Zechariah 2:1–13

2:1–2 “I lifted my eyes and saw, and behold” (cf. comment on 1:18–19). Zechariah sees a “man with a measuring line in his hand” going to survey Jerusalem for its rebuilding (cf. 1:16, although the measuring instrument there is a different Hebrew term). Elsewhere in the OT, measuring is associated with building the tabernacle (e.g., Ex. 26:2, 8), Solomon’s temple (e.g., 1 Kings 7:9, 11), the new temple (Ezekiel 40–48), and the restored walls of Jerusalem (Neh. 3:11–30; Jer. 31:39). Similarly, the expression “width and . . . length” is most prominent in connection with the tabernacle (in Exodus), Solomon’s temple (in 1 Kings and 2 Chronicles), and the new temple (in Ezekiel 40–48). In this vision, temple and city are to some extent merged, since God’s glory is said to fill the city just as it had earlier filled the tabernacle and temple (Ex. 40:34–35; 1 Kings 8:11). This is reflected also in Zechariah 14:20–21.

Unusually, Zechariah speaks directly to the man in his vision without any angelic mediation, creating a sense of urgency. The identity of the man is not given.

2:3–4 The angel who had previously spoken with Zechariah to explain the visions is now present. The phrase “came forward” is better translated “was going out,” since the angel is moving toward the man with the measuring line, who is going toward Jerusalem. Another angel goes out with a message for the first angel to convey to the young man, which Zechariah also hears and reports. The young man’s pursuit by angels further indicates the urgency and importance of the message, as does the second angel’s call to the first angel: “Run, say to that young man . . .”

The phrase rendered “villages without walls” is difficult to translate from Hebrew. The idea from the immediate context is that the new Jerusalem will have no walls because its human and animal populations will be overflowing (cf. 1:17). This is a picture of God’s blessing Jerusalem again, in contrast to the curse of the exile (cf. Jer. 33:10–11).

2:5 Since a wall functions to protect and secure a city, the angel’s call to build a city without walls would raise the question of security. God promises to be a “wall of fire all around.” Fire is a common means of protection in the OT (cf. Gen. 3:24; Ex. 14:19–20, 24; Deut. 5:23–24; 2 Kings 6:17; Pss. 46; 48). A “wall of fire” would provide protection while also allowing for expansion.

God also promises to be the “glory in her midst” (cf. Zech. 1:3, 16). In Israel’s history, God’s glory took up residence in the tabernacle and the temple (Ex. 40:34–35; 1 Kings 8:11). The prophet Ezekiel had a vision of God’s glory departing from the temple as judgment on the nation’s sin (Ezekiel 1; 8–11). Yet after Israel is punished, Ezekiel envisions God’s glory returning to the temple (43:1–5). In this vision given to Zechariah, God promises his glory will return to Jerusalem; the temple and city will be merged.

2:6–7 The word translated “Up!” can also be translated “Woe!” and often introduces a lament. Here it is a means of grabbing attention and urging the people to respond to the subsequent exhortation. In view of his return to Jerusalem, the Lord charges his people still living in exile to “flee from the land of the north,” an expression, typical of Jeremiah, referring to Babylon (e.g., Jer. 3:18; 16:15; 23:8; 31:8). While Babylon lay to the east of Jerusalem, travelers to Babylon would begin their journey by heading northward, to avoid the desert that lay between the two cities.

The phrase “I have spread you abroad” uses different vocabulary but conveys an idea similar to “scattering” in Zechariah 1:19. God’s people were scattered in all directions, just as the “four winds of the heavens” blow everywhere. Indeed, Jeremiah 44:1 indicates some Jews had relocated to Egypt.

A second imperative, “escape to Zion” (Zech. 2:7; on “Zion” cf. comment on 1:14), gives a sense of impending judgment on the nations, represented as the “daughter of Babylon.”¹ This expression poetically personifies the inhabitants of a land or city (cf. “daughter of Zion” in 2:10; 9:9). The expression “daughter of” also connotes identity and may function to question the identity and allegiance of Jewish people living in Babylon: to which city do they belong?

Reference to “Babylon” rather than Persia may suggest that the full realization of the earlier prophetic judgments pronounced against Babylon may still be future. Alternatively, “Babylon” may refer simply to the region (now governed by the Persians) in terms bringing to mind the exilic experience, or in terms not seen as seditious by Persia. Or “Babylon” may be symbolic of nations opposed to God (including the Persians), as it is elsewhere in the Bible (e.g., Revelation 18).

