Exegetical and Hermeneutical Commentary of Zechariah 10:6
And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again [to place them]; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.
6 12. The return of the whole nation to their own land
6. bring them again to place them ] A single word in Hebrew, which however is irregular in form, and may be referred to either of two regular forms, meaning respectively, “I will cause them to return,” “I will cause them to dwell.” The A. V. with the Jewish commentators, followed by Rosenm and Pusey, regards the combination of the two forms as designed by the writer to combine the two ideas. (Comp. Jer 32:37.) It is more probable, however, that one only of the two ideas is here intended, I will bring them again (or, cause them to dwell, margin), R. V.
Fuente: The Cambridge Bible for Schools and Colleges
I will bring them again to place them – Zechariah seems to have condensed into one word two of Jeremiah, I will bring them again unto this place, and I will cause them to dwell safely Jer 32:37. Kimchi. It is not a confusion of forms, but the blending of two words into one. So also Ibn Ezra): The two ideas are here both implied, he will cause them to return to their land, and will cause them to dwell there in peace and security.
For I will have mercy upon them – Dionysius: For the goodness and lovingkindness of God, not any merits of ours, is the first and principal cause of our whole salvation and grace. Therefore the Psalmist says, neither did their own arm save them; but Thy right hand and Thine arm, and the light of Thy countenance, because Thou hadst a favor unto them Psa 44:3.
And they shall be, as though I had not cast them off – (Etymologically, loathed, cast off as a thing abhorrent .) God is ever the God of the present. He does not half-forgive. Their sins and their iniquities I will remember no more Heb 8:12. God casts off the sinner, as being what he is, a thing abhorrent, as penitence confesses of itself that it is a dead dog, a loathsome worm, a putrid corpse. God will not clothe with a righteousness, which He does not impart. He restores to the penitent all his lost graces, as though he had never forfeited them, and cumulates them with the fresh grace whereby He converts him (see vol. i. on Joe 2:25, pp. 192, 193). It is an entire re-creation. They shall be, as though I had not cast them off. I will settle you as in your old estates, and will do good, more than at your beginnings, and ye shall know that I am the Lord Eze 36:11.
For I am the Lord their God, and will hear them – As He says by Malchi, I am the Lord; I change not Mal 3:6. His unchangeableness belongs to His Being; I Am; therefore ye sons of Jacob are not consumed; and by Hosea, The Lord of hosts, The Lord is His memorial, therefore turn thou to thy God (Hos 12:5-6, (6, 7 Heb.) See vol. i. pp. 119, 120). Because God was their God, and as surely as He was their God, He would hear them. His Being was the pledge of His hearing. I, the Lord, will hear them; I, the God of Israel, will not forsake them Isa 41:17.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. I will strengthen the house of Judah] I doubt whether the sixth, seventh, eighth, and ninth verses (Zec 10:6-9) are not to be understood of the future ingathering of the Jews in the times of the Gospel. See Jer 3:14; Jer 23:6; Ho 1:2; Ho 6:11.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I will strengthen the house of Judah: God will give both courage and strength, courage to attempt, and also strength to go through and finish the attempt; in this they of the house of Judah were famous in the wars of the Jews against the Seleucidae, in which wars they had wonderful difficulties, and as wonderful courage and success.
I will save the house of Joseph; the remnant of the kingdom of Israel, the residue of the ten tribes, called the house of Joseph, for that Ephraim and Manasseh, part of that kingdom, were the sons of Joseph.
I will bring them again, both Judah and Joseph, out of Babylonish captivity, to place them; to settle them in their own land, and in their own cities: how far this doth warrant the expectation of a universal gathering of this people I do not undertake to determine.
I have mercy upon them; I pity them in what they have already suffered, and my mercy is not clean gone from them; I have yet rich mercy for them, and will show it when they have built city and temple, and restored religion.
They shall be as though I had not cast them off; in every respect they shall so multiply, thrive, and prosper, that though they remember it with grief and shame, yet the generations to come shall discern no sad marks of a rejected people.
I am the Lord their God, in a perpetual covenant, which I never can nor will break: I am and will be their God; they should, yea shall, be my people, as Zec 8:8.
