2:10-11 The Israelites in Jerusalem and elsewhere were to rejoice because the Lord promised to intervene for them and to dwell among them. His return to Jerusalem would prompt the nations to come there and acknowledge Him as sovereign (cf. Ps. 47:9; 96:1; 97:1; 98:4). Many nations would turn to the Lord in that day (the eschatological day of the Lord, cf. ch. 14; Isa. 2:12-21; 24-27; Joel 1:15; 2:28-3:21; Amos 5:18-20; 9:11-15; Zeph.) and become part of his family of believers (8:20-23; Gen. 12:3; 18:18; 22:18; Isa. 2:2-4; 60:3). They would resemble Him as well as acknowledge Him (cf. Is. 56:6-8; 60:3, 21). He would dwell in the midst of His people (cf. 8:3; John 1:14; 2 Cor. 6:16; Rev. 21:3), and they would know that Yahweh had sent this One. This is clearly a reference to Messiah's second advent, not His first advent.
"In fulfillment of the great OT covenants, particularly the Abrahamic covenant, this section anticipates full kingdom blessing in the messianic era. . . . This language is ultimately messianic--indirectly or by extension from God in general to the Messiah in particular."60
2:12-13 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).61All the people of the earth should be still because Yahweh would arouse Himself from His heavenly habitation and take action on the earth.62
"The first vision introduced the judgment (or curse) and blessing motif (1:15-17). That motif is then developed in the second and third visions in an alternating cycle: judgment for the nations (1:18-21) but blessing and glory for Israel (2:1-5); judgment for the nations (2:6-9) but blessing for Israel--and the nations (2:10-13)."63
