Zechariah · Chapter 10

V. 1. The latter rain-This made plenty of all provision, and is proverbially used to signify a great blessing. Bright clouds-Bright through the lightnings which break from them. Them-The Jews.

Verse 1. Ask ye of the Lord rain] Rain in the due seasons—1. To impregnate the seed when sown; and 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.

Verse 1. Ask ye of the Lord rain, &c. — Make supplication to Jehovah, and not to idols. The promise of future plenty made in the preceding verse, with which this appears to be closely connected, suggested the mentioning the means by which it might be procured. As if he had said, The fulfilling of the promise of fruitful seasons depends on the people’s asking them of God, who will hear their petitions if offered to him with sincerity and fervour, and will give them both the former and the latter rain in its season. Of which rains see notes on Deuteronomy 11:14; Hosea 6:3. So the Lord shall make bright clouds — Or lightnings, as the margin reads, and as the word is rendered Job 28:25. Great rains usually accompany thunder and lightning. And give them — Namely, the Jews; showers of rain — Or rather, abundance of rain, as the Hebrew means; to every one grass in the field — Or, to every man the herb, or fruits of the field, as the original word signifies. The sense is, that God, upon their asking it of him, would give plenty of all kinds of herbs and fruits that were useful to men, or to the animals which men make use of.

Verse 1. Ask ye of the Lord rain in the time of the latter rain, as stated in Deuteronomy 11:14. This rain fed the plant and made the harvest luxuriant. This chapter is therefore a continuation of the preseding, which describes the young men and maids in the fullest joys of rural labour, threshing the corn, and pressing the grapes. For the harvest shall then last to the vintage, and the vintage to the seedtime, as Joel says, in Joel 3:18; and thus the seasons shall give each other the hand. Then shall the earth bring her plenary encrease, and God even our own God shall give us his blessing. Psalm 67:6.

JEHOVAH THE SOURCE OF PROSPERITY, 1, 2.

Chapter 10 is joined closely to Zechariah 9:17, by means of Zechariah 10:1, 2. Chapter 9:17, contains a promise of prosperity in the future, but, while anticipating the glories of the future, the prophet is anxious to transform the present; hence he exhorts his contemporaries to turn even now to Jehovah, the giver of every good and perfect gift. R.V. gives a more satisfactory translation of verse 1: “Ask ye of Jehovah rain in the time of the latter rain, even of Jehovah that maketh lightnings; and he will give them showers of rain, to every one grass in the field.” Time of the latter rain — See on Joel 2:23. These rains are specified because they are indispensable for the proper ripening of the crops. That maketh lightnings (R.V.) — Which are the harbingers of rain. Jehovah is described as the Lord of nature, therefore appeal should be made to him. Showers of rain — Literally, rain of heavy rain; that is, abundant rain (compare Job 37:6). As a result there will be for everyone grass — Better, in a more general sense, vegetation; the term includes all the products suitable for man’s diet (Genesis 1:29). Rain is specified as a divine blessing, so as to connect the exhortation with Zechariah 9:17; but as there grain and wine represent prosperity in general, so here rain represents all blessings needed to bring about the prosperity.

2. The exhortation to appeal to Jehovah is supported by a reference to the inability of the idols to help those who put their trust in them (compare Hosea 2:5ff.; Amos 2:4). Idols — Better, R.V., “teraphim.” See on Hosea 3:4. Have spoken vanity — In promising rain and fertility which they could not give. Diviners — The men who claimed to be able, by the use of various illegitimate means, to determine the will of the deity. The mass of the people seemed to be unable to distinguish between the true prophet and the fraudulent diviner, and at times the latter appears to have been exceedingly popular (Isaiah 2:6; 3:2). Have seen a lie — In the visions in which they claimed to have received the divine revelation. False dreams — Dreams were a second means of divine revelation (Numbers 12:6) which was imitated by the diviners; they gave instructions which they claimed had come to them from God in dreams. They comfort in vain — Their words are powerless; they remain unfulfilled, and therefore do not help the people in their distress. That the prophet, when speaking of the helplessness of the idols, is thinking of past experiences of the nation is made plain by the rest of the verse, though R.V. uses present tenses. Therefore — Because the people appealed to teraphim and diviners rather than to Jehovah. They — The Israelites. Went their way as a flock — Literally, pulled up their stakes. The metaphor is taken from the pulling up of the stakes of a tent or sheepfold. The reference appears to be to the exile. The verb form indicates that the act itself took place in the past but that its effects continue to the present (G.-K., 106g.). Were troubled — R.V., “afflicted”; or, oppressed; by the hostile powers. The form of the verb is not the same as the preceding; it expresses continuity of action; they were oppressed continually. Because there was no shepherd — The last word is equivalent to ruler (see p. 603). There was no ruler strong enough to guard and care for the people (Numbers 27:17; Hosea 10:3, 15; 13:10, 11; compare Jeremiah 23:4), or to ward off the calamity. The use of the term shepherd prepares the way for the next oracle.

RESTORATION OF THE JEWS AND OVERTHROW OF THE HOSTILE NATIONS, Zechariah 10:3-11:3.

When the Jews came into the power of hostile nations (verse 2) they were governed by bad shepherds, that is, by cruel foreign rulers. But a change is about to take place; Jehovah will cut off the bad shepherds and deliver the oppressed flock (3). Judah and Ephraim will be transformed into mighty men (4-7), and Jehovah will bring them back from Assyria and Egypt to dwell in their own land (8-12), where they may rejoice over the wonderful deliverance, while the hostile powers wail and lament over their own complete undoing (Zechariah 11:1-3).

