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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 10:1–4. His two-level outline is real structure in the source text, so it is rendered as structure.
Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here God intimates to them that he will for these things be enquired of by them, and that he expects they should acknowledge him in all their ways and in all his ways towards them - and not idols that were rivals with him for their respects.
I.The prophet directs them to apply to God by prayer for rain in the season thereof.
He had promised, in the close of the foregoing chapter, that there should be great plenty of corn and wine, whereas for several years, by reason of unseasonable weather, there had been great scarcity of both; but the earth will not yield its fruits unless the heavens water it, and therefore they must look up to God for the dew of heaven, in order to the fatness and fruitfulness of the earth (Zac 10:1): "Ask you of the Lord rain. Do not pray to the clouds, nor to the stars, for rain, but to the Lord; for he it is that hears the heavens, when they hear the earth," Hos 2:21. Seasonable rain is a great mercy, which we must ask of God, rain in the time of the latter rain, when there is most need of it. The former rain fell at the seed-time, in autumn, the latter fell in the spring, between March and May, which brought the corn to an ear and filled it. If either of these rains failed, it was very bad with that land; for from the end of May to September they never had any rain at all. Jerome, who lived in Judea, says that he never saw any rain there in June or July. They are directed to ask for it in the time when it used to come. Note, We must, in our prayers, dutifully attend the course of Providence; we must ask for mercies in their proper time, and not expect that God should go out of his usual way and method for us. But, since sometimes God denied rain in the usual time as a token of his displeasure, they must pray for it then as a token of his favour, and they shall not pray in vain. Ask and it shall be given you. So the Lord shall make bright clouds (which, though they are without rain themselves, are yet presages of rain) - lightnings (so the margin reads it), for he maketh lightnings for the rain. He will give them showers of rain in great abundance, and so give to every one grass in the field; for God is universally good, and makes his rain to fall upon the just and the unjust.
II.He shows them the folly of making their addresses to idols as their fathers had done (Zac 10:2):
The idols have spoken vanity; the teraphim, which they courted and consulted in their distress, were so far from being able to command rain for them that they could not so much as tell them when they should have rain. They pretended to promise them rain at such a time, but it did not come. The diviners, who were the prophets of those idols, have seen a lie (their visions were all a cheat and a sham); and they have told false dreams, such as the event did not answer, which proved that they were not from God. Thus they comforted in vain those that consulted the lying oracles; all the vanities of the heathen put together could not give rain, Jer 14:22. Yet this was not the worst of it; they not only got nothing by the false gods, but they lost the favour of the true God, for therefore they went their way into captivity as a flock driven into the fold, and they were troubled with one vexation after another, as scattered sheep are, because there was no shepherd, no prince to rule them, no priest to intercede for them, none to take care of them and keep them together. Those that wandered after strange gods were made to wander, into strange nations.
III.He shows them the hand of God in all the events that concerned them, both those that made against them and those that made for them, Zac 10:3. Let them consider,
1.When every thing went cross it was God that walked contrary to them (Zac 10:3): "My anger was kindled against the shepherds that should have fed the flock, but neglected it, and starved it. I was displeased at the wicked magistrates and ministers, the idol-shepherds." The captivity in Babylon was a token of God's anger against them; in it likewise he punished the goats, those of the flock that were filthy and mischievous; they were set on the left hand, to go away into punishment. Though the body of the nation suffered in the captivity, yet it was only the goats and the shepherds that God was angry with, and that he punished; the same affliction to others came from the love of God, and was but a fatherly chastisement, which to them came from his wrath, and was a judicial punishment.
2.When things began to change for the better it was God that gave them the happy turn. "He has now visited his flock with favour, to enquire after them, and provides what he finds proper for them, and he has made them as his goodly horse in the battle, has beautified them, taken care of them, managed and made use of them, as a man does the horse he rides on, has made them valuable in themselves and formidable to those about them, as his goodly horse." It is God that makes us what we are, and it is with us as he appoints.
IV.He shows them that every creature is to them what God makes it to be (Zac 10:4): Out of him came forth the corner, out of him the nails.
