Zechariah 10

Ver. 1. Ask ye of the Lord rain &c.] The promise of future plenty suggests the mention of the means by which it might then be procured; namely, supplication to Jehovah, and not to idols. Abp. Newcome. — make bright clouds.] Or “lightnings,” as in the margin, and in Job xxviii. 26. Great rains usually accompany thunder and lightning: see Jer. x. 13. W. Louth.

— and place shall not be found for them.] They shall multiply so fast, that there shall not be room enough in Judea to receive them and their families. Compare Isa. xlix. 20. W. Lowth.

Ver. 1. Open thy doors, O Lebanon.] By Lebanon most interpreters understand the temple, whose stately buildings resembled the tall trees of the forest. The words may likewise denote the destruction of Jerusalem, elsewhere called by the name of a forest. Compare Jer. xxi. 14; xx. 7. 23; Ezek. xx. 46. W. Lowth.

Zechariah 10:2

2. For the idols have spoken vanity, &c.] That is, by the answers which the priests gave in their name: for elsewhere they are called “dumb idols,” Hab. ii. 18, “which have mouths, but speak not,” Ps. cxx. 5. W. Louth. — therefore they went their way as a flock.] Therefore both they and you were driven into captivity, as sheep are driven away and scattered, without a shepherd to guide or protect them. Compare Jer. l. 17; Ezek. xxxiv. 5. Bp. Hall, W. Louth.

3. — the mighty] That is, trees. The original word is applied to cedars and vines, Ezek. xvii. 8. 23. Under these images the fall of mighty men and the subversion of the Jewish polity are represented. Abp. Newcome.

— the forest of the vintage] Probably Carmel, (see the note on 2 Kings xix. 24.) which being in the northwest of Judea, and here joined with Bashan, in the south-east, may denote that the calamity should be general. Bashan was famous for its stately oaks; see Isa. ii. 13. Or, instead of “the forest of the vintage,” we may read, as in the margin, “the defenced forest,” which gives a good representation of Jerusalem with its fortifications. W. Lowth.

Zechariah 10:3

3. — the goats:] “The shepherds” are the wicked kings and princes: “the goats,” the wicked common Jews. Dr. Wells. “Goats,” rather than sheep, which led my people out of their way. Bp. Hall. — for the Lord of hosts hath visited &c.] Rather, “but the Lord of hosts” &c. But now hath God given his people manifest tokens of his favour and protection. W. Louth. But Jehovah of hosts is about to visit his flock, &c. Dr. Blayney. — as his goodly horse in the battle.] See Job’s fine 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.

4. — shepherds;—glory] By “shepherds” are to be understood the rulers of the people; and “their glory” denotes their stately habitations. Dr. Blayney.

— the pride of Jordan] By “the pride of Jordan” those woods and thickets are primarily intended, which rise proudly above the banks of that river, and greatly decorate the scene. But here, in a secondary and metaphorical sense, they are put for the residences of those princes and grandees, who too often like lions devour and oppress the people under them. Dr. Blayney.

Zechariah 10:4

4. Out of him came forth] Or, “shall come forth.” W. Louth. “Him,” that is, Judah. Abp. Newcome. — the corner.] Or chief. A community is often represented as an edifice, or building: and the corresponding parts expressed by the same name. Hence as the largest stones or timbers are used in the angles to bind together and strengthen the sides of the building, which meet therein, as in a common centre; so the angle or corner metaphorically denotes the chief personage in a community, on whom its strength and security principally depends. Dr. Blayney. — the nail.] As a nail is used to fasten the timbers or parts of a building together, it may serve to denote the officers next in command under the chief, by whose means the common soldiers are united and kept steady and in regular order. “The battle bow” means the archers in an army. Dr. Blayney. — every oppressor] Rather, “every ruler:” the original word is used in a good sense, Isa. lx. 17. The meaning is, Judah shall furnish both civil and military governors. Abp. Newcome. 8. I will hiss for them. I will summon them from distant countries by a certain signal, as a shepherd calls his flock together with his whistle: compare Isa. v. 26; vii. 18. W. Louth. — as they have increased.] In the most flourishing time, such as the reigns of David and Solomon. W. Louth. 10. I will bring them again also out of the land of Egypt, &c.] The Prophets, when they foretel the general restoration of their nation, often express it by their returning from Egypt and Assyria. See Isa. xi. 15, 16; xix. Before CHRIST about 587. Or, they shall make the riders on horses askamed. God will save his flock. The destruction of Jerusalem. Before CHRIST about 587.

out of Assyria; and I will bring them into the land of Gilead and Lebanon; and place shall not be found for them.

4. — Feed the flock of the slaughter;] The actions of the Prophets are sometimes typical; that is, they represent in themselves the persons and circumstances of others. See note on chap. iii. 8. So here Zechariah was commanded by God to act the part of Christ, and to “feed the flock of the slaughter,” that flock which their shepherds destroyed instead of feeding them. Bp. Chandler, W. Lowth.

Zechariah 10:5

5. — they that sell them say, Blessed be the Lord; &c.] Those, who in effect sell them to their conquerors, regard nothing but their own immediate advantage. Abp. Newcome.

Zechariah 10:6

6. For I will no more pity &c.] This verse assigns the reason for calling the people “the flock of the slaughter.” Nor can words more aptly describe the calamities

Before CHRIST about 587.

Zechariah 10:11

11. And he shall pass through the sea with affliction.] The allusion, both in this prophecy and in that referred to in Isaiah, is to the passage of the Israelites through the Red sea, and over Jordan, when they came out of Egypt: by which is implied at least, that God would interpose with a no less miraculous exertion of power for the future restoration of his people. Dr. Blayney.

— and the pride of Assyria shall be brought down. &c.] By Assyria and Egypt are meant in general the enemies of God and of his truth, who shall all be subdued and broken in pieces by the kingdom of Christ. W. Lowth.

Zechariah 10:12

12. — they shall walk up and down in his name.] Or, “walk in his name;” that is, their lives and actions shall be under the direction of his laws, and He shall give them success, answerable to their upright intentions. W. Lowth.

Chap. XI. This chapter contains a prophecy of a very different cast from the foregoing. The people would not always behave as they ought, and therefore would not always be prosperous. Before their final glorious restoration, an event of a most calamitous nature was doomed to take place; the destruction of the city and temple of Jerusalem, which is plainly here foretold, and ascribed to its proper cause, punishment for notorious wickedness. The flock, meaning God’s people, were under the guidance of corrupt and unprincipled pastors, who sacrificed them to their lucrative and ambitious views. The Prophet by God’s command assumes for a while the direction of them, therein becoming a type of Christ, the good shepherd; but is soon obliged to resign his charge, with mutual dissatisfaction on both sides. He receives thirty pieces of silver, as the reward of his services, and casts them by Divine direction to the potter. After this the Prophet is held forth as the type of a worthless shepherd, or a succession of evil governours, who, heedless of the flock, or seeking only to oppress it,

OPEN thy doors, O Lebanon, that the fire may devour thy cedars.