Rejuvenation of Judah and Ephraim, 3-7.

Jehovah has resolved to deliver the oppressed people; his anger will be kindled against the oppressors. The exiles will be made strong, so that they can trample their enemies under foot; then they will be restored to their own land, because Jehovah will have mercy upon them.

In verses 3, 4 the prophet looks into the future, therefore the tenses of R.V. are to be preferred. The shepherds — Now ruling over the Jews, the representatives of the foreign nations. Goats [“he-goats”] — Who lead the herds — bell-wethers; practically synonymous with “shepherds.” There is no reason for supposing that the prophet means to make a distinction between the monarchs (shepherds) and the nobles or officials (he-goats). Against the oppressors the anger of Jehovah is kindled. Hath visited — A perfect of prophetic certainty; Jehovah has already decided upon the act, and he will surely carry out his purpose. The verb is used here in a favorable sense (compare Jeremiah 23:2), visit with blessing. Flock — The picture of the shepherd and the sheep is continued. House of Judah — In apposition to his flock. Ephraim is not to be excluded (verses 6, 7), but Judah forms the nucleus, to which Ephraim will be joined. As his goodly horse — Literally, horse of splendor; a splendid war horse. Not only will the oppressors be cut off, but Israel will be transformed from an oppressed and trembling flock into a strong and victorious host, resembling in courage and swiftness a spirited war horse.

V. 2. Vanity-Their predictions were vain. They went-They went into captivity. Troubled-Oppressed and afflicted. No shepherd-No ecclesiastical or civil governors, that would faithfully do their duty.

Verse 2. The idols have spoken vanity] This is spoken of the Jews, and must refer to their idolatry practised before the captivity, for there were no idols after.

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 Seleucidæ 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.

Verse 2. For the idols have spoken vanity — What I have said will certainly be verified when, with sincere and pious minds, you apply to God in prayer for his blessing on you and your land; but the case was quite otherwise when your fathers asked for any thing of idols; the priests, who answered in the names of the idols, could only give vain answers, which were not fulfilled by the events according to their promises. And the diviners have seen a lie — Those who pretended to divine, or predict future things, have uttered falsehoods. They comfort in vain — Rather, they comfort vainly, or with vain words. This they certainly did, because they promised prosperity to the people though they continued in their sins. Therefore they went their way as a flock — They were carried into captivity, and brought into great distress, as sheep are driven away and scattered, when there is no one to guide or take care of them. Because there was no shepherd — No ecclesiastical or civil governors, that would faithfully do their duty.

Ver. 2. The idols have spoken vanity, and the diviners have seen a lie. They prophesied of peace, of abundant harvests, and of red wine; but war, famine, and captivity were the results. From their lies, truth is inferred; in those recent calamities God glorified his true prophets, and shamed the lying seers.—In the latter day he will also glorify the word of prophecy by heaping on the christian Zion glory which eye hath not seen nor ear heard, but which had long before been foretold.

JEHOVAH THE SOURCE OF PROSPERITY, 1, 2.

Chapter 10 is joined closely to Zechariah 9:17, by means of Zechariah 10:1, 2. Chapter 9:17, contains a promise of prosperity in the future, but, while anticipating the glories of the future, the prophet is anxious to transform the present; hence he exhorts his contemporaries to turn even now to Jehovah, the giver of every good and perfect gift. R.V. gives a more satisfactory translation of verse 1: “Ask ye of Jehovah rain in the time of the latter rain, even of Jehovah that maketh lightnings; and he will give them showers of rain, to every one grass in the field.” Time of the latter rain — See on Joel 2:23. These rains are specified because they are indispensable for the proper ripening of the crops. That maketh lightnings (R.V.) — Which are the harbingers of rain. Jehovah is described as the Lord of nature, therefore appeal should be made to him. Showers of rain — Literally, rain of heavy rain; that is, abundant rain (compare Job 37:6). As a result there will be for everyone grass — Better, in a more general sense, vegetation; the term includes all the products suitable for man’s diet (Genesis 1:29). Rain is specified as a divine blessing, so as to connect the exhortation with Zechariah 9:17; but as there grain and wine represent prosperity in general, so here rain represents all blessings needed to bring about the prosperity.

2. The exhortation to appeal to Jehovah is supported by a reference to the inability of the idols to help those who put their trust in them (compare Hosea 2:5ff.; Amos 2:4). Idols — Better, R.V., “teraphim.” See on Hosea 3:4. Have spoken vanity — In promising rain and fertility which they could not give. Diviners — The men who claimed to be able, by the use of various illegitimate means, to determine the will of the deity. The mass of the people seemed to be unable to distinguish between the true prophet and the fraudulent diviner, and at times the latter appears to have been exceedingly popular (Isaiah 2:6; 3:2). Have seen a lie — In the visions in which they claimed to have received the divine revelation. False dreams — Dreams were a second means of divine revelation (Numbers 12:6) which was imitated by the diviners; they gave instructions which they claimed had come to them from God in dreams. They comfort in vain — Their words are powerless; they remain unfulfilled, and therefore do not help the people in their distress. That the prophet, when speaking of the helplessness of the idols, is thinking of past experiences of the nation is made plain by the rest of the verse, though R.V. uses present tenses. Therefore — Because the people appealed to teraphim and diviners rather than to Jehovah. They — The Israelites. Went their way as a flock — Literally, pulled up their stakes. The metaphor is taken from the pulling up of the stakes of a tent or sheepfold. The reference appears to be to the exile. The verb form indicates that the act itself took place in the past but that its effects continue to the present (G.-K., 106g.). Were troubled — R.V., “afflicted”; or, oppressed; by the hostile powers. The form of the verb is not the same as the preceding; it expresses continuity of action; they were oppressed continually. Because there was no shepherd — The last word is equivalent to ruler (see p. 603). There was no ruler strong enough to guard and care for the people (Numbers 27:17; Hosea 10:3, 15; 13:10, 11; compare Jeremiah 23:4), or to ward off the calamity. The use of the term shepherd prepares the way for the next oracle.

