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| "I am the good shepherd: the good shepherd giveth his life for the sheep." John 10:11 |
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| "I am the good shepherd: the good shepherd giveth his life for the sheep." John 10:11 |
| Zechariah 1-10 | Zechariah 11 | Zechariah 12-14 |
| At the time of Messiah's coming, Israel would have unfit leaders. | |
| Prophecy | Fulfillment |
| Zechariah 11:4-6a
" 4 Thus saith the Lord my God; Feed the flock of the slaughter; 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. 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 neighbours hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them." | Matthew 23:1-4
" 1 THEN spake Jesus to the multitude, and to his disciples, 2 Saying, The scribes and the Pharisees sit in Moses seat: 3 All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. 4 For they bind heavy burdens and grievous to be borne, and lay them on mens shoulders; but they themselves will not move them with one of their fingers." Matthew 23:13-14 Matthew 23:23-24 |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 3:7, 5:20, 12:22-45, 13:10-15, 15:1-9, 16:6, 16:21, 23:1-39, Mark 7:5-13, 12:38-40, Luke 7:30, 11:15, 11:42-54, 12:1, 16:14-15, 19:45-46, 20:45-47, John 8:44 9:30-34, 9:39-41 |
While much of the book of Zechariah looks forward to a time of restoration and blessing still to come to the nation of Israel, Zechariah chapter 11 describes a dark period of Jewish history that was to come before this promised time of splendid prosperity. Written approximately 500 years in advance of the events, Zechariah chapter 11 is a remarkable passage of scripture that describes Israel's rejection of their Messiah, and the subsequent judgement that befell them because of it. A prophetic parable with vivid imagery, Zechariah 11 poetically speaks of a nation brutally ruled by Gentiles, lead astray by their own leadership, and ultimately forsaken by God. Verses 1-3 paint a picture of the judgement that most Bible scholars believe occurred in 70 C.E. with the Roman conquest of Jerusalem. 1 Verses 4-14 describe the reason for the judgement, the rejection of the Messiah at the hands of the bad shepherds, Israel's leaders. The passage ends with verses 15-17, which deal with the false Messiah to come. Zechariah is instructed to play the part of a good shepherd. The acting out of a parable was not a totally uncommon method for God to communicate forthcoming events. This approach is used many times with Ezekiel, such as when God directed Ezekiel to lay on his left side and right side in a symbolic act of bearing Israel's and Judah's judgement (Ezekiel 4:4-8). So here with Zechariah, who is told to assume the role of a good shepherd. Who is this good shepherd Zechariah is representing? It is Jesus, the True Shepherd who in John 10:11 says, "I am the good shepherd: the good shepherd giveth his life for the sheep."
A Graphic View of The Judgement, Zechariah 11:1-3 Verses 1-3: This is a picture of God's judgement of Israel, with an invading army that would sweep through the nation like a blazing fire, destroying everything in its path. "Lebanon" and "cedars," Solomon's temple was built with cedars from Lebanon (see Kings 5:1-11) and so the phrase "Open they doors" is thought by some to mean the temple. Others associate the cedars, towering proudly above all the rest of the trees in the forest with royalty (the house of David is likened to a lofty cedar in Ezekiel chapter 17) and the religious leadership in Israel. The cypresses in verse 2 can be connected to the common people, who cry out in fear because if the mighty cedars have fallen what hope do they have of surviving. Even the strong oaks from the fertile land of Bashan east of the Jordan river would be devastated. No one will withstand the judgement. "Lebanon," "Bashan," and "Jordan" can be understood to mean the entire land of Israel, encompassing everything from Israel's northern border (Lebanon) to its eastern side (Bashan) to its southern section (Jordan Valley). Verses 4-6a: Even though these sheep are destined for slaughter, Zechariah, playing the role of the good shepherd is to "feed" them. The phrase "the flock of the slaughter" refers to the people of Israel. Even though Jesus knew that Israel would ultimately reject Him and fall under judgement, He fed the flock of with the good news of salvation. Just as Jeremiah was tasked to present the word of the Lord to a people who would not listen, so with Messiah. But as always, there was still a remnant who did hear and heed the word of God (see Zechariah 11:7, "The Messiah would have a ministry to the "poor," the believing remnant."). In Matthew 15:24 Jesus says, "... I am not sent but unto the lost sheep of the house of Israel." The phrase "Whose possessors slay them" in verse 5 refers to the Romans in their occupation of Israel, and their ruthless reign over the Jewish people. These possessors (or "owners") have no remorse for their actions, and feel that their success is a validation of God's blessing upon them. But even though God gave the nation of Israel into the hands of the