NOTES for Zec 10:1-12

The hymn to liberation, which makes up the 10th chapter of the book of the prophet Zechariah, uses many images traditional for the prophets, and therefore partly resembles messianic hymns and prophecies. But the essence of what the prophet speaks about is different. At the end of the previous chapter, the prophet spoke about the restoration of the spiritual beauty of the chosen people: the hymn of the 10th chapter, in essence, expands and clarifies this thought. Deutero-Zechariah's words about the rain, in which God's blessing will descend upon the Holy Land, echo the prophecy of Joel, which sounded almost simultaneously with them. Perhaps, at the turn of the 5th–4th centuries BC, rain became a characteristic symbol of the outpouring of the Spirit of God, which cleanses people's hearts. Deutero-Zechariah sees such an action of the Spirit as necessary because various forms of pagan magic are spreading again among the people: divinations and dreams that disturb the minds. To a large extent, in the era of Deutero-Zechariah and Joel, this was associated with foreign domination and the cultural assimilation of Israel in the Greco-Persian world.

It is difficult to say whom the prophet has in mind by the shepherds against whom the anger of the Lord was kindled. One interpretation suggests that it refers to the political leaders of the Middle Eastern world, who implanted their culture and their cults by force of arms. But it is also possible that, in accordance with the prophetic tradition, it refers to the spiritual leaders of the people of God, who in this era became increasingly fascinated by a culture new to them and a refined way of life, neglecting the severe and pure faith of their fathers. It is exactly at this time that Sadduceeism is born — a religious-political movement that will hold primacy by the time of the coming of the Lord Jesus Christ; perhaps Deutero-Zechariah means precisely them by the shepherds. Both of these interpretations, however, do not exclude one another: it is obvious that the prophet has in mind those who determine the spiritual path of the people. This is precisely why they are called he-goats: the fact is that when pasturing sheep, it is precisely he-goats that are often used as the leaders of the flock.

The prophet sees these people as something deeply alien to the chosen people. The meaning of the deliverance that he speaks about in the 10th chapter is that from among the faithful of Israel the Lord will choose new leaders. They will no longer incline toward foreign gods, and the people will again find strength and joy in faithfulness to the One God. The prophet depicts this through images familiar and close to his listeners of victory over enemies, the gathering of the scattered children of God, and the strengthening of Israel in faith.

This prophecy is very important in the context of the second half of the book of Zechariah. Speaking of the coming of the Messiah — the meek King, the prophet sees how the beauty of Israel — the beloved vineyard of God — blossoms anew. Like fruit, men of faith who will follow the Messiah and lead the whole people along this path rise to meet Him. The prophet sees the events of the future as a new exodus, this time not from Egyptian slavery, but from the gloom of paganism and unbelief. That is why the former enslavers — Egypt and Assyria — appear in his speech, although the paganism from which the Messiah delivers people is predominantly of Greco-Persian origin.

One cannot but remember that precisely this deliverance from the darkness of delusions will become one of the main aspects of God's saving action for the Greek theologians of the Byzantine era.