RESTORATION OF THE JEWS AND OVERTHROW OF THE HOSTILE NATIONS, Zechariah 10:3-11:3.

When the Jews came into the power of hostile nations (verse 2) they were governed by bad shepherds, that is, by cruel foreign rulers. But a change is about to take place; Jehovah will cut off the bad shepherds and deliver the oppressed flock (3). Judah and Ephraim will be transformed into mighty men (4-7), and Jehovah will bring them back from Assyria and Egypt to dwell in their own land (8-12), where they may rejoice over the wonderful deliverance, while the hostile powers wail and lament over their own complete undoing (Zechariah 11:1-3).

Rejuvenation of Judah and Ephraim, 3-7.

Jehovah has resolved to deliver the oppressed people; his anger will be kindled against the oppressors. The exiles will be made strong, so that they can trample their enemies under foot; then they will be restored to their own land, because Jehovah will have mercy upon them.

In verses 3, 4 the prophet looks into the future, therefore the tenses of R.V. are to be preferred. The shepherds — Now ruling over the Jews, the representatives of the foreign nations. Goats [“he-goats”] — Who lead the herds — bell-wethers; practically synonymous with “shepherds.” There is no reason for supposing that the prophet means to make a distinction between the monarchs (shepherds) and the nobles or officials (he-goats). Against the oppressors the anger of Jehovah is kindled. Hath visited — A perfect of prophetic certainty; Jehovah has already decided upon the act, and he will surely carry out his purpose. The verb is used here in a favorable sense (compare Jeremiah 23:2), visit with blessing. Flock — The picture of the shepherd and the sheep is continued. House of Judah — In apposition to his flock. Ephraim is not to be excluded (verses 6, 7), but Judah forms the nucleus, to which Ephraim will be joined. As his goodly horse — Literally, horse of splendor; a splendid war horse. Not only will the oppressors be cut off, but Israel will be transformed from an oppressed and trembling flock into a strong and victorious host, resembling in courage and swiftness a spirited war horse.

V. 3. The shepherds-Officers in the church and state. The goats-The officers among them, who were like he-goats, that push, and wound, and trample under foot the feebler cattle. Visited-In mercy. As his goodly horse-Hath given them strength and courage.

Verse 3. 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. As his goodly horse in the battle.] The honourable 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 Seleucidæ Greeks. Others refer every thing here to times before the captivity.

Verse 3. Mine anger was kindled against the shepherds — Against the kings, princes, and priests. These were the leaders of the Jewish people into idolatry and vice. The word shepherds is beautifully taken up from the preceding verse. And I punished the goats — The chief ones, as Newcome renders it. The principal men are meant. For — Or rather, but, the Lord of hosts hath visited his flock — In mercy. He hath now given his people manifest tokens of his favour and protection. And hath made them — Or, will make them, as his goodly horse in the battle — Will give them strength and courage. This must relate to the times of the Maccabees, and afterward, when God punished several nations by the hands of the Jewish people.

Ver. 3. Mine anger was kindled against the shepherds. Against the four last kings of David’s house. Jeremiah 23:1. But it shall burn more still against the infidel hosts who shall despise the grace and glory of the latter day.

V. 4. Out of him-From God. The corner-The prince or ruler, who is in a polity as a corner-stone in buildings. The nail-Which fastens the tents of war, or the timber together in a house. The battle bow-All warlike provision. 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.

Verse 4. 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, armour, &c., the battlebow, the choicest archers.

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.

Verse 4. Out of him — From God, came forth — Or rather, shall come forth the corner — The prince or ruler, who is in a body politic, as a corner stone in a building; the nail — Which fastens the tents of war, or the timber together in a house; the battle-bow — All warlike provision both of men and arms. Out of him every oppressor — Officer, exactor, or collector of tribute. It was from God that Nebuchadnezzar mightily prevailed and oppressed Israel; and it was 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. Newcome reads, From him shall go forth every ruler together, observing, that the word which we translate oppressor is also used in a good sense Isaiah 60:17: that is, Judah shall furnish both civil and military governors. Blayney’s interpretation of the verse is, Out of it, that is, out of the house of Judah, shall go forth a corner, the commander-in-chief; out of it a nail, the officers next in rank; the bow of battle, the archers; out of it all that draw near together; so he renders wrjy vgwn lk, instead of every oppressor, or ruler, together. “In the house, or building,” says he, “the words would denote the stones of common use, placed contiguous, or close in order, one by another. Correspondently in the army must be meant, the close-imbodied phalanx, or main body of men of war, advancing on together in regular order to meet the enemy.”

Ver. 4. Out of him [Judah] came forth the corner, out of him the nail, the battle bow, and every oppressor together. As Eliakim, a great general and minister, was a pillar in David’s house, and supported the throne, much as the corner stone unites the wall, and as the pin or nail unites the roof of the building, so the Lord will give Zion pastors after his own heart.

