Zechariah 10
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Zechariah 10
Ask Ye of the LORD Rain
1Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.
Jamieson-Fausset-Brown
CHAPTER 10
Zec 10:1-12. Prayer and Promise.
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.
1. Ask ... rain--on which the abundance of "corn" promised by the Lord (Zec 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jr 10:13; 14:22).
rain in ... time of ... latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joe 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [Maurer].
showers of rain--literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [Henderson].
grass--a general term, including both corn for men and grass for cattle.
CHAPTER 10
Zec 10:1-12. Prayer and Promise.
Call to prayer to Jehovah, as contrasted with the idol-worship which had brought judgments on the princes and people. Blessings promised in answer to prayer: (1) rulers of themselves; (2) conquest of their enemies; (3) restoration and establishment of both Israel and Judah in their own land in lasting peace and piety.
1. Ask ... rain--on which the abundance of "corn" promised by the Lord (Zec 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jr 10:13; 14:22).
rain in ... time of ... latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joe 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing.
bright clouds--rather, "lightnings," the precursors of rain [Maurer].
showers of rain--literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [Henderson].
grass--a general term, including both corn for men and grass for cattle.
The Pulpit Commentary
Ask ye of the Lord rain. The promise of abundance at the end of the last chapter suggests to the prophet to make a special application to the practice of his countrymen. They must put their trust in God alone for the supply of temporal as well as spiritual bounties. The latter rain was due at the time of the vernal equinox, and was necessary in order to swell the maturing grain (comp. Deu_11:14). The early rain occurred at the autumnal equinox. It was considered as a special manifestation of God's providential care that these periodical rains were received (see Isa_30:23; Jer_5:24; Joe_2:23). So the Lord shall make bright clouds; rather, Jehovah maketh the lightnings. Thunderstorms accompany the periodical rains. Ye must ask of him, and ye shall have. Septuagint, Κύριος ἐποίησε φαντασίας," The Lord makes flashes" (of lightning?); Vulgate, Domiaus faciet nives, where the right reading is supposed to be nubes (comp. Psa_135:7; Job_38:25, Job_38:26). Give them showers of rain. Abundant rain, as Job_37:6. The address is now in the third person. Grass. All vegetable food for man and beast, as in Gen_1:11, Gen_1:29; Psa_104:14; Amo_7:2.
Ask ye of the Lord rain. The promise of abundance at the end of the last chapter suggests to the prophet to make a special application to the practice of his countrymen. They must put their trust in God alone for the supply of temporal as well as spiritual bounties. The latter rain was due at the time of the vernal equinox, and was necessary in order to swell the maturing grain (comp. Deu_11:14). The early rain occurred at the autumnal equinox. It was considered as a special manifestation of God's providential care that these periodical rains were received (see Isa_30:23; Jer_5:24; Joe_2:23). So the Lord shall make bright clouds; rather, Jehovah maketh the lightnings. Thunderstorms accompany the periodical rains. Ye must ask of him, and ye shall have. Septuagint, Κύριος ἐποίησε φαντασίας," The Lord makes flashes" (of lightning?); Vulgate, Domiaus faciet nives, where the right reading is supposed to be nubes (comp. Psa_135:7; Job_38:25, Job_38:26). Give them showers of rain. Abundant rain, as Job_37:6. The address is now in the third person. Grass. All vegetable food for man and beast, as in Gen_1:11, Gen_1:29; Psa_104:14; Amo_7:2.
2For the idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore they went their way as a flock, they were troubled, because there was no shepherd.
Jamieson-Fausset-Brown
2. idols--literally, "the teraphim," the household gods, consulted in divination (see on Ho 3:4). Derived by Gesenius from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zec 10:1) urged to "ask" for.
diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie--pretending to see what they saw not in giving responses.
comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; 16:2; 21:34).
therefore they went their way--that is, Israel and Judah were led away captive.
as a flock ... no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Eze 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mt 26:56; compare Zec 13:7).
2. idols--literally, "the teraphim," the household gods, consulted in divination (see on Ho 3:4). Derived by Gesenius from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zec 10:1) urged to "ask" for.
diviners--who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.
seen a lie--pretending to see what they saw not in giving responses.
comfort in vain--literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; 16:2; 21:34).
therefore they went their way--that is, Israel and Judah were led away captive.
as a flock ... no shepherd--As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Eze 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mt 26:56; compare Zec 13:7).
