Chapter 11

Chapter 11

Chapter 11

Lecture One Hundred and Fifty-seventh

Zechariah 11:1-3

1. Open thy doors, O Lebanon, that the fire may devour thy cedars.

1. Aperi, Libane, protas tuas, et vorabit ignis cedros tuas:

2. Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.

2. Ulula abies, quia cecidit cedrus, quia fortes (vel, praestantes) vastati sunt; ululate quercus Bashan, quia descendit (hoc est, excisa est, vel, prostrate) sylva munita.

3. There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.

3. Vox ululatus pastorum, quia vastata est praestantia eorum (vel, fortitudo;) vox rugitus leonum, quia vastata est superbia Iordanis.

This Chapter contains severe threatenings, by which God designed in time to warn the Jews, that if there was any hope of repentance, they might be restored by fear to the right way, and that others, the wicked and the reprobate, might be rendered inexcusable, and also that the faithful might fortify themselves against the strong temptation to despond on seeing so dreadful a calamity awaiting that nation.

This prophecy does not indeed seem consistent with the preceding prophecies; for the Prophet has been hitherto not only encouraging the people to entertain hope, but has also declared that their condition would be so happy that nothing would be wanting to render them really blessed: but now he denounces ruin, and begins with reprobation; for he says, that God had been long the shepherd of that nation, but that now he renounced all care of them; for being wearied he would no longer bear with that perverse wickedness, which he had found in them all. These things seem to be inconsistent: but we may observe, that it was needful in the first place to set before the Jews the benefits of God, that they might with more alacrity proceed with the work of building the temple, and know that their labor would not be in vain; and now it was necessary to change the strain, lest hypocrites, vainly confiding in these promises, should become hardened, as it is commonly the case; and also, lest the faithful should not entertain due fear, and thus go heedlessly before God; for nothing is more ruinous than security, inasmuch as when a license is taken to sin, God’s judgment impends over us. We hence see how useful and reasonable was this warnings of the Prophet, as he made the Jews to understand, that God would not be propitious to his people without punishing their wickedness and obstinacy.

In order to render his prophecy impressive, Zechariah addresses Libanon; as though he was God’s herald, he bids it to open its gates, for the whole wood was now given up to the fire. Had he spoken without a figure, his denunciation would not have had so much force: he therefore denounces near ruin on Lebanon and on other places. Almost all think that by Lebanon is to be understood the temple, because it was built with timber from that mountain; but this view seems to me frigid, though it is approved by the common consent of interpreters. For why should we think the temple to be metaphorically called Lebanon rather than Bashan? And they think so such thing of Bashan, though there is equally the same reason. I therefore regard it simply as the Mount Lebanon; and I shall merely refer to what Joseph us declares, that the temple was opened before the city was destroyed by Titus. But though that history may be true, and it seems to me probable, it does not hence follow that this prophecy was then fulfilled, according to what is said of Rabbi Jonathan, who then exclaimed, “Lo! the prophecy of Zechariah; for he foretold that the temple would be burnt, and that the gates would be previously opened.” These things seem plausible, and at the first view gain our approbation. But I think that we must understand something more solid, and less refined: for I doubt not but that the Prophet denounces complete ruin on Mount Lebanon, and on Bashan and other places.

Note 129. Both to Jewish and Christian expounders for the most part have regarded the temple as meant by Libanon; with whom Blayney and Henderson agree. But the whole context clearly favors the opinion of Calvin, which has been followed by Marckius and Henry. There is in what follows no allusion to the temple, but the “land,” verse 6, is expressly mentioned. The “cedars” evidently represented the chief men in the state, not in the temple, called in the second verse “the might” ones. Indeed the whole of what follows countenances this idea, that the Jewish state or land is what is intended. What has chiefly led to the notion, that the temple is intended, is the fact that it was built by cedars from Libanon: but the burning of the cedars mentioned here does not represent the burning of the temple, but the destruction of the chief men in the land of Judah; and this consideration alone is fatal to the notion. — Ed.

But why does he bid Lebanon to open its gates? The reason is given, for shortly after he calls it a fortified forest, which was yet without walls and gates. Lebanon, we know, was nigh to Jerusalem, though far enough to be free from any hostile attack. As then the place was by nature sufficiently safe from being assailed, the Prophet speaks, as though Lebanon was surrounded by fortresses; for it was not exposed to the attacks of enemies. The meaning is, — that though on account of its situation the Jews thought that Lebanon was not exposed to any evils, yet the wantonness of enemies would lead them even there. We have already said why the Prophet bids Lebanon to open its gates, even because he puts on the character of a herald, who threatens and declares, that God’s extreme vengeance was already nigh at hand.

