Zechariah 11:4

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

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

Zechariah 11:4-5. Feed the flock of the slaughter — That is, the people, who are so denominated, because they were devoted to ruin by the following mischievous counsels of their false teachers, and the oppressions of their rulers. This command seems to be addressed to Zechariah; but an insuperable objection lies against its being understood as given to him in his own person, because he did not live in such times as are here described; for Zerubbabel the governor, and Joshua the high-priest, it appears, were men of extraordinary piety and virtue; and no doubt the rest of the princes or rulers of the people at this time were good men. We can, therefore, understand it in no other manner, as addressed to Zechariah, than as he typified Christ; and so God commanded him to do that which he had appointed Christ to do, namely, to gather and feed the lost sheep of Israel, which their shepherds scattered and destroyed. Whose possessors slay them — Whose governors and teachers are the cause of their destruction. Those are not improperly said to do a thing who are the cause of its being done. And hold themselves not guilty — Are not aware of the great guilt of their conduct; or, act as if they thought they might lawfully make merchandise of men’s bodies or souls, for their own lucre or advantage. See 2 Peter 2:3. And they that sell them — Who betray their persons, or liberty, or property, for profit; or sell them for slaves to foreigners; or, by their exactions and oppressions, reduce them to such poverty that they are obliged to sell themselves; say, Blessed be the Lord, for I am rich — That is, they hypocritically and impiously pretend to return God thanks for having put it in their power to acquire riches by such ungodly practices! And their own shepherds — That is, their chief priests, princes, and rulers, as above; pity them not — Destroy them without remorse. In Christ’s time, which seems to be here referred to, “the chief priests and the elders, who were the possessors of the flock, by their traditions, the commandments of men, and their impositions on the consciences of the people, were become perfect tyrants, devouring their houses, engrossing their wealth, and fleecing the flock instead of feeding it. The Sadducees, who were Deists, corrupted their judgments; the Pharisees, who were bigots for superstitious observances, corrupted their morals by making void the commandments of God, Matthew 15:6. Thus they slew the sheep of the flock; thus they sold them. They cared not what became of them, so they could but gain their own ends, and serve their own interests.” — Henry.

Matthew Henry's Concise Commentary

11:4-14 Christ came into this world for judgment to the Jewish church and nation, which were wretchedly corrupt and degenerate. Those have their minds wofully blinded, who do ill, and justify themselves in it; but God will not hold those guiltless who hold themselves so. How can we go to God to beg a blessing on unlawful methods of getting wealth, or to return thanks for success in them? There was a general decay of religion among them, and they regarded it not. The Good Shepherd would feed his flock, but his attention would chiefly be directed to the poor. As an emblem, the prophet seems to have taken two staves; Beauty, denoted the privileges of the Jewish nation, in their national covenant; the other he called Bands, denoting the harmony which hitherto united them as the flock of God. But they chose to cleave to false teachers. The carnal mind and the friendship of the world are enmity to God; and God hates all the workers of iniquity: it is easy to foresee what this will end in. The prophet demanded wages, or a reward, and received thirty pieces of silver. By Divine direction he cast it to the potter, as in disdain for the smallness of the sum. This shadowed forth the bargain of Judas to betray Christ, and the final method of applying it. Nothing ruins a people so certainly, as weakening the brotherhood among them. This follows the dissolving of the covenant between God and them: when sin abounds, love waxes cold, and civil contests follow. No wonder if those fall out among themselves, who have provoked God to fall out with them. Wilful contempt of Christ is the great cause of men's ruin. And if professors rightly valued Christ, they would not contend about little matters.

Barnes' Notes on the Bible

Thus saith the Lord my God, Feed the flock of the slaughter - The fulfillment of the whole prophecy shows, that the person addressed is the prophet, not in, or for himself, but (as belongs to symbolic prophecy) as representing Another, our Lord. It is addressed, in the first instance, to Zechariah. For Zechariah is bidden, "take unto thee yet the instruments of a foolish shepherd" Zechariah 11:15, in words addressed to himself, personally; "And the Lord said unto me." But he who was to represent the foolish shepherd, had represented the True Shepherd, since it is said to him, "Take unto thee yet." But He, the Shepherd addressed, who does the acts commanded, speaks with the authority of God. He says, "I cut off three shepherds in one month" Zechariah 11:8; "I broke My covenant which I had made with all the peoples" Zechariah 11:10; "the poor of the flock waited upon Me" Zechariah 11:11; "I cut asunder Mine other staff, Bands, that I might break the brotherhood between Judah and Israel" Zechariah 11:14. But in Zechariah's time, no three shepherds were cut off, the covenant made by God was not broken on His part, there was no such visible distinction between those who waited on God, and those who, outwardly too, rejected Him.

