Exegetical and Hermeneutical Commentary of Zechariah 11:15
And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.
15. the instruments of a foolish shepherd ] There is no reason to suppose that “the instruments,” the staff and scrip, of a foolish shepherd differed from those of a wise one, and so in themselves indicated his character. The command is: “Again take to thee (as thou didst before, Zec 11:7) the instruments of a shepherd, (but this time let him be) a foolish one.” The punishment of rejecting the Good Shepherd was to be not only the loss of Him, but the substitution of an evil shepherd in His place.
Fuente: The Cambridge Bible for Schools and Colleges
15 17. The foolish shepherd, Zec 11:15; the misery he inflicts upon the flock, Zec 11:16; and his doom, Zec 11:17.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
Zec 11:15-16
Take unto thee yet the instruments of a foolish shepherd
The instruments of a foolish shepherd
The command addressed to the prophet was, to take unto him yet the instruments of a foolish shepherd.
Yet means again, once more. Beauty and bands were also instruments of a foolish shepherd. He was to take other instruments so as to manifest more visibly and strikingly what a foolish shepherd is. By foolish understand ungodly, unregenerate, destitute of heavenly imparted wisdom, and therefore in Gods account a fool. The foolish shepherd is therefore a natural man lifted up by education, pride, covetousness, or presumption into a pulpit, and devoid of spiritual illumination and heavenly wisdom. He has certain instruments which the prophet was to take as emblems of his character. What they were the Holy Ghost has not here informed us, but as we may gather them from other parts of Scripture I shall take the liberty to put them into his hand.
1. A mask. The thing it represents, namely, deceit and imposture, is as old as the times of Jannes and Jambres. To wear a mask is to play a false part, to assume a fictitious character, to be a stage player; for in ancient times the actors never appeared but in masks, the features of which imitated the persons they represented. Thus the foolish shepherd makes the people his stage, his holy countenance being his mask, and his false zeal loud speech, and impassioned rant his wardrobe; and thus by craft and cunning he entangles the simple in his net.
2. A sceptre. The badge of authority and power.
3. A pair of sharp shears; for we read that they clothe themselves with the wool, and of course must have something to get the wool off with. To receive what is voluntarily given is a different thing from clipping off as much wool as possible, or cutting so close as to fetch blood, and take off a bit of the skin.
4. A long whip that shall reach every corner of the pen, to flog all that stir up the enmity of his carnal mind, by what he calls a discontented mind.
5. A bow, and a quiver full of arrows; to reach those at a distance who are beyond the lash of the whip. Come now to his character, which the Holy Ghost has here drawn, and as we learn much from contraries, it will afford us an opportunity of seeing from the contrast what the wise shepherd is.
(1) The first thing said of this foolish shepherd is, that he shall not visit those that be cut off, meaning such as, by a work of the law in their consciences, are cut off from all creature righteousness, all false refuges, all deceitful homes and rotten props; from finding any good in self, or resting on the testimony of man. The margin gives another rendering, those that be hidden. Hidden from general view and observation. These cut off, hidden ones the foolish shepherd does not visit.
(2) Neither shall seek the young one. The new born babes, that desire the sincere milk of the Word. The foolish shepherd neglects these.
(3) He does not heal that which was broken. This may suggest those who have lost their first love, and backslidden from God.
(4) He feedeth not that that standeth still. Some of the Lords quickened family are reduced to such straits in soul experience as to be able to move neither forward nor backward. They are like sheep cast, and cannot get upon their legs. Such are the four negative marks of the foolish shepherd; the things that he does not do. There are two positive marks, things that he does do. He shall eat the flesh of the fat. He shall not take that which comes, that which is offered him, but he must go through the flock, and select the fattest for his own eating. And shall tear their claws in pieces. Sheep are said to have claws. And these they will sometimes exercise upon the shepherd. When, then, the foolish shepherd feels the scratch of their claws, he puts forth all his strength, and team them in pieces. (J. C. Philpot.)
