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Text -- Zechariah 10:2 (NET)

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Context
10:2 For the household gods have spoken wickedness, the soothsayers have seen a lie, and as for the dreamers, they have disclosed emptiness and give comfort in vain. Therefore the people set out like sheep and become scattered because they have no shepherd.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: ZECHARIAH, BOOK OF | VANITY, VANITIES | TERAPHIM | Sorcery | SHEPHERD | Magic | MAGIC; MAGICIAN | Idolatry | IMAGES | Dream | DIVINATION | CRIME; CRIMES | more
Table of Contents

Word/Phrase Notes
Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Keil-Delitzsch , Constable , Guzik

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 10:2 - -- Their predictions were vain.

Their predictions were vain.

Wesley: Zec 10:2 - -- They went into captivity.

They went into captivity.

Wesley: Zec 10:2 - -- Oppressed and afflicted.

Oppressed and afflicted.

Wesley: Zec 10:2 - -- No ecclesiastical or civil governors, that would faithfully do their duty.

No ecclesiastical or civil governors, that would faithfully do their duty.

JFB: Zec 10:2 - -- Literally, "the teraphim," the household gods, consulted in divination (see on Hos 3:4). Derived by GESENIUS from an Arabic root, "comfort," indicatin...

Literally, "the teraphim," the household gods, consulted in divination (see on Hos 3:4). Derived by GESENIUS from an Arabic root, "comfort," indicating them as the givers of comfort. Or an Ethiopian root, "relics." Herein Zechariah shows that the Jews by their own idolatry had stayed the grace of God heretofore, which otherwise would have given them all those blessings, temporal and spiritual, which they are now (Zec 10:1) urged to "ask" for.

JFB: Zec 10:2 - -- Who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.

Who gave responses to consulters of the teraphim: opposed to Jehovah and His true prophets.

JFB: Zec 10:2 - -- Pretending to see what they saw not in giving responses.

Pretending to see what they saw not in giving responses.

JFB: Zec 10:2 - -- Literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; Job 16:2; Job 21:34).

Literally, "give vapor for comfort"; that is, give comforting promises to consulters which are sure to come to naught (Job 13:4; Job 16:2; Job 21:34).

JFB: Zec 10:2 - -- That is, Israel and Judah were led away captive.

That is, Israel and Judah were led away captive.

JFB: Zec 10:2 - -- As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for t...

As sheep wander and are a prey to every injury when without a shepherd, so the Jews had been while they were without Jehovah, the true shepherd; for the false prophets whom they trusted were no shepherds (Eze 34:5). So now they are scattered, while they know not Messiah their shepherd; typified in the state of the disciples, when they had forsaken Jesus and fled (Mat 26:56; compare Zec 13:7).

Clarke: Zec 10:2 - -- The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols ...

The idols have spoken vanity - This is spoken of the Jews, and must refer to their idolatry practiced before the captivity, for there were no idols after

Clarke: Zec 10:2 - -- Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, se...

Therefore they went their way - They were like a flock that had no shepherd, shifting from place to place, and wandering about in the wilderness, seeking for pasture, wherever they might find it. Some think that the idols and diviners were those of the Seleucidae Greeks, who excited their masters with promises of success against the Maccabees. Others think that the Babylonish captivity is foretold; for a determined future event is frequently spoken of by the prophets as past.

Calvin: Zec 10:2 - -- Here the Prophet, as I have said, confirms the truth, that the blame justly belonged to the Jews that God did not deal more liberally with them; for ...

