Teks -- Zechariah 10:1-12 (NET)

The Restoration of the True People

10:1 Ask the Lord for rain in the season of the late spring rains– the Lord who causes thunderstorms– and he will give everyone showers of rain and green growth in the field. 10:2 For the household gods have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd. 10:3 I am enraged at the shepherds and will punish the lead-goats. For the Lord who rules over all has brought blessing to his flock, the house of Judah, and will transform them into his majestic warhorse. 10:4 From him will come the cornerstone, the wall peg, the battle bow, and every ruler. 10:5 And they will be like warriors trampling the mud of the streets in battle. They will fight, for the Lord will be with them, and will defeat the enemy cavalry. 10:6 “I (says the Lord) will strengthen the kingdom of Judah and deliver the people of Joseph and will bring them back because of my compassion for them. They will be as though I had never rejected them, for I am the Lord their God and therefore I will hear them. 10:7 The Ephraimites will be like warriors and will rejoice as if they had drunk wine. Their children will see it and rejoice; they will celebrate in the things of the Lord. 10:8 I will signal for them and gather them, for I have already redeemed them; then they will become as numerous as they were before. 10:9 Though I scatter them among the nations, they will remember in far-off places– they and their children will sprout forth and return. 10:10 I will bring them back from Egypt and gather them from Assyria. I will bring them to the lands of Gilead and Lebanon, for there will not be enough room for them in their own land. 10:11 The Lord will cross the sea of storms and will calm its turbulence. The depths of the Nile will dry up, the pride of Assyria will be humbled, and the domination of Egypt will be no more. 10:12 Thus I will strengthen them by my power, and they will walk about in my name,” says the Lord.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Zec 10:1 - The latter rain

This made plenty of all provision, and is proverbially used to signify a great blessing.

Wesley: Zec 10:1 - Bright clouds

Bright through the lightnings which break from them.

Wesley: Zec 10:1 - Them

The Jews.

Wesley: Zec 10:2 - Vanity

Their predictions were vain.

Wesley: Zec 10:2 - They went

They went into captivity.

Wesley: Zec 10:2 - Troubled

Oppressed and afflicted.

Wesley: Zec 10:2 - No shepherd

No ecclesiastical or civil governors, that would faithfully do their duty.

Wesley: Zec 10:3 - The shepherds

Officers in the church and state.

Wesley: Zec 10:3 - The goats

The officers among them, who were like he - goats, that push, and wound, and trample under foot the feebler cattle.

Wesley: Zec 10:3 - Visited

In mercy.

Wesley: Zec 10:3 - As his goodly horse

Hath given them strength and courage.

Wesley: Zec 10:4 - Out of him

From God.

Wesley: Zec 10:4 - The corner

The prince or ruler, who is in a polity as a corner - stone in buildings.

Wesley: Zec 10:4 - The nail

Which fastens the tents of war, or the timber together in a house.

Wesley: Zec 10:4 - The battle bow

All warlike provision.

Wesley: Zec 10:4 - Every oppressor

Or collector of tribute. It was from God that Nebuchadnezzar mightily prevailed, and opprest Israel; and it is from God also, that Judah grows up to such power, as to be able to cope with his adversaries, and to impose tribute on them.

Wesley: Zec 10:6 - Of Joseph

The remnant of the kingdom of Israel, the residue of the ten tribes.

Wesley: Zec 10:6 - To place them

To settle them in their own land, and in their own cities.

Wesley: Zec 10:7 - Their children shall see

These blessings shall continue through your generations, to children that shall be born.

Wesley: Zec 10:8 - I will hiss

Though they are now scattered far off, I will call them as a shepherd, and they shall run with speed back to the flock.

Wesley: Zec 10:8 - As they have increased

As they did of old time.

Wesley: Zec 10:9 - I will sow them

Their increase shall be like the increase of rich soil that hath much seed cast on it.

Wesley: Zec 10:9 - The people

The Heathen.

Wesley: Zec 10:9 - In far countries

Whithersoever they were driven.

Wesley: Zec 10:9 - With their children

The children born to them shall live, and grow up with them.

Wesley: Zec 10:9 - Turn again

To their city and country.

Wesley: Zec 10:10 - Place shall not be found

The land shall be too narrow for them.

Wesley: Zec 10:11 - And he passed through

The whole verse is an allusion to what God had done in the two famous deliverances of his people, bringing them out of Egypt, through the Red Sea, and through Jordan, and destroying the Egyptians, and delivering them out of Assyrian bondage, and in order thereto, destroying that kingdom.

Wesley: Zec 10:12 - Walk up and down

Shall manage all their affairs.

Wesley: Zec 10:12 - In his name

By power and wisdom given from above, to the glory of our God, and our Redeemer.

JFB: Zec 10:1 - 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 (Jer 10:13; Jer 14:22).

JFB: Zec 10:1 - 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.

JFB: Zec 10:1 - bright clouds

Rather, "lightnings," the precursors of rain [MAURER].

JFB: Zec 10:1 - showers of rain

Literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [HENDERSON].

JFB: Zec 10:1 - grass

A general term, including both corn for men and grass for cattle.

JFB: Zec 10:2 - idols

Literally, "the teraphim," the household gods, consulted in divination (see on Hos 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.

JFB: Zec 10:2 - diviners

Who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.

JFB: Zec 10:2 - seen a lie

Pretending to see what they saw not in giving responses.

JFB: Zec 10:2 - 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; Job 16:2; Job 21:34).

JFB: Zec 10:2 - therefore they went their way

That is, Israel and Judah were led away captive.

JFB: Zec 10:2 - 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 (Mat 26:56; compare Zec 13:7).

JFB: Zec 10:3 - against the shepherds

The civil rulers of Israel and Judah who abetted idolatry.

JFB: Zec 10:3 - punished

Literally, "visited upon." The same word "visited," without the upon, is presently after used in a good sense to heighten the contrast.

JFB: Zec 10:3 - 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 (Isa 14:9, Margin; Eze 34:17; Dan 8:5; Mat 25:33). The he-goats head the flock. They who are first in crime will be first in punishment.

JFB: Zec 10:3 - visited

In mercy (Luk 1:68).

JFB: Zec 10:3 - 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 (Son 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.

JFB: Zec 10:4 - Out of him

Judah is to be no more subject to foreigners, but from itself shall come its rulers.

JFB: Zec 10:4 - the corner

Stone, Messiah (Isa 28:16). "Corners" simply express governors (1Sa 14:38, Margin; Isa 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.

JFB: Zec 10:4 - the nail

(Jdg 4:21; Isa 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.

JFB: Zec 10:4 - bow

(Zec 9:13). Judah shall not need foreign soldiery. Messiah shall be her battle-bow (Psa 45:4-5; Rev 6:2).

JFB: Zec 10:4 - every oppressor

Rather, in a good sense, ruler, as the kindred Ethiopic term means. So "exactor," in Isa 60:17, namely, one who exacts the tribute from the nations made tributary to Judah [LUDOVICUS DE DIEU].

JFB: Zec 10:5 - riders on horses

Namely, the enemy's horsemen. Though the Jews were forbidden by the law to multiply horses in battle (Deu 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; Dan 11:40). Cavalry was the chief strength of the Syro-Grecian army (I Maccabees 3:39).

JFB: Zec 10:6 - 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.

JFB: Zec 10:6 - 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" (Jer 32:37) MAURER, from a different form, translates, "I will make them to dwell."

JFB: Zec 10:7 - like a mighty man

In the battle with the foe (Zec 10:3, Zec 10:5).

JFB: Zec 10:7 - rejoice

At their victory over the foe.

JFB: Zec 10:7 - 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.

JFB: Zec 10:7 - rejoice in the Lord

The Giver of such a glorious victory.

JFB: Zec 10:8 - 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; Isa 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.

JFB: Zec 10:8 - for I have redeemed them

Namely, in My covenant purpose "redeemed" both temporally and spiritually.

JFB: Zec 10:8 - as they have increased

In former times.

JFB: Zec 10:9 - 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 Mic 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 Hos 2:23).

JFB: Zec 10:9 - shall remember me in far countries

(Deu 30:1; 2Ch 6:37). Implying the Jews return to a right mind in "all the nations" where they are scattered simultaneously. Compare Luk 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.

JFB: Zec 10:9 - live

In political and spiritual life.

JFB: Zec 10:10 - 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 Isa 11:11 and this passage rather accord with the view of the future restoration.

JFB: Zec 10:10 - Gilead . . . Lebanon

The whole of the Holy Land is described by two of its boundaries, the eastern ("Gilead" beyond Jordan) and the northern ("Lebanon").

JFB: Zec 10:10 - place shall not be found for them

That is, there shall not be room enough for them through their numbers (Isa 49:20; Isa 54:3).

JFB: Zec 10:11 - 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 (Isa 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 (Exo 14:16, Exo 14:21), so hereafter shall He make a way through every obstacle which opposes Israel's restoration.

JFB: Zec 10:11 - the river

The Nile (Amo 8:8; Amo 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.

JFB: Zec 10:11 - sceptre of Egypt . . . depart

(Eze 30:13).

JFB: Zec 10:12 - I . . . strengthen them in . . . Lord

(Hos 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God.

JFB: Zec 10:12 - walk . . . in his name

That is, live everywhere and continually under His protection, and according to His will (Gen 5:22; Psa 20:1, Psa 20:7; Mic 4:5).

Clarke: Zec 10:1 - Ask ye of the Lord rain

Ask ye of the Lord rain - Rain in the due seasons -

1.    To impregnate the seed when sown; an

2.    To fill the ear near the time of harvest - was so essential to the fertility of the land, and the well-being of the people, that it stands well among the chief of God’ s mercies and the promise of it here shows that God designs to ensure the prosperity promised, by using those means by which it was promoted.

Clarke: Zec 10:2 - The idols have spoken vanity

The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols after

Clarke: Zec 10:2 - Therefore they went their way

Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, seeking for pasture, wherever they might find it. Some think that the idols and diviners were those of the Seleucidae Greeks, who excited their masters with promises of success against the Maccabees. Others think that the Babylonish captivity is foretold; for a determined future event is frequently spoken of by the prophets as past.

Clarke: Zec 10:3 - Mine anger was kindled against the shepherds

Mine anger was kindled against the shepherds - Bad kings and bad priests. I will punish the goats; these were the wicked priests, who were shepherds by their office, and goats by the impurity of their lives

Clarke: Zec 10:3 - As his goodly horse in the battle

As his goodly horse in the battle - The honorable war horse, or the horse that carried the general’ s equipage. In the unaccountable variation of interpreters on these chapters, this, among other things, is thought to be spoken of Matthias, and Judas Maccabeus, who assembled the people from all quarters, as a shepherd gathers his sheep together; and led them against the sons of Greece, the Seleucidae Greeks. Others refer every thing here to times before the captivity.

Clarke: Zec 10:4 - Out of him came forth the corner

Out of him came forth the corner - This is spoken of the tribe of Judah: all strength, counsel, and excellence came from that tribe. The corner stone, the ornament and completion of the building; the nail, by which the tents were fastened, and on which they hung their clothes, armor, etc., the battlebow, the choicest archers

Clarke: Zec 10:4 - Every oppressor together

Every oppressor together - Those heroes and generals, by whom, under God, their foes should be totally routed. Newcome translates, "Every ruler together."Perhaps all this is spoken of the Messiah.

Clarke: Zec 10:5 - They shall be as mighty men

They shall be as mighty men - The Maccabees and their successors

Clarke: Zec 10:5 - Riders on horses

Riders on horses - The Macedonians, who opposed the Maccabees, and had much cavalry; whereas the Jews had none, and even few weapons of war; yet they overcame these horsemen.

Clarke: Zec 10:6 - I will strengthen the house of Judah

I will strengthen the house of Judah - I doubt whether the sixth, seventh, eighth, and ninth verses are not to be understood of the future ingathering of the Jews in the times of the Gospel. See Jer 3:14; Jer 23:6; Hos 1:2; Hos 6:11.

Clarke: Zec 10:7 - Ephraim shall be like a mighty man

Ephraim shall be like a mighty man - This tribe was always distinguished for its valor.

Clarke: Zec 10:8 - I will hiss for them

I will hiss for them - אשרקה eshrekah , "I will shriek for them;"call them with such a shrill strong voice, that they shall hear me, and find that it is the voice of their redemption.

Clarke: Zec 10:9 - I will sow them among the people

I will sow them among the people - Wherever they have been dispersed, my voice in the preaching of the Gospel shall reach them. And they shall remember me, and they and their children shall turn again to the Lord, through Messiah their King.

Clarke: Zec 10:10 - Out of the land of Egypt

Out of the land of Egypt - I will bring them out of all the countries where they have been dispersed, and bring them back to their own land; and they shall be so numerous that they shall scarcely find there, in all its length and breadth, a sufficiency of room. If all the Jews that are now scattered over the face of the earth were gathered together, they would make a mighty nation. And God will gather them together. As a wonderful providence has preserved them in every place, so a wondrous providence will collect them from every place of their dispersion. When the great call comes, no one soul of them shall be left behind.

Clarke: Zec 10:11 - And he shall pass through the sea

And he shall pass through the sea - Here is an allusion to the passage of the Red Sea, on their coming out of Egypt, and to their crossing Jordan, when they went into the promised land; the waves or waters of both were dried up, thrown from side to side, till all the people passed safely through. When they shall return from the various countries in which they now sojourn, God will work, if necessary, similar miracles to those which he formerly worked for their forefathers; and the people shall be glad to let them go, however much they may be profited by their operations in the state. Those that oppose, as Assyria and Egypt formerly did, shall be brought down, and their scepter broken.

Clarke: Zec 10:12 - I will strengthen them in the Lord

I will strengthen them in the Lord - I, the God of Israel, will strengthen them in the Lord-Jesus, the Messiah; and thus indeed the Chaldee: I will strengthen them, בימרא דיי bemeymre dayai , in or by the Word of Jehovah, the same personal Word which we so often meet with in the Chaldee paraphrases or Targum

Clarke: Zec 10:12 - They shall walk up and down in his name

They shall walk up and down in his name - In the name of the Messiah. Saith the Lord - God speaks here, not of himself, but concerning his Christ. The Jews shall have complete liberty; they shall appear everywhere as a part of the flock of Christ, and no difference be made between them and the converted Gentiles. They shall be all one fold under one Shepherd and Bishop of all souls.

Calvin: Zec 10:1 - Jehovah

Zechariah, after having shown that God would be bountiful towards the Jews, so that nothing necessary to render life happy and blessed should be wanting, now reproves them for their unbelief, because they did not expect from the Lord what he was ready fully to bestow on them. As then it depended on them only, that they did not enjoy abundance of all blessings, he charges them with ingratitude: for though he exhorts them to prayer, there is yet an implied reproof. One by merely reading over the words may think that a new subject is here introduced, that the Jews are directed to ask of the Lord what he had previously promised them; but he who will more minutely consider the whole context, will easily find that what I have stated is true — that the Jews are here condemned, and on this account, because they closed the door against God’s favor; for they were straitened in themselves, as all the unbelieving are, who cannot embrace the promises of God; nor is it at all doubtful but that many made great complaints, when they found themselves disappointed of their wishes. They had indeed hoped for a most abundant supply of corn and wine, and had also promised to themselves all kinds of blessings, yet the Lord, as we have seen in the book of Haggai, had begun to withdraw his hand, so that they labored under want of provisions; and when mine and thirst oppressed them, they thought that they had been in a manlier deceived by God. On this ground the Prophet expostulates with them; they thrust from themselves, by their want of faith, the favor which had been prepared for them. We now then understand the Prophet’s meaning.

He bids them to ask rain of Jehovah. They ought indeed to have done this of themselves without being reminded; for though Christ has delivered to his Church a form of prayer, it ought yet to be as it were the dictate of nature to seek of God our daily bread; and it is not without reason that he claims to himself the name of a Father. The Prophet then does here reprove the Jews for their brutal stupidity — that they did not ask rain of the Lord. He adds, at the late season, that is, at spring time; for rains at two seasons were necessary for the corn, after sowing and before harvest, and whenever Scripture speaks of fruitfulness or of a large produce, it mentions rain at these two seasons. Zechariah in this place only refers to the vernal before harvest; for in that hot country the earth wanted new moisture, Ask, he says, rain at the beginning of summer.

Jehovah, he adds, will give it; he will make clouds, or storms, or boisterous winds, as some read; but it is evident from other passages that חזיזים , chezizim, means clouds, which are as it were preparations for rain. ¹¹⁶ He then says, that a shower would come with the rain; for some take גשם , gesham, for a shower, that is, heavy rain; but the Prophet introduces here the two words, as though he had said, that the rains would be continued until the ground was saturated and the dryness removed. Some translate, “the rain of a shower,” but this would be too strained. I prefer then this rendering, He will give rain, a shower, that is, abundant rain; to every one grass in the field, that is, so that there may be moisture enough for the ground. In short, he promises a plentiful irrigation, that drought might not deprive them of the hope of food and support. What I have stated will appear more clear from the following verse, for he adds —

Calvin: Zec 10:2 - Images

Here the Prophet, as I have said, confirms the truth, that the blame justly belonged to the Jews that God did not deal more liberally with them; for he shows that they had fallen into superstitions, and had thus turned away the favor of God, which was already certain and nigh to them. Zechariah does not here condemn foreign nations given to superstitions; but, on the contrary, he reproves the Jews themselves for leaving the true God, and for retaking themselves to idols, to soothsayers, and diviners, and for having thus preferred to feed on their own delusions, rather than to open the door to the favor of God, who had freely promised that he would suffer them to want nothing. As then God had kindly invited the Jews to himself, as he had showed himself ready to do them good, was it not the basest ingratitude in them to turn away to idols and to attend to magical delusions? for they might have safely acquiesced in God’s word. They would not have been deprived of their hope, had they been firmly persuaded that God had spoken the truth to them. As then they had done so grievous a wrong to God, as to run after idols, and after the crafts and impostures of Satan, the Prophet here deservedly condemns them for this wickedness.

Images, ¹¹⁷ he says, have spoken vanity, and diviners have seen falsehood, and have told dreams of vanity. He means, in short, that whatever means unbelieving men may try, they can attain nothing, and they will at length find that they have been miserably deceived by Satan. They have recourse to various expedients, for unbelief is full of bustle and fervor: “O! this will not succeed, I will try something else.” Thus the unbelieving wander, and resort to many and various expedients. But the Prophet teaches this general truth — that when men turn away from God, they have recourse to vain things; for there is no truth without God.

He afterwards adds, that on account of idols, as well as of diviners and magicians, consolation was given in vain; and this he confirms by the event, and says, that they had wandered as sheep, that they had been distressed, because there was no shepherd. The Prophet no doubt refers here to the time of exile, that the Jews might learn to be wise, at least by the teaching of experience; for they had known to their great loss, that without God there is no real and solid comfort: nor does he without reason upbraid them with the punishment which their fathers had suffered, for he saw that they were walking in their steps. Since then the Jews were imitating the depraved inquisitiveness of their fathers, the Prophet justly charges them, that they did not acknowledge what, by the event itself, was well known to all; for the common proverb is, that experience is the teacher of fools. Since they did not become wise even when smitten, their stupidity was more than proved. We now then perceive what the Prophet means.

But we must first notice, that when he bids them to ask rain of the Lord, he speaks of the kingdom of Christ, as all the Prophets are wont to do; for since the Redeemer, promised to the Jews, was to be the author of all blessings, whenever the Prophets speak of his coming, they also promise abundance of corn, and plentiful provisions, and peace, and everything necessary for the well-being of the present life. And Zechariah now follows the same course, when he declares that it was not owing to anything in God that he did not kindly supply the Jews with whatever they might have wished, but that the fault was with themselves; for they had by their unbelief, as it has been said, closed the door against his favor. We must yet ever remember what we stated yesterday — that whatever the Prophets have said concerning a blessed life, ought to be judged of according to the nature of the kingdom of Christ. It is a strained interpretation to say that rain is heavenly doctrine; and I do not say that Zechariah spoke allegorically, but he describes under this common figure the kingdom of Christ — even that God will fill his elect with all good things, so that they shall not thirst, nor labor under any want.