Romans, He did not find them guiltless for their evil actions against His chosen people (Genesis 12:3) and like Babylon and the other great world powers that once ruled Israel, Rome fell. The phrase "and their own shepherds pity them not" refers to the religious leaders, who not only had religious rule, but some civil authority as well. The Pharisees, Sadducees, and Scribes were the primary leadership to the Jewish people in Jesus' day.2 (These groups were part of the Sanhedrin, the highest court of the Jewish nation, sometimes referred to as the "council" or "rulers" in the New Testament). Unfortunately, at that time these groups had become intensely legalistic, overly focused on ritual and ceremony, rather than righteousness and truth. These self-serving, irresponsible shepherds are also described in Ezekiel chapter 34, "...Thus saith the Lord God unto the shepherds; Woe be to the shepherds of Israel that do feed themselves should not the shepherds feed the flocks?"(Ezekiel 34:2). Throughout His ministry, Jesus had constant confrontation with the religious leadership. In Matthew chapter 12 He called the Pharisees a "generation of vipers" and condemned them for their unpardonable sin of claiming His miraculous healing of a man demon possessed, blind, and dumb was from Satan when they knew it was of God. Matthew chapter 23 records Jesus' most extensive denouncement of the hypocrisy of the religious leadership. At the time when Israel should have been embracing their Messiah, their shepherds were leading them astray, and ultimately to their destruction.
1. Some try to associate Zechariah chapter 11 with the Babylonian invasion, but unless it is explained directly within the text, metaphorical language used in parables in the Hebrew Scriptures is normally used to describe a future event, and not to record what has already occurred and the specifics of which are already well known. Symbolic language is employed by God in prophecy in order to preserve the meaning its message throughout time.
Another view says the bad shepherds in Zechariah 11 are Gentile oppressors, such as the Romans. But this position is weak because verse 3 speaks of the shepherds themselves crying out as they are swept away in the judgement of Israel. In addition, the scriptures often use the figurative name of "shepherds" when describing the unprincipled and poor Jewish leaders. (See Jeremiah 50:6).
2. The Scribes are sometimes associated with the Pharisees but modern scholars believe the Scribes were not Pharisees, but non-ordained teachers of the Law who were not authorized to introduce new interpretations or rulings. Some point to this as the reason that the people were astonished (John 7:28-29, Mark 1:22) with the new concepts that Jesus delivered in His teaching, because Jesus was not a priest associated with any of the religious parties of the day.
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| The Messiah's rejection would cause God to remove His protection of Israel. | |
| Prophecy | Fulfillment |
| Zechariah 11:4-6b
" 4 Thus saith the Lord my God; Feed the flock of the slaughter; 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. 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 neighbours hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them." | Luke 19:41-44
" 41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 24:1-2, Mark 13:1-2, Luke 21:5-6, 21:24 |
Abused by Gentile possessors, abandoned by their own shepherds, and yet the worst is to come as verse 6 says the Lord will no longer "pity" (to spare from judgement) the people of Israel. 1 God is long-suffering, but he is also Holy and righteous and at some point He must judge sin. The phrase "I will deliver the men every one into his neighbour's hand" speaks of the internal strife that would befall the Jewish people as history records the bitter fighting amongst themselves after the rejection of Jesus and before the Roman destruction of Jerusalem. Luke 19:41-44 records Jesus' anguised prediction of the coming devastation that occured in 70 C.E. when the Roman army laid siege to Jerusalem. When the city was crowded with people having come from all over Israel to observe Passover, the Roman General Titus surrounded it, cutting off all food and supplies and systemactically conqurered Jerusalem over a period of five months. The temple was completely destroyed and over 1 million Jewish people were killed in the war. 1. When dealing with the subject of judgement, the Hebrew scriptures frequenty associtates not having "pity" with not "sparing" as in not sparing from some type of punishment or suffering (see Deuteronomy 13:8-9, Isaiah 13:18, Jeremiah 13:14, Ezezkiel 7:4) | |
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| The Messiah would be rejected in favor of another king. | |
| Prophecy | Fulfillment |
| Zechariah 11:4-6c
" 4 Thus saith the Lord my God; Feed the flock of the slaughter; 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. 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 neighbours hand, and into the hand of his king: and they shall smite the land, and out of their hand I will not deliver them." | John 19:13-15