The Pulpit Commentary
For. The prophet supports his exhortation to pray to Jehovah by showing the worthlessness of trust in idols. Idols; teraphim. What these were is not known for certain. They seem to have been images of human form and sometimes of life size, corresponding in some degree to the lares or penates of the Romans (Gen_31:19; 1Sa_19:13). They were supposed to be capable of bestowing temporal blessings and giving oracles (Jdg_17:5; Jdg_18:5, Jdg_18:24; Eze_21:21). Have spoken vanity. Gave worthless, misleading responses. The mention of teraphim in this passage is thought to indicate a date anterior to the Captivity; but the prophet is speaking of past events, of the results of these base superstitions in former, not present, time. Three kinds of superstition are mentioned. Septuagint, οἱ ἀποφθεγγόμενοι, "speaking" images. These are the first. Secondly come the soothsayers, the diviners, persons who pretended to predict the future (Jer_27:9; Jer_29:8; Eze_21:21; Habukkuk 2:18). Have told false dreams; Vulgate, somniatores locuti sunt frustra; LXX; τὰ ἐνύπνια ψευδῆ ἐλάλουν, "spake false dreams." The Vulgate seems to be correct, "dreams, i.e. dreamers, spake deceit." This is the third class among the practisers of superstitious observances. They comfort in vain, when they promise temporal blessings (Job_21:34). Therefore they went their way as a flock. Because they trusted in these vain superstitions, the Israelites had to leave their own place, were led into exile like a flock of sheep driven away for sale or slaughter (Jer_1:17). They were troubled. They were and are still oppressed by the heathen. Because there was (is) no shepherd. Because they had no king to guard and lead them, they fell under the power of foreign rulers, who ill treated and oppressed them (Eze_34:5; Neh_5:15).
Zec_10:3, Zec_10:4
§ 5. The evil rulers set over them for their sins shall be removed, and Israel shall be firmly established.
For. The prophet supports his exhortation to pray to Jehovah by showing the worthlessness of trust in idols. Idols; teraphim. What these were is not known for certain. They seem to have been images of human form and sometimes of life size, corresponding in some degree to the lares or penates of the Romans (Gen_31:19; 1Sa_19:13). They were supposed to be capable of bestowing temporal blessings and giving oracles (Jdg_17:5; Jdg_18:5, Jdg_18:24; Eze_21:21). Have spoken vanity. Gave worthless, misleading responses. The mention of teraphim in this passage is thought to indicate a date anterior to the Captivity; but the prophet is speaking of past events, of the results of these base superstitions in former, not present, time. Three kinds of superstition are mentioned. Septuagint, οἱ ἀποφθεγγόμενοι, "speaking" images. These are the first. Secondly come the soothsayers, the diviners, persons who pretended to predict the future (Jer_27:9; Jer_29:8; Eze_21:21; Habukkuk 2:18). Have told false dreams; Vulgate, somniatores locuti sunt frustra; LXX; τὰ ἐνύπνια ψευδῆ ἐλάλουν, "spake false dreams." The Vulgate seems to be correct, "dreams, i.e. dreamers, spake deceit." This is the third class among the practisers of superstitious observances. They comfort in vain, when they promise temporal blessings (Job_21:34). Therefore they went their way as a flock. Because they trusted in these vain superstitions, the Israelites had to leave their own place, were led into exile like a flock of sheep driven away for sale or slaughter (Jer_1:17). They were troubled. They were and are still oppressed by the heathen. Because there was (is) no shepherd. Because they had no king to guard and lead them, they fell under the power of foreign rulers, who ill treated and oppressed them (Eze_34:5; Neh_5:15).
Zec_10:3, Zec_10:4
§ 5. The evil rulers set over them for their sins shall be removed, and Israel shall be firmly established.
Mine Anger Was Kindled Against the Shepherds
3Mine anger was kindled against the shepherds, and I punished the goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as his goodly horse in the battle.
Jamieson-Fausset-Brown
3. against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.
punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust (Is 14:9, Margin; Eze 34:17; Da 8:5; Mt 25:33). The he-goats head the flock. They who are first in crime will be first in punishment.
visited--in mercy (Lu 1:68).
as his goodly horse--In Zec 9:13 they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse (So 1:9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.
3. against the shepherds--the civil rulers of Israel and Judah who abetted idolatry.
punished--literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.
goats--he-goats. As "shepherds" described what they ought to have been, so "he-goats" describes what they were, the emblem of headstrong wantonness and offensive lust (Is 14:9, Margin; Eze 34:17; Da 8:5; Mt 25:33). The he-goats head the flock. They who are first in crime will be first in punishment.
visited--in mercy (Lu 1:68).
as his goodly horse--In Zec 9:13 they were represented under the image of bows and arrows, here under that of their commander-in-chief, Jehovah's battle horse (So 1:9). God can make His people, timid though they be as sheep, courageous as the charger. The general rode on the most beautiful and richly caparisoned, and had his horse tended with the greatest care. Jehovah might cast off the Jews for their vileness, but He regards His election or adoption of them: whence He calls them here "His flock," and therefore saves them.
