Zechariah 10:7

Zec 10:7 And [they of] Ephraim shall be like a mighty [man], and their heart shall rejoice as through wine: yea, their children shall see [it], and be glad; their heart shall rejoice in the LORD.

Ver. 7. And they of Ephraim shall be as a mighty man] The same again, and in the same words, for more assurance; because the return of the ten tribes might seem a thing more incredible, Erant enim quasi putridum cadaver, saith Calvin here: they were as rotten carcases, and they had obiter in passing only heard of these promises; as if some grain of seed should be dropped by the highwayside: for they were now as aliens from the commonwealth of Israel.

And their heart shall rejoice as through wine] Which naturally exhilarateth, Psa 104:15, and is called by Plato one of the mitigators. (μαλακτικα) of human misery. See Pro 31:6. {See Trapp on "Pro 31:6"} Some nations use to drink wine freely before they enter the battle, to make them undaunted. Some think here may be an allusion to such a custom. I should rather understand it of that generous wine of the Spirit, Eph 5:18.

Yea, their children shall see it] Therefore they were not to antedate the promises, but to wait the accomplishment which should certainly be, if not to them, yet to theirs after them, even a full restoration in due season.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

like a mighty man--in the battle with the foe (Zac 10:3, Zac 10:5).

rejoice--at their victory over the foe.

children shall see it--who are not yet of age to serve. To teach patient waiting for God's promises. If ye do not at present see the fulfilment, your children shall, and their joy shall be complete.

rejoice in the Lord--the Giver of such a glorious victory.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 7. Ephraim shall be like a mighty man] This tribe was always distinguished for its valour.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

He declares the same in other words: he had said in the last verse, that he would strengthen both the house of Judah and the house of Joseph, that is, the ten tribes; he now speaks of Ephraim alone, but includes the kingdom of Judah; and he names Ephraim, not because he deserved to be honored, or to be preferred to the Jews, for Ephraim had become apostate; but because the return of the ten tribes was an event more incredible: this is clearly the reason why the Prophet expressly mentions Ephraim. For even to the very destruction of the city and of the temple, God had continued to promise restoration to the Jews: the hope then of the Jews was certain and peculiar to themselves; but as to the Israelites, they were like a putrid carcass, for they had heard only something here and there, and received only some portion of the prophecies, as a grain of seed that falls outside of the field; for they were then as it were alienated from the people of God. We now then understand what the Prophet means by saying, that the Israelites would be like giants; for though they had been cast down by their enemies, and then driven in great dishonor and disgrace into exile, and had been exposed to all kinds of reproaches, and oppressed by extreme bondage; yet God promises them the strength of giants.

Now we have said that the words contain a part for the whole; for this promise no doubt belongs especially to the Jews: there is yet no mention of them, though they were first in rank, and had a better ground of hope as to their return, and the Lord had already given them some proof.

He says, Rejoice shall their hearts through wine; and see shall their sons and be glad; exult shall their heart in Jehovah. It is certain that they had already a cause for joy, as it is said in the book of Psalms,

“We became like those who dream, when the Lord restored his captives.” (Psalm 126:1.)

But the Prophet speaks here of a greater joy, that is, when they should see gathered all the tribes from their miserable and grievous dispersion: hence it is said in the same Psalm, “Gather, Lord, our captivity, like the stream in the south;” and then he adds, “They who sow in tears, in joy shall reap.” In part then did the faithful lament, and in part did they rejoice: the beginning of redemptions had raised their minds to joy; but on seeing their brethren still living under the tyranny of their enemies and having hardly a hope of restoration, they could not but mourn. Now the Prophet here declares, that their joy would be full, when their complete restoration came.

And he extends this joy to their sons; for it was needful to restrain their armor in expecting a full favor, as they ever closed up their way to God by their complaints, according to what we do when we give loose reigns to our wishes, for we then in a manner turn away from God. In order then to teach the people patience, the Prophet says, “Though ye see not this today with your eyes, yet your sons shall at length see it.” We now perceive that he here exhorts them to patience, that they might not anticipate with too much haste the promises of God.

Of the metaphor it is not needful to say much: he compares to the drunken, or to such as become cheerful through drinking, those who rejoice in the Lord, not that he expresses an approval of drunkenness, but because he wished to show that it would be no common joy, as though they were carried away beyond themselves. It would be then superfluous to move here the question, whether it be right to seek joy by drinking freely. It is indeed true that hilarity is connected with the lawful use of wine (Psalm 104:15;) but as we are too prone to excess, we ought to restrain the lusts of the flesh rather than to seek some color of excuse for a sinful indulgence. But as I have said, this question does not belong to the present passage. It follows —