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Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. The instruments of a foolish shepherd.] Such as a bag without bread, a scrip without measure, and a staff without a hook, c., 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. yet“take again“;as in Zec 11:7 previously hehad taken other implements.
instrumentstheaccoutrements, namely, the shepherd’s crook and staff, wallet, c.Assume the character of a bad (“foolish” in Scripture issynonymous with wicked, Ps14:1) 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 givenup to Rome, heathen and papal, both alike their persecutor,especially the latter, and shall be again to Antichrist, the “manof sin,” the instrument of judgment by Christ’s permission.Antichrist will first make a covenant with them as their ruler, butthen will break it, and they shall feel the iron yoke of his tyrannyas the false Messiah, because they rejected the light yoke of thetrue Messiah (Dan 11:35-38Dan 12:1; Dan 9:27;2Th 2:3-12). But at last heis to perish utterly (Zec 11:17),and the elect remnant of Judah and Israel is to be saved gloriously.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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.
Fuente: John Gill’s Exposition of the Entire Bible
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 , “yet (again) take the instruments,” etc., this action is connected with the previous one (Zec 11:4.); for 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). cannot be the young or tender one; for not only is naar , 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 naar , 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 , 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 and is not the suffix of the first person, but the so-called Yod campaginis with the construct state (see at Hos 10:11). 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 ( ). The words from cherebh to y e mno 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.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Judgments Predicted and Typified. | B. C. 510. |
15 And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd. 16 For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. 17 Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
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 (v. 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 (v. 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, Matt. xxiii. 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, Matt. xxiv. 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, v. 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. xl. 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 (v. 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, John ix. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
The Antichrist Beast
Verses 15-17:
Verse 15 recounts that the Lord called upon Judah and Israel to take unto themselves, or announced that they would take to themselves, the instrument of a foolish or wicked shepherd, Psa 14:1. They had the shepherd’s crook, staff, and wallet, and posed as shepherds, but they acted like hirelings, greedily working for their own gain, neglecting the care of crippled and diseased sheep, eating and serving their own purpose, then rejected their own Messiah when He did come, as set forth, Eze 34:2-4; Joh 1:10-11; Joh 10:11; He also told the Jews that one day another (the anti-christ) would come, in his own name, and they would receive him, Joh 5:43: Rev 13:4-8. They rejected the “light yoke” Mat 10:28, of their Messiah, when He first came, but will go under the heavy yoke of the anti-christ to be punished shortly before our Lord’s second advent. Dan 9:27; Dan 11:35-38; Dan 12:1; 2Th 2:3-12.
Verse 16 describes the Lord’s warning that He would raise up a wolf-shepherd, a devouring, flesh-tearing shepherd among them, one that would not visit those that were cut off, hidden, or perishing, those sick unto death. This false-shepherd will not look after the young that become crippled or cannot keep up with the flock, nor feed those that stand still, so sick that they lag behind. His nature will be such that he will tear off their hoofs, with voracious cruelty, so that if any escaped it would be so tender that excruciating pain would prevent it from seeking pasture, Exo 10:26; Eze 34:2-4. Israel shall suffer this retribution in kind, for rejecting her true shepherd, John ch. 10; Joh 5:43.
Verse 17 pronounces woe upon the idle shepherd that leaves or deserts the flock to destruction for carnal, selfish reasons. The “woe” is one that carries grievous payment: These were the unworthy shepherd-pastors in Israel,- who deserted their line of ordained trust and duty, instead of guarding the flock, Jer 23:1-2; Eze 34:2; Joh 10:12-13. God’s judgment shall descend on that false shepherd’s right “arm”, the instrument of his tyranny toward the sheep, 2Th 2:8; and on his `right eye”, with which he with vigilance should have watched the sheep; Blinding the right eye signifies ignominy and shame, 1Sa 1:2. This false shepherd, that deserted his trust. shall suffer the fruit of his sins in blindness, Gal 6:7-8.
