Zechariah 11:9 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.

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.

(Verse 8, 9.) And I took for myself two staffs: one I called Beauty, and the other I called Cords (or Funicles); and I fed the flock. And I cut off three shepherds in one month, and my soul was grieved with them; for their soul also varied against me. And I said, I will not feed you; let it die, let it die; and let it be cut off, let it be cut off; and let the rest eat every one the flesh of another. LXX: And I will take for myself two staffs: one to be called Beauty, and the other I called Cords (or Funicles), and I will feed the sheep. And I will take away three shepherds in one month, and my soul will be embittered against them: for their soul also roared upon me. And I said, I will not feed you: that which is dying, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbor. The Lord God had said: Feed the sheep of the slaughter, which their possessors have killed, and do not sin against them to glory, that a buyer may be found for them over them, and their possessors may say: Blessed be the Lord, for I am become rich: and their shepherds will have no pity for them. For I will no more have mercy on the inhabitants of the land, saith, the Lord. And this seemed to be said about one Jewish people, that having killed the prophets, they even laid hands on the Son of God and shouted with a rash voice: His blood be on us and on our children (Matthew 27:25)! Now the Creator of the universe and the Lord explains the mysteries of his world, and says that he had two staffs, one of which he called Beauty, the other Cords, and he fed the flock while being bound with these two staffs; he also cut down three shepherds in one month, and my soul was angry with them; undoubtedly the shepherds signify those whom he cut down in one month. And he explained the reason why he was so indignant with the shepherds that he killed them all in one month: 'Because,' he said, 'their souls changed towards me. And the meaning is this: They did not love me with their whole heart. The hireling shepherds loved the shepherd, not truly me. For the good shepherd lays down his life for his sheep (John 10:11)'. Therefore, I also expressed my indignation and spoke to the shepherds themselves, whom I had killed in my anger, or to the remaining flock after the shepherds were killed: 'I will not feed you; but let him who has chosen death die by his own will, and let them devour each other and tear each other apart with mutual slaughter.' We have said these things paraphrastically, in order to pave the way for future interpretation. The Creator and Shepherd, whose sheep know his voice and follow him, took for himself two staffs, or two rods, which in Hebrew are called Macaloth, to demonstrate the appearance of a shepherd. He called one staff Beauty, that is, he protected all the human race with his blessing, from the time of Noah, when the world was restored and sin had not yet defiled it. And for this reason, the calling of all nations is called honorable and beautiful, because nothing is more just than to equally call the parent of the universe, those whom he generated with equal conditions. And another he called the boundaries; for when the Most High was dividing the nations, and dispersing the sons of Adam, he established the boundaries of the nations, according to the number of God's angels (Deut. XXXII). And the part of the Lord became his people Jacob; the boundaries of his inheritance, Israel. And he said, 'I pastured the flock, whether it was Israel itself or the entire human race with Israel.' And he said, 'I cut down three shepherds in one month.' I read in the commentaries of someone: 'The shepherds of the Lord who were cut down with indignation are understood to be the priests, false prophets, and kings of the Jews; because after the passion of Christ, all things were cut down at once, of which Jeremiah speaks: 'The priests did not say, 'Where is the Lord?' Those who hold onto my law did not know me.' And the shepherds have transgressed against me, and the prophets prophesied in Baal, and they have followed idols (Jeremiah 2:8). Not satisfied with this explanation, he wants to interpret that the three shepherds who were cut off in one month refer to those who have sinned against the Father, Son, and Holy Spirit; for all heretics, they sin either against one, or two, or three persons simultaneously. Let him say what he wishes, for his interpretation must not be undermined. We have three shepherds who were killed in one month, Moses seems to be, and Aaron, and Mary (Num. 20); of whom Mary died in the first month, which is called Nisan (), in the desert of Sin, and in the same place because of the water of contradiction, and in the same month, Moses and Aaron were condemned, so that they would not enter the promised land. And so it happened, that out of the three shepherds, one was struck by immediate death, and the others by the sentence of future death. And my soul was contracted, he says, against them: specifically against the three shepherds whom I had placed over my flock. Because their soul also changed towards me, for they did not glorify me at the water of contradiction. But if we refer to the people, that the soul of the people has changed towards God, it must be explained in this way: Therefore, I was angry with them, because they themselves, being wavering between me and idols, fought against me in various ways. Therefore, being angry, I said to Moses: I will not feed you: leave me, and I will destroy them (Exod. XXXII, 10). However, when he says 'Forgive me' in anger, he incites to ask and shows that he can be held back by it. 'Let him die who is destined to die, and let him be cut off who is destined to be cut off; let all bodies be destroyed in solitude, and turned against each other in sedition, like animals tearing each other with mutual bites, and let no one enter the land of promise. Some understood the two callings of Jews and Gentiles, in the first Israel, and in the last by the name Christians. But they did not pay enough attention to how the Christian calling had been previously discarded, and how the Jews remained and were fed by God.

We find the God of the universe often giving rein to humanity because of the excess of its wickedness, and he allows the human race to be borne where it will. Of this he has warned us speaking through his prophet to Israel: “And I said, ‘I will not tend you. That which dies, let it die, and that which perishes, let it perish; and for the rest let each devour the flesh of his neighbor.’ ” When wicked rulers are in control, and cruel, harsh masters rule households, then we should implore the one who directs the universe and, by conversion of life and a change in our ways, make supplication, rousing him to help us, fervently begging him to give us better times.

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.

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.

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.

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").

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).