Zechariah 11.

Matthew Henry

God's prophet, who, in the chapters before, was an ambassador sent to promise peace, is here a herald sent to declare war. The Jewish nation shall recover its prosperity, and shall flourish for some time and become considerable; it shall be very happy, at length, in the coming of the long-expected Messiah, in the preaching of his gospel, and in the setting up of his standard there. But, when thereby the chosen remnant among them are effectually called in and united to Christ, the body of the nation, persisting in unbelief, shall be utterly abandoned and given up to ruin, for rejecting Christ; and it is this that is foretold here in this chapter - the Jews rejecting Christ, which was their measure-filling sin, and the wrath which for that sin came upon them to the uttermost. Here is, I. A prediction of the destruction itself that should come upon the Jewish nation (Zac 11:1-3). II. The putting of it into the hands of the Messiah. 1. He is charged with the custody of that flock (Zac 11:4-6). 2. He undertakes it, and bears rule in it (Zac 11:7, Zac 11:8). 3. Finding it perverse, he gives it up (Zac 11:9), breaks his shepherd's staff (Zac 11:10, Zac 11:11), resents the indignities done him and the contempt put upon him (Zac 11:12, Zac 11:13), and then breaks his other staff (Zac 11:14). 4. He turns them over into the hands of foolish shepherds, who, instead of preventing, shall complete their ruin, and both the blind leaders and the blind followers shall fall together into the ditch (Zac 11:15-17). This is foretold to the poor of the flock before it comes to pass, that, when it does come to pass, they may not be offended.

1–3. In dark and figurative expressions, as is usual in the scripture predictions of things at a great distance, that destruction of Jerusalem and of the Jewish church and nation is here foretold which our Lord Jesus, when the time was at hand, prophesied of very plainly and expressly. We have here, 1. Preparation made for that destruction (Zac 11:1): "Open thy doors, O Lebanon! Thou wouldst not open them to let thy king in - he came to his own and his own received him not; now thou must open them to let thy ruin in. Let the gates of the forest, and all the avenues to it, be thrown open, and let the fire come in and devour its glory." Some by Lebanon here understand the temple, which was built of cedars from Lebanon, and the stones of it white as the snow of Lebanon. It was burnt with fire by the Romans, and its gates were forced open by the fury of the soldiers. To confirm this, they tell a story, that forty years before the destruction of the second temple the gates of it opened of their own accord, upon which prodigy Rabbi Johanan made this remark (as it is found in one of the Jewish authors), "Now I know," said he, "that the destruction of the temple is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon! that the fire may devour thy cedars." Others understand it of Jerusalem, or rather of the whole land of Canaan, to which Lebanon was an inlet on the north. All shall lie open to the invader, and the cedars, the mighty and eminent men, shall be devoured, which cannot but alarm those of an inferior rank, Zac 11:2. If the cedars have fallen (if all the mighty are spoiled, and brought to ruin), let the fir-tree howl. How can the slender fir-trees stand if stately cedars fall? If cedars are devoured by fire, it is time for the fir-trees to howl; for no wood is so combustible as that of the fir. And let the oaks of Bashan, that lie exposed to every injury, howl, for the forest of the vintage (or the flourishing vineyard, that used to be guarded with a particular care) has come down, or (as some read it) when the defenced forests, such as Lebanon was, have come down. Note, The falls of the wise and good into sin, and the falls of the rich and great into trouble, are loud alarms to those that are every way their inferiors not to be secure. 2. Lamentation made for the destruction (Zac 11:3): There is a voice of howling. Those who have fallen howl for grief and shame, and those who see their own turn coming howl for fear. But the great men especially receive the alarm with the utmost confusion. Those who were roaring in the day of their revels and triumphs are howling in the day of their terrors; for now they are tormented more than others. Those great men were by office shepherds, and such should have protected God's flock committed to their charge; it is the duty both of princes and priests. But they were as young lions, that made themselves a terror to the flock with their roaring and the flock a prey to themselves with their tearing. Note, It is sad with a people when those who should be as shepherds to them are as young lions to them. But what is the issue? The shepherds howl, for their glory is spoiled. Their pastures, and the flocks which covered them, which were the glory of the swains, are laid waste. The young lions howl, for the pride of Jordan is spoiled. The pride of Jordan was the thickets on the banks, in which the lions reposed themselves; and therefore, when the river overflowed and spoiled them, the lions came up from them (as we read Jer 49:19), and they came up roaring. Note, When those who have power proudly abuse their power, and, instead of being shepherds, are as young lions, they may expect that the righteous God will humble their pride and break their power.