Feed the flock of the slaughter - Those who were, even before the end, slain by their evil shepherds whom they followed, and who in the end would be given to the slaughter, as the Psalmist says, "we are counted as sheep for the slaughter" Psalm 44:22, because they would not hear the voice of the True Shepherd, and were not His sheep. They were already, by God's judgment, a prey to evil shepherds; and would be so yet more hereafter. As a whole then, they were "sheep of the slaughter." It is a last Charge given to feed them. As our Lord says, "Last of all, He sent unto them His Son, saying, They will reverence My Son" Matthew 21:37. This failing, nothing remained but that the flock would be given up, as they themselves say, "He will miserably destroy those wicked people, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons" Matthew 21:41, that is, our Lord explains it, "The kingdom of heaven shall be taken from them, and given to a nation bringing forth the fruits thereof. Yet a remnant should be saved" Matthew 21:43, for whose sake the larger flock was still to be fed: and, as our Lord, as Man, wept over Jerusalem, whose sentence He pronounced, so He still feeds those who would not turn to Him that they might be saved, and who would in the end be "a flock of slaughter," "Death their shepherd" Psalm 49:14, since they chose death rather than Life.

Jamieson-Fausset-Brown Bible Commentary

4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.

flock of … slaughter—(Ps 44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (Ac 20:28) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (Zec 11:4); and Himself says (Zec 11:7), "I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (Zec 11:6, 8). The typical breaking of the staff, performed in vision by Zechariah (Zec 11:10), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (Zec 11:12, 13).

Matthew Poole's Commentary

Thus saith the Lord my God; God the Father.

Feed; O Zechariah, feed, comfort, rule: but rather the Father speaks to Christ the Son, and appoints him who is the eternal Shepherd to feed his sheep.

The flock of the slaughter; appointed to the slaughter by different hands, and for different causes. It speaks of the people of the Jews, who were killed by many hands; during four hundred and fifty years they were a flock of slaughter to the Egyptians, Chaldeans, &c.; afterward to the Romans, who ruined their commonwealth, slew their citizens, and burnt their city.

Gill's Exposition of the Entire Bible

Thus saith the Lord my God,.... The Syriac version adds, "to me"; not the Prophet Zechariah, but the Messiah, who calls the Lord his God, as he was man and Mediator, John 20:17 for what follow are the words of God the Father to him, calling upon him, and giving him a commission to

Feed the flock of the slaughter; meaning the people of the Jews in general, to whom Christ was sent as a prophet, to teach and instruct them by the ministry of the word; so "feeding" is interpreted of prophesying, by the Targum and Jarchi: and these are called "the flock of slaughter", because of the cruel usage they met with from their shepherds and owners, mentioned in the next verse Zechariah 11:5; and because they were appointed and given up to ruin and destruction of God, on account of their sins and transgressions; though there was a remnant among them, a little flock, afterwards in this chapter called the poor of the flock Zechariah 11:7, who were the special care of Christ, and were fed by him in a spiritual manner; and may go by this name, because exposed to the cruelties of men, and are accounted as sheep for the slaughter, Romans 8:36 these Christ was called upon by his Father in the council of peace to take care of, which he did; and in the everlasting covenant of grace he agreed to feed them; and in the fulness of time he was sent to the lost sheep of the house of Israel, who were as sheep without a shepherd; and he fed them with knowledge and with understanding.

Geneva Study Bible

Thus saith the LORD my God; Feed the flock of the {e} slaughter;

(e) Which being now destined to be slain, were delivered as out of the lion's mouth.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

4. Feed] The person addressed is Zechariah. The passage is dramatic. The prophet is represented as personating, inclusively perhaps, as is so generally the case in O. T. prophecy, the long line of Jehovah’s true shepherds, but chiefly and ultimately the Good Shepherd of whom they all were types. Compare, as illustrating the rejection alike of the whole typical order and of the Antitype, St Stephen’s words: “Which of the prophets have not your fathers persecuted? and they have slain them which shewed before of the coming of the Just One, of whom ye have been now the betrayers and the murderers.” Acts 7:52. “Hic autem non recitat propheta simpliciter quale mandatum ipse acceperit a Deo: sed in genere docet semper Deum officio boni et fidi pastoris defunctum fuisse erga Judæos. Suscipit igitur propheta in se personam omnium prophetarum.” Calv.

flock of the slaughter] Rather, of slaughter, R. V., i.e. exposed to slaughter, as Zechariah 11:5 explains. Comp. Psalm 44:22, where “sheep for the slaughter,” or “sheep appointed to be slain” (P. B. V.) is literally, “sheep of slaughter.”

