Захарія 10:1

"Ask ye of Jehovah rain in the time of the latter rain; Jehovah createth lightnings, and showers of rain will He give them, to every one vegetation in the field. Zac 10:2. For the teraphim have spoken vanity, and the soothsayers have seen a lie, and speak dreams of deceit; they comfort in vain: for this they have wandered like a flock, they are oppressed because there is no shepherd." The summons to prayer is not a mere turn of the address expressing the readiness of God to give (Hengstenberg), but is seriously meant, as the reason assigned in Zac 10:2 clearly shows. The church of the Lord is to ask of God the blessings which it needs for its prosperity, and not to put its trust in idols, as rebellious Israel has done (Hos 2:7). The prayer for rain, on which the successful cultivation of the fruits of the ground depends, simply serves to individualize the prayer for the bestowal of the blessings of God, in order to sustain both temporal and spiritual life; just as in Zac 9:17 the fruitfulness of the land and the flourishing of the nation are simply a concrete expression, for the whole complex of the salvation which the Lord will grant to His people (Kliefoth). This view, which answers to the rhetorical character of the exhortation, is very different from allegory. The time of the latter rain is mentioned, because this was indispensable to the ripening of the corn, whereas elsewhere the early and latter rain are connected together (e.g., Joe 2:23; Deu 11:13-15). The lightnings are introduced as the harbingers of rain (cf. Jer 10:13; Psa 135:7). Metar geshem, rain of the rain-pouring, i.e., copious rain (compare Job 37:6, where the words are transposed). With lâkem (to them) the address passes into the third person: to them, i.e., to every one who asks. עשׂב is not to be…

Gracious things and glorious ones, very glorious and very gracious, were promised to this poor afflicted people in the foregoing chapter; now here God intimates to them that he will for these things be enquired of by them, and that he expects they should acknowledge him in all their ways and in all his ways towards them - and not idols that were rivals with him for their respects. I. The prophet directs them to apply to God by prayer for rain in the season thereof. He had promised, in the close of the foregoing chapter, that there should be great plenty of corn and wine, whereas for several years, by reason of unseasonable weather, there had been great scarcity of both; but the earth will not yield its fruits unless the heavens water it, and therefore they must look up to God for the dew of heaven, in order to the fatness and fruitfulness of the earth (Zac 10:1): "Ask you of the Lord rain. Do not pray to the clouds, nor to the stars, for rain, but to the Lord; for he it is that hears the heavens, when they hear the earth," Hos 2:21. Seasonable rain is a great mercy, which we must ask of God, rain in the time of the latter rain, when there is most need of it. The former rain fell at the seed-time, in autumn, the latter fell in the spring, between March and May, which brought the corn to an ear and filled it. If either of these rains failed, it was very bad with that land; for from the end of May to September they never had any rain at all. Jerome, who lived in Judea, says that he never saw any rain there in June or July. They are directed to ask for it in the time when it used to come. Note, We must, in our prayers, dutifully attend the course of Providence; we must ask for mercies in their proper time, and not expect that God should go out of his usual way and method fo…

10:1–11:3 God will strengthen his people by his power and restore them because of his compassion (10:6, 12). With its references to shepherds (10:2-3; 11:3), the passage prepares for the following allegory of the good and evil shepherds (11:4-17). 10:1-3 This is a rebuke of false shepherds, human leaders who do not have their people’s good at heart. 10:1 Rain was a sign of divine blessing (see Joel 2:23)—the Lord was the source of the rain, but Israel’s leaders had led the people to trust in false gods instead.