เศคาริยาห์ 11:6 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.

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, Joh 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.

(Verse 6, 7) And I will no longer spare those who dwell on the earth, says the Lord. Behold, I will deliver each man into the hand of his neighbor and into the hand of his king, and they shall strike the earth, and I will not deliver it from their hand. And I will feed the sheep of slaughter, O you poor of the flock. LXX: Therefore, I will no longer spare the inhabitants of the earth, says the Lord. And behold, I will deliver each man into the hands of his neighbor and into the hand of his king, and they shall strike the earth, and I will not deliver it from their hand, and I will feed the sheep of slaughter in Canaan. What the Seventy translated in the last chapter: 'And I will feed the sheep of slaughter in the land of Canaan', is not in Hebrew, and is not translated by any other interpreter. Therefore, since their shepherds did not spare them, but themselves devoured my first people, for this reason, I will no longer spare the inhabitants of the land of Judea, says the Lord. For he speaks of this land, of which the discourse was to him, and not of the world, as the Jews, interpreting poorly, want to distort the meaning of God into another part. For after the destruction of the temple (which happened to them because for forty-two years, from the time the Lord suffered, having received opportunity, they refused to repent), he says, 'I will send one against the other, and they will cut each other to pieces with mutual slaughter, whether in the very siege of the temple, when the Roman army will surround Jerusalem, for there will be such wars and dissensions among the Jews that the people will be divided into three parts.' We read the seven books of the Jewish captivity, and we see that this prophecy has been fulfilled, confirmed by historical truth. 'And they will fall,' he says, 'the land, undoubtedly the Romans will destroy all the land and cities of the Jews. And I will not rescue them from their hand.' Listen, O Jews, who hold vain hopes for yourselves, and do not listen to the Lord who says and affirms: 'I will not rescue them from their hands,' that your future captivity among the Romans will be eternal. And I will feed the flock of slaughter, so that the Jews may always be nourished unto death; because this is God's decree: O you who are poor of the flock, that is, the righteous of Israel, who have believed in the Lord Jesus and have received the Son of God, listen to what is being said and learn the sacraments of the following chapter. And as we read in the Septuagint: And I will feed the sheep of slaughter in the land of Canaan, we can understand that the Lord will feed and nourish the Jewish people, who are destined for death and scattered throughout the whole world (that is, in the land of Canaan and among the Gentiles), for the purpose of sacrifice.

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.

For I will no more pity - I have determined to deliver them into the hands of the Chaldeans.

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.

Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome. his king--Vespasian or Titus: they themselves (Joh 19:15) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but CÃ&brvbrsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.

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).