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英文原文
God's prophet, who, in the chapters before, was an ambassador sent to promise peace, is here a herald sent to declare war. The Jewish nation shall recover its prosperity, and shall flourish for some time and become considerable; it shall be very happy, at length, in the coming of the long-expected Messiah, in the preaching of his gospel, and in the setting up of his standard there. But, when thereby the chosen remnant among them are effectually called in and united to Christ, the body of the nation, persisting in unbelief, shall be utterly abandoned and given up to ruin, for rejecting Christ; and it is this that is foretold here in this chapter—the Jews rejecting Christ, which was their measure-filling sin, and the wrath which for that sin came upon them to the uttermost. Here is, I. A prediction of the destruction itself that should come upon the Jewish nation, Zec 11:1-3. II. The putting of it into the hands of the Messiah. 1. He is charged with the custody of that flock, Zec 11:4-6. 2. He undertakes it, and bears rule in it, Zec 11:7,8. 3. Finding it perverse, he gives it up (Zec 11:9), breaks his shepherd's staff (Zec 11:10,11), resents the indignities done him and the contempt put upon him (Zec 11:12,13), and then breaks his other staff, Zec 11:14. 4. He turns them over into the hands of foolish shepherds, who, instead of preventing, shall complete their ruin, and both the blind leaders and the blind followers shall fall together into the ditch, Zec 11:15-17. This is foretold to the poor of the flock before it comes to pass, that, when it does come to pass, they may not be offended.
1-3
Destruction of the Jewish State (510 BC)
犹太国的毁灭（公元前510年）
¹ 黎巴嫩哪，开你的门，好让火烧灭你的香柏树。 ² 松树啊，应当哀号；因为香柏树倾倒了；因为壮大的都被剥夺了；巴珊的橡树啊，都要哀号；因为茂密的树林已经倒下。 ³ 听啊，有牧人哀号的呼声，因为他们的荣耀败落了；有少壮狮子吼叫的呼声，因为约旦河边的骄傲败落了。
以幽暗而比喻的话语——正如圣经预言遥远之事时所惯用——此处预言了耶路撒冷以及犹太教会和国家的毁灭，这事我们的主耶稣在时候临近时，非常明白、直白地预言了。此处我们看到，
1. 为那毁灭作了预备（亚11:1）："黎巴嫩哪，开你的门！你不肯开门让你的王进来——他到自己的地方来，自己的人倒不接待他；如今你必须开门让毁灭进来。让森林的门和一切通向它的路径都敞开，让火进来吞灭它的荣耀。"有人将此处的黎巴嫩理解为圣殿——它是用黎巴嫩的香柏木建造的，其石头白如黎巴嫩的雪。它被罗马人用火焚烧，其门被士兵的暴怒所攻破。为证实此事，他们讲了一个故事：在第二圣殿被毁之前四十年，其门曾自行打开，拉比约哈难对此奇事曾作此评论（如一位犹太作者所记）："如今我知道了，"他说，"圣殿的毁灭近了，正如撒迦利亚的预言所说：黎巴嫩哪，开你的门，好让火烧灭你的香柏树。"另有人将其理解为耶路撒冷，或不如说整个迦南地，黎巴嫩是它北方的入口。一切都必向入侵者敞开，而香柏树——那些大有能力和声望的人——必被吞灭，这不能不使次一等的人惊动，亚11:2。香柏树若已倾倒（若一切壮大的都被剥夺了，归于毁灭），松树就当哀号。高大的香柏树若倒下，纤细的松树怎能站立？香柏树若被火吞灭，松树就当哀号了；因为没有哪种木比松木更易燃。巴珊的橡树——那暴露于一切伤害之下的——也当哀号，因为茂密的树林（或作繁茂的葡萄园——通常以特别谨慎守护的），已经倒下；或（如有人所读）当坚固的森林——如黎巴嫩那样的——倒下之时。注意，智者善人之陷入罪中，富人伟人之陷入患难，都是对各方面不及他们之人的大声警讯，叫他们不可安逸。
2. 为那毁灭作了哀号（亚11:3）：听啊，有哀号的呼声。跌倒的人因忧愁羞耻而哀号，看见自己轮到的人因惧怕而哀号。但尤其是大人物以极度的混乱接受了警报。那些在纵饮和得胜之日吼叫的人，在惊惶之日哀号；因为他们所受的折磨比别人更甚。那些大人物按职分是牧人，本该保护受他们托付的神的羊群；这是君王和祭司双方的本分。但他们如同少壮狮子，以吼叫使羊群惊恐，又以撕裂使羊群成为自己的掠物。注意，当一个百姓的领袖本该作他们的牧人，却作他们的少壮狮子时，那百姓就可悲了。但结局如何呢？牧人哀号，因为他们的荣耀败落了。他们的牧场，以及其中充满的羊群——牧人的荣耀——都荒废了。少壮狮子吼叫，因为约旦河边的骄傲败落了。约旦河的骄傲是其两岸的丛林，狮子在其中栖息；所以当河水泛滥毁坏丛林时，狮子就从其中上来（如耶49:19所记），它们上来吼叫。注意，当有权者骄傲地滥用他们的权柄，不作牧人反作少壮狮子时，他们可以指望公义的神使他们谦卑，并折断他们的权势。
英文原文
Destruction of the Jewish State (510 BC)
¹ Open thy doors, O Lebanon, that the fire may devour thy cedars.
² Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.
³ There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.
In dark and figurative expressions, as is usual in the scripture predictions of things at a great distance, that destruction of Jerusalem and of the Jewish church and nation is here foretold which our Lord Jesus, when the time was at hand, prophesied of very plainly and expressly. We have here, 1. Preparation made for that destruction (Zec 11:1): "Open thy doors, O Lebanon! Thou wouldst not open them to let thy king in—he came to his own and his own received him not; now thou must open them to let thy ruin in. Let the gates of the forest, and all the avenues to it, be thrown open, and let the fire come in and devour its glory." Some by Lebanon here understand the temple, which was built of cedars from Lebanon, and the stones of it white as the snow of Lebanon. It was burnt with fire by the Romans, and its gates were forced open by the fury of the soldiers. To confirm this, they tell a story, that forty years before the destruction of the second temple the gates of it opened of their own accord, upon which prodigy Rabbi Johanan made this remark (as it is found in one of the Jewish authors), "Now I know," said he, "that the destruction of the temple is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon! that the fire may devour thy cedars." Others understand it of Jerusalem, or rather of the whole land of Canaan, to which Lebanon was an inlet on the north. All shall lie open to the invader, and the cedars, the mighty and eminent men, shall be devoured, which cannot but alarm those of an inferior rank, Zec 11:2. If the cedars have fallen (if all the mighty are spoiled, and brought to ruin), let the fir-tree howl. How can the slender fir-trees stand if stately cedars fall? If cedars are devoured by fire, it is time for the fir-trees to howl; for no wood is so combustible as that of the fir. And let the oaks of Bashan, that lie exposed to every injury, howl, for the forest of the vintage (or the flourishing vineyard, that used to be guarded with a particular care) has come down, or (as some read it) when the defenced forests, such as Lebanon was, have come down. Note, The falls of the wise and good into sin, and the falls of the rich and great into trouble, are loud alarms to those that are every way their inferiors not to be secure. 2. Lamentation made for the destruction (Zec 11:3): There is a voice of howling. Those who have fallen howl for grief and shame, and those who see their own turn coming howl for fear. But the great men especially receive the alarm with the utmost confusion. Those who were roaring in the day of their revels and triumphs are howling in the day of their terrors; for now they are tormented more than others. Those great men were by office shepherds, and such should have protected God's flock committed to their charge; it is the duty both of princes and priests. But they were as young lions, that made themselves a terror to the flock with their roaring and the flock a prey to themselves with their tearing. Note, It is sad with a people when those who should be as shepherds to them are as young lions to them. But what is the issue? The shepherds howl, for their glory is spoiled. Their pastures, and the flocks which covered them, which were the glory of the swains, are laid waste. The young lions howl, for the pride of Jordan is spoiled. The pride of Jordan was the thickets on the banks, in which the lions reposed themselves; and therefore, when the river overflowed and spoiled them, the lions came up from them (as we read Jer 49:19), and they came up roaring. Note, When those who have power proudly abuse their power, and, instead of being shepherds, are as young lions, they may expect that the righteous God will humble their pride and break their power.