The Pulpit Commentary
Mine anger was (is) kindled against the shepherds. These heathen rulers were indeed God's instruments in punishing his people, but they had exceeded their commission, and afflicted Israel in order to carry out their own evil designs, and now they themselves shall be chastised. Some commentators raise "the shepherds" to be the rulers of Israel civil and ecclesiastical, comparing Eze_34:2, Eze_34:5, etc. But the context leads us to consider them as those who took the place of rulers of Israel when she had no shepherd of her own (Eze_34:2). I punished (will punish) the goats (bellwethers); literally, will visit upon; i.e. will chastise. The same word (paquad) is used in the next clause in a good sense. The "goats" are the leading men, those powerful for evil, as Isa_14:9. Hath visited his flock. The reason why the evil shepherds are punished is because God visits his flock in love and care, to see their state and to relieve them from trouble (Zep_2:7). The house of Judah here includes all the nation, to which it afterwards gave its name. Hath made (shall make) them as his goodly horse. The Israelites shall not only be delivered from oppression, but God shall use them as a stately war horse, richly caparisoned, to tread down enemies and triumph ever them. So he said before (Zec_9:13) that he would make Judah his bow and Ephraim his arrow. (For a description of the war horse, see Job_39:19-25; comp. Rev_6:2; Rev_19:14, where Christ is represented riding on a white horse, and his saints following him on white horses.)
Mine anger was (is) kindled against the shepherds. These heathen rulers were indeed God's instruments in punishing his people, but they had exceeded their commission, and afflicted Israel in order to carry out their own evil designs, and now they themselves shall be chastised. Some commentators raise "the shepherds" to be the rulers of Israel civil and ecclesiastical, comparing Eze_34:2, Eze_34:5, etc. But the context leads us to consider them as those who took the place of rulers of Israel when she had no shepherd of her own (Eze_34:2). I punished (will punish) the goats (bellwethers); literally, will visit upon; i.e. will chastise. The same word (paquad) is used in the next clause in a good sense. The "goats" are the leading men, those powerful for evil, as Isa_14:9. Hath visited his flock. The reason why the evil shepherds are punished is because God visits his flock in love and care, to see their state and to relieve them from trouble (Zep_2:7). The house of Judah here includes all the nation, to which it afterwards gave its name. Hath made (shall make) them as his goodly horse. The Israelites shall not only be delivered from oppression, but God shall use them as a stately war horse, richly caparisoned, to tread down enemies and triumph ever them. So he said before (Zec_9:13) that he would make Judah his bow and Ephraim his arrow. (For a description of the war horse, see Job_39:19-25; comp. Rev_6:2; Rev_19:14, where Christ is represented riding on a white horse, and his saints following him on white horses.)
★4Out of him came forth the corner, out of him the nail, out of him the battle bow, out of him every oppressor together.
Jamieson-Fausset-Brown
4. Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner--stone, Messiah (Is 28:16). "Corners" simply express governors (1Sa 14:38, Margin; Is 19:13, Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.
the nail--(Jud 4:21; Is 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.
bow--(Zec 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psa 45:4, 5; Re 6:2).
every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Is 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [Ludovicus De Dieu].
4. Out of him--Judah is to be no more subject to foreigners, but from itself shall come its rulers.
the corner--stone, Messiah (Is 28:16). "Corners" simply express governors (1Sa 14:38, Margin; Is 19:13, Margin). The Maccabees, Judah's governors and deliverers from Antiochus the oppressor, are primarily meant; but Messiah is the Antitype. Messiah supports and binds together the Church, Jews and Gentiles.
the nail--(Jud 4:21; Is 22:23). The large peg inside an Oriental tent, on which is hung most of its valuable furniture. On Messiah hang all the glory and hope of His people.
bow--(Zec 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psa 45:4, 5; Re 6:2).
every oppressor--rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Is 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [Ludovicus De Dieu].
The Pulpit Commentary
The firmness and security of Judah, thus "visited," is announced in terms admitting of further application. Out of him came forth (shall come). Out of Judah, mentioned in Zec_10:3. Others, not so suitably, explain, "out of Jehovah," in contrast to Hos_8:4. The succeeding figures are taken from the building and furnishing of a house. The corner. The cornerstone (Isa_28:16). From Judah herself shall come the prince on whom the whole edifice shall rest; i.e. primarily, she shall be independent of foreign rulers; and secondly, from Judah shall come the Messiah, "the Headstone of the corner" (Mat_21:42; Eph_2:20; Heb_7:14). Septuagint (taking the noun as a verb), καὶ ἀπ αὐτοῦ ἐπέβλεψε, "et ex ipso respexit" (Jerome). The nail. The word (yathed) is taken for the peg that fastens the cord of a tent, for a nail used in building with timber, or a peg for hanging up arms and utensils on the walls of a house. In whichever sense we take it here, it implies one who consolidates or upholds the political constitution (Isa_22:23, Isa_22:24). The battle bow. The people shall themselves have arms and military skill to protect them against all assailants. Oppressor; rather, ruler, as Isa_3:12; Isa_60:17. Judah shall have every leader necessary for all emergencies. Septuagint, πᾶς ὁ ἐξελαύνων ἐν τῷ αὐτῷ, "he that expelleth together;" Vulgate, omnis exactor simul. If the word be taken in the sense of these versions and the Authorized Version, the clause would mean that the Israelites shall subjugate their enemies, and oppress them, and exact tribute from them. The word (noges) usually means "taskmaster."