Pulpit Commentary

Verses 4-14. - § 9. The punishment falls upon the people of Israel because they reject the good Shepherd, personified by the prophet, who rules the flock and chastises evildoers in vain, and at last flings up his office in indignation at their contumacy. Verse 4. - Thus saith the Lord. The person addressed is Zechariah himself, who in a vision is commanded to assume the office of the good Shepherd (see ver. 15), and to tend the chosen people, the sheep of the Lord's pasture. God herein designs to show his care for his people from the earliest times amid the various trials which have beset them both from external enemies and from unworthy rulers at home. The flock of the slaughter; rather, the flock of slaughter - destined for, exposed to, destruction at the hands of their present shepherds (Psalm 44:22; Jeremiah 12:3; Romans 8:36). Zechariah 11:4

Keil and Delitzsch Biblical Commentary on the Old Testament

This section contains a symbolical act. By the command of Jehovah the prophet assumes the office of a shepherd over the flock, and feeds it, until he is compelled by its ingratitude to break his shepherd's staff, and give up the flock to destruction. This symbolical act is not a poetical fiction, but is to be regarded in strict accordance with the words, as an internal occurrence of a visionary character and of prophetical importance, through which the faithful care of the Lord for His people is symbolized and exhibited. Zechariah 11:4. "Thus said Jehovah my God: Feed the slaughtering-flock; Zechariah 11:5. whose purchasers slay them, and bear no blame, and their sellers say, Blessed be Jehovah! I am getting rich, and their shepherds spare them not. Zechariah 11:6. For I shall no more spare the inhabitants of the earth, is the saying of Jehovah; and behold I cause the men to fall into one another's hands, and into the king's hand; and they will smite the land, and I shall not deliver out of their hand." The person who receives the commission to feed the flock is the prophet. This is apparent, both from the expression "my God" (Zechariah 11:5, comp. with Zechariah 11:7.), and also from Zechariah 11:15, according to which he is to take the instruments of a foolish shepherd. This latter verse also shows clearly enough, that the prophet does not come forward here as performing these acts in his own person, but that he represents another, who does things in Zechariah 11:8, Zechariah 11:12, and Zechariah 11:13, which in truth neither Zechariah nor any other prophet ever did, but only God through His Son, and that in Zechariah 11:10 He is identified with God, inasmuch as here the person who breaks the staff is the prophet, and the person who has made the covenant with the nations is God. These statements are irreconcilable, both with Hofmann's assumption, that in this symbolical transaction Zechariah represents the prophetic office, and with that of Koehler, that he represents the mediatorial office. For apart from the fact that such abstract notions are foreign to the prophet's announcement, these assumptions are overthrown by the fact that neither the prophetic office nor the mediatorial office can be identified with God, and also that the work which the prophet carries out in what follows was not accomplished through the prophetic office. "The destruction of the three shepherds, or world-powers (Zechariah 11:8), is not effected through the prophetic word or office; and the fourth shepherd (Zechariah 11:15) is not instituted through the prophetic office and word" (Kliefoth). The shepherd depicted by the prophet can only be Jehovah Himself, or the angel of Jehovah, who is equal in nature to Himself, i.e., the Messiah. But since the angel of Jehovah, who appears in the visions, is not mentioned in our oracle, and as the coming of the Messiah is also announced elsewhere as the coming of Jehovah to His people, we shall have in this instance also to understand Jehovah Himself by the shepherd represented in the prophet. He visits His flock, as it is stated in Zechariah 10:3 and Ezekiel 34:11-12, and assumes the care of them. The distinction between the prophet and Jehovah cannot be adduced as an argument against this; for it really belongs to the symbolical representation of the matter, according to which God commissions the prophet to do what He Himself intends to do, and will surely accomplish. The more precise definition of what is here done depends upon the answer to be given to the question, Who are the slaughtering flock, which the prophet undertakes to feed? Does it denote the whole of the human race, as Hofmann supposes; or the nation of Israel, as is assumed by the majority of commentators? צאן ההרגה, flock of slaughtering, is an expression that may be applied either to a flock that is being slaughtered, or to one that is destined to be slaughtered in the future. In support of the latter sense, Kliefoth argues that so long as the sheep are being fed, they cannot have been already slaughtered, or be even in process of slaughtering, and that Ezekiel 34:6 expressly states, that the men who are intended by the flock of slaughtering will be slaughtered in future when the time of sparing is over, or be treated in the manner described in Ezekiel 34:5. But the first of these arguments proves nothing at all, inasmuch as, although feeding is of course not equivalent to slaughtering, a flock that is being slaughtered by its owners might be transferred to another shepherd to be fed, so as to rescue it from the caprice of its masters. The second argument rests upon the erroneous assumption that ישׁבי הארץ in Ezekiel 34:6 is identical with the slaughtering flock. The epithet צאן ההרגה, i.e., lit., flock of strangling - as hârag does not mean to slay, but to strangle - is explained in Ezekiel 34:5. The flock is so called, because its present masters are strangling it, without bearing guilt, to sell it for the purpose of enriching themselves, and its shepherds treat it in an unsparing manner; and Ezekiel 34:6 does not give the reason why the flock is called the flock of strangling or of slaughtering (as Kliefoth supposes), but the reason why it is given up by Jehovah to the prophet to feed. לא יאשׁמוּ does not affirm that those who are strangling it do not think themselves to blame - this is expressed in a different manner (cf. Jeremiah 50:7): nor that they do not actually incur guilt in consequence, or do not repent of it; for Jehovah transfers the flock to the prophet to feed, because He does not wish its possessors to go on strangling it, and אשׁם never has the meaning, to repent. לא יאשׁמוּ refers rather to the fact that these men have hitherto gone unpunished, that they still continue to prosper. So that 'âshēm means to bear or expiate the guilt, as in Hosea 5:15; Hosea 14:1 (Ges., Hitzig, Ewald, etc.).

