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■ 스가랴 11장
1. 레바논아 네 문을 열고 불이 네 백향목을 사르게 하라
Open thy doors , O Lebanon , that the fire may devour thy cedars .
2. 너 잣나무여 곡할지어다 백향목이 넘어졌고 아름다운 나무가 훼멸되었도다 바산의 상수리나무여 곡할지어다 무성한 삼림이 엎드러졌도다
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 .
3. 목자의 곡하는 소리가 남이여 그 영화로운 것이 훼멸되었음이로다 어린 사자의 부르짖는 소리가 남이여 이는 요단의 자랑이 황무하였음이로다
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 .
4. 여호와 나의 하나님이 가라사대 너는 잡힐 양떼를 먹이라
Thus saith the Lord my God ; Feed the flock of the slaughter ;
5. 산 자들은 그들을 잡아도 죄가 없다 하고 판 자들은 말하기를 내가 부요케 되었은즉 여호와께 찬송하리라 하고 그 목자들은 그들을 불쌍히 여기지 아니하는도다
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. 여호와가 말하노라 내가 다시는 이 땅 거민을 불쌍히 여기지 아니하고 그 사람을 각각 그 이웃의 손과 임금의 손에 붙이리니 그들이 이 땅을 칠지라도 내가 그 손에서 건져내지 아니하리라 하시기로
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.
7. 내가 이 잡힐 양떼를 먹이니 참으로 가련한 양이라 내가 이에 막대기 둘을 취하여 하나는 은총이라 하며 하나는 연락이라 하고 양떼를 먹일새
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 .
8. 한 달 동안에 내가 그 세 목자를 끊었으니 이는 내 마음에 그들을 싫어하였고 그들의 마음에도 나를 미워하였음이라
Three shepherds also I cut off in one month ; and my soul lothed them, and their soul also abhorred me.
9. 내가 가로되 내가 너희를 먹이지 아니하고 죽는 자는 죽는 대로, 망할 자는 망할 대로, 그 나머지는 피차 살을 먹는 대로 두리라 하고
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 .
10. 이에 은총이라 하는 막대기를 취하여 잘랐으니 이는 모든 백성과 세운 언약을 폐하려 하였음이라
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. 당일에 곧 폐하매 내게 청종하던 가련한 양들은 이것이 여호와의 말씀이었던 줄 안지라
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 .
12. 내가 그들에게 이르되 너희가 좋게 여기거든 내 고가를 내게 주고 그렇지 아니하거든 말라 그들이 곧 은 삼십을 달아서 내 고가를 삼은지라
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. 여호와께서 내게 이르시되 그들이 나를 헤아린바 그 준가를 토기장이에게 던지라 하시기로 내가 곧 그 은 삼십을 여호와의 전에서 토기장이에게 던지고
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 .
14. 내가 또 연락이라 하는 둘째 막대기를 잘랐으니 이는 유다와 이스라엘 형제의 의를 끊으려 함이었느니라
Then I cut asunder mine other staff , even Bands , that I might break the brotherhood between Judah and Israel .
15. 여호와께서 내게 이르시되 너는 또 우매한 목자의 기구들을 취할지니라
And the Lord said unto me, Take unto thee yet the instruments of a foolish shepherd .
16. 보라 내가 한 목자를 이 땅에 일으키리니 그가 없어진 자를 마음에 두지 아니하며 흩어진 자를 찾지 아니하며 상한 자를 고치지 아니하며 강건한 자를 먹이지 아니하고 오히려 살진 자의 고기를 먹으며 또 그 굽을 찢으리라
For, lo, I will raise up a shepherd in the land , which shall not visit those that be cut off , neither shall seek the young one , nor heal that that is broken , nor feed that that standeth still: but he shall eat the flesh of the fat , and tear their claws in pieces .
17. 화 있을진저 양떼를 버린 못된 목자여 칼이 그 팔에, 우편 눈에 임하리니 그 팔이 아주 마르고 그 우편 눈이 아주 어두우리라
Woe to the idol shepherd that leaveth the flock ! the sword shall be upon his arm , and upon his right eye : his arm shall be clean dried up , and his right eye shall be utterly darkened .
■ 주석 보기
【슥11:1 JFB】Z전11:1-17. Destruction of the Second Temple and Jewish Polity for the Rejection of Messiah.
