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PriorBook = 'Haggai';
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<p id="Chapter11" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 11
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<p id="Zec11_1"><a onclick="return mV('Zec',11,'1-17');">Zec 11:1-17</a>. DESTRUCTION OF THE SECOND TEMPLE AND JEWISH POLITY FOR THE REJECTION OF MESSIAH.
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<p><b>1. Open thy doors, O Lebanon</b>—that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare <a onclick="return mV('Eze',17,3);">Eze 17:3</a>; <a onclick="return mV('Hab',2,17);">Hab 2:17</a>). Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. CALVIN supposes Lebanon to refer to <i>Judea,</i> described by its north boundary: "Lebanon," the route by which the Romans, according to JOSEPHUS, gradually advanced towards Jerusalem. MOORE, from HENGSTENBERG, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.
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<p id="Zec11_2"><b>2. fir tree...cedar</b>—if even the <i>cedars</i> (the highest in the state) are not spared, how much less <i>the fir trees</i> (the lowest)!
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<br><br><b>forest of...vintage</b>—As the vines are stripped of their grapes in the vintage (compare <a onclick="return mV('Joe',3,13);">Joe 3:13</a>), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "<i>the fortified</i>" or "<i>inaccessible forest</i>" [MAURER]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare <a onclick="return mV('Mic',3,12);">Mic 3:12</a>, where its desolate state is described as a forest.
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<p id="Zec11_3"><b>3. shepherds</b>—the Jewish rulers.
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<br><br><b>their glory</b>—<i>their</i> wealth and magnificence; or that <i>of the temple,</i> "their glory" (<a onclick="return mV('Mar',13,1);">Mar 13:1</a>; <a onclick="return mV('Luk',21,5);">Luk 21:5</a>).
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<br><br><b>young lions</b>—the princes, so described on account of their cruel rapacity.
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<br><br><b>pride of Jordan</b>—its thickly wooded banks, the lair of "lions" (<a onclick="return mV('Jer',12,5);">Jer 12:5</a>; <a onclick="return mV('Jer',49,19);">49:19</a>). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.
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<p id="Zec11_4"><b>4.</b> The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.
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<br><br><b>flock of...slaughter</b>— (<a onclick="return mV('Psa',44,22);">Psa 44:22</a>). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (<a onclick="return mV('Act',20,28);">Act 20:28</a>) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (<a onclick="return mV('Zec',11,4);">Zec 11:4</a>); and Himself says (<a onclick="return mV('Zec',11,7);">Zec 11:7</a>), "<i>I</i> will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (<a onclick="return mV('Zec',11,6, 8);">Zec 11:6, 8</a>). The typical breaking of the staff, performed in vision by Zechariah (<a onclick="return mV('Zec',11,10);">Zec 11:10</a>), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (<a onclick="return mV('Zec',11,12,13);">Zec 11:12-13</a>).
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<p id="Zec11_5"><b>5. possessors</b>—The <i>buyers</i> [MAURER], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (<a onclick="return mV('Jer',50,7);">Jer 50:7</a>). It is meant that they <i>might</i> use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.
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<br><br><b>they that sell them</b>—(Compare <a onclick="return mV('Zec',11,12);">Zec 11:12</a>). The rulers of Judah, who by their avaricious rapacity and selfishness (<a onclick="return mV('Jhn',11,48,50);">Jhn 11:48, 50</a>) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."
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<br><br><b>I am rich</b>—by selling the sheep (<a href= "#" onclick="return mV('Deu',29,19);">Deu 29:19</a>; <a onclick="return mV('Hsa',12,8);">Hsa 12:8</a>). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (<a onclick="return mV('Luk',16,14);">Luk 16:14</a>), and hypocritically "thanked" God for their wicked gain (compare <a onclick="return mV('Luk',18,11);">Luk 18:11</a>).
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<br><br><b>say...pity</b>—In <i>Hebrew</i> it is <i>singular:</i> that is, <i>each</i> of those that sell them <i>saith:</i> Not <i>one</i> of their own shepherds <i>pitieth</i> them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [HENDERSON]. HENGSTENBERG refers the <i>singular</i> verbs to JEHOVAH, the true actor; the wicked shepherds being His unconscious instruments. Compare <a onclick="return mV('Zec',11,6);">Zec 11:6</a>, For <i>I</i> will no more pity, with the <i>Hebrew</i> "<i>pitieth not</i>" here.
