Chapters 9-11
The Conquests of Alexander the Great
Chap. 9:1-8—Zechariah, who lived during the reign of the Medes and the Persians, prophesied here of the sudden rise of Alexander the Great and the Greek Empire which would succeed the Persian Empire in world dominance. In these verses, the prophet lists a number of Alexander’s conquests. Though these conquests were still in the future when Zechariah gave this prophecy, we are not aware of these things having any end-time application.
“The burden of the Word of the LORD in the land of Hadrach and Damascus” (vs. 1) should read, “concerning,” rather than “in” (E. Dennett, Zechariah the Prophet, p. 101). Zechariah was not in Hadrach when he received this divine communication. Alexander’s overthrow of the cities listed here was really the judgment of the Lord. Alexander was merely the Lord’s instrument, as verse 4 indicates. The KJV renders verse 1 as though the eyes of men and the tribes Israel were “toward the LORD,” but really, the verse should read the other way around—“for Jehovah hath an eye upon men (the Gentiles), and upon all the tribes of Israel.” This means that He sees all and takes account of all, and thus, executes judgment and dispenses blessing accordingly.
Following Alexander’s famous rout of the Persian army at Issus in 333 B.C., he proceeded to subjugate Syria, Phoenicia, and Philistia, as recorded in this prophecy. “Hadrach,” “Damascus,” and “Hamath” were the principle cities of Syria. Their overthrow speaks of the subjugation of that kingdom (vss. 1-2a). Likewise, “Tyrus,” and “Zidon” were the principle cities of Phoenicia, and their defeat signaled the judgment of that Lebanese kingdom (vs. 2b-4). Again, “Ashkelon,” “Gaza,” “Ekron,” and “Ashdod,” were the chief cities of Philistia, and their destruction points to the subjugation of that kingdom (vss. 5-7).
Having conquered the above nine cities, Alexander stretched out his hand against Jerusalem. However, the Lord was there, and He protected it from being assaulted. Zechariah mentions this in verse 8, stating: “I will encamp about Mine house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now have I seen [it] with mine eyes.” According to the historian Josephus, when Alexander came to Jerusalem, he demanded the payment of tribute which the Jews customarily paid to the Persians, but the high priest (Jaddua) wouldn’t break his agreement with the Persians and refused. In the night, God appeared to the high priest in a dream, telling him to go out to Alexander wearing his garments of glory and beauty (Ex. 28) with the other priests dressed in their white robes. Encouraged by the dream, they threw open the gates of the city the next morning, and the high priest clad in his priestly robes with the other priests in his train, went out to Alexander. When Alexander saw the procession, he fell on his face and worshipped! When asked by his men the reason for his obeisance, he said that he had seen the very same procession of priests in a dream! He was so impressed that he accepted the event as divinely-given and spared the Jews, both on his way down into Egypt and on his way back, as the prophecy indicates.
The First Advent of the Messiah in Roman Times
The prophecy then steps forward in time to the coming of Christ (His first Advent) when the Romans ruled the earth. Zion is called upon to welcome with exultation her King: “Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold thy King cometh unto thee: He is just, and having salvation; lowly, and riding upon an ass, and upon a colt the foal of an ass” (vs. 9). All four of the New Testament Evangelists speak of this prophecy as being fulfilled in the Lord’s so-called “Triumphal Entry” into Jerusalem, when He formally presented Himself to the nation as their King (Matt. 21:1-91And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, 2Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. 3And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. 4All this was done, that it might be fulfilled which was spoken by the prophet, saying, 5Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. 6And the disciples went, and did as Jesus commanded them, 7And brought the ass, and the colt, and put on them their clothes, and they set him thereon. 8And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. 9And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David: Blessed is he that cometh in the name of the Lord; Hosanna in the highest. (Matthew 21:1‑9); Mark 11:1-101And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples, 2And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him. 3And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither. 4And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him. 5And certain of them that stood there said unto them, What do ye, loosing the colt? 6And they said unto them even as Jesus had commanded: and they let them go. 7And they brought the colt to Jesus, and cast their garments on him; and he sat upon him. 8And many spread their garments in the way: and others cut down branches off the trees, and strawed them in the way. 9And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord: 10Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest. (Mark 11:1‑10); Luke 19:28-3828And when he had thus spoken, he went before, ascending up to Jerusalem. 29And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, 30Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither. 