" 13 When Pilate therefore heard that saying, he brought Jesus forth and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha. 14 And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King. 15 But 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." |
| More Prophecies Like This | |
The words "...into the hand of his king" in Zechariah 11:6 points to the Jewish people rejecting their true King, Jesus in favor of a false king (Caesar) who would ultimately lead them into destruction. John 19:15 records the response of the people (being greatly influenced by their religious leaders, see Mark 15:11) when Pilate presented Jesus to them as their king, "... We have no king but Caesar." It's ironic that the Roman conquest (and the removal of the religious leaders' position of authority) that the Pharisees, Saducesees, and Scribes sought to avoid by rejecting Jesus as Messiah should come upon them anyway. After Jesus raised Lazarus from the dead, the leaders still refused to acknowledge that He was Messiah, and plotted to kill Him. John 11:47-50 captures their dialog, " 47 Then gathered the chief priests and the Pharisees a council, and said, What do we? for this man doeth many miracles. 48 If we let him thus alone, all men will believe on him: and the Romans shall come and take away both our place and nation. 49 And one of them, named Caiaphas, being the high priest that same year, said unto them, 50 Ye know nothing at all. Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not." John goes on to say that Caiaphas did not realize the profoundly prophetic nature of his remarks, that yes, one man was in fact going to die in place of the whole nation, this being God's sovereign will and plan of salvation for all mankind. | |
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| The Messiah would have a ministry to the "poor," the believing remnant. | |
| Prophecy | Fulfillment |
| Zechariah 11:7
"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." | Matthew 9:35-36
" 35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. 36 But 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 11:4-5 |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 4:23, 12:37, 21:31, Luke 4:18, 22:42-43, John 7:45-46 |
The Hebrew words "aniyye hatson" translated as "O poor of the flock" in verse 7 speaks of the truly God-fearing people of the nation Israel. In his book "Visions and Prophecies of Zechariah," David Baron expounds "... "the poor of the people," or as the word also means, "the needy," "the weak," "the afflicted," is almost invariably used in the Hebrew Bible of the pious or godly in the nation..." 1 Even in judgement God has mercy on the remnant, the humble few who do believe and honor the word of God. John 6:35 quotes Jesus, "... I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst." And so Jesus "fed the flock" by spreading the truth of God's word and His redemption to all of the people, but only a small number would accept the "bread of life" He offered. The majority of the people would reject Jesus' message, but even in the periods of history when Israel had turned from the Lord, God would always leave a remnant of righteous people through which He could advance His purposes. Charles Feinberg states, "When he fed the flock, he was in truth feeding the poor or humble of the flock (Zep 3:12). He fed them all for the sake of the remnant among them." 2 Zechariah 11:11 further validates this interpretation as it says "... the poor of the flock that waited upon me knew that it was the word of the Lord." In John 10:27 Jesus says, "My sheep hear my voice, and I know them, and they follow me." See James 2:5 and 1 Corinthians 1:26-29 for more on God's plan for the poor of the world. "... And I took unto me two staves; the one I called Beauty, and the other I called Bands," in the Eastern culture a shepherd would sometimes carry two sticks. The first was a straight stick (rod) was used to protect the flock, to beat off animals attempting to attack the sheep. In addition, a shepherd would use this rod to rule, guide, and correct sheep. The second stick was a hooked or crooked stick (staff) used to keep the flock together, to keep sheep from straying, or to corral them for feeding. The staves in verse 7 are symbolic of the aspirations of the shepherd. The stick called "Beauty" (also called "Favor" or "Grace") is from the Hebrew word "no'am" which means "agreeableness," i.e. "delight," "suitableness," "splendor or grace," or "pleasant(ness)" 3 and is symbolic of God's divine favor and protection for His people Israel. Verse 10 validates this interpretation as the staff Beauty is broken to symbolze that God's covenant of protection for the nation Israel is broken. The stick called "Bands" (also called "Union" or "Bonds") is from the Hebrew word "hobhlim" which means "binders" or "to bind" and is symbolic of God's intention to firmly unite the people of Israel in brotherhood by the work and leadership of the Good Shepherd. Verse 14 confirms this interpretation when after Jesus, the Good Shepherd has been rejected, God says he will break the brotherhood between Judah and Israel.