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<p id="Zec11_6"><b>6.</b> Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.
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<br><br><b>his king</b>—Vespasian or Titus: they themselves (<a onclick="return mV('Jhn',19,15);">Jhn 19:15</a>) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but Caesar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.
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<p id="Zec11_7"><b>7. And</b>—rather, "<i>Accordingly</i>": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (<a onclick="return mV('Zec',11,4,5);">Zec 11:4-5</a>), who pitied the sheep without any true shepherd.
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<br><br><b>I will feed</b>—"I fed" [CALVIN], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [CALVIN].
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<br><br><b>even you, O poor of the flock</b>—rather, "in order that (I might feed, that is, save) the poor (humble; compare <a onclick="return mV('Zec',11,11);">Zec 11:11</a>; <a onclick="return mV('Zep',3,12);">Zep 3:12</a>; <a onclick="return mV('Mat',5,3);">Mat 5:3</a>) of the flock"; literally, not <i>you,</i> but, "<i>therefore</i> (I will feed)" [MOORE]. See <i>Margin,</i> "<i>Verily</i> the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, <i>as a nation,</i> they are "the flock of (that is, doomed to) slaughter."
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<br><br><b>I took...two staves</b>—that is, shepherds' staves or rods (<a onclick="return mV('Psa',23,4);">Psa 23:4</a>). Symbolizing His assumption of the pastor's office.
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<br><br><b>Beauty</b>—The Jews' peculiar <i>excellency</i> above other nations (<a onclick="return mV('Deu',4,7);">Deu 4:7</a>), God's special manifestation to them (<a onclick="return mV('Psa',147,19,20);">Psa 147:19-20</a>), the glory of the temple ("the <i>beauty</i> of holiness," <a onclick="return mV('Psa',29,2);">Psa 29:2</a>; compare <a onclick="return mV('Psa',27,4);">Psa 27:4</a>; <a onclick="return mV('Psa',90,17);">90:17</a>; <a onclick="return mV('2Ch',20,21);">2Ch 20:21</a>), the "pleasantness" of their land (<a onclick="return mV('Gen',49,15);">Gen 49:15</a>; <a onclick="return mV('Dan',8,9);">Dan 8:9</a>; <a onclick="return mV('Dan',11,16);">11:16</a>), "the glorious land."
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<br><br><b>Bands</b>—implying the <i>bond</i> of "brotherhood" between Judah and Israel. "Bands," in <a onclick="return mV('Psa',119,61);">Psa 119:61</a>, <i>Margin,</i> is used for confederate <i>companies:</i> The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [LUDOVICUS DE DIEU]. Messiah would have joined Judah and Israel in the <i>bonds</i> of a common faith and common laws (<a onclick="return mV('Zec',11,14);">Zec 11:14</a>), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.
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<p id="Zec11_8"><b>8. Three shepherds...I cut off</b>—literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [DRUSIUS]. Or, as Messiah, the Antitype, was at once <i>prophet, priest, and king,</i> so He by the destruction of the Jewish polity destroyed these <i>three</i> orders for the unbelief of both the rulers and people [MOORE]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.
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<br><br><b>one month</b>—a brief and fixed space of time (<a onclick="return mV('Hsa',5,7);">Hsa 5:7</a>). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [HENDERSON].
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<br><br><b>loathed them</b>—literally, "was straitened" as to them; instead of being <i>enlarged</i> towards them in love (<a onclick="return mV('2Cr',6,11,12);">2Cr 6:11-12</a>). The same <i>Hebrew</i> as in <a onclick="return mV('Num',21,4);">Num 21:4</a>, <i>Margin.</i> No room was left by them for the grace of God, as His favors were rejected [CALVIN]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.
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<p id="Zec11_9"><b>9. Then said I</b>—at last when all means of saving the nation had been used in vain (<a onclick="return mV('Jhn',8,24);">Jhn 8:24</a>).