The firmness and security of Judah, thus "visited," is announced in terms admitting of further application. Out of him came forth (shall come). Out of Judah, mentioned in Zec_10:3. Others, not so suitably, explain, "out of Jehovah," in contrast to Hos_8:4. The succeeding figures are taken from the building and furnishing of a house. The corner. The cornerstone (Isa_28:16). From Judah herself shall come the prince on whom the whole edifice shall rest; i.e. primarily, she shall be independent of foreign rulers; and secondly, from Judah shall come the Messiah, "the Headstone of the corner" (Mat_21:42; Eph_2:20; Heb_7:14). Septuagint (taking the noun as a verb), καὶ ἀπ αὐτοῦ ἐπέβλεψε, "et ex ipso respexit" (Jerome). The nail. The word (yathed) is taken for the peg that fastens the cord of a tent, for a nail used in building with timber, or a peg for hanging up arms and utensils on the walls of a house. In whichever sense we take it here, it implies one who consolidates or upholds the political constitution (Isa_22:23, Isa_22:24). The battle bow. The people shall themselves have arms and military skill to protect them against all assailants. Oppressor; rather, ruler, as Isa_3:12; Isa_60:17. Judah shall have every leader necessary for all emergencies. Septuagint, πᾶς ὁ ἐξελαύνων ἐν τῷ αὐτῷ, "he that expelleth together;" Vulgate, omnis exactor simul. If the word be taken in the sense of these versions and the Authorized Version, the clause would mean that the Israelites shall subjugate their enemies, and oppress them, and exact tribute from them. The word (noges) usually means "taskmaster."
5And they shall be as mighty men, which tread down their enemies in the mire of the streets in the battle: and they shall fight, because the LORD is with them, and the riders on horses shall be confounded.
Jamieson-Fausset-Brown
5. riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (De 17:16), they are made Jehovah's war horse (Zec 10:3; Psa 20:7), and so tread down on foot the foe with all his cavalry (Eze 38:4; Da 11:40). Cavalry was the chief strength of the Syro-Grecian army (1 Maccabees 3:39).
5. riders on horses--namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (De 17:16), they are made Jehovah's war horse (Zec 10:3; Psa 20:7), and so tread down on foot the foe with all his cavalry (Eze 38:4; Da 11:40). Cavalry was the chief strength of the Syro-Grecian army (1 Maccabees 3:39).
The Pulpit Commentary
§ 6. Thus equipped, Israel and Judah united shall triumph over their foes.
Which tread down their enemies in the mire of the streets. "Their enemies" is supplied naturally from the context. Others take the participle "treading" intransitively, "treading upon street mire," the enemy being figuratively denoted by "mire." The Greek and Latin Versions give, "treading the mud in the streets" (comp. Psa_18:42; Mic_7:10). They shall fight. They shall carry on long continued war successfully because God is with them. The riders on horses. The strong force of cavalry arrayed against them shall fall before Israel, and be put to shame. The Israelite forces were for the most part infantry, while the principal strength of their enemies consisted in cavalry (Dan_11:40).
§ 6. Thus equipped, Israel and Judah united shall triumph over their foes.
Which tread down their enemies in the mire of the streets. "Their enemies" is supplied naturally from the context. Others take the participle "treading" intransitively, "treading upon street mire," the enemy being figuratively denoted by "mire." The Greek and Latin Versions give, "treading the mud in the streets" (comp. Psa_18:42; Mic_7:10). They shall fight. They shall carry on long continued war successfully because God is with them. The riders on horses. The strong force of cavalry arrayed against them shall fall before Israel, and be put to shame. The Israelite forces were for the most part infantry, while the principal strength of their enemies consisted in cavalry (Dan_11:40).
I Will Strengthen the House of Judah
6And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them.
Jamieson-Fausset-Brown
6. Judah ... Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them" (Jr 32:37). Maurer, from a different form, translates, "I will make them to dwell."
6. Judah ... Joseph--that is, the ten tribes. The distinct mention of both Judah and Israel shows that there is yet a more complete restoration than that from Babylon, when Judah alone and a few Israelites from the other tribes returned. The Maccabean deliverance is here connected with it, just as the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.
bring them again to place them--namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them" (Jr 32:37). Maurer, from a different form, translates, "I will make them to dwell."
The Pulpit Commentary
House of Joseph; i.e. Israel, or the ten tribes, called Ephraim in the next verse (see note on Amo_5:6). Israel and Judah alike shall share in the contest and the victory, under the protection of God. I will bring them again to place them. This is one word in Hebrew, which may mean either "I bring them again," or "I make them dwell." The Authorized Version unwarrantably combines both significations. Septuagint, κατοικιῶ αὐτούς, "I will settle them;" Vulgate, convertam eos. It is better taken here, in contrast with "cast off" in a following clause, in the sense of "I will cause them to dwell," i.e. in safety and comfort. As though I had not cast them off. The happy restoration shall make thrum forget former troubles and the calamities of their rejection (Isa_43:18, Isa_43:19). Will hear them (Zec_13:9; Isa_58:9).