4. Henceforth the nation will be governed by native rulers. Out of him — Does the pronoun refer to Judah or to Jehovah? On this point commentators are not agreed; the former is the more probable, the thought being that in the future the rulers called corner, nail, etc., will come forth not from the foreign nations but from Judah. Corner — R.V., “corner stone.” The term is applied to the Messiah in Isaiah 28:16, but here it is equivalent to leader (Isaiah 19:13; 1 Samuel 14:38). The leader stands out prominently like the corner. Nail — The origin of the metaphor is not quite clear. It may, perhaps, be traced to the pin with which the tent is fastened down (Judges 4:21, 22), or to the peg on which articles and vessels are hung on the wall. Here it represents those in the community on whose counsel and support others depend, the leaders (Isaiah 22:23). Battle bow — Military leaders, or, perhaps, warriors in general. Every oppressor — R.V., “every ruler”; margin, “exactor.” The same word is translated in Exodus 3:7; 5:10, etc., “taskmaster”; here it appears to be used in the general sense ruler (compare Isaiah 3:12; 14:2; 60:17), though the idea may be implied that these rulers will oppress the enemies who now oppress the Jews. Together — The force of this word is not certain; it cannot be taken with the verb, “shall go forth together,” since the two are separated in Hebrew; taken with “every ruler” it would seem to indicate that the prophet expects more than one ruler to come forth. Some commentators take it with the next verse (see below).

Verse 5. They shall be as mighty men] The Maccabees and their successors.

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.

Verses 5-7. And they — The Jews, under the conduct of their captains; shall be as mighty men which tread down their enemies — God shall inspire them with courage to subdue their enemies, and trample upon their carcasses. This it seems must be understood of the victories obtained by the Jews under the Maccabees, or of those which they shall obtain over their enemies in the latter times, to which the latter part of the chapter seems ultimately to relate. And the riders on horses shall be confounded — The cavalry of Antiochus seems to be intended by this. We have a description of this cavalry in some heathen writers, which shows it to have been a very formidable one. And I will strengthen the house of Judah — I will not only give courage to attempt, but also strength to go through with and finish the undertaking. This was remarkably verified in the wars of the Jews against the Seleucidæ, in which wars they had wonderful difficulties, and as wonderful courage and success. And I will save the house of Joseph — The remnant of the kingdom of Israel, the residue of the ten tribes. And I will bring them again — Both Judah and Joseph, out of captivity, or from their various dispersions; to place them — In their own land and in their own cities. This promise is understood by many interpreters to relate to the general restoration of the Jewish nation upon their conversion, a subject which seems to be treated of in many passages of the Old Testament, in which Judah and Israel are represented as equal sharers of this blessing: see the note on Isaiah 11:11, and compare Ezekiel 37:16. And they shall be as though I had not cast them off — They shall be in as flourishing a condition as they were before I cast them off. And they of Ephraim shall be like a mighty man — Ephraim is put here for the ten tribes, as the house of Joseph is, verse 6. And their heart shall rejoice as through wine — Their heart shall be made as glad by their victories, as if they had been made merry through wine. Yea, their children shall see it and be glad — The children and youths, not yet fit for war, shall partake of their fathers’ joy.

Ver. 5. They shall be as mighty men which tread down their enemies. It is also said in Zechariah 14:14, that Judah shall fight at Jerusalem, and the wealth of all the heathen shall be gathered together. It is in vain that the less enlightened critics send us here to Judas Maccabeus, and his brothers: their victories were but sparks, compared with the grand and final contest between philosophy and revelation, in the war of the Lamb.

Verse 5 seems to be an expansion of 3b. Mighty men — Heroes, courageous warriors. Tread down — See on Zechariah 9:15, where, however, a different verb is used. In the mire — Perhaps better, with a slight alteration, as the mire (compare Micah 7:10). They will fight so bravely because Jehovah will be with them. The riders on horses — Of the hostile army. The present Hebrew text of verse 5 is awkward, and most recent commentators suggest one or more alterations, all of them very simple. Marti would read 5a, “together shall they tread down in battle the mighty men as dirt in the streets.”

V. 6. Of Joseph-The remnant of the kingdom of Israel, the residue of the ten tribes. To place them-To settle them in their own land, and in their own cities.

Verse 6. 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 Jeremiah 3:14; 23:6; Hosea 1:2; 6:11.

Verses 5-7. And they — The Jews, under the conduct of their captains; shall be as mighty men which tread down their enemies — God shall inspire them with courage to subdue their enemies, and trample upon their carcasses. This it seems must be understood of the victories obtained by the Jews under the Maccabees, or of those which they shall obtain over their enemies in the latter times, to which the latter part of the chapter seems ultimately to relate. And the riders on horses shall be confounded — The cavalry of Antiochus seems to be intended by this. We have a description of this cavalry in some heathen writers, which shows it to have been a very formidable one. And I will strengthen the house of Judah — I will not only give courage to attempt, but also strength to go through with and finish the undertaking. This was remarkably verified in the wars of the Jews against the Seleucidæ, in which wars they had wonderful difficulties, and as wonderful courage and success. And I will save the house of Joseph — The remnant of the kingdom of Israel, the residue of the ten tribes. And I will bring them again — Both Judah and Joseph, out of captivity, or from their various dispersions; to place them — In their own land and in their own cities. This promise is understood by many interpreters to relate to the general restoration of the Jewish nation upon their conversion, a subject which seems to be treated of in many passages of the Old Testament, in which Judah and Israel are represented as equal sharers of this blessing: see the note on Isaiah 11:11, and compare Ezekiel 37:16. And they shall be as though I had not cast them off — They shall be in as flourishing a condition as they were before I cast them off. And they of Ephraim shall be like a mighty man — Ephraim is put here for the ten tribes, as the house of Joseph is, verse 6. And their heart shall rejoice as through wine — Their heart shall be made as glad by their victories, as if they had been made merry through wine. Yea, their children shall see it and be glad — The children and youths, not yet fit for war, shall partake of their fathers’ joy.