31And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him. 32And they that were sent went their way, and found even as he had said unto them. 33And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt? 34And they said, The Lord hath need of him. 35And they brought him to Jesus: and they cast their garments upon the colt, and they set Jesus thereon. 36And as he went, they spread their clothes in the way. 37And when he was come nigh, even now at the descent of the mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; 38Saying, Blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. (Luke 19:28‑38); John 12:12-1512On the next day much people that were come to the feast, when they heard that Jesus was coming to Jerusalem, 13Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed is the King of Israel that cometh in the name of the Lord. 14And Jesus, when he had found a young ass, sat thereon; as it is written, 15Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt. (John 12:12‑15)). He came to them in “lowly” grace (Matt. 11:2929Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. (Matthew 11:29); 2 Cor. 10:11Now I Paul myself beseech you by the meekness and gentleness of Christ, who in presence am base among you, but being absent am bold toward you: (2 Corinthians 10:1); Phil. 2:5-85Let this mind be in you, which was also in Christ Jesus: 6Who, being in the form of God, thought it not robbery to be equal with God: 7But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: 8And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. (Philippians 2:5‑8)), but sadly, they saw “no beauty” in Him (Isa. 53:22For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him. (Isaiah 53:2)). Jerusalem rejoiced, but it was for a fleeting moment; soon, the people’s adulation turned to cries for His death! It is significant that the words, “having salvation,” are not quoted by any of the Evangelists, because, though He had salvation for them, they wouldn’t get it at that time on account of their rejection of Him.
The Lord’s Promise to Deliver and Restore the Nation
Chapters 9:10–10:12 give the Lord’s promise to restore and bless the nation of Israel—if the people received Him. He would deliver them from their subjugation under the rule of the Gentiles (the Romans) by judging those powers and establishing world peace. “And I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle-bow shall be cut off: and He shall speak peace unto the heathen [nations]: and His dominion shall be from sea even to sea, and from the river (Euphrates) even to the ends of the earth” (vs. 10). The prophet’s use of “and,” at the beginning of this quote, connects this promise with the fore-going—the Lord’s first coming. Thus, what is before us in this next series of verses concerning the deliverance and restoration of the nation would have occurred at that time, had they received Him as their Messiah.
“Ephraim,” in this verse, is not referring to the ten tribes as it usually does in the writings of the Prophets, but to the northern region of the land where the ten tribes once dwelt—Samaria, Galilee, etc. The ten tribes were not in the land at the time of the Lord’s first Advent. (See J. N. Darby, Collected Writings, vol. 5, p. 210; Letters, vol. 3, p. 359.) Thus, the Lord would rid the land of its oppressors and make it safe to dwell in. He would honour His “covenant” with His people and bring them out of their bondage to the Gentiles (vss. 11-12). They were “prisoners of hope” in a “pit wherein is no water.” Under subjection to the Gentiles in a dry existence (spiritually), they waited in hope for their Messiah to come and deliver them. The exhortation to them was to turn to “the stronghold” (the Lord Himself) and He would bless them with a “double” portion in their land (Isa. 61:77For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. (Isaiah 61:7)).
Moreover, the Lord would restore the two parts of the nation—“Judah” (the southern kingdom) and “Ephraim” (the northern kingdom)—which at the time of the Lord’s first advent had been apart for 1000 years. Being restored as such, the Lord would use Israel to enforce righteousness in the earth, as God had originally planned for them (Jer. 51:20-2220Thou art my battle axe and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms; 21And with thee will I break in pieces the horse and his rider; and with thee will I break in pieces the chariot and his rider; 22With thee also will I break in pieces man and woman; and with thee will I break in pieces old and young; and with thee will I break in pieces the young man and the maid; (Jeremiah 51:20‑22); Mic. 5:5-95And this man shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men. 6And they shall waste the land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he deliver us from the Assyrian, when he cometh into our land, and when he treadeth within our borders. 7And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men. 8And the remnant of Jacob shall be among the Gentiles in the midst of many people as a lion among the beasts of the forest, as a young lion among the flocks of sheep: who, if he go through, both treadeth down, and teareth in pieces, and none can deliver. 9Thine hand shall be lifted up upon thine adversaries, and all thine enemies shall be cut off. (Micah 5:5‑9)). He would help them miraculously in this work (vss. 13-16). (There is an allusion here to the “exploits” of the Maccabees – 175-163 B.C. See also Daniel 11:32-3332And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. 33And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. (Daniel 11:32‑33).) The grand result would be that the Lord would be glorified, and His “goodness” and “beauty” would be manifest throughout the earth (vs. 17).