Fuente: Garner-Howes Baptist Commentary
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: —
(148) This part determines the character of the whole vision; for the whole chapter is a vision, the first part being a denunciation of judgment executed in the final overthrow of the nation, and the remainder, from verse 4 to the end, being a symbolical vision, representing the dealings of God with the Jews in the interval, from the time referred to in the last chapter to the coming of the Messiah, or to the destruction of the Jewish polity by the Romans. Henderson seems disposed to regard Herod as “the foolish shepherd;” in that case the vision extends only to the advent of Christ; but if we regard this shepherd, as Blayney does, as denoting a succession of tyrannical rulers, then the vision extends to the very overthrow predicted in the three first verses of the chapter.
This view, which is that of Calvin, removes all difficulties, and affords a proof of the falsity of the opinion advanced by Mede — that this portion of Zechariah belongs to Jeremiah. That the Prophet personates God here, or the Messiah, as the ruler of the Jewish nation, previous to his appearance in the flesh, is evident from the fact that God identifies, as it were, himself with the Prophet. (verse 8 and 10.) God’s dealings with the Jews are symbolized in this vision in a way similar to what is done, as to the history of the Church, in the visions granted to John; the sticks, the breaking of them, the cutting off of three shepherds, the price or reward, and the foolish shepherd, are symbolical, setting forth the various dealings of God with their people, and their conduct towards him. As to the price, the very symbol was afterwards strikingly exemplified in the history of the Messiah. The Prohet is made to represent God in his two characters — as a beneficial ruler, producing order and unity, and as a judicial ruler, employing wicked and cruel tyrants to punish a refractory and rebellious people.
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God commanded him (the Prophet) to perform a real action, and in a waking state, which was to be an intimation and a sign of that which was to happen in God’s dealings with Israel.” Abarbanel, quoted by M‘Caul, in his translation of Kimchi on Zechariah.
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES.
Zec. 11:15.] Since the Good Shepherd was rejected a very different class would shepherd them. Take] again. Instruments] A crook, bag, pipe, and knife, &c. Foolish] Bad shepherd (Psa. 14:1).
Zec. 11:16.] Conduct of this ruler described; not mere neglect, but destroys (cf. Eze. 34:3-4). Enumeration of particulars complete. Claws] Tearing off hoofs, disabling them from seeking pasture, expressive of ferocious greed. Even extremities rent rather than lose a shred of flesh.
Zec. 11:17. Woe] These merciless rulers meet with retribution. Leaveth] Instead of guarding the flock. Arm] Instrument of tyranny. Right eye] The organ of vigilance (Joh. 10:12-13). The former withered, and the latter blinded. The doom imprecated is truly awfulan utter deprivation of power and intelligence [Henderson].
HOMILETICS
THE CHARGE OF WORTHLESS SHEPHERDS.Zec. 11:15-17
Israel rejected the Good Shepherd, and must now be ruled by shepherds of a different class. In one more symbolic act the prophet represents the truth. Take unto thee yet the instruments of a foolish shepherd. Notice
I. The character of the shepherds. These pretended shepherds are described
1. They were worthless. Woe to the idol shepherd. An idol expresses vanity, a thing of nought. A shepherd of nothingness, one who hath no quality of a shepherd. Destitute of spiritual life, no care for themselves or their flock, mere forms or images before God.
2. They are foolish. Foolish is synonymous with wicked (Psa. 14:1). Not mere ignorant and unqualified, but unprincipled and ungodly shepherds; vain, passionate, and cruel.
II. The rule of the shepherds. This is described in the figure, not the exact words of Jeremiah (Jer. 23:1-2) and Ezekiel (Eze. 34:3-4).
1. They are negligent. Who shall not visit. The flock is sick, wounded, or lost; and the shepherd is unfaithful and negligent.
2. They are selfish. They think only of gratification and self-indulgence. He shall eat the flesh of the fat.
3. They are cruel. They not only neglect, but seriously injure the sheep. They have neither sympathy for the young nor regard for the lost. They seize and devour the flock, and tear in pieces the claws of the sheep.
