Text -- Zechariah 11:6 (NET)

11:6 Indeed, I will no longer have compassion on the people of the land,” says the Lord, “but instead I will turn every last person over to his neighbor and his king. They will devastate the land, and I will not deliver it from them.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 11:6

To rob, imprison, banish, or kill each other.

Wesley: Zec 11:6

The Roman Caesar, whom the Jews had chosen to be so.

Wesley: Zec 11:6

Their king and his armies shall destroy the land.

JFB: Zec 11:6

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.

JFB: Zec 11:6

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 Cæsar." 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.

Clarke: Zec 11:6

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

Calvin: Zec 11:6

He then adds, And he who fed then has not spared them. The meaning is, that the people, according to the opinions commonly entertained, were not worthy of mercy and kindness. Hence, as I have said, the wonderful goodness of God shines forth more clearly; for he condescended to take the care of a flock that was wholly despised. ¹³⁴ Then he says, I will not spare the inhabitants of the land; behold I will deliver, etc. To some it appears that there is here a reason given; for the Jews would have never been thus stripped, had not God been angry with them; as though he had said, that God’s vengeance was just, inasmuch as they were thus exposed to such atrocious wrongs. But according to my judgment God simply confirms what we have stated, — that his future vengeance on the Jews would be most just, because he had in feeding them so carefully labored wholly in vain. For though the Prophet has not as yet expressed what we shall hereafter see respecting their ingratitude, he yet does not break off his discourse without reason, for indignation has ever some warmth in it; he then in the middle of his argument exclaims here, I will not spare; for God had spared the Jews, when yet all men exercised cruelty towards them with impunity; and when they were contemptible in the sight of all, he still had regarded their safety. As then they had been so ungrateful for so many acts of kindness, ought not God to have been angry with them? This is then the reason why the Prophet introduces here in God’s name this threatening, Surely I will not spare them; that is, “I have hitherto deferred my vengeance, and have surpassed all men in kindness and mercy; but I have misplaced my goodness, and now there is no reason why I should longer suspend my judgment.” I will spare then no longer the inhabitants of this land

I will give, or deliver, he says, every man into the hand of his friend; as though he had said, “They are no longer sheep, for they will not bear to be ruled by my hand, though they have found me to be the best of shepherds. They shall now tear and devour one another; and thus a horrible dispersion will follow.” Now the Jews ought to have dreaded nothing so much, as to be given up to destroy themselves by mutual slaughter, and thus to rage cruelly against one another and to perish without any external enemy: but yet God declares that this would be the case, and for this reason, because he could not succeed with them, though willing to feed them as his sheep and ready to perform the office of shepherd in ruling them. ¹³⁵

He concludes by saying, They shall smite the land, and I will not deliver from their hand. He intimates in the last place that ruin without any remedy was nigh; for he alone was the only deliverer of the people; but now he testifies that their safety would not be the object of his care; for should he see them perishing a hundred times, he would not be moved with pity, nor turn to bring them help, inasmuch as they had precluded all compassion. It now follows —

TSK: Zec 11:6

I will no : Zec 11:5; Isa 27:11; Eze 8:18, Eze 9:10; Hos 1:6; Mat 18:33-35, Mat 22:7, Mat 23:35-38; Luk 19:43, Luk 19:44, Luk 21:22-24; 1Th 2:16; Heb 10:26-31; Jam 2:13

deliver : Heb. make to be found, Zec 11:9, Zec 11:14, Zec 8:10; Isa 3:5, Isa 9:19-21; Jer 13:14; Mic 7:2-7; Hag 2:22; Mat 10:21, Mat 10:34-36, Mat 24:10; Luk 12:52, Luk 12:53, Luk 21:16, Luk 21:17

into the : Dan 9:26, Dan 9:27; Mat 22:7; Joh 19:15

they shall : Mal 4:6

and out : Psa 50:22; Hos 2:10; Mic 5:8, Mic 6:14; Heb 2:3, Heb 10:26, Heb 10:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 11:6

For I will no more pity - Therefore were they a "flock of the slaughter,"because God would "have no pity"on those who went after shepherds "who had no Pity"upon them, but corrupted them; who "entered not in themselves, and those who were entering in, they hindered"Luk 11:52.

The inhabitants of the land - " That land, of which he had been speaking,"Judaea. "And lo."God, by this word, "lo,"always commands heed to His great doings with man; I, I, Myself, visibly interposing, "will deliver man,"the whole race of inhabitants, "every one into his neighbor’ s hand,"by confusion and strife and hatred within, "and into the hand of his king,"him whom they chose and took as their own king, when they rejected Christ as their King, repudiating the title which Pilate gave Him, to move their pity. Whereas He, their Lord and God, was their King, they formally "denied Him in the presence of Pilate, when he was determined to let Him go; they denied the Holy One and the Just"Act 3:13-14, and said, "We have no king but Caesar"Joh 19:15.

And they - The king without and the wild savages within, "shall smite,"bruise, crush in pieces, like a broken vessel, "the land, and out of their hand I will not deliver"them. Their captivity shall be without remedy or end. Holy Scripture often says, "there is no deliverer Jdg 18:28; 2Sa 14:6; Job 5:4; Psa 7:3; Psa 50:22; Psa 71:11; Isa 5:29; Isa 42:22; Hos 5:14, Mic 5:7-8, or "none can deliver out of My hand"Deu 32:39; Job 10:7; Psa 50:22; Psa 71:11; Isa 43:13; Dan 8:4, Dan 8:7, or, since God delighteth in doing good, I Exo 6:6; 2Ki 20:6; Jer 15:21; Jer 39:17; Eze 34:27, He 1Sa 7:3; Psa 18:15; Psa 72:12; 2Ki 17:39; Isa 19:20; Isa 31:5; Job 5:19, will deliver, or delivered Exo 18:10; Jos 24:10; Jdg 6:9; 1Sa 10:18; 1Sa 14:10; 2Sa 22:1; Psa 34:5, Psa 34:18; 54:9; Ezr 8:31; Jer 20:13 from the hands of the enemy, or their slavery, or their own fears, or afflictions, or the like. God nowhere else says absolutely as here, "I will not deliver". "Hear, O Jew,"says Jerome, "who holdest out to thyself hopes most vain, and hearest not the Lord strongly asserting, "I will not deliver them out of their hands,"that thy captivity among the Romans shall have no end."In the threatened captivity before they were carried to Babylon, the prophet foretold the restoration: here only it is said of Judah, as Hosea had said of lsrael, that there should be no deliverer out of the hand of the king whom they had chosen.

Poole: Zec 11:6

For I will no more pity: their great sins have turned away God’ s compassions from them, and men show no mercy where God withdraws his.

The inhabitants the generality of the nation, the body of this sinful people.

I will deliver the men every one into his neighbour’ s hand leave to a turbulent, cruel, seditious, and fraudulent temper one against another, to make parties against each other, to rob, imprison, banish, or kill each other, as in the latter times of their state it is known they did.

Into the hand of his king the Roman Caesar, called here the Jews’ king, for that they had chosen him to be so. Or else the head of the faction.

They shall smite the land their king and his armies shall destroy the land: it may point to Vespasian and Titus, who sacked Jerusalem, burnt the temple, captivated ninety-seven thousand persons, and slew six hundred thousand at least, though Josephus reckons eleven hundred thousand.

Out of their hand I will not deliver them they shall never more be by my hand delivered, or I will cast them off for ever; and so their captivity under the Romans continueth to this day.

Haydock: Zec 11:6

Hand. This alludes to the last siege of Jerusalem, in which the different factions of the Jews destroyed one another, and they that remained fell into the hands of their king, (that is, of the Roman emperor) of whom they had said, (John xiv. 15.) We have no king but Cæsar. (Challoner) ---

The besieged slew each other daily, so that Vespasian did not hurry. (Josephus, Jewish Wars v. 2., and vi. 1.

Gill: Zec 11:6

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.

Commentary -- Verse Notes / Footnotes

Geneva Bible: Zec 11:6

For I will no more pity the inhabitants of the land, saith the LORD: but, lo, ^{( h )} I will deliver the men every one into his neighbour's hand, and into the hand of his ^{( i )} king: and they shall smite the land, and out of their hand I will not deliver [them].

^{( h )} I will cause one to destroy another.

^{( i )} Their governors will execute cruelty over them.

Commentary -- Verse Range Notes

TSK Synopsis: Zec 11:1-17

1 The destruction of Jerusalem.

3 The elect being cared for, the rest are rejected.

10 The staves of Beauty and Bands broken by the rejection of Christ.

15 The type and curse of a foolish shepherd.

MHCC: Zec 11:4-14

Christ came into this world for judgment to the Jewish church and nation, which were wretchedly corrupt and degenerate. Those have their minds wofully blinded, who do ill, and justify themselves in it; but God will not hold those guiltless who hold themselves so. How can we go to God to beg a blessing on unlawful methods of getting wealth, or to return thanks for success in them? There was a general decay of religion among them, and they regarded it not. The Good Shepherd would feed his flock, but his attention would chiefly be directed to the poor. As an emblem, the prophet seems to have taken two staves; Beauty, denoted the privileges of the Jewish nation, in their national covenant; the other he called Bands, denoting the harmony which hitherto united them as the flock of God. But they chose to cleave to false teachers. The carnal mind and the friendship of the world are enmity to God; and God hates all the workers of iniquity: it is easy to foresee what this will end in. The prophet demanded wages, or a reward, and received thirty pieces of silver. By Divine direction he cast it to the potter, as in disdain for the smallness of the sum. This shadowed forth the bargain of Judas to betray Christ, and the final method of applying it. Nothing ruins a people so certainly, as weakening the brotherhood among them. This follows the dissolving of the covenant between God and them: when sin abounds, love waxes cold, and civil contests follow. No wonder if those fall out among themselves, who have provoked God to fall out with them. Wilful contempt of Christ is the great cause of men's ruin. And if professors rightly valued Christ, they would not contend about little matters.

Matthew Henry: Zec 11:4-14

The prophet here is made a type of Christ, as the prophet Isaiah sometimes was; and the scope of these verses is to show that for judgment Christ came into this world (Joh 9:39), for judgment to the Jewish church and nation, which were, about the time of his coming, wretchedly corrupted and degenerated by the worldliness and hypocrisy of their rulers. Christ would have healed them, but they would not be healed; they are therefore left desolate, and abandoned to ruin. Observe here,

I. The desperate case of the Jewish church, under the tyranny of their own governors. Their slavery in their own country made them as miserable as their captivity in strange countries had done: Their possessors slay them and sell them, Zec 11:5. In Zechariah's time we find the rulers and the nobles justly rebuked for exacting usury of their brethren; and the governors, even by their servants, oppressive to the people, Neh 5:7, Neh 5:15. In Christ's time the chief priests and the elders, who were the possessors of the flock, by their traditions, the commandments of men, and their impositions on the consciences of the people, became perfect tyrants, devoured their houses, engrossed their wealth, and fleeced the flock instead of feeding it. The Sadducees, who were deists, corrupted their judgments. The Pharisees, who were bigots for superstition, corrupted their morals, by making void the commandments of God, Mat 15:16. Thus they slew the sheep of the flock, thus they sold them. They cared not what became of them so they could but gain their own ends and serve their own interests. And, 1. In this they justified themselves: They slay them and hold themselves not guilty. They think that there is no harm in it, and that they shall never be called to an account for it by the chief Shepherd; as if their power were given them for destruction, which was designed only for edification, and as if, because they sat in Moses's seat, they were not under the obligation of Moses's law, but might dispense with it, and with themselves in the breach of it, at their pleasure. Note, Those have their minds woefully blinded indeed who do ill and justify themselves in doing it; but God will not hold those guiltless who hold themselves so. 2. In this they affronted God, by giving him thanks for the gain of their oppression: They said, Blessed be the Lord, for I am rich, as if, because they prospered in their wickedness, got money by it, and raised estates, God had made himself patron of their unjust practices, and Providence had become particeps criminis - the associate of their guilt. What is got honestly we ought to give God thanks for, and to bless him whose blessing makes rich and adds no sorrow with it. But with what face can we go to God either to beg a blessing upon the unlawful methods of getting wealth or to return him thanks for success in them? They should rather have gone to God to confess the sin, to take shame to themselves for it, and to vow restitution, than thus to mock him by making the gains of sin the gift of God, who hates robbery for burnt-offerings, and reckons not himself praised by the thanksgiving if he be dishonoured either in the getting or the using of that which we give him thanks for. 3. In this they put contempt upon the people of God, as unworthy their regard or compassionate consideration: Their own shepherds pity them not; they make them miserable, and then do not commiserate them. Christ had compassion on the multitude because they fainted and were scattered abroad, as if they had no shepherd (as really they had worse than none); but their own shepherds pitied them not, nor showed any concern for them. Note, It is ill for a church when its pastors have no tenderness, no compassion for precious souls, when they can look upon the ignorant, the foolish, the wicked, the weak, without pity.

