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 Zechariah 9:15; Psalms 78:65, Psalms 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 (Psalms 63:7; Isaiah 41:16; Joel 2:23; Habakkuk 3:18). Attempts have been made to find the fulfilment of these prophecies (Zechariah 10:3, 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 (Zechariah 10:2) was their imitation of heathen practices mentioned in 1 Macc.
1:13-15 and 2 Macc. 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 verses 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.