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Zechariah
Chapter Eleven
New King James Version (NKJV)
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, Zechariah 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, Zechariah 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, Zechariah 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, Zechariah 11:8 and,
as a token of it, breaks the two staves asunder he had took to feed them with, Zechariah 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, Zechariah 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, Zechariah 11:15 to
whom a woe is denounced, Zechariah 11:17.
Zechariah 11:1 Open your doors,
O Lebanon, That fire may devour your cedars.
YLT
1Open, O Lebanon, thy doors,
And fire doth devour among thy cedars.
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 saidF23T. Bab. Yoma, fol. 39. 2. 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 Zechariah 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.'
Zechariah 11:2 2 Wail,
O cypress, for the cedar has fallen, Because the mighty trees are
ruined. Wail, O oaks of Bashan, For the thick forest has come down.
YLT 2Howl, O fir, for fallen
hath the cedar, For their honourable ones were destroyed, Howl, ye oaks of
Bashan, For come down hath the fenced forest,
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 Nahum 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 Isaiah 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 Isaiah 10:16.
Zechariah 11:3 3 There
is the sound of wailing shepherds! For their glory is in ruins. There is
the sound of roaring lions! For the pride[a] of the
Jordan is in ruins.
YLT
3A voice of the howling of
the shepherds! For destroyed was their robe of honour, A voice of the roaring
of young lions! For destroyed was the excellency of Jordan.
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 Jeremiah 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 PlinyF24Nat. Hist. l. 5. c. 15. "ambitiosus amnis", a
haughty and ambitious swelling river.
Zechariah 11:4 4 Thus
says the Lord my God, “Feed the flock for slaughter,
YLT
4Thus said Jehovah my God:
`Feed the flock of the slaughter,
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, John 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 Zechariah 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 Zechariah 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, Romans 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.
Zechariah 11:5 5 whose
owners slaughter them and feel no guilt; those who sell them say, ‘Blessed be
the Lord, for I am rich’; and their shepherds do not pity them.
YLT
5Whose buyers slay them, and
are not guilty, And their sellers say, Blessed [is] Jehovah, And I am rich, And
their shepherds have no pity on them.
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, Psalm 149:2 and
this sense agrees with the following words.
Zechariah 11:6 6 For
I will no longer pity the inhabitants of the land,” says the Lord. “But indeed I will give everyone into his neighbor’s hand and into
the hand of his king. They shall attack the land, and I will not deliver them
from their hand.”
YLT
6For I have pity no more on
inhabitants of the land, An affirmation of Jehovah, And lo, I am causing man to
come forth, Each into the hand of his neighbour, And into the hand of his king,
And they have beaten down the land, And I do not deliver out of their hand.'
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, John 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.
Zechariah 11:7 7 So I
fed the flock for slaughter, in particular the poor of the flock.[b] I took for
myself two staffs: the one I called Beauty,[c] and the
other I called Bonds;[d] and I fed
the flock.
YLT
7And I feed the flock of
slaughter, even you, ye afflicted of the flock; and I take to me two staves,
the one I have called Pleasantness, and the other I have called Bands, and I
feed the flock.
And I will feed the flock of slaughter,.... According
to the call and commission he had from his divine Father, Zechariah 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"; Matthew 11:5 and
because they were spiritually poor, or poor in spirit, Matthew 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 wordF25עניי
"mites de grege", Grotius; "afflictos pecoris", Montanus;
"afflictos gregis", Burkius. may be rendered; who were persecuted,
reviled, reproached, and accursed by others, John 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 TalmudF26T. Bab. Sanhedrin,
fol. 24. 1. 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"F1נעמ
"clementia", Cocceius. 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 destroyersF2חבלים "perditores", Munster;
"destructores", Vatablus; "perdentes", Burkius. , 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, Psalm 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, Isaiah 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, Psalm 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, Isaiah 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, Psalm 2:3. It may
be observed, that the word for "bands" is rendered
"pilots", Ezekiel 27:8 and
masters or governors of ships, Jonah 1:6 and is so
rendered hereF3"Nautae, vel gubernatores",
Cocceius. ; and as churches may be compared to ships, Revelation 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
FlorenceF4Apud Quistorpium in loc. , 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.
Zechariah 11:8 8 I
dismissed the three shepherds in one month. My soul loathed them, and their
soul also abhorred me.
YLT
8And I cut off the three
shepherds in one month, and my soul is grieved with them, and also their soul
hath abhorred me.
Three shepherds also I cut off in one month,.... Not
Moses, Aaron, and Miriam, as is suggested in the TalmudF5T. Bab.
Taanith, fol. 9. 1. ; 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 daysF6Calmet's
Dictionary, in the word "Shepherds". ; 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
Revelation 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, Matthew 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"F7ותקצר נפשי בהם "et abbreviata est
anima mea in eis", Montanus, Cocceius, Burkius; "coarctata est",
Calvin; "contractabatur, vel contrahetsese", Vatablus;
"contracta est", Drusius, Grotius. ; 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.
Zechariah 11:9 9 Then
I said, “I will not feed you. Let what is dying die, and what is perishing
perish. Let those that are left eat each other’s flesh.”
