TRV
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
One surviving comment on this verse from the historical church.
(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 2:11 is a profound prophetic declaration envisioning a future era when the scope of God's redemptive plan expands dramatically beyond Israel to encompass "many nations." This verse promises that these diverse peoples will enter into a covenantal relationship with the Lord, becoming His own, and experiencing His intimate, abiding presence among them. It culminates with a powerful affirmation of divine agency, asserting that this global transformation and indwelling presence are orchestrated by the Lord of hosts through His sent messenger.
Context
Literary Context
Zechariah 2:11 is nestled within a series of eight night visions granted to the prophet Zechariah, designed to encourage the Jewish exiles who had returned to Jerusalem to rebuild the Temple and the city after the Babylonian captivity. Specifically, it follows the third vision, which depicts a man with a measuring line preparing to measure Jerusalem. The preceding verses, Zechariah 2:4-5, reveal that Jerusalem will expand so greatly that it will be a city without walls, too populous for its boundaries, and that the Lord Himself will be "a wall of fire round about it, and will be the glory in the midst of it." This sets the stage for verse 11, which extends this vision of restoration and divine presence from a localized, rebuilt Jerusalem to a global gathering of nations, emphasizing the universal scope of God's future kingdom.
Historical & Cultural Context
The post-exilic period (circa 520 BCE) was a time of rebuilding and spiritual renewal for the returned Jewish remnant. They faced challenges of discouragement, opposition, and a struggle to maintain their identity and faith in a world dominated by powerful empires. Zechariah's prophecies, alongside Haggai's, aimed to instill hope and motivate them to complete the Temple. Culturally, the concept of God dwelling among His people was central to Israel's identity, rooted in the Tabernacle and Temple traditions. The idea of "nations" (Gentiles) being "joined to the LORD" would have been a radical departure from the prevailing ethnocentric understanding of God's covenant, though it had Old Testament precedents. The title "LORD of hosts" (Yahweh Sabaoth) was a common and powerful designation for God, emphasizing His sovereignty over all heavenly and earthly armies, providing assurance of His ability to fulfill these grand promises.
Key Themes
This verse significantly contributes to several major theological themes prevalent in Zechariah and the broader prophetic literature. The most prominent is the Inclusion of the Gentiles, as "many nations shall be joined to the LORD." This expands the covenantal community beyond ethnic Israel, foreshadowing a universal ingathering of peoples into God's kingdom, a theme echoed in Isaiah 2:2-4 and Isaiah 49:6. Another crucial theme is Divine Dwelling and Presence, expressed by "I will dwell in the midst of thee." This speaks to a renewed and intimate fellowship between God and humanity, fulfilling the longing for a restored Edenic presence and anticipating the New Testament reality of God's Spirit dwelling within believers and ultimately in the New Jerusalem (Revelation 21:3). Finally, the verse highlights Divine Sovereignty and Messianic Agency, as the "LORD of hosts hath sent me unto thee," affirming that these future events are not merely human aspirations but the certain outcome of God's authoritative plan, often interpreted as a reference to the pre-incarnate Christ.
Exposition and Analysis
Key Word Analysis
This term (H1471) refers to a foreign nation or Gentile, and figuratively, a troop or mass. In this context, it powerfully signifies peoples outside of ethnic Israel, emphasizing a universal scope for God's redemptive work. The use of "many" (H7227, rab) further underscores the vast multitude of these non-Israelite peoples.
This primitive root means "to twine," "to unite," or "to remain." It implies a deep, covenantal bond, much like a marriage, signifying a profound commitment and belonging. It's not merely an alliance but an intimate incorporation into God's people.
This primitive root (H3045) means "to know" in a comprehensive sense, not just intellectually, but experientially, through observation, recognition, and intimate acquaintance. It implies a deep, transformative understanding and acknowledgment of God's character and actions, particularly His sending of the messenger.
Verse Breakdown
"And many nations shall be joined to the LORD in that day"
This clause presents a radical shift in God's redemptive plan. "Many nations" (Gentiles) will no longer be outside the covenant but will be intimately "joined" to Yahweh, forming a new, expanded community of faith. "In that day" points to a specific future eschatological time, often understood as the Messianic era.
"and shall be my people"
This is a profound covenantal declaration, echoing the foundational promise to Israel: "I will be your God, and you shall be my people." Here, it is extended to the "many nations," signifying their full inclusion and adoption into God's family, sharing in His blessings and identity.