Here the Prophet, as I have said, confirms the truth, that the blame justly belonged to the Jews that God did not deal more liberally with them; for he shows that they had fallen into superstitions, and had thus turned away the favor of God, which was already certain and nigh to them. Zechariah does not here condemn foreign nations given to superstitions; but, on the contrary, he reproves the Jews themselves for leaving the true God, and for retaking themselves to idols, to soothsayers, and diviners, and for having thus preferred to feed on their own delusions, rather than to open the door to the favor of God, who had freely promised that he would suffer them to want nothing. As then God had kindly invited the Jews to himself, as he had showed himself ready to do them good, was it not the basest ingratitude in them to turn away to idols and to attend to magical delusions? for they might have safely acquiesced in God’s word. They would not have been deprived of their hope, had they been firmly persuaded that God had spoken the truth to them. As then they had done so grievous a wrong to God, as to run after idols, and after the crafts and impostures of Satan, the Prophet here deservedly condemns them for this wickedness.

Images, 117 he says, have spoken vanity, and diviners have seen falsehood, and have told dreams of vanity. He means, in short, that whatever means unbelieving men may try, they can attain nothing, and they will at length find that they have been miserably deceived by Satan. They have recourse to various expedients, for unbelief is full of bustle and fervor: “O! this will not succeed, I will try something else.” Thus the unbelieving wander, and resort to many and various expedients. But the Prophet teaches this general truth — that when men turn away from God, they have recourse to vain things; for there is no truth without God.

He afterwards adds, that on account of idols, as well as of diviners and magicians, consolation was given in vain; and this he confirms by the event, and says, that they had wandered as sheep, that they had been distressed, because there was no shepherd. The Prophet no doubt refers here to the time of exile, that the Jews might learn to be wise, at least by the teaching of experience; for they had known to their great loss, that without God there is no real and solid comfort: nor does he without reason upbraid them with the punishment which their fathers had suffered, for he saw that they were walking in their steps. Since then the Jews were imitating the depraved inquisitiveness of their fathers, the Prophet justly charges them, that they did not acknowledge what, by the event itself, was well known to all; for the common proverb is, that experience is the teacher of fools. Since they did not become wise even when smitten, their stupidity was more than proved. We now then perceive what the Prophet means.

But we must first notice, that when he bids them to ask rain of the Lord, he speaks of the kingdom of Christ, as all the Prophets are wont to do; for since the Redeemer, promised to the Jews, was to be the author of all blessings, whenever the Prophets speak of his coming, they also promise abundance of corn, and plentiful provisions, and peace, and everything necessary for the well-being of the present life. And Zechariah now follows the same course, when he declares that it was not owing to anything in God that he did not kindly supply the Jews with whatever they might have wished, but that the fault was with themselves; for they had by their unbelief, as it has been said, closed the door against his favor. We must yet ever remember what we stated yesterday — that whatever the Prophets have said concerning a blessed life, ought to be judged of according to the nature of the kingdom of Christ. It is a strained interpretation to say that rain is heavenly doctrine; and I do not say that Zechariah spoke allegorically, but he describes under this common figure the kingdom of Christ — even that God will fill his elect with all good things, so that they shall not thirst, nor labor under any want.

But at the same time we must bear in mind the exhortation of Christ —

“Seek ye first the kingdom of God; other things,” he says,
“shall afterwards be added.” (Mat 6:33.)

He then is strangely wrong who thinks that abundance of food was alone promised to the Jews; for God intended to lead them by degrees to things higher. The Prophet then no doubt includes here, under one kind, all things necessary for a happy life; for it is not the will of God to fill his faithful people in this world as though they were swine; but his design is to give them, by means of earthly things, a taste of the spiritual life. Hence the happiness of which Zechariah now speaks is really spiritual; for as godliness has the promises of the present as well as of the future life, (1Ti 4:8,) so the purpose of God was to consult the weakness of his ancient people, and to set forth the felicity of the spiritual life by means of earthly blessings.