4–14. The prophet here is made a type of Christ, as the prophet Isaiah sometimes was; and the scope of these verses is to show that for judgment Christ came into this world (Joh 9:39), for judgment to the Jewish church and nation, which were, about the time of his coming, wretchedly corrupted and degenerated by the worldliness and hypocrisy of their rulers. Christ would have healed them, but they would not be healed; they are therefore left desolate, and abandoned to ruin. Observe here,
I. The desperate case of the Jewish church, under the tyranny of their own governors. Their slavery in their own country made them as miserable as their captivity in strange countries had done: Their possessors slay them and sell them, Zac 11:5. In Zechariah's time we find the rulers and the nobles justly rebuked for exacting usury of their brethren; and the governors, even by their servants, oppressive to the people, Neh 5:7, Neh 5:15. In Christ's time the chief priests and the elders, who were the possessors of the flock, by their traditions, the commandments of men, and their impositions on the consciences of the people, became perfect tyrants, devoured their houses, engrossed their wealth, and fleeced the flock instead of feeding it. The Sadducees, who were deists, corrupted their judgments. The Pharisees, who were bigots for superstition, corrupted their morals, by making void the commandments of God, Mat 15:16. Thus they slew the sheep of the flock, thus they sold them. They cared not what became of them so they could but gain their own ends and serve their own interests. And, 1. In this they justified themselves: They slay them and hold themselves not guilty. They think that there is no harm in it, and that they shall never be called to an account for it by the chief Shepherd; as if their power were given them for destruction, which was designed only for edification, and as if, because they sat in Moses's seat, they were not under the obligation of Moses's law, but might dispense with it, and with themselves in the breach of it, at their pleasure. Note, Those have their minds woefully blinded indeed who do ill and justify themselves in doing it; but God will not hold those guiltless who hold themselves so. 2. In this they affronted God, by giving him thanks for the gain of their oppression: They said, Blessed be the Lord, for I am rich, as if, because they prospered in their wickedness, got money by it, and raised estates, God had made himself patron of their unjust practices, and Providence had become particeps criminis - the associate of their guilt. What is got honestly we ought to give God thanks for, and to bless him whose blessing makes rich and adds no sorrow with it. But with what face can we go to God either to beg a blessing upon the unlawful methods of getting wealth or to return him thanks for success in them? They should rather have gone to God to confess the sin, to take shame to themselves for it, and to vow restitution, than thus to mock him by making the gains of sin the gift of God, who hates robbery for burnt-offerings, and reckons not himself praised by the thanksgiving if he be dishonoured either in the getting or the using of that which we give him thanks for. 3. In this they put contempt upon the people of God, as unworthy their regard or compassionate consideration: Their own shepherds pity them not; they make them miserable, and then do not commiserate them. Christ had compassion on the multitude because they fainted and were scattered abroad, as if they had no shepherd (as really they had worse than none); but their own shepherds pitied them not, nor showed any concern for them. Note, It is ill for a church when its pastors have no tenderness, no compassion for precious souls, when they can look upon the ignorant, the foolish, the wicked, the weak, without pity.
II. The sentence of God's wrath passed upon them for their senselessness and stupidity in this condition. There was a general decay, nay, a destruction, of religion among them, and it was all one to them; they regarded it not. My people love to have it so, Jer 5:31. Though they were oppressed and broken in judgment, yet they willingly walked after the commandment, Hos 5:11. And, as their shepherds pitied them not, so they did not bemoan themselves; therefore God says (Zac 11:6), "I will no more pity the inhabitants of the land. They have courted their own destruction, and so let their doom be." But those are truly miserable whom the God of mercy himself will no more have compassion upon. Those who are willing to have their consciences oppressed by those who teach for doctrines the commandments of men (as the Jews were, who called those Rabbi, Rabbi, that did so, Mat 15:9; Mat 23:7), are often punished by oppression in their civil interests, and justly, for those forfeit their own rights who tamely give up God's rights. The Jews did so; the Papists do so; and who can pity them if they be ruled with rigour? God here threatens them, 1. That he will deliver them into the hand of oppressors, every one into his neighbour's hand, so that they shall use one another barbarously. The several parties in Jerusalem did so; the zealots, the seditious, as they were called, committed greater outrages than the common enemy did, as Josephus relates in his history of the wars of the Jews. They shall be delivered every one into the hand of his king, that is, the Roman emperor, whom they chose to submit to rather than to Christ, saying, We have no king but Caesar. Thus they thought to ingratiate themselves with their lords and masters. But for this God brought the Romans upon them, who took away their place and nation. 2. That he will not deliver them out of their hands: They shall smite the land, the whole land, and out of their hand I will not deliver them; and, if the Lord do not help them, none else can, nor can they help themselves.
III. A trial yet made whether their ruin might be prevented by sending Christ among them as a shepherd; God had sent his servants to them in vain, but last of all he sent unto them his Son, saying, They will reverence my Son, Mat 21:37. Divers of the prophets had spoken of him as the Shepherd of Israel, Isa 40:11; Eze 34:23. he himself told the Pharisees that he was the Shepherd of the sheep, and that those who pretended to be shepherds were thieves and robbers (Joh 10:1, Joh 10:2, Joh 10:11), apparently referring to this passage, where we have, 1. The charge he received from his Father to try what might be done with this flock (Zac 11:4): Thus saith the Lord my God (Christ called his Father his God because he acted in compliance with his will and with an eye to his glory in his whole undertaking), Feed the flock of the slaughter. The Jews were God's flock, but they were the flock of slaughter, for their enemies had killed them all the day long and accounted them as sheep for the slaughter; their own possessors slew them, and God himself had doomed them to the slaughter. Yet "feed them by reproof instruction, and comfort; provide wholesome food for those who have so long been soured with the leaven of the scribes and Pharisees." Other sheep he had, which were not of this fold, and which afterwards must be brought; but he is first sent to the lost sheep of the house of Israel, Mat 15:24. 2. His acceptance of this charge, and his undertaking pursuant to it, Zac 11:7. He does as it were say, Lo, I come to do thy will, O my God! and, since this is thy will, it is mine: I will feed the flock of slaughter. Christ will care for these lost sheep; he will go about among them, teaching and healing even you, O poor of the flock! Christ did not neglect the meanest, nor overlook them for their meanness. The shepherds that made a prey of them regarded not the poor; they were conversant with those only that they could get by; but Christ preached his gospel to the poor, Mat 11:5. It was an instance of his humiliation that his converse was mostly with the inferior sort of people; his disciples, who were his constant attendants, were of the poor of the flock. 3. His furnishing himself with tools proper for the charge he had undertaken: I took unto me two staves, pastoral staves; other shepherds have but one crook, but Christ had two, denoting the double care he took of his flock, and what he did both for the souls and for the bodies of men. David speaks of God's rod and his staff (Psa 23:4), a correcting rod and a supporting staff. One of these staves was called Beauty, denoting the temple, which is called the beauty of holiness and one of its gates beautiful, which Christ called his Father's house, and for which he showed a great zeal when he cleared it of the buyers and sellers; the other he called Bands, denoting their civil state, and the incorporate society of that nation, which Christ also took care of by preaching love and peace among them. Christ, in his gospel, and in all he did among them, consulted the advancement both of their civil and of their sacred interests. 4. His execution of his office, as the chief Shepherd. He fed the flock (Zac 11:7), and he displaced those under-shepherds that were false to their trust (Zac 11:8): Three shepherds I cut off in one month. Through the deficiency and uncertainty of the history of the Jewish church, in its latter ages, we know not what particular event this had its accomplishment in; in general, it seems to be an act of power and justice for the punishment of the sinful shepherds and the redress of the grievances of the abused flock. Some understand it of the three orders of princes, priests, and scribes or prophets, who, when Christ had finished his work, were laid aside for their unfaithfulness. Others understand it of the three sects among the Jews, of Pharisees, Sadducees, and Herodians, all whom Christ silenced in dispute (Mt. 22) and soon after cut off, all in a little time.
IV. Their enmity to Christ, and making themselves odious to him. He came to his own, the sheep of his own pasture; it might have been expected that between them and him there would be an entire affection, as between the shepherd and his sheep; but they conducted themselves so ill that his soul loathed them, was straitened towards them (so it may be read); he intended them kindness, but could not do them the kindness he intended them, because of their unbelief, Mat 13:58. He was disappointed in them, discouraged concerning them, grieved for them, not only for the shepherds, whom he cut off, but for the people, whom Christ often looked upon with grief in his heart and tears in his eyes. Their provocations even wore out his patience, and he was weary of that faithless and perverse generation. Their soul also it abhorred me; and therefore it was that his soul loathed them; for, whatever estrangement there is between God and man, it begins on man's side. The Jewish shepherds rejected this chief Shepherd, as the Jewish builders rejected this chief corner stone. They had indignation at Christ's doctrine and miracles, and his interest in the people, to whom they did all they could to render him odious, as they had made themselves odious to him. Note, There is a mutual enmity between God and wicked people; they are hateful to God and haters of God. Nothing speaks more the sinfulness and misery of an unregenerate state than this does. The carnal mind, the friendship of the world, are enmity to God, and God hates all the workers of iniquity; and it is easy to foresee what this will end in, if the quarrel be not taken up in time, Isa 27:4, Isa 27:5.
V. Christ's rejecting them as incurable, and leaving them their house desolate, Mat 23:38. The things of their peace are now hidden from their eyes, because they knew not the day of their visitation. Here we have,
1. The sentence of their rejection passed (Zac 11:9): "Then said I, I will not feed you. I will take no further care of you; you shall not see me again; take your own course. As I will not feed you, so I will not cure you; that that dieth, let it die (the Shepherd will do nothing to save its forfeited life); that that is to be cut off, let it be cut off; that which will make itself a prey to the wolf, let it be a prey, and let the rest so far forget their own mild and gentle nature as to eat the flesh of one another; let these sheep fight like dogs." Those that reject Christ will be certainly and justly rejected by him, and then are miserable of course.
2. A sign of it given (Zac 11:10): I took my staff, even Beauty, and cut it asunder, in token of this, that he would be no longer a shepherd to them, as the lord high steward determines his commission by breaking his white staff, and as Moses's breaking the tables of the law put a stop, for the present, to the treaty between God and Israel. The breaking of this staff signified the breaking of God's covenant which he had made with all the people, the covenant of peculiarity made with all the tribes of Israel, and all other people who, by being proselyted to their religion, were incorporated into their nation. The Jewish church was now stripped of all its glory; its crown was profaned and cast to the ground, and all its honour laid in the dust; for God departed from it, and would no more own it for his. When Christ told them plainly that the kingdom of God should be taken from them, and given to another people, then be broke the staff of Beauty, Mat 21:43. And it was broken in that day, though Jerusalem and the Jewish nation held up forty years longer, yet from that day we may reckon the staff of Beauty broken, Zac 11:11. And though the great men did not, or would not, understand it as a divine sentence, but thought to put it by with a cold God forbid (Luk 20:16), yet the poor of the flock, the disciples of Christ, that waited on him, and understood with what authority he spoke, and could distinguish the voice of their Shepherd from that of a stranger, knew that it was the word of the Lord, and trembled at it, and were confident that it should not fall to the ground. Note, Christ is waited on by the poor of the flock; he chose them to be with him, to be his pupils, to be his witnesses; the poor received him and his gospel, when those that had great possessions turned their backs upon him. And those that wait upon Christ, that sit at his feet, to hear and receive his words, shall know of the doctrine whether it be of God, Joh 7:17.
3. A further reason given for their rejection. It was said before, Their souls abhorred him; and here we have an instance of it, their buying and selling him for thirty pieces of silver, either thirty Roman pence, or rather thirty Jewish shekels; this is here foretold in somewhat obscure expressions, as it is fit that such particular prophecies should be delivered, lest otherwise the plainness of the prophecy might prevent the accomplishment of it. Here, (1.) The Shepherd comes to them for his wages (Zac 11:12): "If you think good, give me my price; you are weary of me, pay me off and discharge me; and, if not, forbear; if you be willing to continue me longer in your service, I will continue, or, if to turn me off without wages, I am content." Christ was no hireling, and yet the labourer is worthy of his hire. Compare with this what Christ said to Judas when he was going to sell him, "What thou doest do quickly; be at a word with the chief priests; let them either take the bargain or leave it," Joh 13:27. Those that betray Christ are not forced to it; they might have chosen. (2.) They value him at thirty pieces of silver. Many years' service he had done them as a Shepherd, yet this is all they will now turn him off with - "A goodly price that I with all my care and pains was valued at by them." If Judas fixed this sum in his demand, it is observable that his name was Judah, the same name with that of the body of the people, for it was a national act; or, if (as it rather seems) the chief priests pitched upon this sum in their proffers, they were the representatives of the people; it was part of the priest's office to put a value upon the devoted things (Lev 27:8), and thus they valued the Lord Jesus. it was the ordinary price of a slave, Exo 21:32. Making light of Christ, and undervaluing the love of that great and good Shepherd, are the ruin of multitudes, and justly so. (3.) The silver being no way proportionable to his worth, it is thrown to the potter with disdain: "Let him take it to buy clay with, or for any use that a little money will serve to, for it is not worth hoarding; it may be enough for a potter's stock, but not for the pay of such a shepherd, much less for his purchase." So the prophet cast the thirty pieces of silver to the potter in the house of the Lord: "Let him take them, and do what he will with them." Now we find a particular accomplishment of this in the history of Christ's sufferings, and reference is had to this prophecy, Mat 27:9, Mat 27:10. Thirty pieces of silver was the very sum for which Christ was sold to the chief priests; the money, when Judas would not keep it, and the chief priests would not take it back was laid out in the purchase of the potter's field. Even that sudden resolve of the chief priests was according to an ancient prophecy and the more ancient counsel and foreknowledge of God.
4. The completing of their rejection in the cutting asunder of the other staff, Zac 11:14. The former denoted the ruin of their church, by breaking the covenant between God and them - that defaced their beauty; this denotes the ruin of their state, by breaking the brotherhood between Judah and Israel, by reviving animosities and contention among them, such as were of old between Judah and Israel, the writing of whom as one stick in the hand of the Lord was one of the blessings promised after their return out of captivity, Eze 37:19. But that union shall now be dissolved; they shall be crumbled into parties and factions, exasperated one against another; and their kingdom, being thus divided, shall be brought to desolation. (1.) Nothing ruins a people so certainly, so inevitably, as the breaking of the staff of Bands, and the weakening of the brotherhood among them; for hereby they become an easy prey to the common enemy. (2.) This follows upon the dissolving of the covenant between God and them, and the decay of religion among them. When iniquity abounds love waxes cold. No wonder if those fall out among themselves that have provoked God to fall out with them. When the staff of Beauty is broken the staff of Bands will not hold long. An unchurched people will soon be an undone people.