II. The sentence of God's wrath passed upon them for their senselessness and stupidity in this condition. There was a general decay, nay, a destruction, of religion among them, and it was all one to them; they regarded it not. My people love to have it so, Jer 5:31. Though they were oppressed and broken in judgment, yet they willingly walked after the commandment, Hos 5:11. And, as their shepherds pitied them not, so they did not bemoan themselves; therefore God says (Zec 11:6), " I will no more pity the inhabitants of the land. They have courted their own destruction, and so let their doom be."But those are truly miserable whom the God of mercy himself will no more have compassion upon. Those who are willing to have their consciences oppressed by those who teach for doctrines the commandments of men (as the Jews were, who called those Rabbi, Rabbi, that did so, Mat 15:9; Mat 23:7), are often punished by oppression in their civil interests, and justly, for those forfeit their own rights who tamely give up God's rights. The Jews did so; the Papists do so; and who can pity them if they be ruled with rigour? God here threatens them, 1. That he will deliver them into the hand of oppressors, every one into his neighbour's hand, so that they shall use one another barbarously. The several parties in Jerusalem did so; the zealots, the seditious, as they were called, committed greater outrages than the common enemy did, as Josephus relates in his history of the wars of the Jews. They shall be delivered every one into the hand of his king, that is, the Roman emperor, whom they chose to submit to rather than to Christ, saying, We have no king but Caesar. Thus they thought to ingratiate themselves with their lords and masters. But for this God brought the Romans upon them, who took away their place and nation. 2. That he will not deliver them out of their hands: They shall smite the land, the whole land, and out of their hand I will not deliver them; and, if the Lord do not help them, none else can, nor can they help themselves.

III. A trial yet made whether their ruin might be prevented by sending Christ among them as a shepherd; God had sent his servants to them in vain, but last of all he sent unto them his Son, saying, They will reverence my Son, Mat 21:37. Divers of the prophets had spoken of him as the Shepherd of Israel, Isa 40:11; Eze 34:23. he himself told the Pharisees that he was the Shepherd of the sheep, and that those who pretended to be shepherds were thieves and robbers (Joh 10:1, Joh 10:2, Joh 10:11), apparently referring to this passage, where we have, 1. The charge he received from his Father to try what might be done with this flock (Zec 11:4): Thus saith the Lord my God (Christ called his Father his God because he acted in compliance with his will and with an eye to his glory in his whole undertaking), Feed the flock of the slaughter. The Jews were God's flock, but they were the flock of slaughter, for their enemies had killed them all the day long and accounted them as sheep for the slaughter; their own possessors slew them, and God himself had doomed them to the slaughter. Yet " feed them by reproof instruction, and comfort; provide wholesome food for those who have so long been soured with the leaven of the scribes and Pharisees." Other sheep he had, which were not of this fold, and which afterwards must be brought; but he is first sent to the lost sheep of the house of Israel, Mat 15:24. 2. His acceptance of this charge, and his undertaking pursuant to it, Zec 11:7. He does as it were say, Lo, I come to do thy will, O my God! and, since this is thy will, it is mine: I will feed the flock of slaughter. Christ will care for these lost sheep; he will go about among them, teaching and healing even you, O poor of the flock! Christ did not neglect the meanest, nor overlook them for their meanness. The shepherds that made a prey of them regarded not the poor; they were conversant with those only that they could get by; but Christ preached his gospel to the poor, Mat 11:5. It was an instance of his humiliation that his converse was mostly with the inferior sort of people; his disciples, who were his constant attendants, were of the poor of the flock. 3. His furnishing himself with tools proper for the charge he had undertaken: I took unto me two staves, pastoral staves; other shepherds have but one crook, but Christ had two, denoting the double care he took of his flock, and what he did both for the souls and for the bodies of men. David speaks of God's rod and his staff (Psa 23:4), a correcting rod and a supporting staff. One of these staves was called Beauty, denoting the temple, which is called the beauty of holiness and one of its gates beautiful, which Christ called his Father's house, and for which he showed a great zeal when he cleared it of the buyers and sellers; the other he called Bands, denoting their civil state, and the incorporate society of that nation, which Christ also took care of by preaching love and peace among them. Christ, in his gospel, and in all he did among them, consulted the advancement both of their civil and of their sacred interests. 4. His execution of his office, as the chief Shepherd. He fed the flock (Zec 11:7), and he displaced those under-shepherds that were false to their trust (Zec 11:8): Three shepherds I cut off in one month. Through the deficiency and uncertainty of the history of the Jewish church, in its latter ages, we know not what particular event this had its accomplishment in; in general, it seems to be an act of power and justice for the punishment of the sinful shepherds and the redress of the grievances of the abused flock. Some understand it of the three orders of princes, priests, and scribes or prophets, who, when Christ had finished his work, were laid aside for their unfaithfulness. Others understand it of the three sects among the Jews, of Pharisees, Sadducees, and Herodians, all whom Christ silenced in dispute (Mt. 22) and soon after cut off, all in a little time.

IV. Their enmity to Christ, and making themselves odious to him. He came to his own, the sheep of his own pasture; it might have been expected that between them and him there would be an entire affection, as between the shepherd and his sheep; but they conducted themselves so ill that his soul loathed them, was straitened towards them (so it may be read); he intended them kindness, but could not do them the kindness he intended them, because of their unbelief, Mat 13:58. He was disappointed in them, discouraged concerning them, grieved for them, not only for the shepherds, whom he cut off, but for the people, whom Christ often looked upon with grief in his heart and tears in his eyes. Their provocations even wore out his patience, and he was weary of that faithless and perverse generation. Their soul also it abhorred me; and therefore it was that his soul loathed them; for, whatever estrangement there is between God and man, it begins on man's side. The Jewish shepherds rejected this chief Shepherd, as the Jewish builders rejected this chief corner stone. They had indignation at Christ's doctrine and miracles, and his interest in the people, to whom they did all they could to render him odious, as they had made themselves odious to him. Note, There is a mutual enmity between God and wicked people; they are hateful to God and haters of God. Nothing speaks more the sinfulness and misery of an unregenerate state than this does. The carnal mind, the friendship of the world, are enmity to God, and God hates all the workers of iniquity; and it is easy to foresee what this will end in, if the quarrel be not taken up in time, Isa 27:4, Isa 27:5.

V. Christ's rejecting them as incurable, and leaving them their house desolate, Mat 23:38. The things of their peace are now hidden from their eyes, because they knew not the day of their visitation. Here we have,

1. The sentence of their rejection passed (Zec 11:9): " Then said I, I will not feed you. I will take no further care of you; you shall not see me again; take your own course. As I will not feed you, so I will not cure you; that that dieth, let it die (the Shepherd will do nothing to save its forfeited life); that that is to be cut off, let it be cut off; that which will make itself a prey to the wolf, let it be a prey, and let the rest so far forget their own mild and gentle nature as to eat the flesh of one another; let these sheep fight like dogs."Those that reject Christ will be certainly and justly rejected by him, and then are miserable of course.

2. A sign of it given (Zec 11:10): I took my staff, even Beauty, and cut it asunder, in token of this, that he would be no longer a shepherd to them, as the lord high steward determines his commission by breaking his white staff, and as Moses's breaking the tables of the law put a stop, for the present, to the treaty between God and Israel. The breaking of this staff signified the breaking of God's covenant which he had made with all the people, the covenant of peculiarity made with all the tribes of Israel, and all other people who, by being proselyted to their religion, were incorporated into their nation. The Jewish church was now stripped of all its glory; its crown was profaned and cast to the ground, and all its honour laid in the dust; for God departed from it, and would no more own it for his. When Christ told them plainly that the kingdom of God should be taken from them, and given to another people, then be broke the staff of Beauty, Mat 21:43. And it was broken in that day, though Jerusalem and the Jewish nation held up forty years longer, yet from that day we may reckon the staff of Beauty broken, Zec 11:11. And though the great men did not, or would not, understand it as a divine sentence, but thought to put it by with a cold God forbid (Luk 20:16), yet the poor of the flock, the disciples of Christ, that waited on him, and understood with what authority he spoke, and could distinguish the voice of their Shepherd from that of a stranger, knew that it was the word of the Lord, and trembled at it, and were confident that it should not fall to the ground. Note, Christ is waited on by the poor of the flock; he chose them to be with him, to be his pupils, to be his witnesses; the poor received him and his gospel, when those that had great possessions turned their backs upon him. And those that wait upon Christ, that sit at his feet, to hear and receive his words, shall know of the doctrine whether it be of God, Joh 7:17.

3. A further reason given for their rejection. It was said before, Their souls abhorred him; and here we have an instance of it, their buying and selling him for thirty pieces of silver, either thirty Roman pence, or rather thirty Jewish shekels; this is here foretold in somewhat obscure expressions, as it is fit that such particular prophecies should be delivered, lest otherwise the plainness of the prophecy might prevent the accomplishment of it. Here, (1.) The Shepherd comes to them for his wages (Zec 11:12): " If you think good, give me my price; you are weary of me, pay me off and discharge me; and, if not, forbear; if you be willing to continue me longer in your service, I will continue, or, if to turn me off without wages, I am content."Christ was no hireling, and yet the labourer is worthy of his hire. Compare with this what Christ said to Judas when he was going to sell him, " What thou doest do quickly; be at a word with the chief priests; let them either take the bargain or leave it,"Joh 13:27. Those that betray Christ are not forced to it; they might have chosen. (2.) They value him at thirty pieces of silver. Many years' service he had done them as a Shepherd, yet this is all they will now turn him off with - " A goodly price that I with all my care and pains was valued at by them. "If Judas fixed this sum in his demand, it is observable that his name was Judah, the same name with that of the body of the people, for it was a national act; or, if (as it rather seems) the chief priests pitched upon this sum in their proffers, they were the representatives of the people; it was part of the priest's office to put a value upon the devoted things (Lev 27:8), and thus they valued the Lord Jesus. it was the ordinary price of a slave, Exo 21:32. Making light of Christ, and undervaluing the love of that great and good Shepherd, are the ruin of multitudes, and justly so. (3.) The silver being no way proportionable to his worth, it is thrown to the potter with disdain: "Let him take it to buy clay with, or for any use that a little money will serve to, for it is not worth hoarding; it may be enough for a potter's stock, but not for the pay of such a shepherd, much less for his purchase."So the prophet cast the thirty pieces of silver to the potter in the house of the Lord: "Let him take them, and do what he will with them."Now we find a particular accomplishment of this in the history of Christ's sufferings, and reference is had to this prophecy, Mat 27:9, Mat 27:10. Thirty pieces of silver was the very sum for which Christ was sold to the chief priests; the money, when Judas would not keep it, and the chief priests would not take it back was laid out in the purchase of the potter's field. Even that sudden resolve of the chief priests was according to an ancient prophecy and the more ancient counsel and foreknowledge of God.