It ought further to be carefully noticed, that the Jews are here exposed to derision, because they wandered after their own devices, when God was yet not far from them, and ready to aid them. Since God then showed himself inclined to kindness, it was a double wickedness in them that they chose to run after idols, magical arts, and the illusions of Satan, rather than to acquiesce in God’s word. And similar is the upbraiding we meet with in Jeremiah, when God complains that he was forsaken, while yet he was the fountain of living water, and that the people dug out for themselves cisterns, dry and full of holes. (Jer 2:13.) But as this evil is very common, let us know that we are here warned to plant our foot firm on God’s word, where he promises that he will take care of us, provided we be satisfied with his favor; nor let us thoughtlessly run after our own imaginations; for however our own counsels may delight us, and though some success may sometimes appear, yet the end will ever show us that most true is what Zechariah teaches us here — that whatever we may attempt will be useless and injurious too, for God will take vengeance on our ingratitude.

We must now also observe, that since Zechariah adduces an example of God’s vengeance, by which the Jews had found that they had foolishly sought vain consolations, we ought to take heed, lest we forget those punishments with which God may have visited us in order to restore us to himself: let us remember what we ourselves have experienced, and what has happened to our fathers, even before we were born. Thus then ought the faithful to apply their minds so as to recount the judgments of God, that they may derive profit from his scourges. He afterwards adds —

TSK: Zec 10:2 - -- the idols : Heb. the teraphims, Gen 31:19; Jdg 18:14; Isa 44:9, Isa 46:5; Jer 10:8, Jer 14:22; Hos 3:4; Hab 2:18 the diviners : Jer 23:25-27, Jer 27:9...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 10:2 - -- For the teraphim have spoken vanity - Rather, "spake vanity."He appeals to their former experience. Their father had sought of idols, not of Go...

For the teraphim have spoken vanity - Rather, "spake vanity."He appeals to their former experience. Their father had sought of idols, not of God; therefore they went into captivity. The "teraphim"were used as instruments of divination. They are united with the "ephod,"as forbidden, over against the allowed, means of enquiry as to the future, in Hosea, "without an ephod and without teraphim"Hos 3:4; they were united in the mingled worship of Micah Jdg 17:5; Jdg 18:14, Jdg 18:17-18, Jdg 18:20; Josiah "put"them "away"together with the "workers with familiar spirits and the wizards"2Ki 23:24, to which are added, "the idols."It was probably, a superstition of Eastern origin. Rachel brought them with her from her father’ s house, and Nebuchadnezzar used them for divination. Eze 21:21. Samuel speaks of them, apparently, as things which Saul himself condemned. "Rebellion is as the sin of divination, and stubbornness as iniquity or idolatry, and teraphim"1Sa 15:23. For it was probably in those his better days, that "Saul had put away those that had familiar spirits and wizards out of the land"1Sa 28:3. Samuel then seems to tell him, that the sins to which he clave were as evil as those which he had, in an outward zeal, like Jehu, condemned. Anyhow, the "teraphim"stand united with the "divination"which was expressly condemned by the law Deu 18:13-14. The use of the teraphim by Rachel Gen 31:19, Gen 31:34-35 and Michal 1Sa 19:13, 1Sa 19:16 (for whatever purpose) implies that it was some less offensive form of false worship, though they were probably the "strange gods"Gen 35:2, Gen 35:4 which Jacob bade his household to put away, or, anyhow, among them, since Laban calls them, "my gods"Gen 31:30, Gen 31:32.

Zechariah uses anew the words of Jeremiah and Ezekiel, "Hearken ye not to your prophets, nor to your diviners, nor to your dreamers, nor to your enchanters, nor to your sorcerers"Jer 27:9; and, "let not your prophets and your diviners, that be in the midst of you, deceive you, neither hearken to your dreams, which ye cause to be dreamed"Jer 29:8; and Ezekiel, "While they see vanity unto thee, while they divine a lie unto thee"(Eze 21:29; add Eze 22:28). The words not only joined on the prophet’ s warning with the past, but reminded them of the sentence which followed on their neglect. The echo of the words of the former prophets came to them, floating, as it were, over the ruins of the former temple.

