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Restoration of Judah and Israel

10

Ask rain from the L ord

in the season of the spring rain,

from the L ord who makes the storm clouds,

who gives showers of rain to you,

the vegetation in the field to everyone.

2

For the teraphim utter nonsense,

and the diviners see lies;

the dreamers tell false dreams,

and give empty consolation.

Therefore the people wander like sheep;

they suffer for lack of a shepherd.

 

3

My anger is hot against the shepherds,

and I will punish the leaders;

for the L ord of hosts cares for his flock, the house of Judah,

and will make them like his proud war-horse.

4

Out of them shall come the cornerstone,

out of them the tent peg,

out of them the battle bow,

out of them every commander.

5

Together they shall be like warriors in battle,

trampling the foe in the mud of the streets;

they shall fight, for the L ord is with them,

and they shall put to shame the riders on horses.

 

6

I will strengthen the house of Judah,

and I will save the house of Joseph.

I will bring them back because I have compassion on them,

and they shall be as though I had not rejected them;

for I am the L ord their God and I will answer them.

7

Then the people of Ephraim shall become like warriors,

and their hearts shall be glad as with wine.

Their children shall see it and rejoice,

their hearts shall exult in the L ord.

 

8

I will signal for them and gather them in,

for I have redeemed them,

and they shall be as numerous as they were before.

9

Though I scattered them among the nations,

yet in far countries they shall remember me,

and they shall rear their children and return.

10

I will bring them home from the land of Egypt,

and gather them from Assyria;

I will bring them to the land of Gilead and to Lebanon,

until there is no room for them.

11

They shall pass through the sea of distress,

and the waves of the sea shall be struck down,

and all the depths of the Nile dried up.

The pride of Assyria shall be laid low,

and the scepter of Egypt shall depart.

12

I will make them strong in the L ord,

and they shall walk in his name,

says the L ord.

 


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. 124124     The word rendered here “whistle,” is rendered “hist,” by Lowth, in Isaiah 5:26; 7:18; and he quotes Cyril, who says, “it is a metaphor taken from the practice of those who keep bees; who draw them out of their hives into the fields, and lead them back again by a hiss or a whistle.” This is probable, for it is connected in Isaiah 7:18 with the fly and the bee. Grotius takes the metaphor from the whistle of the shepherd, by which he collects his sheep. — Ed.

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. 125125     The verb for “redeem” is in the past time, preceded by [כי], for, because, or when. The Septuagint give the future time, “because I shall redeem them.” Jun. and Trem., and Piscator read thus, “when I shall redeem them.” There is a similar phrase in verse 6, and in a like manner connected, which may be rendered in the same way, “when I shall pity them,” instead of, “for I have pitied them:” for [כי], as well as [ו], has sometimes a conversive power, at least it turns the past to a future time. — Ed. 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 —


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