Attend. This holy fox
Or wolf, or both,for he is equal ravenous
As he is subtle, and as prone to mischief
As able to perform t [Shakespeare].
III. The punishment of the shepherds. Woe to the idol shepherd (Zec. 11:17).
1. Judicial blindness. His right eye, which should have been vigilant, ever looking out to guide the flock, shall be utterly darkened. Visited with blindness, he shall grope in the noon-day as in the night.
2. Withered strength. The sword shall be upon his arm, by which he should have defended the flock. His boasted light shall be obscured, and his might dried, shrivelled up to nothing. He is bereft alike of wisdom and strength. Awful warning to faithless ministers. If such woe, says Wardlaw, hung over negligent, unfaithful, unfeeling, selfish shepherds, under the old economy, how weightily ought they to feel their responsibility, to whom, under the new, Christ says, Feed my sheep: feed my lambs!
HOMILETIC HINTS AND SUGGESTIONS
Zec. 11:15. Instruments of a foolish shepherd. Exalted rank and sacred power; the weakness of human nature, and all the means to support their ambitious designs.
Zec. 11:16.
1. The condition of the flock. Some are cut off. Having wandered, they are left to perish. Others are broken, i.e. injured through the fracture of a limb. The opposite of that which stands upon its feet, and is still strong [Keil]. Some stand still through faintness or weakness. Better the whole (as the word always means, in its good estate; like our prayer, that thou wouldest strengthen those who do stand). Which was set firm, or set himself firm, as in Psa. 39:6, Every man in his firm estate is all vanity. Id quod stat (S. Jer.) [Pusey]. All require special care. But notice2 The wickedness of the shepherd. He should sustain and furnish every one with provisions. If taken as pointing to an individual king, there is none to whom it will more aptly apply than to Herod, who was totally regardless of the real interests of the Jews, and whose reign was marked by the perpetration of the most shameful and barbarous cruelties [Hends.].
The whole chapter sets forth
1. The conduct of the Good Shepherd (Zec. 11:4-14) who laid down his life for the sheep.
2. The conduct of the bad shepherds (Zec. 11:15-17). The foolish, cruel, and worthless rulers, who devoured the flock and destroyed the nation.
ILLUSTRATIONS TO CHAPTER 11
Zec. 11:15-17. Shepherd. O miserable is that Church wherein are hirelings instead of the Good Shepherd; more miserable where are wolves in place of hirelings, and most miserable where devils in place of wolves [Bishop Jewell]. Eat the flesh. Not keeping but clipping the flock; as if having now got a cure, they might bid adieu to care [Bernard].
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(15) Instruments of a foolish shepherd.It is needless to inquire in what respects, if any, these instruments differed from those of a wise shepherd. The words merely imply that the prophet, having represented the one character, should now personate the other.
Foolish is almost equivalent to wicked in Bible language, whether this word be used, or that of Psa. 53:2.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Jehovah said unto me As on the former occasion (Zec 11:4).
Yet R.V., “yet again.” Connects this command with the preceding one.
Take the instruments of a shepherd The staves (Zec 11:7). The taking up of these shows that the shepherd is ready to begin the shepherding care of the flock; hence the command is practically equivalent to that in Zec 11:4.
Foolish This time the prophet is to act the part of a foolish shepherd (Zec 11:7-8). Foolish is to be understood in a moral sense, as ordinarily in the Old Testament, equivalent to forgetful of duty, worthless (Zec 11:17). While this shepherd also would have staves, they could not be the same as those of the good shepherd (see on Zec 11:7).
Zec 11:16 does not point to the future from the standpoint of the prophet, but from that of Jehovah’s command. It states why the latter issued the command, and at the same time it supplies an interpretation of the symbolic action. Jehovah, who withdrew the good shepherd (Zec 11:13), determined to raise up one who would not protect and guard but hurt and destroy.
