เศคาริยาห์ 11:5 วิจารณ์

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.

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.

Whenever I remember Zechariah, I shudder at the reaping hook and likewise at his testimony against the priests, his hints in reference to the celebrated Joshua, the high priest, whom he represents as stripped of filthy garments and then clothed in rich priestly apparel. As for words and charges to Joshua which he puts into the angel’s mouth, let them be treated with silent respect, as referring perhaps to a greater and higher object than those who are many priests. But even at his right hand stood the devil, to resist him, a fact, in my eyes, of no slight significance and demanding no slight fear and watchfulness. Who is so bold and adamant of soul as not to tremble and be abashed at the charges and reproaches deliberately urged against the rest of the shepherds? A voice, he says, of the howling of the shepherds. A voice of the roaring lions, for this has befallen them. Does he not all but hear the wailing as if close at hand, and himself wail with the afflicted. A little further is a more striking and impassioned strain. Feed, he says, the flock of slaughter, whose possessors slay them without repentance. They sell them saying, “Blessed be the Lord, for we are rich,” yet their own shepherds are without feeling for them. Therefore I will no more pity the inhabitants of the land, says the Lord almighty. And again: “Awake, O sword, against the shepherds, and smite the shepherds, and scatter the sheep, and I will turn my hand upon the shepherds”; and, “My anger is kindled against the shepherds, and I will visit the lambs,” adding to the threat those who rule over the people. So industriously does he apply himself to his task that he cannot easily free himself from denunciations, and I am afraid that if I referred to the whole series, I should exhaust your patience. This must then suffice for Zechariah.

(Vers. 4, 5.) Thus says the Lord my God: Feed the sheep of slaughter, which those who possessed them were slaughtering, and they did not grieve, and they were selling them saying: Blessed be the Lord, we have become rich, and their shepherds did not spare them. LXX: Thus says the Lord Almighty: Feed the sheep of slaughter, which those who possessed them were killing, and they did not repent, and those who were selling them, said: Blessed be the Lord, we have become rich, and their shepherds were not patient with them. Where a most clear prophecy is, and the true order of history is narrated through translation, the interpretation of tropes is superfluous, such as when we say that some are good shepherds and others are bad, and this applies both to the old people as well as to the new, that is, both to the priests and rulers of the Jews as well as to the bishops and priests of the Christians, and to whoever the negligent shepherds may be, and if they scandalize one of the least of these, they themselves are the ones who slaughter the sheep and do not suffer anything on them, nor do they grieve, nor can they say with the Apostle: Who is scandalized and I am not burned (I Cor. XI)? And they sell the people entrusted to them, of whom it is written: 'Who devour my people like bread' (Ps. 52:5), and from the deaths of others they acquire riches, praising those who plunder the poor, and blessing the unjust. Let others interpret these things as they wish: let us hold the order of explanation that we once embraced. For Lebanon is laid open, and its cedars and firs are consumed by the burning flame, the howling of shepherds is heard, and the roaring of lions, for all the beauty and pride of the Jordan is laid waste and consumed. Therefore, the Lord my God spoke these words to me: 'O prophet Zechariah, this word is conveyed to you: Feed the flock of slaughter,' that is, for now let it be nurtured and grow, for it will later be killed by the enemy. These sheep and cattle, the princes of the Romans who possessed and maintained them by the right of victory, slaughtered and showed no mercy, or they sacrificed them and felt no pain, that is, they suffered no harm for so much cruelty, and they sold what they withheld not out of mercy, but for a price. We read old histories and traditions of the lamenting Jews, that in the tabernacle of Abraham (where now, every year, a very famous market is held) after the last destruction, which they endured from Adrian, many thousands of people were sold, and those who could not be sold were transported to Egypt and were cut off by shipwreck, famine, and the slaughter of nations. Therefore, these conquerors and avengers of the Lord who killed without remorse and sold cattle and said: Blessed be the Lord, we have become rich, had this belief. Because of their sins, we offended the Jews: therefore we oppressed them, and became rich from their price. It is not surprising, he says, that the enemies were killing the sheep of the conquered justly, and they did not grieve, they sold them, and they boasted in their own wickedness; since their shepherds and teachers themselves did not spare them, and because of their fault, the flock was handed over to wolves.

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.

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.

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.

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.

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).