Zechariah 2 Study Notes

2:1-5 The third vision revisits the promise of Jerusalem being rebuilt but enlarges the scope dramatically. With measuring line (1:16)—a common tool of the building trade but in regard to sacred sites signifying divine commissioning—in hand, a surveyor set out to determine its width and length, apparently intending to measure from wall to wall (probably an allusion to Ezk 40:3-42:20). But an angelic messenger spoke with urgency: Tell this young man that the city could not be measured because there were no walls (for an opposite image, see note at Is 60:10). A wall-less city symbolized three ideas. (1) The city would be so vast that walls could not contain it, because of the number of people and livestock. An ingathering of people in Jerusalem was a common motif in the prophets’ language of blessing (Is 2:2-5). (2) The city would be at peace, and the only protection needed would be provided by God himself. (3) A wall of fire around it, recalling God’s fiery appearances associated with the miracle of deliverance from Egyptian captivity (Ex 3:2; 13:21-22; 19:18; Dt 4:24), makes clear that a physical wall would be unnecessary. His glory within it need not be an eschatological reference, but is more likely a reference to God’s glory returning to the tabernacle or temple (Ex 40:34-35; Lv 9:23-24).

2:6-13 The extent of the divine declarations in these verses suggests that they are not a continuation of the vision in vv. 1-5 but are a pause in the action. The progression of thought moves quickly. Instead of dwelling in Babylon, God called for a return to the land of promise where he would once again dwell with his people.

2:6 Continuing the theme of reversal (cp. 1:18-21), God appealed to exiles to return from the land of the north, the very people whom he had scattered like the four winds of heaven. The initial return in 538 BC preceded Zechariah’s prophecies (Ezr 2:64-67; Neh 7:66-69). At least two more groups made the long journey (458 BC and 445 BC), while many remained behind in the dispersion.

2:7 Daughter Babylon may be a hint of tenderness toward this pagan nation, even with judgment impending (vv. 8-9). It anticipates “Daughter Zion” (v. 10) and suggests that God’s love for the nation of Israel, though special, does not mean he does not love the other nations.

2:8 In contrast to judging his people, God reiterated judgment on the perpetrators of judgment (cp. 1:15,18-21). Pupil of my eye refers to the most valuable yet vulnerable part of the body and more accurately translates “gate of the eye” rather than the traditional “apple of the eye,” though the poetic nature of the latter communicates more effectively. The metaphor functions to express God’s deepest feelings for his chosen people (cp. Dt 32:10; Ps 17:8; Pr 7:2).

2:11 Many nations will . . . become my people underscores a paradox of unexpected double reversal. The nations that God had used to enact judgment—which in an act of reversal came under his judgment—have now come into his blessing, yet another act of reversal. This does not suggest indecision on God’s part but the complexity of his mercy, shown to various people at different times, all of them sinners and none deserving. It is the miracle of grace.