12<\/strong>. the holy land<\/em> ] made so by God dwelling there. Comp. Exo 3:5<\/span>. again<\/em> ] shall yet choose Jerusalem<\/em>. R. V.<\/p>\n And the Lord shall inherit Judah His portion – <\/B>The inheritance of the Lord is the title which God commonly gave to Israel (Deu 4:20<\/span>; Deu 9:26<\/span>, Deu 9:29<\/span>; 1Sa 26:19<\/span>; 2Sa 14:16<\/U><\/span>; 2Sa 20:19<\/span>; 2Sa 21:3<\/span>; 1Ki 8:51<\/span>; Psa 28:9<\/span>; Psa 33:12<\/span>; Psa 68:10<\/span>; Psa 78:62<\/span>, Psa 78:71<\/span>; Psa 119:1<\/span>; Psa 106:40<\/span>, Joe 2:17<\/span>; Joe 3:2<\/span>, (Hebrew) Isa 19:25<\/span>; Isa 47:6<\/span>; Jer 12:7-9<\/span>; Jer 50:11<\/span>). God is said to be the portion of Israel Jer 10:16<\/span>; Jer 51:19<\/span>; of the pious Psa 16:5<\/span>; Psa 73:26<\/span>; Psa 119:57<\/span>; Psa 142:6<\/span>; Lam 3:24<\/span>; once only beside, is Israel said to be the portion of God Deu 32:9<\/span>; once only is God said to inherit Israel, Pardon our iniquity and our sin, and take us for thine inheritance Exo 34:9<\/span>. Zechariah unites the two rare idioms.<\/P> In the holy land – <\/B>The land is again made holy by God, and sanctified by His Presence. So He calls the place where He revealed Himself to Moses, holy ground Exo 3:5<\/span>. So it is said, the holy place Lev 10:17<\/span>; Lev 14:13<\/span>, the holy house 1Ch 29:3<\/span>, the holy ark 2Ch 35:3<\/span>, the holy city Neh 11:1<\/span>, Neh 11:18<\/span>; Isa 48:2<\/span>; Isa 52:1<\/span>, the holy mountain Isa 27:13<\/span>; Jer 31:23<\/span>; Zec 8:3<\/span>, the holy people Isa 62:12<\/span>, the holy chambers (Eze 42:13<\/span> all), or, with reference to their relation to God who consecrates them, My holy mountain Psa 2:6<\/span>; Isa 11:9<\/span>; Isa 56:7<\/span>; Isa 57:13<\/span>; Isa 65:11<\/span>, Isa 65:25<\/span>; Isa 66:20<\/span>; Eze 20:40<\/span>; Joe 2:1<\/span>; Joe 3:17<\/span>; Oba 1:16<\/span>. Zep 3:11<\/span>, Thy holy habitation Exo 15:13<\/span>, Thy holy dwelling-place (Deu 26:15<\/span>. His holy hab. Psa 68:6<\/span>; Jer 25:30<\/span>; Zec 2:1-13<\/U><\/span> :17) thy holy temple (Psa 5:8<\/span>; Psa 79:1<\/span>; Psa 138:2<\/span>; Jon 2:5<\/span>, Jon 2:8<\/span>, His holy temple, Mic 1:2<\/span>; Hab 2:20<\/span>), Thy holy mountain (Psa 15:1<\/span>; Psa 43:3<\/span>; Dan 9:16<\/span>. His holy hill, Psa 3:5<\/span>; Psa 48:2<\/span>; Psa 99:9<\/span>), Thy holy oracle Psa 28:2<\/span>, Thy holy city Dan 9:24<\/span>, cities Isa 64:9<\/span>, His holy place Psa 24:1-10<\/span> :, His holy border. Psa 78:54<\/span>. It is not one technical expression, as people now by a sort of effort speak of the holy land. Everything which has reference to God is holy. The land is holy, not for any merits of theirs, but because God was worshiped there, was specially present there. It was an anticipation and type of Thy holy Church throughout all the world doth acknowledge Thee. This land their fathers had polluted with blood Psa 106:38<\/span>; God says, they defiled My land Jer 2:7<\/span>; Jer 3:9<\/span>; Jer 16:18<\/span>; Ezekiel called her eminently, the land that is not cleansed Eze 22:24<\/span>. Now God said, I will remove the iniquity of the land Zec 3:9<\/span>, and she was again a holy land, as hallowed by Him.<\/P> It is not a mere conversion of the pagan, But, as Isaiah Isa 2:3<\/span> and Micah Mic 4:2<\/span> foretold; a conversion, of which Jerusalem should be the center, as our Lord explained to the Apostles after His Resurrection, that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem Luk 24:47<\/span>.<\/P> <\/p>\n Zec 2:12<\/span><\/p>\n The Holy Land <\/em><\/p>\n Those holy fields<\/strong><\/p>\n There is no place on the face of the globe so attractive as Palestine.<\/p>\n There is no abatement of the interest which the peoples of the world have always taken in it.<\/p>\n Verse 12<\/span>. The Lord shall inherit Judah his portion in the holy<\/B><\/I> <\/B>land<\/B><\/I>] This is a promise of the final restoration of the Jews, and that they should be God’s portion in their own land<\/I>.