Zechariah 10:6 6. And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. 6. Et roborabo domum Iehudah, et domum Ioseph servabo, et redire (habitare) eos faciam; quia misertus sum eorum, et erunt ac si non abominatus fuissem eos; quia ego Iehova Deus eorum, et exaudiam eos.
Zechariah pursues the same subject, — that the work of redemption, the beginning of which the Jews saw, would not be incomplete, for the Lord would at length fulfill what he had begun. The Jews themselves could not acquiesce in those beginnings, which were not a hundredth part of what God had promised; it was hence necessary for them to raise up their minds above, that they might hope for much more than what was evident before their eyes.
And this truth is very useful to us, for we are wont to confine God’s promises to a short duration of time, and when we thus include him within narrow limits, we prevent him as it were to do what we stand in need of. Let then the example of the return of the people of Israel ever come to our minds, for the Lord had promised by his Prophets that they would become very eminent, and in every way rich and happy; but when this did not take place after their return to their country, many of the Jews thought that they had been deceived, as they had expected God to fulfill his word immediately, but they ought to have suspended their hope and expectation until Christ came to the world. On this then the Prophet now insists — that the Jews were to rest patiently, until the ripened time came, when the Lord would prove that he is not only in part but a complete redeemer of his people.
Now he says, I will strengthen the house of Judah, and the house of Joseph will I save. The kingdom of Israel, we know, had by degrees wholly fallen; for at first four tribes were driven into exile, and afterwards the whole people perished, so that all thought that the name of the ten tribes had become extinct. The Lord afterwards visited the kingdom with dreadful ruin. But it must be observed, that while the two kingdoms existed, they entertained grievous enmities towards each other; for the defection which happened under Jeroboam, ever made the Jews violently to hate their brethren, the Israelites, as they indeed deserved; for they had in a manner rejected God by rejecting the son of David, and became in a manner alienated from the body of the Church. Now then Zechariah promises something uncommon, when he says that the two peoples shall be united, so as to be again one, as before the defection: for the house of Joseph means the same as the house of Ephraim; and we know that by taking a part for the whole, the house of Ephraim is taken for the whole kingdom of Israel. We now then understand the Prophet’s meaning — that the state of the people would be happier than it had been since the ten tribes separated from the kingdom of Judah, or from the house of David; for God would gather for himself a Church from all the children of Abraham.
He then adds, I will bring them back and cause them to dwell. The verb here, הושבותים, eushebutim, is supposed to be derived from שב, sheb, or from שוב, shub; but they are mistaken who think these to be words of different meanings, because some refer to the one root, and others to the other; nor can this be maintained: but those who minutely consider the rules of grammar, say that the verb is a compound, and means that God would not only restore the ten tribes, but also make them to dwell, that is, give them a fixed habitation in their country.
He then adds, Because I have pitied them. Some read this in the future tense, but I retain the past, for the Lord assigns here a reason for their future gathering, even because he would deal mercifully with his people. He recalls then the attention of the Jews to the fountains of his mercy, as if he had said, “Though they have deserved perpetual ruin, He will yet hear their greenings, because he will be propitious to them.” As their calamity was an hindrance, which prevented the Jews from expecting any such thing, he adds, They shall be as though I had not cast them away. By which words he reminds them that the punishment which had been inflicted on the people, would be only for a time. He then bids them to take courage, though they were like the lost or the dead, for he would put an end to their miseries. And when God says that he had cast away his people, it ought to be taken according to the perceptions of men, as we have observed elsewhere; for adoption was unchangeable, but external appearance could have led to no other conclusion, but that the people had been rejected by God. The meaning of the Prophet is, however, clearly this — that though God had dealt severely with that people, and inflicted on them the heaviest punishment on account of their perfidy, yet his vengeance would not be for ever, for he would give place to mercy.
He adds another reason, For I Jehovah am their God. He means by this sentence that adoption would not be void, though he had for a time rejected the Jews: for by calling himself their God, he reminds them of his covenant, as though he had said, that he had not in vain made a covenant with Abraham, and promised that his seed would be blessed. Since then God had pledged his faith to Abraham, he says here that he would be the God of his people; not that they deserved anything, but because he had gratuitously chosen both Abraham and his seed.
He in the last place says, And I will hear them He seems here to exhort them to prayer, that, relying on this promise, they might ask of God what had been promised. Though this verb is often taken in a sense not strictly correct, for God is said to hear those who do not flee to him; but what I have stated is more suitable to this place — that the people are stimulated to prayer, as God freely invites us to himself for this end, that is, that our prayers may harmonise with his promises. This is the meaning. It now follows —
Zechariah 10:7
Zechariah 10:7 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 be glad; their heart shall rejoice in the LORD. 7. Et erunt quasi gigas Ephraim, et laetabitur cor eorum sicuti a vino, et filli eorum videbunt et gaudebunt; exultabit core eorum in Iehova.
