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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Zechariah 11:15–17. His two-level outline is real structure in the source text, so it is rendered as structure.
God, having shown the misery of this people in their being justly abandoned by the good Shepherd, here shows their further misery in being shamefully abused by a foolish shepherd. The prophet is himself to personate and represent this pretended shepherd (Zac 11:15): Take unto thee the instruments or accoutrements of a foolish shepherd, that are no way fit for the business, such a shepherd's coat, and bag, and staff, as a foolish shepherd would appear in; for such a shepherd shall be set over them (Zac 11:16), who, instead of protecting them, shall oppress them and do them mischief. 1. They shall be under the inspection of unfaithful ministers. Their scribes, and priests, and doctors of their law, shall bind heavy burdens upon them, and grievous to be borne, and, with their traditions imposed, shall make the ceremonial law much more a yoke than God had made it. The description here given of the foolish shepherd suits very well with the character Christ gives of the scribes and Pharisees, Mat 23:2. They shall be under the tyranny of unmerciful princes, that shall rule them with rigour, and make their own land as much a house of bondage to them as ever Egypt or Babylon was. When they had rejected him by whom princes decree justice it was just that they should be turned over to those who decree unrighteous decrees. 3. They shall be imposed upon and deluded by false Christs and false prophets, as our Saviour foretold, Mat 24:5. Many such there were, who by their seditious practices provoked the Romans, and hastened the ruin of the Jewish nation; but it is observable that they were never cheated by a counterfeit Messiah till they had refused and rejected the true Messiah. Now observe,
I.What a curse this foolish shepherd should be to the people, Zac 11:16.
God will, for their punishment, raise up a foolish shepherd, who will not do the duty of a shepherd; he will not visit those that are cut off, nor go after those that go astray, nor seek those that are missing, to find them out and bring them home, as the good shepherd does, Mat 18:12, Mat 18:13. Their shepherds take no care of the young ones, that need their care and are well worthy of it, as Christ does, Isa 40:11. They do not heal that which was broken, which was worried and torn, but let it die of its bruises, when a little thing, in time, would have saved it. They do not feed those who, through weakness, stand still, and are ready to faint, and cannot get forward, but leave them behind, let who will take them up; they do not carry that which stands still (so some read it); they never do any thing to support the weak and comfort the feeble-minded; but, on the contrary,
1.They are luxurious themselves: They eat of the flesh of the fat; they will have of the best for themselves; and, like that wicked servant that said, My lord delays his coming, they eat and drink with the drunken, and serve their own bellies.
2.They are barbarous to the flock. Their passions are as ill-governed as their appetites, for, when they are in a rage against any of the flock, they tear their very claws in pieces by over-driving them; they beat their hoofs; they smite their fellow servants. Woe unto thee, O land! when thy king is such a child!
II.What a curse this foolish shepherd should bring upon himself (Zac 11:17):
Woe to the idol-shepherd, who, like an idol, has eyes and sees not, who, like an idol, receives abundance of respect and homage from the people and the chief of their offerings, but neither can nor will do them any kindness. He leaves the flock when they most need his care, leaves them destitute, and flees, because he is a hireling; his doom is that the sword of God's justice shall be upon his arm and his right eye, so that he shall quite lose the use of both. His arm shall wither and be dried up, so that he who would not help his friends when it was required shall not know how to help himself; his right eye shall be utterly darkened, that he shall not discern the danger that his flock is in, nor know which way to look for relief. This was fulfilled when Christ said to the Pharisees, I have come that those who see may be made blind, Joh 9:39. Those that have gifts which qualify them to do good, if they do not do good with them, shall be deprived of them; those that should have been workmen, but were slothful and would do nothing, will justly have their arm dried up; and those that should have been watchmen, but were sleepy and would never look about them, will justly have their eye blinded.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
