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.
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10:6-12 Here are precious promises to the people of God, which look to the state of the Jews, and even to the latter days of the church. Preaching the gospel is God's call for souls to come to Jesus Christ. Those whom Christ redeemed by his blood, God will gather by his grace. Difficulties shall be got over easily, and effectually, as those in the way of the deliverance out of Egypt. God himself will be their strength, and their song. When we resist, and so overcome our spiritual enemies, then our hearts shall rejoice. If God strengthen us, we must bestir ourselves in all the duties of the Christian life, must be active in the work of God; and we must do all in the name of the Lord Jesus.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 Jeremiah 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 our's, 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' Psalm 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" Hebrews 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 Joel 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" Ezekiel 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" Malachi 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" (Hosea 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" Isaiah 41:17.

6. Judah … Joseph—that is, the ten tribes. The distinct mention of both Judah and Israel shows that 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 the painter groups on the same canvas objects in the foreground and hills far distant; or as the comparatively near planet and the remote fixed star are seen together in the same firmament. Prophecy ever hastens to the glorious final consummation under Messiah.

bring them again to place them—namely, securely in their own land. The Hebrew verb is compounded of two, "I will bring again," and "I will place them" (Jer 32:37). Maurer, from a different form, translates, "I will make them to dwell."

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 Zechariah 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.

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, Romans 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, Romans 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.

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.

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. Jeremiah 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.

Verse 6. - House of Joseph; i.e. Israel, or the ten tribes, called Ephraim in the next verse (see note on Amos 5:6). Israel and Judah alike shall share in the contest and the victory, under the protection of God. I will bring them again to place them. This is one word in Hebrew, which may mean either "I bring them again," or "I make them dwell." The Authorized Version unwarrantably combines both significations. Septuagint, κατοικιῶ αὐτούς, "I will settle them;" Vulgate, convertam eos. It is better taken here, in contrast with "cast off" in a following clause, in the sense of "I will cause them to dwell," i.e. in safety and comfort. As though I had not cast them off. The happy restoration shall make thrum forget former troubles and the calamities of their rejection (Isaiah 43:18, 19). Will hear them (Zechariah 13:9; Isaiah 58:9). Zechariah 10:6Thus equipped for battle, Judah will annihilate its foes. Zechariah 10:5. "And they will be like heroes, treading street-mire in the battle: and will fight, for Jehovah is with them, and the riders upon horses are put to shame. Zechariah 10:6. And I shall strengthen the house of Judah, and grant salvation to the house of Joseph, and shall make them dwell; for I have had compassion upon them: and they will be as if I had not rejected them: for I am Jehovah their God, and will hear them. Zechariah 10:7. And Ephraim will be like a hero, and their heart will rejoice as if with wine: and their children will see it, and rejoice; their heart shall rejoice in Jehovah." In Zechariah 10:5, bōsı̄m is a more precise definition of kegibbōrı̄m, and the house of Judah (Zechariah 10:3) is the subject of the sentence. They will be like heroes, namely, treading upon mire. Bōsı̄m is the kal participle used in an intransitive sense, since the form with o only occurs in verbs with an intransitive meaning, like bōsh, lōt, qōm; and būs in kal is construed in every other case with the accusative of the object: treading upon mire equals treading or treading down mire. Consequently the object which they tread down or trample in pieces is expressed by בּטיט חוּצות; and thus the arbitrary completion of the sentence by "everything that opposes them" (C. B. Mich. and Koehler) is set aside as untenable. Now, as "treading upon mire" cannot possibly express merely the firm tread of a courageous man (Hitzig), we must take the dirt of the streets as a figurative expression for the enemy, and the phrase "treading upon street-mire" as a bold figure denoting the trampling down of the enemy in the mire of the streets (Micah 7:10; 2 Samuel 22:43), analogous to their "treading down sling-stones," Zechariah 9:15. For such heroic conflict will they be fitted by the help of Jehovah, that the enemy will be put to shame before them. The riders of the horses are mentioned for the purpose of individualizing the enemy, because the principal strength of the Asiatic rulers consisted in cavalry (see Daniel 11:40). הובישׁ intransitive, as in Zechariah 9:5. This strength for a victorious conflict will not be confined to Judah, but Ephraim will also share it. The words, "and the house of Ephraim will I endow with salvation," have been taken by Koehler as signifying "that Jehovah will deliver the house of Ephraim by granting the victory to the house of Judah in conflict with its own foes and those of Ephraim also;" but there is no ground for this. We may see from Zechariah 10:7, according to which Ephraim will also fight as a hero, as Judah will according to Zechariah 10:5, that הושׁיע does not mean merely to help or deliver, but to grant salvation, as in Zechariah 9:16. The circumstance, however, "that in the course of the chapter, at any rate from Zechariah 10:7 onwards, it is only Ephraim whose deliverance and restoration are spoken of," proves nothing more than that Ephraim will receive the same salvation as Judah, but not that it will be delivered by the house of Judah. The abnormal form הושׁבותים is regarded by many, who follow Kimchi and Aben Ezra, as a forma composita from הושׁבתּים and השׁיבותי: "I make them dwell, and bring them back." But this is precluded by the fact that the bringing back would necessarily precede the making to dwell, to say nothing of the circumstance that there is no analogy whatever for such a composition (cf. Jeremiah 32:37). The form is rather to be explained from a confusion of the verbs עו and פי, and is the hiphil of ישׁב for הושׁבתּים (lxx, Maurer, Hengstenberg; comp. Olshausen, Grammat. p. 559), and not a hiphil of שׁוּב, in which a transition has taken place into the hiphil form of the verbs פו (Ewald, 196, b, Not. 1; Targ., Vulg., Hitzig, and Koehler). For "bringing back" affirms too little here. הושׁבתּים, "I make them dwell," corresponds rather to "they shall be as if they had not been cast off," without needing any further definition, since not only do we meet with ישׁב without anything else, in the sense of peaceful, happy dwelling (e.g., Micah 5:3), but here also the manner of dwelling is indicated in the appended clause כּאשׁר לא־זנחתּים, "as before they were cast off" (cf. Ezekiel 36:11). אענם is also not to be taken as referring to the answering of the prayers, which Ephraim addressed to Jehovah out of its distress, out of its imprisonment (Koehler), but is to be taken in a much more general sense, as in Zechariah 13:9; Isaiah 58:9, and Hosea 2:23. Ephraim, like Judah, will also become a hero, and rejoice as if with wine, i.e., fight joyfully like a hero strengthened with wine (cf. Psalm 78:65-66). This rejoicing in conflict the sons will see, and exult in consequence; so that it will be a lasting joy.
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