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<br><br><b>I will not</b>—that is, <i>no more</i> feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type (<a onclick="return mV('Jer',15,'1-3');">Jer 15:1-3</a>; <a onclick="return mV('Jer',34,17);">34:17</a>; <a onclick="return mV('Jer',43,11);">43:11</a>; <a href= "#" onclick="return mV('Eze',6,12);">Eze 6:12</a>). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.
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<br><br><b>eat...flesh of another</b>—Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of <i>threefold calamity:</i> pestilence and famine ("dieth...die"), war ("cut off ...cut off"), intestine discord ("eat...one...another").
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<p id="Zec11_10"><b>10. covenant which I made with all the people</b>—The covenant made with the <i>whole nation</i> is to hold good no more except to the elect remnant. This is the force of the clause, not as MAURER, and others translate. The covenant which I made with all the <i>nations</i> (not to hurt My elect people, <a onclick="return mV('Hsa',2,18);">Hsa 2:18</a>). But the <i>Hebrew</i> is the term for <i>the elect people</i> (<i>Ammim</i>), not that for <i>the Gentile nations</i> (<i>Goiim</i>). The <i>Hebrew plural</i> expresses the great numbers of the Israelite people formerly (<a onclick="return mV('1Ki',4,20);">1Ki 4:20</a>). The article is, in the <i>Hebrew,</i> all <i>the</i> or <i>those</i> peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles (see on JFB for <a href="./Comm/jfb/Zec/Zec011.html#Zec11_7">Zec 11:7</a>) as God's own people.
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<p id="Zec11_11"><b>11. poor...knew</b>—The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.
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<br><br><b>waited upon me</b>—looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of the nation still do, instead of referring it to their own rejection of Messiah. <a onclick="return mV('Isa',30,'18-21');">Isa 30:18-21</a> refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (<a onclick="return mV('Zep',3,12,13);">Zep 3:12-13</a>).
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<p id="Zec11_12"><b>12. I said</b>—The prophet here represents the person of Jehovah-Messiah.
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<br><br><b>If ye think good</b>—literally, "If it be good in your eyes." Glancing at their self-sufficient pride in not <i>deigning</i> to give Him that return which His great love in coming down to them from heaven merited, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will (<a onclick="return mV('Phl',2,7);">Phl 2:7</a>).
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<br><br><b>if not, forbear</b>—They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God (<a onclick="return mV('Isa',49,4,5);">Isa 49:4-5</a>). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (<a onclick="return mV('Gen',31,41,42);">Gen 31:41-42</a>).
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<br><br><b>So...thirty pieces of silver</b>—<i>thirty shekels.</i> They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant (<a onclick="return mV('Exd',21,32);">Exd 21:32</a> <a onclick="return mV('Mat',26,15);">Mat 26:15</a>). A freeman was rated at twice that sum.
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<p id="Zec11_13"><b>13. Cast it unto the potter</b>—proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley (<a onclick="return mV('2Ki',23,10);">2Ki 23:10</a>) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (<a onclick="return mV('Jer',18,'1-');">Jer 18:1 - 19:15</a>) when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence <a onclick="return mV('Mat',27,9);">Mat 27:9</a>, in <i>English Version,</i> and in the oldest authorities, quotes Zechariah's words as <i>Jeremiah's,</i> the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of <a onclick="return mV('Mar',1,2,3);">Mar 1:2-3</a> in the oldest manuscripts (though not in <i>English Version</i>), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my JFB for <a href= "./Comm/jfb/Zec/Zec000.html"><i>Introduction to Zechariah</i></a>. The "potter" is significant of God's absolute power over the clay framed by His own hands (<a onclick="return mV('Isa',45,9);">Isa 45:9</a>; <a onclick="return mV('Jer',18,6);">Jer 18:6</a>; <a onclick="return mV('Rom',9,20,21);">Rom 9:20-21</a>).