What follows also agrees with this, - namely, that the sellers have only their own advantage in view, and thank God that they have thereby become rich. The singular יאמר is used distributively: every one of them says so. ואעשׁר, a syncopated form for ואעשׁר (Ewald, 73, b), and ו expressing the consequence, that I enrich myself (cf. Ewald, 235, b). רעיהם are the former shepherds. The imperfects are not futures, but express the manner in which the flock was accustomed to be treated at the time when the prophet undertook to feed it. Jehovah will put an end to this capricious treatment of the flock, by commanding the prophet to feed it. The reason for this He assigns in Zechariah 11:6 : For I shall not spare the inhabitants of the earth any longer. ישׁבי הארץ cannot be the inhabitants of the land, i.e., those who are described as the "flock of slaughtering" in Zechariah 11:4; for in that case "feeding" would be equivalent to slaughtering, or making ready for slaughtering. But although a flock is eventually destined for slaughtering, it is not fed for this purpose only, but generally to yield profit to its owner. Moreover, the figure of feeding is never used in the Scriptures in the sense of making ready for destruction, but always denotes fostering and affectionate care for the preservation of anything; and in the case before us, the shepherd feeds the flock entrusted to him, by slaying the three bad shepherds; and it is not till the flock has become weary of his tending that he breaks the shepherd's staves, and lays down his pastoral office, to give them up to destruction. Consequently the ישׁבי הארץ are different from the צאן ההרגה, and are those in the midst of whom the flock is living, or in whose possession and power it is. They cannot be the inhabitants of a land, however, but since they have kings (in the plural), as the expression "every one into the hand of his king" clearly shows, the inhabitants of the earth, or the world-powers; from which it also follows that the "flock of slaughtering" is not the human race, but the people of Israel, as we may clearly see from what follows, especially from Zechariah 11:11-14. Israel was given up by Jehovah into the hands of the nations of the world, or the imperial powers, to punish it for its sin. But as these nations abused the power entrusted to them, and sought utterly to destroy the nation of God, which they ought only to have chastised, the Lord takes charge of His people as their shepherd, because He will no longer spare the nations of the world, i.e., will not any longer let them deal with His people at pleasure, without being punished. The termination of the sparing will show itself in the fact that God causes the nations to destroy themselves by civil wars, and to be smitten by tyrannical kings. המציא ביד ר, to cause to fall into the hand of another, i.e., to deliver up to his power (cf. 2 Samuel 3:8). האדם is the human race; and מלכּו, the king of each, is the king to whom each is subject. The subject of כּתּתוּ is רעהוּ and מלכּו, the men and the kings who tyrannize over the others. These smite them in pieces, i.e., devastate the earth by civil war and tyranny, without any interposition on the part of God to rescue the inhabitants of the earth, or nations beyond the limits of Israel, out of their hand, or to put any restraint upon tyranny and self-destruction.