1.All the power that was engaged against them was from God. Out of him came all the combined force of their enemies; every oppressor together (and the oppressors of Israel were not a few) did but what his hand and his counsel determined before to be done; nor could they have had such power against them unless it had been given them from above.
2.All the power likewise that was engaged for them was derived from him and depended on him. Out of him came forth the corner-stone of the building, the power of magistrates, which keeps the several parts of the state together. Princes are often called the corners of the people, as Sa1 14:38, marg. Out of him came forth the nail that fixed the state, the nail in the sure place (Isa 22:23), the nail in his holy place, Ezr 9:8. Out of him came forth the battle-bow, the military power, and out of him every oppressor, or exactor, that had the civil power in his hand; and therefore to God, the fountain of power, we must always have an eye, and see every man's judgment proceeding from him.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Observe, you who are our beloved sons, how merciful yet righteous the Lord our God is, how gracious and kind to humankind. And yet most certainly “he will not acquit the guilty,” though he welcomes returning sinners and revives them, leaving no room for suspicion to such as wish to judge sternly and to reject offenders entirely, and to refuse to grant them exhortations which might bring them to repentance. In contradiction to such, God by Isaiah says to the bishops, “Comfort you, comfort you my people, you priests; speak comfortably to Jerusalem.” It therefore behooves you, upon hearing those words of his, to encourage those who have offended, and lead them to repentance, and afford them hope, and not vainly to suppose that you shall be partakers of their offenses on account of such your love to them. Receive the penitent with alacrity and rejoice over them, and with mercy and bowels of compassion judge the sinners. For if a person was walking by the side of a river and ready to stumble, and you should push him and thrust him into the river instead of offering him your hand for his assistance, you would be guilty of the murder of your brother.… You ought rather to lend your helping hand as he was ready to fall, lest he perish without remedy, that both the people may take warning and the offender may not utterly perish. It is your duty, O bishop, neither to overlook the sins of the people nor to reject those who are penitent, that you may not unskillfully destroy the Lord’s flock or dishonor his new name which is stamped upon his people, and you yourself be reproached as those ancient pastors were, of whom God speaks thus to Jeremiah: “Many shepherds have destroyed my vineyard; they have polluted my heritage.” And in another passage, “My anger is waxed hot against the shepherds, and against the lambs shall I have indignation.”
(Verse 3 and following) My anger is kindled against the shepherds, and I will punish the goats; for the Lord of hosts will visit his flock, the house of Judah, and make them like his majestic horse in battle. From him comes the cornerstone, from him the tent peg, from him the bow of battle; from him every oppressor comes forth together, and they shall be like mighty warriors trampling the mud of the streets in battle. They will fight, for the Lord is with them. (Septuagint: My anger is kindled against the shepherds, and I will punish the lambs; and the Lord God Almighty will visit his flock, the house of Judah, and make them like his majestic horse in battle. From him he looked upon, and from him he set, and from him the bow in wrath will come forth; from him every one who brings forth together, and they shall be like warriors trampling the mud of the streets in battle, and they shall be prepared, for the Lord is with them.) And in this place there are two explanations of the Jews. For some believe that everything will be accomplished in the coming of Christ: others believe that it has already been accomplished under the Maccabees. And this is the explanation of what the Lord promises: The Lord is angry with the shepherds, rulers, and priests, and with the goats, and he visited the people, according to what is written: My people have become lost sheep, the shepherds have driven them away (Jer. L, 6), so that the disciples would be punished for the fault of their masters: not by the injustice of the judge, who renders the sins of the fathers onto the children; but because, when they sinned, the people applauded them together: and at that time, the Lord visited his goats, or the fattest lambs, and made them, according to the Septuagint, dry with drought. But afterwards the Almighty Lord visited his flock, the house of Judah: for he raised up Judas Maccabaeus, and others with him, against the leaders of Antioch, and he set them up like horses of his glory in battle, that is, those who were born of his lineage: for they oppressed the Macedonians for a long time. And what follows: From him comes the cornerstone, from him comes the peg, from him comes the bow of battle, from him comes every tax collector