Zechariah 10:1–11:3

10:1–2 The Lord, not the false gods of the nations (v. 2), controls the weather, so the people are to pray to him for rain (cf. Pss. 65:9; 68:9; 135:7). The “season of the spring rain” is considered to be March/April. These rains were crucial for crops and survival in the land. In times of drought (cf. Hag. 1:10–11), the temptation would be to turn to “household gods” or “diviners” (Zech. 10:2). The “household gods” (teraphim) were idols used to determine the future (e.g., Gen. 31:19, 34; 1 Sam. 19:13, 16). Similarly, “diviners” sought to predict the future (e.g., Judg. 17:5; 18:14–20) and were consulted to determine the best time for planting crops. Yet these practices deceive—the household gods “utter nonsense” (or “speak evil”) and the diviners “see lies”; their dreams are “false” and “give empty consolation.” Moreover, these practices are forbidden in Israel’s law (cf. Deut. 5:8–9; 18:9–14). Adopting them in the past led to exile and removal of the kings of Israel and Judah. Hence Zechariah warns against them.

“Shepherd” refers metaphorically to a leader, particularly a king. It was a well-understood image, as shepherding was a central part of Israel’s economy. Elsewhere the Lord is the shepherd of his people, his “flock” (e.g., Gen. 49:24; Ps. 23:1; cf. Zech. 9:16). Shepherding involves guiding (Ps. 77:20), protecting (Ps. 78:52), saving (Ezek. 34:22), gathering (Isa. 40:11), and nourishing (Jer. 50:19). Human leaders, such as Moses and David, are also called shepherds (Num. 12:7; Ps. 78:70–72). Since the people did not have a human king in the postexilic period, the people were “afflicted for lack of a shepherd” (cf. Isa. 53:6; Jer. 50:6–7; Ezek. 34:5).

10:3 God is angry with the shepherds and announces punishment on them (“leaders”). Elsewhere the word translated “leaders” (or “male goats”) refers to foreign kings (e.g., Isa. 14:9; Ezek. 39:18). It probably refers here to those same rulers, whose judgment is announced in Zechariah 11:1–3. Since the people are said to lack a shepherd of their own (10:2), these shepherds and leaders are best understood to refer to the present foreign rulers of God’s people.

On the title “LORD of hosts,” cf. comment on 1:2–6a. It underscores God’s might as king and gives assurance he will punish these leaders and save his people (cf. 9:16), particularly the “house of Judah,” whom he “will make . . . like his majestic steed in battle.” The “steed” (or “battle horse”) is a magnificent animal with great speed, energy, and power. In battle it could reach speeds of over 40 miles (64 km) per hour and would trample enemy troops (cf. 10:5).

10:4–5 God will raise up alternate leadership for his people. Three leadership metaphors are used to convey the strength and stability they will provide for the houses of Judah and Joseph (cf. v. 6). The first is “cornerstone,” a crucial stone contributing to the strength and stability of a building (cf. Isa. 28:16). This image of leadership is also found in Judges 20:2; 1 Samuel 14:38; and Isaiah 19:13. The image is apt because of the support it will be to the house of Judah and house of Joseph (Zech. 10:6).

The second leadership image is “tent peg,” an image found also in Isaiah 22:22–25. Pegs were used to secure the tabernacle tent (Ex. 27:19; Num. 3:37). In Hebrew thought, “tent” is somewhat interchangeable with “house,” and so this leadership image is also to be understood as providing support to the houses of Judah and Joseph (called the “tents of Judah” in Zech. 12:7 and “tents of Joseph” in Ps. 78:67).

The third image is “battle bow.” This is not used as a leadership image elsewhere in the OT, although Judah is described as the Lord’s bow in Zechariah 9:13. As an image of leadership, it conveys military strength and connects with the battle these leaders will fight in 10:5.

All these leaders are said to come “from him,” but it is uncertain to whom this refers. The Hebrew syntax suggests it is the Lord himself who will provide these leaders.¹ On the other hand, elsewhere in the OT the nation’s leadership, particularly its king, is said to come from Judah (e.g., Gen. 49:10). While both are true, on balance the former seems more likely here. Some scholars understand these images to all refer to the future Davidic king (referred to in Zech. 9:9). However, the plurality of rulers seen in the phrase “every ruler—all of them together” weighs against this. Yet the king is probably to be included in this group (cf. Jer. 23:3–6).²

It is also uncertain whether “they” (Zech. 10:5) refers to the leaders of verse 4. If the image of trampling the enemies is connected to the activities of the “majestic steed in battle” (v. 3), then “they” refers to the house of Judah. It may be significant that the word translated “mighty men” (gibborim) in verse 5 is the same word translated “mighty warrior” (gibbor) in verse 7, where it clearly refers to “Ephraim.” This would support seeing “they” in verse 5 as the house of Judah, with the wider passage indicating that all Israel (Judah and Ephraim) will be raised up to fight (cf. 9:13). Significantly, in battle, “as many warriors were killed by the crushing blows of horses’ hooves landing on vital body parts as by the random wounds of arrows and spears piercing the flesh.”³ The subjects of 10:5 will fight alongside the presence of the Lord, ensuring their victory (cf. 9:14–16). They “shall put to shame the riders on horses”—proud enemies of the house of Judah (including the foreign shepherds and leaders of 10:3) will be overwhelmed.