But at the same time we must bear in mind the exhortation of Christ —

“Seek ye first the kingdom of God; other things,” he says,
“shall afterwards be added.” (Mat 6:33.)

He then is strangely wrong who thinks that abundance of food was alone promised to the Jews; for God intended to lead them by degrees to things higher. The Prophet then no doubt includes here, under one kind, all things necessary for a happy life; for it is not the will of God to fill his faithful people in this world as though they were swine; but his design is to give them, by means of earthly things, a taste of the spiritual life. Hence the happiness of which Zechariah now speaks is really spiritual; for as godliness has the promises of the present as well as of the future life, (1Ti 4:8,) so the purpose of God was to consult the weakness of his ancient people, and to set forth the felicity of the spiritual life by means of earthly blessings.

It ought further to be carefully noticed, that the Jews are here exposed to derision, because they wandered after their own devices, when God was yet not far from them, and ready to aid them. Since God then showed himself inclined to kindness, it was a double wickedness in them that they chose to run after idols, magical arts, and the illusions of Satan, rather than to acquiesce in God’s word. And similar is the upbraiding we meet with in Jeremiah, when God complains that he was forsaken, while yet he was the fountain of living water, and that the people dug out for themselves cisterns, dry and full of holes. (Jer 2:13.) But as this evil is very common, let us know that we are here warned to plant our foot firm on God’s word, where he promises that he will take care of us, provided we be satisfied with his favor; nor let us thoughtlessly run after our own imaginations; for however our own counsels may delight us, and though some success may sometimes appear, yet the end will ever show us that most true is what Zechariah teaches us here — that whatever we may attempt will be useless and injurious too, for God will take vengeance on our ingratitude.

We must now also observe, that since Zechariah adduces an example of God’s vengeance, by which the Jews had found that they had foolishly sought vain consolations, we ought to take heed, lest we forget those punishments with which God may have visited us in order to restore us to himself: let us remember what we ourselves have experienced, and what has happened to our fathers, even before we were born. Thus then ought the faithful to apply their minds so as to recount the judgments of God, that they may derive profit from his scourges. He afterwards adds —

Calvin: Zec 10:3 - NO PHRASE

He had said that the Jews had been driven into exile, and had been oppressed by their enemies, because they had no shepherd; not indeed to lessen their fault, for they were wholly inexcusable, since they had wilfully renounced God, who would have been otherwise their perpetual shepherd: but he now turns his discourse to the false teachers, to the false prophets and to the wicked priests. Though then they were all unworthy of pardon, yet God here justly summons the shepherds first before his tribunal, who had been the cause of making others to go astray: as when a blind man leads the blind into a ditch, so ungodly pastors become the cause of ruin to others. We have elsewhere observed similar passages, in which God threatened priests and prophets with special punishment, because they had unfaithfully discharged their office; but yet he did not absolve the common people, for from the least to the greatest they were guilty; and it is also certain that men are punished for their obstinacy and wickedness, whenever God gives loose reins to the devil, and deceives them by ungodly teachers.

We now then see the order observed by the Prophet: At the beginning of the chapter he declares that the Jews were without excuse, because they had turned aside again to their own superstitions, though God had severely punished the sins of their fathers, and that thus they had profited nothing; he also shows that they were acting perversely, if they clamored against God, that he scantily or badly supported them, for they did not look for any thing from him, nor solicited by prayer what he was prepared willingly to grant them. Having thus reproved generally the wickedness of the whole people, the Prophet now assails the ungodly priests, and says that judgment was nigh both the shepherd and the he-goats.

He gives the name of pastors to wolves, which is a common thing. And here the Papists betray their folly, laying hold of words only, and claiming to themselves all power, because they are called pastors in the Church, and as though Antichrist was not to reign in the temple of God. Does not Zechariah give an honorable name to these wicked men who destroyed the Church of God? Yea, he brings a most heavy charge against them, that they scattered and trampled under their feet the whole kingdom of God, and yet he calls them pastors, even because they held the office of pastors, though they were very far from being faithful, and in no respect attended to their duties.

He then concedes the name of pastors to those who had been called to rule the people, and to whom this office had been divinely committed; and yet God declares that he would visit them, because they had elicited his just displeasure. The same is said of the he-goats, by which metaphorical name he means all those who were governors, or were in rank above the common people. Those who injured and cruelly treated the sheep had been called he-goats by other Prophets, and especially by Ezekiel (Eze 34:17.) So then he adds the he-goats to the pastors, because the poor and the lower orders had been led to ruin through their misconduct. And it hence appears how dear to God is the salvation of men; for he denounces vengeance on pastors, though they had not exercised tyranny except on men worthy of such punishment; for it was the just wages of their sins, that the Lord gave them wolves instead of shepherds. But though the Jews had merited such a judgment, yet God was angry with the pastors on account of his constant solicitude for his Church.

And the reason is also added, For visit will God his flock, the house of Judah; as though he had said, that he would not regard what the Jews were, but would regard his own election; for greatly valued by God is his own adoption; and as he had been pleased to choose that people, he could not have allowed them to be destroyed. When therefore he saw that his Church had been so much exposed to destruction through the fault of the pastors, he alleges here as a reason for his future vengeance, that he could not endure his favor to be brought to nothing; nor is it to be doubted but that he mentions here the house of Judah, because he had restored and consecrated that people to himself, that he might be served by them. He then takes away from the false pastors every pretense for an excuse, when he brings forward his own election, as though he had said, “Though this people had provoked me a hundred times, and deserved a hundred deaths, yet I intended you to be pastors, because the house of Judah has been made sacred to me.”

But the visitation of the flock is different from that of the shepherds; for God visits the reprobate, being armed with vengeance, and he visits his own people by aiding them. Now the visitation of the flock refers to the whole house of Judah: and this was owing, as we have said, to their gratuitous adoption; yet the Lord suffered many to rush headlong into ruin, because he delivered only his own elect. It is indeed a mode of speaking that often occurs in the Prophets — that God would help the children of Abraham, when he means only those who were Israelites indeed, and not the degenerated.

He adds that they would be as a splendid horse in war. A contrast is here no doubt implied between splendid horses and asses or oxen; for these shepherds who had tyrannically oppressed God’s people, are said to be like violent riders who ride on asses and shamefully abuse them, or like herdsman, who treat their own oxen inhumanely. God then says that he would ride his people in another manner, even as the horseman, who sits splendidly on his horse when going to battle: for even kings, after having ridden a horse in battle, do afterwards wish it to be well taken care of; and they show much solicitude for their horses, and even go to the stable that they may see, if possible, with their own eyes, that they are properly attended to. God then thus intimates, that he indeed required obedience from his people, and intended to retain his own right, to ride as it were on his own people; but yet that he would not oppress them, and that on the contrary he would make them like a splendid horse. We now then perceive why the Prophet turns his discourse here especially to the false shepherds, not indeed to extenuate the fault of the whole people, for none among them was worthy of pardon. It follows —

Calvin: Zec 10:4 - NO PHRASE

There is here a confirmation of the last verse, but the metaphors are different; for he says, that the Jews would be fortified by every defense necessary for their security; nor is he inconsistent with himself. In the last chapter he indeed taught us, that though exposed to all kinds of wrongs, they would yet be safe through aid from heaven; but now he promises that there would come from them the corner-stone, the nail, the bow, and the exactor; and this seems a different doctrine; but it is the same as though he had promised, that though they stood in need of many helps, they would yet be sufficiently furnished, as God would be ready to aid them whenever there was need.

By the corner-stone he means the firmness of the building; from the Jews then shall be the corner-stone; that is, there shall ever be among that people those capable of carrying on the public government: then, from thee the nail; beams, we know, and other parts of the building, are fastened by nails, and we know also, that the ceiling is thereby made secure. Zechariah then mentions here all the supports which sustain a building from its very foundation. He afterwards adds, the bow of war, that is, what is necessary to overcome enemies; and, lastly, the exactor, one who has power over bordering nations, and demands tribute or tax from them, as conquerors are wont to do from their subjects. ¹¹⁸

We now see what the Prophet means — that when God would manifest his care for his people and openly show his favor, the Jews would be fortified by all kinds of help, so as to be well established, and that they would possess so much public authority as to have strength enough to resist all enemies; in short, that they would gain the fruit of conquest, and constrain all nations to be tributaries to them.

If any one asks when has this been fulfilled, my answer is, that some preludes of this were given when God raised up the Maccabees, and made the Jews again to live according to their own laws, and to enjoy their own rights; but no doubt the Prophet includes the whole course of redemption. As then God redeemed his people only to a small extent until Christ appeared, it is no wonder that Zechariah, in speaking of full and complete redemption, extends his words to the kingdom of Christ, and this was necessary. We hence learn, that the Church stands abundantly firm, and is also furnished with all needful things, while it continues under the protection of God, and that it is endued with sufficient power to resist all its enemies. It follows —

Calvin: Zec 10:5 - NO PHRASE

He confirms what I have already said — that the Jews would be victorious over all nations. Though the Church is fighting under the cross, she yet triumphs over all the wicked, partly by hope and partly by present success; for God wonderfully sustains it, and makes the faithful to possess their souls in patience; and he also protects them by his own power, and renders them safe amidst all the roarings and insatiable rage of their enemies. Since then God thus strengthens the minds of his people, and cherishes in them the hope of salvation, and also defends them against raging assaults, it is no wonder that the Prophet testifies that the church would be victorious, treading down, as a giant or a strong man, her enemies in the mire.

He gives the reason, For Jehovah will be with them; and this he said, that they might know that nothing in this case would be their own, but that they might, on the contrary, learn to depend on God’s aid alone. And he explains this still more clearly at the end of the verse, by saying, Ashamed shall be the riders on horses; ¹¹⁹ that is, their strength and velour, their use of arms and their skill in handling them, shall avail them nothing, for the Lord will lay prostrate, notwithstanding their arrogance and pride, all those wicked men who in their cruelty devour the faithful, and think that they have strength more than enough to destroy the Church: the Lord will cause all these things to pass away like mist.

Calvin: Zec 10:6 - NO PHRASE

Zechariah pursues the same subject, — that the work of redemption, the beginning of which the Jews saw, would not be incomplete, for the Lord would at length fulfill what he had begun. The Jews themselves could not acquiesce in those beginnings, which were not a hundredth part of what God had promised; it was hence necessary for them to raise up their minds above, that they might hope for much more than what was evident before their eyes.

And this truth is very useful to us, for we are wont to confine God’s promises to a short duration of time, and when we thus include him within narrow limits, we prevent him as it were to do what we stand in need of. Let then the example of the return of the people of Israel ever come to our minds, for the Lord had promised by his Prophets that they would become very eminent, and in every way rich and happy; but when this did not take place after their return to their country, many of the Jews thought that they had been deceived, as they had expected God to fulfill his word immediately, but they ought to have suspended their hope and expectation until Christ came to the world. On this then the Prophet now insists — that the Jews were to rest patiently, until the ripened time came, when the Lord would prove that he is not only in part but a complete redeemer of his people.

Now he says, I will strengthen the house of Judah, and the house of Joseph will I save. The kingdom of Israel, we know, had by degrees wholly fallen; for at first four tribes were driven into exile, and afterwards the whole people perished, so that all thought that the name of the ten tribes had become extinct. The Lord afterwards visited the kingdom with dreadful ruin. But it must be observed, that while the two kingdoms existed, they entertained grievous enmities towards each other; for the defection which happened under Jeroboam, ever made the Jews violently to hate their brethren, the Israelites, as they indeed deserved; for they had in a manner rejected God by rejecting the son of David, and became in a manner alienated from the body of the Church. Now then Zechariah promises something uncommon, when he says that the two peoples shall be united, so as to be again one, as before the defection: for the house of Joseph means the same as the house of Ephraim; and we know that by taking a part for the whole, the house of Ephraim is taken for the whole kingdom of Israel. We now then understand the Prophet’s meaning — that the state of the people would be happier than it had been since the ten tribes separated from the kingdom of Judah, or from the house of David; for God would gather for himself a Church from all the children of Abraham. ¹²⁰

He then adds, I will bring them back and cause them to dwell. The verb here, הושבותים , eushebutim, is supposed to be derived from שב , sheb, or from שוב , shub; but they are mistaken who think these to be words of different meanings, because some refer to the one root, and others to the other; nor can this be maintained: but those who minutely consider the rules of grammar, say that the verb is a compound, and means that God would not only restore the ten tribes, but also make them to dwell, that is, give them a fixed habitation in their country. ¹²¹

He then adds, Because I have pitied them. Some read this in the future tense, but I retain the past, for the Lord assigns here a reason for their future gathering, even because he would deal mercifully with his people. He recalls then the attention of the Jews to the fountains of his mercy, as if he had said, “Though they have deserved perpetual ruin, He will yet hear their greenings, because he will be propitious to them.” As their calamity was an hindrance, which prevented the Jews from expecting any such thing, he adds, They shall be as though I had not cast them away. By which words he reminds them that the punishment which had been inflicted on the people, would be only for a time. He then bids them to take courage, though they were like the lost or the dead, for he would put an end to their miseries. And when God says that he had cast away his people, it ought to be taken according to the perceptions of men, as we have observed elsewhere; for adoption was unchangeable, but external appearance could have led to no other conclusion, but that the people had been rejected by God. The meaning of the Prophet is, however, clearly this — that though God had dealt severely with that people, and inflicted on them the heaviest punishment on account of their perfidy, yet his vengeance would not be for ever, for he would give place to mercy.

He adds another reason, For I Jehovah am their God. He means by this sentence that adoption would not be void, though he had for a time rejected the Jews: for by calling himself their God, he reminds them of his covenant, as though he had said, that he had not in vain made a covenant with Abraham, and promised that his seed would be blessed. Since then God had pledged his faith to Abraham, he says here that he would be the God of his people; not that they deserved anything, but because he had gratuitously chosen both Abraham and his seed.

He in the last place says, And I will hear them ¹²² He seems here to exhort them to prayer, that, relying on this promise, they might ask of God what had been promised. Though this verb is often taken in a sense not strictly correct, for God is said to hear those who do not flee to him; but what I have stated is more suitable to this place — that the people are stimulated to prayer, as God freely invites us to himself for this end, that is, that our prayers may harmonise with his promises. This is the meaning. It now follows —

Calvin: Zec 10:7 - NO PHRASE

He declares the same in other words: he had said in the last verse, that he would strengthen both the house of Judah and the house of Joseph, that is, the ten tribes; he now speaks of Ephraim alone, but includes the kingdom of Judah; and he names Ephraim, not because he deserved to be honored, or to be preferred to the Jews, for Ephraim had become apostate; but because the return of the ten tribes was an event more incredible: this is clearly the reason why the Prophet expressly mentions Ephraim. ¹²³ For even to the very destruction of the city and of the temple, God had continued to promise restoration to the Jews: the hope then of the Jews was certain and peculiar to themselves; but as to the Israelites, they were like a putrid carcass, for they had heard only something here and there, and received only some portion of the prophecies, as a grain of seed that falls outside of the field; for they were then as it were alienated from the people of God. We now then understand what the Prophet means by saying, that the Israelites would be like giants; for though they had been cast down by their enemies, and then driven in great dishonor and disgrace into exile, and had been exposed to all kinds of reproaches, and oppressed by extreme bondage; yet God promises them the strength of giants.

Now we have said that the words contain a part for the whole; for this promise no doubt belongs especially to the Jews: there is yet no mention of them, though they were first in rank, and had a better ground of hope as to their return, and the Lord had already given them some proof.

He says, Rejoice shall their hearts through wine; and see shall their sons and be glad; exult shall their heart in Jehovah. It is certain that they had already a cause for joy, as it is said in the book of Psalms,

“We became like those who dream,
when the Lord restored his captives.” (Psa 126:1.)

But the Prophet speaks here of a greater joy, that is, when they should see gathered all the tribes from their miserable and grievous dispersion: hence it is said in the same Psalm, “Gather, Lord, our captivity, like the stream in the south;” and then he adds, “They who sow in tears, in joy shall reap.” In part then did the faithful lament, and in part did they rejoice: the beginning of redemptions had raised their minds to joy; but on seeing their brethren still living under the tyranny of their enemies and having hardly a hope of restoration, they could not but mourn. Now the Prophet here declares, that their joy would be full, when their complete restoration came.

And he extends this joy to their sons; for it was needful to restrain their armor in expecting a full favor, as they ever closed up their way to God by their complaints, according to what we do when we give loose reigns to our wishes, for we then in a manner turn away from God. In order then to teach the people patience, the Prophet says, “Though ye see not this today with your eyes, yet your sons shall at length see it.” We now perceive that he here exhorts them to patience, that they might not anticipate with too much haste the promises of God.

Of the metaphor it is not needful to say much: he compares to the drunken, or to such as become cheerful through drinking, those who rejoice in the Lord, not that he expresses an approval of drunkenness, but because he wished to show that it would be no common joy, as though they were carried away beyond themselves. It would be then superfluous to move here the question, whether it be right to seek joy by drinking freely. It is indeed true that hilarity is connected with the lawful use of wine (Psa 104:15;) but as we are too prone to excess, we ought to restrain the lusts of the flesh rather than to seek some color of excuse for a sinful indulgence. But as I have said, this question does not belong to the present passage. It follows —

Calvin: Zec 10:8 - NO PHRASE

The same is the object of this verse. By the word whistle, Zechariah means what it imports in other passages, — that it will not be an arduous world for God; for we are wont to measure his works by what our flesh understands. Since then the Jews might have easily raised this objection, — that their brethren were dispersed through various countries and among many nations, so that the assembling of them was incredible, the Prophet meets this objection and says, that God was able by mere whistling or by a single nod to restore them to their country. God is sometimes said to whistle for the wicked, when he constrains them unwillingly to do him service, and employs them as instruments to execute his hidden purposes; for when great armies daily assemble, it is no doubt through the secret appointment of God. When therefore trumpets sound and drums beat, the Lord whistles from heaven, to lead the reprobate here and there as it pleases him. But in this passage the Prophet simply means, that though God may not have many heralds nor an equipped army to open a way for his people, he will be satisfied with whistling only; for when it should please him, a free passage would be made for captives, though the whole world were to hinder their return. These two words then are to be joined together, I will whistle for them and gather them; as though Zechariah had said, that the nod of God would alone be sufficient, whenever he designed to gather the people. ¹²⁴

He then adds, For I have redeemed them. Here also I retain the past time, as the verb is in the past tense: for God speaks of redemption already begun, as though he had said, “I have promised that your exile would only be for a time; I have already appeared in part as your Redeemer, and I will not discontinue my work until it be completed.” God then no doubt confirms here what I have stated, — that as he had begun in some measure to redeem his people, a complete redemption was to be expected, though the distressed could hardly believe this. But they ought to have felt assured, that God, as it is said in Psa 138:1, would not forsake the work of his hands. Hence by the consideration of what had commenced he encourages the Jews here to entertain confidence, so that they might with composed minds look for the end, and doubt not but that the whole people would be saved; for the Lord had already proved himself to be their Redeemer. ¹²⁵ It is indeed true that this had not been fulfilled as to all the Israelites: but we must ever remember, that gratuitous election so existed as to the whole people, that God had notwithstanding but a small flock, as Paul teaches us. (Rom 11:5.) The Prophet at the same time intimates that Christ would be the head of the Church, and would gather from all parts of the earth the Jews who had been before scattered; and thus the promised restoration is to be extended to all the tribes. It afterwards follows —

Calvin: Zec 10:9 - NO PHRASE

He continues the same subject, and employs here a most suitable metaphor — that the dispersion of the people would have a better issue than what any one then could have conceived, for it would be like sowing. The verb for scattering or sowing is often taken in a bad sense; for when people rested in their country, they ought then to have considered that they were living under God’s protection. Dispersion, then, was an evidence of a curse, and it is often so taken by Moses. Now God uses it here in an opposite meaning, as though he had said, that he would at his pleasure turn darkness into light. The meaning then is, that the people had been dispersed through God being angry with them, but that the issue of this dispersion would be joyful; for the Jews would dwell everywhere, and be God’s seed, and thus be made to produce abundant fruit. We then see that the meaning is, that God’s favor would surpass the wickedness of the people; for those would bear fruit who had been scattered, and scattered because God would no longer exercise care over them, and defend them in the promised land. As God then had so often threatened by Moses that he would scatter the Jews, he now says in another sense, that he would sow them, and for this ends that they might everywhere produce fruit. ¹²⁶

It was an instance of the wonderful grace of God, that he so ordered his dreadful judgment as to make the dispersion, as it has been said, a sowing of the people; for it hence happened, that the knowledge of celestial truth shone everywhere; and at length when the gospel was proclaimed, a freer access was had to the Gentiles, because Jews were dispersed through all lands. The first receptacles ( Hospitia) of the gospel were the synagogues. We see that the apostles everywhere went first to the Jews, and when a few were converted, the door was now opened that more might come, and Gentiles were also added to the Jews. Thus the punishment of exile, which had been inflicted on them, was the means of opening the door for the gospel; and God thus scattered his seed here and there, that it might in due time produce fruit beyond the expectation of all; and this consideration availed not a little to moderate the impatient desires of the people; for the Prophet intimates that this alone ought to have satisfied them — that their exile would be productive of good, for the Lord would thereby gather much people to himself. Had the Jews been confined within their own borders, the name of the God of Israel would not have been heard of elsewhere; but as there was no part of the East, no part of Asia and of Greece, which had not some Jews — and they inhabited many cities of Italy — hence it was that the Apostles found, as we have said, wherever they came, some already prepared to embrace the gospel.

