Zechariah 11

9. Then said I--at last when all means of saving the nation had been used in vain ( John 8:24 ).
I will not--that is, no more feed you. The last rejection of the Jews is foretold, of which the former under Nebuchadnezzar, similarly described, was the type ( Jeremiah 15:1-3 , 34:17 , 43:11 , Ezekiel 6:12 ). Perish those who are doomed to perish, since they reject Him who would have saved them! Let them rush on to their own ruin, since they will have it so.
eat . . . flesh of another--Let them madly perish by mutual discords. JOSEPHUS attests the fulfilment of this prophecy of threefold calamity: pestilence and famine ("dieth . . . die"), war ("cut off . . . cut off"), intestine discord ("eat . . . one . . . another").

10. covenant which I made with all the people--The covenant made with the whole nation is to hold good no more except to the elect remnant. This is the force of the clause, not as MAURER, and others translate. The covenant which I made with all the nations (not to hurt My elect people, Hosea 2:18 ). But the Hebrew is the term for the elect people (Ammim), not that for the Gentile nations (Goiim). The Hebrew plural expresses the great numbers of the Israelite people formerly ( 1 Kings 4:20 ). The article is, in the Hebrew, all the or those peoples. His cutting asunder the staff "Beauty," implies the setting aside of the outward symbols of the Jews distinguishing excellency above the Gentiles

11. poor . . . knew--The humble, godly remnant knew by the event the truth of the prediction and of Messiah's mission. He had, thirty-seven years before the fall of Jerusalem, forewarned His disciples when they should see the city compassed with armies, to "flee unto the mountains." Accordingly, Cestius Gallus, when advancing on Jerusalem, unaccountably withdrew for a brief space, giving Christians the opportunity of obeying Christ's words by fleeing to Pella.
waited upon me--looked to the hand of God in all these calamities, not blindly shutting their eyes to the true cause of the visitation, as most of the nation still do, instead of referring it to their own rejection of Messiah. Isaiah 30:18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him ( Zephaniah 3:12 Zephaniah 3:13 ).

12. I said--The prophet here represents the person of Jehovah-Messiah.
If ye think good--literally, "If it be good in your eyes." Glancing at their self-sufficient pride in not deigning to give Him that return which His great love in coming down to them from heaven merited, namely, their love and obedience. "My price"; my reward for pastoral care, both during the whole of Israel's history from the Exodus, and especially the three and a half years of Messiah's ministry. He speaks as their "servant," which He was to them in order to fulfil the Father's will ( Philippians 2:7 ).
if not, forbear--They withheld that which He sought as His only reward, their love; yet He will not force them, but leave His cause with God ( Isaiah 49:4 Isaiah 49:5 ). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God ( Genesis 31:41 Genesis 31:42 ).
So . . . thirty pieces of silver--thirty shekels. They not only refused Him His due, but added insult to injury by giving for Him the price of a gored bond-servant ( Exodus 21:32 , Matthew 26:15 ). A freeman was rated at twice that sum.

13. Cast it unto the potter--proverbial: Throw it to the temple potter, the most suitable person to whom to cast the despicable sum, plying his trade as he did in the polluted valley ( 2 Kings 23:10 ) of Hinnom, because it furnished him with the most suitable clay. This same valley, and the potter's shop, were made the scene of symbolic actions by Jeremiah (Jeremiah 18:1-19:15') when prophesying of this very period of Jewish history. Zechariah connects his prophecy here with the older one of Jeremiah: showing the further application of the same divine threat against his unfaithful people in their destruction under Rome, as before in that under Nebuchadnezzar. Hence Matthew 27:9 , in English Version, and in the oldest authorities, quotes Zechariah's words as Jeremiah's, the latter being the original author from whom Zechariah derived the groundwork of the prophecy. Compare the parallel case of mark 1:2 mark 1:3 in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands ( Isaiah 45:9 , Jeremiah 18:6 , Romans 9:20 Romans 9:21 ).
in the house of the Lord--The thirty pieces are thrown down in the temple, as the house of Jehovah, the fit place for the money of Jehovah-Messiah being deposited, in the treasury, and the very place accordingly where Judas "cast them down." The thirty pieces were cast "to the potter," because it was to him they were "appointed by the Lord" ultimately to go, as a worthless price (compare Matthew 27:6 Matthew 27:7 Matthew 27:10 ). For "I took," "I threw," here Matthew has "they took," "they gave them"; because their (the Jews' and Judas') act was all His "appointment" (which Matthew also expresses), and therefore is here attributed to Him (compare Acts 2:23 , 4:28 ). It is curious that some old translators translate, for "to the potter," "to the treasury" (so MAURER), agreeing with Matthew 27:6 . But English Version agrees better with Hebrew and Matthew 27:10 .