House of Joseph; i.e. Israel, or the ten tribes, called Ephraim in the next verse (see note on Amo_5:6). Israel and Judah alike shall share in the contest and the victory, under the protection of God. I will bring them again to place them. This is one word in Hebrew, which may mean either "I bring them again," or "I make them dwell." The Authorized Version unwarrantably combines both significations. Septuagint, κατοικιῶ αὐτούς, "I will settle them;" Vulgate, convertam eos. It is better taken here, in contrast with "cast off" in a following clause, in the sense of "I will cause them to dwell," i.e. in safety and comfort. As though I had not cast them off. The happy restoration shall make thrum forget former troubles and the calamities of their rejection (Isa_43:18, Isa_43:19). Will hear them (Zec_13:9; Isa_58:9).
7And they of Ephraim shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD.
Jamieson-Fausset-Brown
7. like a mighty man--in the battle with the foe (Zec 10:3, 5).
rejoice--at their victory over the foe.
children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord--the Giver of such a glorious victory.
7. like a mighty man--in the battle with the foe (Zec 10:3, 5).
rejoice--at their victory over the foe.
children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.
rejoice in the Lord--the Giver of such a glorious victory.
The Pulpit Commentary
They of Ephraim; i.e. as well as Judah, shall be heroes. Not many members of the northern kingdom returned at first from the Captivity; but the prophet gives the assurance that they shall come and prove themselves mighty warriors. As through wine. They shall hasten to the battle cheerfully and exultingly, like men refreshed and strengthened with wine (see Zec_9:15; Psa_78:65, Psa_78:66). Their children shall see it. Though unable to participate in the struggle, their children shall share the universal joy. Their heart shall rejoice in the Lord (Psa_63:7; Isa_41:16; Joe_2:23; Hab_3:18). Attempts have been made to find the fulfilment of these prophecies (Zec_10:3, etc.) in certain events of Maccabean times. Thus, according to Patritius, the sin for which the Hebrews surfeited such distress at the hands of the Seleucidae (Zec_10:2) was their imitation of heathen practices mentioned in 1 Macc. 1:13-15 and 2 Macc. 4:7-17, when the high priest purchased his office by a bribe, and the other priests followed Greek customs. The prophet is supposed to refer specially to this state of things when he says, "They were troubled because there was no shepherd. Mine auger was kindled against the shepherds." But we have shown above that Zechariah is here speaking of the past, not of the future. There is more verisimilitude in discerning the wars and victories of Judas, his brothers and successors, in the allusions of verses 4-7. The truth is that such descriptions suit many different events, and have various applications. Though their complete fulfilment may be expected only in Messianic times and circumstances, yet we may see many anticipatory and preparative transactions, which are meant to introduce the final accomplishment. The Jewish prophet is not always foretelling certain definite events. Oftentimes he is teaching, warning, and exhorting; and generally he is enunciating great principles, the truth of which shall be clear in the future, rather than predicting particular facts. Not unfrequently commentators have neglected this consideration, and sought too curiously to restrict the prophet's words to some one issue. It may be noted, further, that where the prophetic language concerning the destiny of the restored people seems to be exaggerated and not borne out by subsequent facts, the promises are always conditioned by the moral state of the recipients. If they answered fully and consistently to God's call, the result would be such as was predicted. That the event in all respects did not correspond with the high ideal previously announced must be attributed, not to the prophet's mistake, but to the people's waywardness and disobedience.
They of Ephraim; i.e. as well as Judah, shall be heroes. Not many members of the northern kingdom returned at first from the Captivity; but the prophet gives the assurance that they shall come and prove themselves mighty warriors. As through wine. They shall hasten to the battle cheerfully and exultingly, like men refreshed and strengthened with wine (see Zec_9:15; Psa_78:65, Psa_78:66). Their children shall see it. Though unable to participate in the struggle, their children shall share the universal joy. Their heart shall rejoice in the Lord (Psa_63:7; Isa_41:16; Joe_2:23; Hab_3:18). Attempts have been made to find the fulfilment of these prophecies (Zec_10:3, etc.) in certain events of Maccabean times. Thus, according to Patritius, the sin for which the Hebrews surfeited such distress at the hands of the Seleucidae (Zec_10:2) was their imitation of heathen practices mentioned in 1 Macc. 1:13-15 and 2 Macc. 4:7-17, when the high priest purchased his office by a bribe, and the other priests followed Greek customs. The prophet is supposed to refer specially to this state of things when he says, "They were troubled because there was no shepherd. Mine auger was kindled against the shepherds." But we have shown above that Zechariah is here speaking of the past, not of the future. There is more verisimilitude in discerning the wars and victories of Judas, his brothers and successors, in the allusions of verses 4-7. The truth is that such descriptions suit many different events, and have various applications. Though their complete fulfilment may be expected only in Messianic times and circumstances, yet we may see many anticipatory and preparative transactions, which are meant to introduce the final accomplishment. The Jewish prophet is not always foretelling certain definite events. Oftentimes he is teaching, warning, and exhorting; and generally he is enunciating great principles, the truth of which shall be clear in the future, rather than predicting particular facts. Not unfrequently commentators have neglected this consideration, and sought too curiously to restrict the prophet's words to some one issue. It may be noted, further, that where the prophetic language concerning the destiny of the restored people seems to be exaggerated and not borne out by subsequent facts, the promises are always conditioned by the moral state of the recipients. If they answered fully and consistently to God's call, the result would be such as was predicted. That the event in all respects did not correspond with the high ideal previously announced must be attributed, not to the prophet's mistake, but to the people's waywardness and disobedience.