He afterwards adds, They shall remember me in distant lands. He shows the manner how the memory of God would be preserved: though the Jews sacrificed not in the temple, though they dwelt not in the holy land, they would yet ever worship the only true God; as then the seed cast on the ground, though it may not appear, and seem even to be wholly lost, being apparently consumed by rottenness, does yet germinate in its season, and produces fruit; so God teaches us, that the memory of his name will occasion this people to fructify in their dispersion. But as God promises this, we hence learn that it is through his singular kindness that we cherish piety in our hearts, when he sharply and severely chastises us. When therefore we cease not to worship God, it is certain that we are kept by his Spirit; for were this in the power of man, this promise would be useless, and even absurd.

He says further, They shall live with their sons, and shall return. He again speaks of sons, that the Jews might not make too much haste; for we know that men, having strong desires, hurry on immoderately. That they might not then prescribe time to God, the Prophet reminds them that it ought to have been enough for them that the Lord would quicken them as it were from the dead, together with their children. He however promises them a return, not that they would return to their own country, but that they would be all united by the faith of the gospel. Though then they changed not their place, nor moved a foot from the lands where they sojourned, yet a return to their country would be that gathering which would be made by the truth of the gospel, as it is well known, according to the common mode of speaking adopted by all the Prophets. It follows —

Calvin: Zec 10:10 - NO PHRASE

He confirms the same prediction — that though the Jews were like broken pieces, they were yet to entertain hope of their return and future restoration, since God was able to gather them from the remotest parts whenever he stretched forth his hand. He then names Egypt and Assyria, that the Jews might know that the redemptions here promised is equally open to them all, however far separated they might be. For though Egypt was not very far from Assyria, yet they who had fled to Egypt were regarded with more dislike than the rest, who had been forcibly driven into exile; for God had pronounced a curse on the flight of those who sought refuge in Egypt. Since then they were hated by the others, and as a hostile discord existed between them, the Prophet says that the gathering of which he speaks would belong to both. ¹²⁷

He then adds, that such would be the number of men, that there would be no place for them; for so ought these words to be understood, There shall not be found for them; that is, “They will cover the whole land,” according to what we have observed elsewhere. It is said in Isaiah, “Secede from me,” not that the faithful, when God shall increase his Church, will molest one another, or desire to drive away their brethren; but by this mode of speaking Isaiah means that the Church will be filled with such number of men that they will press on one another. So also now Zechariah says, that the number of people will be so great, that the place will be hardly large enough for so vast a multitude. It follows —

Calvin: Zec 10:11 - Pass through the sea shall distress

The Prophet confirms what he had said respecting the power of God, which is so great that it can easily and without any effort lay prostrate all the mighty forces of the world. As then the impediments which the Jews observed might have subverted their hope, the Prophet here removes them; he reminds the Jews that God’s power would be far superior to all the impediments which the world could throw in their way. But the expressions are figurative, and allusions are made to the history of the first redemption.

Pass through the sea shall distress. As God formerly gave to his people a passage through the Red Sea, (Exo 14:21;) so the Prophet now testifies that this power was unchangeable, so that God could easily restore his people, though the sea was to be dried up, and rivers were to be emptied. He says first, Pass shall distress through the sea, that is, spread shall distress, etc., for so the verb עבר , ober, is to be taken here. Pass then shall distress through the sea, ¹²⁸ that is, the Lord will terrify the sea, and so shake it with his power that the waters will obey his command. But he afterwards explains himself in other words, He will smite the waves in the sea. He means that God’s command is sufficient to change the order of nature, so that the waters would immediately disappear at his bidding. He then adds, All the depths of the river shall dry up; some read, “shall be ashamed,” deriving the verb from בוש , bush; but it comes from יבש , ibesh: and this indeed means sometimes to be ashamed, but it means here to dry up. Others regard it as transitive, “The wind shall dry up the depths.” But as to the object of the Prophet, the passive or active sense of the verb is of no moment; for the Prophet no doubt means here, that there would be so much force in the very nod of God as to dry up rivers suddenly, according to what happened to Jordan; which being smitten by the rod of Moses dried up and afforded a passage to the people.

He at length speaks clearly, Cast down shall be the pride of Asshur, and the scepter of Egypt shall depart. In the preceding metaphor Zechariah alludes, as I have said, to the first redemption, as it was usual with all the Prophets to remind the people of the former miracles, that they might expect from the Lord in future what their fathers had witnessed. He now however declares, that God would be the Redeemer of his people, though the Assyrians on one side, and the Egyptians on the other, were to attempt to frustrate his purpose; for they could effect nothing by their obstinacy, as God could easily subdue both. He at last adds —

Calvin: Zec 10:12 - NO PHRASE

Here at length he includes the substance of what we have noticed, that there would be sufficient help in God to raise up and support his people, and to render them victorious over all their enemies. He had already proved this by saying, that God had formerly sufficiently testified by many miracles how much superior he was to the whole world; but he briefly completes the whole of this proof, and shows, that the Jews, provided that they relied on God and expected from him what he had promised, would be sufficiently strong, though the whole power of the world were to rise up against them.

He also mentions the name of God, They shall walk, he says, in his name, that is, under his auspices. In short, there is here an implied contrast between the name of God and the wealth and the forces of their enemies, which might have filled the minds of the faithful with fear, and cast them down. Hence the Prophet bids the Jews to give the glory to God, and not to doubt but that they would be victorious, whatever hindrance the world might throw in their way. And by this word walk, he means a continued course of life, as though he had said, that the people indeed had returned from exile, that is, in part; but that more of them were to be expected, for the Lord had not only been a leader in their return, but that he would be also their perpetual guardian, and defend them to the end.

Defender: Zec 10:1 - showers of rain

"Ask, and it shall be given you" (Mat 7:7). This promise of rain, although specifically referring to the restoration of the ancient rainfall cycle to Israel after long centuries of aridity, indicates that it is appropriate to pray for rain when rain is needed. Although rainfall is a natural phenomenon controlled by natural causes, God can providentially organize the complex of causes in such a way that, when properly combined, they will yield rainfall. The same would be true of any other natural phenomenon. Such providential miracles - not requiring a suspension of the divinely-established laws of nature, but rather special organizing of the forces which produce the phenomenon - are frequently encountered in Scripture (Jam 5:17, Jam 5:18)."

TSK: Zec 10:1 - ye // rain in // the time // bright clouds // and give

ye : Eze 36:37; Mat 7:7, Mat 7:8; Joh 16:23; Jam 5:16-18

rain in : Deu 11:13, Deu 28:23; 1Ki 17:1, 1Ki 18:41-45; Isa 5:6, Isa 30:23; Jer 14:22; Amo 4:7

the time : Deu 11:14; Job 29:23; Pro 16:15; Hos 6:3; Joe 2:23, Joe 2:24; Jam 5:7

bright clouds : or, lightnings, Job 36:27-31, Job 37:1-6; Jer 10:13, Jer 51:16

and give : Psa 65:9, Psa 72:6, Psa 104:13; Isa 44:3; Eze 34:26; Hos 10:12; Mic 5:7; 1Co 3:6

TSK: Zec 10:2 - the idols // the diviners // they comfort // therefore // troubled, because there

the idols : Heb. the teraphims, Gen 31:19; Jdg 18:14; Isa 44:9, Isa 46:5; Jer 10:8, Jer 14:22; Hos 3:4; Hab 2:18

the diviners : Jer 23:25-27, Jer 27:9, Jer 29:8, Jer 29:21, Jer 29:22; Lam 2:14; Eze 13:6-16, Eze 13:22, Eze 13:23, Eze 21:29; Mic 3:6-11

they comfort : Job 13:4, Job 21:34; Jer 6:14, Jer 8:11, Jer 14:13, Jer 23:17, Jer 28:4-6, Jer 28:15, Jer 37:19

therefore : Jer 13:17-20, Jer 50:17, Jer 51:23; Mic 2:12

troubled, because there : or, answered that there, Num 27:17; 1Ki 22:17; Eze 34:5, Eze 34:8; Mat 9:36

TSK: Zec 10:3 - anger // and I // punished // visited // as

anger : Zec 11:5-8, Zec 11:17; Isa 56:9-12; Jer 10:21, Jer 23:1, Jer 23:2, Jer 50:6; Eze 34:2, Eze 34:7-10

and I : Eze 34:16, Eze 34:17, Eze 34:20,Eze 34:21; Mat 25:32, Mat 25:33

punished : Heb. visited upon, Isa 10:12, Isa 24:21; Jer 11:22, Jer 25:12; Zep 1:8 *marg.

visited : Exo 4:31; Rth 1:6; Zep 2:7; Luk 1:68; 1Pe 2:12

as : Pro 21:31; Son 1:9

TSK: Zec 10:4 - of him came forth // the corner // the nail // the battle

of him came forth : Zec 1:20,Zec 1:21, Zec 9:13-16, Zec 12:6-8; Num 24:17; Isa 41:14-16, Isa 49:2, Isa 54:16; Jer 1:18; Mic 5:5-8; Mat 9:38; 2Co 10:4, 2Co 10:5; Eph 4:8-11, Eph 6:10-17; 2Ti 2:4; Rev 17:14, Rev 19:13-15

the corner : 1Sa 14:38; Isa 19:13

the nail : Ezr 9:8; Isa 22:23-25

the battle : Zec 9:8, Zec 9:10; Gen 49:24

TSK: Zec 10:5 - as // tread // because // and the riders on horses shall be confounded

as : Zec 9:13, Zec 12:8; 1Sa 16:18; 2Sa 22:8; Psa 45:3; Luk 24:19; Act 7:22, Act 18:24; 2Co 10:4

tread : Psa 18:42; Isa 10:6, Isa 25:10; Mic 7:10; Mat 4:3

because : Zec 14:3, Zec 14:13; Deu 20:1; Jos 10:14, Jos 10:42; Isa 8:9, Isa 41:12; Joe 3:12-17; Mat 28:20; Rom 8:31-37; 2Ti 4:7, 2Ti 4:17; Rev 19:13-15

and the riders on horses shall be confounded : or, they shall make the riders on horses ashamed, Zec 12:4; Psa 20:7, Psa 33:16; Eze 38:15; Hag 2:22; Rev 19:17

TSK: Zec 10:6 - I will strengthen // I will save // for I have // as // for I am

I will strengthen : Zec 10:12; Psa 89:21; Isa 41:10; Eze 37:16; Oba 1:18; Mic 4:6, Mic 4:13, Mic 5:8, Mic 7:16; Zep 3:19, Zep 3:20

I will save : Zec 8:7; Jer 3:18, Jer 23:6, Jer 31:1, Jer 31:31; Eze 39:25; Hos 1:11; Rom 11:25, Rom 11:26

for I have : Isa 14:1; Jer 31:20; Hos 1:7, Hos 2:23; Mic 7:18-20

as : Zec 8:11; Isa 49:17-21; Jer 30:18; Eze 36:11

for I am : Zec 13:9; Isa 41:17-20; Jer 33:2, Jer 33:3; Eze 36:37

TSK: Zec 10:7 - and their // yea // their heart

and their : Zec 9:15, Zec 9:17; Gen 43:34; Psa 104:15; Pro 31:6, Pro 31:7; Act 2:13-18; Eph 5:18, Eph 5:19

yea : Gen 18:19; Psa 90:16, Psa 102:28; Isa 38:19; Jer 32:39; Act 2:39, Act 13:33

their heart : 1Sa 2:1; Psa 13:5, Psa 28:7; Isa 66:14; Hab 3:18; Zep 3:14; Luk 1:47; Joh 16:22; Act 2:26; Phi 4:4; 1Pe 1:8

TSK: Zec 10:8 - hiss // for // and they

hiss : Isa 5:26, Isa 7:18, Isa 11:11, Isa 11:12, Isa 27:12, Isa 27:13, Isa 55:1-3; Mat 11:28; Rev 22:17

for : Zec 9:11; Isa 44:22, Isa 51:11, Isa 52:1-3; Jer 31:10,Jer 31:11; 1Ti 2:4-6

and they : Exo 1:7; 1Ki 4:20; Isa 49:19-22; Jer 30:19, Jer 30:20, Jer 33:22; Eze 36:10,Eze 36:11, Eze 36:37, Eze 36:38; Hos 1:10

TSK: Zec 10:9 - sow // remember // live

sow : Est 8:17; Jer 31:27; Dan. 3:1-6:28; Hos 2:23; Amo 9:9; Mic 5:7; Act 8:1, Act 8:4, Act 11:19-21, 13:1-38, 14:1-21:16; Rom 11:11-15

remember : Deu 30:1-4; 1Ki 8:47, 1Ki 8:48; Neh 1:9; Jer 51:50; Eze 6:9

live : Isa 65:9, Isa 65:23; Act 2:38, Act 2:39, Act 3:25, Act 3:26, Act 13:32, Act 13:33; Rom 11:16, Rom 11:17, Rom 11:24

TSK: Zec 10:10 - out of the // into // place

out of the : Zec 8:7; Isa 11:11-16, Isa 19:23-25, Isa 27:12, Isa 27:13; Hos 11:11; Mic 7:11, Mic 7:12

into : Jer 22:6; Eze 47:18-21; Oba 1:20; Mic 7:14

place : Isa 49:19-21, Isa 54:2, Isa 54:3, Isa 60:22

TSK: Zec 10:11 - he shall // smite // the pride // the sceptre

he shall : Psa 66:10-12; Isa 11:15, Isa 11:16, Isa 42:15, Isa 42:16, Isa 43:2

smite : Exo 14:21, Exo 14:22, Exo 14:27, Exo 14:28; Jos 3:15-17; 2Ki 2:8, 2Ki 2:14; Psa 77:16-20, Psa 114:3, Psa 114:5; Isa 11:15; Rev 16:12

the pride : Ezr 6:22; Isa 14:25; Mic 5:5, Mic 5:6

the sceptre : Eze 29:14-16, Eze 30:13

TSK: Zec 10:12 - I will // walk

I will : Zec 10:6, Zec 12:5; Psa 68:34, Psa 68:35; Isa 41:10, Isa 45:24; Eph 6:10; Phi 4:13; 2Ti 2:1

walk : Gen 5:24, Gen 24:40; Isa 2:5; Mic 4:5; Col 2:6, Col 3:17; 1Th 2:12, 1Th 4:1; 1Jo 1:6, 1Jo 1:7

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Zec 10:1 - Ask // Ye Jews // Rain in the time of the latter rain // The Lord shall make // And give them // To every one grass in the field

Ask: it was a time of great scarcity with the Jews while the temple and city lay waste, and the prophets from God assure them it is for neglecting to rebuild the temple, to which work the Lord does earnestly call by Haggai and Zechariah, with promises of great blessings, which forthwith God would give to them, if they set to this work, and seek the Lord by prayer, to which duty he doth direct them in this chapter: to the building of city and temple they must add prayer, for the blessing is prepared, and shall be given when asked.

Ye Jews returned from Babylon, settled in your city, and returned to the worship of God, and to whom many excellent promises are made; you must pray.

Rain in the time of the latter rain which usually came about spring to fill the eared corn, and to bring forth the grass, to make the trees and plants with their fruit to be full and large: this latter rain made plenty of all provision, and is proverbially used to signify a great blessing, Hos 6:3 .

The Lord shall make by making the vapours ascend from the earth, he will cover the heavens with clouds: see how Job, Job 38:28 , doth elegantly describe this work of God. Bright clouds; clouds which bring rain, and pour it out abundantly, when they are opened with thunders and lightnings, which do as it were broach the clouds; they unstop these bottles: and they are bright clouds through the lightnings which break from them, Job 28:26 38:25,26 .

And give them the Jews, his people, showers of rain; plentiful showers of rain, that shall fatten the earth, and make it fruitful.

To every one grass in the field none shall miss it, nor the effect of it on corn or grass; corn for man, and grass for the beast.

Poole: Zec 10:2 - The idols // Have spoken vanity // The diviners // And have told false dreams // They comfort in vain // Therefore they // Went their way // They were troubled

The idols images which before the captivity they venerated, and at them consulted their idols about plenty er barrenness, and concerning future events, Jud 10:14 Isa 19:3 .

Have spoken vanity their predictions were vain, nothing of certainty in them.

The diviners soothsayers, and consulters with familiar spirits, have seen a lie; foretold good, when all issued in evil, no good came.

And have told false dreams they pretended a revelation from heaven, but it was a dream of their own head, or a cheat put on them by the father of lies.

They comfort in vain their lies for the present comfort the deceived, but the vanity of these comforts soon appears in the disappointment which followeth.

Therefore they either they that consulted, or those who sent them, indeed almost all the Jews were thus foolish in consulting and believing these liars, and so, confounded at last, fell into all the misery, they thought to escape.

Went their way they went int captivity into Babylon.

They were troubled miserably oppressed and afflicted, because there was no shepherd; without guide or protection; without ecclesiastical or civil governors, that would faithfully do their duty; and this was one reason that they were so afflicted and captivated.

Poole: Zec 10:3 - Mine anger was kindled // Against the shepherds // I punished the goats // Hath made them as his goodly horse // In the battle

Mine anger was kindled though it was justly kindled against all, yet it was more hot and fierce against the chief sinners among them.

Against the shepherds officers in church and state, who neglected to keep the flock from straying, who were ringleaders in idolatry and soothsaying.

I punished the goats the wanton, lustful, and petulant officers among them, which, like he-goats, push. and wound, and trample under foot the feebler cattle, as Eze 34:16,17 : these were more grievously punished, Jer 29:22 39:6 . Hath visited his flock , in favour and mercy.

Hath made them as his goodly horse with change of state hath changed their sheepish weakness and cowardice into strength, courage, and gallantry, like that of a goodly horse: this appeared in the Maccabees’ wars.

In the battle when all his courage is stirred up, and he appears, as Job brings him forth, with neck clothed with-thunder, Job 39:19-26 .

Mine anger was kindled though it was justly kindled against all, yet it was more hot and fierce against the chief sinners among them.

Against the shepherds officers in church and state, who neglected to keep the flock from straying, who were ringleaders in idolatry and soothsaying.

I punished the goats the wanton, lustful, and petulant officers among them, which, like he-goats, push. and wound, and trample under foot the feebler cattle, as Eze 34:16,17 : these were more grievously punished, Jer 29:22 39:6 . Hath visited his flock , in favour and mercy.

Hath made them as his goodly horse with change of state hath changed their sheepish weakness and cowardice into strength, courage, and gallantry, like that of a goodly horse: this appeared in the Maccabees’ wars.