1. Open thy doors, O Lebanon—that is, the temple so called, as being constructed of cedars of Lebanon, or as being lofty and conspicuous like that mountain (compare 겔17:3; 합2:17). Forty years before the destruction of the temple, the tract called "Massecheth Joma" states, its doors of their own accord opened, and Rabbi Johanan in alarm said, I know that thy desolation is impending according to Zechariah's prophecy. Calvin supposes Lebanon to refer to Judea, described by its north boundary: "Lebanon," the route by which the Romans, according to Josephus, gradually advanced towards Jerusalem. Moore, from Hengstenberg, refers the passage to the civil war which caused the calling in of the Romans, who, like a storm sweeping through the land from Lebanon, deprived Judea of its independence. Thus the passage forms a fit introduction to the prediction as to Messiah born when Judea became a Roman province. But the weight of authority is for the former view.
【슥11:1 CWC】[END OF THE AGE AND THE OPENING OF THE MILLENNIUM]
It was stated that the first part of the book, chapters 1-8, referred chiefly, though not entirely, to the prophet's own time. The basis of all the prophecies in that part had a historical relation to the period then present. They were uttered, to encourage the people in rebuilding the temple. And yet there is not one of them that did not take cognizance of the far future. The discourses of this, the second part, deal almost entirely with the future.
It will aid in the understanding of these chapters if we recall a few historical facts. At the date of this book the Medo-Persian was the world-power to which the Jews were subject.
It was followed by the Greeks, and the Greeks by the Romans. During the Roman regime our Lord was crucified and Jerusalem destroyed. The present (i. e. our own time), is an interregnum so far as Jewish national history is concerned, which will continue till Israel is once more in Jerusalem, in covenant with Antichrist and about to pass through the tribulation prior to her final deliverance and blessing. Here are three periods in Jewish history which we may call, the Grecian, the Roman and the final periods. Zechariah, it is believed, treats of each of these in the chapters following.
1. The Grecian Period, 9-10.
You will recall from Daniel that this period begins with Alexander the Great, the notable horn between the eyes of the he-goat. When he crossed from Greece into Asia he swept down the Phoenician and Palestinian coast of the Mediterranean, besieging and capturing Damascus, Sidon, Tyre, Gaza and other cities in the south Philistine country. But he passed by Jerusalem more than once without doing it harm. The Jewish historian Josephus explains this by a dream the great monarch had, and which was fulfilled by the appearance to him at Jerusalem of the high priest and his train. However this may be, the opening verses of chapter 9 give us the prophetic outline of his career at this time. Read verses 1-7. For the deliverance of Jerusalem which occurred, read verse 8.
But now we come to a further illustration of the law of double reference, for the verse which speaks of the deliverance of Jerusalem from Alexander, speaks evidently of another deliverance which can only find fulfillment in the latter times. What shows that this deliverance, thus foreshadowed, is connected with the coming of Christ (9)? When were these words fulfilled at least in part? (마21:5). What shows that their complete fulfillment is reserved for the latter times, or Christ's second coming (10-11)?
Verses 13-17 are obscure, but thought to refer to the period of the Maccabees who delivered their people for a while from the yoke of the tyrant Antiochus Epiphanes B. C. 170, or thereabouts, while the Grecians represented by him were still in power. However this may be, it is evident from what follows that, as in so many other instances, this deliverance foreshadowed a greater and final one to come.
The Roman Period, 11.
Greek supremacy is at an end, and we have reached the Roman period culminating in the rejection by the Jews of the Son of God. The eleventh chapter opens with a scene of judgment (verses 1-6). Then follows the cause of it (verses 7-14). In verse 4 the prophet is commanded to do a symbolic act, and in verse 7 he is in the performance of it. What was this act? There will be little doubt after reading the context, that in this act he is the type of the Good Shepherd, Jesus Christ. Compare 마9:36, and John 10. What does the Shepherd carry with Him to guide and protect His flock? There is difficulty in the meaning of these staves unless we adopt that hinted at in verses 10 and 14, where "Beauty" seems to refer to the divine covenant, and "Bands" to the union between the ten tribes and the two.
Who are "cut off" in verse 8? It is supposed that these "three shepherds" "stand for the three classes of rulers that governed Israel," priests, prophets and lawyers, 렘2:8, 마16:21. Our Lord pronounced woes against them (Matthew 23), and when the city was destroyed their rule came to an end. What portion of the flock paid attention to and were fed by the shepherd (11)? Compare 마5:3, 11:25; 고전1:26-29. How does verse 12 point to the rejection of the Shepherd by the flock? What is foreshadowed in the next verse? Who is the prophet commanded to impersonate (15)? What person yet to come will answer the description in verses 16 and 17? Can this be any other ultimately than the Antichrist? Read 요5:43.
The Final Period, 12-14.
