Exegetical and Hermeneutical Commentary of Zechariah 8:3
Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
3. I am returned and will dwell ] A repetition of the promises Zec 1:16; Zec 2:10.
a city of truth ] Rather, The city of truth. Comp. Zec 8:16, Zep 3:13; and by way of contrast, Nah 3:1.
Fuente: The Cambridge Bible for Schools and Colleges
I am returned – Dionysius: Without change in Myself, I am turned to that people from the effect of justice to the sweetness of mercy, and I will dwell in the midst of Jerusalem, in the temple and the people, indwelling the hearts of the good by charity and grace. Christ also, Very God and Very Man, visibly conversed and was seen in Zion. Osorius: When He says, I am turned, He shows that she was turned too. He had said, Turn unto Me and I will turn unto you; otherwise she would not have been received into favor by Him. As the fruit of this conversion, He promises her His presence, the ornaments of truth, the hope of security, and adorns her with glorious titles.
God had symbolized to Ezekiel the departure of His special presence, in that the glory of the God of Israel which was over the temple, at the very place where they placed the image of jealousy, went up from the Cherub Eze 8:4-5, whereupon it was, to the threshold of the house Eze 9:3; then stood over the Cherubim Eze 10:4, Eze 10:18; and then went up from the midst of the city and stood upon the mountain, which is on the east side of the city Eze 11:23, so removing from them. He had prophesied its return in the vision of the symbolic temple, how the glory of the Lord came into the house by the way of the gate looking toward the East, and the Spirit took me up and brought me into the inner court, and behold, the glory of the Lord filled the house Eze 43:4. This renewed dwelling in the midst of them, Zechariah too prophesies, in the same terms as in his third vision, I will dwell in the midst of Jerusalem (Zec 2:1-13 :14, Hebrew (Zec 2:10 in English)).
And Jerusalem shall be called the city of truth – , being what she is called, since God would not call her untruly; so Isaiah says, afterward thou shalt be called the city of righteousness, the faithful city Isa 1:26, and they shall call thee the city of the Lord, the Zion of the Holy One of Israel . So Zephaniah had prophesied, The remnant of Israel shall not do iniquity, nor speak lies Zep 3:13. Truth embraces everything opposite to untruth; faithfulness, as opposed to faithlessness; sincerity, as opposed to simulation; veracity, as opposed to falsehood; honesty, as opposed to untruth in act; truth of religion or faith, as opposed to untrue doctrine. Dionysius: It shall be called the city of truth, that is, of the True God or of truth of life, doctrine, and justice. It is chiefly verified by the Coming of Christ, who often preached in Jerusalem, in whom the city afterward believed.
And the mountain of the Lord of hosts – Mount Zion, on which the temple shall be built, shall be called and be the mountain of holiness. This had been the favorite title of the Psalmists , and Isaiah (Isa 11:9; Isa 56:7; Isa 57:13; Isa 65:11, Isa 65:25; Isa 66:20; also in Joe 2:1; Joe 3:17; Oba 1:16; Zep 3:11; Dan 9:16, Dan 9:20); and Obadiah had foretold, upon Mount Zion there shall be holiness Oba 1:17; and Jeremiah, As yet they shall use this speech in the land of Judah and in the cities thereof, when I shall bring again their captivity; The Lord shall bless thee, O habitation of justice, and mountain of holiness Jer 31:23. It should be called and be; it should fulfill the destination of its titles; as, in the Apostles Creed we profess our belief of the holy Catholic Church, and holiness is one of its characteristics.
Fuente: Albert Barnes’ Notes on the Bible
Verse 3. I am returned unto Zion] I have restored her from her captivity. I will dwell among them. The temple shall be rebuilt, and so shall Jerusalem; and instead of being false, unholy, and profligate, it shall be the city of truth, and my holy mountain. TRUTH shall dwell in it.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I am returned; I did in anger depart from sinful, and incorrigible, and unhumbled Israel, and sent them into a long captivity, and a far distance from my house; but now I am pacified, they punished, and I will be no longer absent from them; I am returned, not by change of place, but by change of my dealings with them.
Unto Zion; literally, to my place of ancient residence, where the temple and city of David stood; spiritually, to the church, wheresoever it was humbled in distresses.
And will dwell in the midst of Jerusalem; once more, as of old, I will fix my residence and afford my presence there, as 1Ki 6:13; Psa 68:16, according to promise repeated to my people. Jerusalem shall be my dwelling-place.