15. God, having shown the misery of this people in their being justly abandoned by the good Shepherd, here shows their further misery in being shamefully abused by a foolish shepherd. The prophet is himself to personate and represent this pretended shepherd (Zac 11:15): Take unto thee the instruments or accoutrements of a foolish shepherd, that are no way fit for the business, such a shepherd's coat, and bag, and staff, as a foolish shepherd would appear in; for such a shepherd shall be set over them (Zac 11:16), who, instead of protecting them, shall oppress them and do them mischief. 1. They shall be under the inspection of unfaithful ministers. Their scribes, and priests, and doctors of their law, shall bind heavy burdens upon them, and grievous to be borne, and, with their traditions imposed, shall make the ceremonial law much more a yoke than God had made it. The description here given of the foolish shepherd suits very well with the character Christ gives of the scribes and Pharisees, Mat 23:2. They shall be under the tyranny of unmerciful princes, that shall rule them with rigour, and make their own land as much a house of bondage to them as ever Egypt or Babylon was. When they had rejected him by whom princes decree justice it was just that they should be turned over to those who decree unrighteous decrees. 3. They shall be imposed upon and deluded by false Christs and false prophets, as our Saviour foretold, Mat 24:5. Many such there were, who by their seditious practices provoked the Romans, and hastened the ruin of the Jewish nation; but it is observable that they were never cheated by a counterfeit Messiah till they had refused and rejected the true Messiah. Now observe,
I. What a curse this foolish shepherd should be to the people, Zac 11:16. God will, for their punishment, raise up a foolish shepherd, who will not do the duty of a shepherd; he will not visit those that are cut off, nor go after those that go astray, nor seek those that are missing, to find them out and bring them home, as the good shepherd does, Mat 18:12, Mat 18:13. Their shepherds take no care of the young ones, that need their care and are well worthy of it, as Christ does, Isa 40:11. They do not heal that which was broken, which was worried and torn, but let it die of its bruises, when a little thing, in time, would have saved it. They do not feed those who, through weakness, stand still, and are ready to faint, and cannot get forward, but leave them behind, let who will take them up; they do not carry that which stands still (so some read it); they never do any thing to support the weak and comfort the feeble-minded; but, on the contrary, 1. They are luxurious themselves: They eat of the flesh of the fat; they will have of the best for themselves; and, like that wicked servant that said, My lord delays his coming, they eat and drink with the drunken, and serve their own bellies. 2. They are barbarous to the flock. Their passions are as ill-governed as their appetites, for, when they are in a rage against any of the flock, they tear their very claws in pieces by over-driving them; they beat their hoofs; they smite their fellow servants. Woe unto thee, O land! when thy king is such a child!
II. What a curse this foolish shepherd should bring upon himself (Zac 11:17): Woe to the idol-shepherd, who, like an idol, has eyes and sees not, who, like an idol, receives abundance of respect and homage from the people and the chief of their offerings, but neither can nor will do them any kindness. He leaves the flock when they most need his care, leaves them destitute, and flees, because he is a hireling; his doom is that the sword of God's justice shall be upon his arm and his right eye, so that he shall quite lose the use of both. His arm shall wither and be dried up, so that he who would not help his friends when it was required shall not know how to help himself; his right eye shall be utterly darkened, that he shall not discern the danger that his flock is in, nor know which way to look for relief. This was fulfilled when Christ said to the Pharisees, I have come that those who see may be made blind, Joh 9:39. Those that have gifts which qualify them to do good, if they do not do good with them, shall be deprived of them; those that should have been workmen, but were slothful and would do nothing, will justly have their arm dried up; and those that should have been watchmen, but were sleepy and would never look about them, will justly have their eye blinded.

Adam Clarke

The commencement of this chapter relates to the destruction of Jerusalem and the Jewish polity, probably by the Babylonians; at least in the first instance, as the fourth verse speaks of the people thus threatened as the prophet's charge, Zac 11:1-6. The prophet then gives an account of the manner in which he discharged his office, and the little value that was put on his labors. And this he does by symbolical actions, a common mode of instruction with the ancient prophets, Zac 11:7-14. After the prophet, on account of the unsuccessfulness of his labors, had broken the two crooks which were the true badges of his pastoral office, (to denote the annulling of God's covenant with them, and their consequent divisions and dispersions), he is directed to take instruments calculated to hurt and destroy, perhaps an iron crook, scrip, and stones, to express by these symbols the judgments which God was about to inflict on them by wicked rulers and guides, who should first destroy the flock, and in the end be destroyed themselves, Zac 11:15-17. Let us now view this prophecy in another light, as we are authorized to do by Scripture, Mat 27:7. In this view the prophet, in the person of the Messiah, sets forth the ungrateful returns made to him by the Jews, when he undertook the office of shepherd in guiding and governing them; how they rejected him, and valued him and his labors at the mean and contemptible price of thirty pieces of silver, the paltry sum for which Judas betrayed him. Upon which he threatens to destroy their city and temple; and to give them up to the hands of such guides and governors as should have no regard to their welfare.

1. Open thy doors, O Lebanon - I will give Mr. Joseph Mede's note upon this verse: -
"That which moveth me more than the rest, is in chap. 11, which contains a prophecy of the destruction of Jerusalem, and a description of the wickedness of the inhabitants, for which God would give them to the sword, and have no more pity upon them. It is expounded of the destruction by Titus; but methinks such a prophecy was nothing seasonable for Zachary's time, (when the city yet for a great part lay in her ruins, and the temple had not yet recovered hers), nor agreeable to the scope. Zachary's commission, who, together with his colleague Haggai, was sent to encourage the people, lately returned from captivity, to build their temple, and to instaurate their commonwealth. Was this a fit time to foretell the destruction of both, while they were yet but a-building? And by Zachary too, who was to encourage them? Would not this better befit the desolation by Nebuchadnezzar?" I really think so. See Mr. J. Mede's 61. Epistle.
Lebanon signifies the temple, because built of materials principally brought from that place.

2. Howl, fir tree - This seems to point out the fall and destruction of all the mighty men.

3. Young lions - Princes and rulers. By shepherds, kings or priests may be intended.

4. Feed the flock of the slaughter - This people resemble a flock of sheep fattened for the shambles; feed, instruct, this people who are about to be slaughtered.

5. Whose possessors - Governors and false prophets, slay them, by leading them to those things that will bring them to destruction.
And they that sell them - Give them up to idolatry; and bless God, strange to tell, that they get secular advantage by the establishment of this false religion.

6. For I will no more pity - I have determined to deliver them into the hands of the Chaldeans.

7. And I wilt feed the flock of slaughter - I showed them what God had revealed to me relative to the evils coming upon the land; and I did this the more especially for the sake of the poor of the flock.
Two staves - Two shepherd's crooks. One I called Beauty - that probably by which they marked the sheep; dipping the end into vermillion, or some red liquid. And this was done when they were to mark every tenth sheep, as it came out of the field, when the tithe was to be set apart for the Lord.
The other I called Bands - Probably that with the hook or crook at the head of it, by which the shepherd was wont to catch the sheep by the horns or legs when he wished to bring any to hand.
And I fed the flock - These two rods show the beauty and union of the people, while under God as their Shepherd. It was the delight of God to see them in a state of peace and harmony.