YLT
9And I say, `I do not feed
you, the dying, let die; and the cut off, let be cut off; and the remaining
ones, let each eat the flesh of its neighbour.'
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 Galatians 5:15.
Zechariah 11:10 10 And
I took my staff, Beauty, and cut it in two, that I might break the covenant
which I had made with all the peoples.
YLT
10And I take My staff
Pleasantness, and cut it asunder, to make void My covenant that I had made with
all the peoples:
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 Matthew 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.
Zechariah 11:11 11 So
it was broken on that day. Thus the poor[e] of the
flock, who were watching me, knew that it was the word of the Lord.
YLT
11and it is broken in that
day, and know well do the afflicted of the flock who are observing me, that it
[is] a word of Jehovah.
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 Zechariah 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"F8השמרים אתי "qui observabant
me", Burkius. ; 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.
Zechariah 11:12 12 Then
I said to them, “If it is agreeable to you, give me my wages; and if
not, refrain.” So they weighed out for my wages thirty pieces of silver.
YLT
12And I say unto them: `If
good in your eyes, give my hire, and if not, forbear;' and they weigh out my
hire -- thirty silverlings.
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"F9הבו שברי "date mercedem
meam", Vatablus, Calvin, Junius & Tremellius, Piscator, Cocceius. ;
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 Ezekiel 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, Exodus 21:32 see
the fulfilment of this prophecy in Matthew 26:15. The
Jews ownF11Bereshit Rabba, sect. 98. fol. 85. 3. 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 themF12Egesippus de Urb.
excidio Anacep. p. 680. .
Zechariah 11:13 13 And
the Lord said to me, “Throw it to the potter”—that princely price they set
on me. So I took the thirty pieces of silver and threw them into the
house of the Lord for the potter.
YLT
13And Jehovah saith unto me,
`Cast it unto the potter;' the goodly price that I have been prized at by them,
and I take the thirty silverlings, and cast them [to] the house of Jehovah,
unto the potter.
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 Genesis 20:16
renders pieces of silver by shekels of silver; and EusebiusF13Demonstr.
Evangel. l. 10. p. 479. 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 LevitaF14In Tishbi, p. 130. , 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, Ezekiel 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"; א and י
being sometimes changed for one another; thus, the Targum paraphrases it,
"under
the hand of the treasurer;'
and
so othersF15"Ad thesaurarium", Pagninus, Vatablus. ; and
indeed the money was given to the chief priests and elders, some of whom might
be in that office, Matthew 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 אל is sometimes usedF16Vid.
Nold. Ebr. Part. Concord. p. 63. ; that is, to be given to him for purchase
moneyF17אל היוצר
"pro figulo", Cocceius; "conferendos in figulum", Junius
& Tremellius, Piscator; "ut detur ad figulum", Burkius. : 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, Matthew 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 Jeremiah 18:1 and
worked for the service of it, since earthen vessels were used in temple serviceF18Vid.
Misn. Parah, c. 5. sect. 1. . The accomplishment of all this is in Matthew 27:7.
Zechariah 11:14 14 Then
I cut in two my other staff, Bonds, that I might break the brotherhood between
Judah and Israel.
YLT
14And I cut asunder my second
staff, Bands, to break the unity between Judah and Israel.
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 Acts 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.
Zechariah 11:15 15 And
the Lord said to me, “Next, take for yourself the implements of a foolish
shepherd.
YLT
15And Jehovah saith unto me,
`Again take to thee the instrument of a foolish shepherd.
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.
Zechariah 11:16 16 For
indeed I will raise up a shepherd in the land who will not care for
those who are cut off, nor seek the young, nor heal those that are broken, nor
feed those that still stand. But he will eat the flesh of the fat and tear
their hooves in pieces.
YLT
16For lo, I am raising up a
shepherd in the land, The cut off he doth not inspect, The shaken off he doth
not seek, And the broken he doth not heal, The standing he doth not sustain,
And the flesh of the fat he doth eat, And their hoofs he doth break off.
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. CalmetF19Dictionary, in the word
"Shepherds." 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 wordF20אולי. 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; אובדות, 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, Isaiah 40:11 or,
"that which wanders"F21הנער
"errantem", Noldius; "quod prae ruditate evagatur",
Cocceius. ; 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
Revelation 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.
Zechariah 11:17 17 “Woe
to the worthless shepherd, Who leaves the flock! A sword shall be
against his arm And against his right eye; His arm shall completely wither, And
his right eye shall be totally blinded.”
YLT
17Wo [to] the worthless
shepherd, forsaking the flock, A sword [is] on his arm, and on his right eye,
His arm is utterly dried up, And his right eye is very dim!'
Woe to the idol shepherd,.... Or, "the
shepherd of nothing"F23רעי האליל "pastori nihili", Junius & Tremellius,
Piscator, Drusius, So R. So. Urbin. Ohel Moed, fol. 4. 2. ; that is, no true
shepherd, that is good for nothing, for an idol is nothing in the world, 1 Corinthians 8:4
and who is an idol himself, sits in the temple of God, and is worshipped as if
he was God. 2 Thessalonians 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, Revelation 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, Revelation 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.
──《John Gill’s
Exposition of the Bible》
New King James
Version (NKJV)