In chapter 10, the prophet continues to speak of what the nation would have if the Lord were to be received as their Messiah. In being restored to Him, they could expect to have Him look after all their temporal needs. They could go to Him in prayer and He would supply their needs. The prophet proceeded to give a practical example: “Ask ye of the LORD rain in the time of the latter rain; so the LORD shall make bright clouds [lightnings], and give them showers of rain, to every one grass in the field” (vs. 1). In that day, they would know the worthlessness of praying to “idols,” and thus, would not be tempted to turn to them for help (vs. 2a).
The mass of the nation at the time of the Lord’s first visitation had “gone away as a flock” and were “in distress because there was no shepherd” to lead them in the way of righteousness (vs. 2b). This grieved the Lord deeply (Matt. 9:3636But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd. (Matthew 9:36)) and He promised that He would deal with the leaders of the nation (the unbelieving chief priests, scribes, elders, etc.) who were responsible for the disarray. “Mine anger is kindled against the shepherds, and I will punish the he-goats; for Jehovah of Hosts visiteth His flock, the house of Judah, and maketh them as His majestic horse in the battle” (vs. 3). Thus, the great Shepherd had come to His shepherdless people, and if received by them, He would convert them into a useful instrument in His hand through which He would rule the nations of the world (Psa. 2:99Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. (Psalm 2:9); Rev. 2:27; 12:5; 19:1527And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. (Revelation 2:27)
5And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. (Revelation 12:5)
15And out of his mouth goeth a sharp sword, that with it he should smite the nations: and he shall rule them with a rod of iron: and he treadeth the winepress of the fierceness and wrath of Almighty God. (Revelation 19:15)).
Thus, the Lord was everything that they needed in their Messiah. The prophet mentions four things in particular: “From him (Judah) shall come forth the Cornerstone, from him (Judah) the Nail, from him (Judah) the Battle Bow, from him (Judah) every Exactor [Ruler] together” (vs. 4).
As a “Cornerstone”—He would be a stable influence upon the nation.
As a “Nail” (that holds household utensils)—He would be One on whom they could depend.
As a “Battle Bow”—He would be victorious over their enemies.
As an “Exactor [Ruler]”—He would be trustworthy to follow.
Under the Lord’s reign, the nation of Israel would be “as mighty men, which tread down their enemies in the mire of the streets in the battle; and they shall fight, because the LORD is with them, and the (enemy) riders on horses shall be confounded [put to shame]” (vs. 5). Thus, they would be all that God intended them to be as “the head, and not the tail” of the nations (Deut. 28:1313And the Lord shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath; if that thou hearken unto the commandments of the Lord thy God, which I command thee this day, to observe and to do them: (Deuteronomy 28:13)).
In the latter part of chapter 10, the Lord enlarges upon His promise to effect a return of the ten scattered tribes and to have them restored to happy relations with the two tribes (the Jews). “I will strengthen the house of Judah (the two tribes), and I will save the house of Joseph (the ten tribes), and I will bring them again to place them; for I [will] have mercy upon them; and they shall be as though I had not cast them off: for I am the LORD their God, and will hear them. And they of Ephraim (the ten tribes) shall be like a mighty man, and their heart shall rejoice as through wine: yea, their children shall see it, and be glad; their heart shall rejoice in the LORD” (vss. 6-7). Thus, the nation (all twelve tribes) would be happily restored.
The Lord then explains how He would work in the dispersed tribes of Israel to bring them back to Himself and to their land. He says: “I will hiss [whistle] for them, and gather them; for I have redeemed them: and they shall increase as they have increased. And I will sow [in] them among the peoples (the Gentiles) and they shall remember Me in far countries; and they shall live with their children and return” (vss. 8-9). Thus, the Lord would initiate a spiritual work in their souls whereby they would hear His voice calling them (John 10:3-4, 273To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. (John 10:3‑4)
27My sheep hear my voice, and I know them, and they follow me: (John 10:27)). He would do this by sowing the precious seed of His Word (Luke 8:1111Now the parable is this: The seed is the word of God. (Luke 8:11)) in their hearts by the Spirit, and they would be born anew (Ezek. 36:25-2725Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you. 26A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. 27And I will put my spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them. (Ezekiel 36:25‑27)). As a result, their thoughts would be turned toward the Lord and they would “remember” Him in the “far countries” to which they have been scattered. “They shall live (possessing divine life) with their children, and turn again” (Ezek. 37:5-6, 9, 145Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: 6And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. (Ezekiel 37:5‑6)
9Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. (Ezekiel 37:9)
14And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. (Ezekiel 37:14)).