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Judgments Predicted and Typified (510 BC)
审判的预言与预表（主前510年）
⁴ 耶和华我的神如此说：你要牧养这将宰的群羊。
⁵ 买他们的宰了他们，卖他们的便说：耶和华是应当称颂的，因我富足；牧养他们的并不怜恤他们。
⁶ 耶和华说：我不再怜恤这地的居民，必将这民各人交在邻舍和王的手中；他们必击打这地，我必不救这民脱离他们的手。
⁷ 于是我牧养这将宰的群羊，就是群中最困苦的羊。我拿着两根杖，一根我称为"荣美"，一根我称为"联索"；这样，我就牧养了群羊。
⁸ 一月之内我除灭三个牧人，因为我的心厌烦他们，他们的心也憎嫌我。
⁹ 我就说：我不牧养你们。要死的，由他死；要丧亡的，由他丧亡；余剩的，任他们彼此相食。
¹⁰ 我折断那称为"荣美"的杖，表明我废弃与万民所立的约。
¹¹ 当日就废弃了；这样，那些仰望我的困苦羊就知道这乃是耶和华的话。
¹² 我对他们说：你们若以为美，就给我工价；若不以为美，就罢了。于是他们称了三十块银子，作为我的工价。
¹³ 耶和华吩咐我说：要把众人所估定美好的价值丢给窑户。我便将这三十块银子，在耶和华的殿中丢给窑户了。
¹⁴ 我又折断那称为"联索"的第二根杖，表明我废弃犹大与以色列弟兄的情谊。
先知在此被立为基督的预表，正如以赛亚先知有时也被这样使用；本段经文的主旨在于显明，基督来到这世上是为审判（Joh 9:39），要向犹太教会与犹太民族施行审判，因为他们在他降临时已因执政者的世俗化与伪善而败坏堕落。基督本可医治他们，他们却不肯受医治；因此他们被撇下荒凉，交与毁灭。请注意以下各点，
I. 犹太教会处于自身统治者暴政之下的绝望光景。他们在本国中的奴役使他们与在异邦被掳时一样痛苦：他们的买主杀戮他们、出卖他们（Zec 11:5）。在撒迦利亚的时代，我们看见首领和贵胄因向弟兄取利而受了公义的责备；官长甚至借着仆人欺压百姓（Ne 5:7,15）。在基督的时代，祭司长与长老就是这群羊的占有者，他们借着遗传、人的吩咐，并对良心的辖制，成了十足的暴君，侵吞寡妇的家产，垄断财富，剪羊毛而不喂养羊群。撒都该人是自然神论者，败坏了百姓的判断力；法利赛人是迷信的顽固派，借废掉神的诫命败坏了百姓的德行（Mt 15:16）。他们就这样杀了群中的羊，也就这样卖了他们。只要能达到自己的目的、满足自己的利益，羊群的结局如何他们毫不介意。而且：1. 他们在这些事上自以为义：他们杀了他们却不以为自己有罪。他们以为这样做并无害处，也以为自己永远不会被大牧者究问；似乎权柄是为毁灭而赐的，殊不知原是为建立而赐的；又似乎因为他们坐在摩西的位上，就不再受摩西律法的约束，反而可以随意放松律法，并在违背律法之时姑息自己。须知，那些作恶却自以为义的人，心思实在是可悲地被蒙蔽了；但自以为无罪的人，神必不看他为无罪。2. 他们在这些事上冒犯了神，竟为欺压所得的财物向神称谢：他们说，耶和华是应当称颂的，因我富足；仿佛因为他们作恶得财、积攒产业，神就成了他们不义之举的庇护者，天意竟成了 particeps criminis——他们罪行的同伙。诚实地所得的，我们理当向神谢恩，称颂那赐福使人富足、并不加上忧虑的神。但我们怎敢到神面前，或是求他赐福我们不法的致富之途，或是为他赐下的成功向他称谢？他们本该到神面前认罪，因罪羞愧，起誓偿还，而不是这样嘲弄他，将罪之所得当作神的恩赐；因为神恼恨抢夺为燔祭，若他所感谢的物在获取或使用上羞辱了他的名，他就不以感谢为赞美。3. 他们在这些事上轻看了神的百姓，视他们为不配关怀与怜悯：他们自己的牧人不怜恤他们；他们使百姓痛苦，又不为百姓哀恸。基督怜悯众人，因为他们困苦流离，如同羊没有牧人一般（其实他们的牧人比没有更糟）；然而他们自己的牧人不怜恤他们，对他们毫不关心。须知，一个教会的牧者若对宝贵的灵魂没有温柔、没有怜悯——看着无知的人、愚妄的人、邪恶的人、软弱的人而无动于衷——那是教会的祸患。
II. 因他们在这种光景中麻木不仁、愚顽迟钝，神向他们宣告的忿怒判语。他们中间宗教普遍衰败，甚至濒临毁灭，他们却毫不在意；我的百姓也喜爱这些事（Jer 5:31）。他们虽受欺压、断定受屈，却甘心随从命令（Ho 5:11）。他们的牧人不怜恤他们，他们自己也不为自己哀伤；所以神说（Zec 11:6）：我不再怜恤这地的居民。他们既招惹了自己的毁灭，就让他们如此被定罪吧。 但那连慈悲的神都不再怜恤的人，实在是可悲的。那些甘愿让良心受将人的吩咐当作道理教导人之辈辖制的人（如犹太人，他们称呼这样行的人为拉比、拉比，Mt 15:9, 23:7），往往在民事上也被暴政所罚，这是公义的；因为凡是苟且放弃神之权利的人，也丧失了自己的权利。犹太人如此行；天主教徒也如此行；他们若被严厉辖制，谁能怜悯他们呢？神在此警告他们：1. 他要将他们交在欺压者手中——各人交在邻舍的手中，使他们彼此野蛮相待。耶路撒冷的各党派正是如此；那些被称为奋锐党人、煽动者的，所犯的暴行比公敌还要严重，约瑟夫在《犹太战记》中有所记载。他们各人要被交在他们王的手中，就是罗马皇帝的手中——他们宁愿臣服于他也不愿顺从基督，说：除了凯撒，我们没有王。 他们以为这样能讨好他们的主子。但正因如此，神使罗马人临到他们，夺去他们的地方和百姓。2. 他不救他们脱离那些人的手：他们必击打这地——全地——我必不救他们脱离他们的手；若主不帮助他们，无人能助，他们自己也无力自救。