8. Three shepherds also I cut off in one month - Taking this literally, some think the three shepherds mean the three Maccabees, Judas, Jonathan, and Simon; others, the three wicked high priests, Jason, Alcimus, and Menelaus; others, the three last princes of the Asmonean race, Alexander, Hyrcanus, and Antigonus.
Perhaps three orders may be intended:
1. The priesthood.
2. The dictatorship, including the Scribes, Pharisees, etc.
3. The magistracy, the great sanhedrin, and the smaller councils.
These were all annihilated by the Roman conquest.

9. I will not feed you - I shall instruct you no longer: some of you are appointed to death by famine; others, to be cut off by the sword; and others of you, to such desperation that ye shall destroy one another.

10. I took my staff - Beauty, and cut it asunder - And thus I showed that I determined no longer to preserve them in their free and glorious state. And thus I brake my covenant with them, which they had broken on their part already.

11. So the poor of the flock - The pious, who attended to my teaching, saw that this was the word - the design, of God.

12. If ye think good, give me my price - "Give me my hire." And we find they rated it contemptuously; thirty pieces of silver being the price of a slave, Exo 21:32.

13. And the Lord said unto me, Cast it unto the potter - Jehovah calls the price of his prophet his own price; and commands that it should not be accepted, but given to a potter, to foreshadow the transaction related Mat 27:7.
"Earthen vessels were used in the temple; and we may suppose that some Levites were employed within the sacred precincts to furnish them. To these, the humblest of his ministers in the temple, God commands that the degrading price should be cast." This is the substance of the notes on these two verses, given by Abp. Newcome.
We may look at it in another light, Give me my price! הבו שכרי habu sichri, bring my price, or give him any price; that is, Give the money to Judas which you have agreed to give him; for he can neither betray me nor you crucify me, but my own permission. But if not, forbear; take time to consider this bloody business, and in time forbear. For though I permit you to do it, yet remember that the permission does not necessitate you to do it; and the salvation of the world may be effected without this treachery and murder.
See my notes on this place, Mat 27:9, where I have examined the evidence for the reading of "Zechariah the prophet," instead of "Jeremiah."

14. That I might break the brotherhood - I cannot, says Newcome, explain this passage, without supposing that the kingdom of Israel subsisted when the prophet wrote it; and that either the wars between Judah and Israel are referred to, (see Kg2 16:5), or the captivity of the ten tribes, when the brotherly connection between these kingdoms ceased.

15. The instruments of a foolish shepherd - Such as a bag without bread, a scrip without measure, and a staff without a hook, etc., things that were needless or of no use; to point out to the Jewish pastors, who took no care of the flock, but devoured them, or ruled them with force and with cruelty.

16. I will raise up a shepherd in the land - Some wicked king; and Newcome supposes Hoshea may be meant. See Kg2 17:1, Kg2 17:2, and to such an abominable sovereign the prophecy may well apply.

17. Wo to the idol shepherd - רעי האליל roi haelil, "the worthless," or "good for nothing shepherd." The shepherd in name and office, but not performing the work of one. See Joh 10:11.
The sword shall be upon his arm - Punishment shall be executed upon the wicked Jews, and especially their wicked kings and priests. See Zac 11:16.
Arm - the secular power; right eye - the ecclesiastical state.
His arm shall be clean dried up - The secular power shall be broken, and become utterly inefficient.
His right eye shall be utterly darkened - Prophecy shall be restrained; and the whole state, ecclesiastical and civil, shall be so completely eclipsed, that none of their functions shall be performed. This may refer to the worthless and wicked governor mentioned in the preceding verse.
There are several things in this chapter that are very obscure, and we can hardly say what opinion is right; nor is it at all clear whether they refer to a very early or late period of the Jewish history.

John Gill

INTRODUCTION TO ZECHARIAH 11

This chapter contains a prophecy of the destruction of the Jews, and shows the causes and reasons of it; and is concluded with a prediction concerning antichrist. The destruction of the temple and city of Jerusalem, and the inhabitants of it, is signified by figurative expressions, Zac 11:1 which occasions an howling among the shepherds or rulers of Israel, on account of whose cruelty and covetousness the wrath of God came upon them without mercy, Zac 11:3 but inasmuch as there were a remnant according to the election of grace among them, named the flock of the slaughter, Christ is called upon to feed them; who undertakes it, and prepares for it, Zac 11:4 but being abhorred by the shepherds, whom he therefore loathed and cut off, he determines to leave the people to utter ruin and destruction, Zac 11:8 and, as a token of it, breaks the two staves asunder he had took to feed them with, Zac 11:10 and, as an instance of their ingratitude to him, and which is a justification of his conduct towards them, notice is taken of his being valued at and sold for thirty pieces of silver, Zac 11:12 but, in the place of these shepherds cut off, it is suggested that another should arise, who is described by his folly, negligence, and cruelty, Zac 11:15 to whom a woe is denounced, Zac 11:17.

1. Open thy doors, O Lebanon,.... By which may be meant, either the temple of Jerusalem, which was built of the cedars of Lebanon;

"the gates of which are said (w) to open of themselves forty years before the destruction of Jerusalem, when Jochanan ben Zaccai, who lived at the same time, rebuked them, saying, O temple, temple, wherefore dost thou frighten thyself? I know thine end is to be destroyed; for so prophesied Zechariah, the son of Iddo, concerning thee, "open thy doors, O Lebanon".''

So Lebanon, in Zac 10:10, is interpreted of the sanctuary, both by the Targum and by Jarchi; or else it may be understood of Jerusalem, and of the whole land of Judea, because it was situated by it; it was the border of it on the north side.

That the fire may devour thy cedars; of which the temple was built, and the houses of Jerusalem, which were consumed by fire; unless the fortresses of the land are meant. So the Targum paraphrases it,

"and the fire shall consume your fortresses.''

(w) T. Bab. Yoma, fol. 39. 2.

2. Howl, fir tree; for the cedar is fallen,.... By which are designed the princes, nobles, and magistrates of the land: so the Targum interprets them of kings and princes; see Nah 2:3,

because all the mighty are spoiled; which is an explanation of the figurative expressions in the former clause, and in the following; and designs rich men, as the Targum paraphrases it, who at this time would be spoiled of their wealth and substance.

Howl, O ye oaks of Bashan; which the Targum interprets of governors of provinces; and men of power and authority are doubtless intended; see Isa 2:13,

for the forest of the vintage is come down; or rather, "the fortified forest"; meaning the city of Jerusalem, which was a fortified place, and like a forest full of trees, for number of inhabitants, but now cut down and destroyed; see Isa 10:16.

3. There is a voice of the howling of the shepherds,.... Which may be understood either of the civil rulers among the Jews, who now lose their honour and their riches; and so the Targum, Jarchi, and Aben Ezra, interpret it of kings; or of the ecclesiastical rulers, the elders of the people, the Scribes and Pharisees:

for their glory is spoiled; their power and authority; their riches and wealth; their places of honour and profit; their offices, posts, and employments, whether in civil or religious matters, are taken from them, and they are deprived of them:

a voice of the roaring of young lions; of princes, comparable to them for their power, tyranny, and cruelty: the Targum is,

"their roaring is as the roaring of young lions:''

for the pride of Jordan is spoiled; a place where lions and their young ones resorted, as Jarchi observes; See Gill on Jer 49:19. Jordan is here put for the whole land of Judea now wasted, and so its pride and glory gone; as if the waters of Jordan were dried up, the pride and glory of that, and which it showed when its waters swelled and overflowed; hence called by Pliny (x) "ambitiosus amnis", a haughty and ambitious swelling river.

(x) Nat. Hist. l. 5. c. 15.

4. Thus saith the Lord my God,.... The Syriac version adds, "to me"; not the Prophet Zechariah, but the Messiah, who calls the Lord his God, as he was man and Mediator, Joh 20:17 for what follow are the words of God the Father to him, calling upon him, and giving him a commission to

Feed the flock of the slaughter; meaning the people of the Jews in general, to whom Christ was sent as a prophet, to teach and instruct them by the ministry of the word; so "feeding" is interpreted of prophesying, by the Targum and Jarchi: and these are called "the flock of slaughter", because of the cruel usage they met with from their shepherds and owners, mentioned in the next verse Zac 11:5; and because they were appointed and given up to ruin and destruction of God, on account of their sins and transgressions; though there was a remnant among them, a little flock, afterwards in this chapter called the poor of the flock Zac 11:7, who were the special care of Christ, and were fed by him in a spiritual manner; and may go by this name, because exposed to the cruelties of men, and are accounted as sheep for the slaughter, Rom 8:36 these Christ was called upon by his Father in the council of peace to take care of, which he did; and in the everlasting covenant of grace he agreed to feed them; and in the fulness of time he was sent to the lost sheep of the house of Israel, who were as sheep without a shepherd; and he fed them with knowledge and with understanding.