A shepherd in the land Not a successor of the “three shepherds” (Zec 11:8), but of the good shepherd. Who is meant cannot be determined definitely. If Marti’s view concerning the three shepherds (see on Zec 11:8) and concerning the good shepherd (see at the close of comments on Zec 11:14) is correct it is not impossible that the foolish shepherd is Alcimus, who became high priest in 163 (compare 1Ma 7:5-25 ; 1Ma 9:54-57 ).
Visit In a good sense, to take an interest in.
Those that be cut off As in Zec 11:9 (compare Zec 11:5); he will leave them to their fate. Margin R.V., “lost”; but, since the lost ones are referred to in the next clause, the ordinary rendering is to be preferred.
The young one Better, R.V., “those that are scattered.” If the text is correct, which may be doubted (see Eze 34:4), the translation of R.V. is to be preferred; at least it expresses the thought which one would expect. The foolish shepherd would not seek the lost, nor would he heal the injured, nor feed the sound.
That that standeth still R.V., “that which is sound.” Another obscure expression, of which A.V. gives the more literal translation. Standeth is generally interpreted as the opposite of broken in the preceding clause; he does not look after the needs of the injured nor after those of the sound and strong. The translation feed also is uncertain; margin R.V. suggests “bear,” and the whole clause has been translated, “he does not bear the halting one,” that is, he does not lift up and carry in his arms the lamb or sheep that halts or comes to a standstill because of weariness (compare Joh 10:1-16). Though there may be uncertainty as to details, the thought expressed in all the clauses is that the foolish shepherd would not have the least care for the welfare of the flock (compare Eze 34:4).
But not only would he neglect the flock, he would even help to destroy it.
He shall eat the flesh of the fat That is, of the fatlings of the flock. Instead of looking after the welfare of the flock he is concerned only with his own well-being, and to satisfy his own appetite he is ready to sacrifice the lives of the sheep (compare Isa 3:13-15).
Tear their claws in pieces R.V., “hoofs.” This obscure phrase has received various interpretations. Some have thought that the reference is to the cruel practice of driving the flocks over rough roads; some have interpreted it of the intense greed of the shepherd which manifests itself in the tearing to pieces of the hoofs, so as to secure the last morsel of flesh or fat. Others have thought of the tearing of the hoofs, that the sheep might not wander too far, and thus give the shepherd trouble. The second interpretation is improbable, because one as greedy as this shepherd would hardly stop to gnaw the bones clean; he would rather kill another beast. The other interpretations are possible; in either case we would have a picture of extreme cruelty. The expression is peculiar and the text may have suffered; if so, we have no means of determining the original.
Fuente: Whedon’s Commentary on the Old and New Testaments
ALLEGORY OF THE FOOLISH SHEPHERD, Zec 11:15-17 (+ Zec 13:7-9.)
This allegory is the sequel of the allegory of the good shepherd; Zec 11:15-16, continues the record of the people’s experiences down to the present, Zec 11:17 turns to the future. The flock that rejected the good shepherd was not left to itself it was given into the hands of a foolish shepherd, who worked havoc with it; but he is doomed, and the flock will be delivered (Zec 13:7-9). By the allegory the prophet teaches that the present miserable condition of the people is due to their own stubbornness, and at the same time he assures them that Jehovah will return in mercy and compassion at some future time.
Fuente: Whedon’s Commentary on the Old and New Testaments
Zechariah Is Called On To Illustrate YHWH’s Rejection Of His People By Appearing Like A Foolish Shepherd ( Zec 11:15-17 ).
Zec 11:15-16
‘And YHWH said to me, “Take to yourself yet again the tools of a foolish shepherd, for lo, I will raise up a shepherd in the land who will not number those that are lost (cut off), nor will seek those who are scattered, nor heal that which is broken, nor will he feed those which are standing, but he will eat the flesh of the fat and will tear their hooves in pieces.’
Zechariah, having rid himself of the tools of the covenant, is now told to imitate the foolish shepherd by taking up implements that depict him as ‘a foolish shepherd’. This is a prophetic acting out of what is the situation now is. The foolish shepherds are in control. For the one who will now be raised up as the shepherd of the people will be unworthy of the honour. He will not watch over the sheep. He will take no account of those who go astray. He will not tend their wounds and sicknesses. He will not even feed those who remain there with him. Rather he will take advantage of them for his own gain and to their disadvantage.