Jerusalem shall be called, it shall be, for I will make it, a city of truth; her citizens shall love the truth and speak it, shall worship me in truth of heart as well as in the true manner prescribed to them, and they shall inherit the truth of my promises too: much like to this is that of Eze 37:23-28.
And the mountain of the Lord of hosts the holy mountain; either Jerusalem shall be called
the mountain of the Lord of hosts; or Mount Moriah, on which the temple was built, shall be called, and be, the holy mountain, for that the temple is rebuilt there, and the holy worship of God restored there; impure idols, which were worshipped there by your impure fathers, and thereby was the mountain defiled, shall now be cast out, and none but the holy God worshipped in his holy temple.
Fuente: English Annotations on the Holy Bible by Matthew Poole
3. I am returnedthat is, I amdetermined to return. My decree to that effect is gone forth.
Jerusalem . . . city oftruththat is, faithful to her God, who is the God of truth(Isa 1:21; Isa 1:26;Joh 17:17). Never yet fullyfulfilled, therefore still to be so.
the mountain of the Lord(Isa 2:2; Isa 2:3).
holy mountain (Jer31:23).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thus saith the Lord, I am returned to Zion,…. The temple being now building, and almost finished, and the worship of God restored in it. The Targum renders it, “I will return to Zion”; and it may refer to the time of Christ’s incarnation, when the Redeemer came to Zion, Isa 59:20 or to the time of the conversion of the Jews in the latter day, of both which it is true; see Ro 11:26:
and will dwell in the midst of Jerusalem: or “cause my Shechinah to dwell there”, as the Targum paraphrases it; which was fulfilled when the Word was made flesh, , “and dwelt” or “tabernacled” among the inhabitants of Judea and of Jerusalem, and taught his doctrines, and wrought his miracles, in the midst of them; and will be also when he shall dwell among them by his Spirit and grace in the latter day:
and Jerusalem shall be called a city of truth; when Christ, who is “truth” itself, was in it, and the truths of the Gospel were preached there by him and his apostles, and they were received and professed by many, though despised by others; and especially in the latter day, when the Jews shall generally and cordially embrace Christ and his Gospel, and shall worship God in spirit and in truth, and not in that shadowy, formal, and hypocritical way they do now; see Isa 1:26 and especially this will be true of the New Jerusalem, into which nothing shall enter that makes a lie, Re 21:27:
the mountain of the Lord of hosts; which will be established upon the top of the mountains, and where the Lord will be seen and exalted in his glory, even the Lamb, with the hundred and forty four thousand with him, Isa 2:2:
the holy mountain; where the holy word of God will be preached, the holy ordinances administered, and holiness of life and conversation will be strictly attended to; yea, Holiness will be upon the bells of the horses, Zec 14:20.
Fuente: John Gill’s Exposition of the Entire Bible
The Prophet now more clearly explains what he intended; but it was necessary to preserve this order — that enemies were to be by force ejected from their possession, and the Church delivered, before God could dwell in the midst of it; for how could God have proved that Jerusalem was under his guardianship and protection without having first subdued its enemies? It was not then without reason that the Prophet commenced with this promise — that God was prepared for war, and was burning with wrath, that he might deliver his Church from the hands of enemies. Then follows the fruit of the victory; for it would not have been enough for God to avenge the wrongs done to his chosen people, without gathering the dispersed and restoring the Church to its ancient condition. For it often happens that those who have been cruelly treated find an avenger; but no comfort, or very little comfort, comes to them, as they are made nothing better; but the Lord here refers to these two things — that he would take up arms to defend his chosen people, and also that he would become, as the case was, the defender and protector of the holy city.
The repetition of the sentence, Thus saith Jehovah of hosts, almost in every verse, was no doubt intended for the purpose of strengthening their faith; for it was, as I have already said a thing incredible. It was then necessary to bring forward often the name of God, that the faithful might more readily give assent to the prophecy which they knew proceeded from God, even the God of hosts, whose power is infinite, and to whom nothing is difficult, as we shall find it presently stated.