Therefore they went their way as a flock - Which, having no shepherd, or only such as would mislead them, removed, but into captivity. "They were troubled."The trouble lasted on, though the captivity ended at the appointed time. Nehemiah speaks of the exactions of former governors, "The former governors which were before me, laid heavy weights upon the people, and took from them in bread and wine, after forty shekels of silver; also their servants used dominion over the people; and I did not so, because of the fear of God"Neh 5:15.

Because there was no shepherd - As Ezekiel said of those times, "They were scattered, because there is no shepherd; and they became meat to all the beasts of the field, when they were scattered: My flock was scattered upon all the face of the earth; and none did search or seek after them"Eze 34:5-6.

Poole: Zec 10:2 - -- The idols images which before the captivity they venerated, and at them consulted their idols about plenty er barrenness, and concerning future event...

The idols images which before the captivity they venerated, and at them consulted their idols about plenty er barrenness, and concerning future events, Jud 10:14 Isa 19:3 .

Have spoken vanity their predictions were vain, nothing of certainty in them.

The diviners soothsayers, and consulters with familiar spirits, have seen a lie; foretold good, when all issued in evil, no good came.

And have told false dreams they pretended a revelation from heaven, but it was a dream of their own head, or a cheat put on them by the father of lies.

They comfort in vain their lies for the present comfort the deceived, but the vanity of these comforts soon appears in the disappointment which followeth.

Therefore they either they that consulted, or those who sent them, indeed almost all the Jews were thus foolish in consulting and believing these liars, and so, confounded at last, fell into all the misery, they thought to escape.

Went their way they went int captivity into Babylon.

They were troubled miserably oppressed and afflicted, because there was no shepherd; without guide or protection; without ecclesiastical or civil governors, that would faithfully do their duty; and this was one reason that they were so afflicted and captivated.

Haydock: Zec 10:2 - -- Vanity. Jason prevailed on many to imitate the Gentiles, 1 Machabees i. 12.

Vanity. Jason prevailed on many to imitate the Gentiles, 1 Machabees i. 12.

Gill: Zec 10:2 - -- For the idols have spoken vanity,.... The vanities of the Gentiles cannot give rain; if they promise it, they speak vain things; God only can give it,...

For the idols have spoken vanity,.... The vanities of the Gentiles cannot give rain; if they promise it, they speak vain things; God only can give it, and therefore it must, be asked of him, Jer 14:22. The word for idols is "teraphim", the same as in Gen 31:19 and here signifies worshippers of idols, as the Targum interprets it; and may be understood of the idolatrous Papists who worship idols of gold, silver, brass, and wood, Rev 9:20 and who speak lies in hypocrisy, great swelling words of vanity, and even blasphemy against God, his name, his tabernacle, and them that dwell in heaven, 1Ti 4:1. Jarchi on 2Ki 23:24, says, the teraphim are images that speak by sorcerers or sorceries; and to such evils the followers of the man of sin are addicted, Rev 9:21 and the Jews l have a notion that those images were so formed, that they were capable of speaking and talking with men; see Hos 3:4 they seem to confound them with the "talisman":

and the diviners have seen a lie; delivered it out, and others believed it, being given up to judicial blindness, because they received not the love of the truth, 2Th 2:10. The Targum is,

"the diviners prophesy falsehood;''

or preach false doctrine, as the Romish clergy do, who are meant by the diviners:

and have told false dreams; about transubstantiation, purgatory, &c. which are visionary things; false doctrines are compared to dreams, Jer 23:25,

they comfort in vain; by works of supererogation, by selling pardons, and praying souls out of purgatory:

therefore they went their way as a flock; as a flock of sheep straying from the fold. The Targum is,

"they are scattered as sheep are scattered;''

that is, the Jews, being hardened against the Christian religion, by the idolatry, lies, and dreams of the Papists, wander about in their mistakes and errors concerning the Messiah; which is their case to this day, and will be until the man of sin is destroyed:

they were troubled, because there was no shepherd; or, "no king", as the Targum paraphrases it; that is, the King Messiah, according to them, is not yet come; which is their affliction and trouble, that they are as sheep without a shepherd: or, "they answered", that there "is no shepherd" m; they replied to the diviners, the tellers of false dreams and idolaters, and affirmed that the Messiah is not come, and that the pope of Rome is not the shepherd and bishop of souls.

