Zechariah 11:7

11:4-14 Christ came into this world for judgment to the Jewish church and nation, which were wretchedly corrupt and degenerate. Those have their minds wofully blinded, who do ill, and justify themselves in it; but God will not hold those guiltless who hold themselves so. How can we go to God to beg a blessing on unlawful methods of getting wealth, or to return thanks for success in them? There was a general decay of religion among them, and they regarded it not. The Good Shepherd would feed his flock, but his attention would chiefly be directed to the poor. As an emblem, the prophet seems to have taken two staves; Beauty, denoted the privileges of the Jewish nation, in their national covenant; the other he called Bands, denoting the harmony which hitherto united them as the flock of God. But they chose to cleave to false teachers. The carnal mind and the friendship of the world are enmity to God; and God hates all the workers of iniquity: it is easy to foresee what this will end in. The prophet demanded wages, or a reward, and received thirty pieces of silver. By Divine direction he cast it to the potter, as in disdain for the smallness of the sum. This shadowed forth the bargain of Judas to betray Christ, and the final method of applying it. Nothing ruins a people so certainly, as weakening the brotherhood among them. This follows the dissolving of the covenant between God and them: when sin abounds, love waxes cold, and civil contests follow.

And I will feed the flock of slaughter, even you, {k} O poor of the flock. And I took to me {l} two staffs; the one I called Beauty, and the other I called Bands; and I fed the flock. (k) That is, the small remnant, whom he though worthy to show mercy to. (l) God shows his great benefits toward his people to convince them of greater ingratitude, who would neither be ruled by his most beautiful order of government, neither continue in the bands of brotherly unity, and therefore he breaks both the one and the other. Some read Destroyers instead of Bands, but in Zec 11:14 the second reading is confirmed.

Zechariah 11:7 . And — Or rather, but, I will feed the flock of slaughter, even you — Or, especially you, O poor of the flock — Zechariah here, representing Christ the true shepherd, says, he will enter upon his office, and undertake the care of the flock appointed for the slaughter; even you, O poor of the flock — This clause is explicatory of the former, and by the repetition of it we are shown, that God, in his charge to the prophet, as a type of Christ, and to Christ the antitype, distinguishes clearly between different sorts of people among the Jews; between those that were poor, despised, weak, and humble, and those that were tyrannical, proud, and cruel, and made a prey of their inferiors: these were left out of the pastoral charge; the others were to be taken care of. And I took unto me two staves — These were the proper accoutrements of a shepherd, and these the prophet assumed as a badge of his office, and gave them significant names, which are partly explained, Zechariah 11:10-14 . “The shepherds of old time,” says Lowth, “had two rods, or staves, one turned round at the top, that it might not hurt the sheep: this was for counting them, and separating the sound from the diseased, Leviticus 27:32 ; the other had an iron hook at the end of it, to pull in and hold the straying sheep.

The psalmist mentions both these, Psalm 23:4 , Thy rod and thy staff comfort me.” The one I called Beauty — Or, pleasantness, or, delight, as the word נועם may be rendered, signifying, says Lowth, his favour, gentleness, or kindness toward his people; which was remarkably verified in Christ, whose gracious words, and beneficial works, were conspicuous through the whole course of his life. The other I called Bands — Which the same author interprets of the bond of the new covenant, whereby he intended to unite both the kingdoms of Israel and Judah under himself, as their head and king, Ezekiel 37:22 ; and then afterward to unite the Jews and the Gentiles into one church, by breaking down the partition wall that was between them. Newcome considers the former, Beauty, as intended to “denote how beautiful and pleasant the land would have been, if its inhabitants had kept their covenant with God.” The other, Bands, “ as signifying the union which ought to have subsisted between Judah and Israel.” Mr.

And, or But , as the Hebrew particle is sometimes read: As for the greatest part, they are so corrupt and obstinately disobedient, I will cast them off; but I will feed, & c. O therefore, so then, because it is the will of God that the flock of slaughter should. be fed, I will feed, &c.: the French version seems this way inclined. Je me suis done mis a paitre les brebis exposes tuerie : I am sent then to feed the sheep that are exposed to slaughter. The flock of slaughter; either by the violence of their enemies, or by the monstrous negligence of their shepherds. O poor of the flock: this is explicatory of the former, and by the ingemination of it shows us that God doth in his charge to the prophet typically, and in his charge to Christ antitype, distinguish clearly between people and people among the Jews, between those that were poor and forlorn, and those that were tyrannical, proud, cruel, and made a prey of them; these are left out of the pastoral charge, the other are taken care of. I took unto me two staves: thus he enters on the actual exercise of his office, and takes two staves to himself, at the meaning whereof we can but guess. Two, say some, to signify the twofold way of Christ’s governing his people, by lenity and severity. Or, say others, to note his singular care and diligence in his office; when other shepherds content themselves with one, Christ takes two.