"and I will dwell in the midst of thee"
This promise signifies God's personal and abiding presence among His newly expanded people. It moves beyond the localized dwelling in the Tabernacle or Temple to an intimate, pervasive presence, fulfilling the deepest longing for fellowship with the Creator. "Thee" here refers to the collective community, encompassing both Israel and the joined nations.
"and thou shalt know that the LORD of hosts hath sent me unto thee"
The verse culminates with a confirmation of divine authority and agency. The experiential "know" implies a deep, undeniable realization that the "LORD of hosts" (God Almighty) is the ultimate source and sender of the "me." This "me" is widely interpreted by Christian theology as a reference to the pre-incarnate Christ, the divine messenger through whom these profound prophecies of global inclusion and divine indwelling will be realized.
Literary Devices
Zechariah 2:11 masterfully employs several literary devices to convey its powerful message. Prophecy is the overarching device, as the verse foretells a future, transformative event. The phrase "many nations shall be joined to the LORD" utilizes Metonymy, where "nations" stands for the people comprising those nations, emphasizing the collective shift in allegiance. The declaration "and shall be my people" is a classic example of Covenantal Language, echoing the foundational promises of God to Israel, but here extended in a radical way, signifying a new, inclusive covenant. The promise "I will dwell in the midst of thee" is a powerful instance of Divine Presence imagery, recalling the Tabernacle and Temple, yet pointing to a more intimate and pervasive indwelling. Finally, the concluding statement, "thou shalt know that the LORD of hosts hath sent me unto thee," features Divine Commissioning, highlighting the authoritative and divinely ordained nature of the messenger and the events he brings about.
Theological and Thematic Connections
Zechariah 2:11 stands as a pivotal Old Testament prophecy, laying groundwork for the universal scope of God's redemptive plan. It transcends the common perception of God's exclusive relationship with Israel, revealing His ultimate intention to draw all peoples to Himself. This inclusion of the Gentiles is not an afterthought but an integral part of His sovereign design, demonstrating His boundless love and desire for a global family. The promise of God's dwelling among His people foreshadows the ultimate restoration of fellowship, a return to the intimate presence lost in Eden, and points to the New Covenant reality where God's Spirit indwells believers.
Reflection and Application
Zechariah 2:11 offers immense hope and a profound challenge for believers today. It reminds us that God's heart has always been for all peoples, not just a select few. This expansive vision should ignite our passion for global missions and evangelism, compelling us to share the good news with every nation, tribe, and tongue, knowing that God desires to gather them into His family. Furthermore, the promise of God dwelling "in the midst of thee" provides profound comfort and assurance. It affirms His constant, intimate presence with us, individually through the Holy Spirit, and corporately within the church. This truth should lead us to cultivate a deeper awareness of His nearness, fostering worship, obedience, and confident trust in His unfailing presence, even amidst life's challenges. It also calls us to live as a people set apart, reflecting His glory and love to the world, so that others might "know" Him experientially.
Questions for Reflection
FAQ
Who is the "me" that the LORD of hosts has sent in Zechariah 2:11?
While the identity of the "me" has been a subject of scholarly discussion, Christian commentators widely interpret this as a reference to the pre-incarnate Christ. This interpretation aligns with other Old Testament passages where the "Angel of the LORD" or a divine messenger acts with the authority and attributes of God Himself. The one sent is not merely a prophet but a divine agent through whom the Lord of hosts accomplishes His universal plan of gathering nations and dwelling among His people. This understanding is consistent with the New Testament revelation of Jesus as the one sent by the Father to bring salvation to the world and establish God's kingdom (e.g., John 3:16-17).
Christ-Centered Fulfillment
Zechariah 2:11 finds its ultimate and glorious fulfillment in Jesus Christ. The prophecy of "many nations" being "joined to the LORD" is realized through Christ's atoning work, which broke down the dividing wall between Jew and Gentile, creating one new humanity in Him (as beautifully articulated in Ephesians 2:14-18). Through faith in Jesus, people from every tribe and nation are adopted into God's family, becoming His people, just as Zechariah foretold. Furthermore, the promise "I will dwell in the midst of thee" is profoundly fulfilled in Christ, who is "God with us" (Immanuel, Matthew 1:23), and whose incarnation marked the ultimate dwelling of God among humanity (John 1:14). This divine indwelling continues through the Holy Spirit, whom Christ sent to indwell believers and the church, making them a temple of God (1 Corinthians 3:16). The "me" sent by the "LORD of hosts" is undeniably Jesus, the Son, who perfectly reveals the Father and executes His sovereign plan to gather a global people and establish His eternal dwelling place, culminating in the New Jerusalem where God's tabernacle is finally with humanity (Revelation 21:3).