This manifestly begins a new prophecy.
7, 8. This is the reply to Sharezer and Regem-melech, i.e., the people in them.
9. This, and the following verse, is the general prophecy of the result suggested by that. Here we have Christ personally brought before us, in connection with these results, and the state in which the restored-a new thought-position of blessing would be through the shepherds, and the wickedness of them that dwell therein. Much of this was exemplified at the first coming of our Lord, but there is much that has not its ultimate accomplishment till all the nations are gathered together in the Land of Israel, and the Jews are restored to their pride, and the Lord act upon them at His second coming.
If the Lord had assumed the shepherd-hood of the Jews in that day, His dominion and care should have been over all the earth. Now this would have embraced all the peoples, but, on His refusing the shepherd-hood, to whom the gathering of the nations was to be, He broke the covenant with the am-mim (peoples), and took the children which God had given Him for His portion, till He be the Jehovah of His people, and King (Solomon) over all the earth. It is a case similar to Num. 14:3434After the number of the days in which ye searched the land, even forty days, each day for a year, shall ye bear your iniquities, even forty years, and ye shall know my breach of promise. (Numbers 14:34), though of larger extent. The Jews stood here as the most favored representatives of the race, and the only difference was, they would not receive Him, as the others did not know Him. The result of this, however, is the position of the am-mim and goi-im (nations) towards Jerusalem, which was, as it were, unhindered, but whose actings would be different towards it, though in intention a mere prey to both. But this distinction was only brought into illustrated action in the last days.
This chapter cannot be understood without a careful examination of John 10.
10. Note this expression am-mim (peoples). It opens out a vast field in the chapter; compare the important analogous language in Deut. 33:33Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. (Deuteronomy 33:3), and Gen. 49:1010The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. (Genesis 49:10). I do not think am-mim is ever used for the children of Israel, but that it has always a definite and distinct meaning Here we may refer to Deut. 32:88When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. (Deuteronomy 32:8), and this seems to me to be the point of the Gospel of John—His Sonship, and the world. Yet, as Son, He was Heir as Solomon, i.e., with the Jews.
11, 12. These give the question of official agency in which He might be rejected, as between Him and the people.
13. How various are the instruments by which the Lord does His acts! We see this illustrated here.
This and the following verse give the personal acts, and that which immediately concerned His Person, with the Lord and His purposes—the sure and certain order, both of His willing character, and sufferings, and exaltation, and manifestation as Jehovah. His suffering and judgment in a higher capacity than men, dispersed relationship to the Jewish nation though including it; you may compare Isa. 49
‘Young one' is rather 'cast out,' ‘driven out '; the word is na-ar (a wanderer).