Verse 6 contains a promise that Ephraim will share in the blessings. I will strengthen — The verb is a derivative of the noun mighty men (verse 5), equivalent to I will make heroes. Joseph — Ephraim (verse 7; 9:13), Israel, the northern kingdom. I will save — From oppression; this deliverance will be the first blessing. I will bring them again to place them — R.V., “I will bring them back”; from exile. The form of the verb is peculiar, but the translation of R.V. fits better into the context. The deliverance is wrought, not because they deserve it, but because Jehovah has decided to have mercy on them once more. As though I had not cast them off — The exile seemed to prove that Jehovah had cast them off, but in the glorious future all traces of the divine disfavor will disappear. In spite of their sins Jehovah is still their God, and when in distress they cry unto him he will hear them. For “I will hear them” G.A. Smith translates, “I will hold converse with them.”

V. 7. Their children shall see-These blessings shall continue through your generations, to children that shall be born.

Verse 7. Ephraim shall be like a mighty man] This tribe was always distinguished for its valour.

Verses 5-7. And they — The Jews, under the conduct of their captains; shall be as mighty men which tread down their enemies — God shall inspire them with courage to subdue their enemies, and trample upon their carcasses. This it seems must be understood of the victories obtained by the Jews under the Maccabees, or of those which they shall obtain over their enemies in the latter times, to which the latter part of the chapter seems ultimately to relate. And the riders on horses shall be confounded — The cavalry of Antiochus seems to be intended by this. We have a description of this cavalry in some heathen writers, which shows it to have been a very formidable one. And I will strengthen the house of Judah — I will not only give courage to attempt, but also strength to go through with and finish the undertaking. This was remarkably verified in the wars of the Jews against the Seleucidæ, in which wars they had wonderful difficulties, and as wonderful courage and success. And I will save the house of Joseph — The remnant of the kingdom of Israel, the residue of the ten tribes. And I will bring them again — Both Judah and Joseph, out of captivity, or from their various dispersions; to place them — In their own land and in their own cities. This promise is understood by many interpreters to relate to the general restoration of the Jewish nation upon their conversion, a subject which seems to be treated of in many passages of the Old Testament, in which Judah and Israel are represented as equal sharers of this blessing: see the note on Isaiah 11:11, and compare Ezekiel 37:16. And they shall be as though I had not cast them off — They shall be in as flourishing a condition as they were before I cast them off. And they of Ephraim shall be like a mighty man — Ephraim is put here for the ten tribes, as the house of Joseph is, verse 6. And their heart shall rejoice as through wine — Their heart shall be made as glad by their victories, as if they had been made merry through wine. Yea, their children shall see it and be glad — The children and youths, not yet fit for war, shall partake of their fathers’ joy.

7. Ephraim, like Judah, is transformed into a nation of heroes, and realizing that once more the divine favor is theirs, they will rejoice greatly. As through wine — They will be beside themselves for joy (compare 9:15). The magnitude of rejoicing is indicated in the rest of the verse. It will become contagious; all will join in it, and all will give the glory to Jehovah who has wrought the wonderful salvation. Their children — Not young boys and girls, but the individual Ephraimites; compare “sons (the same word in Hebrew) of Zion” (Zechariah 9:13).

Restoration of the exiles from Assyria and Egypt, 8-12.

These verses describe more minutely the deliverance of Ephraim. 8. I will hiss — Give the signal to return (compare Isaiah 5:26; 7:18). Have redeemed — The redemption is already decreed, though its execution is still future. As they have increased — As they were great in numbers before the calamity fell upon them, so they will be again. 9. I will sow — An obscure and much-discussed expression. The marginal reading, “though I sow,” is to be preferred; but even that leaves it an open question whether the sowing is already passed or still in the future, nor does it indicate the exact force of sow. The meaning scatter seems most suitable, though Hebrew usage may not support it. The Hebrew, if interpreted naturally, places the sowing in the future; a change of one vowel point would throw it in the past, and to the past it seems to refer — “Though I scattered them among the peoples,” that is, during the exile. The succeeding clause is the apodosis. They shall remember me — With the above suggested translation of the first clause, the verb here should not be rendered as a simple future but as a past tense expressing the idea of continuation (G.-K., 107d) — “though I scattered them, yet they continued to remember me.” Far countries — The lands of exile, here Egypt and Assyria (verse 10). Shall live with their children — With this clause begins the promise. Those who are now in exile shall not perish, but they and their children shall live (Hosea 6:2; Ezekiel 37:1ff.) and return to their old home. LXX. reads, “bring up their children”; which is probably meant to express a similar idea. They will raise families, which are considered a gift from God (Psalm 127:3-5), and with them they will return home.

V. 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. As they have increased-As they did of old time.

Verse 8. I will hiss for them] hqrva 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.

