Commentaries on the rest of the Bible (~45 volumes)

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.¹

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 strong² 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.

He then adds, The voice of the howling of shepherds; for their excellency, or their courage, is laid waste. Here he has 'dr, ader, and before 'dyrym, 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.³ He afterwards adds —

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 slaughter⁴ 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.

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,⁵ 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.

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.⁶ 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

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.⁷

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 —

7. And I will feed the flock of slaughter, even you, O poor of the flock. And I took unto me two staves; the one I called Beauty, and the other I called Bands; and I fed the flock.

7. Et pavi gregem occisionis, nempe (vel, ideoque) pauperes gregis: et sumpsi mihi duas virgas, unam vocavi Elegantiam (vel, Pulchritudinem;) et alteram vocavi Funiculos (alii vertunt, Perditores; de hac voce dicemus;) et pavi gregem.

He resumes here the thread of the discourse, which he had shortly before broken off; for he sets forth what had not yet been sufficiently expressed — that the ingratitude of the people, with which obstinacy was especially united, deserved entire ruin, and that now there was no hope of pardon; for the paternal care of God had been most basely and most shamefully repudiated, as well as the kind favor which he had manifested to the people.

God then complains that he fed the flock. Some apply this to Zechariah; but, as I have said, God relates the acts of kindness which he had uniformly showed to the people, until they became wholly unworthy of his favor. Let us however remember that the Prophet speaks of the remnant; for he does not here recount the benefits of God in ancient times, but describes the state of the people after their return from their exile in Babylon. God seemed before to have committed this office to Zechariah — to feed them; but as I have already said, the design of that was no other than to make it evident that the whole fault was in the people; for they had thrust from them the kindness of God, and in a manner carried on war frowardly with God, so as to prevent any access for his favor. There is therefore here an expostulation in God's name.

I have fed, he says, the flock of slaughter, even the poor of the flock. Some render lkn, on account of; but it may be taken in an explanatory sense: or we may give this rendering — "therefore the poor," or, especially the poor. With regard to the meaning, God here intimates that he had manifested his care for the whole people, for he had hoped that there were a few sheep yet remaining worthy of having mercy shown to them. As then some poor sheep might have been found among the impure flock, God says, that having this hope, he did not deem it grievous or burdensome to undertake the office of a shepherd in ruling the people. I have then fed the flock of slaughter, even for this reason, he says, because there were some miserable sheep among them: I was therefore unwilling to forsake them, and preferred to try all means rather than to cast away even one little sheep, provided a single one were found in the whole flock.⁸

He says that he took two rods, that he called one nm, nom, "Beauty," and that he called the other chvlym, chebelim, "Cords," rendered "destroyers" by those who adhere to the Hebrew points; but as chvl, both in the singular and plural, has the meaning of a rope or cord, the Prophet, I have no doubt, means by chvlym, chebelim, ropes or bindings. Grammar, indeed, does not allow this; but Zechariah did not set down the points, for they were not then in use. I indeed know with how much care the old scribes contrived the points, when the language had already ceased to be in common use. They then who neglect, or wholly reject the points, are certainly void of all judgment and reason; but yet some discrimination ought to be exercised;⁹ for if we read here "destroyers," there is no meaning; if we read "cords," there is no letter changed, but only two points are altered. As then the subject itself necessarily demands this meaning, I wonder that interpreters suffer themselves to be servilely constrained, so as not to regard the design of the Prophet.

The Prophet then says, that he had taken two rods, that he might devote himself in a manner not common to the office of a shepherd. Shepherds were satisfied with one crook; for by rods he means here the crook used by shepherds. As then every shepherd carried his own crook, the Prophet says here that he was furnished with two crooks, or pastoral staffs, because the Lord surpassed all men in his solicitude in the office of ruling his people. But the remainder I must defer until tomorrow.

