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
11:1 The prophet announced in vigorous poetic language that Lebanon's famous cedars would perish. The Israelites referred to the royal palace in Jerusalem as Lebanon because it contained so much cedar from Lebanon (Jer. 22:23; cf. 1 Kings 7:2). The Talmud spoke of the second temple as Lebanon for the same reason.220The cedar also became a symbol of the royal house of Judah (Ezek. 17:3-4, 12-13).
11:2 Likewise the cypress (juniper, pine) and oaks of Bashan should wail because they too would perish in the coming devastation. Bashan was famous for its oak forests (cf. Isa. 2:13; Ezek. 27:6). Earlier Zechariah combined Lebanon and Bashan to indicate the whole land (10:10). All these trees suggest the people of the land as well as the land itself. A judgment that would affect the whole land of Palestine and all its people, including its rulers, is in view.
"Perhaps next in prominence to shepherd as metaphor for king is that of a plant, especially a tree [cf. Judg. 9:7-15; Isa. 10:33-34; Ezek. 31:3-18; Dan. 4:10, 23]."221
11:3 The shepherds and lions (the rulers and leaders of Israel, cf. Jer. 25:34-38) would wail because a coming destruction would leave no pasture for their flocks and no lairs or food for beasts.
In view of what follows in verses 4-14, verses 1-3 seem to be a description of the devastation of Palestine due to the rejection of the Messiah.222This prediction had an initial fulfillment in the Roman destruction of Jerusalem and the scattering of the Jews in A.D. 70. Its complete fulfillment, however, lies in the future, specifically the destruction that will overtake the land and its people in the Tribulation.
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.223However 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. 70.227Others believe the three shepherds refer to three classes of leaders, probably Israel's elders, chief priests, and scribes (cf. Luke 9:22).228Another 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.,230and 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.234Their 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 potterfor 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.238Evidently 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.239We 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
"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."244However 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