The contrast here is between the true shepherd and one who will take his place and gain control. It is indeed probably to be seen as referring to a number of consecutive shepherds over the years rather than just to one particularly bad shepherd, so that one foolish shepherd will be followed by another, although clearly the process will begin with one. Each generation will continue to have a false shepherd over them.
This is a warning to all that if they will not listen to true servants of God they will be left to be tended by those who are not worthy. In the end people get the shepherds they deserve.
Zec 11:17
‘Woe to the worthless shepherd who deserts the flock. The sword will be on his arm and on his right eye. His arm will be totally dried up and his right eye will be utterly darkened.’
The worthless shepherd will not go unpunished. He will come under judgment so that the parts which have failed the sheep, the arm that should have protected and the eye that should have watched, will be destroyed. The worthless shepherd will thus not escape unscathed.
Fuente: Commentary Series on the Bible by Peter Pett
The Foolish Shepherd
v. 15. And the Lord said unto me, Take unto thee yet the instruments of a foolish shepherd, v. 16. For, lo, I will raise up a shepherd in the land, v. 17. Woe to the idol shepherd,
Fuente: The Popular Commentary on the Bible by Kretzmann
Zec 11:15. Take unto thee yet the instruments of a foolish shepherd The prophet follows the order of time, that he may foretel the madness and blindness of the shepherds, or of the priests and rulers of the Jewish nation, till the last destruction of Jerusalem; who not only disregarded religion, and the safety of the sheep, but even devoured such of them as were worth devouring; shepherds of nothing; Zec 11:17 for so idol-shepherds should be translated;retaining nothing of the shepherd but the name. The arm of the Jews was dried up from that time when they were no longer able to bear arms, or to defend themselves; as their right eye is darkened to the true knowledge of the Scriptures, which they read as with a veil before them.
Fuente: Commentary on the Holy Bible by Thomas Coke
And the Lord said unto me, Take unto thee yet the instruments of a foolish shepherd. 16 For, lo, I will raise up a shepherd in the land, which shall not visit those that be cut off, neither shall seek the young one, nor heal that that is broken, nor feed that that standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces. 17 Woe to the idol shepherd that leaveth the flock! the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkened.
Foolish shepherds, and idle shepherds, mean one and the same. Unfaithful pastors; ministers for hire and filthy lucre, who are described by Ezekiel at large; Eze 34 from beginning to end. The Lord deliver his people from all such! Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Zec 11:15 And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.
Ver. 15. Take unto thee yet the instruments of a foolish shepherd ] And so represent in a type, or figure, the wicked and depraved government, that, for a just punishment of their frowardness and uuthankfulness, I shall set up among this people. “The instruments of a foolish shepherd,” that is, of an oppressive and self-seeking magistrate, are not virga et pedum, a rod and a staff, but forcipes et mulctra, shears to clip them and a milk pail to drain them. Lac et lana Milk and fleece are all they look after. Now it is threatened as a heavy curse, Lev 26:17 , They that hate you shall reign over you; mischievous, malignant princes, such as are described in the next verse. England was once called the Pope’s ass, for bearing his burdens and impositions. An Emperor of Germany said, for the like reason, that the king of France was king of asses, rather than of men ( Rex hominum Hispanus, asinorum Gallus, Regum ego, dixit Maximil. ). King John of England’s exactors received from his subjects no less sums of curses than of coin, saith our chronicler. He gathered money, the sinews of war; but lost their affections, the joints of peace. A taxation by the poll, first granted to Edward III, became a precedent to the next reign; and caused therein the first and greatest popular insurrection that ever was seen in this kingdom, saith another of our historians. And what sad effects poll money, ship