He then adds, Howl thou, fir-tree, for the cedar has fallen. No doubt the Prophet by naming Lebanon, mentioning a part for the whole, meant the whole of Judea: and it appears evident from the context that the most remarkable places are here mentioned; but yet the Prophet’s design was to show, that God would punish the whole people, so as not to spare Jerusalem or any other place. And then by the fir-trees and cedars he meant whatever then excelled in Judea or in other places; and for this reason he compares them to the cedars of Lebanon, as though he had said, “There is no reason for the fir-trees to regard themselves as beyond the reach of danger; for if he spares not the cedars what will become of the fir-trees, which possess no such stateliness and grandeur?”

We now then perceive the Prophet’s meaning as to the trees: but he includes, as I have said, under one kind, whatever was valuable in Judea; and this we learn more clearly from what follows: for he adds, Fallen have, or laid waste have been, the strong Some read in the neuter gender, “Laid waste have been splendid things;” but I am inclined to regard persons as intended. The Prophet then now simply declares, that the vengeance of God was nigh all the great ones, whom dignity sheltered, so that they thought themselves in no danger. And for the same purpose he adds, Howl, ye oaks of Bashan. He joins, as we see, Bashan to Lebanon; there is then no reason for allegorising only one of the words, when they are both connected. And he says, For fallen has the fortified forest. Either this may be applied to Lebanon, or the Prophet may be viewed as saying in general, that there was no place so difficult of access, which would not be penetrated into, when the Lord should give liberty to enemies to destroy all things. Though then the density of trees protected these mountains, yet the Prophet says that nothing would obstruct God’s vengeance from penetrating into the inmost recesses of strongholds.

Note 130. The word means illustrious, stately, magnificent, glorious. It may apply to the cedars, or to the rulers or chief men, represented by the cedars, which is most probable: they are afterwards called shepherds and lions. — Ed.

He then adds, The voice of the howling of shepherds; for their excellency, or their courage, is laid waste. Here he has אדר, ader, and before אדירים, adirim, in the masculine gender. We see then that the Prophet confirms the same thing in other words, “Howl now,” he says, “shall the shepherds.” He intimates that the beginning of this dreadful judgment would be with the chief men, as they were especially the cause of the public ruin. He then says, that the dignity of the great was now approaching its fall, and hence he bids them to howl. He does not in these words exhort them to repentance, but follows the same strain of doctrine. By God’s command he here declares, that the shepherds who took pride in their power, could not escape the judgment which they had deserved: and as this is a mode of speaking usually adopted by the Prophets, I shall no longer dwell on the subject.

He afterwards adds, The voice of the roaring of lions. He no doubt gives here the name of lions, by way of metaphor, to those who cruelly exercised their power over the people. But he also alludes to the banks of Jordan, where there were lions, as it is well known. Since then lions were found along the whole course of Jordan, as it is evident from many passages, he compares shepherds to lions, even the governors who had abused their authority by exercising tyranny over the people: Fallen then has the pride or the excellency of Jordan. In short, it is now sufficiently evident, that the Prophet threatens final destruction both to the kingdom of Judah and to the kingdom of Israel. Both kingdoms were indeed then abolished; but I speak of the countries themselves. The meaning is — that neither Judea nor the land of the ten tribes would be free from God’s vengeance. He afterwards adds —

Note 131. The whole passage, including the three first verses, is remarkably concise, striking, and poetical,—   1. Open, Lebanon, thy doors, That consume may the fire thy cedars: 2. Howl thou the fir-tree; For fallen is the cedar, Because the magnificent are wasted. Howl, ye oaks of Bashan; For come down is the forest, the fenced one. 3. The voice of the howling of shepherds! Because wasted is their magnificence; The voice of the roaring of lions! For wasted is the pride of Jordan. There is a correspondence between “consume” and “wasted.” The Jewish rulers were called “shepherds” with regard to their office, and “lions” on account of their rapidity. Their “magnificence” was wasted, like that of the cedars when consumed by fire. The “pride of Jordan” were the trees growing on its borders, which afforded shelter for lions. These became wasted or destroyed, so that the lions could find there no receptacle. All these things intimate the entire destruction of the Jewish state. — Ed.

Zechariah 11:4-6

4. Thus saith the LORD my God; Feed the flock of the slaughter;

4. Sic dicit Iehova, Deus meus, Pasce gregem occisionis.

5. Whose possessors slay them, and hold themselves not guilty: and they that sell them say, Blessed be the LORD; for I am rich: and their own shepherds pity them not.

5. Qui possident ipsum, occident (hoc est, occidunt) et non peccant; et qui vendit ipsum (gregem, vel, ipsas oves) dicit, Benedictus Iehova, et ditatus sum; et qui pascit eas, non parcit illis.