<\/P> <\/p>\n The Lord; <\/B>Jehovah, the God of Abraham and of his seed, who had cast off Judah, and seemed to quit his claim in his ancient inheritance, by a disseisin of seventy years. <\/P> Shall inherit; <\/B>claim, recover, possess, and delight in, as a man doth in his paternal inheritance. <\/P> Judah; <\/B>all his Israel; this tribe mentioned, but all the rest included. <\/P> His portion; <\/B>his treasure and peculiar people, his lot and part. <\/P> In the holy land, <\/B>Heb. upon<\/I>; holy, not by any inherent holiness, but holy and selected, and set apart for a holy people consecrated to God. <\/P> Shall choose Jerusalem again<\/B>; the Lord will, as of old, choose Jerusalem for his seat. <\/P> <\/p>\n 12. Judah his portion in the holyland<\/B>Lest the joining of the Gentile “nations to Jehovah”(Zec 2:11<\/span>) should lead the Jewsto fear that their peculiar relation to Him (Deu 4:20<\/span>;Deu 9:29<\/span>; Deu 32:9<\/span>)as “His inheritance” should cease, this verse is added toassure them of His making them so hereafter “again.” <\/P> choose Jerusalem again<\/B>Thecourse of God’s grace was interrupted for a time, but His covenantwas not set aside (Rom 11:28<\/span>;Rom 11:29<\/span>); the election was oncefor all, and therefore shall hold good for ever.<\/P><\/p>\n And the Lord shall inherit Judah his portion in the holy land<\/strong>,…. The Lord’s people is his portion, and the lot of his inheritance; whom he has chosen, and calls as such, whether they be Jews or Gentiles; but here it seems to mean the believing Jews; who, it is very likely, upon their conversion, will be returned to their own land, here called “the holy land”; because formerly here the Lord’s holy people dwelt, his holy sanctuary was, and his holy worship and ordinances were attended on; and where now he will possess and enjoy his people, and favour them with communion with himself:<\/p>\n and shall choose Jerusalem again<\/strong>; after long trodden down of the Gentiles; as it formerly was a place of divine worship, so it shall be again; and which will be performed in it in a more spiritual and evangelical manner than ever; or it may respect the people of the Jews, who, being called by grace, this will be a kind of a renovation of their election, and an evidence of it; see Ro 11:26<\/span>.<\/p>\n “And Jehovah will take possession of Judah as His portion in the holy land, and will yet choose Jerusalem.<\/em> Zec 2:13<\/span>. Be still, all flesh, before Jehovah; for He has risen up out of His holy habitation.” <\/em> The first hemistich of Zec 2:12<\/span> rests upon Deu 32:9<\/span>, where Israel, as the chosen nation, is called the cheleq <\/em> and nachalah <\/em> of Jehovah. This appointment of Israel to be the possession of Jehovah will become perfect truth and reality in the future, through the coming of the Lord. Y e hudah <\/em> is Judah as delivered, i.e., the remnant of the whole of the covenant nation. This remnant, after being gathered out of Babel, will dwell upon holy ground, or in a holy land, as the possession of the Lord. The holy land is the land of Jehovah (Hos 9:3<\/span>); but this is not to be set down without reserve as identical with Palestine. On the contrary, every place where Jehovah may be is holy ground (cf. Exo 3:5<\/span>); so that even Palestine is only holy when the Lord dwells there. And we must not limit the idea of the holy land in this passage to Palestine, because the idea of the people of God will be so expanded by the addition of nation nations, that it will not have room enough within the limits of Palestine; and according to Deu 32:4<\/span>, even Jerusalem will no longer be a city with limited boundaries. The holy land reaches just as far as the nations, which have become the people of Jehovah by attaching themselves to Judah, spread themselves out over the surface of the earth. The words “choose Jerusalem again” round off the promise, just as in Zec 1:17<\/span>; but in Zec 2:13<\/span> the admonition is added, to wait in reverential silence for the coming of the Lord to judgment, after Hab 2:20<\/span>; and the reason assigned is, that the judgment will soon begin. , niphal<\/em> of (compare Ewald, 140, a<\/em>; Ges. 72, Anm. 9), to wake up, or rise up from His rest (cf. Psa 44:24<\/span>). , the holy habitation of God, is heaven, as