And he says that he had returned; not that the accomplishment of this prophecy was then visible, but the decree is put for the reality. God had been, as it were, for a long time silent, while his people were exposed as a sport to their enemies; and he seemed then to be far away from Jerusalem, for the place was desolate and waste, yea, it was a scene of dreadful vengeance. God, then, during the whole of that time, seemed to have forsaken the place, according to the testimony of Ezekiel, who says, that God had removed from the temple, and that it was an empty place, and as it were profane. On this account he says now that he had returned; for he intended openly to show that it had not in vain been made the seat of his glory, when he had commanded his name to be there invoked. It is indeed true that mount Sion had never been forsaken by God; but no other opinion could have been formed, when there were there no altar, no sacrifices, and no people to worship God; for this is said with reference to divine worship; and the holiness of the mount was also nothing, except as far as God had consecrated it to himself. Hence these two things were connected — the holiness of the mount and the presence of God. It therefore follows that God, according to the judgment of men, was absent, when no religion appeared there, and the Jews offered there no sacrifices.
He further says, that he had returned, that he might dwell in the midst of Jerusalem (80) It was necessary to add this, that the Jews might be convinced that his return was not in vain; for many said that they foolishly made too much haste, and that though the commencement had been favorable, yet many troubles would come upon them in future, and that their building would be only for a short time, and that though they spent much toil and labor in rebuilding the city, it would yet be only for a season, as their enemies would shortly come and destroy their new edifices. Since then reports of this kind were spreading, it was necessary to support the minds of the godly, that they might be fully persuaded that God had returned to his people, and had become the restorer of his exiles for this end — that he might as before dwell at Jerusalem.
We now apprehend the Prophet’s object; it was as though he had said, that the people had not returned in vain to their country, but that they had been delivered by the authority of God, and that his dwelling at Jerusalem would be fixed and perpetual, as it had before been his habitation. We indeed know that the stability of the Church is not otherwise secured than by the presence of God, as it is said in Psa 46:5, “God is in the midst of her, she shall not be moved;” for the Church would not be less exposed to sudden and frequent destruction than other things, were it not that God, her support, dwells in her. And this is what our Prophet means here when he says, that God would dwell there.
He adds, And called shall be Jerusalem the city of truth, and the mount of Jehovah the mount of holiness (81) By the first clause the Prophet reminds us why God had for a time forsaken Jerusalem, even because it was a city given to falsehoods, wicked devices, deceits, and perverse counsels. As then the Jews had wholly degenerated from true religion, the Prophet intimates that the city became destitute of its guardian and protector, even of God himself. And for the same purpose are added the words, the mount of Jehovah shall be called the mount of holiness. For however proudly the Jews boasted that they worshipped God, they yet had profaned both the temple and the altar by their sins, as we have seen it proved by the Prophet Haggai. (Hag 2:15.) Here then Zechariah indirectly reproves the Jews for having corrupted all purity by their frauds, and also for having, by the defilements of their sins, polluted Sion and the temple of God. At the same time he teaches us that God dwells in his Church where he sanctifies it.
Hence God is never idle while he dwells in his people; for he cleanses away every kind of impurity, every kind of deceit, that where he dwells may ever be a holy place. Therefore the Prophet not only promises here an external blessing to the Jews, but also shows that God performs what is far more excellent — that he cleanses the place where he intends to dwell, and the habitation which he chooses, and casts out every kind of filth. And since God promises to do this, we hence see that it is his own peculiar work and gift to cleanse all our impurities, and also to dissipate everything false and deceitful. The import of the whole is, that when God reconciles his people to himself, he not only brings an outward blessing of an earthly kind, but also something better and far more excellent, even the renewal of the heart and mind, and that when all things are polluted and filthy, he restores true and perfect cleanness and integrity.
We must further bear also in mind what I have already stated — that their sins are here intimated to the Jews, that they might be touched with shame, and seek repentance; for we have seen that they were very slow and tardy in this respect. It was then necessary to stimulate them that they might repent. For what the Prophet says clearly intimates that mount Sion had been profaned, though God had consecrated it to himself; for God’s worship had been there vitiated, and there was there no integrity; and that the faithful city, such at least as it ought to have been, had become full of falsehood and treachery; for truth is not to be confined to that fidelity which men ought to observe one towards another, but is to be extended to that sincerity which the faithful ought to possess as to the pure and sincere worship of God. This is the sum of the whole. It now follows —
(80) “The walls of the city were not dedicated, Neh 12:27, till above sixty years after this prophecy.”— Newcome.
(81) This verse presents an example of an inverted order in the words, often met with in Scripture. Zion and Jerusalem are first mentioned, then Jerusalem and Zion. “Truth” here seems especially to mean faithfulness, as opposed to perfidy; for Jerusalem had become unfaithful and broken her covenant with God. “Holiness” included what was moral and ceremonial. — Ed.