6. For I will no more pity the inhabitants of the land, saith the LORD: but, lo, I will deliver the men every one into his neighbour’s hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them

6. Quia (vel, certe) non parcam amplius incolis terrae, dicit Iehova; et ecce ego tradam (vel, trado, vel, venire faciens) hominem quemque in manum proximi sui, et in manum Regis sui; et conterent terram, et non eripiam e manu eorum.

Here is given a reason why God purposed to deal so severely with his people — even because their obstinacy deserved no pardon. As then in the beginning of the chapter the Prophet threatened ruin to the Jews, so now he reminds them that their punishment was nigh, and that they could not be more gently treated, because their wickedness was wholly incurable. We now perceive the design of the Prophet; but he charges the Jews especially with ingratitude, because they responded so basely and shamefully to the singular benefits of God.

He says first, that he was bidden to feed the flock destined to the slaughter Now the Prophet does not here relate simply what command he had received from God, but teaches us in general that God had ever performed the office of a good and faithful shepherd towards the Jews. The Prophet then assumes the character of all the shepherds, as though he had said, “There is no reason why this people should plead their ignorance, or attempt to disguise their own fault by other names and various pretences; for God has ever offered them a shepherd, and sent also ministers to guide and rule them: it is not to be ascribed to God that this people has not enjoyed prosperity and happiness.” There is now no need of spending much labor about this verse, as interpreters have done who confine what is here said to Christ alone, as one who had received this office from the Father; for we shall see from the passage itself that the Prophet’s words are by them forcibly wrested from their meaning.

Note 132. This “slaughter” has reference to the ruin and destruction denounced in the previous verses, or to what was done by “the possessors” who slew them, verse 5. — Ed.

Let it then be borne in mind, that his special object is to show — that God had ever been ready to rule this people, so that he could not have been accused by them of not having done what could have been possibly looked for or expected from a good shepherd. If any one objects and says, that this could have been said in other words, the plain answer is — that God’s perpetual care in his government had been fully shown; for he had not only himself performed the duties and office of a shepherd, but had also at all times set over them ministers, who performed faithfully their work. Since God then had so constantly and sedulously watched over the safety of the people, we see that their ingratitude was wholly proved. And by calling it the flock of slaughter, a reference is made to the time of the Prophet; for the Jews were then as though they had been snatched from the jaws of wolves, having been delivered from exile. They were then as dead sheep, whom the Lord had rescued; and we also know to how many troubles and dangers they had been constantly exposed. And hence appeared more clearly the goodness of God; for he was pleased nevertheless to exercise care over his flock. Then the Prophet enlarges here on God’s favor, because he had not despised his sheep though given up to the slaughter. The words might indeed be extended farther, as though the Prophet referred to what had already taken place, and they might thus be applied to many ages; but it seems to me more probable, that he mentions here what belonged to that age. Zechariah then teaches us why God was constrained to adopt extreme severity, even because he had tried all things that might have healed the people, and yet lost all his labor: when their wickedness became wholly incurable, despair as it were at length constrained God to exercise the severity mentioned here. This is, as I think, the meaning of the Prophet.

He afterwards adds another circumstance, which shows still further the wonderful and ineffable goodness of God, — that he had been a shepherd of a flock, which had not only been harassed by wolves and robbers, but also by its own shepherds. In short, the import of the whole is, — that though wolves and robbers had ranged with great barbarity among the people, yet God had always been their shepherd.

He then enlarges on the subject and says, that they who possessed them had killed them, so that they spared not. By these words the Prophet shows that the safety of the people had been deemed as nothing by their very leaders: they could not then by any excellence of their own have induced God to show so much kindness to them. But these words ought to be attentively noticed, — that when the flock was slain, the executioners or butchers themselves had no mercy, for they thought it was a spoil justly due to them. We see how God extols here his own goodness; for he had condescended to defend and rule and feed that people, who were not only despised in the world, but counted as nothing, and the slaughtering of them deemed a lawful prey: they sin not, he says, that is, they are not conscious of exercising any cruelty, — Why? because they thought that they justly enriched themselves, while they were plundering so wretched a flock. The more base, then, and inexcusable was the ingratitude of the people, when after having been so kindly received and so gently nourished by God, they yet rejected all his favors and suffered not themselves to be governed by his hand. And it is material to observe here, that these contrasts tend greatly to exaggerate the sins of men, and ought to be considered, that God’s severity may not be blamed; for we know that many complain when God executes his judgments: they would measure all punishments by their own ideas, and subject God to their own will. In order therefore to check such complaints, the Prophet says, that though the flock was most contemptible, it had not yet been despised by God, but that he undertook the care of it.