The prophecies in this section of the book are to be fulfilled at the end period frequently referred to. It is the time when Israel is once more in Jerusalem in the national sense, though at first in an unconverted condition.
We saw in Daniel that the Antichrist would at this time enter into covenant with Israel, and afterwards (in the middle of the last seven years), break that covenant. Then "the time of Jacob's trouble" begins, the nature of which will in part be the combination of the Gentile nations, i. e., the Roman world, against it. Antichrist will be at the head of this combination if we may judge from a comparison of Daniel with Revelation. It is at this point, when the nations are besieging the Holy City, that the "burden of the Word of the LORD" begins (12:1, 2).
We can not outline these chapters in detail, nor is it necessary for those who have perused the earlier prophets in connection with these lessons. A hint here and there will suffice. For example, in this siege Jerusalem will for the first time be victorious (12:2, 3); the victory, however, will be of a supernatural character (4-8, R. V.); the conversion of the nation will accompany it (10), al아13:1, and it will take place coincident with the great tribulation (13:8, 9, 14:1-3); Christ shall appear to them (14:4); the earth will rejoice (9); and especially Judah and Jerusalem (10, 11); their enemies will be punished, and the millennium will have begun (16, and the following verses).
【슥11:1 MHCC】In figurative expressions, that destruction of Jerusalem, and of the Jewish church and nation, is foretold, which our Lord Jesus, when the time was at hand, prophesied plainly and expressly. How can the fir trees stand, if the cedars fall? The falls of the wise and good into sin, and the falls of the rich and great into trouble, are loud alarms to those every way their inferiors. It is sad with a people, when those who should be as shepherds to them, are as young lions. The pride of Jordan was the thickets on the banks; and when the river overflowed the banks, the lions came up from them roaring. Thus the doom of Jerusalem may alarm other churches.
【슥11:2 JFB】2. fir tree … cedar—if even the cedars (the highest in the state) are not spared, how much less the fir trees (the lowest)!
forest of … vintage—As the vines are stripped of their grapes in the vintage (compare Joe 3:13), so the forest of Lebanon "is come down," stripped of all its beauty. Rather, "the fortified" or "inaccessible forest" [Maurer]; that is, Jerusalem dense with houses as a thick forest is with trees, and "fortified" with a wall around. Compare 미3:12, where its desolate state is described as a forest.
【슥11:3 JFB】3. shepherds—the Jewish rulers.
their glory—their wealth and magnificence; or that of the temple, "their glory" (막13:1; Lu 21:5).
young lions—the princes, so described on account of their cruel rapacity.
pride of Jordan—its thickly wooded banks, the lair of "lions" (렘12:5; 49:19). Image for Judea "spoiled" of the magnificence of its rulers ("the young lions"). The valley of the Jordan forms a deeper gash than any on the earth. The land at Lake Merom is on a level with the Mediterranean Sea; at the Sea of Tiberias it falls six hundred fifty feet below that level, and to double that depression at the Dead Sea, that is, in all, 1950 feet below the Mediterranean; in twenty miles' interval there is a fall of from three thousand to four thousand feet.
【슥11:4 JFB】4. The prophet here proceeds to show the cause of the destruction just foretold, namely, the rejection of Messiah.
flock of … slaughter—(시44:22). God's people doomed to slaughter by the Romans. Zechariah here represents typically Messiah, and performs in vision the actions enjoined: hence the language is in part appropriate to him, but mainly to the Antitype, Messiah. A million and a half perished in the Jewish war, and one million one hundred thousand at the fall of Jerusalem. "Feed" implies that the Jews could not plead ignorance of God's will to execute their sin. Zechariah and the other prophets had by God's appointment "fed" them (행20:28) with the word of God, teaching and warning them to escape from coming wrath by repentance: the type of Messiah, the chief Shepherd, who receives the commission of the Father, with whom He is one (Z전11:4); and Himself says (Z전11:7), "I will feed the flock of slaughter." Zechariah did not live to "feed" literally the "flock of slaughter"; Messiah alone "fed" those who, because of their rejection of Him, were condemned to slaughter. Jehovah-Messiah is the speaker. It is He who threatens to inflict the punishments (Z전11:6, 8). The typical breaking of the staff, performed in vision by Zechariah (Z전11:10), is fulfilled in His breaking the covenant with Judah. It is He who was sold for thirty pieces of silver (Z전11:12, 13).