In the battle when all his courage is stirred up, and he appears, as Job brings him forth, with neck clothed with-thunder, Job 39:19-26 .

Poole: Zec 10:4 - Out of him // came forth the corner // Out of him the nail // The battle bow // Out of him every oppressor

Out of him or out from him, from Judah, rather from the God of Judah,

came forth the corner which in buildings is strength and beauty; here it is the prince or ruler, which is in a polity as a corner-stone in buildings.

Out of him the nail from God the nail which fastens the tents of war, or fastens the timber together in a house.

The battle bow all warlike provision both of men and arms, synecdochically expressed by bow.

Out of him every oppressor or officer, exactor, collector of tribute. It was from God that Nebuchadnezzar mightily prevailed, and in the course of his victories oppressed Israel; and it is from God also that Judah is at last made free, grows up to such power as to be able to cope with his adversaries, to beat them, and to impose tribute on them. He sets up and pulls down as he pleaseth, Ps 9 .

Poole: Zec 10:5 - They // they shall fight // because the Lord is with them // The riders on horses shall be confounded

They the Jews under the conduct of their captains, such as the Maccabees, shall be as mighty men; shall be valiant, mighty warriors, shall take cities, and beat down those that oppose them, and, as usual in such cases, tread the conquered as mire in the streets:

they shall fight thus valiantly and successfully,

because the Lord is with them fighteth for them and against their enemies.

The riders on horses shall be confounded: this is the character of the Jews’ enemies, they came with armed men, and a mighty cavalry, as Antiochus and others did, in which they trusted; but this availed little, these horsemen were confounded, beaten, or fled away from a beating: when God was with Judah’ s enemies, so they behaved themselves, and trod down Judah; now he is reconciled to Judah and fighteth for Judah. Judah shall behave himself, and succeed against his enemies, as before they did against him.

Poole: Zec 10:6 - I will strengthen the house of Judah // I will save the house of Joseph // I will bring them again // I have mercy upon them // They shall be as though I had not cast them off // I am the Lord their God // And will hear them

I will strengthen the house of Judah: God will give both courage and strength, courage to attempt, and also strength to go through and finish the attempt; in this they of the house of Judah were famous in the wars of the Jews against the Seleucidae, in which wars they had wonderful difficulties, and as wonderful courage and success.

I will save the house of Joseph the remnant of the kingdom of Israel, the residue of the ten tribes, called the house of Joseph, for that Ephraim and Manasseh, part of that kingdom, were the sons of Joseph.

I will bring them again both Judah and Joseph, out of Babylonish captivity, to place them; to settle them in their own land, and in their own cities: how far this doth warrant the expectation of a universal gathering of this people I do not undertake to determine.

I have mercy upon them I pity them in what they have already suffered, and my mercy is not clean gone from them; I have yet rich mercy for them, and will show it when they have built city and temple, and restored religion.

They shall be as though I had not cast them off in every respect they shall so multiply, thrive, and prosper, that though they remember it with grief and shame, yet the generations to come shall discern no sad marks of a rejected people.

I am the Lord their God in a perpetual covenant, which I never can nor will break: I am and will be their God; they should, yea shall, be my people, as Zec 8:8 .

And will hear them: they will pray, and I will hear, for they are mine, they will seek me as their God, and I will save them as my people.

Poole: Zec 10:7 - Ephraim // Their heart shall rejoice as through wine // Their children shall see it, and be glad // Their heart shall rejoice in the Lord

Ephraim: see Zec 10:6 . Shall be like a mighty man, see Zec 10:5 .

Their heart shall rejoice as through wine which warmeth the blood, cheereth the spirits, and adds life greatly, where a good and joyful success concurreth, as here it doth.

Their children shall see it, and be glad either thus, in the days of your children this shall be; or rather, when the time comes for these things they shall continue through your generations to children that shall be born.

Their heart shall rejoice in the Lord the goodness, power, wisdom, and faithfulness of God shall be the cause of this joy, and many of these people shall indeed rejoice in the Lord, and in the Messiah.

Poole: Zec 10:8 - I will hiss for them // my people // And gather them // I have redeemed them // They shall increase as they have increased

I will hiss for them though they are now scattered far off, I will cause them to return; I will whistle, as a shepherd, and they, as scattered sheep, shall run with sped back to the flock: I called their enemies so once, and they came, Isa 5:26 7:18,19 ; and

my people will come when thus I call to them.

And gather them this shall be enough to bring them together; or it shall be done as soon as spoke, so soon as I whistle they shall return.

I have redeemed them I have been at the care and charge of redeeming, I raised Cyrus to do it; I bestowed all nations and kingdoms on him, and afterwards on Darius Hystaspes, to do this, to restore my exiles, to replant Judah, to rebuild the city and temple; and I will do this also, which is much less, I will, as a shepherd with his pastoral whistle, call them in.

They shall increase as they have increased a promise made Jer 33:22 , and Eze 36:1,11,37,38 , which see.

Poole: Zec 10:9 - I will sow them // Among the people // They shall remember me // In far countries // They shall live with their children // Turn again

I will sow them: it might seem impossible the Jews should so increase, but to satisfy us herein God promiseth to sow them, so their increase should be like the increase of rich soil that hath much seed cast on it, Jer 31:27 Hos 2:23 ; that land shall soon be full of men and cattle, when God sows both.

Among the people the heathen; where dispersed, there they should multiply.

They shall remember me there they shall think of me, and long for me, and desire to return to Jerusalem, and to my temple.

In far countries whithersoever they were driven in the farthest parts of the Persian empire.

They shall live with their children though captives and poor, yet they nor their children shall starve; nay, their children born to them shall live, and grow up with them; this young fry shall fill the earth.

Turn again to me, my temple, their city, and country. That this may also refer somewhat to the conversion of the Jews to the gospel, and to their spreading the gospel unto others for multiplying of the seed of Israel according to the faith, as I doubt not, so neither shall I particularly inquire, since the letter so fairly suits with history and matter of fact, as is evident from the multitudes that were gathered to the passover, when Titus Vespasianus cooped them up in a close siege.

Poole: Zec 10:10 - I will bring them again also out of the land of Egypt // And gather them out of Assyria // I will bring them into the land of Gilead // And place shall not be found for them

I will bring them again also out of the land of Egypt into which doubtless some hasted by an early flight from the Babylonians before they wasted Canaan, and others fled though forbidden, Jer 43 ; where also in after-days some Jews sought a repose, and where they wonderfully increased, if Josephus’ s story be true, of one hundred and twenty thousand Jews set at liberty by Ptolemy Philadelphus, when he procured the seventy-two elders to translate the Hebrew Bible into Greek. These Egyptian Jews shall be brought back.

And gather them out of Assyria in which many yet did linger, loth to depart, but when God hisseth for them they shall come.

I will bring them into the land of Gilead , which was the eastern frontier of the land of Canaan, and Lebanon; this was the north frontier of the land, and both fruitful and pleasant: they are here mentioned as part for the whole, as before, Zec 8:7 .

And place shall not be found for them the land should be too narrow for them, so Isa 49:20 54:2,3 , which was in part fulfilled according to the historical and literal part, but fully in the spiritual part.

Poole: Zec 10:11

The former part of this verse might be read in the preter-perfect tense, reporting what God hath done, and perhaps more agreeably with the context and design, which is no doubt to confirm the promise, and make it credible, though so many and great difficulties render it unlikely to reason: I will, saith God, Zec 10:10 ; I promise, who am he that hath passed through the sea, the Red Sea, and brought my people through: who hath clone this call do what he now promiseth. I am he that dried up the deeps of Jordan (when at deepest by the floods, which were then upon the river); I can remove obstacles were they as great as these, and as easily lay low the pride of enemies, or remove their sceptres, as I did to Assyria and Egypt. So the whole verse is an allusion to what God had done in the two famous deliverances of his people under the hand of Moses and Joshua, bringing them out of Egypt through the Red Sea, and through Jordan, and destroying the Egyptians; and delivering them out of Assyrian bondage, and in order thereto destroying that kingdom.

Poole: Zec 10:12 - I will strengthen them // In the Lord // They shall walk up and down

I will strengthen them: see Zec 10:6 .

In the Lord their God, in Christ, say some; and it is true enough, whether these words so mean or no, God and Christ are the strength of the church, and of all believers.

They shall walk up and down shall manage all their affairs, civil and military, secular and ecclesiastical, in his name; by authority derived from him, by power received of him, by wisdom given from above, to the glory of our God and our Redeemer. Thus far the great things promised to the Jewish church, and which were to be fulfilled in the time from the rebuilding the temple and city to the coming of Christ, through some four hundred and ninety years; in which times if aught fell short of-promise, it was because the sins of the people provoked God-to alter the course of his providence toward them.

Haydock: Zec 10:1 - Snows

Snows. Protestants, "Bright clouds," or "lightnings." (Haydock) ---

God will presently grant your requests, after the persecution of Epiphanes. (Calmet) ---

The latter season is when fruit ripens, the acceptable time to sue for grace. (Worthington)

Haydock: Zec 10:2 - Vanity

Vanity. Jason prevailed on many to imitate the Gentiles, 1 Machabees i. 12.

Haydock: Zec 10:3 - Goats // Vir gregis ipse caper // Battle

Goats; the leaders of the people, Jeremias l. 8. (Calmet) ---

Vir gregis ipse caper. (Virgil, Eclogues vii.) ---

Jason died in exile, Lysimachus was slain in the temple, Alcimus perished miserably, and Menelaus was hurled among ashes, 2 Machabees v. 5., and iv. 39., and xiii. 4., and 1 Machabees ix. 54. ---

Battle. The apostates have suffered: God will not abandon his flock, but raises up Mathathias, &c.

Haydock: Zec 10:4 - Corner // Pin // Exactor

Corner, to connect the building. The Machabees were not of the tribe of Juda; but it was the chief, and gave name to the rest. Judas was also a figure of Christ, the chief corner-stone, and he should be born of that tribe. ---

Pin, to fasten down the tent, or to hang things upon. These comparisons were not deemed mean, 1 Esdras ix. 8., and Isaias xxii. 23. ---

Exactor. The term may have a good as well as a bad sense. Taxes must be paid for the support of lawful governments. Judas forced other nations to pay tribute. (Calmet) ---

The same term in Ethiopia, means "a king." (De Dieu)

Haydock: Zec 10:5 - Riders

Riders. The Syrians, with (Haydock) all their cavalry, were routed by a few ill-armed infantry. (Calmet)

Haydock: Zec 10:6 - Joseph // Back

Joseph. All the tribes shall embrace the gospel at last. (Worthington) ---

Back, from the caverns to which they had fled.

Haydock: Zec 10:7 - Valiant

Valiant. Ephraim was a powerful and valiant tribe, Deuteronomy xxxiii. 17. (Calmet)

Haydock: Zec 10:8 - Whistle

Whistle. Christians are sweetly drawn by inspirations, without clamorous words. (St. Cyril) (Worthington) ---

This expression shews the sovereign dominion of God. (Calmet) ---

Septuagint, "I will give them a sign." (Haydock)

Haydock: Zec 10:9 - Me

Me. The Jews were spread throughout the world, and adhered to their own customs. (Philo) See Acts ii. 8. ---

While they enjoyed the greatest prosperity, they kept together in a small territory. It is wonderful how they have since increased.

Haydock: Zec 10:10 - For them

For them. They returned from the places to which they had been dispersed during former wars, when Judas had liberated his country. (Calmet)

Haydock: Zec 10:11 - Sea // Assyria // Egypt

Sea. The Jews pretend that the Bosphorus' straits were dried up, to afford them a passage. (St. Jerome) ---

But they must produce some stronger text to prove such a miracle. No obstacles shall be able to retard God's people, Isaias xi. 16. ---

Assyria. After Epiphanes, the kingdom subsisted only about seventy years. ---

Egypt. The Ptolemies excluded the natural princes, who have never regained the throne. They who had so often disturbed the Jews, were deprived of their power over them by the Syrians, and never could prevail there again after the Machabees. (Calmet) ---

When the faithful are confirmed in their religion, the enemy cannot hurt them. (Worthington)

Gill: Zec 10:1 - Ask 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 everyone grass in the field

Ask ye of the Lord rain in the time of the latter rain,.... There was the former and the latter rain, of which see Hos 6:3. The former rain was in autumn, a little before or about seed time; the latter was in the spring, and a little before harvest, which is here referred to. So Hesiod ^g calls those rains the autumnal and vernal rains; and between these two rains there was seldom any more. Jerom says ^h that he never saw in the eastern countries, especially in Judea, any rain at the end of the month of June, or in July; and now, at Aleppo, a little more northerly, for three or four months after May, they have scarce so much as any dew upon the ground, as Pemble on the place observes. So Dr. Shaw says ⁱ, little or no rain falls in this climate (of Algiers and Tunis), during the summer season; and in most parts of the Sahara, particularly in the Jereede, they have seldom any rain at all. It was likewise the same in the holy land, Pro 26:1 where rain is accounted an unusual thing in "harvest", 2Sa 21:10 where it is also mentioned, "from harvest till rain dropped on them"; i.e. their rainy season fell out, as in Barbary, in the autumnal and winter months.

"The first rains (he observes) fall here some years in September, in others a month later; after which the Arabs break up their ground, in order to sow wheat, and plant beans: this commonly falls out about the middle of October.''

If the latter rains fall as usual in the middle of April, (in the holy land we find they were a month sooner, Joe 2:23.) the crop is reckoned secure; the harvest coming on in the latter end of May, or in the beginning of June, according to the heat and quality of the preceding seasons: wherefore, since there was so little rain fell in these countries, and particularly in Judea; if these former and latter rains failed, a scarcity followed; for, for want of the former rain, the earth was hard, and not easily ploughed up; and for want of the latter the grain withered away in the blade, and did not ear, at least did not produce ears plump and good; so that these rains were great temporal blessings, and to be asked for, as they were by the Jews, when they were wanted; and for which they appointed fasts ^k, and were emblems of spiritual blessings here designed; for rain here is not to be literally understood, but mystically and spiritually; and designs either the love and favour of God, and the comfortable discoveries of it; see Pro 16:15 which may be compared to rain in its original; it is from above, from on high, it comes from heaven; it is not owing to anything in man, but to the will of God; and is distinguishing, as rain falls on one city, and not on another; in its objects, undeserving persons, as rain is sent on the just and unjust; in its manner of communication, it tarries not for the will and works of men; it comes at times in great abundance, and the discoveries of it are to be asked for; in its effects, it softens and melts the heart into evangelical repentance; it cools and extinguishes the flaming wrath of a fiery law in the conscience; it refreshes and revives the drooping spirit, and makes the barren soul fruitful: or the blessings of grace in general may be meant; these are from above, depend on the will of God; are to be sought after, and asked for; are free grace gifts; are given largely and plentifully, and make fruitful: or the coming of Christ in the flesh in particular is intended; see Hos 6:3 who came down from heaven; is a free gift of God to men, was sought after, and greatly desired, and to be desired, by the Old Testament saints, and very grateful to such when he came. This may also be applied to his spiritual coming in his power and kingdom in the latter day, which is to be earnestly wished and prayed for, Psa 72:7 or else the Gospel may be designed; see Deu 32:2 this is of God, and from above; comes and falls upon the sons of men, according to divine direction; softens hard hearts, when it becomes effectual; comforts the souls of God's people; is a blessing to be desired, and asked for; and will be enjoyed in great plenty in the latter day:

so the Lord shall make bright clouds; by which may be meant the ministers of the Gospel, who are of God's making, and not man's: these may be compared to "clouds" for their number, especially as they will be in the latter day; and for their moving to and fro, to communicate spiritual knowledge: and to "bright" ones, such as from whence lightning springs, thunderclouds, full of water; (the same word is used for lightning, Job 38:25;) because full of Gospel truths, and because of that clear light they diffuse to others:

and give them showers of rain: productive, under a divine influence, of large conversions among Jews and Gentiles:

to everyone grass in the field: on whom these showers fall with efficacy, and a divine blessing; everyone of these have a spiritual knowledge of Christ, faith in him, repentance towards God, food and fulness of it; and are filled with the fruits of righteousness, or good works, to the glory of God; see Isa 55:10. The Targum is,

"that he may give to them (the children of men) corn to eat, and grass to the beasts in the field;''

taking the words literally.

Gill: Zec 10:2 - For 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

For the idols have spoken vanity,.... The vanities of the Gentiles cannot give rain; if they promise it, they speak vain things; God only can give it, and therefore it must, be asked of him, Jer 14:22. The word for idols is "teraphim", the same as in Gen 31:19 and here signifies worshippers of idols, as the Targum interprets it; and may be understood of the idolatrous Papists who worship idols of gold, silver, brass, and wood, Rev 9:20 and who speak lies in hypocrisy, great swelling words of vanity, and even blasphemy against God, his name, his tabernacle, and them that dwell in heaven, 1Ti 4:1. Jarchi on 2Ki 23:24, says, the teraphim are images that speak by sorcerers or sorceries; and to such evils the followers of the man of sin are addicted, Rev 9:21 and the Jews ^l have a notion that those images were so formed, that they were capable of speaking and talking with men; see Hos 3:4 they seem to confound them with the "talisman":

and the diviners have seen a lie; delivered it out, and others believed it, being given up to judicial blindness, because they received not the love of the truth, 2Th 2:10. The Targum is,

"the diviners prophesy falsehood;''

or preach false doctrine, as the Romish clergy do, who are meant by the diviners:

and have told false dreams; about transubstantiation, purgatory, &c. which are visionary things; false doctrines are compared to dreams, Jer 23:25,

they comfort in vain; by works of supererogation, by selling pardons, and praying souls out of purgatory:

therefore they went their way as a flock; as a flock of sheep straying from the fold. The Targum is,

"they are scattered as sheep are scattered;''

that is, the Jews, being hardened against the Christian religion, by the idolatry, lies, and dreams of the Papists, wander about in their mistakes and errors concerning the Messiah; which is their case to this day, and will be until the man of sin is destroyed:

they were troubled, because there was no shepherd; or, "no king", as the Targum paraphrases it; that is, the King Messiah, according to them, is not yet come; which is their affliction and trouble, that they are as sheep without a shepherd: or, "they answered", that there "is no shepherd" ^m; they replied to the diviners, the tellers of false dreams and idolaters, and affirmed that the Messiah is not come, and that the pope of Rome is not the shepherd and bishop of souls.

Gill: Zec 10:3 - Mine 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

Mine anger was kindled against the shepherds,.... The Targum interprets it of "kings"; as the "goats" of "princes", in the next clause; by whom, according to Jarchi, Aben Ezra, Kimchi, and Abarbinel, are meant the kings of Greece; but rather the antichristian kings are designed, the kings of the earth, who have committed fornication with the whore of Rome, which is the cause of the anger of the Lord being kindled: or else ecclesiastical rulers are meant, the Romish clergy, the chief of them, as cardinals, archbishops, bishops, &c. who may fitly be represented by the shepherds of Israel in the times of the prophets for their name, professing to be of Israel, or to be Christians; and by them for their ignorance, covetousness, luxury, disregard to the flock, tyranny and cruelty over it, and murder of it; see Isa 56:10, against these the fire of God's wrath will be kindled, and with it will they be destroyed:

and I punished the goats; not the Seleucidae, as the above Jewish writers; though they may with propriety be so called, since they were the successors of Alexander, signified by the he goat in Dan 8:5 rather the monks and friars, comparable to these for their filthiness and uncleanness; and because they pretend to be guides of the people, and to go before them, and yet use them ill, and push them with their horns of power; wherefore God will punish them, and kill those children of Jezebel with death, Rev 2:22,

for the Lord of hosts hath visited his flock, the house of Judah; by sending the Gospel to them, and his Spirit with it, to make it effectual to their conversion; which will be at the time that the antichristian hierarchy will be destroyed; then the Lord's flock, who have gone astray, shall be returned to the true Shepherd and Bishop of souls, and shall seek the Lord their God, and David their King, and shall be saved by him: a gracious visitation this will be!

and hath made them as his goodly horse in the battle; this denotes that the Jews, when converted, will be bold in their God; valiant for the truth on earth; courageously fight the good fight of faith, and be victorious over their enemies; and that they will be in great honour and esteem among the saints, though so mean and justly despicable now: the sense is, that as the horse shows its strength and courage in battle, so should they; see Job 39:19.