Verses 8-10. I will hiss for them — Rather, whistle, as the word qrv should be here translated. I will call them from distant countries, as a shepherd calls his flock together with his whistle. For I have redeemed them — For I have, and will, by the workings of my divine providence, deliver and redeem them out of their enemies’ hands, and from those who hold them captives. And they shall increase as they have increased — Namely, in the most flourishing times, such as were the reigns of David and Solomon. I will sow — Rather, I have sown, them among the people — Or nations, for it appears beyond a doubt that what had been formerly done is here spoken of. And they shall remember me in far countries — Whithersoever they were driven. I will bring them again also out of the land of Egypt — Ptolemy Philadelphus, one of the kings of Egypt, redeemed no fewer than 100,000 of the Jews, and sent them home; God, no doubt, inclining him to be thus remarkably favourable and kind to them. For this, we have the testimony of Josephus’s history; as also, that other kings released many of those who still remained slaves, or servants in Egypt, and sent them back to their own land. And gather them out of Assyria — This was done by Alexander, the son of Antiochus Epiphanes, and by both the Demetriuses, as Josephus relates. This redeeming and releasing of the Jews, who were captives or servants in divers countries, by several kings, and sending them home at their charge or expense, which Josephus affirms to have been done, is a fact so very extraordinary that it deserves to be attended to; for it is a certain proof that the divine providence can accomplish whatever it pleases. And as this extraordinary particular was repeatedly foretold and promised by God’s prophets, long before it took place, and when there was not the least human probability of it, it is a striking proof of the truth and divine inspiration of the Holy Scriptures. I will bring them unto the land of Gilead and Lebanon — Gilead was taken by the arms of the Maccabees, and the cities of Syria, (here signified by Lebanon, a famous mountain in Syria,) by Hyrcanus and his successors. Gilead and Lebanon were countries remarkable for their fruitfulness. And place shall not be found for them — The land shall be too narrow for them. But this verse, and indeed the whole paragraph, has a further and mystical meaning. It relates to the success of the gospel, and the bringing in of the Jews and Gentiles into the Christian Church; and probably also to the restoration of the Jews, and of the whole remnant of the house of Israel from their present dispersions to their own land, as has been observed on verse 6.

Ver. 8. I will hiss for them, and gather them. To hiss, is to despise; whereas hqrva esherikah, sibilabo, I will whistle, as on a shepherd’s reed. Lowth reads, hist, of which Minshew, a learned schoolmaster of London, has the following definition. Hist, nota silentii; hsh hissah, siluit. This note of silence being wide of the mark, the shepherd’s reed conveys the true idea, equivalent to the Hebrew word of calling, as Isaiah 10:5. Ho, to the Assyrian. Also in Ruth 4:1. Ho, such a one, turn aside.

V. 9. I will sow them-Their increase shall be like the increase of rich soil that hath much seed cast on it. The people-The Heathen. In far countries-Whithersoever they were driven. With their children-The children born to them shall live, and grow up with them. Turn again-To their city and country.

Verse 9. 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.

Verses 8-10. I will hiss for them — Rather, whistle, as the word qrv should be here translated. I will call them from distant countries, as a shepherd calls his flock together with his whistle. For I have redeemed them — For I have, and will, by the workings of my divine providence, deliver and redeem them out of their enemies’ hands, and from those who hold them captives. And they shall increase as they have increased — Namely, in the most flourishing times, such as were the reigns of David and Solomon. I will sow — Rather, I have sown, them among the people — Or nations, for it appears beyond a doubt that what had been formerly done is here spoken of. And they shall remember me in far countries — Whithersoever they were driven. I will bring them again also out of the land of Egypt — Ptolemy Philadelphus, one of the kings of Egypt, redeemed no fewer than 100,000 of the Jews, and sent them home; God, no doubt, inclining him to be thus remarkably favourable and kind to them. For this, we have the testimony of Josephus’s history; as also, that other kings released many of those who still remained slaves, or servants in Egypt, and sent them back to their own land. And gather them out of Assyria — This was done by Alexander, the son of Antiochus Epiphanes, and by both the Demetriuses, as Josephus relates. This redeeming and releasing of the Jews, who were captives or servants in divers countries, by several kings, and sending them home at their charge or expense, which Josephus affirms to have been done, is a fact so very extraordinary that it deserves to be attended to; for it is a certain proof that the divine providence can accomplish whatever it pleases. And as this extraordinary particular was repeatedly foretold and promised by God’s prophets, long before it took place, and when there was not the least human probability of it, it is a striking proof of the truth and divine inspiration of the Holy Scriptures. I will bring them unto the land of Gilead and Lebanon — Gilead was taken by the arms of the Maccabees, and the cities of Syria, (here signified by Lebanon, a famous mountain in Syria,) by Hyrcanus and his successors. Gilead and Lebanon were countries remarkable for their fruitfulness. And place shall not be found for them — The land shall be too narrow for them. But this verse, and indeed the whole paragraph, has a further and mystical meaning. It relates to the success of the gospel, and the bringing in of the Jews and Gentiles into the Christian Church; and probably also to the restoration of the Jews, and of the whole remnant of the house of Israel from their present dispersions to their own land, as has been observed on verse 6.

Ver. 9. I will sow them—in far countries, during what modern rabbins call the Roman captivity. In anger God has said, go, oh rebellious people, wander on the face of the whole earth, and under the whole heaven; go, and teach all nations the consequences of rejecting the gospel. But go as my witnesses against idolatry, and to spread the knowledge and worship of the true God. Go into India, to Persia, and suffer poverty. Go to other nations, even to christian nations, where your execrations of the Holy and the Just One will bring persecution upon you, and the reproaches of the religious world. Go and wander, till, as a world of missionaries, you shall remember me in far countries. Then the promise shall be sure,

V. 10. Place shall not be found-The land shall be too narrow for them.

Verse 10. 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.