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

7. as through wine] Comp. Zec_9:15.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And they of Ephraim shall be like a mighty man,.... What remain, and shall be found of the ten tribes, shall be as is said of Judah, or the Jews of the two tribes, Zac 10:5,

and their heart shall rejoice as through wine: they shall be filled with inward and spiritual joy, through the love of God shed abroad in their heart; and through the Gospel of Christ having a place there; and through the blessings of divine grace, those streams of love, and which flow in the Gospel, and make glad the hearts of God's people; all which are comparable to wine:

yea, their children shall see it, and be glad; they shall see the strength, victory, and salvation of their fathers, and the joy they shall be possessed of, and join with them in it, having a share in the same blessings they are partakers of:

their heart shall rejoice in the Lord; in the person and offices of Christ, who will now be known by the spiritual seed and offspring of the church, and in the great salvation wrought out by him, and in all the blessings of grace that accompany it. The Targum is,

"their heart shall rejoice in the word of the Lord;''

the essential Word, the Son of God.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

And Ephraim, they shall be like a mighty man - Prophecy, through the rest of the chapter, turns to Ephraim, which had not yet been restored. With regard to them, human victory retires out of sight, though doubtless, when their wide prison was broken at the destruction of the Persian empire, many were free to return to their native country, as others spread over the West in Asia Minor, Greece, Rome, and so some may have taken part in the victories of the Maccabees. Yet not victory, but strength, gladness beyond natural g adness, as through wine, whereby the mind is exhilarated above itself; and that, lasting, transmitted to their children, large increase, holy life in God, are the outlines of the promise.

Their heart shall rejoice in the Lord - Psa 44:3 : “As the principal object, the first, highest, most worthy Giver of all good, to whom is to be referred all gladness, which is conceived from created goods, that ‘whose glorieth may glory in the Lord’ 2Co 10:17, in whom alone the rational creature ought to take delight.”

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Valiant. Ephraim was a powerful and valiant tribe, Deuteronomy xxxiii. 17. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Ephraim: see Zec 10:6. Shall be like a mighty man, see Zec 10:5.

Their heart shall rejoice as through wine; which warmeth the blood, cheereth the spirits, and adds life greatly, where a good and joyful success concurreth, as here it doth.

Their children shall see it, and be glad; either thus, in the days of your children this shall be; or rather, when the time comes for these things they shall continue through your generations to children that shall be born.

Their heart shall rejoice in the Lord; the goodness, power, wisdom, and faithfulness of God shall be the cause of this joy, and many of these people shall indeed rejoice in the Lord, and in the Messiah.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

7. Ephraim, like Judah, is transformed into a nation of heroes, and realizing that once more the divine favor is theirs, they will rejoice greatly.

As through wine — They will be beside themselves for joy (compare Zec_9:15). The magnitude of rejoicing is indicated in the rest of the verse. It will become contagious; all will join in it, and all will give the glory to Jehovah who has wrought the wonderful salvation.

Their children — Not young boys and girls, but the individual Ephraimites; compare “sons (the same word in Hebrew) of Zion” (Zec_9:13).

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

They of Ephraim; i.e. as well as Judah, shall be heroes. Not many members of the northern kingdom returned at first from the Captivity; but the prophet gives the assurance that they shall come and prove themselves mighty warriors. As through wine. They shall hasten to the battle cheerfully and exultingly, like men refreshed and strengthened with wine. (see Zec_9:15 Psa_78:65, Psa_78:66) Their children shall see it. Though unable to participate in the struggle, their children shall share the universal joy. Their heart shall rejoice in the Lord. (Psa_63:7 Isa_41:16 Joe_2:23 Hab_3:18) Attempts have been made to find the fulfilment of these prophecies (ver. 3, etc.) in certain events of Maccabean times. Thus, according to Patritius, the sin for which the Hebrews surfeited such distress at the hands of the Seleucidae (ver. 2) was their imitation of heathen practices mentioned in RAPC 1Ma 1:13-15 and RAPC 2Ma 4:7-17, when the high priest purchased his office by a bribe, and the other priests followed Greek customs. The prophet is supposed to refer specially to this state of things when he says, "They were troubled because there was no shepherd. Mine auger was kindled against the shepherds." But we have shown above that Zechariah is here speaking of the past, not of the future. There is more verisimilitude in discerning the wars and victories of Judas, his brothers and successors, in the allusions of vers 4-7. The truth is that such descriptions suit many different events, and have various applications. Though their complete fulfilment may be expected only in Messianic times and circumstances, yet we may see many anticipatory and preparative transactions, which are meant to introduce the final accomplishment. The Jewish prophet is not always foretelling certain definite events. Oftentimes he is teaching, warning, and exhorting; and generally he is enunciating great principles, the truth of which shall be clear in the future, rather than predicting particular facts. Not unfrequently commentators have neglected this consideration, and sought too curiously to restrict the prophet"s words to some one issue. It may be noted, further, that where the prophetic language concerning the destiny of the restored people seems to be exaggerated and not borne out by subsequent facts, the promises are always conditioned by the moral state of the recipients. If they answered fully and consistently to God"s call, the result would be such as was predicted. That the event in all respects did not correspond with the high ideal previously announced must be attributed, not to the prophet"s mistake, but to the people"s waywardness and disobedience.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Their children shall see - These blessings shall continue through your generations, to children that shall be born.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.