5. Whose possessors slay them, and hold themselves not guilty,.... Not the Romans after Christ came, into whose hands they were delivered, and by whom they were slain in great numbers, not accounting it any sin to put them to death; but the priests, Scribes, Pharisees, and doctors, among the Jews, who ruined and destroyed their souls, by feeding them with poisonous doctrines; teaching them the commandments of men, and to observe the traditions of the elders; and to seek for life and salvation by the works of the law, which was a ministration of condemnation and death to them; and yet thought they did God and the souls of men good service:

and they that sell them; as false teachers make merchandise of the souls of men:

say, Blessed be the Lord, for I am rich; having devoured widows' houses and substances, under a pretence of long prayers; and enriched themselves through tithes of everything, and by other methods; as the Scribes and Pharisees did:

and their own shepherds pity them not; those who should have been concerned for the welfare of their souls had no compassion on them. Aben Ezra, Kimchi, and Ben Melech, interpret this of God, the Shepherd of Israel; the verb being singular, though the noun is plural: so God is called Makers, Creators, Psa 149:2 and this sense agrees with the following words.

6. For I will no more pity the inhabitants of the land, saith the Lord,.... Or spare them; but cause his wrath to come upon them to the uttermost, as it did at the time of Jerusalem's destruction by the Romans;

but, lo, I will deliver the men everyone into his neighbour's hand; this seems to refer to the factions and divisions among themselves during the siege of Jerusalem, when multitudes fell into the hands of the zealots, and heads of parties, and perished by them:

and into the hand of his king; Vespasian the Roman emperor; the Jews having declared, long before this time, that they had no king but Caesar, Joh 19:15 and now into his hands they were delivered up:

and they shall smite the land; that is, the Romans shall lay waste the land of Judea:

and out of their hand I will not deliver them; as formerly out of the hands of their neighbours, the Philistines, Ammonites, &c. and out of the captivity of Babylon. It denotes that their destruction would be an utter one; nor have they been delivered yet, though it has been over 1900 years ago.

7. And I will feed the flock of slaughter,.... According to the call and commission he had from his divine Father, Zac 11:4 he determines to do as it was enjoined him, and as he had undertook:

even you, O poor of the flock; besides the people of the Jews in general, to whom Christ was sent, and he came to feed, there were a small remnant, according to the election of grace, he had a special regard for; and whom he fed by the word and ordinances with himself, the bread of life; and with the discoveries of his love, and with the covenant of grace, its blessings and promises, the sure mercies of David. These are called "the poor of the flock", because they were the poor of this world, as were the disciples and followers of Christ; "the poor have the Gospel preached unto them"; Mat 11:5 and because they were spiritually poor, or poor in spirit, Mat 5:3 who saw their spiritual poverty, and owned it; who bewailed it, and were humbled under a sense of it; and sought after the true riches; and acknowledged that all they had were owing to the grace of God: and who, as to the frame of their mind, are the meek and humble ones; or, as to their outward state and condition, afflicted ones, as the word (y) may be rendered; who were persecuted, reviled, reproached, and accursed by others, Joh 7:49 and, as to their gifts and graces, the meanest of God's people:

And I took unto me two staves; the one I called Beauty, and the other I called Bands; Jarchi, agreeably to the Targum, interprets this of the division of the kingdom of Israel into two parts, in the times of Rehoboam and Jeroboam. Some think persons are meant. In the Talmud (z) it is explained of the disciples of the wise men in the land of Israel, who make each other pleasant by their doctrines; and of the disciples of the wise men in Babylon that corrupt one another, or object to one another: according to Aben Ezra, Zerubbabel and Nehemiah are intended: others, the good king Josiah, and the bad king Zedekiah: others the priest, and the king, as Abendana observes; and Kimchi explains it of the different manner in which the Lord led the people, according to their behaviour to him; when they behaved well, they had good kings and governors, which led them in a right way, and they were filled with good things; but when they behaved otherwise they had evil kings, and evil befell them. The first of these staves some render "clemency" (a) lenity, kindness, gentleness; and suppose it has respect to the kind and gentle manner in which God dealt with the Jews before the times of Christ, both as to civil and religious things; as to civil things, by bringing them into and settling them in a pleasant land, a land flowing with milk and honey; by giving them wholesome laws, by which they were governed, such as no other nation had; and by setting over them judges, to protect, defend, and deliver them; and kings to rule over them, very wise and good, especially some of them, David, Solomon, &c.: and as to religious things, by giving them a revelation of his mind and will, his word, statutes, and judgments, he did not give to other nations; and by sending prophets to instruct them in them, and stir them up to the observance of them; and by appointing a place of worship, and settling the form of it; setting apart men to the office of priests, and ordering sacrifices to be offered, with the whole of temple service; which were the beauty of the Lord, to be beheld in his sanctuary: and then the latter, called "Bands", which some render destroyers (b), may denote either the destruction of this people, when they sinned against God, either by the Chaldeans or by the Romans; when severity was exercised on them, and wrath came upon them to the uttermost, in the ruin of their nation, city, and temple: and others think these may refer to the different usage of the Roman emperors, with respect to the Jews, who, for the most part, used them kindly, until the times of Nero; but afterwards, by him and other emperors, they were treated very roughly, until they were utterly destroyed by them; but as it plainly appears from the context that this is spoken of no other shepherd but Christ, and of no other feeding but his, they must design the instruments he makes use of, and still continues to make use of, in feeding his people. Shepherds commonly have but one staff, rod, or crook; but Christ has two: so the psalmist makes mention of a "rod" and "staff", when speaking of Christ as a Shepherd, Psa 23:4 and these two staves some interpret of his twofold way of government, lenity to his people, and severity to his enemies; but rather it denotes the very great diligence and care Christ takes of his flock, both in guiding and directing them, and in protecting and defending them from their enemies: he fed his people in his own person when here on earth, with his staff "Beauty", or "clemency"; he was sent, and came to the lost sheep of the house of Israel, and had great compassion on them, as being like sheep without a shepherd; their present shepherds, or who bore that name, being such as are before described: and his tenderness and gentleness towards them appeared in his calling sinners to repentance; in his gracious invitations to come unto him; by his kind reception of them; his affable and courteous deportment towards them; the gentle reproofs and suitable instructions he gave them, and the comfortable truths of the Gospel he delivered to them; and, during his personal ministry, he suffered his disciples to go nowhere else with his Gospel; and, at his resurrection from the dead, ordered them to begin preaching at Jerusalem, and to continue preaching to the Jews first everywhere, as they did, until they rejected the Gospel; and then Christ broke both his staves, or removed the Gospel, and the ordinances of it, which I think are meant by these staves: for these staves are not only ensigns of the shepherd, as instruments of guiding, directing, and protecting the flock; but emblematical, as their names show; and emblems they might be of the stay and staff of food, of the whole stay of bread, and the whole stay of water, Isa 3:1 and we find that Christ's rod and staff, in a mystical sense, are of use to feed, refresh, and comfort, as well as to guide and direct, Psa 23:4 by the staff "Beauty" we are to understand the Gospel, which was preached to the Jews before the destruction of Jerusalem, which is beautiful and pleasant in itself; the doctrines of it are so, such as those of peace, pardon, righteousness, and salvation by Christ; and such are the promises of it, being absolute and unconditional, sure and suitable to the cases of God's people, and likewise its ministers, Isa 52:7 and the ordinances of it comely and lovely; and besides, it sets forth the beauty of Christ, and represents the saints' beautifulness in him; and it is like the shepherd's staff; of great use in feeding the flock, not only by supplying with food, being food itself, milk for babes, and meat for strong men; and by directing to Christ, his covenant and church, where it is to be had; but by setting right such who are going in wrong pastures; pushing forward such as are backward to duty; fetching back such as are driven away, or backslidden, and preserving the whole from wolves and bears: and by the other staff, "Bands", the ordinances of the Gospel are designed, which are of use to keep the saints together, and to direct them to proper food; particularly the ordinance of the Lord's supper, which, as it is a feeding ordinance, and sets forth Christ, as food for faith, his flesh which is meat indeed, and his blood which is drink indeed; so it is a knitting and uniting ordinance, and is fitly expressed by "bands"; is not only a means of knitting the affections to Christ, whose love is so fully expressed in it; but of uniting the hearts of believers to one another, who herein become one bread, and one body, and feed together; and have communion with each other, and maintain their church state in a comfortable manner; and keep the unity of the spirit in the bond of peace; and the ordinances of the Gospel, though they are such bonds as are disagreeable to graceless persons, who are for breaking them asunder; yet they are a yoke that is easy, and a burden light to the people of God, Psa 2:3. It may be observed, that the word for "bands" is rendered "pilots", Eze 27:8 and masters or governors of ships, Jon 1:6 and is so rendered here (c); and as churches may be compared to ships, Rev 8:9 so may ministers of the word to those who have the government and direction of them; and whose business lies in the ministration of the word, and the administration of ordinances, and taking care of the discipline of the Gospel: this seems to be the evangelic sense of these words; and they express the manner in which Christ fed his own dear people in Judea, partly by his own ministry, and partly by the ministry of his apostles, while he had an interest there, until the sins of that nation brought utter ruin upon them. It is a most ridiculous application made of these two staves by Antoninus, archbishop of Florence (d), that Zechariah, being of the Dominican order, took to him in the person of God two staves; the one he called "Beauty", which is the order of the preaching Friars; and the other "Bands", which is the order of the Minors:

and I fed the flock; with the said staves, as he had determined; which includes the doing of the whole office of a shepherd; taking an exact account of his sheep, that none be lost; going before them, and setting them an example in the exercise of grace and discharge of duty; leading them to the still waters of his Father's love; to the fountains and fulness of his own grace; to the rich provisions of his house, and the green pastures of Gospel ordinances; feeding them himself, and with himself, the bread of life, the hidden and heavenly manna; appointing shepherds under him, whom he qualifies to be pastors, gives them to his churches as such, and who receive from him the doctrines of the Gospel to feed them with; and protecting them from all their enemies, the roaring lion, Satan, wolves in sheep's clothing, false teachers, and the world's goats, who thrust with side and shoulder, and push with their horns of power; as well as by seeking that which is lost; bringing back that which is driven, or drawn away; binding up that which is broken; strengthening the weak; healing the sick; and watching over the whole flock night and day, lest any hurt them.

(y) "mites de grege", Grotius; "afflictos pecoris", Montanus; "afflictos gregis", Burkius. (z) T. Bab. Sanhedrin, fol. 24. 1. (a) "clementia", Cocceius. (b) "perditores", Munster; "destructores", Vatablus; "perdentes", Burkius. (c) "Nautae, vel gubernatores", Cocceius. (d) Apud Quistorpium in loc.

8. Three shepherds also I cut off in one month,.... Not Moses, Aaron, and Miriam, as is suggested in the Talmud (e); nor David, Adonijah, and Joab, who died in the space of a month; nor the three kings, Jehoash, Jehoiakim, and Zedekiah, who died by the hand of their enemies in a very little time; which is the sense of some, as Abendana observes; nor the three last prophets, Haggai, Zechariah, and Malachi, according to Aben Ezra; nor the three Maccabees, Judas, Jonathan, and Simon, as Abarbinel; rather the three sects among the Jews, the Pharisees, Sadducees, and Essenes, instead of which last some put the Herodians; and others the Scribes; though some are of opinion that the three sanhedrim or courts of judicature among the Jews are designed; but it seems best of all to interpret them of the three orders of magistrates among them, princes, prophets, and priests; and the "cutting" them "off" may denote the cessation of civil government, the sealing up of vision and prophecy, and the putting an end to sacrifice; which is much better than to interpret them of the three Roman emperors who succeeded Nero; that is, Galba, Otho, and Vitellius, who were put to death by their own subjects, within the space of a year and some days (f); and which is a term of time that can not well be thought to be expressed by a month; which either signifies in general a small space of time; or, if a certain month is meant, either it designs the month Nisan, in which Christ suffered, when of right sacrifice should have ceased, as well as then prophecy was sealed up, and there was no more of it among the Jews, nor any civil government in their hands: or else the month Ab, in which the city of Jerusalem was burnt; and so an end was put in fact to all the above offices there. It may be that a month of years is intended, as in Rev 11:2 and so Abarbinel here interprets it; though he applies it to the times of the Maccabees; but it may respect the thirty years, or thereabout, which were between the death of Christ and the destruction of Jerusalem, within which compass of time the above events were actually and manifestly fulfilled:

and my soul loathed them; because they did not perform the duties of their office; the civil magistrate did not govern according to the laws of God; the prophets did not teach sound doctrine; and the priests did not do their service aright, nor teach the people the use and end of sacrifices, and in them direct to the Messiah, as they should have done: wherefore Christ expressed his dislike of them by words in his ministry, particularly in Matthew chapter twenty three, Mat 23:1 and by deeds, causing vengeance to come upon them to the entire removal of them: or, "my soul was shortened", or "contracted in them", or "towards them" (g); his affections were lessened towards them; he loathed their ways and works, which were not good; and he rejected and cast them off as his people, and wrote a "loammi" on them; took away his Gospel from them, and abolished their civil and church state:

and their soul also abhorred me; which is the reason of the former; and so the Targum paraphrases it,

"and my Word cast them away, because their soul abhorred my worship;''

all ranks and orders of men among the Jews had Christ in abhorrence; they abhorred his person, his name, his miracles, his doctrines, his ordinances, and his people; this they did because of his mean appearance; and because of his inveighing against their traditions, superstitions, and immoralities; and this appeared by their contemptuous rejection of him as the Messiah; by their crucifixion of him; and by persecuting his disciples and followers.

(e) T. Bab. Taanith, fol. 9. 1. (f) Calmet's Dictionary, in the word "Shepherds". (g) "et abbreviata est anima mea in eis", Montanus, Cocceius, Burkius; "coarctata est", Calvin; "contractabatur, vel contrahetsese", Vatablus; "contracta est", Drusius, Grotius.

9. Then said I, I will not feed you,.... That is, any longer; either personally, or by his apostles; he fed them himself, during his public ministry; and afterwards by his apostles, whom he ordered to preach the Gospel to the Jews first; but that being contradicted, blasphemed, and despised by them, they were ordered to turn away from them, and go to the Gentiles: this shows that not the shepherds only, but the body of the people, abhorred Christ and his Gospel: and therefore it was taken away from them:

that that dieth, let it die; literally, by the pestilence, that going by the name of death in Scripture; and spiritually, they that are dead in sin, let them continue so; let them die through famine of the word they have despised; let them die in their sins, and die the second death, they justly deserve:

and that that is to be cut off, let it be cut off; literally, by the sword; spiritually, the meaning is, that whereas some were in righteous judgment appointed to ruin, vessels of wrath fitted to destruction; let them be left to themselves, to a judicial blindness, and hardness of heart, and be cut off as unfruitful branches, and be no more in a church state here, and hereafter cast into everlasting burnings:

and let the rest eat everyone the flesh of another; through famine; or destroy each other in their internal divisions, which was the case of the Jews, when Jerusalem was besieged; see Gal 5:15.

10. And I took my staff, even Beauty, and cut it asunder,.... Signifying that he dropped his pastoral care of them: the Gospel indeed, which is meant by the staff "Beauty", cannot be made void; it will have its designed effect; it is the everlasting Gospel, and will endure; its blessings, promises, doctrines, ordinances, and ministers, shall continue, till all the elect are gathered in, even unto the second coming of Christ: but then it may be removed from one place to another; it may be taken from one people, and given to another; and which is generally owing to contempt of it, unfruitfulness under it, and indifference to it; and this is the case here, it designs the taking away of the Gospel from the Jews, who despised it, and the carrying of it into the Gentile world; see Mat 21:43,

that I might break my covenant which I had made with all the people; not the covenant of works, that was made with all mankind in Adam; that was broke, not by the Lord, but by man; and was broke before the Gospel was published; nor the covenant of grace, for this was not made with all the people, nor can it be broken; but the Mosaic economy, the Sinai covenant, called the old covenant, which gradually vanished away: it was of right abolished at the death of Christ; when the Gospel was entirely removed, it more appeared to be so; and this was thoroughly done at the destruction of the city and temple. The last clause may be rendered, "which" covenant "I have made with all the people"; the Gentiles, having promised and given orders to send the Gospel unto them, which was accordingly done.

11. And it was broken in that day,.... In right, the day Christ died; apparently, when the Gospel, the substance of it, was removed; and, in fact, at the time of Jerusalem's destruction:

and so the poor of the flock; See Gill on Zac 11:7,

that waited upon me; as servants on their masters; as clients on their patron; as beggars at the door for alms; as attendants on the worship of God, for the manifestations of himself, for the performance of promises, and for answers of prayer: or "observed me" (h); what he said and did, his word, and his ordinances; what he abolished, and what he instituted:

knew that it was the word of the Lord; either that Christ the Shepherd was the essential Word of the Lord; or that the prophecies concerning the destruction of the Jews, their civil and ecclesiastical state, were the word and decree of God now fulfilled; or that the Gospel taken from them is the word of the Lord, which he is the author of; his grace is the matter and substance of; and which he speaks by his ministers; and may be known by the matter and efficacy of it; by the refreshment and comfort it gives; by its leading souls to Christ; and by the harmony, agreement, and uniformity of its doctrines.

(h) "qui observabant me", Burkius.