together, which metaphorically they understand, interpreting the cornerstone as royal power, because it encompasses the very walls. And from it, he says, comes the staff, that is, the priesthood. Read Isaiah, in which Eliakim is depicted in the temple of God as a staff (Isa. XXII). From it comes the bow of battle, the strong for war: from it also comes every exactor, which in Hebrew is written as Noges (), and Aquila interprets it as εἰσπράσσων: so that not only the strong and good, but also others unworthy of their own kind. For Judas Maccabeus and all who were leaders of his people from his lineage were angles; for they held the people in royal power, and they were the staffs themselves, and as bows of battle, because they were the strongest men, not only to arrange the army and battle line, but also to be the first to leap into battle. We can gather from this that: From him will come every exactor together (for whom the seventy were transferred): From him will come everyone who brings out together, and this means: There will be no dignity in the army that is not determined by his judgment. And there will be mighty men, trampling the Macedonians like mud on the roads in battle: they will indeed be mighty, and they will fight, because the Lord is with them. Our people refer these things to the time of persecution, because frequently even the people are handed over to the adversaries for the fault of the priests: and yet the Almighty Lord visits afterwards his flock, the house of Judah, who confesses God both in words and in heart: and he makes them like a horse of his glory in war, of which the saints say: Mount your horses, and your riding is salvation (Hab. 3:8). He himself will be both the bow and the fury of the Lord, of which it is said: I will make my arrows drunk with blood (Deut. XXXII, 42) . And again: My arrows will consume them. Concerning this bow and these arrows, we read in the seventh Psalm (Vers. 13, 14) : He stretched out his bow and prepared it; and in it he prepared vessels of death, he made his arrows burn like fire. And they will trample on their adversaries, crowned in martyrdom, and they will say: The Lord is my light and my salvation, whom shall I fear? The Lord is the protector of my life, from whom shall I fear? When those who do me harm draw near to devour my flesh, my enemies who trouble me shall stumble and fall. Even if armies camp against me, my heart shall not fear. Even if battle arises against me, in this I will trust. (Psalm 27:1-3) When will this saying be fulfilled: one of you will chase a thousand, and two will put ten thousand to flight? (Deuteronomy 32)
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Summary
Zechariah 10:3 powerfully declares Yahweh's righteous indignation and punitive action against unfaithful leaders, symbolized by "shepherds" and "goats," who have neglected or exploited His people. This divine judgment serves as a prelude to God's compassionate and sovereign intervention on behalf of His chosen "flock," the house of Judah. The verse culminates in a vivid promise of restoration and empowerment, where God transforms His people from a scattered, vulnerable flock into a formidable and majestic force, likened to a "goodly horse in the battle," ready for divine service and victory.
Context
Literary Context
Zechariah 10 is part of a larger prophetic oracle (chapters 9-14) that shifts focus from the rebuilding of the Temple to the future glory and ultimate salvation of Israel. Within this section, chapter 10 specifically addresses the theme of divine visitation, both for judgment and for blessing. Following a call to seek rain from the Lord rather than idols in Zechariah 10:1-2, verse 3 initiates a strong declaration of God's wrath against corrupt leadership (shepherds and goats) who have led the people astray, contrasting sharply with His subsequent care for His true flock. This sets the stage for the promised return of the exiles and the restoration of Judah and Ephraim in Zechariah 10:6-12, emphasizing God's direct intervention where human leadership has failed.
Historical & Cultural Context
Zechariah ministered to the Jewish community in Jerusalem during the post-exilic period (c. 520-518 BC), a time of rebuilding and re-establishment after the Babylonian captivity. The "shepherds" and "goats" would have resonated deeply with the audience as familiar metaphors for leaders. "Shepherds" commonly referred to kings, priests, and prophets, both within Israel and among foreign nations, who were responsible for the welfare of the people (the "flock"). The "goats" (specifically he-goats) often symbolized strong, influential, but often rebellious or oppressive leaders, a concept also seen in other prophetic condemnations of leadership. The imagery of a "horse in battle" was potent in the ancient Near East, signifying military strength, majesty, and readiness for warfare. For a people recently returned from exile and facing ongoing challenges, the promise of being transformed into a "goodly horse" would have instilled hope in divine empowerment and future security, contrasting their current vulnerability with God's promised strength.