Grant, Almighty God, that as thou hast hitherto so kindly showed thyself to be our Shepherd, and even our Father, and hast carefully provided for our safety, — O grant, that we may not by our ingratitude deprive ourselves of thy favors, so as to provoke thy extreme vengeance, but on the contrary suffer ourselves to be gently ruled by thee, and render thee due obedience: and as thine only-begotten Son has been by thee set over us as our only true Shepherd, may we hear his voice, and willingly obey him, so that we may be able to triumph with thy Prophet, that thy staff is sufficient for us, so as to enable us to walk without fear through the valley of the shadow of death, until we shall at length reach that blessed and eternal rest, which has been obtained for us by the blood of thine only Son. — Amen.

We said yesterday that the word chvlym, chebelim, the name given by Zechariah to the second rod, could not be rendered "destroyers," as all the Hebrews do; for God teaches us that he had fully and faithfully discharged the duties of a shepherd, so that the people perished through their own fault; and since God undertook the office of a shepherd, it could not have been said that he took a staff to destroy them: and there is also no doubt but that he connects this word with the other, nm, nom, "beauty." And he says in the last place, that this rod called chvlym, chebelim, was broken, in order to show that the brotherhood between Judah and Israel was come to an end. Now what affinity can there be between destroying and uniting? It is then clear that the word chvlym, chebelim, is to be taken here for ropes, or cords.

Let us now see why the Prophet calls one "Beauty," and the other "Ropes." Some think that the law of nature is designated by nm, nom, and by chvlym, chebelim, the law of Moses, and those who render the word "Lines," such as Jerome, who gives here the right version, think that as the law was a hard yoke on the ancients, the rod was so called because it bound them fast. Others, as Jerome also does, refer to this passage of Moses, "When the Lord cast his line, he chose a place for Israel, and when the Highest divided the nations," etc. They then think that a line is taken for an inheritance. But the first interpretation is too remote and distorted; with regard to the second, as the Prophet puts the word in the plural number, it cannot be suitably taken for an inheritance, and, as we said yesterday, the following clause shows that the idea of union is included in it.

The meaning of the Prophet then is, that God had so performed his office of a shepherd towards his people, as to rule them in the best manner; this I understand by the word nm, nom, beauty, for nothing could have been more perfect in beauty than the government which God had exercised over the Israelites; and hence he compares here his pastoral staff to beauty, as though he had said, "The order of things was so arranged that nothing could be imagined better." He then mentions unity or concord, and it was the highest favor that God gathered again the scattered Israelites so as to make them one body. It is indeed true, that few of the kingdom of Israel had returned to their own country, but it is yet evident that the remnant was not only from the tribe of Judah, from the half tribe of Benjamin, and from the Levites, but that there were others mingled with them. It was therefore a most appropriate representation, that not only a most beautiful order was established by God, but that was also added a brotherly concord, so that the children of Abraham were joined together in one spirit and in one soul. Since then they had so good a shepherd, the baser and less excusable was their ingratitude in shaking off his yoke, and in not suffering themselves to be ruled by his staff.

We now then see what the words of the Prophet mean, when he introduces God as furnished with two rods, even beauty and gathering. He then repeats what he had said before, I have fed, he says, the sheep, intimating, that it was not owing to him that he should not continue to rule them. It now follows —

8. Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me.

8. Et rejeci tres pastores mense uno; et taedio affecta est (ad verbum coarctata est) anima mea in ipsis; atque etiam anima eorum me abominata est.

At the beginning of the verse the Prophet continues the same subject, that God spared no pains in ruling the people, but patiently bore with many grievances; for it is the duty of every good and careful husband man to inspect often his flock, and to change his shepherd, when he finds him idle and inattentive to his duties. God then shows that he had exercised the greatest vigilance, for in one month he had rejected three shepherds, that is, he had within a short space of time often made choice of new shepherds, and substituted them for others, for one month is to be taken here for a short time, and the three shepherds signify many, indefinitely. When a husband man neglects his own flock, he may be deceived all the year round, should he meet with a thief or an inactive and worthless man. Since then God says, that he had changed his shepherds often in one month, he intimates what I have already said, that he took the greatest care of his flock, for he loved it, and omitted nothing necessary to defend it.¹⁰ And this circumstance especially aggravated the sin of the Jews, for they did not respond to so great a care on God's part; no, not when they saw that he watched night and day for their safety.