8I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.
Jamieson-Fausset-Brown
8. hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (Zec 10:10; Is 5:26; Eze 36:11). The multitudes mentioned by Josephus [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.
for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased--in former times.
8. hiss for them--Keepers of bees by a whistle call them together. So Jehovah by the mere word of His call shall gather back to Palestine His scattered people (Zec 10:10; Is 5:26; Eze 36:11). The multitudes mentioned by Josephus [Wars of the Jews, 3:2], as peopling Galilee two hundred years after this time, were a pledge of the future more perfect fulfilment of the prophecy.
for I have redeemed them--namely, in My covenant purpose "redeemed" both temporally and spiritually.
as they have increased--in former times.
The Pulpit Commentary
§ 7. The scattered people shall be gathered from all parts of the world, and dwell in their own land, under the protection of Jehovah.
I will him for them; σημανῶ αὐτοῖς," I will signal to them"; sibilabo eis (Vulgate). The slightest summons will bring them when God wills the return of the dispersed. The "hissing" is the whistling or tinkling with which bees are allured to swarm (Isa_5:26; Isa_7:18, Isa_7:19). I have redeemed them. They were virtually delivered from captivity and exile, though all had not taken advantage of the deliverance. They shall increase as they have increased. The same promise is made in Eze_36:10, Eze_36:11. The allusion is to the marvellous growth of the Israelite nation in Egypt (Exo_1:7, Exo_1:12). The prophets often announce this fulfilment of the promise made to Abraham (Gen_13:16; Gen_15:5, etc.) after the return (see Isa_54:2; Hos_1:10; Mic_2:12).
§ 7. The scattered people shall be gathered from all parts of the world, and dwell in their own land, under the protection of Jehovah.
I will him for them; σημανῶ αὐτοῖς," I will signal to them"; sibilabo eis (Vulgate). The slightest summons will bring them when God wills the return of the dispersed. The "hissing" is the whistling or tinkling with which bees are allured to swarm (Isa_5:26; Isa_7:18, Isa_7:19). I have redeemed them. They were virtually delivered from captivity and exile, though all had not taken advantage of the deliverance. They shall increase as they have increased. The same promise is made in Eze_36:10, Eze_36:11. The allusion is to the marvellous growth of the Israelite nation in Egypt (Exo_1:7, Exo_1:12). The prophets often announce this fulfilment of the promise made to Abraham (Gen_13:16; Gen_15:5, etc.) after the return (see Isa_54:2; Hos_1:10; Mic_2:12).
9And I will sow them among the people: and they shall remember me in far countries; and they shall live with their children, and turn again.
Jamieson-Fausset-Brown
9. sow them among ... people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mi 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [Moore]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [Maurer], (compare Ho 2:23).
shall remember me in far countries--(De 30:1; 2Ch 6:37). Implying the Jews' return to a right mind in "all the nations" where they are scattered simultaneously. Compare Lu 15:17, 18, with Psa 22:27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob ... Israel ... fearing and glorifying Him"; also Psa 102:13-15.
live--in political and spiritual life.
9. sow them among ... people--Their dispersion was with a special design. Like seed sown far and wide, they shall, when quickened themselves, be the fittest instruments for quickening others (compare Mi 5:7). The slight hold they have on every soil where they now live, as also the commercial and therefore cosmopolitan character of their pursuits, making a change of residence easy to them, fit them peculiarly for missionary work [Moore]. The wide dispersion of the Jews just before Christ's coming prepared the way similarly for the apostles' preaching in the various Jewish synagogues throughout the world; everywhere some of the Old Testament seed previously sown was ready to germinate when the New Testament light and heat were brought to bear on it by Gospel preachers. Thus the way was opened for entrance among the Gentiles. "Will sow" is the Hebrew future, said of that which has been done, is being done, and may be done afterwards [Maurer], (compare Ho 2:23).
shall remember me in far countries--(De 30:1; 2Ch 6:37). Implying the Jews' return to a right mind in "all the nations" where they are scattered simultaneously. Compare Lu 15:17, 18, with Psa 22:27, "All the ends of the world remembering and turning unto the Lord," preceded by the "seed of Jacob ... Israel ... fearing and glorifying Him"; also Psa 102:13-15.
live--in political and spiritual life.
The Pulpit Commentary
I will sow them among the people (peoples). The "sowing" here does not mean scattering, but increase, and this was to go on while they were dispersed among the nations. The word is used in the same sense in Hos_2:23; Jer_31:27. This continued dispersion was a part of their discipline, a test of their loyalty to God. They shall remember me. In the countries where they are living they shall worship the Lord and observe his Law, and be a witness for him among the heathen. They shall live with their children (Eze_37:14). The promised blessing is not for a time only, but perpetual. Turn again; i.e. return to their own land (Isa_35:10). It cannot mean, "turn to the Lord," for they are said already to remember the Lord, and their "conversion must precede the promise of life." The next verse describes the return more particularly.