III. 为使他们的毁灭可以挽回，最后还作了一次尝试，就是差遣基督在他们中间作牧者；神已徒然差遣仆人来到他们中间，后来末了，他差他的儿子到他们那里去，说：他们必尊敬我的儿子（Mt 21:37）。众先知中有多位曾论到他是以色列的牧者（Isa 40:11, Eze 34:23）。他自己也曾告诉法利赛人，他就是羊的牧人，而那些自称是牧人的乃是贼和强盗（Joh 10:1,2,11），显然是暗指本段经文。这里我们看到：1. 他从父所受的托付——为要看看这群羊尚能如何（Zec 11:4）：主我的神如此说（基督称他的父为他的神，因为他在一切所行的事上都顺服父的旨意、以父的荣耀为念），你要牧养将宰的群羊。 犹太人是神的群羊，但他们已是将宰的群羊，因为他们的仇敌终日杀戮他们，把他们看作将宰的羊；他们自己的买主杀了他们，神自己也已定意使他们被宰。然而，"要牧养他们"——用责备、教训和安慰；为那些长久被文士和法利赛人的酵所败坏的人预备洁净的粮食。他另外有羊，不在这圈里，是日后要带来的；但他奉差遣，不过是到以色列家迷失的羊那里去（Mt 15:24）。2. 他接受这托付，并照此开始他的工作（Zec 11:7）。他仿佛说：神啊，我来了，为要照你的旨意行！ 既是你的旨意，也就是我的旨意：我要牧养将宰的群羊。 基督顾念这些迷失的羊；他在他们中间往来，教训他们、医治他们，就是你们这群中最困苦的羊！ 基督不轻看最卑微的，也不因他们的卑微而忽略他们。那把他们当作猎物的牧者并不顾念穷人；他们只与能从其中得利的人来往；但基督把福音传给穷人（Mt 11:5）。他的交往多与下层百姓，这是他降卑的明证；他的门徒，即他常同在的同伴，都是群中最困苦的羊。3. 他为自己装备了与所担之责相称的工具：我拿着两根杖——牧者的杖；别的牧人只有一根杖，基督却有两根，表明他对群羊双重的看顾，以及对人灵魂与身体的双重眷顾。大卫提到神的竿和杖（Ps 23:4）——一根是管教的竿，一根是扶持的杖。一根称为荣美，表明圣殿，因圣殿被称为圣洁的荣美，其一道门称为美门，基督称之为父的家，并曾因洁净其中的买卖人而大发热心；另一根称为联索，表明他们的民事国家与那民族的结合体，基督也借传讲爱与和平来眷顾它。基督在他的福音里，并他在他们中间所行的一切事上，都兼顾他们民事与圣事的双重利益。4. 他作为大牧者执行他的职分。他牧养了群羊（Zec 11:7），并罢免了那些不忠于所托的下属牧人（Zec 11:8）：一月之内我除灭三个牧人。 由于犹太教会后期历史的残缺与不确定，我们不知这事具体应验在何事上；但总体而言，这似乎是惩罚有罪的牧者、为受虐待的羊群伸冤的一项权能与公义的作为。有人将此解作君王、祭司、文士或先知三个等次——当基督完成工作时，他们都因不忠而被废弃。又有人将其解作犹太人中的三个党派——法利赛人、撒都该人和希律党人——基督在辩论中使他们全都闭口无言（Mt 22:1-46），并在不久之后将他们尽都除灭。
IV. 他们对基督的敌意，并使自己在他眼中成为可憎。他来到自己的人那里，就是他自己草场上的羊；本可期望他们与他之间如牧者与羊之间那样彼此亲密；然而他们的行径如此败坏，以致他的心厌烦他们——可读作"对他们狭窄了"——他本要向他们施恩，却因他们的不信而不能照所要行的恩惠行在他们身上（Mt 13:58）。他对他们失望，对他们忧心，为他们忧伤——不仅为那些他所除灭的牧者，也为那些百姓；基督屡屡以心里的悲愁、眼中的泪水看着他们。他们的惹动甚至耗尽了他的忍耐，他对那不信又悖谬的世代感到厌倦。他们的心也憎嫌我；正因如此，他的心才厌烦他们；因为神与人之间一切的疏远，都始于人这一方。犹太的牧者弃绝了这位大牧者，正如犹太的匠人弃绝了这块房角的头块石头。他们对基督的教训和神迹，并他在百姓中的影响力大为恼怒，竭力使百姓对他生厌，正如他们自己在他眼中已成为可憎。须知，神与恶人之间彼此为敌；恶人在神眼中可憎，他们也恨恶神。没有什么比这更能说明未重生之状态的罪孽深重与悲惨了。肉体的心思、与世俗为友，就是与神为敌；神恨恶一切作孽的人；若这争端不尽早平息，其结局如何不难预见（Isa 27:4,5）。
V. 基督因他们无可救药而弃绝他们，任凭他们的家成为荒场（Mt 23:38）。关乎他们平安的事如今向他们的眼睛隐藏了，因为他们不知道眷顾他们的日子。这里我们看到：
1. 弃绝的判语已经宣告（Zec 11:9）：我就说：我不牧养你们。 我不再看顾你们；你们不得再见我；随你们去吧。我既不牧养你们，也就不医治你们；要死的，由他死（牧者不为那已丧亡的生命作任何挽回）；要丧亡的，由他丧亡；那自愿成为狼之猎物的，就任他作猎物；让其余的羊竟至忘却自己温和的本性，彼此相食；让这些羊像狗一样撕咬。弃绝基督的人，必被基督确实且公义地弃绝，于是他们自然成了可悲的。
2. 弃绝的记号已赐下（Zec 11:10）：我折断那称为"荣美"的杖，以此表明他不再作他们的牧者——正如宫廷大臣折断白杖以结束其职任，又如摩西摔碎法版，暂时中止了神与以色列之间的约。这根杖的折断表明了神与万民所立之约的废弃，就是他与以色列各支派所立的特选之约，也包括一切归信其宗教而被纳入其国的外邦人。犹太教会此刻被剥夺了一切荣耀；它的冠冕被玷污、抛在地上，它的一切尊荣都被践踏于尘土；因为神离开了它，不再承认它为自己的。当基督明明告诉他们，神的国必从他们夺去，赐给别的百姓，那时他便折断了荣美之杖（Mt 21:43）。当日就折断了；尽管耶路撒冷和犹太民族又延续了四十年，但从那日起，我们就可以认为荣美之杖已经折断（Zec 11:11）。虽然那些权贵没有、也不肯将此视作属天的判语，只想用一句冷淡的万不可来推诿（Lu 20:16），然而群中最困苦的羊，就是那些仰望基督的门徒，明白他说话的权柄，能分辨他们牧者的声音与陌生人的声音，便知道这是耶和华的话，因而战兢，并确信这话绝不落空。须知，基督乃是被群中困苦之羊所仰望的；他拣选他们与他同在，作他的门徒，作他的见证；穷人接待了他和他的福音，而那些大有财富的人却背弃了他。凡仰望基督、坐在他脚前听他并领受他话语的人，就必晓得这道是出于神（Joh 7:17）。
3. 弃绝他们的更深的理由。前文已说，他们的心憎嫌他；此处我们看见一个实例：他们以三十块银子把他买卖——或说是三十罗马银币，更可能的是三十犹太舍客勒；这事在此以稍隐晦的话预言出来，因为这样的特定预言理当如此传讲，免得预言过于明白反而妨碍其应验。这里：（1）牧者向他们讨工价（Zec 11:12）：你们若以为美，就给我工价； 你们厌烦了我，就把我辞了、付清工价；若不以为美，就罢了； 你们若愿意再留我服事，我也愿意留下；若要无薪辞退我，我也甘心。基督并非雇工，然而工人得工价是应当的。可与此对照的是基督对将要卖他的犹大所说的话：你所做的，快做吧； 与祭司长说定，让他们或承接这笔交易，或放弃（Joh 13:27）。出卖基督的人并非被迫，他们本是出于自己的选择。（2）他们把他估定为三十块银子。他多年作他们的牧者，如今他们却只愿以此打发他——"众人所估定我这付上一切劳苦看顾的价值，就是这美好的价值。" 