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Commentary -- Verse Notes / Footnotes

NET Notes: Zec 10:2 Shepherd is a common OT metaphor for the king (see esp. Jer 2:8; 3:15; 10:21; 23:1-2; 50:6; Ezek 34).

Geneva Bible: Zec 10:2 For the ( b ) idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore ( c ) they went ...

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Commentary -- Verse Range Notes

TSK Synopsis: Zec 10:1-12 - --1 God is to be sought unto, and not idols.3 As he visited his flock for sin, so he will save and restore them.

MHCC: Zec 10:1-5 - --Spiritual blessings had been promised under figurative allusions to earthly plenty. Seasonable rain is a great mercy, which we may ask of God when the...

Matthew Henry: Zec 10:1-4 - -- Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here G...

Keil-Delitzsch: Zec 10:1-2 - -- "Ask ye of Jehovah rain in the time of the latter rain; Jehovah createth lightnings, and showers of rain will He give them, to every one vegetation...

Constable: Zec 9:1--14:21 - --V. Oracles about the Messiah and Israel's future chs. 9--14 This part of Zechariah contains two undated oracles ...

Constable: Zec 9:1--11:17 - --A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11 In this first oracle...

Constable: Zec 10:1-12 - --2. The restoration of the true people ch. 10 The first part of this oracle focused particularly on the true King who would come and exercise sovereign...

Guzik: Zec 10:1-12 - --Zechariah 10 - A Promise to Gather Israel A. The superiority of the Messiah's reign. 1. (1) The blessed nature of the Messiah's reign. Ask the LOR...

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Commentary -- Other

Evidence: Zec 10:2-3 When those who profess to be shepherds of the flock of God fail to be faithful in their gospel proclamation, they fill the Church with false converts ...

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Introduction / Outline

JFB: Zechariah (Book Introduction) THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Eze...

JFB: Zechariah (Outline) INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to b...

TSK: Zechariah 10 (Chapter Introduction) Overview Zec 10:1, God is to be sought unto, and not idols; Zec 10:3, As he visited his flock for sin, so he will save and restore them.

Poole: Zechariah (Book Introduction) THE ARGUMENT Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s...

Poole: Zechariah 10 (Chapter Introduction) CHAPTER 10 God is to be sought unto, and not idols, Zec 10:1,2 . As he visited his flock for sin, so will he save and restore them, Zec 10:3-12 .

MHCC: Zechariah (Book Introduction) This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that...

MHCC: Zechariah 10 (Chapter Introduction) (Zec 10:1-5) Blessings to be sought from the Lord. (Zec 10:6-12) God will restore his people.

Matthew Henry: Zechariah (Book Introduction) An Exposition, with Practical Observations, of The Prophecy of Zechariah This prophet was colleague with the prophet Haggai, and a worker together wit...

Matthew Henry: Zechariah 10 (Chapter Introduction) 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...

Constable: Zechariah (Book Introduction) Introduction Title and Writer The title of this book comes from its traditional writer...

Constable: Zechariah (Outline) Outline I. Introduction 1:1-6 II. The eight night visions and four messages 1:7-6:8 ...

Constable: Zechariah Zechariah Bibliography Alexander, Ralph H. "Hermeneutics of Old Testament Apocalyptic Literature." Th.D. disser...

Haydock: Zechariah (Book Introduction) THE PROPHECY OF ZACHARIAS. INTRODUCTION. Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy i...

Gill: Zechariah (Book Introduction) INTRODUCTION TO ZECHARIAH This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zecharia...

Gill: Zechariah 10 (Chapter Introduction) 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 brough...

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