2:8 The Hebrew of this verse is difficult. There is no evidence elsewhere that Zechariah was sent as a prophet to the nations, as might be suggested by “after his glory sent me to the nations.” An alternative rendering would read, “After glory sent me to the nations that have plundered you,” where “me” is God, speaking about himself. This can be understood against the background of Exodus and Ezekiel, where “glory” refers to that aspect of God’s own character that compelled him to depart the defiled temple in judgment on the city and dwell with his people among the nations (cf. Ezek. 8:6; 9:3). In Exodus, God’s glory is his character or name, revealed to Moses on the mountain (cf. Ex. 34:5–7), that visibly took up residence in the tabernacle (40:34–35). There is a perceived tension in God’s character between his covenant mercy and love, on the one hand, and his judgment of sin, on the other. This perception is captured in the golden calf incident in Exodus 32, where God’s burning anger wanted to destroy the nation, yet Moses interceded and pleaded on the basis of God’s character and promises. God relented from destroying the nation, yet he still punished the people. Similarly, God punished his people for their sin many generations later when his glory departed the temple in Jerusalem and he allowed the Babylonians to destroy it. But would he again show mercy? This vision assures God’s people that, in keeping with his character (“glory”), he will save them from the nations and return to dwell among them (Zech. 2:10–11). On account of his promises and purposes, they are the “apple of his eye” (cf. Deut. 32:10; Prov. 7:2). They are precious in his sight, and he will save and protect them from the nations (cf. also Ex. 19:5, where God calls his people his “treasured possession”).

2:9 “I will shake my hand over them” is a promise that God will act to judge the nations that have touched his people (cf. 1:15). There will be a great reversal—“the nations who plundered” God’s people (2:8) will “become plunder” (v. 9). Those who were servants will be served. There are echoes here of God’s salvation in the exodus, when the Israelites plundered the Egyptians (cf. Ex. 12:35–36; also Isa. 14:2). The fulfillment of this promise will underscore Zechariah’s authority as a prophet (cf. Zech. 2:11; 4:9; 6:15).

2:10 On the phrase “daughter of Zion,” cf. verse 7. The inhabitants of Jerusalem are exhorted to “sing and rejoice.” They are to be jubilant because of the Lord’s promise to come and dwell among them (cf. comment on 1:16). The language of “dwelling” is elsewhere associated with God’s presence in the tabernacle and temple (e.g., Ex. 25:8; 29:44–45; 1 Kings 6:12–13). Hence this exhortation anticipates the completion of the rebuilding of the temple and the return of God’s visible glory. There is a similar exhortation to rejoice in Zechariah 9:9 when the Davidic king comes to Jerusalem (cf. also Zeph. 3:14).

2:11 God’s purpose and plan is not merely for the salvation of Israel but also for “many nations” who will “join themselves to the LORD.” God’s promise to Abraham includes the blessing of the nations (Gen. 12:3; 18:18; 22:18), and other prophets reiterate this, particularly Isaiah (e.g., Isa. 2:1–4; 14:1; 56:3, 6). It is also a significant theme in Zechariah (cf. Zech. 8:22–23; 14:16). To “be my people” is an immense covenant privilege (cf. Jer. 31:33).

The phrase “in that day” occurs about twenty times across the book of Zechariah, and this is its first instance. It refers to the day when God will establish his kingdom on earth in glory, expressed here (as in 2:10) as his dwelling in the midst of his people. Fulfillment will confirm Zechariah’s message (cf. comment on 2:9).

2:12 Judah and Jerusalem have a privileged place in God’s salvation plan. Judah will be the Lord’s inheritance, his permanent possession. Judah is the tribe of David, and Jerusalem is the city of David and the location of the temple; the next two visions feature the future Davidic king (ch. 3) and temple (ch. 4). The phrase translated “holy land” is found only here in the OT. The land is “holy” because God will be present (cf. 2:13; 14:21; Ps. 78:54). On God’s choosing Jerusalem again, cf. comment on Zech. 1:17.

2:13 The final charge to “be silent” anticipates God’s return to his people. Since the previous charge given to the inhabitants of Jerusalem was to make much noise (“sing and rejoice”), it seems best to understand “all flesh” as referring to the nations, who are to stop their raging against God and his people (cf. Psalm 2). The phrase “all flesh” also conveys a sense of impermanence or weakness in contrast to the Lord (cf. Isa. 40:6).

Elsewhere, when God is “roused,” it is to save his people and bring judgment on his enemies (e.g., Pss. 44:23; 59:5; 73:20), and this suits the context here. God’s “holy dwelling” could refer to his dwelling among the exiles (cf. Zech. 2:8), “holy” by virtue of his dwelling there. Alternatively, it could refer to his heavenly abode, from which he will come to dwell with his people in Jerusalem once the temple is rebuilt.