Gill: Zec 10:4 - Out of him came forth the corner // Out of him the nail // Out of him the battle bow // out of him every oppressor together

Out of him came forth the corner,.... Or "cornerstone"; by which is meant a king or ruler, as the Targum, Jarchi, and Kimchi; and is no other than the King Messiah, who was to come out of Judah, and did spring from that tribe, 1Ch 5:2 and this is a reason why God will visit the house of Judah, or the Jews, in the latter day, because the Messiah was promised and sent unto them, salvation was of them, though they rejected him; but the Lord will have mercy on them; the Redeemer shall come to Zion in a spiritual manner, and turn away iniquity from them, and then all Israel shall be saved by him. The epithet of a "corner" stone well agrees with him, that being not only the ornament, but the strength and support of the building, which knits, cements, and keeps the whole together: Christ is a beautiful and precious cornerstone, which gives glory and lustre to the church, and is the support, yea, the foundation of it; and who joins and unites together men and angels; Jews and Gentiles; Old and New Testament saints; saints above and below; saints in all ages and places, and of all nations and denominations; and is the Head of the corner, being superior to men and angels, to the kings of the earth, and to the church of God; see Eph 2:20.

Out of him the nail; the Targum is, "out of him his Messiah"; which shows that this text was formerly understood of Christ by the Jews; Jarchi and Kimchi interpret it of a prince and governor; so Eliakim the governor is said to be "as a nail in a sure place", Isa 22:23 who was a type of Christ; and this agrees with Christ himself. The allusion is either to a nail, by which the timber in the building is compacted together, and the whole is strengthened, as the church is by Christ: or to a nail to which the cords of tents are fastened, as those of shepherds, travellers, or soldiers; the church is as such a tent; Christ is the nail to which its cords are fastened, which denotes the stability and security of it: or to a nail fixed in a wall, on which things are hung; on Christ are hung all the vessels of mercy; the covenant of grace, and all its promises and blessings; and all the glory of his Father's house, of his building, the temple, and of the salvation of his people, is to be hung on him.

Out of him the battle bow; or "warrior", as Jarchi interprets it; the Lord is a man of war; Christ makes war in righteousness; the armies of heaven follow him; he is at the head of them, and fights the battles of his people, and is victorious, and makes them more than conquerors; their spiritual armour is from him, and they are armed by him, Rev 19:11

out of him every oppressor together: or "exactor" ⁿ; which is used in a good sense, Isa 60:17 as it must be here, since all the rest of the epithets are; and may design the apostles of Christ, who preached the doctrines of grace and righteousness, and required of men the obedience of faith; and these came out of Judah and Jerusalem, and went into all the world, demanding faith in and obedience to the Son of God.

Gill: Zec 10:5 - And 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

And they shall be as mighty men,.... That is, the converted Jews shall be such; they shall be strong in faith, giving glory to the Messiah; they shall be strong in the grace that is in him; they shall be strong in the Lord, and in the power of his might; his strength shall be made perfect in their weakness:

which tread down their enemies in the mire of the streets in the battle; being victorious over sin, Satan, and the world, through Christ, in whom they will believe:

and they shall fight; against all their inward and outward enemies, the good fight of faith, with great valour and courage:

because the Lord is with them; who is the Lord of hosts or armies; his presence gives boldness and intrepidity; for, if he is for them, who can be against them? the battle is theirs, success is certain:

and the riders on horses shall be confounded; such that come up against them on them, and trust in them, shall be beaten by them, and so made ashamed; and the flesh, both of the horses and their riders, shall be the food of the fowls of the air, Rev 19:18 perhaps the Turkish cavalry is meant, who may attempt to hinder the settlement of the Jews in their own land; the armies of the Turks consisting greatly of horsemen, Rev 9:16.

Gill: Zec 10:6 - And I wilt 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

And I wilt strengthen the house of Judah,.... Both with internal and external strength, so that they shall be able to stand their ground against enemies of every sort:

and I will save the house of Joseph: the ten tribes, such of them that shall be found, for all Israel shall be saved, Rom 11:26 not only temporally, but spiritually, with an everlasting salvation:

and I will bring them again to place them; there is but one word in the original text; it is composed of two words, as Kimchi observes, of שוב, "to return", and ישב, "to sit" or "dwell" ^o, quietly, constantly, and at ease; and our version takes in both senses: the meaning is, that these people should be returned from the state and condition and from each of the places they are in, and be settled either in their own land, or in Gospel churches, under a Gospel ministry, enjoying Gospel ordinances, or in both:

for I have mercy upon them; which is the spring and source of all the above benefits promised, or that are after mentioned; even of the covenant and its blessings; the mission of Christ, and salvation by him; regeneration, pardon, and eternal life; hence they that had a "loammi" upon them, and were not the people of God, now will be his people; and those who had not obtained mercy shall obtain it, even those that were concluded in unbelief:

and they shall be as though I had not cast them off; or rejected them from being his people; which was done when the natural branches, the Jews, were broken off, and the Gentiles of the wild olive tree were grafted in; when their civil and church state were dissolved, and their city and temple destroyed:

for I am the Lord their God; covenant interest always remains, and is the source of all the blessings of grace, and will be of the conversion of the Jews, Rom 11:26,

and will hear them; when, the Spirit of grace and supplication being poured upon them, they shall cry unto the Lord, and look to him for salvation. The Targum is,

"and I will receive their prayer.''

Gill: Zec 10:7 - And 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

And they of Ephraim shall be like a mighty man,.... What remain, and shall be found of the ten tribes, shall be as is said of Judah, or the Jews of the two tribes, Zec 10:5,

and their heart shall rejoice as through wine: they shall be filled with inward and spiritual joy, through the love of God shed abroad in their heart; and through the Gospel of Christ having a place there; and through the blessings of divine grace, those streams of love, and which flow in the Gospel, and make glad the hearts of God's people; all which are comparable to wine:

yea, their children shall see it, and be glad; they shall see the strength, victory, and salvation of their fathers, and the joy they shall be possessed of, and join with them in it, having a share in the same blessings they are partakers of:

their heart shall rejoice in the Lord; in the person and offices of Christ, who will now be known by the spiritual seed and offspring of the church, and in the great salvation wrought out by him, and in all the blessings of grace that accompany it. The Targum is,

"their heart shall rejoice in the word of the Lord;''

the essential Word, the Son of God.

Gill: Zec 10:8 - I will hiss for them // and gather them // For I have redeemed them // and they shall increase as they have increased

I will hiss for them,.... Or "whistle for them" ^p; the word signifies, as Kimchi and Ben Melech observe, the motion of the lips with the voice, and is a sign of calling; and so the Targum renders it, I will cry or call for them; and it denotes the call of them by the Gospel, which is the voice of Christ, which is soft, sweet, and melodious; is a sound of love, grace, and mercy; of peace, pardon, life, and salvation: the allusion seems to be to the shepherd gathering his sheep together with his pipe or whistle, and which was a reed; and so may denote the weakness of the instrument, the ministry of the word in itself, which is made the power of God unto salvation:

and gather them; from the places where they are scattered, into their land; or, by effectual calling, out from the state and condition in which they are, and from among the men of the world, to the Lord himself, as their Redeemer and Saviour; and to him for pardon and righteousness; and into his churches, and communion with him there: Kimchi observes, that some interpret this verse of future time; and Jarchi says it relates to it; and in the Talmud ^q it is applied to the times of the Messiah; where they speak of a bird called "racham", which we translate the gier eagle, Deu 14:17 and they say it is so called, because, when that comes, mercies come into the world, which this word signifies. R. Bibi bar Abi says, when it sits, it makes a whistling or hissing, from whence it is called "sarakrak", a word derived from what is here used; and when it sits on the ground, and hisses or whistles, the Messiah will come, as it is said, "I will hiss for them", &c.; the gloss is, when it stands not, but sits and chirps, it is a sign of good news. The design, seems to be to show, that the Messiah's coming is owing mercy, and would be good news, which the Gospel publishes.

For I have redeemed them; from sin, Satan, the law, death, and hell, and every enemy, by his precious blood, and the sacrifice of himself when here on earth; and this is the foundation of the effectual calling of any and every sinner; and will be the reason of the conversion and ingathering of the Jews in the latter day; they being a people redeemed and purchased by the blood of Christ, Isa 43:1,

and they shall increase as they have increased; either when in Egypt, or in the days of Solomon; their number shall be as the sand of the sea, Hos 1:10 a nation shall be born at once; they shall be multiplied, and not be few, and glorified, and not be small; yea, the place shall be too strait for them to dwell in, Jer 31:18.

Gill: Zec 10:9 - And 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

And I will sow them among the people, The people of God in the Gentile world: this is to be understood of the conversion of the Jews, when they will become the good seed that hear the word, and understand it, and bring forth fruit; and of their being known, acknowledged, and reckoned among the people of God, who now are not; and of their being planted in Gospel churches, where the word is truly preached; the ordinances are faithfully administered; the Lord grants his presence, and saints have communion one with another; to be in such a fruitful soil, and in such sacred enclosures, fenced by the power and grace of God, is a great happiness:

and they shall remember me in far countries; they shall call to mind what their ancestors did to Christ, and mourn on account of a pierced Saviour; they shall remember him in the ordinance of the supper, being in a Gospel church state; they shall remember what he did and suffered for them, and his love to them in all, and that with faith, affection, and thankfulness:

and they shall live with their children; a very happy, comfortable, temporal life; and they shall live a spiritual life; a life of faith on Christ; of communion with him, and of holiness from him, and to his glory: and their children also shall live the same life, being regenerated and quickened by the same grace; these are the church's children:

and turn again; that is, when they shall turn again, either to the Lord, shall be converted unto him; or return to their own land.

Gill: Zec 10:10 - I 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

I will bring them again also out of the land of Egypt,.... The Targum paraphrases it,

"and as I brought them out of the land of Egypt, so will gather their captivity out of Assyria;''

suggesting there would be a likeness between the one and the other. Egypt may denote the state of distance and bondage in which all men are by nature; and the Jews, at their conversion, will be brought out of it, into the glorious liberty of the children of God, by the mighty arm of the Lord, according to his purposes and promises. Moreover, as Cocceius observes, Egypt may signify Rome, or the Romish jurisdiction, which is spiritually called Egypt and Sodom, Rev 11:8 for darkness, idolatry, tyranny, and cruelty; and out of which the Jews, as many of them as are there, will be brought at the time of their conversion:

and gather them out of Assyria; which may design the Turkish or Persian dominions, or both, as the above commentator suggests; from whence the Jews, as many as are in those parts, will be brought into their own land, as follows; see Isa 11:11,

and I will bring them into the land of Gilead and Lebanon; Gilead was a land of pasture, and signifies "a heap of testimonies"; and may mystically intend the Scriptures, which testify of Christ, and direct to green pastures, beside the still waters: and Lebanon, that goodly mountain, and hill of frankincense, and where cedars grew, may design the church, whither the converted Jews will be brought, and worship before it, Rev 3:9 or both may literally be understood, which they shall return unto; Gilead being, as Kimchi observes, beyond Jordan eastward; and Lebanon, comprehending the whole land of Israel, on this side of it:

and place shall not be found for them; they will be so numerous; see Isa 49:20 the Targum is,

"and I will bring them to the land of Gilead and the sanctuary, and it shall not be sufficient for them;''

that is, to hold them. The Septuagint render it, "and not one of them shall be left": all Israel shall now be converted and saved, though their number will be as the sand of the sea, Hos 1:10.

Gill: Zec 10:11 - And 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

And he shall pass through the sea with affliction,.... Either the people of the Jews, as Israel of old did, when they came out of Egypt, to which the allusion is; or the wind shall pass through the sea, as Aben Ezra supplies it, and it shall become dry; that is, the river of Egypt: or "affliction" ^r, as many supply it, shall pass through the sea; the nations, which are many as the sea, as Kimchi interprets it; and so may design that hour of temptation that shall come upon all the earth, Rev 3:10 or with which the kingdom of the beast, who rose up out of the sea, and consists of many waters, people, tongues, and nations, will be afflicted, Rev 13:1 which the Lord shall pass through and smite; or it may in general denote the sea of this world, and the afflictions of it, which the Lord causes his people to pass through, and brings them out of them:

and shall smite the waves in the sea: that is, the Lord shall smite them; repress afflictions, which are like the proud waves, not suffering them to proceed further than is for his glory and his people's good, and remove all obstacles in their way; see Isa 11:15 or destroy their enemies, which are like the proud waters, that otherwise would go over their souls, and overwhelm them; and particularly the antichristian states, at the pouring out of the vials, signified by the sea, and by fountains and rivers, Rev 16:3. Kimchi explains it of the multitude of the people:

and all the deeps of the river shall dry up; not Nile, the river of Egypt, as Jarchi and Aben Ezra ^s, but the river Euphrates; see Rev 16:12 the drying up of which signifies the destruction of the Turkish empire; and the Targum paraphrases it,

"all the kings of the people shall be confounded:''

and the pride of Assyria shall be brought down; the pride of the Ottoman empire, of which the old Assyria is a part, and which has been large and powerful, that shall be destroyed; this will be at the passing away of the second woe; and then quickly comes the third, which is as follows, Rev 11:14,

and the sceptre of Egypt shall depart away; all rule and government shall cease; see Gen 49:10 meaning that the kingdom of the antichristian beast of Rome, called Egypt, Rev 11:8 shall be at an end; which will be at the blowing of the seventh trumpet, and upon and through the pouring out of the seven vials. So the Targum, the dominion of the Egyptians shall be taken away; or its rod, with which it has smote, hurt, and greatly oppressed and afflicted the saints; persecution shall now cease; it will not be in the power of the Romish antichrist to persecute any more.

Gill: Zec 10:12 - And I will strengthen them in the Lord // and they shall walk up and down in his name, saith the Lord

And I will strengthen them in the Lord,.... Not the Egyptians and Assyrians, but the Jews, as in Zec 10:5, the Targum is,

"I will strengthen them in the word of the Lord;''

in the Messiah, by his power, and in the grace that is in him; and their faith and hope in him, and love to him: or "by" ^t him; so that, through him strengthening them, they will be able to do all things; to exercise grace; perform duty; withstand temptation; oppose indwelling sin; bear the cross of Christ; endure afflictions; engage with all their spiritual enemies, and conquer them: for the words may be rendered, "I will cause them to prevail", or "overcome in the Lord" ^u; all their enemies, temporal and spiritual; and even to be more than conquerors through him that has loved them:

and they shall walk up and down in his name, saith the Lord; walk in him, the way to the Father, to heaven and happiness; walk by faith on him, in his strength, and in imitation of him; walk according to his Gospel, calling on his name, professing and worshipping him; and walk in his church and ordinances, agreeably to his will; see Mic 4:5. Kimchi owns that this whole chapter belongs to the times of the Messiah, as well as the former. The words may be considered as a testimony to the doctrine of the Trinity; that I, Jehovah the Father, will strengthen them in Jehovah the Son; and they shall walk up and down in the name of the Son of God, saith Jehovah the Spirit. Moreover, as a promise of the saints' final perseverance, very peremptorily expressed; I "will" strengthen them, and they "shall" walk, &c.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Zec 10:1

¹ tn Heb “the latter rain.” This expression refers to the last concentration of heavy rainfall in the spring of the year in Palestine, about March or April. Metaphorically and eschatologically (as here) the “latter rain” speaks of God’s outpouring of blessing in the end times (cf. Hos 6:3; Joel 2:21-25).

NET Notes: Zec 10:2

¹ tn The Hebrew word תְּרָפִים (tÿrafim, “teraphim”) refers to small images used as means of divination and in other occult practices (cf. Gen 31:19, 34-35; 1 Sam 19:13, 16; Hos 3:4). A number of English versions transliterate the Hebrew term (cf. ASV, NAB, NASB, NRSV) or simply use the generic term “idols” (so KJV, NIV, TEV).

² sn Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).

NET Notes: Zec 10:4

¹ sn On the NT use of the image of the cornerstone, see Luke 20:17; Eph 2:20; 1 Pet 2:6.

² sn The metaphor of the wall peg (Heb. יָתֵד, yated), together with the others in this list, describes the remarkable change that will take place at the inauguration of God’s eschatological kingdom. Israel, formerly sheep-like, will be turned into a mighty warhorse. The peg refers to a wall hook (although frequently translated “tent peg,” but cf. ASV “nail”; TWOT 1:419) from which tools and weapons were suspended, but figuratively also to the promise of God upon which all of Israel’s hopes were hung (cf. Isa 22:15-25; Ezra 9:8).

³ tn This is not the usual word to describe a king of Israel or Judah (such as מֶלֶךְ, melekh, or נָשִׂיא, nasi’), but נוֹגֵשׂ, noges, “dictator” (cf. KJV “oppressor”). The author is asserting by this choice of wording that in the messianic age God’s rule will be by force.

NET Notes: Zec 10:5

¹ tn Heb “and the riders on horses will be put to shame,” figurative for the defeat of mounted troops. The word “enemy” in the translation is supplied from context.

NET Notes: Zec 10:6

¹ tn Heb “the house.”

² tn Or “the kingdom of Israel”; Heb “the house of Joseph.”

sn Joseph is mentioned here instead of the usual Israel (but see 2 Sam 19:20; Ps 78:67; 80:1; 81:5; Ezek 37:16; Amos 5:6, 15; 6:6) because of the exodus motif that follows in vv. 8-11.

³ tc The anomalous MT reading וְחוֹשְׁבוֹתִים (vÿkhoshÿvotim) should probably be וַהֲשִׁי בוֹתִם (vahashi votim), the Hiphil perfect consecutive of שׁוּב (shuv), “return” (cf. Jer 12:15).

NET Notes: Zec 10:9

¹ tn Or “sow” (so KJV, ASV). The imagery is taken from the sowing of seed by hand.

NET Notes: Zec 10:10

¹ sn I will bring them back from Egypt…from Assyria. The gathering of God’s people to their land in eschatological times will be like a reenactment of the exodus, but this time they will come from all over the world (cf. Isa 40:3-5; 43:1-7, 14-21; 48:20-22; 51:9-11).

NET Notes: Zec 10:11

¹ tn Heb “he,” in which case the referent is the Lord. This reading is followed by KJV, ASV, NAB (which renders it as first person), and NASB. The LXX reads “they,” referring to the Israelites themselves, a reading followed by many modern English versions (e.g., NIV, NRSV, TEV, NLT).

² tn Heb “scepter,” referring by metonymy to the dominating rule of Egypt (cf. NLT).

NET Notes: Zec 10:12

¹ tc Heb “I will strengthen them in the Lord.” Because of the perceived problem of the Lord saying he will strengthen the people “in the Lord,” both BHK and BHS suggest emending גִּבַּרְתִּים (gibbartim, “I will strengthen them”) to גְּבֻרָתָם (gevuratam, “their strength”). This is unnecessary, however, for the Lord frequently refers to himself in that manner (see Zech 2:11).

² tc The LXX and Syriac presuppose יִתְהַלָּלוּ (yithallalu, “they will glory”) for יִתְהַלְּכוּ (yithallÿkhu, “they will walk about”). Since walking about is a common idiom in Zechariah (cf. 1:10, 11; 6:7 [3x]) to speak of dominion, and dominion is a major theme of the present passage, there is no reason to reject the MT reading, which is followed by most modern English versions.

Geneva Bible: Zec 10:1

Ask ye of the ^{( a )} 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.

^{( a )} The Prophet reproves the Jews, because by their own infidelity they turn away God's promised graces, and so famine came by God's just judgment. Therefore to avoid this plague, he exhorts them to turn to God, and to pray in faith to him, and so he will give them abundance.

Geneva Bible: Zec 10:2

For the ^{( b )} idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore ^{( c )} they went their way as a flock, they were troubled, because [there was] no shepherd.