4. The completing of their rejection in the cutting asunder of the other staff, Zec 11:14. The former denoted the ruin of their church, by breaking the covenant between God and them - that defaced their beauty; this denotes the ruin of their state, by breaking the brotherhood between Judah and Israel, by reviving animosities and contention among them, such as were of old between Judah and Israel, the writing of whom as one stick in the hand of the Lord was one of the blessings promised after their return out of captivity, Eze 37:19. But that union shall now be dissolved; they shall be crumbled into parties and factions, exasperated one against another; and their kingdom, being thus divided, shall be brought to desolation. (1.) Nothing ruins a people so certainly, so inevitably, as the breaking of the staff of Bands, and the weakening of the brotherhood among them; for hereby they become an easy prey to the common enemy. (2.) This follows upon the dissolving of the covenant between God and them, and the decay of religion among them. When iniquity abounds love waxes cold. No wonder if those fall out among themselves that have provoked God to fall out with them. When the staff of Beauty is broken the staff of Bands will not hold long. An unchurched people will soon be an undone people.

Keil-Delitzsch: Zec 11:4-6

This section contains a symbolical act. By the command of Jehovah the prophet assumes the office of a shepherd over the flock, and feeds it, until he is compelled by its ingratitude to break his shepherd's staff, and give up the flock to destruction. This symbolical act is not a poetical fiction, but is to be regarded in strict accordance with the words, as an internal occurrence of a visionary character and of prophetical importance, through which the faithful care of the Lord for His people is symbolized and exhibited. Zec 11:4. "Thus said Jehovah my God: Feed the slaughtering-flock; Zec 11:5. whose purchasers slay them, and bear no blame, and their sellers say, Blessed be Jehovah! I am getting rich, and their shepherds spare them not. Zec 11:6. For I shall no more spare the inhabitants of the earth, is the saying of Jehovah; and behold I cause the men to fall into one another's hands, and into the king's hand; and they will smite the land, and I shall not deliver out of their hand." The person who receives the commission to feed the flock is the prophet. This is apparent, both from the expression "my God"(Zec 11:5, comp. with Zec 11:7.), and also from Zec 11:15, according to which he is to take the instruments of a foolish shepherd. This latter verse also shows clearly enough, that the prophet does not come forward here as performing these acts in his own person, but that he represents another, who does things in Zec 11:8, Zec 11:12, and Zec 11:13, which in truth neither Zechariah nor any other prophet ever did, but only God through His Son, and that in Zec 11:10 He is identified with God, inasmuch as here the person who breaks the staff is the prophet, and the person who has made the covenant with the nations is God. These statements are irreconcilable, both with Hofmann's assumption, that in this symbolical transaction Zechariah represents the prophetic office, and with that of Koehler, that he represents the mediatorial office. For apart from the fact that such abstract notions are foreign to the prophet's announcement, these assumptions are overthrown by the fact that neither the prophetic office nor the mediatorial office can be identified with God, and also that the work which the prophet carries out in what follows was not accomplished through the prophetic office. "The destruction of the three shepherds, or world-powers (Zec 11:8), is not effected through the prophetic word or office; and the fourth shepherd (Zec 11:15) is not instituted through the prophetic office and word"(Kliefoth). The shepherd depicted by the prophet can only be Jehovah Himself, or the angel of Jehovah, who is equal in nature to Himself, i.e., the Messiah. But since the angel of Jehovah, who appears in the visions, is not mentioned in our oracle, and as the coming of the Messiah is also announced elsewhere as the coming of Jehovah to His people, we shall have in this instance also to understand Jehovah Himself by the shepherd represented in the prophet. He visits His flock, as it is stated in Zec 10:3 and Eze 34:11-12, and assumes the care of them. The distinction between the prophet and Jehovah cannot be adduced as an argument against this; for it really belongs to the symbolical representation of the matter, according to which God commissions the prophet to do what He Himself intends to do, and will surely accomplish. The more precise definition of what is here done depends upon the answer to be given to the question, Who are the slaughtering flock, which the prophet undertakes to feed? Does it denote the whole of the human race, as Hofmann supposes; or the nation of Israel, as is assumed by the majority of commentators? צאן ההרגה , flock of slaughtering, is an expression that may be applied either to a flock that is being slaughtered, or to one that is destined to be slaughtered in the future. In support of the latter sense, Kliefoth argues that so long as the sheep are being fed, they cannot have been already slaughtered, or be even in process of slaughtering, and that Eze 34:6 expressly states, that the men who are intended by the flock of slaughtering will be slaughtered in future when the time of sparing is over, or be treated in the manner described in Eze 34:5. But the first of these arguments proves nothing at all, inasmuch as, although feeding is of course not equivalent to slaughtering, a flock that is being slaughtered by its owners might be transferred to another shepherd to be fed, so as to rescue it from the caprice of its masters. The second argument rests upon the erroneous assumption that ישׁבי הארץ in Eze 34:6 is identical with the slaughtering flock. The epithet צאן ההרגה , i.e., lit., flock of strangling - as hârag does not mean to slay, but to strangle - is explained in Eze 34:5. The flock is so called, because its present masters are strangling it, without bearing guilt, to sell it for the purpose of enriching themselves, and its shepherds treat it in an unsparing manner; and Eze 34:6 does not give the reason why the flock is called the flock of strangling or of slaughtering (as Kliefoth supposes), but the reason why it is given up by Jehovah to the prophet to feed. לא יאשׁמוּ does not affirm that those who are strangling it do not think themselves to blame - this is expressed in a different manner (cf. Jer 50:7): nor that they do not actually incur guilt in consequence, or do not repent of it; for Jehovah transfers the flock to the prophet to feed, because He does not wish its possessors to go on strangling it, and אשׁם never has the meaning, to repent. לא יאשׁמוּ refers rather to the fact that these men have hitherto gone unpunished, that they still continue to prosper. So that 'âshēm means to bear or expiate the guilt, as in Hos 5:15; Hos 14:1 (Ges., Hitzig, Ewald, etc.).

What follows also agrees with this, - namely, that the sellers have only their own advantage in view, and thank God that they have thereby become rich. The singular יאמר is used distributively: every one of them says so. ואעשׁר , a syncopated form for ואעשׁר (Ewald, §§73, b ), and ו expressing the consequence, that I enrich myself (cf. Ewald, §235, b ). רעיהם are the former shepherds. The imperfects are not futures, but express the manner in which the flock was accustomed to be treated at the time when the prophet undertook to feed it. Jehovah will put an end to this capricious treatment of the flock, by commanding the prophet to feed it. The reason for this He assigns in Zec 11:6 : For I shall not spare the inhabitants of the earth any longer. ישׁבי הארץ cannot be the inhabitants of the land, i.e., those who are described as the "flock of slaughtering"in Zec 11:4; for in that case "feeding"would be equivalent to slaughtering, or making ready for slaughtering. But although a flock is eventually destined for slaughtering, it is not fed for this purpose only, but generally to yield profit to its owner. Moreover, the figure of feeding is never used in the Scriptures in the sense of making ready for destruction, but always denotes fostering and affectionate care for the preservation of anything; and in the case before us, the shepherd feeds the flock entrusted to him, by slaying the three bad shepherds; and it is not till the flock has become weary of his tending that he breaks the shepherd's staves, and lays down his pastoral office, to give them up to destruction. Consequently the ישׁבי הארץ are different from the צאן ההרגה , and are those in the midst of whom the flock is living, or in whose possession and power it is. They cannot be the inhabitants of a land, however, but since they have kings (in the plural), as the expression "every one into the hand of his king"clearly shows, the inhabitants of the earth, or the world-powers; from which it also follows that the "flock of slaughtering"is not the human race, but the people of Israel, as we may clearly see from what follows, especially from Zec 11:11-14. Israel was given up by Jehovah into the hands of the nations of the world, or the imperial powers, to punish it for its sin. But as these nations abused the power entrusted to them, and sought utterly to destroy the nation of God, which they ought only to have chastised, the Lord takes charge of His people as their shepherd, because He will no longer spare the nations of the world, i.e., will not any longer let them deal with His people at pleasure, without being punished. The termination of the sparing will show itself in the fact that God causes the nations to destroy themselves by civil wars, and to be smitten by tyrannical kings. המציא ביד ר , to cause to fall into the hand of another, i.e., to deliver up to his power (cf. 2Sa 3:8). האדם is the human race; and מלכּו , the king of each, is the king to whom each is subject. The subject of כּתּתוּ is רעהוּ and מלכּו , the men and the kings who tyrannize over the others. These smite them in pieces, i.e., devastate the earth by civil war and tyranny, without any interposition on the part of God to rescue the inhabitants of the earth, or nations beyond the limits of Israel, out of their hand, or to put any restraint upon tyranny and self-destruction.

Constable: Zec 9:1--14:21

V. Oracles about the Messiah and Israel's future chs. 9--14

This part of Zechariah contains two undated oracles that are almost entirely eschatological. They expand the eschatological vision in chapters 1-8 and modify its generally optimistic view with emphasis on Israel's purification. The prophet may have composed these chapters after the temple was completed. The phrase "on that day" occurs 18 times and points to the distant future, as is clear from their contexts. The centerpiece of this section is the messianic King who will appear and bring both judgment and blessing.

"Just as the eight night visions (chapters 1-6) and prophecies springing out of the question of the national fasts (chapters 7 and 8) all have their fulfillment in events leading up to and into the kingdom (without an exception), so chapters 9-14 likewise comprehend the same great Messianic future of Israel."¹⁷⁸

"One must admit that once he begins a careful study of chapters 9-14 he is immediately made aware of the change of mood, outlook, style, and composition of this part of the book compared to the first eight chapters. . . .

". . . the prophet in this section has entered another realm of thought and perspective, much as did Isaiah in the latter part (chaps. 40-66) of his work. . . . The perspective . . . is primarily eschatological, it lacks any indisputable connection to contemporary persons or events, and it is dominated by cryptic allusions to cosmic, redemptive, and messianic themes that have no accompanying interpretation, contrary to the case in Zech. 1-8. In short, the prophet has broken free of the mold in which he cast the material of the first part and has created a new form in which to express the grand and glorious ideas that permeate his thinking in the second part."¹⁷⁹

"The last six chapters are very different. Gone are the bold outlines, and instead there are enigmatic references to enemies of former days, grim battles, betrayal, bitter weeping, interspersed with assurances of peace, prosperity and ultimate victory. It is probably with these chapters in mind that Jerome wrote, . . . that most obscure book of the prophet Zechariah, and of the Twelve the longest . . .'. Obscure though it is in places, chapters 9-14 are the most quoted section of the prophets in the passion narratives of the Gospels and, next to Ezekiel, Zechariah has influenced the author of Revelation more than any other Old Testament writer."¹⁸⁰

"In the first [burden] (chaps. 9-11), the judgment through which Gentile world-power over Israel is finally destroyed, and Israel is endowed with strength to ovecome all their enemies, forms the fundamental thought and centre of gravity of the prophetic description. In the second [burden] (chaps. 12-14), the judgment through which Israel itself is sifted and purged in the final great conflict with the nations, and transformed into the holy nation of Jehovah, forms the leading topic."¹⁸¹

This section of the book is also chiastic (cf. chs. 1-6).