Fuente: Calvin’s Complete Commentary
(3) Comp. Zec. 2:10-13.
Of truthi.e., where truth and fidelity towards God have their home (comp. Isa. 1:21), the faithful city. (For the other two titles, see Isa. 2:2-3; Jer. 31:23.) Zion shall return to her former condition of faithfulness, and consequent favour with God. (Comp. Zec. 8:8.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Zec 8:3. A city of truth A faithful city; a spouse without reproach. “She shall be no longer an abandoned, debauched, and prostituted city; no more shall be seen in Jerusalem the worship of strange gods; the true God alone shall be known and worshipped there!” We see a shadow of this prophesy in Judaea after the return from the captivity; but this faithful city, in the strictness of the letter, is no other than the church of Jesus Christ;that chaste and faithful spouse. See Eph 5:27 and Calmet.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 1249
THE RESTORATION OF THE JEWS
Zec 8:3-8. Thus saith the Lord: I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem, shall be called a city of truth; and the mountain of the Lord of Hosts the holy mountain. Thus saith the Lord of Hosts: There shall yet old men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age. And the streets of the city shall be full of boys and girls playing in the streets thereof. Thus saith the Lord of Hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts. Thus saith the Lord of Hosts; Behold, I will save my people from the east country, and from the west country; and I will bring them, and they shall dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.
THE restoration of the Jews from their present dispersion forms a very principal subject of all the prophetic writings; and one cannot but be amazed that it should occupy so small a share of attention amongst the ministers of religion, as scarcely to be noticed by them. Indeed those who do notice the passages relating to that event, pervert them for the most part, by applying them to the Church of Christ, and giving them an interpretation which they were never designed to bear. From whatever cause this proceeds, it tends exceedingly to keep out of view the mercy of God towards his once-favoured people, and to foster in our bosoms an indifference to their welfare. But let us indulge a more benevolent disposition towards them, and contemplate with pleasure,
I.
Their interest in this prophecy
In its primary sense, it was applicable to the Jews of that day
[They were at present but a small remnant, and under circumstances that were very discouraging. They had long been afflicted, both by God and man. Previous to their captivity, the judgments of God had been so heavily inflicted on them, that scarcely an old man was to be found among them; and nothing but want and misery was to be seen in the streets [Note: ver. 10.]: but now peace and plenty should be restored to them [Note: ver. 11, 12.]. In a moral view, also, there should be a great and general improvement, insomuch that their city, which had been the seat of the most abominable idolatries, should be called A city of truth; and the mountain where their temple was rebuilding, The holy mountain.]
But it had respect to the Jewish nation in days that are yet future
[Of this there is abundant evidence: for Judah alone returned from captivity; whereas the chapter before us speaks of Israel and Judah. Moreover, the Jews after their return never displayed any great piety; whereas they were, in this prophecy, designated as a holy people. They were also to be a blessing among the heathen, as before they had been a curse [Note: ver. 13.]. But never, at any period, were they so execrated amongst the heathen, as since their dispersion by the Romans: nor, with the exception of the Saviour and his Apostles, have they ever been such a blessing to the world, as they will be at a future period, when they shall rise up as missionaries in all the countries where they have been scattered, and be the means of converting the whole Gentile world to the faith of Christ [Note: Mic 5:7.]. Nor can the concluding part of this chapter be referred to any events that have hitherto taken place in the world. The time is yet to come, when many people and strong nations shall come to seek the Lord of Hosts in Jerusalem; and when ten men out of all languages of the nations shall take hold of the skirt of him that is a Jew, saying, We will go with you, for we have heard that God is with you [Note: ver. 2023.].
What then are the things here predicted? First, the return of the Jews to their own land. And this is an event which shall certainly be accomplished in due season [Note: Isa 27:13. Jer 30:3; Jer 30:18-19.] Next it declares their conversion to the Lord Jesus Christ as their Messiah, and their instrumentality in converting the heathen world. This also shall be accomplished at the appointed time [Note: Hos 3:5. Isa 66:19-20. Rom 11:12; Rom 11:15.] ]
God, foreseeing the incredulity of all to whom this prophecy should come, declares,
II.