^{( b )} He calls to remembrance God's punishments in times past, because they trusted not in him, but in their idols and sorcerers who always deceived them.

^{( c )} That is, the Jews went into captivity.

Geneva Bible: Zec 10:3

My anger was kindled against the shepherds, and I punished the ^{( d )} goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as ^{( e )} his majestic horse in the battle.

^{( d )} Meaning, the cruel governors who did oppress the poor sheep; (Eze 34:16-17).

^{( e )} He will be merciful to his Church, and cherish them as a king or prince does his best horse, which will be for his own use in war.

Geneva Bible: Zec 10:4

Out ^{( f )} of him came forth the corner, out of him the nail, out of him the battle bow, out of him every ^{( g )} oppressor together.

^{( f )} Out of Judah will the chief governor proceed, who will be as a corner to uphold the building, and as a nail to fasten it together.

^{( g )} Over their enemies.

Geneva Bible: Zec 10:6

And I will strengthen the house of Judah, and I will save the ^{( h )} 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.

^{( h )} That is, the ten tribes, which would be united under Christ to the rest of the Church.

Geneva Bible: Zec 10:8

I will ^{( i )} hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.

^{( i )} By which he declares the power of God, who needs no great preparation when he will deliver his own: for with a gesture or hiss he can call them suddenly from all places.

Geneva Bible: Zec 10:9

And I will ^{( k )} sow them among the people: and they shall remember me in far countries; and they shall live with their children, and ^{( l )} turn again.

^{( k )} Though they will yet be scattered and seem to be lost, yet it will be profitable to them: for there they will come to the knowledge of my name, which was accomplished under the Gospel, among whom it was first preached.

^{( l )} Not that they would return into their country, but be gathered and joined in one faith by the doctrine of the Gospel.

Geneva Bible: Zec 10:11

And he ^{( m )} 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.

^{( m )} He alludes to the deliverance of the people out of Egypt, when the angel smote the floods and rivers.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Zec 10:1-5

Spiritual blessings had been promised under figurative allusions to earthly plenty. Seasonable rain is a great mercy, which we may ask of God when there is most need of it, and we may look for it to come. We must in our prayers ask for mercies in their proper time. The Lord would make bright clouds, and give showers of rain. This may be an exhortation to seek the influences of the Holy Spirit, in faith and by prayer, through which the blessings held forth in the promises are obtained and enjoyed. The prophet shows the folly of making addresses to idols, as their fathers had done. The Lord visited the remnant of his flock in mercy, and was about to renew their courage and strength for conflict and victory. Every creature is to us what God makes it to be. Every one raised to support the nation, as a corner-stone does the building, or to unite those that differ, as nails join the different timbers, must come from the Lord; and those employed to overcome their enemies, must have strength and success from him. This may be applied to Christ; to him we must look to raise up persons to unite, support, and defend his people. He never will say, Seek ye me in vain.

MHCC: Zec 10:6-12

Here are precious promises to the people of God, which look to the state of the Jews, and even to the latter days of the church. Preaching the gospel is God's call for souls to come to Jesus Christ. Those whom Christ redeemed by his blood, God will gather by his grace. Difficulties shall be got over easily, and effectually, as those in the way of the deliverance out of Egypt. God himself will be their strength, and their song. When we resist, and so overcome our spiritual enemies, then our hearts shall rejoice. If God strengthen us, we must bestir ourselves in all the duties of the Christian life, must be active in the work of God; and we must do all in the name of the Lord Jesus.

Matthew Henry: Zec 10:1-4

Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here God intimates to them that he will for these things be enquired of by them, and that he expects they should acknowledge him in all their ways and in all his ways towards them - and not idols that were rivals with him for their respects.

I. The prophet directs them to apply to God by prayer for rain in the season thereof. He had promised, in the close of the foregoing chapter, that there should be great plenty of corn and wine, whereas for several years, by reason of unseasonable weather, there had been great scarcity of both; but the earth will not yield its fruits unless the heavens water it, and therefore they must look up to God for the dew of heaven, in order to the fatness and fruitfulness of the earth (Zec 10:1): " Ask you of the Lord rain. Do not pray to the clouds, nor to the stars, for rain, but to the Lord; for he it is that hears the heavens, when they hear the earth, "Hos 2:21. Seasonable rain is a great mercy, which we must ask of God, rain in the time of the latter rain, when there is most need of it. The former rain fell at the seed-time, in autumn, the latter fell in the spring, between March and May, which brought the corn to an ear and filled it. If either of these rains failed, it was very bad with that land; for from the end of May to September they never had any rain at all. Jerome, who lived in Judea, says that he never saw any rain there in June or July. They are directed to ask for it in the time when it used to come. Note, We must, in our prayers, dutifully attend the course of Providence; we must ask for mercies in their proper time, and not expect that God should go out of his usual way and method for us. But, since sometimes God denied rain in the usual time as a token of his displeasure, they must pray for it then as a token of his favour, and they shall not pray in vain. Ask and it shall be given you. So the Lord shall make bright clouds (which, though they are without rain themselves, are yet presages of rain) - lightnings (so the margin reads it), for he maketh lightnings for the rain. He will give them showers of rain in great abundance, and so give to every one grass in the field; for God is universally good, and makes his rain to fall upon the just and the unjust.

II. He shows them the folly of making their addresses to idols as their fathers had done (Zec 10:2): The idols have spoken vanity; the teraphim, which they courted and consulted in their distress, were so far from being able to command rain for them that they could not so much as tell them when they should have rain. They pretended to promise them rain at such a time, but it did not come. The diviners, who were the prophets of those idols, have seen a lie (their visions were all a cheat and a sham); and they have told false dreams, such as the event did not answer, which proved that they were not from God. Thus they comforted in vain those that consulted the lying oracles; all the vanities of the heathen put together could not give rain, Jer 14:22. Yet this was not the worst of it; they not only got nothing by the false gods, but they lost the favour of the true God, for therefore they went their way into captivity as a flock driven into the fold, and they were troubled with one vexation after another, as scattered sheep are, because there was no shepherd, no prince to rule them, no priest to intercede for them, none to take care of them and keep them together. Those that wandered after strange gods were made to wander, into strange nations.

III. He shows them the hand of God in all the events that concerned them, both those that made against them and those that made for them, Zec 10:3. Let them consider, 1. When every thing went cross it was God that walked contrary to them (Zec 10:3): " My anger was kindled against the shepherds that should have fed the flock, but neglected it, and starved it. I was displeased at the wicked magistrates and ministers, the idol-shepherds."The captivity in Babylon was a token of God's anger against them; in it likewise he punished the goats, those of the flock that were filthy and mischievous; they were set on the left hand, to go away into punishment. Though the body of the nation suffered in the captivity, yet it was only the goats and the shepherds that God was angry with, and that he punished; the same affliction to others came from the love of God, and was but a fatherly chastisement, which to them came from his wrath, and was a judicial punishment. 2. When things began to change for the better it was God that gave them the happy turn. "He has now visited his flock with favour, to enquire after them, and provides what he finds proper for them, and he has made them as his goodly horse in the battle, has beautified them, taken care of them, managed and made use of them, as a man does the horse he rides on, has made them valuable in themselves and formidable to those about them, as his goodly horse. "It is God that makes us what we are, and it is with us as he appoints.

IV. He shows them that every creature is to them what God makes it to be (Zec 10:4): Out of him came forth the corner, out of him the nails. 1. All the power that was engaged against them was from God. Out of him came all the combined force of their enemies; every oppressor together (and the oppressors of Israel were not a few) did but what his hand and his counsel determined before to be done; nor could they have had such power against them unless it had been given them from above. 2. All the power likewise that was engaged for them was derived from him and depended on him. Out of him came forth the corner-stone of the building, the power of magistrates, which keeps the several parts of the state together. Princes are often called the corners of the people, as 1Sa 14:38, marg. Out of him came forth the nail that fixed the state, the nail in the sure place (Isa 22:23), the nail in his holy place, Ezr 9:8. Out of him came forth the battle-bow, the military power, and out of him every oppressor, or exactor, that had the civil power in his hand; and therefore to God, the fountain of power, we must always have an eye, and see every man's judgment proceeding from him.

Matthew Henry: Zec 10:5-12

Here are divers precious promises made to the people of God, which look further than to the state of the Jews in the latter days of their church, and have certain reference to the spiritual Israel of God, the gospel-church, and all true believers.

I. They shall have God's favour and presence, and shall be owned and accepted of him. This is the foundation of all the rest: The Lord is with them, Zec 10:5. He espouses their cause, takes their part, is on their side; and, if he be for them, who can be against them? Again (Zec 10:6), I have mercy upon them. All their dignity and joy are owing purely to God's mercy; and mercy, as it supposes misery, so it excludes merit. They had been cast off, the effect of which could not but be misery; they had been justly cast off, and therefore could pretend to merit nothing at God's hand but wrath and the curse; yet it is promised, They shall be as though I had not cast them off. The transgressions of their fathers, for which they had been rejected, shall not only not be visited upon them, but shall not be so much as remembered against them. God will be as perfectly reconciled to them as if he had never contended with them, and the falling out of these lovers shall rather be the renewing than the weakening of love. They shall have such a full assurance of God's being reconciled to them, and upon that shall be so well reconciled to themselves, that they shall be as easy as if they had never been cast off; and their condition, after their restoration to the divine favour, shall be so very happy that there shall not remain the least scar from the wounds which were given them by their being cast off. Such favour does God show to returning repenting sinners, who were by nature at a distance, and children of wrath; such fellowship are they admitted into, and such freedom does he use with them, that they are as though they had never been cast off. 1. The covenant they are admitted into is the same that ever it was: I am the Lord their God, according to the original contract, the covenant made with their fathers. 2. The communion they are admitted into is the same that ever it was: I will hear them. They shall be as welcome as ever to speak to him, and as sure as ever to receive from him an answer of peace; for, as he never did, so he never will, say to Jacob's seed, Seek you me in vain.

II. They shall be victorious over their enemies, that would draw them from either their duty to God or their comfort in God (Zec 10:5): They shall be as mighty men, that are both strong in body and bold in spirit, men of vigour, men of valour, effective men. Those of Ephraim, as well as those of Judah, shall be like a mighty man (Zec 10:7), that dares to go about a difficult enterprise and is able to go through with it. They shall, as mighty men, tread down their enemies in the battle, as the dirt that is thrown out of the houses is trodden with other dirt in the mire of the streets. And they shall therefore fight, because the Lord is with them. Some would argue that they may therefore sit still, and do nothing, because the Lord is with them, who can and will do all. No; God's gracious presence with us to help us must not supersede, but quicken and animate, our endeavours to help ourselves; and we must therefore work out our salvation with fear and trembling, because it is God that works in us both to will and to do. They shall fight with readiness and resolution because, if God be with them, they are sure to be conquerors, more than conquerors. For then the riders on horses shall be confounded. The cavalry of the enemies shall be routed, and put into disorder, by the infantry of the Jews. The preachers of the gospel of Christ went forth to war a good warfare; they charged bravely, because God was with them; and the riders on horses that opposed them were confounded, for God chose the weak and foolish things of the world to confound the wise and mighty. But whence have they all this might? How come they to be so able, so active? It is in the Lord, and in the power of his might, that they are so (Zec 10:6): I will strengthen the house of Judah, and so I will save the house of Joseph. Note, God saves us by strengthening us, and works out our happiness by working in us to do our duty. And thus we are engaged to the utmost diligence in using the strength God gives us; and yet, when all is done, God must have the glory of all. God is our strength, and so becomes both our song and our salvation.

III. Those of them that are dispersed shall be gathered together into one body (Zec 10:6): I will bring them again to place them, bring them from other lands to place them in their own land. This was a token of their being perfectly restored to all their other ancient privileges - they shall be restored to the possession of their own land. This was fulfilled when the children of God that were scattered abroad were by faith in Christ incorporated in the gospel-chruch, and Jews and Gentiles became one fold, Joh 10:16. In order to this (Zec 10:8) I will hiss for them, or, rather, whistle for them, as the shepherd with his pipe calls his sheep together, that know his voice; and so I will gather them. The preaching of the gospel was, as it were, God's hissing for souls to come to Jesus Christ, his calling in his scattered sheep to the green pastures. I will gather them, for I have redeemed them. Note, Those whom Christ has redeemed by his blood God will gather by his grace, as a hen gathers her brood under her wings. This promise is enlarged upon Zec 10:10, I will bring them again also out of the land of Egypt. Some think this was literally fulfilled when Ptolemaeus Philadelphus king of Egypt sent 120,000 Jews out of his country into their own land, as was the promise of gathering them out of Assyria by Alexander the son of Antiochus Epiphanes. But it has its spiritual accomplishment in the gathering in of precious souls out of a bondage worse than that in Egypt or Assyria, and the bringing of them into the glorious liberties of the children of God and their enjoyments, which are as the beautiful fruitful pastures in the land of Gilead and Lebanon. All the land of promise is theirs, even Gilead, the utmost border of it eastward, and Lebanon, the utmost border northward. But how shall this be? How shall a people so dispersed be got together? How shall those that are set at such a distance from their own country be brought to it again? It is true the difficulties seem insuperable, but they shall be got over as easily, as effectually as those that lay in the way of their deliverance out of Egypt and their entrance into Canaan: He shall pass through the sea with affliction, as of old through the Red Sea, to the sore affliction of Pharaoh and his hosts, or to the sore affliction of the sea, the waves whereof he shall smite, so that it shall be driven back, as when the sea saw and fled, Psa 114:3. And all the deeps of the river (all the rivers, though ever so deep) shall dry up, as Jordan did, to make way for Israel's passage into that good land which God had given them. Does the pride of Assyria stand in the way of their deliverance? He shall give check to it who sets bounds to the proud waves of the sea, and it shall be brought down. Does the sceptre of Egypt oppose it? That shall depart away, so that it shall not be able to obstruct the gathering in of God's Israel when his time shall come for the doing of it. When the gospel-chruch was to be gathered out of all nations by the preaching of the gospel great opposition was given to it by the enraged combined powers of earth and hell. Insuperable difficulties seemed to be in the way of it. But, by a divine power going along with the doctrine of Christ, it became mighty to the pulling down of strong holds, and the conversion and salvation of thousands. Then the sea fled, and Jordan was driven back at the presence of the Lord.

IV. They shall greatly multiply, and the church, that new world, shall be replenished (Zec 10:8): They shall increase as they have increased formerly in Egypt, and great additions shall be made to their numbers, as in the days of David and Solomon. When God gathers his redeemed ones to himself they shall help to gather in others with them, and their motion homeward shall be like that of a snow-ball. Crescit eundo - The further it goes the larger it grows by accretion. I will gather them, and they shall increase. Note, The church of Christ is a growing body, as long as it is in the present state of minority, till it comes to the measure of the stature of the fulness of Christ. There are added to it daily such as shall be saved. 1. It shall spread to distant places. It shall fill Canaan, even to the lands of Gilead and Lebanon, so that no more place, no more room, shall be found for it there, Zec 10:10. In Judah only God had been known, and his name was great in Israel only; here only he revealed his statutes and judgments. But in gospel-times that place shall be much too strait; the church's tent must be enlarged, and its cords lengthened: Then I will sow them among the people, Zec 10:9. Their scattering shall be like the scattering of seed in the ground, not to bury it, but to increase it, that it may bring forth much fruit. The Jews are said to be dispersed into every nation under heaven (Act 2:5); and, as it was their troubles that dispersed some of them, so perhaps others transplanted themselves into colonies because the land of Israel was too strait for them; and many were natives of other nations, but proselyted to the Jewish religion. Now these were sown among the people, Hos 2:23. And this contributed very much to the spreading of the gospel. The Jews that came from all parts to worship at Jerusalem fetched thence the gospel light and fire to their own countries, as those Acts 2, and the eunuch, Acts 8. And their own synagogues in the several cities of the Gentiles were the first receptacles of the apostles and their preaching, wherever they came. Thus when God sowed them among the people, that they might not get hurt by the Gentiles, but do good to them, he took care that they should remember him, and make mention of his name in far countries; and, by keeping up the knowledge of God among them as he had revealed himself in the Old Testament, they would be the more ready to admit the knowledge of Christ as he has revealed himself in the New Testament. 2. It shall last to future ages. The church shall not be res unius aetatis - a temporary thing, but a seed in it shall serve the Lord, Zec 10:7. Yea, their children shall see it and be glad; and they shall live with their children, and turn again, Zec 10:9. Converts to Christ shall have their children about them, whom they shall teach the knowledge of the Lord, and bring with them when they turn again to the holy land and the way of holiness. It was said to those to whom the gospel was first preached, The promise is to you and to your children, Act 2:39. They shall be so sown among the people as never to be extirpated. Christ's family upon earth shall never be extinct, nor his purchased possession lost for want of heirs.

V. God himself will be both their strength and their song. 1. In him they shall be comforted, and shall have abundant satisfaction (Zec 10:7): Their heart shall rejoice as through wine; for Christ's love, which is their joy, is better than wine. They shall be like a mighty man, and their heart shall rejoice. When we resolutely resist, and so overcome, our spiritual enemies, then our hearts shall rejoice. But we ruin our own joy if our resistance be feeble and we yield to the temptations of Satan. Their heart shall rejoice, and then they shall be as a mighty man; for the joy of the Lord will be our strength. And with their graces their joys shall be propagated: Their children shall see it and be glad, and their hearts also shall rejoice in the Lord. It is good to acquaint children betimes with the delights of religion, and to make the services of it as pleasant as may be to them, that, learning betimes to rejoice in the Lord, they may with purpose of heart cleave to him. 2. By him they shall be carried on with vigour, and enlargement of heart, in his service (Zec 10:12): I will strengthen them in the Lord, strengthen them for their walk and work, as well as for their warfare. It is the God of Israel that gives strength and power unto his people, that strengthens all their powers and faculties for spiritual performances, above what they are by nature and against what they are by the corruption of nature. Now observe, (1.) How they are thus enabled and invigorated for their duty: I the Lord will strengthen them in the Lord, in the Messiah, who is Jehovah our strength, as well as Jehovah our righteousness. Strength is treasured up for us in Christ, and from him it is communicated to us. It is through Christ strengthening us that we can do all things, and without him we can do nothing. His strength is commanded him for this purpose, Psa 68:28. (2.) What good use they shall make of this strength given unto them: They shall walk up and down in his name. If God strengthen us, we must bestir ourselves, must walk up and down in all the duties of the Christian life, must be active and busy in the work of God, must walk up and down as industrious men do, losing no time, and letting slip no opportunity. But still we must walk up and down in the name of Christ, must do all by warrant from him and in dependence on him, with an eye to his word as our rule and his glory as our end. To us to live must be Christ; and, whatever we do in word or deed, we must do all in the name of the Lord Jesus, that we receive not the strengthening grace of God in vain. See Psa 80:17, Psa 80:18.