Key Themes
This verse contributes significantly to several overarching themes in Zechariah and the broader prophetic tradition. It underscores the theme of Divine Justice and Accountability, demonstrating God's righteous anger against those who abuse their authority and harm His people, a motif echoed in Ezekiel 34. Secondly, it highlights God's Unwavering Sovereignty and Pastoral Care; despite human failure, the "LORD of hosts" actively "visits" His flock, signifying His direct, compassionate intervention to protect and restore. This divine visitation is not always for judgment, but often for salvation, as seen in passages like Luke 1:68. Finally, the transformation of Judah into a "goodly horse in the battle" speaks to the theme of Divine Empowerment and Restoration, portraying God's intention to equip His people with strength and dignity for future triumphs, a promise of spiritual and perhaps even military might that anticipates the Messianic era.
Exposition and Analysis
Key Word Analysis
Derived from the word for "nose" or "nostril," this term vividly describes the physical manifestation of intense emotion—the flaring of nostrils in wrath. Here, it denotes God's righteous indignation, a fierce displeasure that is not capricious but justly kindled against those who have failed in their divinely appointed roles as leaders.
This versatile verb carries a dual meaning, signifying both a visitation for judgment (as in "punished the goats") and a visitation for care, oversight, or blessing (as in "visited his flock"). Its deliberate repetition within the verse highlights God's comprehensive and sovereign involvement in human affairs, demonstrating His active presence to hold the wicked accountable and to tenderly care for His own.
This word conveys grandeur, majesty, and an imposing form or appearance. When applied to the "horse" and, by extension, to the house of Judah, it signifies not merely physical strength but an inherent dignity, beauty, and excellence that God bestows upon His people, transforming them into a glorious and honorable instrument in His purposes.
Verse Breakdown
"Mine anger was kindled against the shepherds, and I punished the goats:"
This opening clause establishes God's righteous wrath against unfaithful leadership. The "shepherds" represent those entrusted with the care of God's people—kings, priests, and prophets—who have instead exploited or scattered the flock. The "goats" (specifically he-goats, ʻattûwd), often symbolic of strong but rebellious leaders, are singled out for punishment, signifying God's direct intervention to hold accountable those who have abused their authority and caused harm to His flock.
"for the LORD of hosts hath visited his flock the house of Judah,"
This clause introduces the reason for God's judgment on the corrupt leaders: His active, compassionate engagement with His people. The title "LORD of hosts" (Yahweh Sabaoth) emphasizes God's supreme power and authority as the commander of all heavenly and earthly forces, underscoring His ability to intervene decisively. His "visitation" of the "house of Judah" here is not for judgment upon them, but for their protection, restoration, and care, demonstrating His unwavering covenant faithfulness despite their past failings.
"and hath made them as his goodly horse in the battle."
This powerful simile illustrates the profound transformation God intends for Judah. From a scattered and vulnerable flock, God will convert them into a formidable and majestic force. A "goodly horse" (hôwd çûwç) symbolizes strength, dignity, readiness for warfare, and a powerful instrument in the hands of its master. This imagery conveys God's intention to empower His people, equipping them with divine strength and honor to overcome adversaries and fulfill His purposes in future conflicts, both physical and spiritual.
Literary Devices
Zechariah 10:3 employs several powerful literary devices to convey its message. Metaphor is central, with "shepherds" representing corrupt leaders and "flock" symbolizing God's people, Judah. This well-established biblical imagery immediately communicates the roles and relationships, and the failure of the former to care for the latter. The "goats" serve as a further symbol, specifically denoting rebellious or oppressive leaders who are distinct from the sheep (the true flock) and marked for judgment. The most striking device is the simile in the latter part of the verse: "hath made them as his goodly horse in the battle." This comparison vividly transforms the image of a vulnerable flock into one of strength, majesty, and readiness for divine warfare, highlighting God's empowering intervention. The contrast between the scattered flock and the "goodly horse" underscores the dramatic nature of God's redemptive work. Furthermore, the use of personification attributes human-like anger to God ("Mine anger was kindled"), emphasizing the intensity and righteousness of His divine wrath.