Now the latter part of the verse is a complaint, for God begins to set forth how base had been the wickedness and ingratitude of the people, With weariness, he says, has my soul been affected by them, and their soul has hated me¹¹ He speaks not now of the shepherds, and they are mistaken who so read the passage, as though God had repudiated the shepherds, because his soul w as wearied with them: on the contrary, he turns his discourse to the whole people, and begins to show how wicked they had been, who having been favored with so many benefits, could not yet endure the best of shepherds. Hence he says, that his soul had been straitened by them, for he found no room made for his favors. Paul also, treating on this subject, expostulates with the Corinthians, and says, that he was ready to pour forth his heart and to open widely his mouth, but they themselves were straitened, and he felt himself these straitenings in his own heart. (2 Corinthians 6:11.) So also God complains here and says, that he was straitened by the Jews; for he found that his blessings were not rightly received, but as it were hindered, so great was the wickedness of the people.

He expresses more clearly at the end that he was despised by them, They also have hated me. Now it was a contempt in no way excusable, when the Jews would not acknowledge how kindly and bountifully God had treated them. We now perceive the Prophet's design: after having related how kindly God had condescended to rule the people, he now says that this labor had produced no fruit, for the door for God's favors had been closed up. It afterwards follows-

9. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.

9. Et dixi, Non pascan vos; quod morti devotum est, moriatur; et quod succisioni devotum est, succidatur; et quae residuae erunt, devorent unaquaeque carnem sociae suae.

God now declares what had been briefly mentioned before, — that his judgment could not be deemed cruel, for the people had been extremely wicked, and their wickedness deserved extreme punishment. It seems indeed to be a simple narrative; but God here defends his own cause, for he had tried all means in ruling the people, before he had recourse to extreme rigor. Who indeed could now murmur against God? for he had been ever ready to undertake the office of a shepherd, and had so humbled himself as to take care of that people as his own flock, and had, in short, omitted no kind of attention; and yet he had been despised by that people, and even treated with derision. It was therefore an extreme indignity when they hated God, who had yet dealt with them with so much kindness. We hence see that God's judgment is here vindicated from every calumny; for the wickedness of the people was altogether inexcusable before God had renounced his care of them.

I said: the time must be noticed, for he intimates that he had not been too hasty in taking vengeance; but that as there was no longer any remedy, he had been constrained, as it were by necessity, to give up his office of a shepherd. I said then, I will not feed you; what is to die, let it die; what is to be cut off, let it be cut off¹² He here resigns his office of a shepherd, and intimates that he was innocent and free from all blame, whatever might happen. A shepherd is set over a flock for this purpose, — that he may defend it, even every sheep, both against the depredations of robbers, and the rapacity of wolves: but when he gives up his office, he is exempt from all blame, though afterwards the flock may be stolen or devoured by wolves and wild beasts. God then here openly declares, that it was not to be imputed to him, if the Jews perished a hundred times, for they refused to be ruled by him, and thus he was freed from the pastoral charge. What then is to perish, let it perish; that is, "Since they are not healable, and allow no remedy to be applied to their evils, I leave them; they shall find out what it is to be without a good shepherd."

We now see more clearly what I before stated, — that the wickedness and ingratitude of the people are here reproved, because they had rejected God, who was ready to be their shepherd, — and that the cause of the ruin which was nigh at hand, was in the Jews themselves, though they anxiously tried, but in vain, to transfer it to another.

He concludes with these words, And those which remain, even those who shall escape external attacks, let them eat one another, since they are not now sheep, but savage wild beasts. And this we know has been fulfilled; for the Jews at length perished through mutual discords, and no one spared his own brother; nay, the nearer the relationship, the more cruelly each raged against the other. Hence God's judgment, denounced by the Prophet, then appeared most openly, when the Jews perished through intestine broils and even slaughters. It then follows —

10. And I took my staff, even Beauty, and cut it asunder, that I might break my covenant which I had made with all the people.