And will hear them: they will pray, and I will hear, for they are mine, they will seek me as their God, and I will save them as my people.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Judah . . . Josephthat is,the ten tribes. The distinct mention of both Judah and Israel showsthat there is yet a more complete restoration than that from Babylon,when Judah alone and a few Israelites from the other tribes returned.The Maccabean deliverance is here connected with it, just as thepainter groups on the same canvas objects in the foreground and hillsfar distant; or as the comparatively near planet and the remote fixedstar are seen together in the same firmament. Prophecy ever hastensto the glorious final consummation under Messiah.
bring them again to placethemnamely, securely in their own land. The Hebrew verbis compounded of two, “I will bring again,” and “Iwill place them” (Jer 32:37).MAURER, from a differentform, translates, “I will make them to dwell.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And I wilt strengthen the house of Judah,…. Both with internal and external strength, so that they shall be able to stand their ground against enemies of every sort:
and I will save the house of Joseph: the ten tribes, such of them that shall be found, for all Israel shall be saved, Ro 11:26 not only temporally, but spiritually, with an everlasting salvation:
and I will bring them again to place them; there is but one word in the original text; it is composed of two words, as Kimchi observes, of
, “to return”, and , “to sit” or “dwell” o, quietly, constantly, and at ease; and our version takes in both senses: the meaning is, that these people should be returned from the state and condition and from each of the places they are in, and be settled either in their own land, or in Gospel churches, under a Gospel ministry, enjoying Gospel ordinances, or in both:
for I have mercy upon them; which is the spring and source of all the above benefits promised, or that are after mentioned; even of the covenant and its blessings; the mission of Christ, and salvation by him; regeneration, pardon, and eternal life; hence they that had a “loammi” upon them, and were not the people of God, now will be his people; and those who had not obtained mercy shall obtain it, even those that were concluded in unbelief:
and they shall be as though I had not cast them off; or rejected them from being his people; which was done when the natural branches, the Jews, were broken off, and the Gentiles of the wild olive tree were grafted in; when their civil and church state were dissolved, and their city and temple destroyed:
for I [am] the Lord their God; covenant interest always remains, and is the source of all the blessings of grace, and will be of the conversion of the Jews, Ro 11:26:
and will hear them; when, the Spirit of grace and supplication being poured upon them, they shall cry unto the Lord, and look to him for salvation. The Targum is,
“and I will receive their prayer.”
o “et reverti et habitare faciam”, Burkius.
Fuente: John Gill’s Exposition of the Entire Bible
Zechariah pursues the same subject, — that the work of redemption, the beginning of which the Jews saw, would not be incomplete, for the Lord would at length fulfill what he had begun. The Jews themselves could not acquiesce in those beginnings, which were not a hundredth part of what God had promised; it was hence necessary for them to raise up their minds above, that they might hope for much more than what was evident before their eyes.
And this truth is very useful to us, for we are wont to confine God’s promises to a short duration of time, and when we thus include him within narrow limits, we prevent him as it were to do what we stand in need of. Let then the example of the return of the people of Israel ever come to our minds, for the Lord had promised by his Prophets that they would become very eminent, and in every way rich and happy; but when this did not take place after their return to their country, many of the Jews thought that they had been deceived, as they had expected God to fulfill his word immediately, but they ought to have suspended their hope and expectation until Christ came to the world. On this then the Prophet now insists — that the Jews were to rest patiently, until the ripened time came, when the Lord would prove that he is not only in part but a complete redeemer of his people.