Note 133. More correct is our version, “and held not themselves guilty.” The Targum gives the idea, “and say, there is no sin upon us.” The Septuagint have departed from the meaning of the verb, though the general import is retained, “and they repented not;” and the same may be said of Jerome, “and they grieved not.” The version of Henderson is not right, “And are not held guilty.” It is not what others thought of them, but what they thought of themselves, is evidently intended. — Ed.

The shepherds and masters said, Blessed be Jehovah. We are wont to give thanks to God when we really believe that the blessings we have come from him. The robber who kills an innocent man will not say, “Blessed be God;” for he on the contrary tries to extinguish every remembrance of God, because he has wounded his own conscience. The same may be also said of thieves. Hypocrites often profess the name of God; and they whose trade is cheating ever make a speech of this kind, “By God’s grace I have gained so much this year;” that is, after having acquired the property of others by deceit, cheating, and plunder, they give thanks to God! and at the same time they flatter themselves by self-deception, as though all were a lawful prey; for, forsooth! they are not proved guilty before a human tribunal. Now the Prophet here adopts this common mode of speaking, by which men, not conscious of doing wrong, usually testify that their gain is just and lawful.

He then adds, And he who fed then has not spared them. The meaning is, that the people, according to the opinions commonly entertained, were not worthy of mercy and kindness. Hence, as I have said, the wonderful goodness of God shines forth more clearly; for he condescended to take the care of a flock that was wholly despised. Then he says, I will not spare the inhabitants of the land; behold I will deliver, etc. To some it appears that there is here a reason given; for the Jews would have never been thus stripped, had not God been angry with them; as though he had said, that God’s vengeance was just, inasmuch as they were thus exposed to such atrocious wrongs. But according to my judgment God simply confirms what we have stated, — that his future vengeance on the Jews would be most just, because he had in feeding them so carefully labored wholly in vain. For though the Prophet has not as yet expressed what we shall hereafter see respecting their ingratitude, he yet does not break off his discourse without reason, for indignation has ever some warmth in it; he then in the middle of his argument exclaims here, I will not spare; for God had spared the Jews, when yet all men exercised cruelty towards them with impunity; and when they were contemptible in the sight of all, he still had regarded their safety. As then they had been so ungrateful for so many acts of kindness, ought not God to have been angry with them? This is then the reason why the Prophet introduces here in God’s name this threatening, Surely I will not spare them; that is, “I have hitherto deferred my vengeance, and have surpassed all men in kindness and mercy; but I have misplaced my goodness, and now there is no reason why I should longer suspend my judgment.” I will spare then no longer the inhabitants of this land

Note 134. There are in this verse, the fifth, several anomalies. The verbs, except one, are in the singular, and the nouns, “possessors,” “sellers,” and “shepherds,” are in the plural number, and the pronoun affixed to “shepherds” is masculine, while that which is affixed to each of the two preceding words is feminine, referring to the antecedent, “sheep.” There are MSS. and early versions in which these anomalies are rectified; and it is but reasonable to adopt such corrections. The meaning of the verse is evident; and it may be that some of these anomalies are idiomatic. A plural noun in Welsh has commonly a verb in the singular number when placed after it, which is often the case. — Ed.

I will give, or deliver, he says, every man into the hand of his friend; as though he had said, “They are no longer sheep, for they will not bear to be ruled by my hand, though they have found me to be the best of shepherds. They shall now tear and devour one another; and thus a horrible dispersion will follow.” Now the Jews ought to have dreaded nothing so much, as to be given up to destroy themselves by mutual slaughter, and thus to rage cruelly against one another and to perish without any external enemy: but yet God declares that this would be the case, and for this reason, because he could not succeed with them, though willing to feed them as his sheep and ready to perform the office of shepherd in ruling them.

Note 135. There is one phrase omitted, “and unto the hand of his king;” that is “Antiochus,” says Grotius,—”Herod,” says Drusius,—”Caesar,” says Henderson. But no particular king seems intended, but a state of things is set forth, signifying the tyranny and oppression of the ruling power, which was verified in the condition of the Jews during a considerable period, until at last they were destroyed by one of the Caesars, the emperor of Rome. Inward discord, and the tyranny of those who ruled over them, characterised their history from the time of Antiochus Epiphanes until they were demolished as a nation by Titus and Vespasian. This seems to be the import of this prophecy. The singular number is used poetically: and this appears evident from the words which follow, “And they shall smite,” or rather pound to pieces, “the land.” The “king” is spoken of here as many — “they,” so that a succession of tyrants is meant. — Ed.

He concludes by saying, They shall smite the land, and I will not deliver from their hand. He intimates in the last place that ruin without any remedy was nigh; for he alone was the only deliverer of the people; but now he testifies that their safety would not be the object of his care; for should he see them perishing a hundred times, he would not be moved with pity, nor turn to bring them help, inasmuch as they had precluded all compassion. It now follows —