in Deu 26:15<\/span>; Jer 25:30<\/span>. The judgment upon the heathen world-power began to burst in a very short time. When Babylon revolted against the king of Persia, under the reign of Darius, a great massacre took place within the city after its re-capture, and its walls were destroyed, so that the city could not rise again to its ancient grandeur and importance. Compare with this the remark made in the comm. on Haggai, concerning the overthrow of the Persian empire and those which followed it. We have already shown, what a groundless hypothesis the opinion is, that the fulfilment was interrupted in consequence of Israel’s guilt; and that as the result of this, the completion of it has been deferred for centuries, or even thousands of years.<\/p>\n The Prophet confirms the former doctrine, but removes offenses, which might have occurred to the Jews and prevented them from believing this prophecy: for they had been for a time rejected, so that there was no difference between them and other nations. The land of Canaan had been given them as a pledge of their heirship; but they had been thence expelled, and there had been no temple, no public worship, no kingdom. The Jews then might have concluded from all these reasons, that they were rejected by God. Hence the Prophet here promises that they were to be restored again to their former state and to their own place. Jehovah, he says, will take Judah as his hereditary portion; that is, God will really show that he has not forgotten the election by which he had separated the Jews for himself; for he intended them to be to him a peculiar people. They were now mixed with the nations; their dispersion seemed an evidence of repudiation; but it was to be at length manifest that God was mindful of that adoption, by which he once purposed to gather the Jews to himself, that their condition might be different from that of other nations. When therefore he says, that Judah would be to God for an heritage or for an hereditary portion, he brings forward nothing new, but only reminds them that the covenant by which God chose Judah as his people would not be void, for it would be made evident in its time. <\/p>\n And the following clause is to the same purpose, And he will again choose Jerusalem; for it was not then for the first time that Jerusalem became the city of God when restoration took place, but the election, which existed before, was now in a manner renewed conspicuously in the sight of men. It is then the same as though the Prophet had said, “The course of God’s favor has indeed been interrupted, yet he will again show that you have not been in vain chosen as his people, and that Jerusalem, which was his sanctuary, has not been chosen without purpose.” The renovation of the Church, then, is what the Prophet means by these words. <\/p>\n What we have said elsewhere ought at the same time to be noticed, that the word choose is not to be taken here in its strict sense; for God does not repeatedly choose those whom he regards as his Church. God’s election is one single act, for it is eternal and immutable. But as Jerusalem had been apparently rejected, the word choose imports here that God would make it evident, that the first elections had ever been unchangeable, however hidden it may have been to the eyes of men. He then adds — <\/p>\n (12) The holy land.<\/strong>This is the only passage in which this term is used. This promise has not been literally fulfilled, for, so far from Gods then inheriting Judah or the Holy Land, and choosing again Jerusalem, the coming of Christ was but the beginning of the rejection of His people, and the destruction of Jerusalem. But such discrepancies between promise and fulfilment (see Note on Zec. 2:10-13<\/span>) do not case any suspicion on the prophets trustworthiness, or in the least invalidate our Christian interpretation of the passage; they simply afford an illustration of the fact that the prophets, as well as others, saw only through a mirror in enigma (1Co. 13:12<\/span>), and that the truth was never revealed to any one prophet in its entirety, but to all the prophets in many portions, and in diverse manners (Hebrews 1<\/span>). We may believe, on the authority of St. Paul, that God hath not cast off His own people, and that a time will come when all Israel shall be saved.