10<\/strong>. I will dwell in the midst of thee<\/em> ] This prophecy had a fulfilment, when the Temple was rebuilt and the worship of God was resumed on Mount Zion. But it had a higher fulfilment when “the Word was made flesh and dwelt among us” (Joh 1:14<\/span>, Mal 3:1<\/span>), and the promise of the Gentiles being joined to the Lord, Zec 2:11<\/span>, was also accomplished. It awaits its highest fulfilment in both particulars in the times that are yet future. Rev 7:15<\/span>; Rev 21:3<\/span>; Rev 21:22-26<\/span>.<\/p>\n Sing and rejoice, O daughter of Zion – <\/B>It is a great jubilee of joy, to which Zion is invited. Thrice beside is she invited with this same word, and all for the restored or renewed Presence of God. Cry aloud for joy, thou barren which bare not Isa 54:1<\/span>, as here, on the coming in of the Gentiles, Cry aloud for joy, O daughter of Zion; jubilate, O Israel; rejoice and exult with all the heart, O daughter of Jerusalem; the Lord, the King of Israel, is in the midst of thee Zep 3:14-15<\/span>. Shout and cry aloud for joy, O inhabitant of Zion; for great in the midst of thee is the Holy One of Israel Isa 12:6<\/span>. The source of joy is a fresh coming of God, a coming, whereby He should dwell abidingly among them: truly what is this, but the Incarnation? As John saith, The Word was made Flesh and dwelt among us Joh 1:14<\/span>; and, Behold the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them and shall be their God Rev 21:3<\/span>.<\/P> Cyril: Hence too you may learn how great a subject of contentment above is the Presence of the Saviour upon earth. He could not then but bid the spiritual Zion, which is the Church of the Living God 1Ti 3:15<\/span>, the most sacred multitude of those saved by faith, to cry aloud for joy and rejoice. But it was announced that He should come and be in the midst of her. For John saith to us, The Word was in the world Joh 1:10<\/span>, and, being God, was not severed from His creatures, but He was Himself the Source of life to all living, and holding all things together to well-being and life; but the world knew Him not Joh 1:10<\/span> : for it worshiped the creature. But He came among us, when, taking our likeness, He was conceived by the holy Virgin, and was seen upon earth and conversed with men , and the divine David witnesseth saying, Our God shall come manifestly, and shall not keep silence Psa 50:3<\/span>. Then also was there a haven for the Gentiles. For now no longer was the race of Israel alone taught, but the whole earth was engoldened with the evangelical preachings, and in every nation and country great is His Name.<\/P> Jerome: This too is to be understood of the Person of the Lord, that He exhorts His people, being restored from the captivity to their former abode, to be glad and rejoice, because the Lord Himself cometh and dwelleth in the midst of her, and many nations shall believe in Him, of whom it is said, Ask of Me and I will give Thee nations for Thine inheritance, and the ends of the earth for Thy possession Psa 2:8<\/span>, and He shall dwell in the midst of them, as He saith to His disciples, Lo, I am with you always, even unto the end of the world Mat 28:20<\/span>.<\/P> <\/p>\n Zec 2:10-13<\/span><\/p>\n I come, and I will dwell in the midst of thee <\/em><\/p>\n The restorer of Israel and Judah<\/strong><\/p>\n Note that the name of the Lord, or Jehovah, is applied to two distinct persons; to Him who sends, and to Him who is sent.<\/p>\n Note also that in this prophecy the future restoration of the Jews is spoken of, as well as their settlement at Jerusalem after the Babylonish captivity. The words of the text evidently relate to the future restoration. A period is yet to come, of glory to God, and of prosperity to the people of Israel and Judah; and that the Son of God, the Messiah, will dwell among them, acknowledged and honoured as the Lord of hosts. Note some of the circumstances which will mark that season of the fulfilment of Gods promises to His people.<\/p>\n 1. <\/strong>The conversion of the people of Israel and Judah.<\/p>\n 2. <\/strong>The restoration of all the tribes to their own land.<\/p>\n 3. <\/strong>The people of God will be restored to their native land in the midst of wars and tumults. Their return will be preceded by violent convulsions, and by a season of disaster and tribulation, such as the world has never yet witnessed.<\/p>\n 4. <\/strong>The first and most remarkable circumstance in the condition of Gods people after their settlement in their own land, is His immediate presence among them.<\/p>\n 5. <\/strong>God will make a new covenant with them. It will involve a much higher degree of religious knowledge.<\/p>\n 6. <\/strong>The pardon of sin is mentioned as one of the promises under the new covenant.