Zakaria 11:11 Komentar

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.

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.

(Vers. 10, 11.) And I took my staff, which was called Beauty, and I cut it in two to break the covenant that I had made with all the peoples. And it was broken on that day, so the poor of the flock, who were watching me, knew that it was the word of the Lord. LXX: And I will take my beautiful staff and throw it away, to break the covenant that I had made with all the peoples, and it will be broken on that day, and the Canaanites will know that the sheep, which are being watched, are the word of the Lord. After the calling of the Israelites and the assumption of the second rod, which was called a cord, the Lord took the first rod, called "glory," and cut them off from his worship, because they worshipped idols, and all turned aside, becoming useless together (Psalm 14). And in order to make it more clear what this rod was, he added: "So that I might nullify my covenant which I made with all the people: For as soon as Israel was assumed, the multitude of the nations was cast aside: and as the daughter of the Archisynagogue was born, who is later narrated in the Gospel to be twelve years old, she began to bleed and suffer from a permanent illness (Mark 5; Matthew 9). And it was rendered null and void, he said, the covenant which I had made with all the nations. And the poor of the flock, that is, the people of Israel who keep my commandments, understood that the word of the Lord, that is, the will of the Lord, is to reject the nations that deny Him and to accept the Israelites in the line of Abraham. Because we have interpreted it, and the poor of the flock understood it thus, the Seventy translated it, and the Canaanites will know, the sheep that are entrusted to me, that some have explained: The people of the Jews will know, to whom it was said: The seed of Canaan, and not of Judah (Dan. XIII, 56); who now keep my ceremonies: whether because the Canaanites interpret it as being ready for humility, they will know those who were once ready to be humbled by the Lord and be left behind. But why they insulted us, poor people, for what we have interpreted, the reason is clear: among the Hebrews, thus, Chen () is said: Anie (), poor people; they connect those two words together, for what it is, thus poor people, that is, Chen Anie (, the name of the Canaanite people has been interpreted.

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.

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

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.

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).

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).