In gathering the ten tribes of Israel, the Lord promised that He would remove every obstacle that would hinder their restoration. He would go before them and clear the way for them to come back. “And He shall pass through the sea with [of] affliction, and shall smite the waves [billows] in the sea, and all the deeps of the river [Nile] shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart away” (vss. 10-11). When the kingdom of Christ would be established, the redeemed remnant of the twelve tribes of Israel would have the distinguished privilege of walking “up and down” through the earth in the Lord’s name (vs. 12). They would be famous among men (Isa. 61:99And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. (Isaiah 61:9)).
Sadly, all of the above blessings were forfeited by that generation of Jews through their refusal to receive the Lord Jesus Christ for who He truly was—the Son of God and King of Israel. The blindness of their unbelief led them to make the most dreadful mistake in the history of mankind—they crucified their King and Messiah who had come to save them!
The Destruction of Judah and Jerusalem by the Roman Army
In chapter 11, the prophet turns to describe a frightening desolation of the land of Israel by an invading army under the figure of a massive forest “fire.” What army is this, and why would God allow it to come in and devastate the holy land? It could be none other than the Roman army under Titus (A.D. 66-70). F. A. Tatford quotes Smith as to this, stating: “A ruthless army, who knows no pity, who delights in destruction, murder, and oppression, is advancing against Judah and Jerusalem. As the vultures gather from afar around the carcass, so the enemy forces are seen gathering about Jerusalem. Since the context refers to the days of the Messiah [His first Advent] (vs. 12), the reference is to the siege and destruction of Jerusalem and devastation of the entire land by the armies of Rome in A.D. 70” (Zechariah—the Prophet of the Myrtle Grove, p. 128). M. F. Unger says that it is “the impending devastation of the land due to the rejection of the Good Shepherd” (Unger’s Commentary on the Old Testament, vol. 2, p. 2028).
The fire is viewed as raging unchecked as it moves through the land from the north to the south. It would take down the “cedars,” the “fir [cypress] tree,” and the “oaks” in the land. Trees are a figure of men in Scripture (Psa. 1:3; 37:35; 92:12-133And he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither; and whatsoever he doeth shall prosper. (Psalm 1:3)
35I have seen the wicked in great power, and spreading himself like a green bay tree. (Psalm 37:35)
12The righteous shall flourish like the palm tree: he shall grow like a cedar in Lebanon. 13Those that be planted in the house of the Lord shall flourish in the courts of our God. (Psalm 92:12‑13); Isa. 7:2; 65:222And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. (Isaiah 7:2)
22They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree are the days of my people, and mine elect shall long enjoy the work of their hands. (Isaiah 65:22); Amos 2:99Yet destroyed I the Amorite before them, whose height was like the height of the cedars, and he was strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath. (Amos 2:9); Matt. 7:15-2015Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves. 16Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? 17Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. 19Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20Wherefore by their fruits ye shall know them. (Matthew 7:15‑20), Mark 8:2424And he looked up, and said, I see men as trees, walking. (Mark 8:24), etc.), and hence, the population would be decimated. The fire would begin in “Lebanon,” and then sweep southward to the grassy plains of “Bashan,” where the shepherds tended their flocks. It would continue southward to the lower “Jordan” valley, devastating that area too. In the end, Judah and Jerusalem would be decimated and the temple destroyed (Matt. 24:22And Jesus said unto them, See ye not all these things? verily I say unto you, There shall not be left here one stone upon another, that shall not be thrown down. (Matthew 24:2)).