"A God comes to protect and bless (chs. 9-10)

B The people reject God's shepherd (11:1-14)

C The worthless shepherd hurts the flock (11:15-17)

C' The nations come to destroy Jerusalem (12:1-9)

B' The people repent and turn to God (12:10-13:6)

A' God comes to protect and bless (13:7-14:21)"¹⁸²

Constable: Zec 9:1--11:17

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

In this first oracle there is much change. Judgment is coming on Israel's enemies (9:1-7), but Israel will enjoy deliverance (9:8). In the midst of much blessing (9:9-10:12), Israel will experience sorrow (ch. 11). The messianic King will come, but He will be rejected.

Constable: Zec 11:1-17

3. The rejection of the true king ch. 11

Chapters 9 and 10 present pictures of blessing and prosperity, but chapter 11 paints a scene of sin and punishment.

"Preceding the fulfillment of the prophecies of blessing are the apostasy of Israel and their rejection of the Good Shepherd, their Messiah, with the consequent visitation of God upon them in dire punishment."²¹⁹

Constable: Zec 11:4-14

The fate of the Good Shepherd 11:4-14

The reason for the devastation of the people and the land just described now becomes apparent. It is the people's rejection of the messianic Shepherd-King (cf. Isa. 42; 49; 50; 53). The Lord would graciously give His people another good leader (vv. 4-6), but they would reject the good shepherd that He would provide for them (vv. 7-14).

11:4 Yahweh, Zechariah's God, instructed the prophet to present himself as a shepherd assigned to care for a flock doomed to slaughter. This may mean that the prophet was to act out a parable for his audience.²²³ However it seems more likely, in view of what follows, that Zechariah spoke for God, and sometimes as Messiah, as though he were a shepherd. He seems to have been presenting an allegory that was the product of a visionary experience (cf. Jer. 1:10; 25:15-38).²²⁴

11:5 Those who bought sheep slew them (Heb. feminine) and went unpunished. This was bad because these were female sheep, ewes, intended for breeding and not for butchering. The slayers represent the foreign rulers who took over the Israelites, persecuted them, and had not paid the full penalty for their abusive treatment of them (Gen. 12:3). Those who sold the sheep were Israel's former rulers and leaders who, by their sins, had set the people up for divine judgment by foreigners.

11:6 The Lord's displeasure was the real reason for the Israelites' misery. He would no longer take pity on them. He would cause the men of Israel to become dependent on one another and on a human king, evidently a foreign despot. This king and his followers would strike the land, but Yahweh would not deliver His people from them.

"History demonstrates that these conditions did take place after Israel's rejection of their Messiah."²²⁵

11:7 Zechariah proceeded to carry out his assignment from the Lord (v. 4). He spoke as a shepherd of the sheep doomed to slaughter, the afflicted sheep, and so represented Israel's Shepherd, Messiah. The two shepherd's staffs that he named "Favor" (Heb. no'am, pleasantness) and "Union" (Heb. hobhelim, binders) represented God's blessing and the unity of the flock (Israel; cf. Ezek. 37:15-28).

"The Eastern shepherd carried a rod or stout club hewed from a tree to beat away wild beasts attacking the sheep and a crooked staff for retrieving the sheep from difficult places [cf. Ps. 23:4]."²²⁶

11:8 Zechariah, as God's representative, did away with three shepherds that had been leading his flock within the first month that he took charge of the sheep. These appear to have been real shepherds and a real month. At least Zechariah's action prefigured that of Messiah in taking over the leadership of His flock from other leaders of Israel who did not appreciate His leadership. Who these shepherds were or will be has been the subject of much debate. Some commentators identified specific kings, either Jewish or Gentile, who failed the Lord and were set aside before or during the siege of Jerusalem in A.D. 70.²²⁷ Others believe the three shepherds refer to three classes of leaders, probably Israel's elders, chief priests, and scribes (cf. Luke 9:22).²²⁸ Another view is that they represent all of Israel's unfaithful human leaders.²²⁹

It is also difficult to identify the antecedent of "them." Did Zechariah (Messiah) grow weary of the sheep (cf. Isa. 1:13-14), and did they detest him? Another interpretation sees the antecedent of "them" to be the three groups of leaders (kings). Perhaps "them" refers generally to both the leaders and the sheep.

11:9 Zechariah, as God's representative, turned "them" over to their fate though that meant that some of them would die, suffer annihilation, and devour one another. The Jews did eat one another during the siege of Jerusalem in the first century A.D.,²³⁰ and they will evidently do so again during the Tribulation.

"By withholding his leadership the shepherd abandoned the people to the consequences of their rejection of him: death, and mutual destruction. He simply let things take their course."²³¹

11:10 Zechariah then chopped his staff "Favor" to pieces picturing the end of the favorable pastoral care that he had provided. The covenant in view is none of the biblical covenants since God never breaks His promises. It must refer to the security that He had been providing and the restraint that He had been exercising in relation to Israel thus far.

"The term covenant' is here used in a looser sense, not as descriptive of a formal agreement entered into by contracting parties, but to indicate that, when the peoples round about Israel did her no harm, this was due to the fact that God had put them under as strong a restraint as might be exerted upon a nation by a covenant solemnly sworn to."²³²

11:11 The faithful Israelites who were listening to Zechariah, the afflicted of God's flock (cf. v. 7), realized that what he had done in breaking the staff was in harmony with the word of the Lord. God had promised in the Mosaic Law that if His people apostatized He would cast them off, temporarily, and allow the nations to punish them (cf. Matt. 23:13, 23-24, 33-39).

11:12 Since Zechariah was terminating his protection of the flock, he asked the sheep to pay him his wages or, if they refused, to keep what they owed him.

He is more concerned about making the flock feel that he is done with it than he is about money."²³³

The sheep weighed out 30 shekels of silver as his pay. This was the price of a slave in the ancient Near East (Exod. 21:32) and, though a substantial amount, was a pittance in view of all that the Shepherd had done for the sheep.²³⁴ Their act was as shamelessly insulting as their general reaction to His ministry as a whole had been. To offer him this wage was the equivalent of telling the Shepherd that they could buy a common slave who would be as useful to them as He had been. This response shows how unworthy the people were of His solicitude.

11:13 The Lord instructed Zechariah to throw the 30 shekels of silver to the potter since it was, ironically, such a handsome price. His service had been worth far more than this. So Zechariah threw the 30 shekels of silver to the potter in the temple. Evidently the setting of Zechariah's visionary allegory was the temple courtyard. Throwing something to the potter was evidently a proverbial way of expressing disdain for it since potters were typically poor and lowly craftsmen.²³⁵

"The fulfillment of this prophecy in Matthew 27:3-10 is proof enough that the money was flung down in the temple and immediately taken up by the priests to purchase a field of a potter for a burying ground for the poor."²³⁶

"Like the earlier prophecy of the King (ix. 9), the prophecy of the Shepherd is remarkable for its literal fulfillment. The thirty pieces of silver' were literally the goodly price' paid for Him, whom they of the children of Israel did value.' The potter' was literally the recipient of it, as the purchase money of his exhausted field for an unclean purpose (Matt. xxvii. 5-10)."²³⁷

11:14 Zechariah then symbolically broke his second staff, "Union," indicating the end of the unity that bound the Jews together. Just before the destruction of Jerusalem in A.D. 70 the Jews broke up into parties that were very hostile to one another. This condition accelerated their destruction by the Romans.²³⁸ Evidently fighting among the Jews will also be common in the Tribulation. The order of events is significant, and it was historical: the breaking of God's favor on His people, their rejection of the Shepherd, and the breaking of their unity.²³⁹ We know that this destruction would not be permanent, however, because of other promises that God would reunite and restore His people and that He would not cast them off permanently (e.g., Rom. 11).

"Responsibility for human chaos lies squarely on human shoulders. God has offered men His shepherd, but they have rejected Him, to their own irreparable loss."²⁴⁰

Guzik: Zec 11:1-17

Zechariah 11 - Thirty Pieces of Silver

A. Judgment coming on God's flock.

1. (1-3) Creation mourns because of coming judgment.

Open your doors, O Lebanon, that fire may devour your cedars. Wail, O cypress, for the cedar has fallen, because the mighty trees are ruined. Wail, O oaks of Bashan, for the thick forest has come down. There is the sound of wailing shepherds! For their glory is in ruins. There is the sound of roaring lions! For the pride of the Jordan is in ruins.

a. Open your doors, O Lebanon, that fire may devour your cedars: This describes the coming of destructive armies of judgment from the north, through Lebanon. The doors of Lebanon are the mountain passes between Lebanon and Israel.

i. Boice comments on how this prophecy was fulfilled in the Roman campaign against Judea. "These verses might have described the Babylonian invasion if they had been written earlier; but that was past history by Zechariah's time. There is nothing in the history of the people that a comprehensive destruction of the land can refer to prior to the terrible destruction ordered by Vespasian and his successor Titus."

b. Wail, O cypress, for the cedar has fallen: The cedar trees Illustrate Lebanon's strength and once they fall the lesser forests of cypress and oak will also be destroyed, so they also wail.

c. Wailing shepherds . . . roaring lions: In addition to the trees, the shepherds and lions also mourn because of judgment on the land - coming because Israel has rejected the Good Shepherd.

2. (4-7) Zechariah acts out a prophecy of judgment.

Thus says the LORD my God, "Feed the flock for slaughter, whose owners slaughter them and feel no guilt; those who sell them say, 'Blessed be the LORD, for I am rich'; and their shepherds do not pity them. For I will no longer pity the inhabitants of the land," says the LORD. "But indeed I will give everyone into his neighbor's hand and into the hand of his king. They shall attack the land, and I will not deliver them from their hand." So I fed the flock for slaughter, in particular the poor of the flock. I took for myself two staffs: the one I called Beauty, and the other I called Bonds; and I fed the flock.

a. Feed the flock for slaughter: Zechariah acts out this prophecy, feeding a literal flock of sheep that represents the people of God. As the shepherd Zechariah represents the LORD who has appointed this flock for a season of judgment.

b. I took for myself two staffs: Zechariah's two staffs were named "Beauty" (grace) and "Bonds" (unity). The staff was a common tool for a shepherd (Psalm 23:4).

i. "Favor symbolizes the favored status of Israel as the chosen people of God. Union symbolizes the internal harmony of the people that was lost at the time of the siege of Jerusalem." (Boice)

3. (8-11) The covenant symbolically broken.