<\/p>\n 7. <\/strong>The consequence of this abundant pardon and superior know ledge is the greater practice of virtue. This superior degree of purity and holiness in the people of God, is the gift of God Himself, the effect of that abundant effusion of the Spirit which will adorn the Church under His own immediate care.<\/p>\n 8. <\/strong>The advantages will not be confined to Israel, but will flow out to other peoples.<\/p>\n 9. <\/strong>Jews and Gentiles being united as one body of faithful worshippers, a pure and holy service will be paid to God in Jerusalem. The people will enjoy all worldly and spiritual blessedness. Let us seek to attain a share of these coming blessings. (T. Bowdler, A. M.<\/em>)<\/p>\n<\/p>\n The joy of the Divine presence<\/strong><\/p>\n 1<\/strong> <\/em><\/strong>No difficulty or strait can take away from the Church the true cause of her joy, nor excuse her for not rejoicing in it, for when the Jews are now a contemptible handful, deserted by their brethren, vexed by their enemies, and some of themselves conspiring against them, yet she is called to this duty, Sing and rejoice.<\/p>\n 2. <\/strong>The Lords own presence in and with His people, is His choice and matchless gift, which He is willing to give before any other thing, and which, as He will not disdain to bestow in His peoples lowest condition, so it is a gift that should occasion much joy and refreshment to them.<\/p>\n 3. <\/strong>As the Lords presence with His own chosen people is perpetual, and will bring intimate familiarity and love; so Himself will be at all the pains to make up this union, He will not, by sin putting Him, as it were, away for a time, be provoked to stay away, and will have this communion still upon the growing hand till they come to full fruition, for He will dwell constantly and familiarly in the midst of thee.<\/p>\n 4. <\/strong>It is the great ground of the Churchs encouragement, and the fountain of all other manifestations of God, that the Son of God became man, that her Redeemer is God, that He came and dwelt in our nature, and was like us in all things without sin; and that we may tryst with God in the man Christ, and know our tender-hearted Surety to be also God over all blessed forever, and able to save to the uttermost. This incarnation of Christ is it which this promise ultimately points at as the ground of their joy. Sing, for I come, and I will dwell in the midst of thee, saith Jehovah. (George Hutcheson.<\/em>)<\/p>\n<\/p>\n The joy of the millennial Church<\/strong><\/p>\n The words point to the bright periods when messiahs kingdom shall so extend as to embrace many nations. Three remarks are suggested concerning this joy.<\/p>\n 1. <\/strong>The presence of God. Lo, I come, and I will dwell in the midst of thee, saith the Lord. The highest happiness of an intelligent creature, is the presence of the object it supremely loves. In Thy presence is fulness of joy.<\/p>\n 2. <\/strong>The increase of the good. Many nations shall be joined to the Lord in that day. Is not this a good reason for joy–to see the clouds of error in the human sky breaking, dissolving, vanishing, and the Sun of Truth rising, spreading, and penetrating the whole earth with its lifegiving beams? Is not this a sublime reason for lifegiving joy–Many nations shall be joined to the Lord, as the branches are joined to the roots of the tree, as the members of the body are joined to the head?<\/p>\n 3. <\/strong>The restoration of the Jews. For the Lord shall inherit Judah His portion in the holy land, and shall choose Jerusalem again.<\/p>\n Verse 10<\/span>. I will dwell in the midst of thee, saith the Lord<\/B><\/I>] This must chiefly refer to the Christian church<\/I>, in which God ever dwells by the power of his Spirit, as he had<\/I> done by the symbol of his presence in the first Jewish temple.<\/P> <\/p>\n Sing and rejoice:<\/B> now Christ calls them to rejoice in the goodness showed to them, and to sing forth the praises of him who showed it. <\/P> O daughter of Zion; <\/B>the whole nation of the Jews, the peculiar, redeemed, and restored people of God; they that had been in great and long captivity. <\/P> I come, <\/B>to execute judgments on thine adversaries, to complete thy deliverance and salvation; I come as foretold and promised, in the dispensations of Providence among the nations, in the performance of promises to you my people. <\/P> I will dwell in the midst of thee; <\/B>pitch my tabernacle, nay, build my habitation and house, and reside in it, give you my ordinances, my blessing, and my presence. This was fulfilled in part presently, and so through near five hundred years till Christ came, and ever since to his gospel church. <\/P> <\/p>\n 10. I will dwell in . . . midst ofthee<\/B>primarily at Messiah’s first advent (Psa 40:7<\/span>;Joh 1:14<\/span>; Col 2:9<\/span>;1Ti 3:16<\/span>); more fully at Hissecond advent (Isa 40:10<\/span>). SoZec 9:9<\/span>, where see on Zec9:9<\/span> (Isa 12:6<\/span>; Eze 37:27<\/span>;Zep 3:14<\/span>). Meanwhile God dwellsspiritually in His people (2Co6:16<\/span>).