The certainty of its accomplishment, notwithstanding all the difficulties which lie in the way
When things are far beyond the powers of man we are apt to judge that they can never be effected
[Unbelief is deeply rooted in the heart of man. When Sarah was informed, that she, notwithstanding the advanced age of herself and her husband, should bear a child, she laughed at the idea, as altogether incredible [Note: Gen 18:9-15.]. The Israelites in the wilderness, notwithstanding they had seen all Gods wonders in Egypt and at the Red Sea, conceived it impossible that God should ever give them flesh to eat in the wilderness [Note: Psa 78:19-20.]: and Moses himself staggered at this promise through unbelief [Note: Num 11:18-23.]. So it is with us all: we limit the Holy One of Israel [Note: Psa 78:41.], and judge of him as if he were altogether such an one as ourselves [Note: Psa 50:21.].]
But this is erroneous and absurd
[Very pointed is that interrogation in the text: Thus saith the Lord of Hosts; If it be marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in mine eyes? saith the Lord of Hosts. There is nothing impossible to God. He that by a word called the whole universe into existence, What can he not do? There were many in our Lords days who doubted the resurrection of the body, because they could not conceive how the scattered atoms could ever be brought together and re-united into the same corporeal mass, so that every human being from the beginning to the end of the world should have his own proper body. But our blessed Lord said to them, Ye do err, not knowing the Scriptures and the power of God [Note: Mat 22:29.]. A just consideration of Gods omnipotence would at once have removed all their doubts on this subject, as it will also on every other subject connected with prophecy. Particularly in reference to the final restoration and conversion of the Jews is the power of God insisted on, as a pledge and security for the performance of his promised mercy: They shall be graffed into their own olivetree again; for God is able to graff them in again [Note: Rom 11:23.]. When therefore we see the desperate state to which the Jews are reduced, and feel inclined to ask, Can these dry bones live? let us bear in mind, that God has declared they shall live [Note: Eze 37:3-5.], and that what he has promised he is able also to perform [Note: Rom 4:21.].]
Address
1.
Let none indulge unbelief, in reference to their own souls
[Frequently are persons ready to despond, as though their difficulties in the divine life were too great to be surmounted. And truly, if our salvation depended on our own efforts only, we might well despond. But has not God engaged to keep his people [Note: 1Sa 2:9. Job 17:9. Php 1:6.]? Has not the Lord Jesus Christ assured us, that his grace shall be sufficient for us [Note: 2Co 12:9.]? Why then should we be cast down, as though there were no hope? See how tenderly God chides us for such unworthy and unbecoming fears [Note: Isa 40:27-31.] and learn to live by faith in the Lord Jesus, and to be strong in faith, giving glory to God [Note: Rom 4:20.].]
2.
Let none indulge it, in reference to the Church of God
[We confess, it is marvellous in our eyes, that the Jews should ever become such a people as we are taught to expect. But we are not therefore to doubt whether the promises of God respecting them will be fulfilled. What the prophet predicted respecting the speedy re-establishment of the Jews after their captivity, was fulfilled: and so will his predictions relative to their future restoration. Hence, in the words immediately following the text, it is said, Let your hands be strong, ye that hear, in these days, these words by the mouth of the prophets: and again, in ver. 13 Fear not, but let your hands be strong. So then say I to you at this time: You who are engaged in promoting the welfare of the Jewish nation, fear not, but let your hands be strong. Your prospects, humanly speaking, are discouraging; but God is on your side; and he who by the sound of rams horns cast down the walls of Jericho, will, by your feeble efforts, glorify himself, and make his own strength perfect in your weakness.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Zec 8:3 Thus saith the LORD; I am returned unto Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a city of truth; and the mountain of the LORD of hosts the holy mountain.
Ver. 3. I am returned unto Zion ] After a long absence, as it may seem by the late troubles, and that dismal dispersion, Zec 7:14 . God was gone aside and returned to his place, till they should acknowledge their offence and seek his face: In their affliction, said he, they will seek me early. Neither was he frustrated, as appeareth, Hos 5:15 ; cf. Hos 6:1 . Come, and let us return unto the Lord, say they. Do so, and then I will come again unto you as the rain, as the latter and former rain unto the earth, with a cornucopia of peace, plenty, and prosperity. Neither this only will I do as a stranger in the land, or as a wayfaring man, that tarrieth for a night,
But I will dwell in the midst of Jerusalem
And Jerusalem shall be called a city of truth
And the mountain of the Lord of hosts the holy mountain the LORD. Hebrew. Jehovah. App-4.
will dwell in the midst, &c. Reference to Pentateuch (Exo 29:45). App-92.
a city of truth = a city of fidelity.
truth = the truth. Compare Isa 1:21, Isa 1:26.
the holy mountain. Compare Isa 2:2. Jer 31:23. Eze 40:2. Mic 4:1.
