Charles Ellicott Commentary Zechariah 10

Bright clouds. —Better, lightnings, which precede the longed-for rain. (Psalms 135:7.)

Grass... . —Compare to Deuteronomy 11:15.

Idols. — Better, as in the margin, teraphim. (See the notes on Judges 17:5.)

Against the post-exilic origin of this passage, and of 13:2, it has been objected that idols and false prophets harmonize only with a time prior to the exile. It is true that after the captivity idolatry was not the sin to which the people were especially inclined, as they were in former times. Still, even if the prophet was not speaking of sins of the past, rather than those of his own day, it must be remembered that the marriage with heathen women, which is so often spoken of after the captivity, must have been, as was the case with Solomon, a continual source of danger in that respect.

Moreover, idolatry, soothsaying, and similar practices were actually practiced up to the time of the destruction of Jerusalem by Titus. Thus we read of false prophets who opposed Nehemiah (Nehemiah 6:10–14), of “sorcerers” in Malachi 3:5, and also of false prophets in Acts 5:36-37, Acts 13:6, and other passages, and at the destruction of Jerusalem (Josephus, Bellum Judaicum vi. 5, sections 2, 3).

In the wars of the Maccabees, we also read , “under the coats of everyone who was slain they found things consecrated to the idols of the Jannites, which is forbidden to the Jews by their law.”

And have told false dreams. — Better, and dreams tell that which is vain. The prophet, doubtless, had in mind the words of Jeremiah 14:22: “Are there any among the vanities of the Gentiles that can cause rain? Or can the heavens give showers? Art not thou He, O Lord our God? Therefore, we wait upon thee; for thou hast made all these things.”

Zechariah refers here chiefly to those sins which had in former times caused their captivity. But such passages as Ezra 9:0, Nehemiah 13:23, Nehemiah 6:10, Nehemiah 6:12, and Nehemiah 6:14 show that even after the restoration the people were in danger of falling into idolatry and of being deceived by false prophets. (Compare also Zechariah 13:2, and the note on Malachi 3:5.)

Went their way. — Better, migrated — namely, into captivity.

Troubled. — Or, humbled.

No shepherd. — That is, none to guide and lead them rightly. This is the interpretation that the context seems to require and is in accordance with the use of the expression in Ezekiel 34:5 and Ezekiel 34:8, as it is also our Lord’s application of the idea (Matthew 9:36; Mark 6:34).

However, some take “shepherd” here to mean native king. The paraphrase of the Septuagint, “because they had no healer” (meaning probably “because the True Shepherd of Israel had ceased to guide and protect them”), might possibly be defended.

Was kindled. —Better, is kindled. (Compare to the note on Zechariah 8:2).

Shepherds. —This term is used of native rulers and guides (Jeremiah 2:8; Jeremiah 17:16; Jeremiah 23:1–4; Ezekiel 34:2 and following), and also of foreign rulers and oppressors (Jeremiah 6:3–4; Jeremiah 25:34–38; Jeremiah 49:19).

I punished. —Better, I will punish.

The [he] goats are, probably, to be identified with “the shepherds” (as seems to be the case in Ezekiel 34:0). Both these terms are to be understood as foreign rulers and leaders, since the latter part of the verse seems to denote that the whole people (see Zechariah 10:6-7, and compare to Zechariah 9:13) is to be changed from a timid flock into a nation of warriors.

Out of him. —Literally, from him. It is much disputed whether “him” means the Lord of Hosts or Judah. It appears to us best to understand it as referring to “Judah”— i.e., to the whole Jewish nation.

Came forth. —Better, shall proceed. (Jeremiah 30:21.)

Corner, or corner-stone, denotes a chieftain, on whom the whole national fabric is put together (1 Samuel 14:38; Isaiah 19:13).

Nail. —Also a chieftain, as one on whom everything hangs, or depends (Isaiah 22:23); or the figure may be taken from the tent-peg that holds firm the ropes supporting the tent.

Oppressor. —Either in the sense of ruler, as one who keeps people to their work, or it means oppressor of the nations, and is used in this way in contrast with the “oppressor” from the nations mentioned in Zechariah 9:8.

Together, or altogether, is added for emphasis. The meaning of the passage is that when the Lord of Hosts visits His flock, He will cause to arise from them such rulers and leaders as may be necessary to enable them to successfully resist their enemies.

The preceding idea is now further dwelt on, and Ephraim not merely implicitly, but explicitly included in the promise as one with Judah (Ezekiel 37:16–17; Ezekiel 37:22). For a fulfilment of the promises contained in this passage, see 1 Maccabees 3:39; 1 Maccabees 4:7; 1 Maccabees 4:31; 1 Maccabees 6:30; 1 Maccabees 6:35; 1 Maccabees 9:4; 1 Maccabees 9:11; 1 Maccabees 10:73; 1 Maccabees 10:77; 1 Maccabees 15:13, etc.