若是犹大自己定下这数目，值得注意的是他的名字叫犹大，与全体百姓同名，因为这是一项全民之举；若是（似乎更可能如此）祭司长在他们的提议中定下此数，他们是百姓的代表；为所许之物估价原是祭司职分之一（Le 27:8），他们就这样为主耶稣估价。这正是一个奴仆的寻常身价（Ex 21:32）。轻看基督、低估这位大善牧者的爱，是多人灭亡的根源，也是公义的根源。（3）银子既与他不相称，就被丢给窑户，带着轻蔑："让窑户拿去用来买瓦，或充作那一点点钱就足以应付的任何用途，因为它不值得一藏；作窑户的本钱尚可，却不足以作这样一位牧者的工价，更不能作他的赎价。" 于是先知在耶和华的殿中，将那三十块银子丢给窑户："让他拿去，随他怎样使用吧。" 如今我们在基督受难的历史中，看见这话有了特别的应验，并指着这预言有所引用（Mt 27:9,10）。三十块银子正是基督被卖给祭司长的确切数目；当犹大不愿留下、祭司长不肯收回时，那笔钱便用来买了窑户的一块田。就连祭司长们那突起的决定，也是按照古老的预言和更古的神旨与先见。
4. 他们被弃绝的成全，在于第二根杖也被折断（Zec 11:14）。前一根杖表明他们的教会之毁灭，就是神与他们之间的约被废弃——这剥夺了他们的荣美；这第二根表明他们的国家之毁灭，就是犹大与以色列之间的弟兄情谊被破坏，使他们中间重新挑起旧日犹大与以色列之间的仇恨与纷争；而将他们在主手中成为一杖原是他们被掳归回后所应许的福分之一（Eze 37:19）。但如今这联合必要解散；他们要分裂成党派与派系，彼此激怒；他们的国既如此分裂，就必归于荒凉。（1）没有别的事比折断联索之杖、削弱他们中间弟兄之情更确实、更必然地毁灭一个民族；因为如此他们就成了公敌容易捕食的猎物。（2）这事随着神与他们之间之约的废除、他们中间宗教的衰败而临到。罪恶增多，爱心才渐渐冷淡。若是那些激怒神与人反目的人，彼此之间也反目，实在不足为奇。荣美之杖既断，联索之杖也撑不了多久。失去教会的百姓，不久必成为灭亡的百姓。
英文原文
Judgments Predicted and Typified (510 BC)
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 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 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 Three shepherds also I cut off in one month; and my soul loathed them, and their soul also abhorred me.
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.
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.
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.
¹⁴ Then I cut asunder mine other staff, even Bands, that I might break the brotherhood between Judah and Israel.
The prophet here is made a type of Christ, as the prophet Isaiah sometimes was; and the scope of these verses is to show that for judgment Christ came into this world (Joh 9:39), for judgment to the Jewish church and nation, which were, about the time of his coming, wretchedly corrupted and degenerated by the worldliness and hypocrisy of their rulers. Christ would have healed them, but they would not be healed; they are therefore left desolate, and abandoned to ruin. Observe here,
I. The desperate case of the Jewish church, under the tyranny of their own governors. Their slavery in their own country made them as miserable as their captivity in strange countries had done: Their possessors slay them and sell them, Zec 11:5. In Zechariah's time we find the rulers and the nobles justly rebuked for exacting usury of their brethren; and the governors, even by their servants, oppressive to the people, Ne 5:7,15. In Christ's time the chief priests and the elders, who were the possessors of the flock, by their traditions, the commandments of men, and their impositions on the consciences of the people, became perfect tyrants, devoured their houses, engrossed their wealth, and fleeced the flock