I dismissed the three shepherds in one month. My soul loathed them, and their soul also abhorred me. Then I said, "I will not feed you. Let what is dying die, and what is perishing perish. Let those that are left eat each other's flesh." And I took my staff, Beauty, and cut it in two, that I might break the covenant which I had made with all the peoples. So it was broken on that day. Thus the poor of the flock, who were watching me, knew that it was the word of the LORD.

a. I dismissed the three shepherds in one month: We know that Zechariah is acting prophetically, but it is hard to identify these three shepherds whom Zechariah hated, and they hated him.

i. "The best explanation is probably the oldest, which sees the three shepherds not as three individuals but as three classes of individuals, namely: the prophets, priests, and kings of Israel." (Boice) The offices of prophet, priest, and king were taken away from Israel after the Roman conquest of Judea and have never been restored - because they are now fulfilled in Jesus Christ.

b. I will not feed you. Let what is dying die: In bringing judgment by letting the dying die, God merely withdraws His hand of protection. At one time God had a covenant with all the peoples, preventing them from attacking His people Israel. When God decides to break the covenant, His people will be attacked.

c. Let those who are left eat each other's flesh: This really happened during the Roman siege of Jerusalem in 70 A.D.

d. The poor of the flock . . . knew that it was the word of the LORD: These are the faithful remnant who know that even the hard words are from God.

4. (12-14) The shepherd is paid with contempt.

Then I said to them, "If it is agreeable to you, give me my wages; and if not, refrain." So they weighed out for my wages thirty pieces of silver. And the LORD said to me, "Throw it to the potter"; that princely price they set on me. So I took the thirty pieces of silver and threw them into the house of the LORD for the potter. Then I cut in two my other staff, Bonds, that I might break the brotherhood between Judah and Israel.

a. Give me my wages: Zechariah is "play-acting" this prophecy, employing himself as a shepherd over a flock. Now he asks his employer for his wages, and they weighed out for my wages thirty pieces of silver.

b. That princely price they set on me: Zechariah speaks sarcastically here. Thirty pieces of silver was not an insignificant amount, but it was the price of a slave (Exodus 21:32). It was the lowest they could pay, and it said to Zechariah "we think of you as a slave."

i. This speaks prophetically of Jesus, who was contemptuously betrayed for thirty pieces of silver (Matthew 26:15 and 27:3) - the price of a slave.

ii. Matthew 27:9-10 says: Then was fulfilled what was spoken by Jeremiah the prophet, saying, "And they took the thirty pieces of silver, the value of Him who was priced, whom they of the children of Israel priced, and gave them for the potter's field, as the LORD directed me." This is a problem because clearly Zechariah records the passage mentioned in Matthew 27:9-10. There are generally three solutions offered for this problem:

· Some think it is an error but not by Matthew - an early copyist made a mistake. Perhaps Matthew wrote Zechariah, but an early copyist put Jeremiah instead

· Some think that Jeremiah spoke this prophecy and Zechariah recorded it. This may be the word spoken by Jeremiah, but recorded by Zechariah

· Some think that Matthew refers to scroll of Jeremiah, which included the book of Zechariah

c. Threw them into the house of the LORD for the potter: Curiously, Zechariah says that the thirty pieces of silver were thrown into the house of the LORD but that they were also given to the potter. This is an exact fulfillment of what Judas did with his thirty pieces of silver (Matthew 27:3-10).

i. The money to betray Jesus - His purchase price - went to buy a potter's field (Matthew 27:7). A potter's field was a piece of useless land where he threw his broken, damaged, and rejected pots. Jesus really did purchase the potter's field - the place where broken, rejected, and useless people like us are scattered.

d. Then I cut in two my other staff, Bonds, that I might break the brotherhood between Judah and Israel: After the exchange of the thirty pieces of silver the staff of Bonds (unity) is broken. This was fulfilled when Israel was scattered by the Romans after their rejection of their Shepherd Jesus.

B. A false shepherd to come.

1. (15-16) God will allow foolish shepherds to come to His people.

And the LORD said to me, "Next, take for yourself the implements of a foolish shepherd. For indeed I will raise up a shepherd in the land who will not care for those who are cut off, nor seek the young, nor heal those that are broken, nor feed those that still stand. But he will eat the flesh of the fat and tear their hooves in pieces."

a. Take for yourself the implements of a foolish shepherd: Now Zechariah play-acts as a foolish shepherd who does not care for the sheep the way that a shepherd should.

· The foolish shepherd will not care for those who are cut off but a wise and godly shepherd will seek the lost

· The foolish shepherd will not seek the young but a wise and godly shepherd knows that the young need to come to the LORD as much as older people do

· The foolish shepherd will not heal those that are broken but a wise and godly shepherd looks for broken hearts and lives and mends them with God's love and word

· The foolish shepherd will not feed those that still stand but a wise and godly shepherd will faithfully feed the sheep

· The foolish shepherd will eat the flesh of the fat and tear their hooves in pieces but a wise and godly shepherd will lay down his life for the sheep (John 10:11)

b. I will raise up a shepherd in the land: This foolish shepherd is allowed and appointed by God as judgment because His people forsook the true shepherd. This was fulfilled in Israel's rejection of Jesus. They rejected the Good Shepherd (John 10:1-18) but received another shepherd (John 5:43).

i. We often assume all that people need is the right leader. Here we see that even the ultimate leader may be rejected and a worthless leader chosen. Democracy's value is that it respects man's fallen nature and spreads out power - yet the majority may be very, very wrong and prefer a foolish shepherd instead of the Good Shepherd.

ii. The foolish shepherd embraced by Israel was partially fulfilled in their choice of Barabbas (Matthew 27:20-22) but will be ultimately fulfilled in their embrace of Antichrist and their covenant with him (Daniel 9:27).

2. (17) Judgment on the worthless shepherd.

"Woe to the worthless shepherd, who leaves the flock! A sword shall be against his arm and against his right eye; his arm shall completely wither, and his right eye shall be totally blinded."

a. Woe to the worthless shepherd: Though God appointed the foolish shepherd in light of Israel's rejection of the Good Shepherd, it does not mean that God approves of the foolish shepherd. God will judge that worthless shepherd who injured His flock.

b. A sword shall be against his arm and against his right eye: The worthless shepherd feels the sword of God's judgment against his arm and his right eye. The arm expresses strength and the eye expresses intelligence, so this will be a harsh blow against the worthless shepherd.

i. Revelation 13:3 and 13:12-14 tell us the Antichrist will suffer a severe wound yet survive. This confirms that the worthless shepherd is ultimately fulfilled in the Antichrist.

© 2001 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Zechariah (Book Introduction)

THE name Zechariah means one whom Jehovah remembers: a common name, four others of the same name occurring in the Old Testament. Like Jeremiah and Ezekiel, he was a priest as well as a prophet, which adapts him for the sacerdotal character of some of his prophecies (Zec 6:13). He is called "the son of Berechiah the son of Iddo" (Zec 1:1); but simply "the son of Iddo" in Ezr 5:1; Ezr 6:14. Probably his father died when he was young; and hence, as sometimes occurs in Jewish genealogies, he is called "the son of Iddo," his grandfather. Iddo was one of the priests who returned to Zerubbabel and Joshua from Babylon (Neh 12:4).

Zechariah entered early on his prophetic functions (Zec 2:4); only two months later than Haggai, in the second year of Darius' reign, 520 B.C. The design of both prophets was to encourage the people and their religious and civil leaders, Joshua and Zerubbabel, in their work of rebuilding the temple, after the interruption caused by the Samaritans (see Introduction to Haggai). Zechariah does so especially by unfolding in detail the glorious future in connection with the present depressed appearance of the theocracy, and its visible symbol, the temple. He must have been very young in leaving Babylonia, where he was born. The Zechariah, son of Barachias, mentioned by our Lord (Mat 23:35) as slain between the porch and the altar, must have been the one called the son of Jehoiada in 2Ch 24:21, who so perished: the same person often had two names; and our Lord, in referring to the Hebrew Bible, of which Second Chronicles is the last book, would naturally mention the last martyr in the Hebrew order of the canon, as He had instanced Abel as the first. Owing to Mat 27:9 quoting Zec 11:12-13 as the words of Jeremiah, MEDE doubts the authenticity of the ninth through the fourteenth chapters, and ascribes them to Jeremiah: he thinks that these chapters were not found till after the return from the captivity, and being approved by Zechariah, were added to his prophecies, as Agur's Proverbs were added to those of Solomon. All the oldest authorities, except two manuscripts of the old Italian or Pre-Vulgate version, read Jeremiah in Mat 27:9. The quotation there is not to the letter copied from Zechariah, Jer 18:1-2; Jer 32:6-12, may also have been in the mind of Matthew, and perhaps in the mind of Zechariah, whence the former mentions Jeremiah. HENGSTENBERG similarly thinks that Matthew names Jeremiah, rather than Zechariah, to turn attention to the fact that Zechariah's prophecy is but a reiteration of the fearful oracle in Jer. 18:1-19:15, to be fulfilled in the destruction of the Jewish nation. Jeremiah had already, by the image of a potter's vessel, portrayed their ruin in Nebuchadnezzar's invasion; and as Zechariah virtually repeats this threat, to be inflicted again under Messiah for the nation's rejection of Him, Matthew, virtually, by mentioning Jeremiah, implies that the "field of blood" (Mat 27:8-9), now bought by "the reward of iniquity" (Act 1:18) in the valley of Hinnom, was long ago a scene of prophetic doom in which awful disaster had been symbolically predicted: that the present purchase of that field with the traitor's price renewed the prophecy and revived the curse--a curse pronounced of old by Jeremiah, and once fulfilled in the Babylonian siege--a curse reiterated by Zechariah, and again to be verified in the Roman desolation. LIGHTFOOT (referring to B. BATHRA and KIMCHI) less probably thinks the third division of Scripture, the prophets, began with Jeremiah, and that the whole body of prophets is thus quoted by the name "Jeremiah." The mention of "Ephraim" and "Israel" in these chapters as distinct from Judah, does not prove that the prophecy was written while the ten tribes existed as a separate kingdom. It rather implies that hereafter not only Judah, but the ten tribes also, shall be restored, the earnest of which was given in the numbers out of the ten tribes who returned with their brethren the Jews from captivity under Cyrus. There is nothing in these characters to imply that a king reigned in Judah at that time. The editor of the Hebrew canon joined these chapters to Zechariah, not to Jeremiah; the Septuagint, three hundred years B.C., confirms this.

The prophecy consists of four parts: (1) Introductory, Zec 1:1-6. (2) Symbolical, Zec 1:7, to the end of the sixth chapter, containing nine visions; all these were vouchsafed in one night, and are of a symbolical character. (3) Didactic, the seventh and eighth chapters containing an answer to a query of the Beth-elites concerning a certain feast. And (4) Prophetic, the ninth chapter to the end. These six last chapters predict Alexander's expedition along the west coast of Palestine to Egypt; God's protection of the Jews, both at that time and under the Maccabees; the advent, sufferings, and reign of Messiah; the destruction of Jerusalem by Rome, and dissolution of the Jews' polity; their conversion and restoration; the overthrow of the wicked confederacy which assailed them in Canaan; and the Gentiles' joining in their holy worship [HENDERSON]. The difference in style between the former and the latter chapters is due to the difference of subject; the first six chapters being of a symbolical and peculiar character, while the poetical style of the concluding chapters is adapted admirably to the subjects treated. The titles (Zec 9:1; Zec 12:1) accord with the prophetic matter which follows; nor is it necessary for unity of authorship that the introductory formulas occurring in the first eight chapters should occur in the last six. The non-reference in the last six chapters to the completion of the temple and the Jews' restoration after the captivity is just what we should expect, if, as seems likely, these chapters were written long after the completion of the temple and the restoration of the Jews polity after the captivity, in circumstances different from those which engaged the prophet when he wrote the earlier chapters.