(vv. 15 seqq.) And the Lord said to me: Take for yourself the vessels of a foolish shepherd. For behold, I will raise up a shepherd in the land who will not visit those who are abandoned, he will not seek the scattered, and he will not heal the broken. And what stands, he will not nourish, and he will eat the flesh of the fat ones, and he will dissolve their hoofs. O shepherd, forsaking the flock and the idol: a sword will be upon his arm and upon his right eye, his arm will be dried up with dryness, and his right eye will be darkened with darkness. LXX: And the Lord said to me: Take yet the instruments of a foolish shepherd. For behold I will raise up a shepherd in the land, who shall not visit what is forsaken, nor seek what is scattered, nor heal what is broken, nor nourish that which standeth, and he shall eat the flesh of the fat ones, and break their hoofs. O shepherd, that feedest the sheep, woe to the idle shepherd that forsaketh the flock: the sword upon his arm and upon his right eye: his arm shall quite wither away, and his right eye shall be utterly darkened. When he says, 'Take for yourself the vessels of a foolish shepherd,' it signifies that he had taken for himself two staffs, one called Favor, and the other called Union. And because he had thrown them away due to his own fault and sin, and the unity between Judah and Israel had been broken, we have been grafted into the root of the good olive tree, and blindness has come upon the house of Israel in part, until the fullness of the Gentiles comes in (Rom. 11). Now it is said to the prophet, as a most weighty foolish shepherd, or unwise, to assume the prophecy. The foolish and ignorant shepherd is undoubtedly the Antichrist; who is said to come at the end of the world, and the manner in which he will come is indicated. So we must take the shepherd's vessels, his symbols and attire, a purse, a staff, a flute, and a whistle. Just as Isaiah, in order to demonstrate the captivity of the people, enters naked (Isa. 20); and Jeremiah goes to the house of the potter, to show the destruction of the vessel which was spinning on the wheel, and to demonstrate the destruction of Israel and the power of God (Jer. 18); and Ezekiel, in order to demonstrate the overthrow of Jerusalem and the escape of Zedekiah, and the burdens of the captives, not only speaks but also demonstrates through his attire, by digging through the wall and carrying it on his shoulders (Ezek. 12); so does Zechariah take on the attire of the foolish and ignorant shepherd, to proclaim the one who is to come (Zech. 11). This shepherd will rise in Israel, for the true shepherd had said: I will no longer feed you. He is also called by another name in the prophet Daniel (Ch. IX), and in the Gospel (Mark XIII), and in the letter of Paul to the Thessalonians (II Thess. II), the abomination of desolation, who will sit in the temple of the Lord and will make himself out to be God, the one who is also referred to as the great sense through Isaiah (Isa. XXXII). And he has come for this purpose, not to heal, but to destroy the flock of Israel. For the good shepherd visits the sick sheep, seeks out the scattered ones, brings back the ones that have been left behind, and sustains the tired ones. On the other hand, the bad shepherd acts against everything, devours the flesh of the fat ones, dissolves the hooves of the rams and sheep, and perverts them so that they do not enter with a straight foot. The Jews received this shepherd, whom the Lord Jesus will kill with the breath of his mouth and render useless by the brightness of his coming, so that those who did not believe the truth may not be saved but believe in falsehood and be judged because they consented to wickedness. But describing the worst, foolish, and inexperienced shepherd, the prophetic discourse is directed to him, saying: O shepherd, and idol. So wicked is the shepherd that he is not called a worshiper of idols, but he himself is named an idol, while he calls himself God, and desires to be worshiped by all. He has abandoned the flock to be devoured by beasts, which the Lord had kept for so long. A sword is upon his arm, and strength, and upon his right eye, with which he proudly claimed to see the sacraments of God sharply, and to see more than all the prophets who came before, to the extent that he called himself the Son of God. But that sword, of which we have spoken above, and of which we will now speak in part, is the one about which Isaiah also speaks: My sword has become intoxicated in the heavens (Isa. XXXIV, 5). Therefore, the sword of the Lord will be upon his arm and upon his right eye, so that its strength and all the boasting of his power may be dried up by aridity, and the knowledge which he falsely promised to himself may be obscured by eternal darkness.
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Summary
Zechariah 11:16 delivers a severe prophetic indictment, depicting the rise of a "worthless shepherd" as a divine judgment upon a disobedient people. This shepherd, far from caring for the flock, utterly neglects the vulnerable, the lost, and the injured, instead preying upon the strong and healthy for his own selfish gain. The verse serves as a stark warning against corrupt leadership and illustrates the devastating consequences when a nation rejects God's true guidance, highlighting themes of exploitation, neglect, and divine retribution.
Context
Literary Context
Zechariah 11:16 is situated within a highly symbolic and dramatic section of Zechariah, specifically chapter 11, which portrays the rejection of God's true shepherd and the subsequent judgment. The chapter begins with a lament over the destruction of the land, followed by God's commission to Zechariah to "shepherd the flock doomed to slaughter" (Zechariah 11:4). Zechariah acts out a symbolic shepherding role, breaking two staffs: "Favor" (or "Grace"), signifying the breaking of God's covenant with all peoples (Zechariah 11:10), and "Union" (or "Bonds"), symbolizing the breaking of brotherhood between Judah and Israel (Zechariah 11:14). The rejection of the true shepherd is underscored by the paltry payment of thirty pieces of silver (Zechariah 11:12-13), a sum later prophetically fulfilled in the betrayal of Jesus. Verse 16 then introduces the antithesis of the good shepherd—a "worthless" or "foolish" shepherd—whom God Himself will raise up as a consequence of the people's rejection.