1. David Baron, "Visions and Prophecies of Zechariah" page 391 | |
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| The unbelief of Israel's leaders would force the Messiah to reject them. | |
| Prophecy | Fulfillment |
| Zechariah 11:8a
"Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me." | Matthew 23:33
"Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?" Matthew 16:6 Mark 12:38-40 |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 3:7, 5:20, 12:22-45, 13:10-15, 15:1-9, 16:6, 23:1-39, Mark 3:22-30, 7:5-13, 12:38-40, Luke 11:42-54, 12:1, 16:14-15, 19:45-46, 20:45-47, John 8:44 9:39-41 |
Throughout His ministry, Jesus had continual confrontation with the religous leaders of the day. As the good shepherd, Jesus fed and nurtured the flock with the words and works of God, and yet the religous leaders who in their position had more "light" given to them, and therefore more responsiblity to properly guide the people, rejected Him. John 15: 24 records Jesus saying; "If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father." In Matthew chapter 23 Jesus called these bad shepherds "hypocrites," "blind guides," "fools and blind," "whited sepluchers," "serpents," and a "generation of vipers." Not only would the religous leaders of the flock be held accountable for their actions, but also those of the flock who witnessed the wonderous works of Jesus, those who were exposed to the "true Light" of God, His grace and His truth, and yet still rejected Him (see Matthew 12:38-45). Matthew 15:14 records Jesus speaking of the religous leaders and their followers; "Let them alone: they be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." (Also see Matthew 23:13-15). While Jesus does not want anyone to perish, and gave His life for all, those who willfully reject God's plan of salvation will be lost.
"Three shepherds"
1. Charles Feinberg, "The Minor Prophets" page 327 | |
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| The Messiah would be despised. | |
| Prophecy | Fulfillment |
| Zechariah 11:8b
"Three shepherds also I cut off in one month; and my soul lothed them, and their soul also abhorred me." | Matthew 27:20
"But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus." Matthew 26:3-4 |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 9:34, 12:14, 12:24, 16:21, 26:59, 26:65, 27:1, 27:20-22, 27:41-43, Mark 3:6, 3:22, 3:28-30, 6:3, 11:18, 15:11, 15:31-32, Luke 4:28-29, 5:21, 6:11, 11:15, 16:14, 19:47, 20:1-2, 22:3-5, 23:13-23, 23:35, 24:19-20, John 5:16-18, 7:7, 7:20, 8:52, 9:30-34, 10:20, 10:33, 11:47-48, 18:22, 19:6, 19:12-15 |
Some Bible commentators note that while the English translation seems to indicate that it is the three shepherds that the Good Shepherd is weary of, the actual Hebrew implies that it is the "flock," and not the three shepherds that is being referenced (this is further supported by the fact that verse 9, speaking of the flock, develops progressively from verse 8). 1 The leaders of Israel were not the only ones guilty of rejecting the good shepherd, the people, the "flock," also turned from Him. Ultimately we are all responsible for our individual actions and choices. Though Jesus was joyously received by many upon His entrance to Jerusalem on what is now referred to as "Palm Sunday," by the end of the week He was abandoned, rejected, and put to death. The word "abhorred" (loathed) comes from the Hebrew "bachal," and implies "nausea." The people had total distain for the good shepherd. " 4 In him was life; and the life was the light of men. 5 And the light shineth in darkness; and the darkness comprehended it not." (John 1:4-5)
1. "Keil & Delitzsch Commentary on the Bible" | |
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| The Messiah would stop ministering to the those who rejected Him. | |
| Prophecy | Fulfillment |
| Zechariah 11:9
"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." | Matthew 13:10-11
" 10 And the disciples came, and said unto him, Why speakest thou unto them in parables? 11 He 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." Matthew 15:14 |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 12:38-39 |
