In Z’kharyah 10:1-12, God emphasizes the importance of looking to Him for guidance, especially during difficult times. If you’re feeling overwhelmed by responsibilities at home, take a moment each day to pray for wisdom and clarity. Create a dedicated space for prayer and reflection in your home where you can connect with God. Write down your worries and then turn them into prayer requests, inviting God to help you navigate family challenges. By doing this, you’ll not only feel more empowered, but you’ll also foster a spirit of reliance on God’s promises in your household. My wife and I have practiced this routine for as long as I can remember. We start the morning off reading one devotional and praying together. Then I go to my den, and she stays in her chair in the living room, and we do our own devotions.

Ruin By Leaders

10 ¹ Ask Adonai for rain in the spring, Adonai who makes the rain clouds; and He will give them showers of rain, grass in the field to each one. Ask rain from the Lord.

Considering the promised blessings in 9:17, the prophet encourages the people to request them from the Lord with confidence. There will be literal rain and spring rain (Apr./May) in the kingdom (cf. Isiah 35:1–7), making the land flourish, but the promise here also refers to spiritual blessings (cf. Hosea 6:1–3). The “spring rain” of spiritual grace and goodness from God will bring refreshment to people’s souls (cf. Isiah 44:3).

² For the household gods talk nonsense, the diviners have seen a lie; their dreams convey delusions, and the comfort they offer is in vain. Therefore, they go their way like sheep in distress from lack of a shepherd. ³ “My anger burns against the shepherds, and I will vent it on the leaders of the flock.” For Adonai-Tzva’ot will care for His flock, the people of Y’hudah; He will make them like His royal war-horse.

In the past, the leaders sought help from the household gods, such as those Rachel stole from Laban (Genesis 31:34), or from pagan diviners. Yet these sources had yielded only empty consolation, and the people had been left leaderless, like sheep without a shepherd. The Lord’s anger was kindled against the leaders of His people, described as the shepherds, an image of abusive power (see Ezekiel 34). As a result, He would remove them and provide a new shepherd for His flock.

Redemption of Isra’el

⁴ From them come cornerstone and tent peg, from them the bow for battle, from them all the rulers together.

Many commentators interpret verse 4 as a promise of the Messiah. Coming out of Y’hudah, He would be the chief cornerstone, the tent peg, the battle bow, and the ruler. Others believe that this is a picture of restored Isra’el. Some say that the last line describes what the Messiah will do, namely, cast foreign oppressors out of the land. In any case, the men of Y’hudah will triumph gloriously over their enemies.

⁵ They will be like warriors trampling the mud of the streets in battle. They will fight, because Adonai is with them; they will rout even those on horseback.

The prophet pictured foot soldiers overpowering the cavalry (cf. Z’kharyah 12:1–9) in battle. This analogy was to illustrate the power of God’s people when He is “with them.”

⁶ “I will strengthen the house of Y’hudah and save the house of Yosef. I will bring them back in my compassion for them; they will be as if I hadn’t driven them out; for I am Adonai their God, and I will answer them.

Both the southern and northern kingdoms of Isra’el will be restored to a position of blessing, as the whole nation is restored in millennial blessing (cf. Yirmeyahu 32:37). I am Adonai their God. Isra’el’s restoration was due to God, the covenant keeper, who gave a strong reiteration of His continuing, unconditional commitment to them. The curses of Deuteronomy 28:15–68, expressed in the Assyrian and Babylonian deportations, did not abrogate God’s promised blessings to Isra’el or transfer them to another people. Even after they had crucified the Messiah, Kefa told them they could still receive the promise (cf. Acts 2:39) because the Abrahamic Covenant remained in place and they were the people of God’s promise (Acts 3:25).

⁷ Efrayim’s men will be like warriors; their hearts will be cheered as if from wine. Their children will see it and rejoice, their hearts will be glad in Adonai. ⁸ “I will whistle for them and gather them, because I have redeemed them; they will be as numerous as they were before;

The joy of the restored nation of Isra’el at the beginning of the Millennium is likened to those who have been drinking wine (cf. Yesha‘yahu 66:10–14; Tz’fanyah 3:14–20). The prophecy summarized what had been said, namely the Messiah’s call for Isra’el to be redeemed and for them to regather in His land (cf. Yesha‘yahu 5:26). As in Egypt (cf. Exodus 1:8–22), those of Isra’el who God protects because of their faith in the Messiah will survive the Tribulation and enter the Millennium to multiply greatly.

⁹ and I will sow them among the peoples. In distant lands, they will remember Me; they will rear their children and then return. ¹⁰ I will bring them back from the land of Egypt and gather them out of Ashur. I will bring them into Gil‘ad and the L’vanon, until there is no more room for them. ¹¹ Trouble will pass over the sea and stir up waves in the sea; all the depths of the Nile will be dried up, the pride of Ashur will be brought down, and the scepter of Egypt will leave. ¹² But I will strengthen [Isra’el] in Adonai; they will travel here and there in his name, says Adonai.” ^[1]

Another summary states that, as God had previously scattered them throughout the world (CE 70), He would bring them back to populate His messianic kingdom (cf. Is 11:11, 12; 49:20–22). As Isra’el crossed the Red Sea, God will remove both geographical and political obstacles to Isra’el’s return to the Kingdom of the Messiah. Assyria and Egypt, traditional enemies of Isra’el, symbolize any nation that would try to withstand God from fulfilling His will. The people of Isra’el will be the messengers of their Messiah in the Millennial Kingdom. This is the complete spiritual restoration spoken of by Yechezk’el in 36:21–38; 37:1–14, 22–28).

In our next post, we will pick up where we left off by exploring Z’kharyah.

Click here for the PDF version

^[1] Z’kharyah 10:1-12.