<\/p>\n “And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. (13) Be silent, O all flesh, before the LORD: for he is raised up out of his holy habitation.”<\/p>\n<\/p>\n These blessed things come in as the consequence of what was said before. I do not presume to say as much, but I venture to think, they will have a full confirmation only in the latter day glory. Judah here stands for the whole Church of Jesus, if I mistake not, made up both of Jew and Gentile; and which are eminently so, the Lord Christ’s portion. See Isa 49:6<\/span> . And let the imagination of the Reader conceive, if he can, for all description sinks beneath the subject, what universal silence will pervade the earth, in adoration, love, and praise, when the Lord is raised up, or riseth himself out of his holy habitation in heaven, and comes openly and visibly, as in the days of his flesh, but not now in weakness, but in power and glory; to fill the earth with wonder in the calling home all his redeemed, among his ancient people the Jews, and all the Father hath given him among the Gentiles; and to destroy all his enemies before his face, with the brightness of his coming? Reader! consult those scriptures, and may the Lord be your Teacher, on this, and every other blessed prophecy concerning our Lord Jesus, If the Lord be raised up out of his holy place, that place is heaven. See Isa 47:15<\/span> and Isa 63:15<\/span> . And when Jesus comes, he comes no more in the likeness of sinful flesh, but in glory and power. Compare Rom 8:3<\/span> ; 2Co 5:16 ; 2Th 1:7-10<\/span> .<\/p>\n Zec 2:12 And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again.<\/p>\n Ver. 12. And the Lord shall inherit Judah his portion<\/strong> ] Or his enclosure, his several, divided from the rest of the world by a wonderful separation, as the Hebrew word signifieth, Exo 33:16<\/span> . And though there were some interruption in showing favour for a time; yet was there no intercession and utter breach of covenant; nor is to this time, as the apostle showeth, Rom 11:28-29<\/span> . About the time when the Turkish tyranny shall have lasted 350 years (saith my former author out of Dan 7:25<\/span> ; Dan 12:7<\/span> ; Dan 12:11<\/span> Rev 9:15 ), the Jews shall repair toward their own country, Isa 11:15-16<\/span> ; Isa 51:10-11 Jer 3:18 Hos 1:11<\/span> , where they shall have a great conflict with the Turk, Eze 38:1-23<\/span> , and be in great distress for a time, Dan 12:1<\/span> , but at length prevail, to the utter ruin of the Grand Seignior himself, and the overthrow of his army; perhaps not far from the sea of Gennesaret, otherwise called the lake of Tiberias, Eze 39:11<\/span> . After which they shall dwell in their own country, Jer 3:18<\/span> ; Jer 23:8 Eze 37:21-22 Amo 9:14-15<\/span> . They shall inhabit all the parts of the land as before, Oba 1:15<\/span> ; Oba 1:19-20 Jer 31:38-40 Isa 27:12<\/span> ; Isa 65:10<\/span> . The land shall be more fertile than ever it was, Eze 36:8-15 Hos 2:21-22 Joe 3:18<\/span> Amo 9:13 Zec 14:10<\/span> . The country more populous than before, Isa 49:19-21 Eze 34:31<\/span> ; Eze 36:37-38<\/span> . There shall be no separation of the ten tribes from the other two; but all make one entire kingdom, Eze 37:22<\/span> ; Eze 37:24<\/span> Hos 1:11<\/span> , and a most flourishing commonwealth, Dan 7:27<\/span> , together with a Church most glorious, both for outward beauty, Zec 14:6-7 Isa 60:20<\/span> ; Isa 62:1-3<\/span> , and inward purity in doctrine, Eze 37:23 Zec 13:2-3<\/span> ; in discipline, all profane purged out, Joe 3:17 Zec 14:8<\/span> , abundance of spiritual graces, Isa 25:6-8<\/span> , safety, Zec 10:12<\/span> ; Zec 14:11<\/span> , prosperity, Isa 25:8<\/span> ; Isa 51:13<\/span> , and stability, Isa 26:1<\/span> ; Isa 33:16<\/span> Jer 30:20<\/span> , &c., perpetuity, Isa 60:21 Joe 3:20<\/span> .