instead of feeding it. The Sadducees, who were deists, corrupted their judgments. The Pharisees, who were bigots for superstition, corrupted their morals, by making void the commandments of God, Mt 15:16. Thus they slew the sheep of the flock, thus they sold them. They cared not what became of them so they could but gain their own ends and serve their own interests. And, 1. In this they justified themselves: They slay them and hold themselves not guilty. They think that there is no harm in it, and that they shall never be called to an account for it by the chief Shepherd; as if their power were given them for destruction, which was designed only for edification, and as if, because they sat in Moses's seat, they were not under the obligation of Moses's law, but might dispense with it, and with themselves in the breach of it, at their pleasure. Note, Those have their minds woefully blinded indeed who do ill and justify themselves in doing it; but God will not hold those guiltless who hold themselves so. 2. In this they affronted God, by giving him thanks for the gain of their oppression: They said, Blessed be the Lord, for I am rich, as if, because they prospered in their wickedness, got money by it, and raised estates, God had made himself patron of their unjust practices, and Providence had become particeps criminis—the associate of their guilt. What is got honestly we ought to give God thanks for, and to bless him whose blessing makes rich and adds no sorrow with it. But with what face can we go to God either to beg a blessing upon the unlawful methods of getting wealth or to return him thanks for success in them? They should rather have gone to God to confess the sin, to take shame to themselves for it, and to vow restitution, than thus to mock him by making the gains of sin the gift of God, who hates robbery for burnt-offerings, and reckons not himself praised by the thanksgiving if he be dishonoured either in the getting or the using of that which we give him thanks for. 3. In this they put contempt upon the people of God, as unworthy their regard or compassionate consideration: Their own shepherds pity them not; they make them miserable, and then do not commiserate them. Christ had compassion on the multitude because they fainted and were scattered abroad, as if they had no shepherd (as really they had worse than none); but their own shepherds pitied them not, nor showed any concern for them. Note, It is ill for a church when its pastors have no tenderness, no compassion for precious souls, when they can look upon the ignorant, the foolish, the wicked, the weak, without pity.