I will sow them among the people (peoples). The "sowing" here does not mean scattering, but increase, and this was to go on while they were dispersed among the nations. The word is used in the same sense in Hos_2:23; Jer_31:27. This continued dispersion was a part of their discipline, a test of their loyalty to God. They shall remember me. In the countries where they are living they shall worship the Lord and observe his Law, and be a witness for him among the heathen. They shall live with their children (Eze_37:14). The promised blessing is not for a time only, but perpetual. Turn again; i.e. return to their own land (Isa_35:10). It cannot mean, "turn to the Lord," for they are said already to remember the Lord, and their "conversion must precede the promise of life." The next verse describes the return more particularly.
I Will Bring Them Again from Egypt and Assyria
10I will bring them again also out of the land of Egypt, and gather them out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.
Jamieson-Fausset-Brown
10. Egypt ... Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. Maurer conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But Is 11:11 and this passage rather accord with the view of the future restoration.
Gilead ... Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them--that is, there shall not be room enough for them through their numbers (Is 49:20; 54:3).
10. Egypt ... Assyria--the former the first, the latter among the last of Israel's oppressors (or representing the four great world kingdoms, of which it was the first): types of the present universal dispersion, Egypt being south, Assyria north, opposite ends of the compass. Maurer conjectures that many Israelites fled to "Egypt" on the invasion of Tiglath-pileser. But Is 11:11 and this passage rather accord with the view of the future restoration.
Gilead ... Lebanon--The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").
place shall not be found for them--that is, there shall not be room enough for them through their numbers (Is 49:20; 54:3).
The Pulpit Commentary
Egypt … Assyria. It is certain that there was a large body of Jews in Egypt at this time (Jer_43:6, Jer_43:7); and to Assyria the ten tribes, who are here specially mentioned under the name Ephraim, had been deported. Besides this, Assyria is often used loosely for Western Asia or Babylonia, of which, after its submission, it formed a most important feature (see 2Ki_23:29; Ezr_6:22; and in the Apocrypha, 1 Esdr. 7:15; Judith 1:7; 2:1). In the 'Oracula Sibyllina,' the Assyrians are continually confused with Persians, Babylonians, and other Eastern nations. Egypt and Assyria are here used as types of the countries to which Jews had been banished (comp. Hos_11:11). Gilead and Lebanon. A designation of the northern district of Palestine, on both sides of the Jordan, in which these tribes had been originally settled. This region had been most exposed to hostile attacks, and was the first to be depopulated. Place shall not be found for them (Isa_49:20). Josephus testifies to the teeming population of Galilee in later times ('Bell. Jud.,' 2.3, 1; 3.3, 2; 4.1, 2; 7.5). Septuagint, "There shall not even one of them be left behind," i.e. in exile.
Egypt … Assyria. It is certain that there was a large body of Jews in Egypt at this time (Jer_43:6, Jer_43:7); and to Assyria the ten tribes, who are here specially mentioned under the name Ephraim, had been deported. Besides this, Assyria is often used loosely for Western Asia or Babylonia, of which, after its submission, it formed a most important feature (see 2Ki_23:29; Ezr_6:22; and in the Apocrypha, 1 Esdr. 7:15; Judith 1:7; 2:1). In the 'Oracula Sibyllina,' the Assyrians are continually confused with Persians, Babylonians, and other Eastern nations. Egypt and Assyria are here used as types of the countries to which Jews had been banished (comp. Hos_11:11). Gilead and Lebanon. A designation of the northern district of Palestine, on both sides of the Jordan, in which these tribes had been originally settled. This region had been most exposed to hostile attacks, and was the first to be depopulated. Place shall not be found for them (Isa_49:20). Josephus testifies to the teeming population of Galilee in later times ('Bell. Jud.,' 2.3, 1; 3.3, 2; 4.1, 2; 7.5). Septuagint, "There shall not even one of them be left behind," i.e. in exile.
11And he shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away.
Jamieson-Fausset-Brown
11. pass ... sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Is 11:15, 16). Vulgate translates, "The strait of the sea." Maurer, "He shall cleave and smite." English Version is best (Psa 114:3). As Jehovah smote the Red Sea to make a passage for His people (Ex 14:16, 21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration.
the river--the Nile (Am 8:8; 9:5), or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.
sceptre of Egypt ... depart--(Eze 30:13).
11. pass ... sea with affliction--Personifying the "sea"; He shall afflict the sea, that is, cause it to cease to be an obstacle to Israel's return to Palestine (Is 11:15, 16). Vulgate translates, "The strait of the sea." Maurer, "He shall cleave and smite." English Version is best (Psa 114:3). As Jehovah smote the Red Sea to make a passage for His people (Ex 14:16, 21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration.
the river--the Nile (Am 8:8; 9:5), or the Euphrates. Thus the Red Sea and the Euphrates in the former part of the verse answer to "Assyria" and "Egypt" in the latter.
sceptre of Egypt ... depart--(Eze 30:13).