holy. See note on Exo 3:5.
holy mountain
Holiness, Sanctification, Summary: In the O.T. the words consecration, dedication, sanctification, and holiness are various renderings of one Hebrew word, are used of persons and of things, and have an identical meaning, i.e. set apart for God. Only when used of God himself (e.g. Lev 11:45), or of the holy angels (e.g. Dan 4:13) is any inward; Lev 11:45; Dan 4:13 moral quality necessarily implied. Doubtless a priest or other person set apart to the service of God, whose whole will and desire went with his setting apart, experienced progressively an inner detachment from evil; but that aspect is distinctively of the N.T., not of the O.T. Mat 4:5.
I am: Zec 1:16, Jer 30:10, Jer 30:11
dwell: Zec 2:10, Zec 2:11, Isa 12:6, Eze 48:35, Joe 3:17, Joe 3:21, Joh 1:14, Joh 14:23, 2Co 6:16, Eph 2:21, Eph 2:22, Col 2:9, Rev 21:3
a city: Zec 14:20, Zec 14:21, Isa 1:21, Isa 1:26, Isa 60:14, Jer 31:23, Jer 33:16
the mountain: Isa 2:2, Isa 2:3
the holy: Isa 11:9, Isa 65:25, Isa 66:20, Rev 21:10, Rev 21:27
Reciprocal: Exo 25:8 – I may dwell Deu 28:3 – in the city 1Ch 23:25 – that they may dwell in Jerusalem Psa 46:5 – God is Psa 48:1 – mountain Psa 87:1 – the holy Psa 144:14 – no breaking in Psa 147:13 – blessed Isa 8:18 – which Isa 25:6 – in this Isa 30:19 – dwell Isa 54:14 – righteousness Isa 56:7 – them will Jer 26:18 – the mountain Lam 5:21 – renew Eze 36:10 – I will Dan 9:16 – thy holy Dan 9:20 – for Joe 2:1 – in my Oba 1:17 – there shall be holiness Mic 4:1 – the mountain Zec 1:14 – I am Zec 12:6 – Jerusalem shall Mal 3:4 – the offering 2Pe 1:18 – the holy
Zec 8:3, But a husband does not thus punish his wife because he has ceased to love her, but rather because he still loves her in spite of her unfaithfulness. Hence this verse says that He will return unto Zion, which means that He will show his unbroken love for his wife by living with her again; will dwell in the midst of Jerusalem.
Zec 8:3. I am returned unto Zion I have punished her infidelities with all the rigour of despised and abused love; but, though sensible of her fault, my tenderness has continued, and my love is rekindled for her, upon her change in conduct, and return in true repentance to me. I have received her, restored my love to her, and will render to her my former kindnesses. And will dwell in the midst of Jerusalem Once more, as of old, I will manifest my presence and fix my residence there: according to my promise, repeated to my people, Jerusalem shall be my dwelling-place: see the note on Zec 2:10. Jerusalem shall be called, A city of truth That is, it shall be such: the truth of God shall be known, believed, loved, and adhered to therein; the true God, and he only, shall be worshipped there, and that in sincerity and truth, and in the manner which he hath prescribed. Its citizens shall love and speak the truth, shall practise and execute true justice and judgment, and be faithful to Jehovah; and the mountain of the Lord, The holy mountain On account of the pure and holy worship performed there, and the holy conduct of its inhabitants. We see a shadow of the accomplishment of this prophecy in the Jews, after their return from captivity; but this faithful city, this city of truth and holiness, in the strictness of the letter, is no other than the Christian Church, that chaste and faithful spouse of Jesus Christ, Eph 5:27.
8:3 Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a {b} city of truth; and the mountain of the LORD of hosts the holy mountain.
(b) Because she will be faithful and loyal toward me her husband.
Yahweh announced that He would return to Zion and reside among His people in Jerusalem again (cf. Zec 1:16; Zec 2:10). When He did, people would call Jerusalem the City of Truth, and they would refer to the temple mount as the Holy Mountain (cf. Zec 14:20-21). Finally the recurring cycle of apostasy followed by punishment would end.
"Jerusalem did not acquire this character in the period after the captivity, in which, though not defiled by gross idolatry, as in the times before the captivity, it was polluted by other moral abominations no less than it had been before. Jerusalem becomes a faithful city for the first time through the Messiah, and it is through Him that the temple mountain first really becomes the holy mountain." [Note: Keil, 2:312.]
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)