12. And I said unto them, If ye think good,.... Not to the poor of the flock that waited on him, and knew the word of the Lord, and valued it; but to the other Jews that despised Christ and his Gospel:

give me my price; or, "give my price" (i); what I am valued at by you, to Judas the betrayer: or the price due unto him for feeding the flock, such as faith in him, love to him, reverence and worship of him. So the Targum paraphrases it, "do my will". Kimchi says the price is repentance, and good works:

and if not, forbear; unless all is done freely, willingly, and cheerfully; see Eze 2:5 or, if worth nothing, give nothing:

So they weighed for my price thirty pieces of silver; the price a servant was valued at, Exo 21:32 see the fulfilment of this prophecy in Mat 26:15. The Jews own (k) that this prophecy belongs to the Messiah; but wrongly interpret it of thirty precepts given by him: in just retaliation and righteous judgment, thirty Jews were sold by the Romans for a penny, by way of contempt of them (l).

(i) "date mercedem meam", Vatablus, Calvin, Junius & Tremellius, Piscator, Cocceius. (k) Bereshit Rabba, sect. 98. fol. 85. 3. (l) Egesippus de Urb. excidio Anacep. p. 680.

13. And the Lord said unto me,.... The Prophet Zechariah, in a visionary way representing the sanhedrim of the Jews, the chief priests, scribes, and elders:

Cast it unto the potter; for the purchase of his field, in order to make a burying ground of it for strangers:

a goodly price that I was prised at of them; this is sarcastically said; meaning that it was a very poor price; and showed that they had no notion of the worth and value of Christ, the Pearl of great price:

and I took the thirty pieces of silver, and cast them to the potter in the house of the Lord; it is a question with some what these pieces of silver were; they are commonly understood of silver shekels. So the Targum, in Gen 20:16 renders pieces of silver by shekels of silver; and Eusebius (m) calls these here thirty staters, the same with shekels; which, if common shekels, reckoned at one shilling and three pence, made but thirty seven shillings and sixpence; and if shekels of the sanctuary, which at most were but two shillings and sixpence, thirty of these would make but three pounds fifteen shillings; and therefore may be truly called, ironically speaking, "a goodly price"; being no more than the price of a servant, as before observed: but Drusius objects to this, seeing a potter's field was bought with this money; and asks, who can believe that a field near so populous a city as Jerusalem could be bought for thirty shekels? and observes, from R. Elias Levita (n), that it is a rule with their doctors, that all silver mentioned in the law signifies shekels; in the prophets, pounds; and in the Hagiographa, talents: this is said, but not proved: to understand these of pounds, indeed, would make the price considerable, and sufficient for the purchase of a large field; for a silver maneh or pound with the Jews was of the value of sixty shekels, Eze 45:12 and thirty of these make two hundred and seventy pounds; but then this would not in an ironical way be called "a goodly price": and as to the objection about the purchase of a field with such a sum of money as thirty shekels amount to, it may be observed, what Grotius seems rightly to conjecture, that this was a field the potter had dug up, and had made the most of it, and so was good for nothing but for such an use, for which it was bought, to bury strangers in. It is also a difficulty to fix it certainly to whom this money was ordered to be given, and was given. It is here said "to the potter"; but Jarchi and Kimchi observe, that some of their interpreters render it the "treasurer"; and being sometimes changed for one another; thus, the Targum paraphrases it,

"under the hand of the treasurer;''

and so others (o); and indeed the money was given to the chief priests and elders, some of whom might be in that office, Mat 27:3 though there is no need of such an alteration of the word, since the money Judas took for betraying Christ, and cast into the temple to the priests, they took up, and gave it to the potter for the field they bought of him with it; and, in the evangelist, the phrase by way of explanation is rendered, "for the potter's field", and may be here properly enough translated, "for the potter"; as the particle is sometimes used (p); that is, to be given to him for purchase money (q): and whereas the money is said to be cast, or given to him, "in the house of the Lord", i.e. in the temple, it appears a fact, in the accomplishment of this prophecy, that it was cast into the temple, Mat 27:5 and was took up by the priests; who, in all probability, sent for the potter thither, and agreed with him for his field, and paid him his money there; for there is no reason to believe that he had a workhouse for his business in the temple; though it may be he had one near it; see Jer 18:1 and worked for the service of it, since earthen vessels were used in temple service (r). The accomplishment of all this is in Mat 27:7.

(m) Demonstr. Evangel. l. 10. p. 479. (n) In Tishbi, p. 130. (o) "Ad thesaurarium", Pagninus, Vatablus. (p) Vid. Nold. Ebr. Part. Concord. p. 63. (q) "pro figulo", Cocceius; "conferendos in figulum", Junius & Tremellius, Piscator; "ut detur ad figulum", Burkius. (r) Vid. Misn. Parah, c. 5. sect. 1.

14. Then I cut asunder mine other staff, even Bands,.... By which is meant, either the removal of the form of civil government from the Jews; or the abrogation of the Mosaic law, and the carnal ordinances of the Jews, in which judaizing Christians joined them, until the destruction of Jerusalem; or rather the ordinances of the Gospel, which, upon taking that away, ceased:

that l might break the brotherhood between Judah and Israel; the Gospel and Gospel ordinances being removed from the Jews, there was no more work of conversion among them; their church state came to nothing, and an entire disagreement between them and the Gentiles ensued: and so it is when God takes away his word and ordinances from a people, they are unchurched and their brotherhood is broken, those being the bands which keep them together; and therefore, when loosed, their unity and society cease. There seems to be an allusion to the case of the two tribes of Judah and Benjamin, and of the ten tribes; the former are often signified by Judah only; and the latter by Israel or Ephraim: the division between them was made in the times of Rehoboam, which continued unto their respective captivities; after the Jews' return from the Babylonish captivity, there was some show of an union between them; some of the ten tribes returning with the Jews, and coalescing in one state; and moreover, at their certain stated feasts, they came from different parts of the world, and joined together in religious service; see Act 2:1 but, upon the dissolution of their civil and church state, this friendly correspondence was broken off, and their communion with each other ceased: and as for the Jews, after the Christians were called out from among them at Jerusalem, and removed to Pella, they fell into internal divisions and quarrels among themselves, which lasted during the siege of that city; and when it was taken and destroyed, their brotherhood and union among themselves were broken to such a degree, that they were scattered one from another; and now know not of what kingdom and tribe they are, whether of Judah or Israel, or of what tribe in either.

15. And the Lord said unto me,.... The Prophet Zechariah:

Take unto thee yet the instruments of a foolish shepherd; the meaning is, that the prophet should put on the habit of a shepherd, and take a scrip and staff in his hands, and represent a foolish shepherd, hereafter described.

16. For, lo, I will raise up a shepherd in the land,.... Not in the land of Judea, but in the Roman empire; and so not Herod, nor King Agrippa, as Kimchi; nor Antiochus Epiphanes, as others; nor those wicked priests and princes, who governed after the times of Zechariah; nor the Scribes and Pharisees in Christ's times, though they are often called fools by him, and were truly foolish shepherds; nor even Titus Vespasian, who destroyed the city and temple; nor Bar Cozba, who set up for the Messiah, and was a false one; or any other of that sort. Calmet (s) thinks this designs the Roman emperors, successors of Tiberius, under whom Jesus Christ was crucified. Caligula succeeded Tiberius. Claudius Caligula, and Nero succeeded Claudius: everyone knows (adds he) the characters of those princes, that they were truly foolish shepherds, mad, wicked, and cruel: but rather it intends shepherd, or shepherds, not in a civil, but in an ecclesiastic sense; all such after Christ, who took upon them this office, but did not perform it aright, as heretics, false teachers, with which the first ages abounded; and especially it points at the bishop of Rome, and all under him, when he fell off from the true doctrine and discipline of the Gospel, the man of sin, or antichrist, as Jerom rightly observes; who, though his coming is according to the working of Satan, yet may be said to be raised up by the Lord, because he suffered him to rise; and by his secret providence, and wise ordination in righteous judgment, he came to the height of his power: with him agrees the name of a "shepherd"; he calls himself the vicar of Christ, the chief shepherd and bishop of souls; Peter's successor, who was ordered to feed the sheep and lambs of Christ; and universal pastor, and a single one, that will not admit of any associate. The character of a "foolish" one belongs to him, though he would be thought to be wise; nor is he wanting in wicked craft and cunning, but ignorant of the pastoral office, and how to feed the church of God; and is a wicked or evil shepherd, as the word (t) used is pretty much the same in sound with our English word "evil": he governing the flock, not with and according to the word of God, but according to his own will and laws; for his "instruments" are laws of his own making, an exercise of tyrannical power over kings and princes, unwritten traditions, pardons, indulgences, &c.:

which shall not visit those that be cut off; not that cut off themselves, or are cut off by the church; but such that go astray, wander from the fold, and are in danger of being lost; that are perishing, as Jarchi explains the word; these he looks not after, nor has he any regard to their spiritual and eternal welfare:

neither shall seek the young one; the lamb, the tender of the flock; he will not do as the good shepherd does, carry the lambs in his arms, Isa 40:11 or, "that which wanders" (u); that strays from the fold, and out of the pastures, or the right way:

nor heal that that is broken; that is of a broken and of a contrite spirit; or whose bones are broken, and consciences wounded, through falls into sin:

nor feed that that standeth still; that can not move from its place to get fresh pasture, but is obliged to stay where it is, and needs supply and support there:

but he shall eat the flesh of the fat; that is, as the Targum well explains it,

"shall spoil the substance of the rich;''

see Rev 18:3,

and tear their claws in pieces; take all their power and privileges from them; all which well agrees with the pope of Rome.