Theological and Thematic Connections
Zechariah 10:3 profoundly articulates God's active involvement in the governance of His people and the world, demonstrating His unwavering commitment to justice and redemption. It reveals a God who is not passive in the face of injustice, but who holds leaders accountable for their stewardship, especially concerning the welfare of His flock. More importantly, it highlights His tender, pastoral heart, as He intervenes to protect, restore, and empower His chosen people, transforming their weakness into strength for His purposes. This divine visitation, both punitive and redemptive, foreshadows the ultimate shepherd-king who would perfectly care for His flock.
Reflection and Application
Zechariah 10:3 offers profound insights for contemporary believers, reminding us of God's character and our place within His sovereign plan. Firstly, it serves as a powerful reminder that leadership, in any sphere—church, family, community, or nation—is a sacred trust for which God demands accountability. Those in positions of influence are called to shepherd, not to exploit or scatter, and God's righteous anger is kindled against those who fail this charge. Secondly, for those who feel vulnerable, scattered, or oppressed by human failures, this verse offers immense comfort: God, the "LORD of hosts," actively "visits" His flock. His eyes are on His people, and He intervenes with both justice and tender care. We are not left to the mercy of corrupt systems or negligent leaders; our ultimate Shepherd is faithful and powerful. Finally, the transformation of Judah into a "goodly horse in the battle" speaks to our own empowerment in Christ. God does not merely rescue us; He equips us, transforming our weaknesses into instruments of His strength and purpose. We are called to stand firm, empowered by His Spirit, ready to engage in the spiritual battles of our age, confident that He makes us strong and majestic for His glory.
Questions for Reflection
FAQ
Who are the "shepherds" and "goats" mentioned in Zechariah 10:3?
In Zechariah 10:3, the "shepherds" and "goats" are symbolic representations of leaders. The "shepherds" generally refer to those entrusted with the care and guidance of God's people, which could include kings, priests, and prophets within Israel, as well as foreign rulers who oppressed them. They are condemned for failing in their pastoral duties, neglecting or scattering the "flock" (God's people). The "goats," specifically he-goats (ʻattûwd), are often used in a negative sense in biblical imagery to symbolize strong, influential, but rebellious or oppressive leaders who are destined for judgment. This distinction between the true flock and those who mislead or oppress them is a recurring theme in prophetic literature, highlighting God's accountability for all who hold power over His people.
Christ-Centered Fulfillment
Zechariah 10:3 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ, the True Shepherd. While the verse speaks of God's judgment on unfaithful human shepherds and His care for the house of Judah, it foreshadows the coming of the one who would perfectly embody divine leadership and compassion. Jesus identifies Himself as the Good Shepherd who lays down His life for the sheep, standing in stark contrast to the hirelings and false shepherds who abandon or exploit the flock. His "visitation" (Hebrew pâqad) of His flock, the house of Judah, is supremely realized in His incarnation, when God Himself "visited and redeemed His people" through Christ (Luke 1:68). Furthermore, the transformation of Judah into "His goodly horse in the battle" points to the spiritual empowerment and victorious nature of the Church, the new Israel, under Christ's headship. Believers, once scattered and vulnerable, are now equipped by the Holy Spirit to be a powerful force for God's kingdom, participating in Christ's triumph over sin, death, and evil (Ephesians 6:10-17). Jesus, the Lamb of God who takes away the sin of the world (John 1:29), is also the Lion of the Tribe of Judah, who leads His people to ultimate victory (Revelation 5:5). The judgment on the false shepherds culminates in Christ's righteous rule, and the empowerment of Judah finds its spiritual reality in the Church, made strong and glorious in Him, ready for the final battle and the establishment of His eternal kingdom.