<\/P><\/p>\n Sing and rejoice, O daughter of Zion<\/strong>,…. Or, “congregation of Zion”, as the Targum paraphrases it; the Jewish church, great numbers of that people being converted, and in a church state; or the whole Christian church at this time, consisting of Jews and Gentiles, who are called upon to rejoice and sing at the destruction of antichrist; see<\/p>\n Re 18:20<\/span> and because of the presence of God in the midst of them, as follows:<\/p>\n for, lo, I come<\/strong>; not in the flesh: this is not to be understood of the incarnation of Christ; or of his coming in human nature to dwell in the land of Judea; but of his spiritual coming in the latter day, to set up his kingdom in the world, in a more visible and glorious manner:<\/p>\n and I will dwell in the midst of thee, saith the Lord<\/strong>; the presence of Christ in his churches, and with his people, in attendance on his word and ordinances, will be very manifest and constant in the latter day.<\/p>\n The daughter Zion is to rejoice at this sending of the angel of the Lord. Zec 2:10<\/span>. “Exult and rejoice, O daughter Zion: for, behold, I come, and dwell in the midst of thee, is the saying of Jehovah.<\/em> Zec 2:11<\/span>. And many nations will attach themselves to Jehovah in that day, and become a people to me: and I dwell in the midst of thee; and thou wilt know that Jehovah of hosts hath sent me to thee.” <\/em> The daughter Zion, or the church of the Lord, delivered out of Babel, is to rejoice with joy, because her glorification is commencing now. The Lord comes to her in His angel, in whom are His name (Exo 23:21<\/span>), and His face (Exo 33:14<\/span>), i.e., the angel of His face (Isa 63:9<\/span>), who reveals His nature, to dwell in the midst of her. This dwelling of Jehovah, or of His angel, in the midst of Zion, is essentially different from the dwelling of Jehovah in the Most Holy Place of His temple. It commences with the coming of the Son of God in the flesh, and is completed by His return in glory (Joh 1:14<\/span> and Rev 21:3<\/span>). Then will many, or powerful, nations, attach themselves to Jehovah, and become His people (cf. Zec 8:20-21<\/span>; Isa 14:1<\/span>). This kingdom of God, which has hitherto been restricted to Israel, will be spread out and glorified by the reception of the heathen nations which are seeking God (Mic 4:2<\/span>). The repetition of the expression, “I dwell in the midst of thee,” merely serves as a stronger asseveration of this brilliant promise; and the same remark applies to the repetition of (and thou shalt now): see at Zec 2:13<\/span>. Jerusalem will thereby receive the expansion shown to the prophet in Zec 2:4<\/span>; and through the dwelling of God in the midst of her, the promise in Zec 2:5<\/span> will also be fulfilled. The next verse refers to this.<\/p>\n Zion’s Prosperity Predicted.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 520.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 10 Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD<\/B>. 11 And many nations shall be joined to the LORD<\/B> in that day, and shall be my people: and I will dwell in the midst of thee, and thou shalt know that the LORD<\/B> of hosts hath sent me unto thee. 12 And the LORD<\/B> shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. 13 Be silent, O all flesh, before the LORD<\/B>: for he is raised up out of his holy habitation.<\/P> Here is, I. Joy proclaimed to the church of God, to the daughter of Zion,<\/I> that had separated herself from the daughter of Babylon.<\/I> 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,<\/I> and to rejoice<\/I> 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.<\/P> 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<\/I> 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,<\/I> Phil. iii. 5<\/I><\/span>. 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<\/I> should be joined to the Lord.<\/I> And, as there had been one law, so should there be one gospel for the stranger and for those born in the land;<\/I> whatever nation they come from, when they join themselves to the Lord, they shall be my people,<\/I> 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.<\/P> II. They shall have his presence among them: Sing and rejoice, for I come.<\/I> 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<\/I> (v.<\/I><\/span> 10<\/span>), and it is repeated (v.