(s) Dictionary, in the word "Shepherds." (t) (u) "errantem", Noldius; "quod prae ruditate evagatur", Cocceius.

17. Woe to the idol shepherd,.... Or, "the shepherd of nothing" (w); that is, no true shepherd, that is good for nothing, for an idol is nothing in the world, Co1 8:4 and who is an idol himself, sits in the temple of God, and is worshipped as if he was God. Th2 2:4 and is an encourager and defender of idolatry:

that leaveth the flock; has no regard to its spiritual concerns; does not feed it, but fleece it, and leaves it to the cruelty and avarice of his creatures under him:

the sword shall be upon his arm; with which he should feed the flock:

and upon his right eye; with which he should watch over it:

his arm shall be clean dried up; his power shall be taken away from him; the antichristian states, which supported him, shall withdraw from him; the ten kings shall hate the whore, strip her naked, eat her flesh, and burn her with fire, Rev 17:16,

and his right eye shall be utterly darkened; not only given up to judicial blindness, which has been always his case; but his kingdom shall be full of darkness, Rev 16:10 his hidden things of darkness shall be exposed; all his crafty schemes will be confounded; and all his wit, cunning, and subtlety, will cease; and everything desirable to him will be taken away from him. His "arm" may denote his secular power, which shall be taken away from him: and his "right eye" his knowledge of the Scriptures, judgment in controversies, and infallibility pretended to by him, which wilt cease, even in the opinion of men. Ben Melech interprets it the eye of his heart or mind; and so Aben Ezra.

(w) "pastori nihili", Junius & Tremellius, Piscator, Drusius, So R. So. Urbin. Ohel Moed, fol. 4. 2.

Next: Zechariah Chapter 12

JFB

DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)

Open thy doors, O Lebanon--that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare Eze 17:3; Hab 2:17). Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. CALVIN supposes Lebanon to refer to Judea, described by its north boundary: "Lebanon," the route by which the Romans, according to JOSEPHUS, gradually advanced towards Jerusalem. MOORE, from HENGSTENBERG, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.

2. fir tree . . . cedar--if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!

forest of . . . vintage--As the vines are stripped of their grapes in the vintage (compare Joe 3:13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [MAURER]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare Mic 3:12, where its desolate state is described as a forest.

3. shepherds--the Jewish rulers.

their glory--their wealth and magnificence; or that of the temple, "their glory" (Mar 13:1; Luk 21:5).

young lions--the princes, so described on account of their cruel rapacity.

pride of Jordan--its thickly wooded banks, the lair of "lions" (Jer 12:5; Jer 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.

4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.

flock of . . . slaughter-- (Psa 44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Act 20:28) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (Zac 11:4); and Himself says (Zac 11:7), "I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (Zac 11:6, Zac 11:8). The typical breaking of the staff, performed in vision by Zechariah (Zac 11:10), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (Zac 11:12-13).

5. possessors--The buyers [MAURER], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (Jer 50:7). It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.

they that sell them--(Compare Zac 11:12). The rulers of Judah, who by their avaricious rapacity and selfishness (Joh 11:48, Joh 11:50) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."

I am rich--by selling the sheep (Deu 29:19; Hos 12:8). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (Luk 16:14), and hypocritically "thanked" God for their wicked gain (compare Luk 18:11).

say . . . pity--In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [HENDERSON]. HENGSTENBERG refers the singular verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Compare Zac 11:6, For I will no more pity, with the Hebrew "pitieth not" here.

6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.

his king--Vespasian or Titus: they themselves (Joh 19:15) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but CÃ&brvbrsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.

7. And--rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (Zac 11:4-5), who pitied the sheep without any true shepherd.

I will feed--"I fed" [CALVIN], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [CALVIN].

even you, O poor of the flock--rather, "in order that (I might feed, that is, save) the poor (humble; compare Zac 11:11; Zep 3:12; Mat 5:3) of the flock"; literally, not you, but, "therefore (I will feed)" [MOORE]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter."

I took . . . two staves--that is, shepherds' staves or rods (Psa 23:4). Symbolizing His assumption of the pastor's office.

Beauty--The Jews' peculiar excellency above other nations (Deu 4:7), God's special manifestation to them (Psa 147:19-20), the glory of the temple ("the beauty of holiness," Psa 29:2; compare Psa 27:4; Psa 90:17; Ch2 20:21), the "pleasantness" of their land (Gen 49:15; Dan 8:9; Dan 11:16), "the glorious land."

Bands--implying the bond of "brotherhood" between Judah and Israel. "Bands," in Psa 119:61, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [LUDOVICUS DE DIEU]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws (Zac 11:14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.

8. Three shepherds . . . I cut off--literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [DRUSIUS]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [MOORE]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.

one month--a brief and fixed space of time (Hos 5:7). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [HENDERSON].

loathed them--literally, "was straitened" as to them; instead of being enlarged towards them in love (Co2 6:11-12). The same Hebrew as in Num 21:4, Margin. No room was left by them for the grace of God, as His favors were rejected [CALVIN]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.

9. Then said I--at last when all means of saving the nation had been used in vain (Joh 8:24).

I will not--that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (Jer 15:1-3; Jer 34:17; Jer 43:11; Eze 6:12). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.

eat . . . flesh of another--Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth . . . die"), war ("cut off . . . cut off"), intestine discord ("eat . . . one . . . another").

10. covenant which I made with all the people--The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as MAURER, and others translate. The covenant which I made with all the nations (not to hurt My elect people, Hos 2:18). But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly (Kg1 4:20). The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on Zac 11:7) as God's own people.

11. poor . . . knew--The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.

waited upon me--looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of the nation still do, instead of referring it to their own rejection of Messiah. Isa 30:18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (Zep 3:12-13).

12. I said--The prophet here represents the person of Jehovah-Messiah.

If ye think good--literally, "If it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will (Phi 2:7).

if not, forbear--They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God (Isa 49:4-5). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (Gen 31:41-42).

So . . . thirty pieces of silver--thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (Exo 21:32; Mat 26:15). A freeman was rated at twice that sum.

13. Cast it unto the potter--proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley (Kg2 23:10) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (Jer. 18:1-19:15) when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence Mat 27:9, in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of Mar 1:2-3 in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my Introduction to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands (Isa 45:9; Jer 18:6; Rom 9:20-21).

in the house of the Lord--The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare Mat 27:6-7, Mat 27:10). For "I took," "I threw," here Matthew has "they took," "they gave them"; because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him (compare Act 2:23; Act 4:28). It is curious that some old translators translate, for "to the potter," "to the treasury" (so MAURER), agreeing with Mat 27:6. But English Version agrees better with Hebrew and Mat 27:10.

14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See JOSEPHUS [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion (Rom 11:15).

15. yet--"take again"; as in Zac 11:7 previously he had taken other implements.

instruments--the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psa 14:1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Joh 10:11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Dan 11:35-38; Dan 12:1; Dan 9:27; Th2 2:3-12). But at last he is to perish utterly (Zac 11:17), and the elect remnant of Judah and Israel is to be saved gloriously.

16. in the land--Antichrist will probably he a Jew, or at least one in Judea.

not visit . . . neither . . . seek . . . heal . . . broken, nor feed . . . but . . . eat . . . flesh . . . tear--Compare similar language as to the unfaithful shepherds of Israel in Eze 34:2-4. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.

those . . . cut off--"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.

the young--The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, JEROME, &c.] translate, "the straying," "the dispersed"; so GESENIUS.

broken--the wounded.

standeth still--with faintness lagging behind.

tear . . . claws--expressing cruel voracity; tearing off the very hoofs (compare Exo 10:26), giving them excruciating pain, and disabling them from going in quest of pasture.

17. the idol--The Hebrew expresses both vanity and an idol. Compare Isa 14:13; Dan 11:36; Th2 2:4; Rev 13:5-6, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (Dan 9:27; Dan 11:30-38). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (Th2 2:8); and on his "right eye," wherewith he ought to have watched the sheep (Joh 10:12-13). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the right eye" has attached to it the notion of ignominy (Sa1 11:2).

Next: Zechariah Chapter 12