เศคาริยาห์ 10:12 วิจารณ์

The scope of this chapter is much the same with that of the foregoing chapter - to encourage the Jews that had returned with hopes that though they had been under divine rebukes for their negligence in rebuilding the temple, and were now surrounded with enemies and dangers, yet God would do them good, and make them prosperous at home and victorious abroad. Now, I. They are here directed to eye the great God in all events that concerned them, and, both in the evils they suffered and in the comforts they desired, to acknowledge his hand (Zac 10:1-4). II. They are encouraged to expect strength and success from him in all their struggles with the enemies of their church and state, and to hope that the issue would be glorious at last (Zac 10:5-12).

INTRODUCTION TO ZECHARIAH 10 This chapter is a prophecy of the conversion of the Jews in the latter day, when the fulness of the Gentiles is brought in, spoken of in the preceding chapter Zac 9:1. It begins with an exhortation to ask rain of the Lord; denounces wrath upon his enemies; and consists of various promises to his people. The exhortation to ask rain is in Zac 10:1 to which encouragement is given from its being of the Lord, from his willingness to grant it, and from the fruitfulness occasioned by it. The vanity of idols, and idolaters, who can not give it, is exposed; and the distress and confusion they were thrown into is observed, Zac 10:2. The anger of the Lord against the principal of them is declared; and his gracious visitation of the people of the Jews, whom he will honour and glorify, is taken notice of, Zac 10:3 from whom the Messiah sprung, than which a greater glory can not be enjoyed, Zac 10:4 and then follow various promises, relating to them; as of victory over their enemies, through the presence of the Lord with them, Zac 10:5 of strength and salvation to them, as owing to his free grace and mercy, Zac 10:6 of inward spiritual joy in them and theirs, Zac 10:7 of their effectual calling and spiritual increase, in consequence of redeeming grace, Zac 10:8 of their having a name and a place in Gospel churches, where they will remember the Lord, and live with their children, being converted, Zac 10:9 which conversion of theirs is represented in terms alluding to their deliverance from Egypt and Babylon, Zac 10:10 and the chapter is concluded with a promise of spiritual strength, so that they shall continue in their profession of faith in Christ, and persevere therein to the end, Zac 10:12.

And I will strengthen them in the Lord,.... Not the Egyptians and Assyrians, but the Jews, as in Zac 10:5, the Targum is, "I will strengthen them in the word of the Lord;'' in the Messiah, by his power, and in the grace that is in him; and their faith and hope in him, and love to him: or "by" (t) him; so that, through him strengthening them, they will be able to do all things; to exercise grace; perform duty; withstand temptation; oppose indwelling sin; bear the cross of Christ; endure afflictions; engage with all their spiritual enemies, and conquer them: for the words may be rendered, "I will cause them to prevail", or "overcome in the Lord" (u); all their enemies, temporal and spiritual; and even to be more than conquerors through him that has loved them: and they shall walk up and down in his name, saith the Lord; walk in him, the way to the Father, to heaven and happiness; walk by faith on him, in his strength, and in imitation of him; walk according to his Gospel, calling on his name, professing and worshipping him; and walk in his church and ordinances, agreeably to his will; see Mic 4:5. Kimchi owns that this whole chapter belongs to the times of the Messiah, as well as the former. The words may be considered as a testimony to the doctrine of the Trinity; that I, Jehovah the Father, will strengthen them in Jehovah the Son; and they shall walk up and down in the name of the Son of God, saith Jehovah the Spirit. Moreover, as a promise of the saints' final perseverance, very peremptorily expressed; I "will" strengthen them, and they "shall" walk, &c. (t) "per Jehovam", Piscator. (u) "et faciam illos ut vincant", Cocceius. Next: Zechariah Chapter 11