10. Et accepi virgam meam, nempe Pulchritudinem, et confregi eam, ut irritum facerem foedus quod pepigeram cum omnibus gentibus (vel, populis.)

11. And it was broken in that day: and so the poor of the flock that waited upon me knew that it was the word of the LORD.

11. Et irritum fuit die illo; et cognoverunt sic paupers gregis qui me observabant, quod sermo Iehovae hic esset.

He confirms the same truth, but a metaphor is introduced: for he says, that when he freed himself from the office of a shepherd, he broke the two rods, even Beauty and Gathering. He speaks of the first staff, because things were in a confusion in Judea, before the people were wholly cut off; for the dispersion did not immediately take place, so that there was no sort of social state among the Jews; but social order was so deranged, that it was sufficiently evident that they were not ruled by God. By degrees the purity of doctrine was corrupted, and a flood of errors crept in; superstition gained great strength. When things were in this state of confusion, the pastoral staff was broken, which is called, Beauty. This verse then contains no more than an explanation of the last: and hence also he says, That broken might be the covenant which I had made, that is, that it might be now quite evident that this people are not ruled by my hand and authority.

Some interpreters extend to the whole world what is here said of nations, and think that the same thing is meant by Zechariah as that which is said in Hosea 2:1, -that the Lord made a covenant with the beasts of the earth and the birds of heaven, that no harm should happen to his people; but the comparison is not suitable. It is then probable, that God here speaks only of the posterity of Abraham; nor is it to be wondered at that they are called nations, for even so Moses says,

"Nations from thee shall be born," (Genesis 17:6.)

and this was done for the purpose of setting forth the greatness of God's favor; for the ten tribes were as so many nations among whom God reigned. It seemed incredible, that from one man, not only a numerous family, but many nations should proceed. The real meaning then seems to be, that God testified that he would no longer be the leader of that people; for when order was trodden under foot, the covenant of God was made void. Why indeed was that covenant continued, and what was its design, except to keep things aright, in a fit and suitable condition? Thus in the church, God regards order, so that nothing should be done rashly, according to every man's humor. This then was the beginning of that dispersion, which at length followed when the people had fallen off from the order which God had appointed.¹³

He concludes by saying, that in that day the covenant was broken. By which words he intimates that it was not by chance that the law was destroyed, and that the Jews departed from the just government of God, but that it was through the dreadful vengeance of God. In that day then: this is emphatical, as though the Prophet had said, "It ought not to be ascribed to chance that things have changed for the worse, for God has thus executed his judgment, after having with extreme patience borne with the wickedness of the people." And hence he adds, that the poor of the flock saw that this was the word of Jehovah. Here the Prophet briefly points out two things — that this was not commonly known as God's judgment, but that almost all with closed eyes overlooked what had happened; for the world contracts as it were hardness, and becomes wilfully obdurate under the scourges of God. All cry out that they are miserable, but no one regards the hand of the striker, as it is said elsewhere. (Isaiah 9:13.) So also Zechariah charges here the Jews with stupidity; for though the greater part saw all things in confusion, yet they did not consider, but regarded almost as nothing the dreadful judgment of God. It must then be that men are extremely refractory, when they perceive not that they are chastised by God; yet the Prophet charges the Jews with this sottishness; for they regarded not this as the word of Jehovah, they did not believe that this was God's hand. But he says further, that the poor of the flock perceived this: and thus he shows, that while the body of the people followed the way to ruin, a few derived benefit from God's scourges; and thus it never happens, that God chastises without some advantage. Though then the reprobate obstinately resist God, and hesitate not to tread under foot his judgments, and as far as they can, render them void, there are yet some few who receive benefit and acknowledge God's hand so as to humble themselves and repent.