Historical & Cultural Context
The book of Zechariah was written to the Jewish community in Judah after their return from Babylonian exile, likely around 520-518 BC. In ancient Near Eastern cultures, and particularly in Israel, the image of a "shepherd" was a pervasive and powerful metaphor for leadership, encompassing kings, priests, and prophets. Rulers were expected to care for their people as a shepherd cares for his flock, providing protection, provision, and guidance. The Old Testament frequently uses this imagery to describe both righteous rulers (e.g., David) and corrupt ones who exploit their people. Therefore, the description of a "worthless shepherd" in Zechariah 11:16 would have immediately resonated with the audience as a prophecy concerning a disastrous, self-serving leader who would bring further ruin upon the nation, contrasting sharply with the divine ideal of a caring, covenant-keeping shepherd.
Key Themes
Zechariah 11:16 contributes significantly to several overarching themes within the chapter and the broader prophetic book. It powerfully articulates the theme of Divine Judgment, where God actively allows or raises up oppressive leadership as a consequence of His people's spiritual rebellion and rejection of His true guidance. This verse also vividly portrays the Nature of Corrupt Leadership, contrasting the ideal shepherd with a predatory one who exploits rather than protects, highlighting the dangers of self-serving authority. Furthermore, it underscores the theme of Consequences of Rejection, demonstrating that turning away from the Lord's chosen representatives or His covenant path inevitably leads to severe and painful outcomes, such as being subjected to harsh and uncaring rule, as seen in the broader narrative of Zechariah 11.
Exposition and Analysis
Key Word Analysis
A primitive root meaning "to tend a flock; i.e. pasture it; intransitively, to graze (literally or figuratively); generally to rule; by extension, to associate with (as a friend)." In this context, râʻâh refers to a leader, but the subsequent description immediately subverts the positive connotations usually associated with a shepherd, painting a picture of one who rules not with care but with destructive intent.
A primitive root meaning "to search out (by any method, specifically in worship or prayer); by implication, to strive after; ask, beg, beseech, desire, enquire, get, make inquisition, procure, (make) request, require, seek (for)." The negation "shall not seek" emphasizes the shepherd's profound neglect and lack of concern for the lost or vulnerable members of the flock, directly contrasting with the expected diligent care of a true shepherd.
A primitive root meaning "to break off or crunch; figuratively, to deliver." Here, the sense is violent and destructive: "to rend (in pieces), tear in pieces." When applied to "claws" or "hooves," it depicts a brutal, predatory act, signifying the shepherd's savage exploitation and dismemberment of the flock for his own benefit, rather than protecting them.
Verse Breakdown
"For, lo, I will raise up a shepherd in the land,"
This opening clause emphasizes divine sovereignty and judgment. God Himself declares His intention to allow or appoint this shepherd, indicating that this destructive leadership is not accidental but a direct consequence or instrument of divine retribution for the people's rejection of His true guidance.
"[which] shall not visit those that be cut off,"
The first mark of the worthless shepherd's neglect. "Cut off" (H3582, kâchad) refers to those who are hidden, destroyed, or separated from the flock. A good shepherd would diligently seek out and restore such lost or isolated sheep; this shepherd will not even bother to check on them.
"neither shall seek the young one,"
This highlights the shepherd's disregard for the most vulnerable. "Young one" (H5289, naʻar) implies the weakest, most dependent members of the flock. The true shepherd would protect and nurture the young; this one shows no concern for their survival or well-being.
"nor heal that that is broken,"
The shepherd fails to provide care for the injured or afflicted. "Broken" (H7665, shâbar) refers to those who are hurt or crushed. Instead of mending and restoring, this shepherd leaves the wounded to suffer and perish.
"nor feed that that standeth still:"
This clause speaks to the neglect of the weary or struggling. "Standeth still" (H5324, nâtsab) can imply those who are exhausted, weak, or unable to move forward. A good shepherd nourishes and sustains the weak, but this one withholds even basic sustenance.
"but he shall eat the flesh of the fat,"
In stark contrast to his neglect of the weak, this shepherd actively preys upon the strong and prosperous. "Fat" (H1277, bârîyʼ) refers to the well-fed and healthy. This imagery vividly portrays exploitation, where the leader consumes the resources and vitality of the thriving members for his own selfish gain.
"and tear their claws in pieces."
This final, brutal image underscores the shepherd's destructive and violent nature. "Claws" (H6541, parçâh) refers to hooves. Tearing hooves in pieces is a savage act, symbolizing the utter destruction, disfigurement, and crippling of the flock, leaving them utterly defenseless and ruined.
