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7
Zec_11:4-17; Zec_13:7-9
There follows now, in the rest of chapter 11, a longer oracle, to which Ewald and most critics after him have suitably attached Zec_13:7-9. This passage appears to rise from circumstances similar to those of the preceding and from the same circle of ideas. Jehovah’s people are His flock and have suffered. Their rulers are their shepherds; and the rulers of other peoples are their shepherds. A true shepherd is sought for Israel in place of the evil ones which have distressed them. The language shows traces of a late date. No historical allusion is obvious in the passage. The "buyers" and "sellers" of God’s sheep might reflect the Seleucids and Ptolemies between whom Israel were exchanged for many years, but probably mean their native leaders The "three shepherds cut off in a month" were interpreted by the supporters of the pre-exilic date of the chapters as Zechariah and Shallum, {2Ki_15:8-13} and another whom these critics assume to have followed them to death, but of him the history has no trace. The supporters of a Maccabean date for the prophecy recall the quick succession of high priests before the Maccabean rising. The "one month" probably means nothing more than a very short time.
The allegory which our passage unfolds is given, like so many more in Hebrew prophecy, to the prophet himself to enact. It recalls the pictures in Jeremiah and Ezekiel of the overthrow of the false shepherds of Israel, and the appointment of a true shepherd. Jehovah commissions the prophet to become shepherd to His sheep that have been so cruelly abused by their guides and rulers. Like the shepherds of Palestine, the prophet took two staves to herd his flock He called one "Grace," the other "Union." In a month he cut off three shepherds-both "month" and "three" are probably formal terms. But he did not get on well with his charge They were willful and quarrelsome. So he broke his staff Grace, in token that his engagement was dissolved. The dealers of the sheep saw that he acted for God. He asked for his wage, if they cared to give it. They gave him thirty pieces of silver, the price of an injured slave, {Exo_21:32} which by God’s command he cast into the treasury of the Temple, as if in token that it was God Himself whom they paid with so wretched a sum. And then, he broke his other staff, to signify that the brotherhood between Judah and Israel was broken. Then, to show the people that by their rejection of the good shepherd they must fall a prey to an evil one, the prophet assumed the character of the latter. But another judgment follows. In Zec_13:7-9 the good shepherd is smitten and the flock dispersed.
The spiritual principles which underlie this allegory are obvious. God’s own sheep, persecuted and helpless though they be, are yet obstinate, and their obstinacy not only renders God’s good will to them futile, but causes the death of the one man who could have done them good. The guilty sacrifice the innocent, but in this execute their own doom. That is a summary of the history of Israel. But had the writer of this allegory any special part of that history in view? Who were the "dealers of the flock?"
"Thus saith Jehovah my God: Shepherd the flock of slaughter, whose purchasers slaughter them impenitently, and whose sellers Say, Blessed be Jehovah, for I am rich!-and their shepherds do not spare them. [For I will no more spare the inhabitants of the land-oracle of Jehovah; but lo! I am about to give mankind over, each into the hand of his shepherd, and into the hand of his king; and they shall destroy the land, and I will not secure it from their hands.] And I shepherded the flock of slaughter for the sheep merchants, and I took to me two staves-the one I called Grace, and the other I called Union-and so I shepherded the sheep. And I destroyed the three shepherds in one month. Then was my soul vexed with them, and they on their part were displeased with me. And I said: I will not shepherd you: what is dead, let it die; and what is destroyed, let it be destroyed; and those that survive, let them devour one another’s flesh! And I took my staff Grace, and I brake it so as to annul my covenant which I made with all the peoples. And in that day it was annulled, and the dealers of the sheep, who watched me, knew that it was Jehovah’s word. And I said to them, If it be good in your sight, give me my wage, and if it be not good, let it go! And they weighed out my wage, thirty pieces of silver. Then said Jehovah to me, Throw it into the treasury (the precious wage at which I had been valued of them). So I took the thirty pieces of silver, and cast them to the House of Jehovah, to the treasury. And I brake my second staff, Union, so as to dissolve the brotherhood between Judah and Israel. And Jehovah said to me: Take again to thee the implements of a worthless shepherd: for lo! I am about to appoint a shepherd over the land; the destroyed he will not visit, the he will not seek out, the wounded he will not heal, he will not cherish, but he will devour the flesh of the fat."
"Woe to My worthless shepherd, that deserts the flock! The sword be upon his arm and his right eye! May his arm wither, and his right eye be blinded."
Upon this follows the section Zec_13:7-9, which develops the tragedy of the nation to its climax in the murder of the good shepherd.
"Up, Sword, against My shepherd and the man My compatriot-oracle of Jehovah of Hosts. Smite the shepherd, that the sheep may be scattered; and I will turn My hand against the little ones. And it shall come to pass in all the land-oracle of Jehovah-that two-thirds shall be cut off in it, and perish, but a third shall be left in it. And I shall bring the third into the fire, and smelt it as men smelt silver and try it as men try gold. It shall call upon My Name, and I will answer it. And I will say, It is My people, and it will say, Jehovah my God!"