Verses 8-10. I will hiss for them — Rather, whistle, as the word qrv should be here translated. I will call them from distant countries, as a shepherd calls his flock together with his whistle. For I have redeemed them — For I have, and will, by the workings of my divine providence, deliver and redeem them out of their enemies’ hands, and from those who hold them captives. And they shall increase as they have increased — Namely, in the most flourishing times, such as were the reigns of David and Solomon. I will sow — Rather, I have sown, them among the people — Or nations, for it appears beyond a doubt that what had been formerly done is here spoken of. And they shall remember me in far countries — Whithersoever they were driven. I will bring them again also out of the land of Egypt — Ptolemy Philadelphus, one of the kings of Egypt, redeemed no fewer than 100,000 of the Jews, and sent them home; God, no doubt, inclining him to be thus remarkably favourable and kind to them. For this, we have the testimony of Josephus’s history; as also, that other kings released many of those who still remained slaves, or servants in Egypt, and sent them back to their own land. And gather them out of Assyria — This was done by Alexander, the son of Antiochus Epiphanes, and by both the Demetriuses, as Josephus relates. This redeeming and releasing of the Jews, who were captives or servants in divers countries, by several kings, and sending them home at their charge or expense, which Josephus affirms to have been done, is a fact so very extraordinary that it deserves to be attended to; for it is a certain proof that the divine providence can accomplish whatever it pleases. And as this extraordinary particular was repeatedly foretold and promised by God’s prophets, long before it took place, and when there was not the least human probability of it, it is a striking proof of the truth and divine inspiration of the Holy Scriptures. I will bring them unto the land of Gilead and Lebanon — Gilead was taken by the arms of the Maccabees, and the cities of Syria, (here signified by Lebanon, a famous mountain in Syria,) by Hyrcanus and his successors. Gilead and Lebanon were countries remarkable for their fruitfulness. And place shall not be found for them — The land shall be too narrow for them. But this verse, and indeed the whole paragraph, has a further and mystical meaning. It relates to the success of the gospel, and the bringing in of the Jews and Gentiles into the Christian Church; and probably also to the restoration of the Jews, and of the whole remnant of the house of Israel from their present dispersions to their own land, as has been observed on verse 6.

Ver. 10. I will bring them into the land of Gilead and Lebanon, and will so multiply them that place shall not be found for them. They shall ask to go in colonies to the less inhabited districts of the earth. Israel shall rise to glory, when Assyria and Egypt shall be denationalized.

Verse 10 takes up the promise of restoration from verse 8. Egypt,… Assyria — The two long-time enemies of the people of Israel (see on Hosea 8:13; 9:3; compare Isaiah 11:11, 12). On the use of these names here and their bearing on the date of the prophecy see Introduction, p. 584. Gilead… Lebanon — The former is the territory east of the Jordan (see on Amos 1:3), the latter is the mountain range in the north of the territory west of the Jordan (compare Hosea 14:4-8). Gilead was rich in pasture land, Lebanon in forests; hence the two districts might be named as types of extreme fertility. If so, the thought would be that the restored exiles will be settled in the most fertile regions of Palestine. Or the two districts might represent all the territory east and west of the Jordan respectively; then the promise would be that the restored exiles will occupy all the ancient territory of Israel; and even then the land will not be able to hold them (Isaiah 49:19, 20).

V. 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.

Verse 11. 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 sceptre broken.

Verses 11, 12. And he shall pass through the sea with affliction — The sense might be more properly expressed, And he [Israel] shall pass through the straits of the sea: so the LXX. and the Vulgate understand the word. And [God] shall smite the waves of the sea, &c. — The expressions allude to the miraculous passage of the Israelites through the Red sea, and the river Jordan; and to God’s destroying the Egyptians, and the Assyrian, or Babylonian empire, in order to the deliverance of his people. And the verse imports that God would, in a future time, do as great things for them as he had done formerly for their fathers. In this sense the Chaldee expounds the word. Egypt and Assyria, it must be observed, being two potent kingdoms, bordering upon Judea, and being by turns either allies to the Jews, or their conquerors; and the Jews frequently either going thither for refuge, or being carried thither as captives; therefore, when the prophets foretel the general restoration of the Jewish nation, they often express it by their returning from Egypt and Assyria. We may observe, likewise, that God’s bringing his people again from these countries, and especially from Egypt, was a proverbial expression to signify any deliverance, as great or greater than these. Thus, the next clause, And the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart, signifies, the enemies of God and his truth shall all be subdued, and broken in pieces, when Christ shall come in his glorious power to set up his kingdom on the earth: see Daniel 2:33, 34; Isaiah 60:12. And I will strengthen them in the Lord — That is, I will strengthen them in myself, or I will be their helper, and give them all needful strength and protection. And they shall walk up and down in his name, saith the Lord — Their evils and actions shall be under the influence of his grace, and under the government of his laws, and he shall give them success answerable to their upright intentions.

Ver. 11. He shall pass through the sea with affliction—and all the deeps of the river shall dry up. Here is an evident allusion to the passage of the Israelites through the Red sea, when brought out of Egypt, and of their crossing the Jordan into the promised land. And if the lost tribes are to be finally recovered and brought back again to Palestine, this prediction would seem to intimate that they will be driven out of the countries they now inhabit, as they were driven out of Egypt, “with affliction,” and that while struggling to pass the Euphrates with great difficulty and danger, “all the deeps of the river shall be dried up.” It is in strict accordance with the tenour of prophecy to expect that there will yet be some miraculous interpositions of providence in favour of the jewish people, as in former times, when they shall be gathered together from their present dispersion over all the earth, and shall fear the Lord and his goodness in the latter day. This prediction in Zechariah appears also to synchronize with that of the apostle, where it is foretold that the waters of the Euphrates are to be dried up, to prepare the way for the kings of the east. Revelation 16:12.