The shepherd fed and nurtured the flock, and yet their willful rejection of what they knew was from God left Messiah no choice but to leave them in their sin. 1 Matthew chapter 12 outlines a key turning point in Jesus' ministry when after He healed a man demon possessed, blind, and dumb, 2 the Pharisees said "... This fellow doth not cast out devils, but by Beelzebub the prince of the devils" (Matthew 12:24). The Pharisees knew in their hearts that Jesus was from God, and yet still called the miracle which the Spirit of God had demonstraed before their very eyes an act of Satan. In Matthew 12:32 Jesus called this blasphemy by the Pharisees an unpardonable sin, "And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come." It should be noted that Jesus' condemnation was in reference to the people of that day ("this generation," Matthew 12:39) only. Ultimately judgement would fall upon the generation that had the very Son of God dwell among them, and yet they rejected Him and His message. In 70 C.E. the Roman army would come and devastate Jerusalem, as Jesus predicted in Luke 19:41-44. After the religous leader's deliberate rejection of what was plainly from God, Jesus spoke in parables, instructed those he healed to keep silent, and was less proactive in openly promoting his Messiahship to the masses. Jesus' speaking in parables in order to keep God's revelation from the unbelivers can ve viewed as an act of judgement, and an act of mercy. To those who had hardened their hearts with obstinate unbeleif of God's truth, His judgement was to leave them in the sinful state that they desired to be in. John 3:19 says, "And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil."If we are responsible for the light we are given, then this "blinding" (speaking in parables) of those whose would never accept God's plan salvation can be seen as an act of mercy, for otherwise their judgement would be greater.
"and let the rest eat every one the flesh of another."
1. Reference Psalm 81:11-12, "11 But my people would not hearken to my voice; and Israel would none of me. 12 So I gave them up unto their own hearts lust: and they walked in their own counsels." Also see Proverbs 1:28.
2. In his work, "Highlights from the Life of Christ," Dr. Arnold Fruchtembaum says that within the framework of Judaism it was impossible to cast out a demon from someone who was dumb - however the rabbis taught that when Messiah came, He would be able to cast out this type of demon. In Matthew chapter 12 Jesus clearly demonstrated His Messiahship by healing a man demon possessed, blind, and dumb, and yet the religous leadership was not willing to accept it.
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| The Messiah's rejection would cause God to remove His protection of Israel. | |
| Prophecy | Fulfillment |
| Zechariah 11:10-11a
" 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. 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." | Luke 19:41-44
" 41 And when he was come near, he beheld the city, and wept over it, 42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace but now they are hid from thine eyes. 43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, 44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation." |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 24:1-2, Mark 13:1-2, Luke 21:5-6, 21:24 |
The word "people" in Zechariah 11:10 comes from the Hebrew "am" which has a root meaning of "a unit," or "a tribe." 1 Most interpret this to mean Israel, the elect people. This verse points to removal of God's protection of Israel because they did not receive the "good shepherd," Jesus. Jerusalem and the temple were destroyed by the Roman general Titus in 70 C.E., approximately forty years after Jesus was crucified. Jesus foretold of the destruction of the temple as recorded in Matthew 24:1-2. Over one million Jewish people were killed during the 70 C.E. invasion of Jerusalem. Ultimately, Israel will accept their rejected Messiah (see Zechariah 12:10 and Zechariah 13:6) and God will fulfill his promise to Abraham (see Genesis 12:2-3).
"... the poor of the flock that waited upon me knew that it was the word of the Lord."