Keil-Delitzsch: Zec 10:1-2

"Ask ye of Jehovah rain in the time of the latter rain; Jehovah createth lightnings, and showers of rain will He give them, to every one vegetation in the field. Zec 10:2. For the teraphim have spoken vanity, and the soothsayers have seen a lie, and speak dreams of deceit; they comfort in vain: for this they have wandered like a flock, they are oppressed because there is no shepherd." The summons to prayer is not a mere turn of the address expressing the readiness of God to give (Hengstenberg), but is seriously meant, as the reason assigned in Zec 10:2 clearly shows. The church of the Lord is to ask of God the blessings which it needs for its prosperity, and not to put its trust in idols, as rebellious Israel has done (Hos 2:7). The prayer for rain, on which the successful cultivation of the fruits of the ground depends, simply serves to individualize the prayer for the bestowal of the blessings of God, in order to sustain both temporal and spiritual life; just as in Zec 9:17 the fruitfulness of the land and the flourishing of the nation are simply a concrete expression, for the whole complex of the salvation which the Lord will grant to His people (Kliefoth). This view, which answers to the rhetorical character of the exhortation, is very different from allegory. The time of the latter rain is mentioned, because this was indispensable to the ripening of the corn, whereas elsewhere the early and latter rain are connected together (e.g., Joe 2:23; Deu 11:13-15). The lightnings are introduced as the harbingers of rain (cf. Jer 10:13; Psa 135:7). M^e tar geshem , rain of the rain-pouring, i.e., copious rain (compare Job 37:6, where the words are transposed). With lâkem (to them) the address passes into the third person: to them, i.e., to every one who asks. עשׂב is not to be restricted to grass or herb as the food of cattle, as in Deu 11:15, where it is mentioned in connection with the corn and the fruits of the field; but it includes these, as in Gen 1:29 and Psa 104:14, where it is distinguished from châtsı̄r . The exhortation to pray to Jehovah for the blessing needed to ensure prosperity, is supported in Zec 10:2 by an allusion to the worthlessness of the trust in idols, and to the misery which idolatry with its consequences, viz., soothsaying and false prophecy, have brought upon the nation. The t^e râphı̄m were house-deities and oracular deities, which were worshipped as the givers and protectors of the blessings of earthly prosperity (see at Gen 31:19). Along with these קוסמים are mentioned, i.e., the soothsayers, who plunged the nation into misery through their vain and deceitful prophesyings. חלמות is not the subject of the sentence, for in that case it would have the article like הקּוסמים ; but it is the object, and הקּוסמים is also the subject to ידבּרוּ and ינחמוּן . "Therefore,"i.e., because Israel had trusted in teraphim and soothsayers, it would have to wander into exile. נסע , to break up, applied to the pulling up of the pegs, to take down the tent, involves the idea of wandering, and in this connection, of wandering into exile. Hence the perfect נסעוּ , to which the imperfect יענוּ is suitably appended, because their being oppressed, i.e., the oppression which Israel suffered from the heathen, still continued. The words apply of course to all Israel (Ephraim and Judah); compare Zec 9:13 with Zec 10:4, Zec 10:6. Israel is bowed down because it has no shepherd, i.e., no king, who guards and provides for his people (cf. Num 27:17; Jer 23:4), having lost the Davidic monarchy when the kingdom was overthrown.

Keil-Delitzsch: Zec 10:3-4

To this there is appended in Zec 10:3. the promise that Jehovah will take possession of His flock, and redeem it out of the oppression of the evil shepherds. Zec 10:3. "My wrath is kindled upon the shepherds, and the goats shall I punish; for Jehovah of hosts visits His flock, the house of Judah, and makes it like His state-horse in the war. Zec 10:4. From Him will be corner-stone, from Him the nail, from Him the war-bow; from Him will every ruler go forth at once." When Israel lost its own shepherds, it came under the tyranny of bad shepherds. These were the heathen governors and tyrants. Against these the wrath of Jehovah is kindled, and He will punish them. There is no material difference between רעים , shepherds, and עתּוּדים , leading goats. ‛Attūdı̄m also signifies rulers, as in Isa 14:9. The reason assigned why the evil shepherds are to be punished, is that Jehovah visits His flock. The perfect pâqad is used prophetically of what God has resolved to do, and will actually carry out; and pâqad c. acc. pers. means to visit, i.e., to assume the care of, as distinguished from pâqad with 'al pers. , to visit in the sense of to punish (see at Zep 2:7). The house of Judah only is mentioned in Zec 10:3, not in distinction from Ephraim, however (cf. Zec 10:6), but as the stem and kernel of the covenant nation, with which Ephraim is to be united once more. The care of God for Judah will not be limited to its liberation from the oppression of the bad shepherds; but Jehovah will also make Judah into a victorious people. This is the meaning of the figure "like a state-horse,"i.e., a splendid and richly ornamented war-horse, such as a king is accustomed to ride. This figure is not more striking than the description of Judah and Ephraim as a bow and arrow (Zec 9:13). This equipment of Judah as a warlike power overcoming its foes is described in Zec 10:4, namely in 4 a , in figures taken from the firmness and furnishing of a house with everything requisite, and in 4 b , etc., in literal words. The verb יצא of the fourth clause cannot be taken as the verb belonging to the ממּנּוּ in the first three clauses, because יצא is neither applicable to pinnâh nor to yâthēd . We have therefore to supply יהיה . From (out of) Him will be pinnâh , corner, here corner-stone, as in Isa 28:16, upon which the whole building stands firmly, and will be built securely, - a suitable figure for the firm, stately foundation which Judah is to receive. To this is added yâthēd , the plug. This figure is to be explained from the arrangement of eastern houses, in which the inner walls are provided with a row of large nails or plugs for hanging the house utensils upon. The plug, therefore, is a suitable figure for the supports or upholders of the whole political constitution, and even in Isa 22:23 was transferred to persons. The war-bow stands synecdochically for weapons of war and the military power. It is a disputed point, however, whether the suffix in mimmennū (out of him) refers to Judah or Jehovah . But the opinion of Hitzig and others, that it refers to Jehovah, is overthrown by the expression יצא ממּנּוּ in the last clause. For even if we could say, Judah will receive its firm foundation, its internal fortification, and its military strength from Jehovah , the expression, "Every military commander will go out or come forth out of Jehovah,"is unheard-of and unscriptural. It is not affirmed in the Old Testament even of the Messiah that He goes forth out of God, although His "goings forth"are from eternity (Mic 5:1), and He Himself is called El gibbōr (Isa 9:5). Still less can this be affirmed of every ruler ( kol - mōgēs ) of Judah. In this clause, therefore, mimmennū must refer to Judah, and consequently it must be taken in the same way in the first three clauses. On יצא מן , see Mic 5:1. Nōgēs , an oppressor or taskmaster, is not applied to a leader or ruler in a good sense even here, any more than in Isa 3:12 and Isa 60:17 (see the comm. on these passages). The fact that negus in Ethiopic is the name given to the king (Koehler), proves nothing in relation to Hebrew usage. The word has the subordinate idea of oppressor, or despotic ruler, in this instance also; but the idea of harshness refers not to the covenant nation, but to its enemies (Hengstenberg), and the words are used in antithesis to Zec 9:8. Whereas there the promise is given to the nation of Israel that it will not fall under the power of the nōgēs any more, it is here assured that it is to attain to the position of a nōgēs in relation to its foes (Kliefoth). כּל־נוגשׂ is strengthened by יחדּו : every oppressor together, which Judah will require in opposition to its foes.

Keil-Delitzsch: Zec 10:5-7

Thus equipped for battle, Judah will annihilate its foes. Zec 10:5. "And they will be like heroes, treading street-mire in the battle: and will fight, for Jehovah is with them, and the riders upon horses are put to shame. Zec 10:6. And I shall strengthen the house of Judah, and grant salvation to the house of Joseph, and shall make them dwell; for I have had compassion upon them: and they will be as if I had not rejected them: for I am Jehovah their God, and will hear them. Zec 10:7. And Ephraim will be like a hero, and their heart will rejoice as if with wine: and their children will see it, and rejoice; their heart shall rejoice in Jehovah." In Zec 10:5, bōsı̄m is a more precise definition of k^e gibbōrı̄m , and the house of Judah (Zec 10:3) is the subject of the sentence. They will be like heroes, namely, treading upon mire. Bōsı̄m is the kal participle used in an intransitive sense, since the form with o only occurs in verbs with an intransitive meaning, like bōsh , lōt , qōm ; and būs in kal is construed in every other case with the accusative of the object: treading upon mire = treading or treading down mire. Consequently the object which they tread down or trample in pieces is expressed by בּטיט חוּצות ; and thus the arbitrary completion of the sentence by "everything that opposes them"(C. B. Mich. and Koehler) is set aside as untenable. Now, as "treading upon mire"cannot possibly express merely the firm tread of a courageous man (Hitzig), we must take the dirt of the streets as a figurative expression for the enemy, and the phrase "treading upon street-mire"as a bold figure denoting the trampling down of the enemy in the mire of the streets (Mic 7:10; 2Sa 22:43), analogous to their "treading down sling-stones,"Zec 9:15. For such heroic conflict will they be fitted by the help of Jehovah, that the enemy will be put to shame before them. The riders of the horses are mentioned for the purpose of individualizing the enemy, because the principal strength of the Asiatic rulers consisted in cavalry (see Dan 11:40). הובישׁ intransitive, as in Zec 9:5. This strength for a victorious conflict will not be confined to Judah, but Ephraim will also share it. The words, "and the house of Ephraim will I endow with salvation,"have been taken by Koehler as signifying "that Jehovah will deliver the house of Ephraim by granting the victory to the house of Judah in conflict with its own foes and those of Ephraim also;"but there is no ground for this. We may see from Zec 10:7, according to which Ephraim will also fight as a hero, as Judah will according to Zec 10:5, that הושׁיע does not mean merely to help or deliver, but to grant salvation, as in Zec 9:16. The circumstance, however, "that in the course of the chapter, at any rate from Zec 10:7 onwards, it is only Ephraim whose deliverance and restoration are spoken of,"proves nothing more than that Ephraim will receive the same salvation as Judah, but not that it will be delivered by the house of Judah. The abnormal form הושׁבותים is regarded by many, who follow Kimchi and Aben Ezra, as a forma composita from הושׁבתּים and השׁיבותי : "I make them dwell, and bring them back."But this is precluded by the fact that the bringing back would necessarily precede the making to dwell, to say nothing of the circumstance that there is no analogy whatever for such a composition (cf. Jer 32:37). The form is rather to be explained from a confusion of the verbs עו and פי , and is the hiphil of ישׁב for הושׁבתּים (lxx, Maurer, Hengstenberg; comp. Olshausen, Grammat. p. 559), and not a hiphil of שׁוּב , in which a transition has taken place into the hiphil form of the verbs פו (Ewald, §196, b , Not. 1; Targ., Vulg., Hitzig, and Koehler). For "bringing back"affirms too little here. הושׁבתּים , "I make them dwell,"corresponds rather to "they shall be as if they had not been cast off,"without needing any further definition, since not only do we meet with ישׁב without anything else, in the sense of peaceful, happy dwelling (e.g., Mic 5:3), but here also the manner of dwelling is indicated in the appended clause כּאשׁר לא־זנחתּים , "as before they were cast off"(cf. Eze 36:11). אענם is also not to be taken as referring to the answering of the prayers, which Ephraim addressed to Jehovah out of its distress, out of its imprisonment (Koehler), but is to be taken in a much more general sense, as in Zec 13:9; Isa 58:9, and Hos 2:23. Ephraim, like Judah, will also become a hero, and rejoice as if with wine, i.e., fight joyfully like a hero strengthened with wine (cf. Psa 78:65-66). This rejoicing in conflict the sons will see, and exult in consequence; so that it will be a lasting joy.

Keil-Delitzsch: Zec 10:8-10

In order to remove all doubt as to the realization of this promise, the deliverance of Ephraim is described still more minutely in Zec 10:8-12. Zec 10:8. "I will hiss to them, and gather them; for I have redeemed them: and they will multiply as they have multiplied. Zec 10:9. And I will sow them among the nations: and in the far-off lands will they remember me; and will live with their sons, and return. Zec 10:10. And I will bring them back out of the land of Egypt, and gather them out of Asshur, and bring them into the land of Gilead and of Lebanon; and room will not be found for them." That these verses do not treat of a fresh (second) dispersion of Ephraim, or represent the carrying away as still in the future (Hitzig), is evident from the words themselves, when correctly interpreted. Not only are the enticing and gathering together (Zec 10:8) mentioned before the sowing or dispersing (Zec 10:9), but they are both expressed by similar verbal forms ( אשׁרקה and אזרעם ); and the misinterpretation is thereby precluded, that events occurring at different times are referred to. We must also observe the voluntative form אשׁרקה , "I will (not I shall) hiss to them, i.e., entice them"( shâraq being used for alluring, as in Isa 5:26 and Isa 7:18), as well as the absence of a copula. They both show that the intention here is simply to explain with greater clearness what is announced in Zec 10:6, Zec 10:7. The perfect פּדיתים is prophetic, like רחמתּים in Zec 10:6. The further promise, "they will multiply,"etc., cannot be taken as referring either merely to the multiplication of Israel in exile (Hengst., Koehler, etc.), or merely to the future multiplication after the gathering together. According to the position in which the words stand between אקבּצם and אזרעם , they must embrace both the multiplication during the dispersion, and the multiplication after the gathering together. The perfect כּמו רבוּ points to the increase which Israel experienced in the olden time under the oppression of Egypt (Exo 1:7, Exo 1:12). This increase, which is also promised in Eze 36:10-11, is effected by God's sowing them broadcast among the nations. זרע does not mean to scatter, but to sow, to sow broadcast (see at Hos 2:23). Consequently the reference cannot be to a dispersion of Israel inflicted as a punishment. The sowing denotes the multiplication (cf. Jer 31:27), and is not to be interpreted, as Neumann and Kliefoth suppose, as signifying that the Ephraimites are to be scattered as seed-corn among the heathen, to spread the knowledge of Jehovah among the nations. This thought is quite foreign to the context; and even in the words, "in far-off lands will they remember me,"it is neither expressed nor implied. These words are to be connected with what follows: Because they remember the Lord in far-off lands, they will live, and return with their children. In Zec 10:10 the gathering together and leading back of Israel are more minutely described, and indeed as taking place out of the land of Asshur and out of Egypt. The fact that these two lands are mentioned, upon which modern critics have principally founded their arguments in favour of the origin of this prophecy before the captivity, cannot be explained "from the circumstance that in the time of Tiglath-pileser and Shalmaneser many Ephraimites had fled to Egypt"(Koehler and others); for history knows nothing of this, and the supposition is merely a loophole for escaping from a difficulty. Such passages as Hos 8:13; Hos 9:3, Hos 9:6; Hos 11:11; Mic 7:12; Isa 11:11; Isa 27:13, furnish no historical evidence of such thing. Even if certain Ephraimites had fled to Egypt, these could not be explained as relating to a return or gathering together of the Ephraimites of Israelites out of Egypt and Assyria, because the announcement presupposes that the Ephraimites had been transported to Egypt in quite as large numbers as to Assyria, - a fact which cannot be established either in relation to the times before or to those after the captivity. Egypt, as we have already shown at Hos 9:3 (cf. Zec 8:13), is rather introduced in all the passages mentioned simply as a type of the land of bondage, on account of its having been the land in which Israel lived in the olden time, under the oppression of the heathen world. And Asshur is introduced in the same way, as the land into which the ten tribes had been afterwards exiled. This typical significance is placed beyond all doubt by Zec 10:1, since the redemption of Israel out of the countries named is there exhibited under the type of the liberation of Israel out of the bondage of Egypt under the guidance of Moses. (Compare also Delitzsch on Isa 11:11.) The Ephraimites are to return into the land of Gilead and Lebanon; the former representing the territory of the ten tribes in the olden time to the east of the Jordan, the latter that to the west (cf. Mic 7:14). לא ימּצא , there is not found for them, sc. the necessary room: equivalent to, it will not be sufficient for them (as in Jos 17:16).

Keil-Delitzsch: Zec 10:11-12

Zec 10:11. "And he goes through the sea of affliction, and smites the waves in the sea, and all the depths of the river dry up; and the pride of Asshur will be cast down, and the staff of Egypt will depart. Zec 10:12. And I make them strong in Jehovah; and they will walk in His name, is the saying of Jehovah." The subject in Zec 10:11 is Jehovah. He goes, as once He went in the pillar of cloud as the angel of the Lord in the time of Moses, through the sea of affliction. צרה , which has been interpreted in very different ways, we take as in apposition to ים , though not as a permutative, "through the sea, viz., the affliction"(C. B. Mich., Hengst.); but in this sense, "the sea, which caused distress or confinement,"so that the simple reason why צרה is not connected with ים in the construct state, but placed in apposition, is that the sea might not be described as a straitened sea, or sea of anxiety. This apposition points to the fact which floated before the prophet's mind, namely, that the Israelites under Moses were so confined by the Red Sea that they thought they were lost (Exo 14:10.). The objection urged by Koehler against this view - namely, that צרה as a noun is not used in the sense of local strait or confinement - is proved to be unfounded by Jon 2:3 and Zep 1:15. All the other explanations of tsârâh are much more unnatural, being either unsuitable, like the suggestion of Koehler to take it as an exclamation, "O distress!"or grammatically untenable, like the rendering adopted by Maurer and Kliefoth, after the Chaldaeans usage, "he splits."The smiting of the waves in the sea does indeed play upon the division of the waves of the sea when the Israelites passed through the Red Sea (Exo 14:16, Exo 14:21; cf. Jos 3:13; Psa 77:17; Psa 114:5); but it affirms still more, as the following clause shows, namely, a binding or constraining of the waves, by which they are annihilated, or a drying up of the floods, like החרים in Isa 11:15. Only the floods of the Nile ( יאור ) are mentioned, because the allusion to the slavery of Israel in Egypt predominates, and the redemption of the Israelites out of all the lands of the nations is represented as bringing out of the slave-house of Egypt. The drying up of the flood-depths of the Nile is therefore a figure denoting the casting down of the imperial power in all its historical forms; Asshur and Egypt being mentioned by name in the last clause answering to the declaration in Zec 10:10, and the tyranny of Asshur being characterized by גּאון , pride, haughtiness (cf. Isa 10:7.), and that of Egypt by the rod of its taskmasters. in Zec 10:12 the promise for Ephraim is brought to a close with the general thought that they will obtain strength in the Lord, and walk in the power of His name. With וגבּרתּים the address reverts to its starting-point in Zec 10:6. בּיהוה stands for בּי , to point emphatically to the Lord, in whom Israel as the people of God had its strength. Walking in the name of Jehovah is to be taken as in Mic 4:5, and to be understood not as relating to the attitude of Israel towards God, or to the "self-attestation of Israel"(Koehler), but to the result, viz., walking in the strength of the Lord.

If, in conclusion, we survey the whole promise from Zec 9:11 onwards, there are two leading thoughts developed in it: ( a ) That those members of the covenant nation who were still scattered among the heathen should be redeemed out of their misery, and gathered together in the kingdom of the King who was coming for Zion, i.e., of the Messiah; ( b ) That the Lord would endow all His people with power for the conquest of the heathen. They were both fulfilled, in weak commencements only, in the times immediately following and down to the coming of Christ, by the return of many Jews out of captivity and into the land of the fathers, particularly when Galilee was strongly peopled by Israelites; and also by the protection and care which God bestowed upon the people in the contests between the powers of the world for supremacy in Palestine. The principal fulfilment is of a spiritual kind, and was effected through the gathering of the Jews into the kingdom of Christ, which commenced in the times of the apostles, and will continue till the remnant of Israel is converted to Christ its Saviour.

Constable: Zec 9:1--14:21

V. Oracles about the Messiah and Israel's future chs. 9--14

This part of Zechariah contains two undated oracles that are almost entirely eschatological. They expand the eschatological vision in chapters 1-8 and modify its generally optimistic view with emphasis on Israel's purification. The prophet may have composed these chapters after the temple was completed. The phrase "on that day" occurs 18 times and points to the distant future, as is clear from their contexts. The centerpiece of this section is the messianic King who will appear and bring both judgment and blessing.

"Just as the eight night visions (chapters 1-6) and prophecies springing out of the question of the national fasts (chapters 7 and 8) all have their fulfillment in events leading up to and into the kingdom (without an exception), so chapters 9-14 likewise comprehend the same great Messianic future of Israel."¹⁷⁸

"One must admit that once he begins a careful study of chapters 9-14 he is immediately made aware of the change of mood, outlook, style, and composition of this part of the book compared to the first eight chapters. . . .