Verse 11 elaborates upon the promise of 10a. The prophet describes the future deliverance in language which is strongly colored by the memory of the exodus. The details of interpretation are uncertain. He — LXX., “they”; the exiles. The pronoun in Hebrew refers to Jehovah, which is, perhaps, to be preferred (see below). Shall pass through the sea with affliction — He will bring affliction upon the sea (the Red Sea), so that it will dry up and let the exiles pass through. R.V., “he will pass through the sea of affliction”; literally, the sea, affliction (in apposition), which expresses a similar thought, namely, the sea which caused affliction, that is, at the time of the exodus — the Red Sea. The expression is peculiar. Von Orelli, following some of the ancient versions, takes affliction as the subject and renders “affliction shall pass over the sea,” which expresses a thought similar to that of A.V. Some take affliction in a physical sense — narrowness — and read “the sea of narrowness” — the narrow sea, the Red Sea. If the present Hebrew text is correct, R.V. is to be preferred. Jehovah will pass through the sea to smite it, so that the exiles may be able to cross dry-shod (compare Isaiah 11:15). Various emendations have been suggested. Marti, for example, reads 11a, “and they shall pass through the Sea of Egypt, and dry up shall all the depths of the Nile.” The waves in the sea — Another very peculiar construction. The deeps of the river shall dry up — R.V. rightly understands “river” of the Nile (see on Amos 8:8, where the same word is used). The Nile will dry up to permit the exiles to return. Passages like Isaiah 11:15, and even the context here might lead one to understand river of the Euphrates, though the word river used in the Isaiah passage and elsewhere is not the one used here. The Red Sea will dry up to let the exiles return from Egypt, the Euphrates to let them return from Assyria. Pride — The blow which will fall upon the nation will result in its utter humiliation. Scepter — The symbol of power. The taking away of the scepter symbolizes the withdrawal of power and authority; Egypt also will be humbled.

V. 12. Walk up and down-Shall manage all their affairs. In his name-By power and wisdom given from above, to the glory of our God, and our Redeemer.

Verse 12. 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, yyd armyb 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.

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.

ZECHARIAH

Verses 11, 12. And he shall pass through the sea with affliction — The sense might be more properly expressed, And he [Israel] shall pass through the straits of the sea: so the LXX. and the Vulgate understand the word. And [God] shall smite the waves of the sea, &c. — The expressions allude to the miraculous passage of the Israelites through the Red sea, and the river Jordan; and to God’s destroying the Egyptians, and the Assyrian, or Babylonian empire, in order to the deliverance of his people. And the verse imports that God would, in a future time, do as great things for them as he had done formerly for their fathers. In this sense the Chaldee expounds the word. Egypt and Assyria, it must be observed, being two potent kingdoms, bordering upon Judea, and being by turns either allies to the Jews, or their conquerors; and the Jews frequently either going thither for refuge, or being carried thither as captives; therefore, when the prophets foretel the general restoration of the Jewish nation, they often express it by their returning from Egypt and Assyria. We may observe, likewise, that God’s bringing his people again from these countries, and especially from Egypt, was a proverbial expression to signify any deliverance, as great or greater than these. Thus, the next clause, And the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart, signifies, the enemies of God and his truth shall all be subdued, and broken in pieces, when Christ shall come in his glorious power to set up his kingdom on the earth: see Daniel 2:33, 34; Isaiah 60:12. And I will strengthen them in the Lord — That is, I will strengthen them in myself, or I will be their helper, and give them all needful strength and protection. And they shall walk up and down in his name, saith the Lord — Their evils and actions shall be under the influence of his grace, and under the government of his laws, and he shall give them success answerable to their upright intentions.

Ver. 12. I will strengthen them in the Lord. This promise was eminently fulfilled in the apostles of Christ, who were greatly strengthened for labour and for suffering, in introducing and extending his kingdom over all the earth. It is applicable also to the church in all ages, more especially when religion shall attain a fuller growth, when he that is feeble shall be as David, and David as the angel of the Lord. Our strength for labour and for warfare is not in ourselves, but “in the Lord.” He is the repository of all spiritual blessings, which are derived from him by faith; and when any of his servants are prepared for some great undertaking, it is by their being made strong in the Lord and in the power of his might.

And they shall walk up and down in his name, saith the Lord. During the captivity the jews had been like prisoners, but on their return from Babylon they should walk at large, and enjoy all the sweets of civil liberty, an emblem and a presage of that righteous and holy liberty wherewith Christ makes his people free. And oh how good and delightful is it to be able also to walk up and down in the name of the Lord, seeking the advancement of his kingdom, and doing all we do to his glory.—Now, though we concede much to the christian doctors, who contend for a final gathering of all the jews to their own land, we must not join the rabbins who destroyed christianity in Galatia, by contending that all the grace promised to Zion in the latter day respected the terrestrial Jerusalem. We must not put St. Paul in the list of heretics for unbelief. We must not discard the list of critics cited by Poole on the sixtieth chapter of Isaiah. We must not harden the jews to persist in unbelief, till Christ shall visibly appear. We want their aid as missionaries; and whenever they shall turn to the Lord, the veil shall be taken from their hearts. Christian powers will then aid the partial return of that people to inherit lands and houses; then the church shall rejoice, as with life from the dead, and God will destroy their enemies with unexampled destruction. Ezekiel 39. Zechariah 14. Isaiah 60:12.

12. Strengthen them in Jehovah — Jehovah himself will be the strength, that is, the source of the strength, of the exiles. With Jehovah on their side they need not fear. Walk… in his name — See on Micah 4:5. Up and down would better be omitted; it is a useless and confusing addition by the English translators. Practically all the Hebrew prophets expect the restoration of the scattered Jews; hence from this promise the date of this utterance cannot be determined.