<\/I><\/span> 11<\/span>), 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<\/I> 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<\/I> (v.<\/I><\/span> 11<\/span>), and therefore must be the Lord Jesus,<\/I> who came and dwelt in the midst of the Jewish nation, the eternal Word,<\/I> that was made flesh, and dwelt among us.<\/I> 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.<\/I> It is promised that when Christ comes and dwells among them they shall know that the Lord of hosts has sent him;<\/I> 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<\/I> it, they would not have crucified the Lord of glory.<\/I><\/P> III. They shall have all their ancient dignities and privileges restored to them again, v.<\/I><\/span> 12<\/span>. 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.<\/I> 4. God will inherit Judah<\/I> again as his portion,<\/I> 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,<\/I> as he had chosen it formerly, to put his name there;<\/I> 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.<\/I><\/P> II. Here is silence proclaimed to all the world besides, v.<\/I><\/span> 13<\/span>. The daughter of Zion must sing, but all flesh<\/I> must be silent.<\/I> 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;<\/I> as a man out of sleep (Psa 44:23<\/span>; Psa 78:65<\/span>), 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. lxiv. 1<\/span>. His temple is so in this lower world; thence from between the cherubim<\/I> he will shine forth,<\/I> Ps. lxxx. 1<\/I><\/span>. 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<\/I>–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.<\/I> See Hab 2:20<\/span>; Zep 1:7<\/span>. 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<\/I> he will not retreat, nor sit down again, till he has accomplished his whole work.<\/P><\/p>\n He continues the same subject. The meaning is, that God begins nothing which he does not determine to bring to its end. Since then he had already begun to gather his people, that they might dwell in the Holy Land, it was a work in progress, at length to be completed; for the Lord’s will was not to be a half Redeemer. This is the purport of what the Prophet says. <\/p>\n But he now exhorts Sion to rejoice, as though the happiness which he predicts was already enjoyed. This mode of speaking, as we have seen elsewhere, is common among the Prophets. When they intended to animate God’s servants to a greater confidence, they brought them as it were into the midst of what was promised, and dictated a song of thanksgiving. We are not wont to congratulate ourselves before the time. When, therefore, the Prophets bade the Church to sing to God and to give thanks, they thus confirmed the promises made to them; as though the Prophet had said, that as yet indeed the brightness and glory of God was in a great measure laid, but that the faithful were beyond the reach of danger, and that therefore they could boldly join in a song of thanks to God, as though they were already enjoying full redemption; for the Lord will perfect what he begins. <\/p>\n Rejoice then and exult, thou daughter of Sion, — Why? For I come. God had already come; but here he expresses the progress of his favor, by declaring that he would come; as though he had said, “I have already given you obscure tokens of my presence; but you shall find another coming which will be much more effectual to confirm your faith.” Though then God had already appeared to the Jews, yet he says that he would come, that is, when Christ would come forth, in whom dwells the fullness of the Godhead bodily, and in whom God’s perfect glory and majesty shines forth. And hence also does it more evidently appear what I have already said, that this address cannot be applied without perversion to the Prophet, nor be suitably applied to the person of the Father. It then follows that Christ speaks here: but he does not speak as a man or an angel; he speaks as God the Redeemer. We hence see that the name Jehovah is appropriated to Christ, and that there is no difference between the Father and the Son as to essence, but that they are only to be distinguished as to their persons. Whenever then Christ announces his own divinity, he takes the name Jehovah; but he also shows, that there is something peculiar and distinct belonging to him as the messenger of the Father. For this reason, and in this respect, he is inferior to the Father; that is, because he is sent as a messenger, and executes what has been entrusted to him. These things do not militate the one against the other, as many unlearned and turbulent men think, who entangle themselves in many vain imaginations, or rather in mere ravings, and say, “How can it be, that there is one eternal