every believer, making each one a "temple of the Holy Spirit" (1 Corinthians 6:19). This indwelling presence provides spiritual power, comfort, and guidance, making God's presence a personal and constant reality for His church.
Christ-Centered Fulfillment
Zechariah 2:10, with its glorious promise of the LORD coming to "dwell in the midst" of His people, finds its most profound and complete fulfillment in the person and work of Jesus Christ. The Old Testament longing for God's manifest presence, once symbolized by the Tabernacle and Temple, was fully realized when "the Word became flesh and dwelt among us" (John 1:14). Jesus, God incarnate, was the ultimate fulfillment of God's promise to be "Immanuel," God with us (Matthew 1:23). His earthly ministry was God literally dwelling in the midst of humanity, bringing salvation, healing, and the very kingdom of God. Furthermore, after His ascension, Christ sent the Holy Spirit to indwell believers, making each Christian and the collective church the new temple of God (1 Corinthians 3:16). This means the promise of God dwelling "in the midst of thee" is not just a historical event or a future hope, but a present reality for all who are in Christ. Ultimately, this promise points to the glorious eschatological fulfillment in the New Heavens and New Earth, where God's "tabernacle is with men, and he will dwell with them" forever, in the New Jerusalem (Revelation 21:3), where there will be no more sorrow or pain, only eternal joy in His perfect presence.