(Verse 11, 12) And it shall pass through the sea strait, and strike the waves in the sea; and all the deep waters of the river shall be confounded, and the pride of Assyria shall be humbled, and the scepter of Egypt shall depart. I will strengthen them in the Lord; and they shall walk in His name, says the Lord. LXX: And they shall pass through the narrow sea, and strike the waves in the sea, and the deep waters of the rivers shall be dried up; and all the injury of the Assyrians shall be taken away, and the scepter of Egypt shall be lifted up. And I will strengthen them in the Lord their God, and they shall glory in His name, says the Lord. The Hebrews narrate that the captive people of the Jews, not only to the Medes and Persians, but also to the Bosporus and the northern region, were transported by the Assyrians and Chaldeans, and afterwards partially restored by the mercy of God, when He turned them towards Himself; and this is what is now said: They shall pass over the narrow sea. The straits of Propontis, which divide Chalcedon and once Byzantium by a narrow channel. And the Lord, going before his people, will strike the waves of the sea, and all the deeps of rivers will be confounded, as it was done in the drying up of the Jordan (Joshua 3), and the people passed over the Red Sea in the desert (Exod. 24). And when he has been freed from the depths of captivity and the bitterness of evil, Assyria will be humbled, and the empire of Egypt will withdraw from them. And they will be strengthened in the Lord, and they will walk in the land of Israel in his name, says the Lord. These things, as they were handed down to us by the Hebrews, we have expressed to the people of our language, faithfully representing the words spoken to them by those from whom they were spoken. However, we who are called by the name of Christ, leave behind the letter that kills, and follow the life-giving spirit, rather comparing spiritual things with spiritual things, not the Bosporus and the dryness of the sea and the dry flow of the Jordan, which are like fables, but we seek the worthy mercy of God towards His servants, with Him leading the way and opening the path for us, we cross the sea channel, or rather the narrow sea, which is widest for sinners: For wide is the gate and broad is the way that leads to destruction: and narrow is the gate and narrow is the way that leads to life (Matthew 7:13). About this sea we read in the Psalms: Those who go down to the sea in ships, doing business in many waters, have seen the works of the Lord, and his wonders in the deep (Psalm 107:23-24). In this sea of the world, in which the number of the saints is restricted, and they are in a state of tribulation, the apostles descended, and the Lord himself, in order to free us from the bitter waves (Mark 4). In this sea, the net of the Gospel is cast (Matthew 13), which is woven with the testimonies of the Scriptures, so that it may draw out many fish that are submerged in the depths of this world, into the free air, so that they may sing praises to God. There are those who go down to the sea and work many deeds in the ships of the Churches, and they behold the wonders of God in the deep of the riches of His wisdom and knowledge (1 Corinthians 2); and in the Holy Spirit who searches even the heights of God, to whom the Lord speaks: Come after me, and I will make you fishers of men (Matthew 4:19). Concerning these fishermen who go down to the sea and are in ships, Isaiah also prophesies: They will fly in the ships of foreigners, and they will equally plunder the sea (Isaiah 11:14). For in the churches, the apostles flew throughout the whole world in order to plunder the sea and take the spoils of the dragon who ruled in the sea, of whom it is written: 'This great and wide sea, in which are creatures without number, both small and great creatures, and ships pass through it.' This dragon, which You made to play with (Psalm 103:25-26), is the vast and wide sea with small and great creatures, which interact with the dragon and are without number. But those who are on the sea and fly over the sea in ships, hear with the Savior: You rule the power of the sea: you calm the movement of its waves (Ps. LXXXVIII, 10). And when they have passed through the strait of the sea and have trampled its waves with their feet, all the deep waters, of which it is written: Who turns the sea into dry land, they shall pass through the river on foot (Psalm LXV, 6), so that the injury or arrogance of Assyria and Egypt may be humbled and depart from the holy and believing people, and those who are freed may be strengthened in the Lord and say: My strength and my praise is the Lord (Ps. CXVII, 14). And again: I will love you, O Lord, my strength (Psalm 17:1). And with Jeremiah: You are my strength, my help, and my refuge, O Lord my God (Jeremiah 16:19). Therefore, the Apostle, in whom Christ spoke, said: I can do all things through him who strengthens me (Philippians 4:13). And they will not only be strengthened in the Lord, but they will also glory in him and say: But far be it from me to boast except in the cross of our Lord Jesus Christ, by whom the world has been crucified to me, and I to the world (Galatians 6:14). And: Whoever boasts, let him boast in the Lord (1 Corinthians 1:31). And in another place: Let not the wise man boast in his wisdom, and let not the strong man boast in his strength, and let not the rich man boast in his riches; but let him who boasts boast in this: to understand and know the Lord, and to practice mercy and justice in the midst of the earth (Jeremiah 9:23-24). But because it is written in Hebrew: And they shall walk in His name, it is thus understood: that Christians should walk in the name of Christ, and let the new name be written on their hearts, and let them walk with the Lord in the dignity of such a great name, as Enoch walked and pleased God, and was translated (Genesis 5).