<\/p>\n shall inherit . . . His portion. Reference to Pentateuch (Deu 32:9). App-92. <\/p>\n holy. See note on Exo 3:5. <\/p>\n again = yet; as in Zec 1:17. Not make a new choice, but demonstrate again His old choice in actual experience. <\/p>\n inherit: Exo 19:5, Exo 19:6, Deu 32:9, Psa 82:8, Psa 135:4, Jer 10:16, Jer 51:19 <\/p>\n and shall: Zec 1:17, Isa 41:9 <\/p>\n Reciprocal: Exo 34:9 – take us Isa 14:1 – choose Isa 62:1 – Zion’s Jer 51:5 – nor Eze 48:8 – the sanctuary Zec 3:2 – chosen Zec 12:6 – Jerusalem shall<\/p>\n Zec 2:12. Judah means the 2-tribe kingdom because It was the legal portion of the nation as to the original headquarters in Jerusalem. The prediction is that the capital was to be restored after the captivity.<\/p>\n The Lord would at that time possess Judah as His inheritance in the "holy land" and would choose Jerusalem for special blessing (cf. Isa 19:24-25). This is the only occurrence of the term "holy land" in the Bible. Canaan would become holy (sacred, not common or ordinary) because it would be the site of the throne and habitation of God, who is holy, dwelling among His covenant people. All the people of the earth should be still because Yahweh would arouse Himself from His heavenly habitation and take action on the earth.<\/p>\n The typical amillennial interpretation, represented by Leupold, sees "’Judah’ and ’Jerusalem’ as a designation of His people wherever they may be found. So also ’the holy land’ is not specifically Palestine but every place where God manifests Himself." [Note: Leupold, p. 61.] <\/span> McComiskey, another amillennialist, viewed the promise of land in both a territorial (a world conquered by Christ; Rom 4:13) and a spiritual sense (the rest that those in Christ enjoy; Hebrews 3-4). [Note: McComiskey, pp. 1044 and 1096.] <\/span><\/p>\n "The first vision introduced the judgment (or curse) and blessing motif (Zec 1:15-17). That motif is then developed in the second and third visions in an alternating cycle: judgment for the nations (Zec 1:18-21) but blessing and glory for Israel (Zec 2:1-5); judgment for the nations (Zec 2:6-9) but blessing for Israel-and the nations (Zec 2:10-13)." [Note: Barker, p. 621.] <\/span><\/p>\n And the LORD shall inherit Judah his portion in the holy land, and shall choose Jerusalem again. 12. the holy land ] made so by God dwelling there. Comp. Exo 3:5. again ] shall yet choose Jerusalem. R. V. Fuente: The Cambridge Bible for Schools and Colleges And the Lord shall inherit Judah His portion … Continue reading “Exegetical and Hermeneutical Commentary of Zechariah 2:12”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-22922","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22922","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=22922"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/22922\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=22922"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=22922"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=22922"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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>What makes it attractive? How comes it that this land has such a hold upon the hearts of men of varying religions and different races? Is it because of the excellence of its government? Is it because of the might and power of its arms? Is it because of its size, its colossal proportions?<\/p>\n
II. <\/strong>Its connection with Jesus Christ. The <\/em>Holy Land is endeared to the hearts of men because the Son of God walked its streets, and made it forever sacred by His holy life and sacrificial death. There the Lord Jesus Christ, the Son of God, made known to perishing man the love of God for a lost world.<\/p>\n
III. <\/strong>The holy land is striking and interesting in many of its aspects. Its climate is the most remarkable in the world. Its position is not less striking. In ancient days it was believed to be the very centre of the earth. And so it is higher and better sense. It was there the great mystery of the Incarnation was enacted. Mount Calvary is the central point of the worlds religious life and thought. If ever that universal brotherhood of man, for which the world longs, is to be realised, it will come in proportion as men climb Mount Calvary, and meet in love at the Cross of Christ. (Charles Leech, D. D.<\/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: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"