The style varies with the subject: at one time conversational, at another poetical. His symbols are enigmatical and are therefore accompanied with explanations. His prose is like that of Ezekiel--diffuse, uniform, and repetitious. The rhythm is somewhat unequal, and the parallelisms are not altogether symmetrical. Still, there is found often much of the elevation met with in the earlier prophets, and a general congruity between the style and the subjects. Graphic vividness is his peculiar merit. Chaldæisms occur occasionally. Another special characteristic of Zechariah is his introduction of spiritual beings into his prophetic scenes.

JFB: Zechariah (Outline)

• INTRODUCTORY EXHORTATION TO REPENTANCE. THE VISION. The man among the myrtles: Comforting explanation by the angel, an encouragement to the Jews to build the city and temple: The four horns and four artificers. (Zec. 1:1-17) See Introduction.
• SECOND VISION. The power of the Jews foes shall be dissipated. (Zec 1:18-21)
• THIRD VISION. The man with the measuring-line. (Zec 2:1-13)
• FOURTH VISION. Joshua the high priest before the angel of Jehovah; accused by Satan, but justified by Jehovah through Messiah the coming Branch. (Zec 3:1-10) Joshua as high priest (Hag 1:1) represents "Jerusalem" (Zec 3:2), or the elect people, put on its trial, and "plucked" narrowly "out of the fire." His attitude, "standing before the Lord," is that of a high priest ministering before the altar erected previously to the building of the temple (Ezr 3:2-3, Ezr 3:6; Psa 135:2). Yet, in this position, by reason of his own and his people's sins, he is represented as on his and their trial (Num 35:12).
• FIFTH VISION. The golden candlestick and the two olive trees. The temple shall be completed by the aid of God's Spirit. (Zec 4:1-14)
• SIXTH VISION. THE FLYING ROLL. The fraudulent and perjuring transgressors of the law shall be extirpated from Judea. (Zec 5:1-4)
• SEVENTH VISION. THE WOMAN IN THE EPHAH. Wickedness and idolatry removed from the Holy Land to Babylon, there to mingle with their kindred elements. (Zec 5:5-11)
• EIGHTH VISION. THE FOUR CHARIOTS. (Zec 6:1-8)
• NINTH VISION. THE CROWNING OF JOSHUA. (Zec 6:9-15)
• II. DIDACTIC PART, SEVENTH AND EIGHTH CHAPTERS. OBEDIENCE, RATHER THAN FASTING, ENJOINED: ITS REWARD. (Zec 7:1-14)
• CONTINUATION OF THE SUBJECT IN THE SEVENTH CHAPTER. After urging them to obedience by the fate of their fathers, he urges them to it by promises of coming prosperity. (Zec. 8:1-23)
• NINTH TO FOURTEENTH CHAPTERS ARE PROPHETICAL. (Zec. 9:1-17)
• PRAYER AND PROMISE. (Zec 10:1-12)
• DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH. (Zec. 11:1-17)
• JERUSALEM THE INSTRUMENT OF JUDGMENT ON HER FOES HEREAFTER; HER REPENTANCE AND RESTORATION. (Zec 12:1-14)
• CLEANSING OF THE JEWS FROM SIN; ABOLITION OF IDOLATRY; THE SHEPHERD SMITTEN; THE PEOPLE OF THE LAND CUT OFF, EXCEPT A THIRD PART REFINED BY TRIALS. (Zec 13:1-9) Connected with the close of the twelfth chapter. The mourning penitents are here comforted.
• LAST STRUGGLE WITH THE HOSTILE WORLD POWERS: MESSIAH-JEHOVAH SAVES JERUSALEM AND DESTROYS THE FOE, OF WHOM THE REMNANT TURNS TO THE LORD REIGNING AT JERUSALEM. (Zec. 14:1-21)

TSK: Zechariah 11 (Chapter Introduction)

Overview

Zec 11:1, The destruction of Jerusalem; Zec 11:3, The elect being cared for, the rest are rejected; Zec 11:10, The staves of Beauty and Bands broken by the rejection of Christ; Zec 11:15, The type and curse of a foolish shepherd.

Poole: Zechariah (Book Introduction)

THE ARGUMENT

Zechariah is the second prophet who cometh from God to the returned captives, and his errand to them was both to second Haggai’ s exhortations, and to reveal more fully than he doth all the future revolutions and events; to the final desolation of Jerusalem and the second temple by the Romans, and the rejection of the Jews for their sins against all the mercies of their God, and for their rejecting and murdering of the Messiah; who, rejected of the Jews, taketh in the Gentiles, and establisheth his church amongst them; which is revealed unto Zechariah, and communicated to the Jews by him; with a declaration of the future ruin of the Persian kingdom by the Grecians, and also of the wars of the Seleucidae and Lagidae, and their overthrow by the Romans; during the series of which times, the Jews shall be grown numerous, wealthy, and powerful, and, so long as they keep their covenant with God, shall do wonderful things, and be eminently owned of God, and be either wonderfully secured amidst these troubles, or more wonderfully victorious over those that trouble them. And indeed what Zechariah foretold, or promised to them, was in its time made good amongst them; his predictions were punctually fulfilled; if the promises were not, it was because the Jews by their sins cut themselves off from the promises, which may be observed in those intervals of times between Zechariah’ s prophesying and the coming of the Messiah. Now the first interval was above two hundred years, to the death of Alexander the Great; during which time the Jews enjoyed the common peace with the subjects of the Persian empire, and the particular favour of Alexander the conqueror during his life. These years were years of growth to the Jews. The next interval, through the wars of Alexander’ s divided captains, and between the Seleucidaes and the Lagidae, was an interval of some great trouble, and yet of greater preservation to the Jews. The next interval is that of the Maccabees, during which those victories were gotten which do almost exceed our belief. But whilst thus times were changed, the Jews continued much the same, unthankful to God, cold in religion, and added to their sins daily; till at last God delivered them into the hands of the Romans, whose general, Pompey the Great, deposed Hyrcanus from the throne, and restored the high priesthood to him. From henceforth the Jews’ sins and miseries grow together, till that was accomplished, Zec 14:2 , the city Jerusalem taken, the houses rifled, &c. Thus by various intermixture of providences, God did try the Jews, whether they would, as became his people, repent of former sins, amend their future doings, believe his promises, and obey his precepts, that he might bless them; so should all the good foretold by this prophet have crowned them. But if they failed (as they did) in those points of duty, then all the evil threatened should (as it did) overtake them, and, as Zechariah foretold, continue on them, as it doth to this day. This prophecy then contains the revolutions of the Jews, and the empires of Persia and Greece, and the Romans; in whose times the Jews, by killing the Lord of life, filled up their measure, and by whose hands God punished them, destroying their polity, razing their city, burning their temple, and captivating the people, which lasteth to this day. The better to represent all these at once to your view, take this following scheme.

Zechariah Doth

1. Exhort to present repentance and reformation, chaps. 1, 2, 7, 8

2. Promise

A. Present blessings, chap, 1, 2, 8:9-15

B. Future Mercy, and that

1. Under Persian government, Zec 8:3-7

2. Alexander and the Grecians, Zec 9:9

3. In the Maccabees’ times

3. Encourage

A. Joshua, Zec. iii

B. Zerubbabel, chap iv

4. Threaten

A. The enemies of the Jews, chap i.21; ii:9, ix:1-8, 12:1-4,9

B. The sinful and impenitent Jews, chap iv; xi:1; xiv:1,2

5. Foretell

A. The Jews’ rejecting him, Zec. xi:10-12, &c

B. Gods’

1. Avenging the sin on the Jews, chap 14:1,2

2. Calling the Gentiles, Zec. viii:20-23; xii:10, iii:8,9; vi:12,13

3. Continued protection of the church of Christ among the Gentiles,

chap 14:3, to end

All which, either in dark, yet significant, types or emblems or else in plain and easily intelligible words, is represented to us by this prophet.

Poole: Zechariah 11 (Chapter Introduction)

CHAPTER 11

The destruction of Jerusalem, Zec 11:1-3 . Under the type of Zechariah is showed Christ’ s care for the flock, the Jews; and their rejection for ingratitude and light estimation of him, Zec 11:4-14 . The type and curse of a foolish shepherd, Zec 11:15-17 .

This chapter is minatory, and foretells the ruin of Jerusalem and the temple, this second temple, by the Romans, and the captivity of the Jews under them, for their rejecting of Christ; so the times of this chapter must be laid about the death of Christ and downwards.

MHCC: Zechariah (Book Introduction)

This prophecy is suitable to all, as the scope is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God, with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah, and the setting up his kingdom in the world.

MHCC: Zechariah 11 (Chapter Introduction)

(Zec 11:1-3) Destruction to come upon the Jews.

(Zec 11:4-14) The Lord's dealing with the Jews.

(Zec 11:15-17) The emblem and curse of a foolish shepherd.

Matthew Henry: Zechariah (Book Introduction)

An Exposition, with Practical Observations, of The Prophecy of Zechariah

This prophet was colleague with the prophet Haggai, and a worker together with him in forwarding the building of the second temple (Ezr 5:1); for two are better than one. Christ sent forth his disciples two and two. Zechariah began to prophesy some time after Haggai. But he continued longer, soared higher in visions and revelations, wrote more, and prophesied more particularly concerning Christ, than Haggai had done; so the last shall be first: the last in time sometimes proves first in dignity. He begins with a plain practical sermon, expressive of that which was the scope of his prophesying, in the first five verses; but afterwards, to the end of Zec 6:1-15, he relates the visions he saw, and the instructions he received immediately from heaven by them. At Zec 7:1-14, from an enquiry made by the Jews concerning fasting, he takes occasion to show them the duty of their present day, and to encourage them to hope for God's favour, to the end of ch. 8, after which there are two sermons, which are both called burdens of the word of the Lord (one begins with ch. 9, the other with Zec 12:1-14), which probably were preached some time after; the scope of them is to reprove for sin, and threaten God's judgments against the impenitent, and to encourage those that feared God with assurances of the mercy God had in store for his church, and especially of the coming of the Messiah and the setting up of his kingdom in the world.

Matthew Henry: Zechariah 11 (Chapter Introduction)

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 (Zec 11:1-3). II. The putting of it into the hands of the Messiah. 1. He is charged with the custody of that flock (Zec 11:4-6). 2. He undertakes it, and bears rule in it (Zec 11:7, Zec 11:8). 3. Finding it perverse, he gives it up (Zec 11:9), breaks his shepherd's staff (Zec 11:10, Zec 11:11), resents the indignities done him and the contempt put upon him (Zec 11:12, Zec 11:13), and then breaks his other staff (Zec 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 (Zec 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.

Constable: Zechariah (Book Introduction)

Introduction

Title and Writer

The title of this book comes from its traditional writer, as is true of all the prophetical books of the Old Testament. The name "Zechariah" (lit. Yahweh remembers) was a common one among the Israelites identifying as many as 27 different individuals in the Old Testament.¹ It was an appropriate name for the writer of this book because it explains that Yahweh remembers His chosen people and His promises and will be faithful to them. This Zechariah was the son of Berechiah, the son of Iddo (1:1, 7; cf. Ezra 5:1; 6:14; Neh. 12:4, 16).

Zechariah, like Jeremiah and Ezekiel, was both a prophet and a priest. He was obviously familiar with priestly things (cf. ch. 3; 6:9-15; 9:8, 15; 14:16, 20, 21). Since he was a young man (Heb. na'ar) when he began prophesying (2:4), he was probably born in Babylonian captivity and returned to Palestine in 536 B.C. with Zerubbabel and Joshua. He became a leading priest in the restoration community succeeding his grandfather, Iddo, who also returned from captivity in 536 B.C., as the leader of his priestly family (Neh. 12:4, 16). His father, Berechiah (1:1, 7), evidently never became prominent.