God, and yet that Christ, who is distinct from the Father, and is called his angel, is a true God?” So they imagine that the origin of divinity is God the Father, as though the one true God had begotten, and thus produced another God from himself, as by propagation. But these are diabolical figments, by which the unity of the Divine essence is destroyed. Let us then bear in mind what the Prophet teaches here clearly and plainly, — that Christ is Jehovah, the only true God, and yet that he is sent by God as a Mediator. <\/p>\n Behold I come, he says, and I will dwell in the midst of thee. God dwelt then among the Jews, for the building of the temple had been begun, and sacrifices had been already offered; but this dwelling was typical only. It hence follows, that some new kind of presence is here pointed out, when God was to reveal himself to his people, not under ceremonial figures and symbols, but by dwelling, at the fullness of time, substantially among them; for Christ is the temple of the Godhead, and so perfectly unites us to God the Father, that we are one with him. And it ought further to be carefully borne in mind, that the Prophet does here also make a distinction between the ancient types of the law and the reality, which was at length exhibited in Christ; for there is no need now of shadows, when we enjoy the reality, and possess the completion of all those things which God only shadowed forth under the law. <\/p>\n CRITICAL NOTES.]<\/strong> <\/p>\n Zec. 2:10<\/span><\/strong>.] Summons to rejoice over Gods indwelling, and its happy results. Come<\/strong>] at Messiahs first advent, and more especially in his return in glory (Jer. 1:14<\/span>, and Rev. 21:3<\/span>). <\/p>\n Zec. 2:11<\/span><\/strong>.] Then many nations will be joined<\/strong>; attach themselves to Jehovah, and become his people (cf. chap. Zec. 8:20-21<\/span>; Isa. 14:1<\/span>). The restricted kingdom of Israel will be enlarged and glorified. <\/p>\n Zec. 2:10-11<\/span><\/strong>.] (Heb. 13:15<\/span>). The Divine residence here predicted must be interpreted of that which took place during the sojourn of the Son of God in the land of Judea. The almost entire identity of the language here employed with that used in chap. Zec. 9:9<\/span>, where, in like manner, the daughter of Zion is called to hail the advent of her king, compels to this conclusion (cf. Psa. 40:7<\/span>; Isa. 40:9-10<\/span>). With this appearance and residence of the Messiah are connected, as their consequents, the extensive conversion of the heathen nations, and their being constituted a people devoted to his service and glory. The repetition of the prediction relative to his residence in Zion is designed to express the certainty of the event [Henderson<\/em>]. <\/p>\n Zec. 2:12<\/span><\/strong>. Inherit<\/strong>] Will take possession of Judah, according to Deu. 32:9<\/span>; they would become the objects of Gods favour and delight. <\/p>\n Zec. 2:13<\/span><\/strong>. Silent]<\/strong> All flesh summoned to wait in reverence and submission to Jehovah coming to work. Already he has risen up<\/strong>] out of heaven his holy habitation (Deu. 26:15<\/span>; 2Ch. 30:27<\/span>), to avenge his people. The Divine majesty has seemed to be asleep, but now it is roused up; let men therefore beware [Lange<\/em>].<\/p>\n HOMILETICS<\/em><\/p>\n THE GLORY OF THE MESSIAHS KINGDOM.Zec. 2:10-13<\/span><\/em><\/p>\n These words look beyond the Jewish restoration, to the earlier and remoter times of the Messiah. With his appearance and residence are connected the return of his people to his service and glory, and the extension of his kingdom among the heathen. In prospect of this glory, the people are called to exult with joy. The glorification of this kingdom consists in the following privileges:<\/p>\n I. In the residence of its King<\/strong>. Lo, I come, and I will dwell in the midst of thee, saith the Lord. The greater the resident the more dignified the house. God dwelt with his people in type and shadow, in the glory of the temple and the blessings of his Spirit. Literally, in Christs first and future coming; spiritually, in the power of his grace over heart and life. We have not a mere poet, statesman, or prophet, but the great God himself, dwelling with individuals and sections of the Christian community. God hath said, I will dwell in them and walk in them; and I will be their God, and they shall be my people (2Co. 6:16<\/span>; Eze. 37:27<\/span>; Zec. 8:3<\/span>). <\/p>\n II. In the extension of its dominion<\/strong>. Many nations shall be joined to the Lord in that day. Proud exclusiveness shall cease; the walls of partition shall be broken down; and Jew and Gentile shall become subjects of one King. Hence extension. <\/p>\n 1. By the