【슥11:4 MHCC】Christ came into this world for judgment to the Jewish church and nation, which were wretchedly corrupt and degenerate. Those have their minds wofully blinded, who do ill, and justify themselves in it; but God will not hold those guiltless who hold themselves so. How can we go to God to beg a blessing on unlawful methods of getting wealth, or to return thanks for success in them? There was a general decay of religion among them, and they regarded it not. The Good Shepherd would feed his flock, but his attention would chiefly be directed to the poor. As an emblem, the prophet seems to have taken two staves; Beauty, denoted the privileges of the Jewish nation, in their national covenant; the other he called Bands, denoting the harmony which hitherto united them as the flock of God. But they chose to cleave to false teachers. The carnal mind and the friendship of the world are enmity to God; and God hates all the workers of iniquity: it is easy to foresee what this will end in. The prophet demanded wages, or a reward, and received thirty pieces of silver. By Divine direction he cast it to the potter, as in disdain for the smallness of the sum. This shadowed forth the bargain of Judas to betray Christ, and the final method of applying it. Nothing ruins a people so certainly, as weakening the brotherhood among them. This follows the dissolving of the covenant between God and them: when sin abounds, love waxes cold, and civil contests follow. No wonder if those fall out among themselves, who have provoked God to fall out with them. Wilful contempt of Christ is the great cause of men's ruin. And if professors rightly valued Christ, they would not contend about little matters.
【슥11:5 JFB】5. possessors—The buyers [Maurer], their Roman oppressors, contrasted with "they that sell men." The instruments of God's righteous judgment, and therefore "not holding themselves guilty" (렘50:7). It is meant that they might use this plea, not that they actually used it. Judah's adversaries felt no compunction in destroying them; and God in righteous wrath against Judah allowed it.
they that sell them—(Compare Z전11:12). The rulers of Judah, who by their avaricious rapacity and selfishness (요11:48, 50) virtually sold their country to Rome. Their covetousness brought on Judea God's visitation by Rome. The climax of this was the sale of the innocent Messiah for thirty pieces of silver. They thought that Jesus was thus sold and their selfish interest secured by the delivery of Him to the Romans for crucifixion; but it was themselves and their country that they thus sold to the Roman possessors."
I am rich—by selling the sheep (신29:19; 호12:8). In short-sighted selfishness they thought they had gained their object, covetous self-aggrandizement (Lu 16:14), and hypocritically "thanked" God for their wicked gain (compare Lu 18:11).
say … pity—In Hebrew it is singular: that is, each of those that sell them saith: Not one of their own shepherds pitieth them. An emphatical mode of expression by which each individual is represented as doing, or not doing, the action of the verb [Henderson]. Hengstenberg refers the singular verbs to Jehovah, the true actor; the wicked shepherds being His unconscious instruments. Compare Z전11:6, For I will no more pity, with the Hebrew "pitieth not" here.
【슥11:6 JFB】6. Jehovah, in vengeance for their rejection of Messiah, gave them over to intestine feuds and Roman rule. The Zealots and other factious Jews expelled and slew one another by turns at the last invasion by Rome.
his king—Vespasian or Titus: they themselves (요19:15) had said, unconsciously realizing Zechariah's words, identifying Rome's king with Judah's ("his") king, "We have no king but Cæsar." God took them at their word, and gave them the Roman king, who "smote (literally, 'dashed in pieces') their land," breaking up their polity, when they rejected their true King who would have saved them.
【슥11:7 JFB】7. And—rather, "Accordingly": implying the motive cause which led Messiah to assume the office, namely, the will of the Father (Z전11:4, 5), who pitied the sheep without any true shepherd.
I will feed—"I fed" [Calvin], which comes to the same thing, as the past tense must in Zechariah's time have referred to the event of Messiah's advent then future: the prophets often speaking of the future in vision as already present. It was not My fault, Jehovah implies, that these sheep were not fed; the fault rests solely with you, because ye rejected the grace of God [Calvin].
even you, O poor of the flock—rather, "in order that (I might feed, that is, save) the poor (humble; compare Z전11:11; 습3:12; 마5:3) of the flock"; literally, not you, but, "therefore (I will feed)" [Moore]. See Margin, "Verily the poor." It is for the sake of the believing remnant that Messiah took charge of the flock, though He would have saved all, if they would have come to Him. They would not come; therefore, as a nation, they are "the flock of (that is, doomed to) slaughter."
I took … two staves—that is, shepherds' staves or rods (시23:4). Symbolizing His assumption of the pastor's office.
Beauty—The Jews' peculiar excellency above other nations (신4:7), God's special manifestation to them (시147:19, 20), the glory of the temple ("the beauty of holiness," 시29:2; compare 시27:4; 90:17; 대하20:21), the "pleasantness" of their land (창49:15; 단8:9; 11:16), "the glorious land."