The Lord Jesus referred to a Zechariah, the son of Berechiah, whom the Jews murdered between the temple and the altar (Matt. 23:35). This appears to be how the prophet's life ended.² This would make the prophet one of the last righteous people the Jews slew in Old Testament history.³

Date

Zechariah's inspired preaching began in the eighth month of 520 B.C. (1:1). His eight night visions followed three months later in 520 B.C. (1:7), when he was a young man (2:4). He delivered the messages in chapters 7-8 in 518 B.C. (7:1). Nehemiah mentioned Zechariah as the head of a priestly family when Joiakim, who succeeded Joshua, was high priest (Neh. 12:12, 16). This may have been as late as during the reign of Artaxerxes I (465-424 B.C.).⁴ Some scholars believe he wrote chapters 9-14 during this later period of his life.⁵ The exact length of his life and ministry is guesswork, however.

Historical Background

Zechariah began ministering among the Jews who had returned from captivity in Babylon (i.e., the restoration community) two months after Haggai began preaching (1:1; 7:1; cf. Neh. 12:10-16; Hag. 1:1). In a sense, Zechariah's message supplements that of Haggai.⁶

"Both prophets . . . contrast the past with the present and future, with Haggai stressing the rebuilt Temple as a sign and source of God's blessing and Zechariah emphasizing the role of repentance and renewal in achieving that end. The two prophets worked hand in glove, complementing each other's message."⁷

"There is a marked contrast between Haggai and his contemporary Zechariah. If Haggai was the builder, responsible for the solid structure of the new Temple, Zechariah was more like the artist, adding colourful windows with their symbolism, gaiety and light. To make sure that their symbolism is rightly understood an interpreting angel acts as guide, adding in some cases a message that goes far beyond what could be deduced from the visions."⁸

Haggai and Zechariah's ministries followed those of Ezekiel and Daniel, who ministered during the Captivity in Babylon.

Table of Some Post-Exilic Events
Cyrus issued his edict allowing the Jews to return home.	538 B.C.	Ezra 1
About 50,000 Jews returned under Zerubbabel and Joshua's leadership.	536 B.C.	Ezra 2; Neh. 7
The altar was rebuilt and sacrifices resumed.	536 B.C.
Work on the temple began but then halted.	536 B.C.	Ezra 3:1-4
The Jews became occupied with rebuilding their own homes.	536-522 B.C.	Hag. 1-2
Cyrus died, and his son, Cambyses II, succeeded him and ruled Persia.	530 B.C.; 530-522 B.C.
Smerdis ruled Persia.	522-521 B.C.
Darius I, the Great (Hystaspes), rescued Persia from civil war and ruled Persia.	521-486 B.C.
Darius confirmed Cyrus' decree and encouraged the Jews to continue rebuilding the temple.	520 B.C.	Ezra 6:1-14
Haggai preached his first three sermons.	520 B.C., 6th and 7th months	Hag. 1:1, 15; 2:1
Zechariah preached his first sermon.	520 B.C., 8th month	Zech. 1:1
Haggai preached his fourth and fifth sermons.	520 B.C., 9th month	Hag. 2:10, 20
Zechariah received his eight night visions.	520 B.C., 11th month	Zech. 1:7
Joshua, the high priest, was crowned.	520 B.C., 11th month	Zech. 6:9-15
The delegation from Bethel arrived, and Zechariah preached again.	518 B.C., 9th month	Zech. 7:1
The Jews completed the temple and dedicated it.	515 B.C., 12th month	Ezra 6:15
Xerxes I (Ahasuerus) reigned over Persia.	486-464 B.C.	Esth. 2:16
Artaxerxes I reigned over Persia.	464-424 B.C.
About 5,000 Jews returned to Palestine under Ezra's leadership.	458 B.C.	Ezra 7:7
Artaxerxes I authorized Nehemiah to rebuild Jerusalem's walls.	445 B.C.	Neh. 2:1
Nehemiah led the third return to Palestine.	444 B.C.	Neh. 2:9
Malachi ministered.	ca. 432-431 B.C.

Purpose and Themes

Zechariah ministered to the restoration community to motivate those Jews to finish rebuilding the temple and to rededicate themselves to Yahweh with the prospect of His blessing. The central theme of the book is encouragement and hope.⁹ The key to this hope is the coming of Messiah and his overthrow of ungodly forces and establishment of His kingdom on earth.

"The prophet is concerned to comfort his discouraged and pessimistic compatriots, who are in the process of rebuilding their Temple and restructuring their community but who view their efforts as making little difference in the present and offering no hope for the future."¹⁰

This prophet dealt with the future of Israel, and particularly its distant, eschatological future, to an extent that surpassed the other Old Testament prophets (cf. 12:1-3, 9; 14:1-5, 16-21). His revelations concerning the day of the Lord are numerous.

"What former prophets revealed at length, Zechariah epitomizes for us in terse sentences or even clauses."¹¹

This book also contains many messianic prophecies (cf. 3:8-9; 6:12-13; 9:9-10, 14; 11:12-13; 13:7; 14:4, 9, 16).

"Particularly prominent in the book is the Messianic element. With the exception of Isaiah, there is no other prophet whose book contains such a wealth and variety of this element, not only in proportion to the total amount of material offered, but also as a sum total of passages."¹²

"Few books of the OT are as difficult of interpretation as the Book of Zechariah; no other book is as Messianic."¹³

Canonicity and Unity

The book is the second to the last of the Minor Prophets in the second (Prophets) division of the Hebrew Bible. Neither Jews nor Christians seriously challenged its canonicity. One reason for this is the fact that the New Testament quotes and alludes to Zechariah so often, about 41 times.¹⁴

Until A.D. 1653 no one seriously questioned that Zechariah wrote the whole book. In that year Joseph Mede suggested that Jeremiah may have written chapters 9-11, in view of Matthew 27:9. In succeeding years other scholars proceeded to question the second part of the book (chs. 9-14) because of its differences in content and historical and chronological references compared to the first part. Today almost all critical scholars regard this book as the product of two or three writers who wrote either before the exile or after Zechariah.¹⁵ The presence of predictive prophecy in the last chapters of the book has encouraged those who deny the miraculous to relegate this part to a later time and writer(s).

"We maintain it is impossible to confine or restrict the Spirit of God in His revelatory purposes. If He cares to predict an event three centuries off, He is sovereign; and if it pleases Him to foretell the plan of God a millennium before its materialization, He is just as sovereign. We emphasize this because we believe it to be the sine qua non of reverent, acceptable interpretation of Biblical prophecy."¹⁶

Competent conservative scholars have refuted the arguments of these critics adequately.¹⁷

"In the nature of the case it is not possible to prove conclusively who wrote chapters 9-14, but when every argument has been considered the fact remains that all fourteen chapters have been handed down to us as one book in every manuscript so far discovered. Even the tiny fragment of the Greek manuscript found at Qumran, which includes the end of chapter 8 and the beginning of chapter 9, shows no gap or spacing whatsoever to suggest a break between the two parts."¹⁸

Genre

Zechariah consists of a combination of exhortations (sermon material), prophetic-apocalyptic visions, and oracles concerning eschatological salvation. Some of the oracles introduce or follow visions, and others stand alone. Along with Ezekiel, Daniel, and Revelation, Zechariah is one of the most apocalyptic books in the Bible.¹⁹

"In the present writer's judgment, his [Zechariah's] book is the most Messianic, the most truly apocalyptic and eschatological, of all the writings of the OT."²⁰

"Apocalyptic literature is basically meant to encourage the people of God."²¹

"Only apocalyptic could express the utter transcendence involved in the radical transformations that would accompany the irruption of the kingdom of YHWH and the consequent shattering of all human and earthly systems in its wake."²²

"The apocalyptic visions of Zechariah, though filled with symbolism, are not as complicated and bizarre as those of Ezekiel, but do require angelic interpreters, at least in chapters 1-6. He goes beyond Ezekiel and other early apocalyptists, however, in his declarations that what he envisions is as good as done, for it is only an earthly reflection of what has in fact come to pass in heaven."²³

Structure

"The shape' of a poem, the artistic arrangement of a book are instruments used by the Holy Spirit to convey His message."²⁴

In the case of Zechariah, there are three large chiastic sections (1:7-6:15; 7:1-8:19; and chs. 9-14). These contain Zechariah's eight night visions and their accompanying oracles, his messages prompted by a question about fasting, and the two burdens (oracles) announcing the triumphant interventions of the Lord into history in the future. A brief section introduces the whole book (1:1-6).

Message²⁵

This is the second post-exilic prophetical book. The historical background and audience are the same as those for Haggai. As Zechariah's contemporaries looked back, they saw former glories and recent shame. As they looked forward, they saw difficulty and felt discouragement. Zechariah ministered to inspire hope in the heart of this discouraged remnant of Israelites. That was his purpose.

Zechariah delivered his first message between Haggai's first and second messages, and his purpose was the same as Haggai's: to motivate the restoration community to finish rebuilding the temple. Zechariah followed this first message with eight visions to inspire hope in his hearers. Why build if there was no future? Zechariah then explained that the present sorrowful fasts that the people were celebrating would give way to future glorious feasts. The final two oracles also provided hope for the future by predicting the coming of Messiah and His glorious kingdom.

Many writers on Zechariah have called this book the apocalypse of the Old Testament because it unveils so much of Israel's future, particularly Messiah's place in her future. The whole book is a revelation of the pervasive power and the persistent purpose of Yahweh. Zechariah revealed things about the future of the Jews that gave his discouraged contemporaries hope.

People experiencing adversity frequently see only things that are near. Zechariah provided hope from visions that he saw and from voices that he heard that encouraged his audience to lift their eyes to behold the larger plans and purposes of their God. The permanent values of this book are, therefore, that it reveals the proper attitude and activity of God's people in all circumstances, as well as the pervasive power and the persistent purpose of Yahweh.

The first three verses of the book stress the first of these values (1:1-3). The great appeal of the entire book appears in verse 3: "Return to me that I may return to you, says the LORD of hosts." Everything that follows illustrates and applies this promise.

As often, the key to understanding a book of the Bible lies in the aspect of God that God stressed in revealing Himself to His people through its writer. The title "the LORD of hosts" occurs for the first time in the Bible in 1 Samuel, when the people of Israel were concerned about armies. This title rarely appears in the historical books, but it is very common in the prophetical books. Zechariah used it more frequently than any other prophet, at least 35 times.

The word "hosts" in the Bible describes stars, angels, the people of Israel, and the armies of other nations. The title, then, describes Yahweh as sovereign Lord and Master of the entire universe. As the prophets used it, they stressed Yahweh's sovereignty in activity, not just in its abstract meaning. That is, they saw Yahweh as leading all armies--of stars, angels, and people. Zechariah lived when Israel had lost its army, had no military power, and had little political organization. Thus by referring to Yahweh as "the LORD of hosts" Zechariah was reminding his hearers of their God's abiding and active sovereignty.

The prophet referred to Yahweh as "the LORD of hosts" three times in the opening paragraph of his book (vv. 1-3). The first reference (v. 3) reminded the Israelites that their sovereign God had made His will known to His people (cf. 1:6). The Lord illustrated this truth in verse 4. The sovereign Lord had said, "Return to me" (v. 3). This was the first part of Zechariah's prophetic burden. The second part was that Yahweh promised to return to His people (v. 3). He explained the work that He as the Sovereign would do to make this return possible. The power necessary for the restoration of order would be provided by the coming of God to His people, in His Son and in His Spirit.

