Zechariah 11:17 Kommentar

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.

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.

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

(vv. 15 seqq.) And the Lord said to me: Take for yourself the vessels of a foolish shepherd. For behold, I will raise up a shepherd in the land who will not visit those who are abandoned, he will not seek the scattered, and he will not heal the broken. And what stands, he will not nourish, and he will eat the flesh of the fat ones, and he will dissolve their hoofs. O shepherd, forsaking the flock and the idol: a sword will be upon his arm and upon his right eye, his arm will be dried up with dryness, and his right eye will be darkened with darkness. LXX: And the Lord said to me: Take yet the instruments of a foolish shepherd. For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs. O shepherd, that feedest the sheep, woe to the idle shepherd that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened. When he says, 'Take for yourself the vessels of a foolish shepherd,' it signifies that he had taken for himself two staffs, one called Favor, and the other called Union. And because he had thrown them away due to his own fault and sin, and the unity between Judah and Israel had been broken, we have been grafted into the root of the good olive tree, and blindness has come upon the house of Israel in part, until the fullness of the Gentiles comes in (Rom. 11). Now it is said to the prophet, as a most weighty foolish shepherd, or unwise, to assume the prophecy. The foolish and ignorant shepherd is undoubtedly the Antichrist; who is said to come at the end of the world, and the manner in which he will come is indicated. So we must take the shepherd's vessels, his symbols and attire, a purse, a staff, a flute, and a whistle. Just as Isaiah, in order to demonstrate the captivity of the people, enters naked (Isa. 20); and Jeremiah goes to the house of the potter, to show the destruction of the vessel which was spinning on the wheel, and to demonstrate the destruction of Israel and the power of God (Jer. 18); and Ezekiel, in order to demonstrate the overthrow of Jerusalem and the escape of Zedekiah, and the burdens of the captives, not only speaks but also demonstrates through his attire, by digging through the wall and carrying it on his shoulders (Ezek. 12); so does Zechariah take on the attire of the foolish and ignorant shepherd, to proclaim the one who is to come (Zech. 11). This shepherd will rise in Israel, for the true shepherd had said: I will no longer feed you. He is also called by another name in the prophet Daniel (Ch. IX), and in the Gospel (Mark XIII), and in the letter of Paul to the Thessalonians (II Thess. II), the abomination of desolation, who will sit in the temple of the Lord and will make himself out to be God, the one who is also referred to as the great sense through Isaiah (Isa. XXXII). And he has come for this purpose, not to heal, but to destroy the flock of Israel. For the good shepherd visits the sick sheep, seeks out the scattered ones, brings back the ones that have been left behind, and sustains the tired ones. On the other hand, the bad shepherd acts against everything, devours the flesh of the fat ones, dissolves the hooves of the rams and sheep, and perverts them so that they do not enter with a straight foot. The Jews received this shepherd, whom the Lord Jesus will kill with the breath of his mouth and render useless by the brightness of his coming, so that those who did not believe the truth may not be saved but believe in falsehood and be judged because they consented to wickedness. But describing the worst, foolish, and inexperienced shepherd, the prophetic discourse is directed to him, saying: O shepherd, and idol. So wicked is the shepherd that he is not called a worshiper of idols, but he himself is named an idol, while he calls himself God, and desires to be worshiped by all. He has abandoned the flock to be devoured by beasts, which the Lord had kept for so long. A sword is upon his arm, and strength, and upon his right eye, with which he proudly claimed to see the sacraments of God sharply, and to see more than all the prophets who came before, to the extent that he called himself the Son of God. But that sword, of which we have spoken above, and of which we will now speak in part, is the one about which Isaiah also speaks: My sword has become intoxicated in the heavens (Isa. XXXIV, 5). Therefore, the sword of the Lord will be upon his arm and upon his right eye, so that its strength and all the boasting of his power may be dried up by aridity, and the knowledge which he falsely promised to himself may be obscured by eternal darkness.

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.

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.

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.

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

Israel under the Good Shepherd and the Foolish One - Zechariah 11 In the second half of the "burden" upon the world-power, which is contained in this chapter, the thought indicated in Zac 10:3 - namely, that the wrath of Jehovah is kindled over the shepherds when He visits His flock, the house of Judah - is more elaborately developed, and an announcement is made of the manner in which the Lord visits His people, and rescues it out of the hands of the world-powers who are seeking to destroy it, and then, because it repays His pastoral fidelity with ingratitude, gives it up into the hands of the foolish shepherd, who will destroy it, but who will also fall under judgment himself in consequence. The picture sketched in Zac 9:8-10, Zac 9:12, of the future of Israel is thus completed, and enlarged by the description of the judgment accompanying the salvation; and through this addition an abuse of the proclamation of salvation is prevented. But in order to bring out into greater prominence the obverse side of the salvation, there is appended to the announcement of salvation in Zac 10:1-12 the threat of judgment in Zac 11:1-3, without anything to explain the transition; and only after that is the attitude of the Lord towards His people and the heathen world, out of which the necessity for the judgment sprang, more fully described. Hence this chapter divides itself into three sections: viz., the threat of judgment (Zac 11:1-3); the description of the good shepherd (Zac 11:4-14); and the sketch of the foolish shepherd (Zac 11:15-17).