The promise of prosperity and plenty in the close of the preceding chapter leads the prophet to suggest, next, the means of obtaining them; supplication to Jehovah, and not to idols, whose worship had already proved a fertile source of calamities, Zac 10:1-3. The rest of the chapter (like the preceding) promises to the Jews a restoration to their own land under rulers and governors, victory over their enemies, and much increase and prosperity; and this in a manner so miraculous, that it is described, Zac 10:4-12, by allusions to the deliverance from Egypt.

I will strengthen them in the Lord - I, the God of Israel, will strengthen them in the Lord-Jesus, the Messiah; and thus indeed the Chaldee: I will strengthen them, בימרא דיי bemeymre dayai, in or by the Word of Jehovah, the same personal Word which we so often meet with in the Chaldee paraphrases or Targum. They shall walk up and down in his name - In the name of the Messiah. Saith the Lord - God speaks here, not of himself, but concerning his Christ. The Jews shall have complete liberty; they shall appear everywhere as a part of the flock of Christ, and no difference be made between them and the converted Gentiles. They shall be all one fold under one Shepherd and Bishop of all souls.

PRAYER AND PROMISE. (Zac 10:1-12) Ask . . . rain--on which the abundance of "corn" promised by the Lord (Zac 9:17) depends. Jehovah alone can give it, and will give it on being asked (Jer 10:13; Jer 14:22). rain in . . . time of . . . latter rain--that is, the latter rain in its due time, namely, in spring, about February or March (Job 29:23; Joe 2:23). The latter rain ripened the grain, as the former rain in October tended to fructify the seed. Including all temporal blessings; these again being types of spiritual ones. Though God has begun to bless us, we are not to relax our prayers. The former rain of conversion may have been given, but we must also ask for the latter rain of ripened sanctification. Though at Pentecost there was a former rain on the Jewish Church, a latter rain is still to be looked for, when the full harvest of the nation's conversion shall be gathered in to God. The spirit of prayer in the Church is an index at once of her piety, and of the spiritual blessings she may expect from God. When the Church is full of prayer, God pours out a full blessing. bright clouds--rather, "lightnings," the precursors of rain [MAURER]. showers of rain--literally, "rain of heavy rain." In Job 37:6 the same words occur in inverted order [HENDERSON]. grass--a general term, including both corn for men and grass for cattle.

I . . . strengthen them in . . . Lord-- (Hos 1:7). I, the Father, will strengthen them in the name, that is, the manifested power, of the Lord, Messiah, the Son of God. walk . . . in his name--that is, live everywhere and continually under His protection, and according to His will (Gen 5:22; Psa 20:1, Psa 20:7; Mic 4:5). Next: Zechariah Chapter 11

Complete Redemption of the People of God. - This chapter contains no new promise, but simply a further expansion of the previous section, the condition on which salvation is to be obtained being mentioned in the introduction (Zac 10:1 and Zac 10:2); whilst subsequently, more especially from Zac 10:6 onwards, the participation of Ephraim in the salvation in prospect is more elaborately treated of. The question in dispute among the commentators, viz., whether Zac 10:1 and Zac 10:2 are to be connected with the previous chapter, so as to form the conclusion, or whether they form the commencement of a new address, or new turn in the address, is to be answered thus: The prayer for rain (Zac 10:1) is indeed occasioned by the concluding thought in Zac 9:17, but it is not to be connected with the preceding chapter as though it were an integral part of it, inasmuch as the second hemistich of Zac 10:2 can only be separated with violence from Zac 10:3. The close connection between Zac 10:2 and Zac 10:3 shows that Zac 10:1 commences a new train of thought, for which preparation is made, however, by Zac 9:17.