money, coat and conduct money, and other oppressive practices have lately produced among us, is well known to all. But what a cruel shepherd was that prince mentioned by Melancthon, that when he wanted money would send for such and such a rich subject of his, and require of him what he pleased. If the man denied to bring it, he would knock out first one of his teeth, and then another, threatening to do the like by all the rest, in case the money were not brought in by such a time! Was not this one of those foolish, or rather furious shepherds in the next verse, who do eat the flesh of the fat, and tear their claws in pieces? that shall eat thy fruit, and drink thy milk, as another prophet phraseth it, Eze 25:4 . Fisco potius apud multos consulitur quam Christo; attonsioni potius gregis quam attentioni, as Bishop Andrews truly complaineth. And no less justly Mr Bolton. Some follow the administration of justice as a trade only; with an unquenchable and unconscionable desire of gain; which justifieth the common resemblance of ill governors to the bush, whereto while the sheep fleeth for defence in weather, he is sure to lose a good part of his fleece. Hence many that seek to courts of justice to be righted, are so ill handled, that they come to be of Themistocles’ mind; who professed, that if two ways were shown to him, one to hell and the other to the bar, he would choose that which went to hell, and forsake the other.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Zec 11:15-17
15 The LORD said to me, Take again for yourself the equipment of a foolish shepherd. 16For behold, I am going to raise up a shepherd in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs.
17Woe to the worthless shepherd
Who leaves the flock!
A sword will be on his arm
And on his right eye!
His arm will be totally withered
And his right eye will be blind.
Zec 11:15-17 This may be Zechariah play acting the wicked shepherd, as he did the good shepherd (cf. Zec 11:4).
Zec 11:15
NASB,equipment
NKJV, NRSVimplements
TEVact the part of
NJBthe gear
This term (BDB 479) is very general and refers to the items of a trade. The TEV gets it translation from take again (BDB 542, KB 534, Qal IMPERATIVE and the PREPOSITION, 728, repeat, return, or do again), which starts the verse and implies a previous role playing (i.e., good shepherd, Zec 11:7).
NASB, NKJVfoolish
NRSV, TEVworthless
NJBgood-for-nothing
This Hebrew ADJECTIVE (BDB 17) is used often in Proverbs of someone who despises wisdom (i.e., a fool). It is used of prophets in Eze 13:3; Eze 13:10 and Hos 9:7 and of God’s people in Jer 4:22.
Zec 11:16 This verse expresses in a negative way (cf. Eze 34:1-4) the very attributes of YHWH and His Messiah (cf. Eze 34:11-16; Eze 34:23). This may be the reality of Zec 11:9.
Zec 11:17 Woe Less emphatic than (BDB 17) this word (BDB 222) usually introduces a pronouncement of judgment in Isaiah, Jeremiah, Ezekiel, and Habukkuk. It is often translated Ah or Alas.
Many English translations print Zec 11:17 as poetry (NASB, NKJV, NRSV, NJB).
Who leaves the flock This was a major failure for the profession of shepherd. To leave the sheep left them open to attack and theft. Jesus picks up on this very point in Joh 10:7-18 (esp. Joh 10:10; Joh 10:12).
A sword will be on his arm This is idiomatic language for effectiveness in leadership and influence.
DISCUSSION QUESTIONS
This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.
These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.
1. What does the poem of Zec 11:1-3 refer to?
2. What three different metaphors are used in this poem?
3. Explain the different theories of Zec 11:8. Which one do you think is best and why?
4. What is so shocking about Zec 11:8 b and 9?
5. How does Zec 11:12 relate to its own day and to NT usage?
6. Why is this chapter so difficult to interpret in history?
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
instruments = implements.
foolish = worthless. Judah and Israel had rejected these, and later on they rejected Messiah the good Shepherd; hence the threatening in Zec 11:16-17.
Fuente: Companion Bible Notes, Appendices and Graphics
And the Lord
The reference to the Beast is obvious; no other personage of prophecy in any sense meets the description. He who came in His Father’s name was rejected: the alternative is one who comes in his own name Joh 5:43; Rev 13:4-8.