10:6–7 God will “strengthen the house of Judah” and “save the house of Joseph.” “House of Joseph” is another name for the northern tribes (also called “Ephraim” in v. 7), devastated by the Assyrians in 722 BC as judgment for their sin (cf. 2 Kings 17). Here God promises to save and reunite the northern and southern kingdoms as one nation (cf. Zech. 9:1, 13). In his “compassion” the Lord will “bring them back” to the land—a key theme of chapters 1–8 (cf. 2:7; 6:15; 8:7); the judgment of exile will be over (cf. Deut. 30:1–10). The phrase “I am the LORD their God” echoes the typical covenant language found in Zechariah 8:8 and promises restoration of relationship. In addition, prayers will again be heard: “I will answer them” (cf. 7:13; 13:9).

Like the house of Judah, which “shall be like mighty men” (10:5), so “Ephraim shall become like a mighty warrior” (v. 7; cf. 9:13). God’s commitment to strengthen and save all his people will result in joyful celebration (cf. 9:9). The benefits of this salvation will be appreciated by their children, who will also “rejoice in the LORD”—an Israelite ideal (cf. Deut. 6:2, 7).

10:8–10 The promise of the Lord in verse 6 to bring his people back from exile is developed in the rest of the chapter (these verses echo Moses’ prophecy of return in Deut. 30:1–10). God will “whistle for them” (Zech. 10:8), a sound made to gather sheep (cf. Judg. 5:16). He will “gather” the wandering flock (cf. Zech. 10:2) because he has “redeemed them” (cf. Deut. 7:8). While not explicit here, Zechariah 12–14 indicates this redemption is achieved through the death of the future Davidic king (cf. 9:9). The exiles of the northern and southern kingdoms of Israel had devastated their populations; now the Lord promises, “They shall be as many as they were before” (10:8; cf. Deut. 30:5; Jer. 23:3; Ezek. 36:11).

God “scattered them among the nations” (Zech. 10:9), a reference to their exiles. Yet from exile “they shall remember me”—they will call to mind the reality of God and seek to return to his covenant requirements (cf. Deut. 30:1–2). This will result in life and blessing for the exiles and their children (cf. Gen. 50:23).

God will bring them back from “the land of Egypt” and “Assyria” (Zech. 10:10). These were traditional enemies of God’s people and countries to which the Ephraimites were exiled. Reference to Egypt also brings to mind God’s redemption and deliverance in the exodus. God will bring them “to the land of Gilead and to Lebanon.” “Gilead” is the region of Transjordanian territory through which Moses first approached the Promised Land from Egypt (Deut. 3:10, 12–13, 15) and may here refer to the home of the exiles returning from Egypt. “Lebanon” is the northernmost extent of the Promised Land (Deut. 11:24; 1 Kings 9:19), to which exiles would arrive from Assyria. The people will fill these lands “till there is no room for them.” Historically these regions had been relatively empty, and filling them speaks of God’s great blessing. There may also be irony, because in Joshua 17, when the Promised Land was allocated, the people of Joseph (Ephraim and Manasseh) complained there was not enough land for them, so they were given a double allotment. Here their blessing will be so great that they will encounter this problem again.

10:11–12 The exodus imagery continues as God will “pass through the sea of troubles” (v. 11) and “strike down the waves of the sea,” as he had done with the Egyptian army, bringing destruction (Ex. 14:27–28). This time, however, it will be “the Nile” rather than the Red Sea. God promises to humble the proud and powerful nations like Assyria and Egypt (Zech. 10:11; cf. Deut. 30:7). The “scepter” was a symbol of rule and power (cf. Gen. 49:10): Egypt’s oppressive power will be removed.

God promises to strengthen his people (Zech. 10:12; cf. v. 6), and “They shall walk in his name.” This is a unique expression in the OT. Elsewhere, God’s name represents his character and is associated with the conduct of his people (e.g., Ex. 20:7; Mal. 1:11). Restored relationship with the Lord will reshape their lives so that they reflect his character to the world (cf. Zech. 9:16–17).

11:1–3 Kings are often portrayed in the OT as mighty trees (e.g., 2 Kings 14:9; Dan. 4:10–27). Here foreign kings or rulers are represented as “cedars” (Zech. 11:1), “cypress” (v. 2), and “oaks” (v. 2). In this taunt song, God announces his judgment on the kings or rulers of foreign nations who will be devoured by fire, felled, and ruined, so that God’s people might return to the land. This is another dramatic presentation of the content of chapter 10.

“Lebanon” (11:1; cf. 10:10) was known for its magnificent cedars and cypresses, used in the construction of the temple and the king’s palace in Jerusalem (1 Kings 5:6; 7:2). “Bashan” (Zech. 11:2) had a reputation for its mighty oaks (Isa. 2:13; Ezek. 27:6) and was known for its idolatry (Amos 4:1). In the earlier prophets, Lebanon and Bashan epitomized pride (e.g., Isa. 2:12–13). Here their rulers will be destroyed by the Lord.

Mixing metaphors, these “shepherds” of the foreign nations (Zech. 11:3; cf. 10:3) are like “lions” ravaging and feeding on God’s people (cf. Jer. 25:36–38). They will “wail” and “roar” as God saves and takes away those they had oppressed and feasted on—his people. The “thicket of the Jordan” refers to fertile territory in Israel on the lower parts of the Jordan River and seems to be another reference to the ruin of Judah’s Persian overlords, who have prospered at the expense of God’s people. Alternatively, because of its location in the land, it might refer to Jewish leadership in cahoots with oppressive foreign powers.