He declares the same in other words: he had said in the last verse, 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 to be preferred to the Jews, for Ephraim had become apostate; but because the return of the ten tribes was an event more incredible: this is clearly the reason why the Prophet expressly mentions Ephraim. For even to the very destruction of the city and of the temple, God had continued to promise restoration to the Jews: the hope then of the Jews was certain and peculiar to themselves; but as to 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, as a grain of seed that falls outside of the field; for they were then as it were alienated from the people of God. We now then understand what the Prophet means by saying, that the Israelites would be like giants; for though they had been cast down by their enemies, and then driven in great dishonor and disgrace into exile, and had been 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: there is yet no mention of them, though they were first in rank, and had a better ground of hope as to 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 had already 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.” (Psalm 126:1.)
But the Prophet speaks here of a greater joy, that is, when they should see gathered all the tribes 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 did the faithful lament, and in part did they rejoice: the beginning of redemptions had raised their minds to joy; but on seeing their brethren still living under the tyranny of their enemies and having hardly a hope of restoration, they could not 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 needful to restrain their armor in expecting a full favor, as they ever closed up their way to God by their complaints, according to what we do when we give loose reigns to our wishes, for we then in a manner turn away from God. In order then to teach the people patience, the Prophet says, “Though ye see not this today with your eyes, yet your sons shall at length see it.” We now perceive that he here exhorts them to patience, that they might not anticipate with too much haste the promises of God.
Of the metaphor it is not needful to say much: he compares to the drunken, or to such as become cheerful through drinking, those who rejoice in the Lord, not that he expresses an 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 be then superfluous to move here the question, whether it be right to seek joy by drinking freely. It is indeed true that hilarity is connected with the lawful use of wine (Psalm 104:15;) but as we are too prone to excess, we ought to restrain the lusts of the flesh rather than to seek some color of excuse for a sinful indulgence. But as I have said, this question does not belong to the present passage. It follows —
Zechariah 10:8
Zechariah 10:8 8. I will hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased. 8. Sibilabo illis et congregabo eos, quia redemi eos; et multiplicabuntur sicuti multiplicait sunt.
The same is the object of this verse. By the word whistle, Zechariah means what it imports in other passages, — that it will not be an arduous world for God; for we are wont to measure his works by what our flesh understands. Since then the Jews might have easily raised this objection, — that their brethren were dispersed through various countries and among many nations, so that the assembling of them was incredible, the Prophet meets this objection and says, that God was able by mere whistling or by a single nod to restore them to their country. God is sometimes said to whistle for the wicked, when he constrains them unwillingly to do him service, and employs them as instruments to execute his hidden purposes; for when great armies daily assemble, it is no doubt through the secret appointment of God. When therefore trumpets sound and drums beat, the Lord whistles from heaven, to lead the reprobate here and there as it pleases him. But in this passage the Prophet simply means, that though God may not have many heralds nor an equipped army to open a way for his people, he will be satisfied with whistling only; for when it should please him, a free passage would be made for captives, though the whole world were to hinder their return. These two words then are to be joined together, I will whistle for them and gather them; as though Zechariah had said, that the nod of God would alone be sufficient, whenever he designed to gather the people.
He then adds, For I have redeemed them. Here also I retain the past time, as the verb is in the past tense: for God speaks of redemption already begun, as though he had said, “I have promised that your exile would only be for a time; I have already appeared in part as your Redeemer, and I will not discontinue my work until it be completed.” God then no doubt confirms here what I have stated, — that as he had begun in some measure to redeem his people, a complete redemption was to be expected, though the distressed could hardly believe this. But they ought to have felt assured, that God, as it is said in Psalm 138:1, would not forsake the work of his hands. Hence by the consideration of what had commenced he encourages the Jews here to entertain confidence, so that they might with composed minds look for the end, and doubt not but that the whole people would be saved; for the Lord had already proved himself to be their Redeemer. It is indeed true that this had not been fulfilled as to all the Israelites: but we must ever remember, that gratuitous election so existed as to the whole people, that God had notwithstanding but a small flock, as Paul teaches us. (Romans 11:5.) The Prophet at the same time intimates that Christ would be the head of the Church, and would gather from all parts of the earth the Jews who had been before scattered; and thus the promised restoration is to be extended to all the tribes. It afterwards follows —