The Pulpit Commentary
He shall pass through the sea with affliction. In bringing his people back the Lord is ready to repeat the miracles of the Exodus. This is the general meaning of the passage; but the details present difficulties. For "he shall pass" the LXX. gives, "they shall pass through." But the reference is plainly to Jehovah, as the following clause shows. The next two words are in apposition, "the sea," "affliction." Revised Version, "the sea of affliction;" Septuagint, ἐν θαλάσσῃ στενῇ, "in a strait sea;" or, as the Hebrew cannot be so translated, "in a sea, a strait;" Vulgate, in maris freto. It seems best to take the two words simply as, "the sea, which is affliction." The Red Sea, through which Jehovah led his people, was a figure of the sufferings which they had endured in Egypt, and brought destruction upon their enemies (comp. Exo_14:16, Exo_14:17, Exo_14:24, etc.). Smite the waves (Exo_15:8; Isa_11:15, Isa_11:16; Isa_51:10). The river. The Nile. The drying up of the waters of the Nile is a figure of the humiliation of the nations which have been guilty of enslaving the chosen people. The Nile. the representative of Egypt, is mentioned because of the allusion to the bondage in Egypt running through the paragraph. The pride of Assyria. Pride is noted as the characteristic of Assyria (comp. Isa_10:7, etc.; Eze_31:3, Eze_31:10). The sceptre. This may refer to the decadence of the power of Egypt, and the transference of royal authority to strangers; but, regarding the immediate context, we had better translate, "the rod of Egypt," and see in it an allusion to the oppression of the taskmasters during the sojourn in that land. All such tyranny shall be at an end (comp. Isa_10:24).
He shall pass through the sea with affliction. In bringing his people back the Lord is ready to repeat the miracles of the Exodus. This is the general meaning of the passage; but the details present difficulties. For "he shall pass" the LXX. gives, "they shall pass through." But the reference is plainly to Jehovah, as the following clause shows. The next two words are in apposition, "the sea," "affliction." Revised Version, "the sea of affliction;" Septuagint, ἐν θαλάσσῃ στενῇ, "in a strait sea;" or, as the Hebrew cannot be so translated, "in a sea, a strait;" Vulgate, in maris freto. It seems best to take the two words simply as, "the sea, which is affliction." The Red Sea, through which Jehovah led his people, was a figure of the sufferings which they had endured in Egypt, and brought destruction upon their enemies (comp. Exo_14:16, Exo_14:17, Exo_14:24, etc.). Smite the waves (Exo_15:8; Isa_11:15, Isa_11:16; Isa_51:10). The river. The Nile. The drying up of the waters of the Nile is a figure of the humiliation of the nations which have been guilty of enslaving the chosen people. The Nile. the representative of Egypt, is mentioned because of the allusion to the bondage in Egypt running through the paragraph. The pride of Assyria. Pride is noted as the characteristic of Assyria (comp. Isa_10:7, etc.; Eze_31:3, Eze_31:10). The sceptre. This may refer to the decadence of the power of Egypt, and the transference of royal authority to strangers; but, regarding the immediate context, we had better translate, "the rod of Egypt," and see in it an allusion to the oppression of the taskmasters during the sojourn in that land. All such tyranny shall be at an end (comp. Isa_10:24).
12And I will strengthen them in the LORD; and they shall walk up and down in his name, saith the LORD.
Jamieson-Fausset-Brown
12. I ... strengthen them in ... Lord--(Ho 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.
walk ... in his name--that is, live everywhere and continually under His protection, and according to His will (Ge 5:22; Psa 20:1, 7; Mi 4:5).
12. I ... strengthen them in ... Lord--(Ho 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.
walk ... in his name--that is, live everywhere and continually under His protection, and according to His will (Ge 5:22; Psa 20:1, 7; Mi 4:5).
The Pulpit Commentary
I will strengthen them in the Lord. I will strengthen them with myself—with my grace and power. They shall walk up and down in his Name. They shall live in obedience to, and dependence upon, the Lord (Mic_4:5, where see note). The Septuagint reads, "They shall boast themselves." So God will work wonders to deliver his people from the captivity of the devil, destroying all enemies, visible and invisible, which array themselves against him. This is the final fulfilment of the prophecy. The complete restoration from the Captivity is the immediate subject of the prophet's words; and between these two we may see a reference to the conversion of the Jews in the time of Christ and the apostles, which shall go on until the end.
I will strengthen them in the Lord. I will strengthen them with myself—with my grace and power. They shall walk up and down in his Name. They shall live in obedience to, and dependence upon, the Lord (Mic_4:5, where see note). The Septuagint reads, "They shall boast themselves." So God will work wonders to deliver his people from the captivity of the devil, destroying all enemies, visible and invisible, which array themselves against him. This is the final fulfilment of the prophecy. The complete restoration from the Captivity is the immediate subject of the prophet's words; and between these two we may see a reference to the conversion of the Jews in the time of Christ and the apostles, which shall go on until the end.
THE HOLY BIBLE
Zechariah
Chapter 10
Translated out of the original tongues, and with the former translations diligently compared and revised.
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