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<br><br><b>in the house of the Lord</b>—The thirty pieces are thrown down <i>in the temple,</i> as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare <a onclick="return mV('Mat',27,6,7,10);">Mat 27:6-7, 10</a>). For "I took," "I threw," here Matthew has "<i>they</i> took," "<i>they</i> gave them"; because their (the Jews' and Judas') act was all <i>His</i> "<i>appointment</i>" (which Matthew also expresses), and therefore is here attributed to Him (compare <a onclick="return mV('Act',2,23);">Act 2:23</a>; <a onclick="return mV('Act',4,28);">4:28</a>). It is curious that some old translators translate, for "to the potter," "<i>to the treasury</i>" (so MAURER), agreeing with <a onclick="return mV('Mat',27,6);">Mat 27:6</a>. But <i>English Version</i> agrees better with <i>Hebrew</i> and <a onclick="return mV('Mat',27,10);">Mat 27:10</a>.
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<p id="Zec11_14"><b>14.</b> The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the <i>fratricidal discord of factions</i> which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See JOSEPHUS [<i>Wars of the Jews</i>]. Also the continued <i>severance of the tribes</i> till their coming reunion (<a onclick="return mV('Rom',11,15);">Rom 11:15</a>).
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<p id="Zec11_15"><b>15. yet</b>—"take <i>again</i>"; as in <a href= "#" onclick="return mV('Zec',11,7);">Zec 11:7</a> previously he had taken other implements.
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<br><br><b>instruments</b>—the accoutrements, namely, the shepherd's crook and staff, wallet, etc. Assume the character of a bad ("foolish" in Scripture is synonymous with <i>wicked,</i> <a onclick="return mV('Psa',14,1);">Psa 14:1</a>) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (<a onclick="return mV('Jhn',10,11);">Jhn 10:11</a>), 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 (<a onclick="return mV('Dan',11,'35-38');">Dan 11:35-38</a>; <a onclick="return mV('Dan',12,1);">12:1</a>; <a onclick="return mV('Dan',9,27);">9:27</a>; <a onclick="return mV('2Th',2,'3-12');">2Th 2:3-12</a>). But at last he is to perish utterly (<a onclick="return mV('Zec',11,17);">Zec 11:17</a> ), and the elect remnant of Judah and Israel is to be saved gloriously.
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<p id="Zec11_16"><b>16. in the land</b>—Antichrist will probably he a Jew, or at least one in Judea.
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<br><br><b>not visit...neither...seek ...heal...broken, nor feed...but...eat ...flesh...tear</b>—Compare similar language as to the unfaithful shepherds of Israel in <a onclick="return mV('Eze',34,'2-4');">Eze 34:2-4</a>. This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.
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<br><br><b>those...cut off</b>—"those perishing" [<i>Septuagint</i>], that is, those sick unto death, as if already cut off.
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<br><br><b>the young</b>—The <i>Hebrew</i> is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [<i>Chaldee Version,</i> JEROME, etc.] translate, "<i>the straying,</i>" "the dispersed"; so GESENIUS.
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<br><br><b>broken</b>—the wounded.
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<br><br><b>standeth still</b>—with faintness lagging behind.
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<br><br><b>tear...claws</b>—expressing cruel voracity; tearing off the very hoofs (compare <a onclick="return mV('Exd',10,26);">Exd 10:26</a>), giving them excruciating pain, and disabling them from going in quest of pasture.
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<p id="Zec11_17"><b>17. the idol</b>—The <i>Hebrew</i> expresses both <i>vanity</i> and <i>an idol.</i> Compare <a onclick="return mV('Isa',14,13);">Isa 14:13</a>; <a onclick="return mV('Dan',11,36);">Dan 11:36</a>; <a onclick="return mV('2Th',2,4);">2Th 2:4</a>; <a onclick="return mV('Rev',13,5,6);">Rev 13:5-6</a>, as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd <i>that leaveth the flock</i>" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them (<a onclick="return mV('Dan',9,27);">Dan 9:27</a>; <a onclick="return mV('Dan',11,'30-38');">11:30-38</a>). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep (<a onclick="return mV('2Th',2,8);">2Th 2:8</a>); and on his "right eye," wherewith he ought to have watched the sheep (<a onclick="return mV('Jhn',10,12,13);">Jhn 10:12-13</a>). However, Antichrist shall <i>destroy,</i> rather than "<i>leave</i> the flock." Perhaps, therefore, the reference is to the shepherds who <i>left the flock</i> to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the <i>right eye</i>" has attached to it the notion of ignominy (<a onclick="return mV('1Sa',11,2);">1Sa 11:2</a>).
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