II. The sentence of God's wrath passed upon them for their senselessness and stupidity in this condition. There was a general decay, nay, a destruction, of religion among them, and it was all one to them; they regarded it not. My people love to have it so, Jer 5:31. Though they were oppressed and broken in judgment, yet they willingly walked after the commandment, Ho 5:11. And, as their shepherds pitied them not, so they did not bemoan themselves; therefore God says (Zec 11:6), "I will no more pity the inhabitants of the land. They have courted their own destruction, and so let their doom be." But those are truly miserable whom the God of mercy himself will no more have compassion upon. Those who are willing to have their consciences oppressed by those who teach for doctrines the commandments of men (as the Jews were, who called those Rabbi, Rabbi, that did so, Mt 15:9,23:7), are often punished by oppression in their civil interests, and justly, for those forfeit their own rights who tamely give up God's rights. The Jews did so; the Papists do so; and who can pity them if they be ruled with rigour? God here threatens them, 1. That he will deliver them into the hand of oppressors, every one into his neighbour's hand, so that they shall use one another barbarously. The several parties in Jerusalem did so; the zealots, the seditious, as they were called, committed greater outrages than the common enemy did, as Josephus relates in his history of the wars of the Jews. They shall be delivered every one into the hand of his king, that is, the Roman emperor, whom they chose to submit to rather than to Christ, saying, We have no king but Cæsar. Thus they thought to ingratiate themselves with their lords and masters. But for this God brought the Romans upon them, who took away their place and nation. 2. That he will not deliver them out of their hands: They shall smite the land, the whole land, and out of their hand I will not deliver them; and, if the Lord do not help them, none else can, nor can they help themselves.
III. A trial yet made whether their ruin might be prevented by sending Christ among them as a shepherd; God had sent his servants to them in vain, but last of all he sent unto them his Son, saying, They will reverence my Son, Mt 21:37. Divers of the prophets had spoken of him as the Shepherd of Israel, Isa 40:11, Eze 34:23. He himself told the Pharisees that he was the Shepherd of the sheep, and that those who pretended to be shepherds were thieves and robbers (Joh 10:1,2,11), apparently referring to this passage, where we have, 1. The charge he received from his Father to try what might be done with this flock (Zec 11:4): Thus saith the Lord my God (Christ called his Father his God because he acted in compliance with his will and with an eye to his glory in his whole undertaking), Feed the flock of the slaughter. The Jews were God's flock, but they were the flock of slaughter, for their enemies had killed them all the day long and accounted them as sheep for the slaughter; their own possessors slew them, and God himself had doomed them to the slaughter. Yet "feed them by reproof instruction, and comfort; provide wholesome food for those who have so long been soured with the leaven of the scribes and Pharisees." Other sheep he had, which were not of this fold, and which afterwards must be brought; but he is first sent to the lost sheep of the house of Israel, Mt 15:24. 2. His acceptance of this charge, and his undertaking pursuant to it, Zec 11:7. He does as it were say, Lo, I come to do thy will, O my God! and, since this is thy will, it is mine: I will feed the flock of slaughter. Christ will care for these lost sheep; he will go about among them, teaching and healing even you, O poor of the flock! Christ did not neglect the meanest, nor overlook them for their meanness. The shepherds that made a prey of them regarded not the poor; they were conversant with those only that they could get by; but Christ preached his gospel to the poor, Mt 11:5. It was an instance of his humiliation that his converse was mostly with the inferior sort of people; his disciples, who were his constant attendants, were of the poor of the flock. 3. His furnishing himself with tools proper for the charge he had undertaken: I took unto me two staves, pastoral staves; other shepherds have but one crook, but Christ had two, denoting the double care he took of his flock, and what he did both for the souls and for the bodies of men. David speaks of God's rod and his staff (Ps 23:4), a correcting rod and a supporting staff. One of these staves was called Beauty, denoting the temple, which is called the beauty of holiness and one of its gates beautiful, which Christ called his Father's house, and for which he showed a great zeal when he cleared it of the buyers and sellers; the other he called Bands, denoting their civil state, and the incorporate society of that nation, which Christ also took care of by preaching love and peace among them. Christ, in his gospel, and in all he did among them, consulted the advancement both of their civil and of their sacred interests. 4. His execution of his office, as the chief Shepherd. He fed the flock (Zec 11:7), and he displaced those under-shepherds that were false to their trust (Zec 11:8): Three shepherds I cut off in one month. Through the deficiency and uncertainty of the history of the Jewish church, in its latter ages, we know not what particular event this had its accomplishment in; in general, it seems to be an act of power and justice for the punishment of the sinful shepherds and the redress of the grievances of the abused flock. Some understand it of the three orders of princes, priests, and scribes or prophets, who, when Christ had finished his work, were laid aside for their unfaithfulness. Others understand it of the three sects among the Jews, of Pharisees, Sadducees, and Herodians, all whom Christ silenced in dispute (Mt 22:1-46) and soon after cut off, all in a little time.