Bands—implying the bond of "brotherhood" between Judah and Israel. "Bands," in 시119:61, Margin, is used for confederate companies: The Easterns in making a confederacy often tie a cord or band as a symbol of it, and untie it when they dissolve the confederacy [Ludovicus De Dieu]. Messiah would have joined Judah and Israel in the bonds of a common faith and common laws (Z전11:14), but they would not; therefore in just retribution He broke "His covenant which He had made with all the people." Alexander, Antiochus Epiphanes, and Pompey were all kept from marring utterly the distinctive "beauty" and "brotherhood" of Judah and Israel, which subsisted more or less so long as the temple stood. But when Jehovah brake the staves, not even Titus could save the temple from his own Roman soldiery, nor was Jurian able to restore it.
【슥11:8 JFB】8. Three shepherds … I cut off—literally, "to cause to disappear," to destroy so as not to leave a vestige of them. The three shepherds whom Messiah removes are John, Simon, and Eleazar, three leaders of factions in the Jewish war [Drusius]. Or, as Messiah, the Antitype, was at once prophet, priest, and king, so He by the destruction of the Jewish polity destroyed these three orders for the unbelief of both the rulers and people [Moore]. If they had accepted Messiah, they would have had all three combined in Him, and would have been themselves spiritually prophets, priests, and kings to God. Refusing Him, they lost all three, in every sense.
one month—a brief and fixed space of time (호5:7). Probably alluding to the last period of the siege of Jerusalem, when all authority within the city was at an end [Henderson].
loathed them—literally, "was straitened" as to them; instead of being enlarged towards them in love (고후6:11, 12). The same Hebrew as in 민21:4, Margin. No room was left by them for the grace of God, as His favors were rejected [Calvin]. The mutual distaste that existed between the holy Messiah and the guilty Jews is implied.
【슥11:9 JFB】9. Then said I—at last when all means of saving the nation had been used in vain (요8:24).
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 (렘15:1-3; 34:17; 43:11; 겔6:12). 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").
【슥11:10 JFB】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, 호2:18). 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 (왕상4:20). 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 (see on Z전11:7) as God's own people.
【슥11:11 JFB】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. 사30:18-21 refers similarly to the Lord's return in mercy to the remnant that "wait for Him" and "cry" to Him (습3:12, 13).
【슥11:12 JFB】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 (빌2:7).
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 (사49:4, 5). Compare the type Jacob cheated of his wages by Laban, but leaving his cause in the hands of God (창31:41, 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 (출21:32; 마26:15). A freeman was rated at twice that sum.
【슥11:13 JFB】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 (왕하23:10) 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 (렘18:1-19:15) 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 마27:9, 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 막1:2, 3 in the oldest manuscripts (though not in English Version), quoting Malachi's words as those of "Isaiah," the original source of the prophecy. Compare my Introduction to Zechariah. The "potter" is significant of God's absolute power over the clay framed by His own hands (사45:9; 렘18:6; 롬9:20, 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 마27:6, 7, 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 행2:23; 4:28). It is curious that some old translators translate, for "to the potter," "to the treasury" (so Maurer), agreeing with 마27:6. But English Version agrees better with Hebrew and 마27:10.
【슥11:14 JFB】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 (롬11:15).
【슥11:15 JFB】15. yet—"take again"; as in Z전11:7 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,시14:1) shepherd, as before thou assumedst that of a good shepherd. Since the Jews would not have Messiah, "the Good Shepherd" (요10:11), 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 (단11:35-38; 12:1; 9:27; 살후2:3-12). But at last he is to perish utterly (Z전11:17), and the elect remnant of Judah and Israel is to be saved gloriously.
【슥11:15 MHCC】God, having showed the misery of this people in their being justly left by the Good Shepherd, shows their further misery in being abused by foolish shepherds. The description suits the character Christ gives of the scribes and Pharisees. They never do any thing to support the weak, or comfort the feeble-minded; but seek their own ease, while they are barbarous to the flock. The idol shepherd has the garb and appearance of a shepherd, receives submission, and is supported at much expense; but he leaves the flock to perish through neglect, or leads them to ruin by his example. This suits many in different churches and nations, but the warning had an awful fulfilment in the Jewish teachers. And while such deceive others to their ruin, they will themselves have the deepest condemnation.
【슥11:16 JFB】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 겔34:2-4. 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 출10:26), giving them excruciating pain, and disabling them from going in quest of pasture.
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