Thus Zechariah had a three-fold conviction. God reveals His will, He calls people back to Himself and provides the way for their coming, and He promises that if they will return to Him He will return to them. God promised to provide a way for people to return to Him through the Branch, the second person of the Trinity (3:8). The revelation of this divine-human person occupies much of this book in proportion to its length. Second, God promised to return to people who return to Him through His Spirit, the third person of the Trinity. He would do so "not by might nor by power, but by My Spirit," says the Lord (4:6).

The visions and oracles in Zechariah illustrate Yahweh's pervasive power.

In the first vision God revealed the presence of His angel that was watching over His people in their depressed place. They knew about the depressed place, but the presence of the angel was news to them. The second vision revealed that forces would destroy the powers that opposed them. The people knew about these enemy powers, but they had lost sight that God planned to destroy them. In the third vision God revealed Jerusalem in its future large, secure condition. The people knew about Jerusalem, they were rebuilding it, but they were not sure about its future large and secure condition. The fourth vision revealed an adversary and an advocate. The people were aware of their adversary, but they were unaware of their divine advocate. In the fifth vision God revealed the people's responsibility to be lights in the world and their resource for doing so. The people knew their responsibility, but they did not fully appreciate that they had a supernatural resource that would enable them to fulfill their responsibility. The sixth vision revealed the purging of evil with divine revelation. The people were aware of the present evil, but they now learned that observing God's law would deal with it. The seventh vision illustrated ongoing evil and its final purging away. The people were aware of widespread evil, but they did not know that God would eventually remove it forever. The eighth vision revealed the need for divine control and the provision for divine control. The people were very conscious of the need for divine control in the world, but they needed to remember that God would indeed exercise divine control in the world.

Each vision revealed an aspect of God's pervasive power to overcome what Zechariah's audience faced and so gave them hope. Were they in a depressed place? God was watching over them. Were weapons being formed against them? He would break those weapons. Was the city they were rebuilding secure? He would enlarge it even further and make it secure. Was their adversary going to be successful? God would be their Advocate. Was their responsibility heavy? He would prove to be a sufficient resource for them. Was evil present everywhere? He gives the law to which evil must bow. Was evil ever going to end? He would end it. Would order ever come? He would bring it.

The oracles in Zechariah teach the same basic lesson: the pervasive power of "the LORD of hosts." To summarize this briefly, the anointed King would be rejected initially, but He would return with the pervasive power of Yahweh.

The visions and oracles also illustrate the second major revelation of Zechariah: the persistent purpose of Israel's God.

The visions unfold God's dealings with Israel eschatologically as well as contemporarily. While all the conditions of Israel described in the visions marked the restoration community, they will also mark the future of Israel. She was and would continue to be depressed among the nations. Enemies would attack her, but God would eventually defeat them. Jerusalem will be rebuilt and protected, and Israel will be cleansed. Israel will fulfill her destiny as a light to the nations, and she will disseminate the knowledge of God in the world. Evil will be greatly constrained, and all Israel's enemies will suffer defeat. All these predictions reveal the persistent purpose of God whereby He moves history toward His intended goal despite human and Satanic opposition.

The oracles illustrate the same principle. Messiah's rejection would lead to His coronation. Some of Yahweh's purposes in salvation took place when Messiah came the first time, but the rest of His purposes in salvation will take place when He comes the second time.

What should be the attitude of God's people in view of these revelations? They should return to the Lord (1:3). They should believe them, obey them, and work in view of them.

The people of God in Zechariah's day needed to complete the temple and reestablish right relations with Yahweh even though they lived in a day of darkness and discouragement. They needed to abandon the fasts that they had established to commemorate the destruction of Jerusalem and prepare for feasts that would celebrate the glorious future that Yahweh promised and would provide.

Whereas Haggai called these people to be strong and to work, Zechariah revealed the secret of their strength. The Apostle Paul put it this way: 2 Cor. 4:17. That is the message of Zechariah in Christian language.

The proof of vision is strength. What do we see as we look out over the church? We may see only the discouraging things that the restoration Jews saw as they viewed their situation. We need to be aware of the unseen things that God has said He is doing and will do in order to persevere in the work of building His church that He has called us to do.

The secret of strength is vision. If God's people say they see these positive, encouraging things and that they believe them but do nothing, it is hard to believe them. The person who is conscious, through all the appalling defeat of the hour, of the immediate, pervasive presence and power of God, is the person who grabs hold of the piece of desolation nearest to him or her and works on it until it blossoms like a garden. The true demonstration of vision is taking hold of the present situation and doing something about it trusting in the unseen presence and promises of God.

The writer of the Epistle to the Hebrews challenged his readers with these words, which are very appropriate in light of the message of Zechariah: Heb. 12:12-13. Some Christians seem to equate spirituality with pessimism. They consider others visionary who explore and deplore in great depth the difficulties of our days. We need to be realistic about our times, but we must also keep our eyes on the person of God and our ears open to His promises. We must also fall in line with His purposes and work in harmony with His principles of power. When we do this, we can rest assured that when the Rejected One is crowned, we will share in His triumph as we have shared in His travail.

Constable: Zechariah (Outline)

Outline

I. Introduction 1:1-6

II. The eight night visions and four messages 1:7-6:8

A. The horseman among the myrtle trees 1:7-17

1. The vision proper 1:7-15

2. The oracle about God's jealousy for Israel 1:16-17

B. The four horns and the four smiths 1:18-21

C. The surveyor ch. 2

1. The vision itself 2:1-5

2. The oracle about enemy destruction and Israelite blessing 2:6-13

D. The cleansing and restoration of Joshua ch. 3

1. The symbolic act 3:1-5

2. The accompanying promises 3:6-10

E. The gold lampstand and the two olive trees ch. 4

1. The vision 4:1-5

2. Two oracles concerning Zerubbabel 4:6-10

3. The interpretation of the vision 4:11-14

F. The flying scroll 5:1-4

G. The woman in the basket 5:5-11

H. The four chariots 6:1-8

III. The symbolic crowning of Joshua 6:9-15

IV. Messages concerning hypocritical fasting chs. 7-8

A. The question from the delegation from Bethel 7:1-3

B. The Lord's rebuke 7:4-7

C. The command to repent 7:8-14

D. Israel's restoration to God's favor 8:1-17

E. Kingdom joy and Jewish favor 8:18-23

V. Oracles about the Messiah and Israel's future chs. 9-14

A. The burden concerning the nations: the advent and rejection of Messiah chs. 9-11

1. The coming of the true king ch. 9

2. The restoration of the true people ch. 10

3. The rejection of the true king ch. 11

B. The burden concerning Israel: the advent and acceptance of Messiah chs. 12-14

1. The repentance of Judah ch. 12

2. The restoration of Judah ch. 13

3. The reign of Messiah ch. 14

Constable: Zechariah

Zechariah

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: Zechariah (Book Introduction)

THE PROPHECY OF ZACHARIAS.

INTRODUCTION.

Zacharias began to prophesy in the same year as Aggeus, and upon the same occasion. His prophecy is full of mysterious figures and promises of blessings, partly relating to the synagogue and partly to the Church of Christ. (Challoner) --- He is the "most obscure and longest of the twelve [minor prophets];" (St. Jerome) though Osee wrote the same number of chapters. (Haydock) --- Zacharias has been confounded with many others of the same name. Little is known concerning his life. Some have asserted that the ninth and two following chapters were written by Jeremias, in whose name chap. xi. 12., is quoted [in] Matthew xxvii. 9. But that is more probably a mistake of transcribers. Zacharias speaks more plainly of the Messias and of the last siege of Jerusalem than the rest, as he live nearer those times. (Calmet) --- His name signifies, "the memory of the Lord." (St. Jerome) --- He appeared only two months after Aggeus, and shewed that the Church should flourish in the synagogue, and much more after the coming of Christ, who would select his first preachers from among the Jews. Yet few of them shall embrace the gospel, in comparison with the Gentiles, though they shall at last be converted. (St. Jerome ad Paulin.) (Worthington)

Gill: Zechariah (Book Introduction)

INTRODUCTION TO ZECHARIAH

This book is in the Hebrew copies called "the Book of Zechariah"; in the Vulgate Latin version, "the Prophecy of Zechariah"; and, in the Syriac and Arabic versions, the Prophecy of the Prophet Zechariah. His name, according to Jerom, signifies "the memory of the Lord": but, according to Hillerus ^a, "the Lord remembers": either us, or his covenant; his promises of grace, and concerning the Messiah, of which there are many in this book. The writer of this prophecy could not be, as some have imagined, Zacharias the father of John the Baptist; since there must be some hundreds of years difference between them; nor the Zacharias, the son of Barachias, slain between the temple and the altar, our Lord speaks of in Mat 23:35 for though their names agree, yet it does not appear that this prophet was slain by the Jews; indeed the Jewish Targumist, on Lam 2:20, speaks of a Zechariah, the son of Iddo, a high priest, slain in the temple; but it could not be this Zechariah, since he was no high priest; Joshua was high priest in his time; nor could he be slain in such a place, seeing the temple and altar were not yet built; nor was this prophet Zechariah the son of Jehoiada, slain in the court of the Lord's house, 2Ch 24:20 for, as their names do not agree, so neither their office, he being a high priest, this a prophet; nor the times in which they lived, Zechariah the son of Jehoiada lived in the times of Joash king of Judah, two or three hundred years before this; but this was one of the captivity of Babylon, and who came up from thence with Zerubbabel, Neh 12:16 and was contemporary with the Prophet Haggai; so that the time of his prophecy was after the Babylonish captivity, and was delivered to the Jews that were returned from thence; and the design of it is to stir them up to build the temple, and restore the pure worship of God; and to encourage their faith and hope in the expectation of the Messiah; for the book consists of various visions and prophecies relating to him, and to the times of the Gospel; and the visions are, as some Jewish writers ^b observe, very obscure, and like the visions of Daniel, and difficult of interpretation. There are several passages cited out of this book in the New Testament, as Zec 8:16 in Eph 4:25, Zec 9:9 in Mat 21:5 in Mat 27:9 in Joh 19:37 in Mat 26:31 which abundantly confirm the authenticity of it. This prophet seems to have lived and died in Jerusalem; and, according to Pseudo-Epiphanius ^c, was buried near Haggai the prophet; and with which agree the Cippi Hebraici ^d, which inform us that Haggai was buried in a cave in the downward slope of the mount of Olives; and at the bottom of that mount was a large statue called the hand of Absalom, near to which was the grave of Zechariah the prophet, in a cave shut up, and over it a beautiful monument of one stone: and Monsieur Thevenot ^e tells us, that now is shown, near the sepulchres of Absalom and Jehoshaphat, on the descent of the mount of Olives, the sepulchre of the Prophet Zacharias.---It is cut in a diamond point upon the rock, with many pillars about it. Sozomen ^f the historian, indeed, makes mention of Caphar Zechariah, a village on the borders of Eleutheropolis, a city in Palestine, where it is pretended the body of this prophet was found in the times of Theodosius, to which no credit is to be given; nor is there any dependence to be had on the former accounts.

Gill: Zechariah 11 (Chapter Introduction)

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, Zec 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, Zec 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, Zec 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, Zec 11:8 and, as a token of it, breaks the two staves asunder he had took to feed them with, Zec 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, Zec 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, Zec 11:15 to whom a woe is denounced, Zec 11:17.