Text -- Zechariah 11:15 (NET)

11:15 Again the Lord said to me, “Take up once more the equipment of a foolish shepherd.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Zec 11:15

O Zechariah, personate a shepherd quite different from him thou hast represented.

JFB: Zec 11:15

"take again"; as in Zec 11:7 previously he had taken other implements.

JFB: Zec 11:15

The accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psa 14:1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (Joh 10:11), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah (Dan 11:35-38; Dan 12:1; Dan 9:27; 2Th 2:3-12). But at last he is to perish utterly (Zec 11:17), and the elect remnant of Judah and Israel is to be saved gloriously.

Clarke: Zec 11:15

The instruments of a foolish shepherd - Such as a bag without bread, a scrip without measure, and a staff without a hook, etc., things that were needless or of no use; to point out to the Jewish pastors, who took no care of the flock, but devoured them, or ruled them with force and with cruelty.

Calvin: Zec 11:15

Here the Prophet teaches us, that when God shall renounce the care of his people there will be some weak form of government; but it is evident that God would no longer perform the office of a shepherd; as though he had said, that the people would be so deserted, that they would yet think themselves to be still under the protection of God, as we see to be the case among the Papists, who proudly make a boasting of this kind — “The Church is never forsaken by God.” Though the truth of God has been long ago completely buried, they yet hold that it is still the true Church, a Church filled with impious superstitions! As then the Papists glory in the title only, and are content with it, so the Jews, we know, boasted of their privileges; and these were their weapons when they sought to oppose and contend with the Apostles — “What! are not we the heritage of God? has he not promised that his sanctuary would be perpetual among us? is not the sacerdotal unction a sure and infallible proof of his favor?” As then the Jews made use of these foolish boastings against the Apostles, so also at this day the Papists hide all infamy under the title of Church. The same thing Zechariah here means by saying that he by God’s command took the instrument of a foolish shepherd ¹⁴⁸

The word כלי , cali, means in Hebrew any kind of instrument. Some regard it to be a bag with holes, but this is an unsuitable interpretation. By instrument, Zechariah, I have no doubt, means the implements of a shepherds by which he proves himself to be in that office. But he calls him at the same time a foolish shepherd, that we may allow that he was a shepherd only in disguise. The term shepherd is given here by way of concession, according to the usual manner of scripture; and we also at this day concede sometimes the name of Church to the Papists; and we farther concede the name of pastors to their milted bishops, but improperly. So also does Zechariah in this place; though he speaks of a shadow and thing of nought, yet he says that there would be shepherds in Judea; and he adds the reason — Because God would thus punish that wicked and ungrateful people: —

TSK: Zec 11:15

a foolish : Isa 6:10-12; Jer 2:26, Jer 2:27; Lam 2:14; Eze 13:3; Mat 15:14, Mat 23:17; Luk 11:40

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Zec 11:15

Take to thee yet the instrument - o

Of a foolish shepherd - Osorius: "Yet He had enacted one tragedy, in which he clearly set forth the future guilt of Judas; now another is set forth, the accumulated scoffing through antichrist. For as Paul said, because they receive not the Spirit of truth, the Allrighteous Judge shall send them a spirit of "delusion, that they should believe a lie"2Th 2:10-11. He calls him a foolish shepherd, for since the extremest folly consists in the extremest wickedness, he will be the most foolish, who reached the highest impiety, and this he will do by arrogating to himself divinity and claiming divine honors 2Th 2:4.

This is the only action, which the prophet had to enact or to relate. If it was a visible act, the instrument might be a staff which should bruise, an instrument which should bear a semblance to that of the good shepherd, but which should be perncious. Cyril: "Good shepherds, who understood their business, had slight staves, that, if there should be occasion to strike, the stricken sheep might not be bruised; but one who understandeth not, beats them with thicker clubs."Or it may mean also, whatever he would use for the hurtful treatment of the sheep, such as he proceeds to speak of. He is spoken of as, in fact, foolishly sinful: for sin is the only real folly, and all real folly has sin mingled in it. The short-lived wisdom of the foolish shepherd for his own ends should also be his destruction.

Poole: Zec 11:15

Take unto thee O Zechariah.

The instruments put on the garb and personate once more a shepherd, quite different from him thou hast represented.

Of a foolish shepherd: this foolish people have rejected the wisest and best shepherd; let them see what one they will choose, in seeing what part thou now actest.