The Prophet, then, after having complained that the chief men, even those who were in honor and in wealth among the Jews, heedlessly despised God's dreadful judgment, makes this addition, that there were a few very poor and humble men, who regarded this judgment as not having come by chance, but through God, who became a just avenger, because his favor had been wantonly despised: The poor then of the flock knew this to be the word of Jehovah

As this happened in the time of the Prophet, it is no wonder that at this day, even when God thunders from heaven and makes known his judgments by manifest proofs, the world should yet rush headlong into perdition, and become as it were stupefied in their calamities. In the meantime we ought to strive to connect ourselves with the miserable poor, who are deemed as the offscourings of the world, and so attentively to consider God's vengeance, that we may seriously fear and not provoke his extreme judgments, and thus perish with the wicked.

We must observe also the expression which Zechariah introduced before the last words, Who attend to me. He mentions it as a singular and a rare thing, that even a few deigned to consider the works of God. The chief wisdom of men, we know, is attentively to consider the hand of God; but almost all seem to be immersed in a state of stupor: when the Lord smites them, they stand as it were amazed, and never, as we have already said, regard the hand of the smiter; and when the Lord freely and kindly cherishes them, they exult in their own wantonness. Thus under every kind of treatment, they are untractable; for they attend not to God, but close their eyes, harden their hearts, and cover themselves with many veils; in short, we find the blindness of the world ever connected with perverseness, so that they in vain pretend ignorance, for they attend not to God, but on the contrary turn their backs on him and darken the clear light by their wickedness.

We now then see why this sentence is introduced, that the poor of the flock understand, because they apply their minds and devote their attention for the purpose of considering the works of God. It hence follows that the bulls, who with their horns fearlessly assail God, and that he-goats, who by their stench fill the air, continue in their brutishness, and derive no benefit from God's judgments, because they are wilfully and through their own wickedness wholly blind. It follows —

12. And I said unto them, If ye think good, give me my price; and if not, forbear. So they weighed for my price thirty pieces of silver.

12. Et dixi illis, Si bonum est in oculis vestris (hoc esst, si vobis placet,) date mercedem meam; quod si non, desistite: et appenderunt mercedem meam triginta argenteos.

13. And the Lord said unto me, Cast it unto the potter: a goodly price that I was prised at of them. And I took the thirty pieces of silver, and cast them to the potter in the house of the Lord

13. Et dixit Iehova ad me, Projice hoc ad figulum, magnificentiam pretii quo aestimatus sum ab illis: et sumpsi triginta argenteos, et projeci hoc ad templum Iehovae, ad figulum.

God now adds another crime, by which he discovers the wickedness of the people; for they estimated all the labor he had bestowed at a cry insignificant price. He had before complained of ingratitude; but more fully detected was the iniquity and baseness of the people, when they thus regarded as of no value the inestimable favor of God towards them. What the Prophet then says now is — that God at last tried them so as to know whether his benefits were of any account among the Jews, and that it had been fully found out, that all the labor and toil employed in their behalf, had been ill-spent and wholly lost. That Zechariah now speaks in his own person, and then introduces God as the speaker, makes no difference, as we said yesterday, as to the main subject; for his object is to set forth how shamefully the Jews had abused the favor of God, and how unjustly they had despised it. And yet he speaks as God's minister; for God not only governed that people himself, but also endued with the power of his Spirit many ministers, who undertook the office of shepherds.

