Albert Barnes Commentary Zechariah 10:2

"For the teraphim have spoken vanity, and the diviners have seen a lie; and they have told false dreams, they comfort in vain: therefore they go their way like sheep, they are afflicted, because there is no shepherd." — Zechariah 10:2 (ASV)

For the teraphim have spoken vanity - Rather, they “spoke vanity.” He appeals to their former experience. Their father had sought from idols, not from God; therefore they went into captivity.

The “teraphim” were used as instruments of divination. They are united with the “ephod,” as forbidden, in contrast to the allowed means of inquiry as to the future, as in Hosea, without an ephod and without teraphim (Hosea 3:4). They were united in the mixed worship of Micah (Judges 17:5; Judges 18:14, 17-18, 20). Josiah put them away together with the workers with familiar spirits and the wizards (2 Kings 23:24), to which are added the idols. It was probably a superstition of Eastern origin.

Rachel brought them with her from her father’s house, and Nebuchadnezzar used them for divination (Ezekiel 21:21). Samuel speaks of them, apparently, as things which Saul himself condemned: Rebellion is as the sin of divination, and stubbornness as iniquity or idolatry, and teraphim (1 Samuel 15:23). For it was probably in those his better days that Saul had put away those that had familiar spirits and wizards out of the land (1 Samuel 28:3).

Samuel then seems to tell him that the sins to which he clung were as evil as those which he had, in an outward zeal like Jehu, condemned. In any case, the “teraphim” stand united with the “divination” which was expressly condemned by the Law (Deuteronomy 18:13–14).

The use of the teraphim by Rachel (Genesis 31:19, 34-35) and Michal (1 Samuel 19:13, 16) (for whatever purpose) implies that it was some less offensive form of false worship, though they were probably the strange gods (Genesis 35:2, 4) which Jacob bade his household to put away, or, at least, among them, since Laban calls them my gods (Genesis 31:30, 32).

Zechariah uses anew the words of Jeremiah and Ezekiel: Hearken ye not to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers (Jeremiah 27:9); and, let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams, which ye cause to be dreamed (Jeremiah 29:8); and from Ezekiel, While they see vanity unto thee, while they divine a lie unto thee (Ezekiel 21:29). These words not only connected the prophet’s warning with the past but also reminded them of the sentence that followed their neglect. The echo of the words of the former prophets came to them, floating, as it were, over the ruins of the former temple.

Therefore they went their way as a flock - This flock, having no shepherd or only those who would mislead them, moved away, but into captivity. They were troubled.

The trouble continued, even though the captivity ended at the appointed time. Nehemiah speaks of the exactions of former governors: The former governors which were before me, laid heavy weights upon the people, and took from them in bread and wine, after forty shekels of silver; also their servants used dominion over the people; and I did not so, because of the fear of God (Nehemiah 5:15).

Because there was no shepherd - As Ezekiel said of those times, They were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered: My flock was scattered upon all the face of the earth; and none did search or seek after them (Ezekiel 34:5–6).