14. The breaking of the bond of union between Judah and Israel's ten tribes under Rehoboam is here the image used to represent the fratricidal discord of factions which raged within Jerusalem on the eve of its fall, while the Romans were thundering at its gates without. See JOSEPHUS [Wars of the Jews]. Also the continued severance of the tribes till their coming reunion ( Romans 11:15 ).

15. yet--"take again"; as in Zechariah 11:7 previously he had taken other implements.
instruments--the accoutrements, namely, the shepherd's crook and staff, wallet, &c. Assume the character of a bad ("foolish" in Scripture is synonymous with wicked, Psalms 14:1 ) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" ( John 10:11 ), they were given up to Rome, heathen and papal, both alike their persecutor, especially the latter, and shall be again to Antichrist, the "man of sin," the instrument of judgment by Christ's permission. Antichrist will first make a covenant with them as their ruler, but then will break it, and they shall feel the iron yoke of his tyranny as the false Messiah, because they rejected the light yoke of the true Messiah ( Daniel 11:35-38 , 12:1 , 9:27 , 2 Thessalonians 2:3-12 ). But at last he is to perish utterly ( Zechariah 11:17 ), and the elect remnant of Judah and Israel is to be saved gloriously.

16. in the land--Antichrist will probably he a Jew, or at least one in Judea.
not visit . . . neither . . . seek . . . heal . . . broken, nor feed . . . but . . . eat . . . flesh . . . tear--Compare similar language as to the unfaithful shepherds of Israel in Ezekiel 34:2-4 . This implies, they shall be paid in kind. Such a shepherd in the worst type shall "tear" them for a limited time.
those . . . cut off--"those perishing" [Septuagint], that is, those sick unto death, as if already cut off.
the young--The Hebrew is always used of human youths, who are really referred to under the image of the young of the flock. Ancient expositors [Chaldee Version, JEROME, &c.] translate, "the straying," "the dispersed"; so GESENIUS.
broken--the wounded.
standeth still--with faintness lagging behind.
tear . . . claws--expressing cruel voracity; tearing off the very hoofs (compare Exodus 10:26 ), giving them excruciating pain, and disabling them from going in quest of pasture.

17. the idol--The Hebrew expresses both vanity and an idol. Compare Isaiah 14:13 , Daniel 11:36 , 2 Thessalonians 2:4 , Revelation 13:5 Revelation 13:6 , as to the idolatrous and blasphemous claims of Antichrist. The "idol shepherd that leaveth the flock" cannot apply to Rome, but to some ruler among the Jews themselves, at first cajoling, then "leaving" them, nay, destroying them ( Daniel 9:27 , 11:30-38 ). God's sword shall descend on his "arm," the instrument of his tyranny towards the sheep ( 2 Thessalonians 2:8 ); and on his "right eye," wherewith he ought to have watched the sheep ( John 10:12 John 10:13 ). However, Antichrist shall destroy, rather than "leave the flock." Perhaps, therefore, the reference is to the shepherds who left the flock to Antichrist's rapacity, and who, in just retribution, shall feel his "sword" on their "arm," which ought to have protected the flock but did not, and on their "eye," which had failed duly to watch the sheep from hurt. The blinding of "the right eye" has attached to it the notion of ignominy ( 1 Samuel 11:2 ).