The Cause of the Judgment—the Rejection of the Messiah-Shepherd
Verses 4-17 furnish us with an explanation of the cause of the frightful devastation by the Romans in verses 1-3. It is the direct consequence of the heinous crime committed by the Jews of rejecting and crucifying the Messiah—the Lord Jesus Christ. Hence, it is God’s judgment upon the guilty nation (Matt. 22:1-71And Jesus answered and spake unto them again by parables, and said, 2The kingdom of heaven is like unto a certain king, which made a marriage for his son, 3And sent forth his servants to call them that were bidden to the wedding: and they would not come. 4Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and my fatlings are killed, and all things are ready: come unto the marriage. 5But they made light of it, and went their ways, one to his farm, another to his merchandise: 6And the remnant took his servants, and entreated them spitefully, and slew them. 7But when the king heard thereof, he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city. (Matthew 22:1‑7)). As this 11th chapter shows, the Jews will be guilty of two great sins in connection with the Messiahship:
The rejection of Christ, the true Messiah (vss. 4-14).
The reception of the Antichrist, the false messiah (vss. 15-17).
The Lord foretold this, saying: “Ye will not come to Me, that ye might have life. I receive not honour from men. But I know you, that ye have not the love of God in you. I am come in My Father’s name, and ye receive Me not: if another shall come in his own name, him ye will receive” (John 5:40-4340And ye will not come to me, that ye might have life. 41I receive not honor from men. 42But I know you, that ye have not the love of God in you. 43I am come in my Father's name, and ye receive me not: if another shall come in his own name, him ye will receive. (John 5:40‑43)). There will be about 2000 years between these two great national sins. Nevertheless, in a coming day the Jews will have to confess the nation’s guilt as to both of these sins before blessing will flow from God. The prophet is now led to focus on this in verses 4-17, and thereby, lay the guilt at their door.
Two shepherds come before us in this chapter. There couldn’t be a more glaring contrast between them: the Lord Jesus is seen as “the good Shepherd” (John 10:1111I am the good shepherd: the good shepherd giveth his life for the sheep. (John 10:11)) caring for the flock (vss. 4-7) and the Antichrist is seen as a “foolish” and an “idol [worthless] shepherd” exploiting the flock (vss. 15-17).
The prophecy begins with the Lord Jesus receiving His commission from God to minister to the nation. He was to “feed the flock of slaughter.” They are called such because the mass of the nation was destined for slaughter under God’s hand in judgment on account of their unbelief (vs. 4). Their “possessors” (the Roman Empire under whose yoke they were at that time) held themselves as “not guilty” in their mistreatment of the Jews in the land and used the opportunity to make themselves “rich.” Their “own shepherds” (the chief priests, the scribes, and elders, etc.) were content to not “rock the boat,” and thus did nothing to help the state of the nation (vs. 5). Consequent upon the people being marked by unbelief, there would come a time when the Lord would “no more pity the inhabitants of the land,” but put them into the hand of the “king” (“Caesar” – John 19:1515But they cried out, Away with him, away with him, crucify him. Pilate saith unto them, Shall I crucify your King? The chief priests answered, We have no king but Caesar. (John 19:15)) and his people (the Romans) who would “smite the land,” and He would not deliver them out of their hand (vs. 6). This judgment has been described in verses 1-3.
The Good Shepherd’s Two-fold Messianic Ministry Cancelled
In the meantime, the Lord fulfilled His ministry—“So I fed [pastured] the flock of slaughter.” This was the mass of the nation. He adds, “even you, O poor of the flock” (vs. 7a). These were the remnant of believing Jews—the disciples. The Lord spoke of the two aspects of His Messianic ministry under the figure of “two staves” which a shepherd would use to tend his flock. They pointed to what the Lord would do for Israel if the people received Him. He called one “Beauty,” because under His Messiahship, the nation would be beautified by the millennial blessings He would pour upon it. The other stave He called “Bands,” because He would heal the breach between the two tribes and the ten tribes (“Judah and Israel” – vs. 14) and would bind them together into one (Ezek. 37:15-2815The word of the Lord came again unto me, saying, 16Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: 17And join them one to another into one stick; and they shall become one in thine hand. 18And when the children of thy people shall speak unto thee, saying, Wilt thou not show us what thou meanest by these? 19Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. 20And the sticks whereon thou writest shall be in thine hand before their eyes. 21And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: 22And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: 23Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwellingplaces, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. 24And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. 25And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children's children for ever: and my servant David shall be their prince for ever. 26Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. 27My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. 28And the heathen shall know that I the Lord do sanctify Israel, when my sanctuary shall be in the midst of them for evermore. (Ezekiel 37:15‑28)). The Lord “fed [tended] the flock” with these objectives before Him, but there, sad to say, was no appropriate response from the people because they were faithless (vs. 7b).