restoration of the Jews<\/em>. The Lord shall inherit Judah. It was to be on the principle, to the Jew first<\/em>, says Wardlaw. Among that people was he to appear and dwell while on earth. The chosen people were not to be utterly and finally cast off. He would again restore them in mercy; gather from their so much wider and longer-continued dispersions; restore them anew to the land of their fathers and the city of their God (Zec. 2:12<\/span>). <\/p>\n 2. By the adoption of other nations<\/em>. Many nations shall be joined to the Lord in that day. New converts shall inherit the blessings of the chosen people. An abundant increase is promised to the mere handful of Jews. This is the purpose for which Israel existed and was restored (Jer. 24:7<\/span>; Jer. 30:22<\/span>; Eze. 11:20<\/span>; Eze. 14:11<\/span>). Gentiles shall be grafted in with Jews (Rom. 11:23<\/span>); Jerusalem shall become the centre of glory, the throne of God, and one law shall rule the stranger and the homeborn (Exo. 12:49<\/span>). At that time they shall call Jerusalem the throne of the Lord; and all nations shall be gathered unto it. <\/p>\n III. In the grandeur of its achievements<\/strong>. Earthly kingdoms achieve greatness and create happiness by wealth, power, and war. True glory springs from spiritual birth and Gods presence. <\/p>\n 1. Great joy will result to this kingdom<\/em>. Sing and rejoice, O daughter of Zion. Those only cm rejoice who have been restored to God and recovered their puritythose with whom God dwells, and whom he<\/em> bids rejoice and sing. <\/p>\n (1) This joy is abundant<\/em>. It is a great jubilee of joy, to which Zion is invited. Thrice besides is she invited with the same word (Isa. 54:1<\/span>; Zep. 3:14-15<\/span>; Isa. 12:6<\/span>), and all for the restored and renewed presence of God [Pusey<\/em>]. <\/p>\n (2) This joy is bestowed in circumstances unlikely<\/em>. Rejoice in trouble and opposition! Yes, it is not unseasonable then. Do we not seek medicine in sickness, music in mourning? Cry out and shout, thou inhabitant of Zion: for great is the Holy One of Israel in the midst of thee. <\/p>\n 2. Universal submission will result to this kingdom<\/em>. Be silent (hush), O all flesh, before the Lord. Unbelievers among the Jews are not to doubt Gods promise, and enemies in all nations are to fear his power. All opposition will be subdued. Willingly or unwillingly men must submit in the day of Gods power. How foolish to measure wisdom and compare strength with God, to contend with him that is mightier than they! Learn to reverence Gods authority, to hear providential warnings, before he is roused for the last act of justice, to pronounce the doom, and fix the eternal condition of millions. Thou, even thou, art to be feared; and who may stand in thy sight, when once thou art angry?<\/p>\n HOMILETIC HINTS AND OUTLINES<\/em><\/p>\n Zec. 2:10-12<\/span>. The joy of the Church springs from three<\/em> sources. <\/p>\n 1. The presence of Christ. <\/p>\n 2. The increase of Numbers 3<\/span>. The gathering together and possession of Gods people [cf. Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>It is righteous. It is not only Divinely authorised, but commanded. Sing and rejoice, O daughter of Zion. Often we are informed by religious teachers that joy is a privilege, but seldom told that joy is a duty. It is as truly a sin against heaven to be spiritually gloomy and sad, as to be socially false and dishonest. Sing and rejoice, O daughter of Zion. Similar commands are found elsewhere on the pages of Holy Writ. Break forth into joy, sing together (Isa 52:9<\/span>). Cry out and shout, thou inhabitant of Zion (Isa 12:6<\/span>). Gratitude is joy; and ought not gratitude to fill every soul? Admiration is joy; and ought not every soul to be filled with admiration of the Divine excellence? Love is joy; and ought we not to love all creatures with the love of benevolence, and the Creater with the love of adoration?<\/p>\n
II. <\/strong>It is reasonable. But here are reasons suggested for this joy. What are they?<\/p>\n
III. <\/strong>It is reverential. Be silent, O all flesh, before the Lord: for He is raised up out of His holy habitation. The Lord is in His holy temple, let all the earth keep silence before Him. The profoundest emotions of the Soul are always mute. Superficial feelings are noisy and chattering. The shallow stream rattles amongst the hills. The deep river rolls by unheard. Deep joy is silent as the stars. It is so with the godly soul. In the presence of the supremely beautiful, it is filled with a joy that cannot speak. If we are loyal subjects of the great spiritual empire, we might well be happy. (Homilist.<\/em>)<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n