PBC: Zec 11:15

See Philpot: THE INSTRUMENTS OF THE FOOLISH SHEPHERD

Haydock: Zec 11:15

A foolish shepherd. This was to represent the foolish, that is, the wicked princes and priests that should rule the people, before their utter destruction. (Challoner) ---

Caligula, Claudius, or Nero, monsters of stupidity, may also be meant. To such the Jews preferred to submit: but they soon found out their mistake, when it was too late. Caligula and Nero would be adored in the temple!

Gill: Zec 11:15

And the Lord said unto me,.... The Prophet Zechariah:

Take unto thee yet the instruments of a foolish shepherd; the meaning is, that the prophet should put on the habit of a shepherd, and take a scrip and staff in his hands, and represent a foolish shepherd, hereafter described.

Commentary -- Verse Notes / Footnotes

NET Notes: Zec 11:15

¹ sn The grammar (e.g., the incipient participle מֵקִים, maqim, “about to raise up,” v. 16) and overall sense of vv. 15-17 give the incident a future orientation. Zechariah once more is role-playing but this time he is a “foolish” shepherd, i.e., one who does not know God and who is opposed to him (cf. Prov 1:7; 15:5; 20:3; 27:22). The individual who best represents this eschatological enemy of God and his people is the Antichrist (cf. Matt 24:5, 24; 2 Thess 2:3-4; 1 John 2:18, 22; 4:3; 2 John 7).

Geneva Bible: Zec 11:15

And the LORD said to me, Take to thee yet ^{( r )} the instruments of a foolish shepherd.

^{( r )} Signifying that they should have a certain type of regiment and outward show of government: but in effect it would be nothing, for they would be wolves, and devouring beasts instead of shepherds.

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 11:15-17

God, having showed the misery of this people in their being justly left by the Good Shepherd, shows their further misery in being abused by foolish shepherds. The description suits the character Christ gives of the scribes and Pharisees. They never do any thing to support the weak, or comfort the feeble-minded; but seek their own ease, while they are barbarous to the flock. The idol shepherd has the garb and appearance of a shepherd, receives submission, and is supported at much expense; but he leaves the flock to perish through neglect, or leads them to ruin by his example. This suits many in different churches and nations, but the warning had an awful fulfilment in the Jewish teachers. And while such deceive others to their ruin, they will themselves have the deepest condemnation.

Matthew Henry: Zec 11:15-17

God, having shown the misery of this people in their being justly abandoned by the good Shepherd, here shows their further misery in being shamefully abused by a foolish shepherd. The prophet is himself to personate and represent this pretended shepherd (Zec 11:15): Take unto thee the instruments or accoutrements of a foolish shepherd, that are no way fit for the business, such a shepherd's coat, and bag, and staff, as a foolish shepherd would appear in; for such a shepherd shall be set over them (Zec 11:16), who, instead of protecting them, shall oppress them and do them mischief. 1. They shall be under the inspection of unfaithful ministers. Their scribes, and priests, and doctors of their law, shall bind heavy burdens upon them, and grievous to be borne, and, with their traditions imposed, shall make the ceremonial law much more a yoke than God had made it. The description here given of the foolish shepherd suits very well with the character Christ gives of the scribes and Pharisees, Mat 23:2. They shall be under the tyranny of unmerciful princes, that shall rule them with rigour, and make their own land as much a house of bondage to them as ever Egypt or Babylon was. When they had rejected him by whom princes decree justice it was just that they should be turned over to those who decree unrighteous decrees. 3. They shall be imposed upon and deluded by false Christs and false prophets, as our Saviour foretold, Mat 24:5. Many such there were, who by their seditious practices provoked the Romans, and hastened the ruin of the Jewish nation; but it is observable that they were never cheated by a counterfeit Messiah till they had refused and rejected the true Messiah. Now observe,

I. What a curse this foolish shepherd should be to the people, Zec 11:16. God will, for their punishment, raise up a foolish shepherd, who will not do the duty of a shepherd; he will not visit those that are cut off, nor go after those that go astray, nor seek those that are missing, to find them out and bring them home, as the good shepherd does, Mat 18:12, Mat 18:13. Their shepherds take no care of the young ones, that need their care and are well worthy of it, as Christ does, Isa 40:11. They do not heal that which was broken, which was worried and torn, but let it die of its bruises, when a little thing, in time, would have saved it. They do not feed those who, through weakness, stand still, and are ready to faint, and cannot get forward, but leave them behind, let who will take them up; they do not carry that which stands still (so some read it); they never do any thing to support the weak and comfort the feeble-minded; but, on the contrary, 1. They are luxurious themselves: They eat of the flesh of the fat; they will have of the best for themselves; and, like that wicked servant that said, My lord delays his coming, they eat and drink with the drunken, and serve their own bellies. 2. They are barbarous to the flock. Their passions are as ill-governed as their appetites, for, when they are in a rage against any of the flock, they tear their very claws in pieces by over-driving them; they beat their hoofs; they smite their fellow servants. Woe unto thee, O land! when thy king is such a child!