Or what if hereby Christ would be provided with one to guide the flock, with another to repel such as would slaughter them, to protect against violence and to direct such as are meek. Christ hath his golden sceptre for his loyal and obedient subjects, and his iron rod for refractory rebels and violent enemies. The one I called Beauty; or pleasantness, sweetness, and loveliness; this lay in the holiness of his precepts, the excellency of his comforts, the glory of his reward. This is the first, and answers to the character of the ways of wisdom, Proverbs 3:17 ; they are pleasantness. The ordinances of God, and the enjoyment of them, are the beauty of the Lord, and our beholding it, as David, Psalm 27:4 . The other I called Bands; either alluding to the lines wherewith the portion of the Holy Land was meted out to every one according to their lot; or referring to the obligations Christ lays on men to hold together in peace and unity. The beauty of grace and glory, the bands of love and peace. And I fed the flock; with these in hand the shepherd undertakes to feed and rule this flock.

7 . And I will feed ] Rather, So I fed, in accordance with the command given me in Zechariah 11:4 . Comp. “and I fed,” at the end of this verse. even you ] or, therefore: i.e. “So I fed the flock of slaughter: therefore (because I had been commanded to do so, fed I) the poor of the flock.” R. V. adopts A. V. margin: verily the poor of the flock . two staves ] two, instead of one as on becoming shepherd he would naturally have done, to denote, as the names given them imply, that his twofold aim in discharging his office would be to ensure the comeliness and the unity of the flock. The latter name, “Bands,” refers specially to the union between Judah and Israel.

7. And—rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (Zec 11:4, 5), who pitied the sheep without any true shepherd. I will feed—"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]. even you, O poor of the flock—rather, "in order that (I might feed, that is, save) the poor (humble; compare Zec 11:11; Zep 3:12; Mt 5:3) of the flock"; literally, not you, but, "therefore (I will feed)" [Moore]. See Margin, "Verily 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, as a nation, they are "the flock of (that is, doomed to) slaughter." I took … two staves—that is, shepherds' staves or rods (Ps 23:4). Symbolizing His assumption of the pastor's office.

Beauty—The Jews' peculiar excellency above other nations (De 4:7), God's special manifestation to them (Ps 147:19, 20), the glory of the temple ("the beauty of holiness," Ps 29:2; compare Ps 27:4; 90:17; 2Ch 20:21), the "pleasantness" of their land (Ge 49:15; Da 8:9; 11:16), "the glorious land." Bands—implying the bond of "brotherhood" between Judah and Israel. "Bands," in Ps 119:61, Margin, is used for confederate companies: 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 bonds of a common faith and common laws (Zec 11:14), 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.

Verse 7. - And I will feed. Thus the Greek and Latin Versions; but it should be, So I fed . It is the account of what the prophet did in accordance with the command in ver. 4 (see the end of this verse, "and I fed"). Even you, O poor of the flock. There is difficulty about the word rendered "you" ( lachen ) which may be the personal pronoun, or an adverb meaning "therefore," "therewith," "truly," or a preposition, "on account of;" Vulgate, propter hoc. The best rendering is, I fed the flock therefore the poor among the flock. "Therefore" refers to the previous command. It is also rendered "in sooth." The LXX., arranging the letters differently, translates, Ποιμανῶ τὰ πρόβατα τῆς σφαγῆς εἰς τὴν Ξαναανίτιν "I will go and tend the flock of slaughter in the land of Canaan;" some render the last words, "for the merchants." This Jerome interprets to mean that the Lord will nourish the Israelites for slaughter in the land of the Gentiles (but see note on ver. 6). And I took unto me two staves. Executing in vision his commission of feeding the flock, the prophet, as the representative of the Shepherd, took two shepherd's staves. The two staves intimate the manifold care of God for his flock from the earliest days, and the two blessings which he designed to bestow (as the names of the staves show), favour and unity. Beauty ; Κάλλος (Septuagint); Decorem (Vulgate); "Graciousness" (Revised Version margin). It probably means the favour and grace of God, as in Psalm 90:17 .