Now he says, I will strengthen the house of Judah, and the house of Joseph will I save. The kingdom of Israel, we know, had by degrees wholly fallen; for at first four tribes were driven into exile, and afterwards the whole people perished, so that all thought that the name of the ten tribes had become extinct. The Lord afterwards visited the kingdom with dreadful ruin. But it must be observed, that while the two kingdoms existed, they entertained grievous enmities towards each other; for the defection which happened under Jeroboam, ever made the Jews violently to hate their brethren, the Israelites, as they indeed deserved; for they had in a manner rejected God by rejecting the son of David, and became in a manner alienated from the body of the Church. Now then Zechariah promises something uncommon, when he says that the two peoples shall be united, so as to be again one, as before the defection: for the house of Joseph means the same as the house of Ephraim; and we know that by taking a part for the whole, the house of Ephraim is taken for the whole kingdom of Israel. We now then understand the Prophet’s meaning — that the state of the people would be happier than it had been since the ten tribes separated from the kingdom of Judah, or from the house of David; for God would gather for himself a Church from all the children of Abraham. (120)
He then adds, I will bring them back and cause them to dwell. The verb here, הושבותים, eushebutim, is supposed to be derived from שב, sheb, or from שוב, shub; but they are mistaken who think these to be words of different meanings, because some refer to the one root, and others to the other; nor can this be maintained: but those who minutely consider the rules of grammar, say that the verb is a compound, and means that God would not only restore the ten tribes, but also make them to dwell, that is, give them a fixed habitation in their country. (121)
He then adds, Because I have pitied them. Some read this in the future tense, but I retain the past, for the Lord assigns here a reason for their future gathering, even because he would deal mercifully with his people. He recalls then the attention of the Jews to the fountains of his mercy, as if he had said, “Though they have deserved perpetual ruin, He will yet hear their greenings, because he will be propitious to them.” As their calamity was an hindrance, which prevented the Jews from expecting any such thing, he adds, They shall be as though I had not cast them away. By which words he reminds them that the punishment which had been inflicted on the people, would be only for a time. He then bids them to take courage, though they were like the lost or the dead, for he would put an end to their miseries. And when God says that he had cast away his people, it ought to be taken according to the perceptions of men, as we have observed elsewhere; for adoption was unchangeable, but external appearance could have led to no other conclusion, but that the people had been rejected by God. The meaning of the Prophet is, however, clearly this — that though God had dealt severely with that people, and inflicted on them the heaviest punishment on account of their perfidy, yet his vengeance would not be for ever, for he would give place to mercy.
He adds another reason, For I Jehovah am their God. He means by this sentence that adoption would not be void, though he had for a time rejected the Jews: for by calling himself their God, he reminds them of his covenant, as though he had said, that he had not in vain made a covenant with Abraham, and promised that his seed would be blessed. Since then God had pledged his faith to Abraham, he says here that he would be the God of his people; not that they deserved anything, but because he had gratuitously chosen both Abraham and his seed.
He in the last place says, And I will hear them (122) He seems here to exhort them to prayer, that, relying on this promise, they might ask of God what had been promised. Though this verb is often taken in a sense not strictly correct, for God is said to hear those who do not flee to him; but what I have stated is more suitable to this place — that the people are stimulated to prayer, as God freely invites us to himself for this end, that is, that our prayers may harmonise with his promises. This is the meaning. It now follows —
(120) The opinion of those who regard this prophecy as having been accomplished in the history of the Jews before the coming of Christ, is that “the house of Joseph” were those of the ten tribes who had joined themselves to the tribe of Judah. So Grotius says, and Henderson observes, “It is clear from the reference thus made, that part, if not most of all the tribes, returned and took possession of their patrimonial lands after the captivity. But Scott and Adam Clarke, though they allow that this prophecy was in part fulfilled when the Jews successfully resisted their SyroGrecian enemies, yet think that its full accomplishment is yet future; while Calvin evidently considers that a spiritual union in Christ is intended, conveyed in a language borrowed from the civil condition of the Jews. — Ed.
(121) Kimchi says that [ ישב ], to dwell, and [ שוב ], to return, are included in this verb; but of such amalgamation there are no examples. The true reading no doubt is either [ והשבתים ], “and I will restore them,” supported by six MSS. the Targum, the Syriac, and the Vulgate; or [ והושבתים ], “and I will settle them,” supported by the Septuagint. — Ed.
(122) Literally it is, “and I will answer them,” [ ואענם ];—[ και ἐπακούσομαι αυτοις ]—”and I will hear them,” is the Septuagint; but the proper meaning of the verb is to answer; and so Henderson renders it. — Ed.
