John Calvin Commentary Zechariah 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 rejoice; their heart shall be glad in Jehovah." — Zechariah 10:7 (ASV)

He declares the same in other words. In the last verse, he had said 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 preferred to the Jews—for Ephraim had become apostate—but because the return of the ten tribes was a more incredible event. This is clearly the reason why the Prophet expressly mentions Ephraim.

For even up to the very destruction of the city and the temple, God had continued to promise restoration to the Jews. The hope of the Jews was therefore certain and peculiar to themselves. But as for 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, like a grain of seed that falls outside the field. For they were then, as it were, alienated from the people of God.

We therefore now understand what the Prophet means by saying that the Israelites would be like giants. For though they had been cast down by their enemies, driven in great dishonor and disgrace into exile, 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. Yet there is no mention of them, though they were first in rank, had a better ground of hope for 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 already had 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 (Psalms 126:1).

But the Prophet speaks here of a greater joy: that is, when they would see all the tribes gathered 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, the faithful lamented, and in part they rejoiced. The beginning of redemptions had raised their minds to joy. However, on seeing their brethren still living under the tyranny of their enemies and having hardly any hope of restoration, they could not help 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 necessary to restrain their ardor in expecting full favor, as they continually closed up their way to God by their complaints—just as we do when we give free rein to our wishes, for we then, in a manner, turn away from God.

Therefore, to teach the people patience, the Prophet says, Though you do not see this today with your eyes, yet your sons shall at length see it. We now perceive that he here exhorts them to patience, so that they might not anticipate the promises of God with too much haste.

It is not necessary to say much about the metaphor. He compares those who rejoice in the Lord to the drunken, or to those who become cheerful through drinking—not that he expresses 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 therefore be superfluous to raise the question here of whether it is right to seek joy by drinking freely.

It is indeed true that hilarity is connected with the lawful use of wine (Psalms 104:15), but since we are too prone to excess, we ought to restrain the lusts of the flesh rather than seek some pretext to excuse a sinful indulgence. But as I have said, this question does not belong to the present passage.