1. Because the word for "people" is plural in the Hebrew, the covenant of protection is understood by some to be one that God made with the Gentile nations (peoples) on behalf of Israel. | |
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| The Messiah would be God. | |
| Prophecy | Fulfillment |
| Zechariah 11:10-11b
" 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. 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." | John 14:7
"If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him." |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 22:41-45, Mark 12:35-37, Luke 20:41-44, John 1:1-14, 8:58, 10:30, 10:38, 13:13, 12:45, 14:7-10, Romans 9:5, Philippians 2:5-7 Colossians 2:9 1 Timothy 3:16, Titus 2:13, Hebrews 1:3, 1:8-9, 2:14 |
The Good Shepherd breaks his staff "that I might break my covenant which I had made with all the people," - only God can decide that He will remove His protection of the nation Israel. Only God can decide that God will break a covenant. Note that this covenant that God broke was a "conditional covenant." God's promise of Israel's protection was conditional upon the nation fulfilling certain conditions - obeying His statues and commandments (reference Leviticus chapter 26). When a conditional covenant is broken, it is always broken as a result of man's sin. Contrasting, "unconditional covenants" are promises dependent on God alone, and man's sinful actions will never cause God to break His agreement. An example of an unconditional covenant would be God's promise of the land to Abraham (see Genesis 15:9-21). | |
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| The Messiah would be betrayed for thirty pieces of silver. | |
| Prophecy | Fulfillment |
| Zechariah 11:12-13a
" 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. 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." | Matthew 26:14-15
" 14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they convenanted with him for thirty pieces of silver." |
| More Prophecies Like This | Additional Fulfillment Examples Matthew 27:3 |
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| The Messiah would be rejected. | |
| Prophecy | Fulfillment |
| Zechariah 11:12-13b
" 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. 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." | Matthew 26:14-15
" 14 Then one of the twelve, called Judas Iscariot, went unto the chief priests, 15 And said unto them, What will ye give me, and I will deliver him unto you? And they convenanted with him for thirty pieces of silver." |
| More Prophecies Like This | |
Thirty pieces of silver (approximately 12 ounces) was the price one would pay in remuneration for the death of a slave (Exodus 21:32). The religous leaders valued Jesus' life as no more worthy than a common slave, clearly a expression of disdain and rejection. E.W. Hengstenberg callled the small reward of thirty peices of sliver "a figurative designation of the blackest ingratitude and the highest contempt" on the part of the Jewish leadership.1 1. E.W. Hengstenberg, "Christology of the Old Testament" | |
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| Thirty pieces of silver would be thrown into the house of the Lord. | |
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| Zechariah 11:12-13c
" 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. 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." | Matthew 27:3-5
" 3 Then 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, 4 Saying, I have sinned in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. 5 And he cast down the pieces of silver in the temple, and departed, and went and hanged himself." |
| More Prophecies Like This | |
The thirty pieces of silver were to be cast (or "flung") to the potter's area in the temple compound. It is interesting to note that the appearance and rejection of Messiah, the Shepherd of Israel, had to have occurred before the destruction of the temple in 70 C.E., when it was completely destroyed by the Romans in their devastation of Jerusalem. In Matthew's description of the dialog between the Judas and the chief preists (Matthew 27:3-10) he quotes Zechariah 11:12, and yet ascribes the words to Jeremiah. The words may be attributed to Jeremiah since the books of the prophets started with Jeremiah, and so Matthew uses a common approach of the day by citing the head book in the prophetic book collection. This approach was used by Jesus in Luke 24:44 when He says "... These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me." Instead of saying the "writings," Jesus references the Psalms, the first book in the group. 1
1. It should be noted however, that there is a further connection to Jeremiah. Jeremiah speaks of a field (used by the people for human sacrifices to idols) where a piece of pottery is broken to symbolize the judgement that was to come upon Judah, "... Thus saith the Lord of hosts; Even so will I break this people and this city, as one breaketh a potters vessel, that cannot be made whole again: and they shall bury them in Tophet, till there be no place to bury" (Jeremiah 19:11). The east gate entrance to the field was called the "Potsherd Gate," and imperfect and broken temple pottery was discarded in this field. Thus the designation "potter's field." The field purchased by the chief priests in Matthew 27:6-10 was part of Tophet (also called "the valley of the son Hinnom") that is spoken of in Jeremiah chapter 19. In Jeremiah 19:6 the Lord calls this area "the valley of slaughter," and in Matthew 27:8 it is named "the field of blood." While it cannot be disputed that Matthew 27:9 is quoting from Zechariah, his reference to Jeremiah can be understood to be in connection with the field. To summarize, Matthew's reference to Jeremiah can be seen as communicating two points, 1) Zechariah's prophecy is a continuation of the prophecy in Jeremiah chapter 19, and 2) to alert the Jewish people that they had brought severe judgement upon themselves by rejecting Jesus, the Good Shepherd. Reference Jeremiah 7:31-34, 18:1-4, and 19:1-15.