Fuente: Calvin’s Complete Commentary
Zec 10:6 And I will strengthen the house of Judah, and I will save the house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.
Ver. 6. And I will strengthen the house of Judah ] Robustos, ac quasi Gabrieles efficiam (a Lapide). See Zec 12:8 Isa 10:34 Zec 10:5 . The saints shall be strengthened with all might according to his glorious power, Col 1:11 , at the resurrection especially when Christ shall change their vile bodies, and make them like unto his glorious body, in strength, agility, beauty. The bodies of the saints, saith Luther, shall have that power as to toss the greatest mountains in the world like a ball. Anselm saith, such as they shall be able to shake the whole earth at their pleasure Our Saviour saith that they shall be as the angels of God, Luk 20:36 , more like spirits, than bodies, while they are here. In quiet and confidence is their strength, Isa 30:15 ; and again in the same chapter, Zec 10:7 , their strength is to sit still. They expected much strength from Egypt; but the prophet tells them that by sitting still and waiting for the salvation of God by faith they shall have an Egypt; and better, out of weakness they should be made strong, wax valiant in fight, turn to flight the armies of the aliens, Heb 11:34 , as the Maccabees did, and as Michael and his angels, Rev 12:7-9 , the noble army of the apostles, who were more than conquerors; and martyrs, who tired their tormentors and laughed at their cruelty the valour of the patients, the savageness of the persecutors strove together; till both exceeding nature and belief, bred wonder and astonishment in beholders and readers. These were those lion-like men of the tribe of Judah that took the kingdom by violence. Judah, which signifieth the confessor, had the kingdom, as Levi had the priesthood, both forfeited by Reuben, who was weak as water, Gen 49:4 .
And I will save the house of Joseph
And I will bring them again to place them
For I have mercy upon them
And they shall be as though I had not cast them off
For I am the Lord their God
And will hear them, or, I will speak with them
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
God. Hebrew. Elohim. App-4.
hear = answer.
Fuente: Companion Bible Notes, Appendices and Graphics
I will strengthen: Zec 10:12, Psa 89:21, Isa 41:10, Eze 37:16, Oba 1:18, Mic 4:6, Mic 4:13, Mic 5:8, Mic 7:16, Zep 3:19, Zep 3:20
I will save: Zec 8:7, Jer 3:18, Jer 23:6, Jer 31:1, Jer 31:31, Eze 39:25, Hos 1:11, Rom 11:25, Rom 11:26
for I have: Isa 14:1, Jer 31:20, Hos 1:7, Hos 2:23, Mic 7:18-20
as: Zec 8:11, Isa 49:17-21, Jer 30:18, Eze 36:11
for I am: Zec 13:9, Isa 41:17-20, Jer 33:2, Jer 33:3, Eze 36:37
Reciprocal: 1Ki 11:28 – the house Psa 29:11 – give Psa 60:1 – O turn Isa 45:24 – strength Isa 65:9 – I will Jer 12:14 – and pluck Jer 33:26 – and have Eze 37:19 – Behold Joe 2:25 – that Joe 3:7 – I will Joe 3:16 – and the strength Amo 5:6 – the house Oba 1:20 – the captivity of this Mic 2:12 – they Zep 3:15 – hath taken Zec 8:13 – O house Zec 12:5 – The inhabitants 1Pe 5:10 – strengthen
Fuente: The Treasury of Scripture Knowledge
Zec 10:6. The captivity proper had been ended when Zechariah was writing, but much of the reconstruction work was still to come or was just under way. The verse Is a promise of the continued support of God.
Fuente: Combined Bible Commentary
10:6 And I will strengthen the house of Judah, and I will save the {h} house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.
(h) That is, the ten tribes, which would be united under Christ to the rest of the Church.
Fuente: Geneva Bible Notes
The Lord would strengthen, deliver, and restore the house of Judah and the house of Joseph (Ephraim), both the former Northern and Southern Kingdoms. He would do this simply because He had compassion on them, not because they deserved His blessing. He would restore the Israelites to a condition similar to the one they enjoyed before He sent them into captivity, including sovereignty within their own homeland. He would do this because He is Yahweh, their God. He would answer their prayers for His help.