He then says, that he came (and what is said properly belongs to God) to the people and demanded a reward, Give me, he says, a reward; if not, forbear¹⁴ He expresses here the highest indignation, as though one upbraided the wickedness and ingratitude of his neighbor and said, "Own my kindness, if you please; if not, let it perish: I care not; I see that you are wholly worthless and altogether unworthy of being so liberally treated: I therefore make no account of thy compensations; but at the same time it behaves thee to consider how much thou art indebted to me." So now does God in high displeasure speak here: "Give me at least a reward, that I may not have served you for nothing: you have misused my labor, I have borne with many wrongs and annoyances in ruling you; what is to be the compensation for my solicitude and care? I indeed make no account of a reward, for I am not a mercenary." He then adds, that they gave him thirty silverings¹⁵ He mentions this no doubt as a mean price, intimating, that they wished by such a small sum to compensate for the many and inestimable favors of God; as when one hires a swineherd or a clown, he gives a paltry sum as his wages; so the Jews, as the Prophet says, acted towards God. At the same time by the mean price, a suitable reward only to a clown, he means those frivolous things by which the Jews thought to satisfy God: for we know how diligent they were in performing their ceremonies, as though indeed these were a compensation that was of any value with God! He requires integrity of heart, and he gives himself to us, that he may in return have us as his own.¹⁶ This then was the price of labor which the Lord had deserved. It would have been a suitable reward had the Jews devoted themselves wholly to him in obedience to his word. But what did they do? They sedulously performed ceremonies and other frivolous things. This then was a sordid reward, as though they sought to put him off with the reward of a swineherd.

Hence he adds, Jehovah said to me, throw it to the potter. "This truly is my reward! Cast it to the potter, that he may get some bricks or coverings to repair the temple; if there are any parts of the temple dilapidated, let the potter get thereby some bricks, or let any humble artisan have such a price for himself." But he afterwards speaks ironically when he says, the magnificence and the glory of the price at which he had been estimated! "This is, forsooth! the magnificence of my price, though I had endured many toils! they now deal with me as with some mean swineherd, though I was their Lord and Shepherd: since then they seek thus craftily to satisfy me, and reproachfully offer me a paltry reward, and as it were degrade my glory and spit in my face, Cast, cast it, he says, to the potter;" that is, let them repair the temple, in which they delight so much as if they were in heaven: for the temple is their idol; but God will be never nigh them while they act thus hypocritically with him. "Let them then repair the breaches of the temple and pay the price to the potter, for I will not suffer a price so unworthy of my majesty to be obtruded so disgracefully on me."

We now then apprehend the meaning of the Prophet: and first we must bear in mind what I have stated, that here is described how irreclaimable had been the wickedness of the people: though rejected by God, when he had broken his rod, they yet esteemed as nothing the favors which they had experienced. How so? because they thought that they performed an abundant service to God, when they worshipped him by external frivolities; for ceremonies without a real sense of religion are frivolous puerilities in God's presence. What then the Prophet now urges is, that the Jews wilfully buried God's benefits, by which he had nevertheless so bound them to himself that they could not be released. And to the same purpose is what follows, Cast it to the potter: for he testifies that the price was of no value, nay, that he abominated such a reward as men paid hint when they dealt with him in such a reproachful manner; for as he says in Isaiah, it was a weariness to him —

"I am disgusted with your festal days; why do you daily tread the pavement of my temple?" (Isaiah 1:12,13;) and again he says,

"He who slays an ox is the same as he who kills a man." (Isaiah 66:3.)

God in these places shows, as here by Zechariah, that these sacrifices which ungodly men and hypocrites offer to him, without a right feeling of religion, are the greatest abominations to him, — why? Because it is the highest indignity which the wicked call offer, which is as it were to spit in his face, when they compare him to a potter or a swineherd, and think nothing of the reward which he deserves, and that is, to consecrate and really to devote themselves wholly to him without any dissimulation. When therefore men trifle with God and think that he is delighted with frivolous puerilities, they compare him, as I have said, to a swineherd, or to some low or common workman; and this is an indignity which he cannot bear, and for which he manifests hero by his Prophet his high displeasure.¹⁷

Grant, Almighty God, that as thou ceases not, though provoked by our many sins, to discharge the office of a good and most faithful shepherd, and as thou continues in various ways to testify that Christ watches over us as one who has undertaken the care of our safety, — O grant, that we may be touched with the feeling of true repentance, and so profit under thy scourges, that by considering thy judgments, we may be really humbled under and mighty hand, and so submit to thee, that finding us teachable and obedient, thou mayest continue to rule us to the end, until after having been protected from all harms by the pastoral staff of thine only-begotten Son, we shall at length reach that blessed rest, which has been procured for us by his blood. — Amen.