Other reasons cited for Matthew's reference to Jeremiah instead of Zechariah: 1) Jeremiah, not Zechariah actually wrote the referenced chapters in Zechariah (seems very unlikely), and 2) because of the similarity of the abbreviated form of their names in the Greek, an error was made by an early copyist thinking that the text for the name Zechariah was the text for the name Jeremiah.
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| Prophecy | Fulfillment |
| Zechariah 11:12-13d
" 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. 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." | John 12:45
" And he that seeth me seeth him that sent me." |
| More Prophecies Like This | Matthew 22:41-45, Mark 12:35-37, Luke 20:41-44, John 1:1-14, 8:58, 10:30, 10:38, 13:13, 14:7-10, Romans 9:5, Philippians 2:5-7 Colossians 2:9 1 Timothy 3:16, Titus 2:13, Hebrews 1:3, 1:8-9, 2:14 |
In Zechariah 11:12 the good shepherd asks for his wages - for the people to place a value on his devoted service and tender care among them. They respond that his services are worth thirty pieces of silver (the price of a slave). Yet in verse 13, the Lord refers to the silver as the "goodly price that I was prised at of them," with "I" being the Lord God. This speaks of God being manifest in the flesh in the form of the True Shepherd of Israel, Jesus the Messiah. The payment of the Shepherd's wages is introduced toward the end of parable. Just as a shepherd receives for his wages at the end of the day, so Jesus' work was valued at the end of His ministry. The wages He hoped for (and supremely and uniquely deserved) was the people's love, acceptance, repentance, devotion, and the turning of their hearts toward God. The shepherd's question is really a test of the nation's heart. God had become man and dwelt among His people, surely there would be an awesome wonder and reverence and joy bestowed upon the Shepherd. But this was not to be. The shepherd leaves it to the people to decide what His work is worth. He does not demand a certain wage, rather it is to be determined solely by the flock themselves. Likewise, Jesus will not force Himself upon anyone, His message of eternal life must be embraced and sincerely received by each individual.
The Brotherhood of the Jewish Commonwealth is Broken, Zechariah 11:14 After being bitterly rejected by the flock by being valued at just thirty pieces of silver, the shepherd is left has no choice but to discontinue his services. No longer will the flock be tended and kept together as the shepherd breaks his other staff "Bands" to symbolize the breaking of the unity among Israel and Judah. By asking for his wages the shepherd was giving the flock another chance to repent of their hard-hearted ways, and yet they would not. Now they would have increased civil strife and ultimately be scattered. The fulfillment of this judgement was the dissolution of the nation Israel in 66 - 70 C.E. during the siege of Jerusalem by the Roman general Titus. Intense civil division among the Jewish people was widespread and weakened their ability to defend themselves. After of the fall of Jerusalem in 70 C.E., the great dispersion of the Jewish people began.
The False Shepherd, Zechariah 11:15-17 Zechariah is now instructed to play the part of a foolish (wicked) shepherd. This description of the evil shepherd is believed by many to be of that coming great desolator, the Antichrist. In John 5:43 Jesus says, "I am come in my Fathers name, and ye receive me not: if another shall come in his own name, him ye will receive." Instead of caring for, nurturing, and protecting the flock like the True Shepherd, this false shepherd neglects and mistreats the sheep of the fold. "But not only will he neglect the flock, he will also seize upon it, and utterly consume it, not only devouring the flesh of the fat one, but even tearing in pieces the claws of the sheep." 1 Whereas Jesus came "to seek and to save that which was lost," 2 the wicked shepherd shall not seek the lost. Whereas with Jesus, "The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them," 3 the wicked shepherd will not heal that which is broken. Whereas Jesus gave His body as sacrificial substitution for the flock, the wicked shepherd seek only to please himself, and will eat the flesh of the sheep. But God is not mocked, and this false messiah will be judged, his strength (right arm) and his intelligence (right eye) will be taken from him, and ultimately he will be tossed into the lake of fire (Revelation 19:20). Come Jesus, come.
1. Keil & Delitzsch, "Commentary on the Old Testament" | |
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