Being “vexed” with their unbelief, when challenged, the Lord “destroyed three shepherds in one month” (vs. 8). This is a reference to His exposure of the three leading sects in the nation—the Herodians, the Sadducees, and the Pharisees—when they confronted Him in the temple (Matt. 22:15-4615Then went the Pharisees, and took counsel how they might entangle him in his talk. 16And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. 17Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? 18But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? 19Show me the tribute money. And they brought unto him a penny. 20And he saith unto them, Whose is this image and superscription? 21They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's. 22When they had heard these words, they marvelled, and left him, and went their way. 23The same day came to him the Sadducees, which say that there is no resurrection, and asked him, 24Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother. 25Now there were with us seven brethren: and the first, when he had married a wife, deceased, and, having no issue, left his wife unto his brother: 26Likewise the second also, and the third, unto the seventh. 27And last of all the woman died also. 28Therefore in the resurrection whose wife shall she be of the seven? for they all had her. 29Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God. 30For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. 31But as touching the resurrection of the dead, have ye not read that which was spoken unto you by God, saying, 32I am the God of Abraham, and the God of Isaac, and the God of Jacob? God is not the God of the dead, but of the living. 33And when the multitude heard this, they were astonished at his doctrine. 34But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together. 35Then one of them, which was a lawyer, asked him a question, tempting him, and saying, 36Master, which is the great commandment in the law? 37Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38This is the first and great commandment. 39And the second is like unto it, Thou shalt love thy neighbor as thyself. 40On these two commandments hang all the law and the prophets. 41While the Pharisees were gathered together, Jesus asked them, 42Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. 43He saith unto them, How then doth David in spirit call him Lord, saying, 44The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? 45If David then call him Lord, how is he his son? 46And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. (Matthew 22:15‑46)). He actually did it in one day of one month. The Lord resolved to “not feed” the flock any longer (vs. 9). Hence, the nation would be bereft of divine protection and exposed to its enemies. In the siege and fall of Jerusalem in A.D. 70, the dying would die, and the perishing would perish through starvation, and the rest of the people would be reduced to cannibalism to try to stay alive!
As for the staff called “Beauty,” the Lord would “cut it asunder,” signifying that His Messianic ministry to bless the nation was being called off (vs. 10). Consequently, the “covenant” promise (not the Mosaic covenant) to bless the Gentile nations (“all the peoples”) through Israel would be postponed. The staff would be “broken,” but not thrown away. In the ways of God, there would be a coming day when the Lord would take up that ministry again and a repentant remnant of the nation brought into blessing. In the meantime, “the poor of the flock that gave heed” to the Lord (the faithful Jews) would be given an understanding of this suspension in His ministry (vs. 11). (See Matthew 13:11-1711He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 12For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. 13Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. 14And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: 15For this people's heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. 16But blessed are your eyes, for they see: and your ears, for they hear. 17For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. (Matthew 13:11‑17).)
In concluding His Messianic ministry, the Lord said (metaphorically) unto the responsible leaders of the nation: “‘Give Me My price’ for the work which I have done”—i.e., the 3½ years of teaching, preaching, and shepherding of the people (vs. 12). The leaders valued Him at “thirty pieces of silver.” (This was done through Judas.) It was a total insult, for that was the price of a dead slave! (Ex. 21:3232If the ox shall push a manservant or a maidservant; he shall give unto their master thirty shekels of silver, and the ox shall be stoned. (Exodus 21:32); Matt. 26:14-1514Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15And said unto them, What will ye give me, and I will deliver him unto you? And they covenanted with him for thirty pieces of silver. (Matthew 26:14‑15)). This showed the depth of the depravity to which the nation had fallen. Jehovah told Him to “cast it unto the potter” (vs. 13). This, we know from Matthew 27:3-103Then Judas, which had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, 4Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5And he cast down the pieces of silver in the temple, and departed, and went and hanged himself. 6And the chief priests took the silver pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. 7And they took counsel, and bought with them the potter's field, to bury strangers in. 8Wherefore that field was called, The field of blood, unto this day. 9Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value; 10And gave them for the potter's field, as the Lord appointed me. (Matthew 27:3‑10), was done through the hands of the priests. Judas cast the money down in the temple, and they put it out to the potter. Using irony, the Lord called it “a goodly [lordly] price,” and proceeded to “cut asunder” the “other staff, even Bands” (vs. 14). This meant that the Lord would not heal the breach between “Judah and Israel” at that time. Like the first staff, it was not cast away.