II. What a curse this foolish shepherd should bring upon himself (Zec 11:17): Woe to the idol-shepherd, who, like an idol, has eyes and sees not, who, like an idol, receives abundance of respect and homage from the people and the chief of their offerings, but neither can nor will do them any kindness. He leaves the flock when they most need his care, leaves them destitute, and flees, because he is a hireling; his doom is that the sword of God's justice shall be upon his arm and his right eye, so that he shall quite lose the use of both. His arm shall wither and be dried up, so that he who would not help his friends when it was required shall not know how to help himself; his right eye shall be utterly darkened, that he shall not discern the danger that his flock is in, nor know which way to look for relief. This was fulfilled when Christ said to the Pharisees, I have come that those who see may be made blind, Joh 9:39. Those that have gifts which qualify them to do good, if they do not do good with them, shall be deprived of them; those that should have been workmen, but were slothful and would do nothing, will justly have their arm dried up; and those that should have been watchmen, but were sleepy and would never look about them, will justly have their eye blinded.

Keil-Delitzsch: Zec 11:15-17

The Foolish Shepherd. - Zec 11:15. "And Jehovah said to me, Take to thee yet the implement of a foolish shepherd. Zec 11:16. For, behold, I raise up to myself a shepherd in the land: that which is perishing will he not observe, that which is scattered will he not seek, and that which is broken will he not heal; that which is standing will he not care for; and the flesh of the fat one will he eat, and tear their claws in pieces. Zec 11:17. Woe to the worthless shepherd, who forsakes the flock! sword over his arm, and over his right eye: his arm shall wither, and his right eye be extinguished." After Israel has compelled the good shepherd to lay down his shepherd's office, in consequence of its own sin, it is not to be left to itself, but to be given into the hand of a foolish shepherd, who will destroy it. This is the thought in the fresh symbolical nation. By עוד , "yet (again) take the instruments,"etc., this action is connected with the previous one (Zec 11:4.); for עוד implies that the prophet had already taken a shepherd's instruments once before in his hand. The shepherd's instruments are the shepherd's staff, and taking it in his hand is a figurative representation of the feeding of a flock. This time he is to take the implement of a foolish shepherd, i.e., to set forth the action of a foolish shepherd. Whether the pastoral staff of the foolish shepherd was of a different kind from that of the good shepherd, is a matter of indifference, so far as the meaning of the symbol is concerned. Folly, according to the Old Testament view, is synonymous with ungodliness and sin (cf. Psa 14:1.). The reason for the divine command is given in Zec 11:16 by a statement of the meaning of the new symbolical action. God will raise up a shepherd over the land, who will not tend, protect, and care for the flock, but will destroy it. That we are not to understand by this foolish shepherd all the evil native rulers of the Jewish people collectively, as Hengstenberg supposes, is as evident from the context as it possibly can be. If the good shepherd represented by the prophet in Zec 11:4-14 is no other than Jehovah in His rule over Israel, the foolish shepherd who is raised up over the land in the place of the good shepherd, who had been despised and rejection, can only be the possessor of the imperial power, into whose power the nation is given up after the rejection of the good shepherd sent to it in Christ, i.e., the Roman empire, which destroyed the Jewish state. The rule of the foolish shepherd is depicted not only as an utter neglect, but as a consuming of the flock, as in Eze 34:3-4; Jer 23:1-2. The perishing sheep he will not seek, i.e., will not take charge of them (cf. Jer 23:9). הנּער cannot be the young or tender one; for not only is na‛ar , the boy, not used of animals, but even when used of men it has not the meaning tender or weak. The word is a substantive formation from nâ‛ar , to shake, piel to disperse, used in the sense of dispulsio , and the abstract being used for the concrete, the dispersed, the scattered, as the early translators rendered it. Hannishbereth , that which is broken, i.e., injured through the fracture of a limb. The opposite of nishbereth is הנּצּבה , that which stands upon its feet, and therefore is still strong. But not only will he neglect the flock: he will also seize upon it, and utterly consume it, not only devouring the flesh of the fat one, but even tearing in pieces the claws of the sheep. Not indeed by driving them along bad and stony roads (Tarn., Ewald, Hitzig), for this does no great harm to sheep, but so that when he consumes the sheep, he even splits or tears in pieces the claws, to seize upon the swallow the last morsel of flesh of fat. But this tyrant will also receive his punishment for doing so. The judgment which is to fall upon him is set forth in accordance with the figure of the shepherd, as punishment through the loss of the arm and of the right eye. These two members are mentioned, because with the arm he ought to have protected and provided for the flock, and with the eye to have watched over them. The Yod in רעי and עזבי is not the suffix of the first person, but the so-called Yod campaginis with the construct state (see at Hos 10:11). האליל is a substantive, as in Job 13:4; it does not mean worthlessness, however, but nothingness. A worthless shepherd is one who is the opposite of what the shepherd should be, and will be: one who does not feed the flock, but leaves it to perish ( עזבי הצּאן ). The words from cherebh to y^e mı̄nō are a sentence in the form of a proclamation. The sword is called to come upon the arm and the right eye of the worthless shepherd, i.e., to hew off his arm, to smite his right eye. The further threat that the arm is to wither, the eye to become extinct, does not appear to harmonize with this. But the sword is simply mentioned as the instrument of punishment, and the connecting together of different kinds of punishment simply serves to exhibit the greatness and terrible nature of the punishment. With this threat, the threatening word concerning the imperial power of the world (ch. 9-11) is very appropriately brought to a close, inasmuch as the prophecy thereby returns to its starting-point.