". . . the prophet in this section has entered another realm of thought and perspective, much as did Isaiah in the latter part (chaps. 40-66) of his work. . . . The perspective . . . is primarily eschatological, it lacks any indisputable connection to contemporary persons or events, and it is dominated by cryptic allusions to cosmic, redemptive, and messianic themes that have no accompanying interpretation, contrary to the case in Zech. 1-8. In short, the prophet has broken free of the mold in which he cast the material of the first part and has created a new form in which to express the grand and glorious ideas that permeate his thinking in the second part."¹⁷⁹

"The last six chapters are very different. Gone are the bold outlines, and instead there are enigmatic references to enemies of former days, grim battles, betrayal, bitter weeping, interspersed with assurances of peace, prosperity and ultimate victory. It is probably with these chapters in mind that Jerome wrote, . . . that most obscure book of the prophet Zechariah, and of the Twelve the longest . . .'. Obscure though it is in places, chapters 9-14 are the most quoted section of the prophets in the passion narratives of the Gospels and, next to Ezekiel, Zechariah has influenced the author of Revelation more than any other Old Testament writer."¹⁸⁰

"In the first [burden] (chaps. 9-11), the judgment through which Gentile world-power over Israel is finally destroyed, and Israel is endowed with strength to ovecome all their enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second [burden] (chaps. 12-14), the judgment through which Israel itself is sifted and purged in the final great conflict with the nations, and transformed into the holy nation of Jehovah, forms the leading topic."¹⁸¹

This section of the book is also chiastic (cf. chs. 1-6).

"A God comes to protect and bless (chs. 9-10)

B The people reject God's shepherd (11:1-14)

C The worthless shepherd hurts the flock (11:15-17)

C' The nations come to destroy Jerusalem (12:1-9)

B' The people repent and turn to God (12:10-13:6)

A' God comes to protect and bless (13:7-14:21)"¹⁸²

Constable: Zec 9:1--11:17

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

In this first oracle there is much change. Judgment is coming on Israel's enemies (9:1-7), but Israel will enjoy deliverance (9:8). In the midst of much blessing (9:9-10:12), Israel will experience sorrow (ch. 11). The messianic King will come, but He will be rejected.

Constable: Zec 10:1-12

2. The restoration of the true people ch. 10

The first part of this oracle focused particularly on the true King who would come and exercise sovereignty over the nations (ch. 9). Now the emphasis changes to the people of the King, the Israelites, who will return to the Promised Land and rule with the King (ch. 10). Like the revelation in chapter 9, this chapter also has a near and a far fulfillment, the near being the revival of Israel's power under Judas Maccabeus in the second century B.C. and the far being the return and reign of Messiah.

"Chapter 9 presents the victory of God's people from the positive side for the most part, showing how the true Israel shall be made strong by the Lord and shall prevail. Without abandoning this point of view, chapter 10 brings greater emphasis to bear upon the negative side of the victory, namely, how the enemies shall be brought low. Yet particular stress is at the same time laid upon the gathering of the scattered Israelites."²⁰⁷

10:1 The Lord urged His people, in the day of blessing just described, to ask Him to send rain when they needed it in the spring, when they sowed their seed. He promised to send it, and it would cause their crops and other vegetation to grow (cf. 9:11; Deut. 11:13-14). Asking Him is only reasonable since He is the One who creates storm clouds. The Canaanites gave credit to Baal for sending rain and producing fertility, but Yahweh was the true rain-maker (cf. Jer. 14:22; Amos 5:8). Since rain is often a symbol of many types of blessing in the Old Testament, spiritual as well as physical blessing is probably in view here (cf. Isa. 55:10-12; Hos. 6:3; Joel 2:21-32).²⁰⁸

10:2 In contrast to the only true God, teraphim (household idols; cf. Gen. 31:19; Judg. 17:5; 18:5; 1 Sam. 15:23; Hos. 3:4) only led people into iniquity, and diviners saw misleading visions and dreams (cf. Deut. 18:9-14; Jer. 23:30-32; 27:9-10). Their comfort was worthless. Consequently the people who rely on these false indicators of God's will wander like shepherdless sheep and experience much needless trouble (cf. Mark 6:34).

"A modern parallel is the renewed interest in magic, spiritism and other survivals of primitive times. The more widespread modern equivalent is to ignore God altogether and tacitly to assume that no problem is beyond man's unaided power to solve."²⁰⁹

10:3 The Lord was angry with these false shepherds (rulers, i.e., kings, princes, nobles, prophets, and priests) and the other leaders who led His sheep astray like rams (cf. 1 Sam. 28:3-7; 1 Kings 16:31; 22:6-12; 2 Kings 1:2; 16:15; 21:6).²¹⁰ He would visit His flock, namely, the flock of Judah (the Israelites), and He would make His people like the horse He rode in battle to defeat His enemies. In other words, He would empower the Israelites. The weak sheep would become as strong as horses. The battle of Armageddon is probably in view (cf. 12:1-9; 14:1-8).

10:4 From the house of Judah would come the cornerstone of the building (kingdom) He would build, namely, Messiah (cf. 3:9; Gen. 49:10; Ps. 118:22; Isa. 28:16; Jer. 30:21; Acts 4:11; Eph. 2:20; 1 Pet. 2:1-8). The cornerstone (Heb. pinnah) was a figure of a leader who would stabilize a nation and keep it from sliding down a slippery slope (cf. Judg. 20:2; 1 Sam. 14:38; Isa. 19:13). Messiah would also be like a tent peg (Heb. yathed) in that He would hold the tent (kingdom) firmly in place (cf. Judg. 4:21-22; Isa. 22:23-24; Acts 15:16). The Hebrew word also describes a peg inside a tent on which people hung beautiful things that glorified their homes (cf. 6:13; Isa. 22:22-24; Ezek. 15:3). Messiah would also be Yahweh's bow by which He would destroy His enemies (cf. 9:13; Ps. 45:5; Rev. 19:11-16). All these figures picture the strong, stable, victorious, and trustworthy nature of Messiah's rule.

"This verse constitutes one of the most far-reaching and meaningful Messianic prophecies in the Old Testament in which the seer summarizes a number of declarations by the former prophet [i.e., Isaiah], setting forth the character and ministry of Israel's Redeemer-King."²¹¹

From the house of Judah would also go forth (depart) every oppressing ruler (Heb. noges, cf. 9:8; Exod. 3:7; Isa. 3:12; 14:2; 60:17; Dan. 11:20).

"Because the Messiah intervenes in the manner to be noted, every oppressor will depart from Judah. Cause and effect are clearly stated."²¹²

10:5 These Israelites would be like mighty men in battle (cf. David's mighty men). They would subdue the Lord's enemies in battle successfully because Yahweh would be with them. The opposing adversaries would be defeated and shamed even though they fought from positions of strength. The Lord's infantry would defeat the world's apparently superior cavalry.

"It is a great mistake to suppose that all will be accomplished by Jehovah single-handed."²¹³

"The scene is that of the strengthening of the Jews in Palestine at the time of the invasion from the North under the beast' (Dan. 7:8) in conjunction with the events of Armageddon (Rev. 16:14; 19:17-20)."²¹⁴

10:6 The Lord would strengthen, deliver, and restore the house of Judah and the house of Joseph (Ephraim), both the former Northern and Southern Kingdoms. He would do this simply because He had compassion on them, not because they deserved His blessing. He would restore the Israelites to a condition similar to the one they enjoyed before He sent them into captivity including sovereignty within their own homeland. He would do this because He is Yahweh, their God. He would answer their prayers for His help.

10:7 Then the Israelites who previously had been weak from idolatry and apostasy would be strong. They and their children would rejoice in the Lord when He saved them (Ps. 32:11; Phil. 4:4).

10:8 The Lord, the true shepherd of His flock, would simply whistle and His people would follow Him because He had redeemed them (Exod. 12; Isa. 35:10; Mic. 6:4; John 10:11-16; 1 Pet. 1:18-19). They would again be as numerous as they had been in the days of their greatest prosperity.

"Just as redemption, that is, election, theologically preceded the actual exodus escape from Egypt (Ex. 2:24; 3:7-8; 4:22-23; 6:2-8), so it is on the basis of an already effected redemption that YHWH's people will enter into the eschatological land of promise."²¹⁵

10:9 When the Lord scattered His people like seed among the other peoples of the world, they would remember Him even though they lived far from the Promised Land (cf. John 12:24; 1 Cor. 15:36). Not only would the Lord remember them (the meaning of Zechariah's name), but they would remember Him. They and their children would enter into new life and return to the land. Sowing implies reaping a harvest and so conveys hope.

". . . even after Israel had been restored to the land after the Babylonian exile, the prospect of a regathered, reunited nation still appeared in Zechariah 10:9-12. The importance of this passage and its late postexilic date should not be lost by those who interpret the promise of the land spiritually or as a temporal blessing which has since been forfeited by a rebellious nation due to her failure to keep her part of the conditional (?) covenant. On the contrary, this hope burned brighter as Israel became more and more hopelessly scattered."²¹⁶

10:10 Yahweh would bring the Israelites back from the land of Egypt to Israel's south, where they had been slaves, and from the land of Assyria to its north, where they had been exiles, namely, from all over the world (cf. Isa. 11:11-16; 19:23; Hos. 11:10).²¹⁷ He would bring them back into the fruitful Promised Land, into Gilead with its rich pastures east of the Jordan River and Lebanon with its mighty forests west of the Jordan. Again, the whole land is in view.

"The Lebanon . . . is referred to in the Old Testament as a symbol of strength, dignity and splendour (e.g., 2 Kings 19:23; Isa. 35:2), as are the mountains of Gilead. Hence the two are sometimes also mentioned together to denote power and pride . . . (Jer. 22:6). In our verse too this combination may be intended to demonstrate the future power and glory of the Messianic kingdom of Israel."²¹⁸

Eventually there would be no more room because so many blessed Israelites would live there (cf. Isa. 49:19-21; 54:2-3).

10:11 Yahweh's representative, Messiah, would pass through the sea of His people's distress and banish it, as He had done to the Red Sea when the Israelites left Egypt in the Exodus (and as Jesus did when He calmed the Sea of Galilee). He would humble all Israel's enemies, of which Egypt and Assyria were only representatives. The Gentile leaders of the world, symbolized by Egypt's scepter, would no longer hold sway over Israel in the world.

10:12 Messiah would also strengthen the Israelites in the Lord. They would walk all over the earth (exercise dominion over it) in His name (as His representatives and in harmony with His character). All of this was a promise from Yahweh.

Guzik: Zec 10:1-12 - A Promise to Gather Israel

Zechariah 10 - A Promise to Gather Israel

A. The superiority of the Messiah's reign.

1. (1) The blessed nature of the Messiah's reign.

Ask the LORD for rain in the time of the latter rain. The LORD will make flashing clouds; He will give them showers of rain, grass in the field for everyone.

a. Ask the LORD for rain in the time of the latter rain: Ancient Israel had no irrigation system, and relied on rain to water their crops. In a time of drought, nothing grew - so Israel relied on both the former rain (falling in autumn) and the latter rain (falling in spring).

b. He will give them showers of rain: The LORD challenges His people saying, "Be bold enough to ask Me, and I will answer your prayer. I will provide what only I can provide."

c. Grass in the field for everyone: In man's ideas of equality, often everyone ends up equally poor. God's idea of equality means abundance for everyone.

2. (2-5) Only the people of the true God conquer in the end

For the idols speak delusion; the diviners envision lies, and tell false dreams; they comfort in vain. Therefore the people wend their way like sheep; they are in trouble because there is no shepherd. "My anger is kindled against the shepherds, and I will punish the goatherds. For the LORD of hosts will visit His flock, the house of Judah, and will make them as His royal horse in the battle. From him comes the cornerstone, from him the tent peg, from him the battle bow, from him every ruler together. They shall be like mighty men, who tread down their enemies in the mire of the streets in the battle. They shall fight because the LORD is with them, and the riders on horses shall be put to shame."

a. For the idols speak delusion; the diviners envision lies: The ancient Hebrew word for idols here is teraphim, meaning common household idols. Diviners consulted the spirits of idols to predict the future. God warns His people that there is no real help from either idols or their representatives (they comfort in vain).

b. They are in trouble because there is no shepherd: The people have listened to false and deceptive leaders, and part of the reason is because there is a lack of godly leadership.

c. Will make them as His royal horse in the battle: In mercy God will take His people and transform them from a flock of sheep to a herd of war horses, ready for battle. All of them shall be like mighty men and defeat their enemies.

d. From him comes the cornerstone, from him the tent peg, from him the battle bow, from him every ruler together: Though God is displeased with Israel's shepherds, He will raise up the perfect shepherd from and for Judah.

i. Jesus is the cornerstone: the foundation, measure, and standard (Isaiah 28:16, Psalm 118:22-23, Matthew 21:42, Acts 4:11, 1 Peter 2:4-5).

ii. Jesus is the tent peg: holding all things securely (Isaiah 22:23-24).

iii. Jesus is the battle bow: a strong fighter for good (Isaiah 63:1-4, Revelation 19:11-16).

iv. Jesus is the leader over every ruler of His people (Revelation 19:16).

B. Israel gathered and strengthened

1. (6-8) Israel strengthened.

"I will strengthen the house of Judah, and I will save the house of Joseph. I will bring them back, because I have mercy on them. They shall be as though I had not cast them aside; for I am the LORD their God, and I will hear them. Those of Ephraim shall be like a mighty man, and their heart shall rejoice as if with wine. Yes, their children shall see it and be glad; their heart shall rejoice in the LORD."

a. I will strengthen the house of Judah: The promise from the preceding passage is repeated more intensely. God will save and bless Israel, and have mercy on them.

i. God has strength for us also. Ephesians 6:10 tells us that we can draw on His resources for strength: Finally, my brethren, be strong in the Lord and in the power of His might.

ii. The availability of God's strength means there will be opportunities for us to use it. "The Lord does not say, 'I will take you away from your labors,' but 'I will strengthen you, so that you will be able to perform, them.' " (Spurgeon)

b. Their children shall see it and be glad; their heart shall rejoice in the LORD: The LORD will not only return strength to Israel, but also joy. Their sense of defeat and weakness will be replaced with gladness.

2. (9-12) Israel gathered into the land from across the earth.

"I will whistle for them and gather them, for I will redeem them; and they shall increase as they once increased. I will sow them among the peoples, and they shall remember Me in far countries; they shall live, together with their children, and they shall return. I will also bring them back from the land of Egypt, and gather them from Assyria. I will bring them into the land of Gilead and Lebanon, until no more room is found for them. He shall pass through the sea with affliction, and strike the waves of the sea: All the depths of the River shall dry up. Then the pride of Assyria shall be brought down, and the scepter of Egypt shall depart. So I will strengthen them in the LORD, and they shall walk up and down in His name," says the LORD.

a. I will whistle for them and gather them: The promise to gather Israel is repeated often in the prophecies of New Covenant (Deuteronomy 30:1-6, Jeremiah 23:1-8, Jeremiah 32:37-41, Ezekiel 11:16-20, Ezekiel 36:16-28). Though Israel was scattered to the nations, they shall remember Me in far countries and come back to the land.

i. In the 20 ^th Century many Jewish people were gathered back to the land of Israel, and in 1948 Israel became a nation again - after more than 2,000 years of not being a nation. Does the 20 ^th Century gathering of Israel fulfill this prophecy? It fulfills it in part, but only in part - because Israel will be gathered again in belief, not in rejection of the LORD and His Savior. The gathering began in unbelief, but will end up in belief and trust in Jesus.

b. So I will strengthen them in the LORD, and they shall walk up and down in His name: When God gathers Israel and defeats their enemies they shall walk in freedom and liberty again. It will be like a new exodus from Egypt, complete with exodus-like miracles (He shall pass through the sea with affliction, and strike the waves of the sea: All the depths of the River shall dry up).

© 2001 David Guzik - No distribution beyond personal use without permission

Tafsiran/Catatan -- Lainnya

Evidence: Zec 10:2-3

When those who profess to be shepherds of the flock of God fail to be faithful in their gospel proclamation, they fill the Church with false converts (goats among the sheep). (See also Isa 56:11 ).

Pendahuluan / Garis Besar

JFB: Zechariah (Pendahuluan Kitab)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Garis Besar)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 10 (Pendahuluan Pasal)

Overview

Zec 10:1, God is to be sought unto, and not idols; Zec 10:3, As he visited his flock for sin, so he will save and restore them.

Poole: Zechariah (Pendahuluan Kitab)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 10 (Pendahuluan Pasal)

CHAPTER 10

God is to be sought unto, and not idols, Zec 10:1,2 . As he visited his flock for sin, so will he save and restore them, Zec 10:3-12 .

MHCC: Zechariah (Pendahuluan Kitab)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 10 (Pendahuluan Pasal)

(Zec 10:1-5) Blessings to be sought from the Lord.

(Zec 10:6-12) God will restore his people.

Matthew Henry: Zechariah (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 10 (Pendahuluan Pasal)

The scope of this chapter is much the same with that of the foregoing chapter - to encourage the Jews that had returned with hopes that though they had been under divine rebukes for their negligence in rebuilding the temple, and were now surrounded with enemies and dangers, yet God would do them good, and make them prosperous at home and victorious abroad. Now, I. They are here directed to eye the great God in all events that concerned them, and, both in the evils they suffered and in the comforts they desired, to acknowledge his hand (Zec 10:1-4). II. They are encouraged to expect strength and success from him in all their struggles with the enemies of their church and state, and to hope that the issue would be glorious at last (Zec 10:5-12).

Constable: Zechariah (Pendahuluan Kitab)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Garis Besar)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

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Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

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Barbieri, Louis A., Jr. "The Future for Israel in God's Plan." In Essays in Honor of J. Dwight Pentecost, pp. 163-79. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Barker, Kenneth L. "Zechariah." In Daniel-Minor Prophets. Vol. 7 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1985.

Baron, David. The Visions and Prophecies of Zechariah. Third edition. London: Morgan & Scott, 1919.

Bell, Robert D. "The Theology of Zechariah." Biblical Viewpoint 24:2 (November 1990):55-61.

Botsford, George Willis, and Charles Alexander Robinson Jr. Hellenic History. 4th ed. New York: Macmillan, 1956.

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de Boer, Peter A. H. An Inquiry into the Meaning of the Term Massa'. Leiden, Netherlands: Brill, 1948.

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Ellis, David J. "Zechariah." In The New Layman's Bible Commentary, pp. 1025-50. Edited by G. C. D. Howley, et al. Grand Rapids: Zondervan Publishing House, 1979.

Feinberg, Charles L. God Remembers: A Study of the Book of Zechariah. New York: American Board of Missions to the Jews, 1965.

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The International Standard Bible Encyclopaedia, 1949 ed., S.v. "Zechariah, Book of," by George L. Robinson, 5:3136.

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von Orelli, C. The Twelve Minor Prophets. International Critical Commentaries series. Edinburgh: T. & T. Clark, 1893.

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Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Pendahuluan Kitab)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Pendahuluan Kitab)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 10 (Pendahuluan Pasal)

INTRODUCTION TO ZECHARIAH 10

This chapter is a prophecy of the conversion of the Jews in the latter day, when the fulness of the Gentiles is brought in, spoken of in the preceding chapter Zec 9:1. It begins with an exhortation to ask rain of the Lord; denounces wrath upon his enemies; and consists of various promises to his people. The exhortation to ask rain is in Zec 10:1 to which encouragement is given from its being of the Lord, from his willingness to grant it, and from the fruitfulness occasioned by it. The vanity of idols, and idolaters, who can not give it, is exposed; and the distress and confusion they were thrown into is observed, Zec 10:2. The anger of the Lord against the principal of them is declared; and his gracious visitation of the people of the Jews, whom he will honour and glorify, is taken notice of, Zec 10:3 from whom the Messiah sprung, than which a greater glory can not be enjoyed, Zec 10:4 and then follow various promises, relating to them; as of victory over their enemies, through the presence of the Lord with them, Zec 10:5 of strength and salvation to them, as owing to his free grace and mercy, Zec 10:6 of inward spiritual joy in them and theirs, Zec 10:7 of their effectual calling and spiritual increase, in consequence of redeeming grace, Zec 10:8 of their having a name and a place in Gospel churches, where they will remember the Lord, and live with their children, being converted, Zec 10:9 which conversion of theirs is represented in terms alluding to their deliverance from Egypt and Babylon, Zec 10:10 and the chapter is concluded with a promise of spiritual strength, so that they shall continue in their profession of faith in Christ, and persevere therein to the end, Zec 10:12.