Literary Devices
Zechariah 11:16 is rich in Metaphor, where the "shepherd" represents a leader and the "flock" represents the people. This extended metaphor allows for a vivid portrayal of leadership qualities, both good and bad. The verse employs stark Contrast by juxtaposing the expected duties of a good shepherd (visiting, seeking, healing, feeding) with the destructive actions of the worthless shepherd (neglecting, exploiting, tearing). This creates a powerful sense of irony, as the figure meant to protect becomes the primary predator. Imagery is heavily used, particularly the visceral descriptions of "eating the flesh of the fat" and "tearing their claws in pieces," which evoke a sense of brutality, exploitation, and complete lack of compassion, making the shepherd's malevolence palpable to the reader. The phrase "I will raise up" indicates Divine Irony or Divine Judgment, where God uses an instrument of evil to bring about His purposes, in this case, as a consequence for His people's rejection of His true guidance.
Theological and Thematic Connections
Zechariah 11:16 speaks profoundly to the biblical theology of leadership and divine judgment. It underscores God's deep concern for His people, often referred to as His flock, and His righteous indignation when those appointed to care for them instead exploit and abuse. This passage serves as a prophetic warning against false leadership, echoing the condemnations found throughout the Old Testament against kings and spiritual guides who failed to uphold justice and righteousness. The "worthless shepherd" is a prototype of any leader, whether political or spiritual, who prioritizes personal gain over the well-being of those under their charge, ultimately leading to the destruction of the community. God's declaration, "I will raise up," reveals that even destructive leadership can be part of His sovereign plan, serving as a form of judgment or a means to bring His people to repentance when they have rejected His righteous rule.
Reflection and Application
Zechariah 11:16 offers timeless insights into the nature of leadership and the consequences of spiritual choices. It compels us to critically evaluate those in positions of authority, whether in government, business, or the church. A true leader, like a good shepherd, prioritizes the care, protection, and nourishment of those entrusted to them, especially the vulnerable and marginalized. This verse challenges us to discern between genuine, self-sacrificing leadership and self-serving exploitation. It also serves as a sobering reminder that a people's rejection of God's righteous standards and His true guidance can lead to being subjected to oppressive and destructive rule. Therefore, our responsibility extends beyond merely identifying bad leaders; it calls us to pray for righteous leadership, to hold leaders accountable, and most importantly, to align ourselves with God's will, ensuring that we do not invite such judgment upon ourselves or our communities through our own spiritual apathy or rebellion.
Questions for Reflection
FAQ
Who is the "worthless shepherd" prophesied in Zechariah 11:16?
The "worthless shepherd" (sometimes translated "foolish shepherd" or "idol shepherd") in Zechariah 11:16 is a prophetic figure representing a corrupt and destructive leader. While some interpretations suggest a specific historical figure (e.g., a particular king or high priest of Israel), the more common and robust understanding is that this shepherd embodies the antithesis of the true, caring shepherd God desires for His people. He symbolizes any leader who, instead of protecting and nourishing the flock, exploits, abuses, and ultimately destroys it for personal gain. This figure serves as a stark warning and a symbol of divine judgment upon a people who have rejected God's righteous rule and true guidance, as detailed throughout Zechariah 11.
Why would God "raise up" such a destructive shepherd?
The phrase "I will raise up" indicates God's sovereign hand in allowing or appointing this destructive leader. This is not to say God directly causes evil, but rather that He permits or uses the consequences of human sin and rebellion as a form of judgment. In the context of Zechariah 11, the people had rejected God's true shepherd (symbolized by Zechariah's prophetic acts and the rejection of the thirty pieces of silver in Zechariah 11:12-13). As a result of their spiritual rebellion and disloyalty, God allows them to experience the devastating consequences of being led by a leader who reflects their own spiritual corruption—one who is self-serving, neglectful, and destructive. This serves as a powerful demonstration of divine justice and a call to repentance.
Christ-Centered Fulfillment
While Zechariah 11:16 vividly portrays a "worthless shepherd" as a figure of judgment against a disobedient Israel, its ultimate Christ-centered fulfillment is found in the stark contrast it provides to the person and ministry of Jesus Christ. The rejection of the true shepherd in Zechariah 11:4-14, particularly the betrayal for thirty pieces of silver, directly foreshadows the betrayal of Jesus (Matthew 27:9-10). In contrast to the worthless shepherd who neglects the weak, preys on the strong, and tears the flock apart, Jesus declares Himself the Good Shepherd who lays down His life for the sheep. He actively seeks the lost (Luke 15:4-7), heals the brokenhearted (Luke 4:18), nourishes those who hunger and thirst for righteousness (Matthew 5:6), and perfectly cares for His flock. Thus, Zechariah 11:16, by describing the antithesis of a true shepherd, amplifies the profound grace and sacrificial love embodied by Christ, who came not to exploit or destroy, but to give life and life more abundantly (John 10:10). He is the one true Shepherd, the Chief Shepherd (1 Peter 5:4), who perfectly fulfills all the righteous attributes that the worthless shepherd utterly lacks.