Fuente: Scofield Reference Bible Notes
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
Reciprocal: Psa 78:72 – guided Isa 56:11 – are shepherds Jer 23:1 – pastors Eze 34:4 – diseased Hos 4:6 – I will also reject Hos 9:7 – the prophet Zec 11:3 – a voice Luk 6:39 – shall Luk 20:7 – that
Fuente: The Treasury of Scripture Knowledge
Zec 11:15. Having annulled the Jewish religious law, the Lord was ready to give the world a new one. This was to be the Gospel of Christ., and it was to be taken to the people of the world by preachers. In 1 Corinthians 1:21 this Gospel is termed the foolishness of preaching and that is the meaning of our present verse that predicts it with the words instruments of a foolish shepherd.
Fuente: Combined Bible Commentary
Zec 11:15. And the Lord said, Take thee yet [or once more] the instruments of a foolish [or unwise] shepherd The prophet, having hitherto represented the good shepherd, is now directed to assume the dress and equipage of one of a contrary character. As folly in the Scripture is equivalent to wickedness, by a foolish shepherd here may be meant, not only unskilful, but likewise ill-designing governors, or teachers, who should only intend their own advantage, and have no regard for the good of the flock, or people committed to their charge. The instruments of such a shepherd must be suitable to his own disposition and indiscretion, such as a crook armed with iron, which, whenever it was used, would wound the flock; and a scrip, or bag, which contained nothing useful for the sheep, and the like. The prophet here follows the order of time, that he may foretel the madness and blindness of the shepherds; that is, of the priests, rulers, and teachers of the Jewish nation, till the last destruction of Jerusalem; who not only disregarded religion, and the safety and welfare of the sheep, but even devoured such of them as were worth devouring.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Zec 11:15-17. The author does not pursue further the history of the good shepherd, but proceeds to desoribe in similar terms an evil successor. Whether he has in view Jason, the immediate successor of Onias, or Menelaus who succeeded Jason, cannot be determined; probably the latter is meant. Zec 11:15, which is somewhat tersely worded, means Take again the geari.e. the staves symbolical of the aimsof a shepherd, but this time, of a foolish, i.e. a morally bad one. The curse on the bad shepherd is perhaps suggested by 1Sa 2:31. (See 2 Maccabees 13.) It is thought by some scholars that the fragment Zec 11:15-17 is continued in Zec 13:7-9, but more probably the latter is an independent composition of the same period. Its position in the third collection of prophecies supports this hypothesis.
Zec 11:12-14. A Collection of Prophecies Composed throughout in Prose in the Apocalyptic Style.The writers adopt a past standpoint from which they describe, as if they were still future, events already past at the moment of writing, as well as their anticipations for the actual future. They are thus able to show the connexion between the recent distress and the peace and prosperity which they anticipate in the near future. Zechariah 12-14 is often described as eschatological, allowably so if eschatology be understood merely as the ideas concerning the end of an existing political situation and the coming of another. But the conditions which the writers expect in the future are not essentially different from those which already exist. What they describe is not a material heaven, but a peaceful, and, consequently, glorified earth. Those passages which seem to imply the passing away or radical alteration of the physical universe are seen on a closer examination to be merely metaphorical. The language of the apocalyptists is largely derived from the older Scriptures, and is intelligible only to those who read those Scriptures sympathetically. How far some of the paragraphs in Zechariah 12-14 are homogeneous cannot be determined. The repetitions may be due to a combination of fragments of different authorship. In sense, however, Zechariah 12, Zec 13:1-6 may be regarded as forming one continuous passage.
Fuente: Peake’s Commentary on the Bible
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.
Fuente: Geneva Bible Notes
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 (Zec 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 (Zechariah 11* [sic] 15-17) previous to her entrance into kingdom blessing." [Note: Unger, p. 202.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
The Lord next directed Zechariah to present himself as a foolish (worthless, Zec 11:17, i.e., morally deficient, cf. Pro 1:7) shepherd since His flock had rejected the Good Shepherd (cf. Eze 34:3-4).