Thus, the two staves were broken, signifying the termination of the Lord’s Messianic ministry toward Israel. The fact that they were broken separately indicates His reluctance to dissolve His connections with Israel. However, after much long-suffering patience (40 years from the cross to A.D. 70), God gave the nation up to a judicial action that brought the Roman armies in to destroy the city and the sanctuary, and to deport the people.
The Worthless Shepherd
In the latter verses of chapter 11, the prophet directs our attention to Israel’s last days and to the false shepherd and messiah who will reign over the Jews as their king—the Antichrist (vss. 15-17). In doing this, the prophecy passes over the present period of 2000 years wherein God is visiting the Gentiles with the gospel of His grace and taking out of them those who believe, and thus, making them part of the Church (Acts 15:1414Simeon hath declared how God at the first did visit the Gentiles, to take out of them a people for his name. (Acts 15:14)). This present work of God is not mentioned here by Zechariah—nor is it mentioned anywhere else in the Old Testament—because the truth of Christ and the Church (called “a great Mystery” – Eph. 1:8-10; 3:2-13; 5:328Wherein he hath abounded toward us in all wisdom and prudence; 9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: (Ephesians 1:8‑10)
2If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11According to the eternal purpose which he purposed in Christ Jesus our Lord: 12In whom we have boldness and access with confidence by the faith of him. 13Wherefore I desire that ye faint not at my tribulations for you, which is your glory. (Ephesians 3:2‑13)
32This is a great mystery: but I speak concerning Christ and the church. (Ephesians 5:32); Col. 1:25-2725Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 26Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 27To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: (Colossians 1:25‑27)) forms no part of the Old Testament revelation. Thus, the prophecy passes on to Israel’s last days, and doing so, steps forward some 2000 years.
Zechariah is told to portray “a foolish shepherd” before the people depicting him whom the nation would one day receive as their false messiah—the Antichrist (vs. 15). As part of the Lord’s judgment for rejecting Him, when the Jews are found in their land again in a coming day, He will providentially deliver them into the hand of the Antichrist, who will reign over them as their “king” (Isa. 8:21; 30:33; 57:921And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. (Isaiah 8:21)
33For Tophet is ordained of old; yea, for the king it is prepared; he hath made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, doth kindle it. (Isaiah 30:33)
9And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase thyself even unto hell. (Isaiah 57:9); Dan. 11:3636And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. (Daniel 11:36)). There is no mention here of this false shepherd having a care for the sheep, as was the case with the good Shepherd who gave His life for the sheep. Several needs of the flock are mentioned, but he will have no concern for their welfare (vs. 16).
When the King of the North attacks the land of Israel (Dan. 11:40-4140And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. 41He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. (Daniel 11:40‑41)), this worthless shepherd “leaveth the flock” (vs. 17). The Lord explained his character, stating that when “he that is an hireling, and not the Shepherd” sees “the wolf coming” (such as the King of the North), he “leaves the sheep and flees.” The Lord said that he is such that “serves for wages” (for what he can get out of the flock for himself) “and is not himself concerned about the sheep” (John 10:10-1310The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. (John 10:10‑13)). Such are the ways of the Antichrist; he will leave the apostate mass of the Jews at the moment of their greatest need—when under attack from the King of the North (Isa. 8:21-2221And they shall pass through it, hardly bestead and hungry: and it shall come to pass, that when they shall be hungry, they shall fret themselves, and curse their king and their God, and look upward. 22And they shall look unto the earth; and behold trouble and darkness, dimness of anguish; and they shall be driven to darkness. (Isaiah 8:21‑22)). This false shepherd’s “arm shall be clean dried up, and his right eye shall be utterly darkened.” This means that he will have no power to deliver the flock, nor the discernment, and thus, he is truly a “worthless” leader (vs. 17). As mentioned, the nation will be given over to this false Christ because of its rejection of the true Christ, and all but a remnant will be cut down by those invading armies. This closes Zechariah’s first prophetic burden.