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 11:15-17

The appearance of the bad shepherd 11:15-17

"The full fate of Israel is not recounted in the rejection of the good Shepherd God raised up to tend them. The complete tale of woe centers in their acceptance of the bad shepherd God will raise up to destroy them. The one dark episode centers in the events of Messiah's first advent and death, followed by the dissolution of the Jewish state (Zech. 11:1-14). The other tragic experience will occur in the events connected with Messiah's second advent and glory, and deals with the nation's final time of unparalleled trouble (Zech. 11* [sic] 15-17) previous to her entrance into kingdom blessing."²⁴¹

11:15 The Lord next directed Zechariah to present himself as a foolish (worthless, v. 17, i.e., morally deficient, cf. Prov. 1:7) shepherd since His flock had rejected the Good Shepherd (cf. Ezek. 34:3-4).

11:16 In his new role Zechariah represented one who would fail to do for the sheep all that a good shepherd would do. Instead he would be self-serving. Israel's preference for Barabbas over Jesus showed her willingness in the past to accept a bad individual in place of a good one.

"When one removes not' from the sentence, he has an enlightening description of a truly effective pastoral ministry in the church today. (1) care for the lost . . .' or . . . care for those in the process of being ruined or destroyed'; (2) seek the young . . . [or] the scattered'; (3) heal the injured,' and (4) feed the healthy.'"²⁴²

Tearing off the hoofs of the sheep probably represents the avaricious shepherd searching for the last edible morsel that he can extract from his charges whom he has consumed.²⁴³

11:17 God pronounced judgment on the worthless shepherd for abandoning the flock (cf. Jer. 50:35-37). This condemnation applies to all the evil kings of Israel and Judah who had let their people down, but one particular individual is in view primarily. Yahweh would paralyze this man's power (arm) and nullify his intelligence (eye) rendering him incapable of hurting others or defending himself.

Who is this bad shepherd? Some students of history have seen Bar Kokhba as at least a partial fulfillment. He led the ineffective Jewish revolt against the Romans in A.D. 132-135, and some in his day hailed him as the Messiah. Others see the fulfillment in "all those leaders of Israel, who, under the guise of shepherds, misled and harmed the poor flock . . . ever since Zechariah's day, especially since the time that the nation has rejected the Christ."²⁴⁴ However the ultimate fulfillment must be the Antichrist who will make a covenant with Israel but then break it and proceed to persecute the Jews (Ezek. 34:2-4; Dan. 9:27; 11:36-39; John 5:43; 2 Thess. 2:3-10; Rev. 13:1-8). Perhaps the whole collective leadership of Israel from Zechariah's time forward culminating in Antichrist is in view.²⁴⁵

"The judgment here (vs. 17) brings to a close the cycle of prophecy which began with judgment (9:1). Judgment has gone from the circumference (the nations) to the center (Israel); Zechariah will yet reveal that in blessing the direction will be from the center (Israel) to the circumference (the nations) as in chapter 14."²⁴⁶

"With this climactic scene the first prophetic burden describing the first advent and rejection of Messiah, the Shepherd-King (chapters 9-11) comes to a close. The way is thus opened for the second burden and the second advent and acceptance of Messiah, the King (chapters 12-14)."²⁴⁷

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.