IV. Their enmity to Christ, and making themselves odious to him. He came to his own, the sheep of his own pasture; it might have been expected that between them and him there would be an entire affection, as between the shepherd and his sheep; but they conducted themselves so ill that his soul loathed them, was straitened towards them (so it may be read); he intended them kindness, but could not do them the kindness he intended them, because of their unbelief, Mt 13:58. He was disappointed in them, discouraged concerning them, grieved for them, not only for the shepherds, whom he cut off, but for the people, whom Christ often looked upon with grief in his heart and tears in his eyes. Their provocations even wore out his patience, and he was weary of that faithless and perverse generation. Their soul also it abhorred me; and therefore it was that his soul loathed them; for, whatever estrangement there is between God and man, it begins on man's side. The Jewish shepherds rejected this chief Shepherd, as the Jewish builders rejected this chief corner stone. They had indignation at Christ's doctrine and miracles, and his interest in the people, to whom they did all they could to render him odious, as they had made themselves odious to him. Note, There is a mutual enmity between God and wicked people; they are hateful to God and haters of God. Nothing speaks more the sinfulness and misery of an unregenerate state than this does. The carnal mind, the friendship of the world, are enmity to God, and God hates all the workers of iniquity; and it is easy to foresee what this will end in, if the quarrel be not taken up in time, Isa 27:4,5.
V. Christ's rejecting them as incurable, and leaving them their house desolate, Mt 23:38. The things of their peace are now hidden from their eyes, because they knew not the day of their visitation. Here we have,
1. The sentence of their rejection passed (Zec 11:9): "Then said I, I will not feed you. I will take no further care of you; you shall not see me again; take your own course. As I will not feed you, so I will not cure you; that that dieth, let it die (the Shepherd will do nothing to save its forfeited life); that that is to be cut off, let it be cut off; that which will make itself a prey to the wolf, let it be a prey, and let the rest so far forget their own mild and gentle nature as to eat the flesh of one another; let these sheep fight like dogs." Those that reject Christ will be certainly and justly rejected by him, and then are miserable of course.
2. A sign of it given (Zec 11:10): I took my staff, even Beauty, and cut it asunder, in token of this, that he would be no longer a shepherd to them, as the lord high steward determines his commission by breaking his white staff, and as Moses's breaking the tables of the law put a stop, for the present, to the treaty between God and Israel. The breaking of this staff signified the breaking of God's covenant which he had made with all the people, the covenant of peculiarity made with all the tribes of Israel, and all other people who, by being proselyted to their religion, were incorporated into their nation. The Jewish church was now stripped of all its glory; its crown was profaned and cast to the ground, and all its honour laid in the dust; for God departed from it, and would no more own it for his. When Christ told them plainly that the kingdom of God should be taken from them, and given to another people, then be broke the staff of Beauty, Mt 21:43. And it was broken in that day, though Jerusalem and the Jewish nation held up forty years longer, yet from that day we may reckon the staff of Beauty broken, Zec 11:11. And though the great men did not, or would not, understand it as a divine sentence, but thought to put it by with a cold God forbid (Lu 20:16), yet the poor of the flock, the disciples of Christ, that waited on him, and understood with what authority he spoke, and could distinguish the voice of their Shepherd from that of a stranger, knew that it was the word of the Lord, and trembled at it, and were confident that it should not fall to the ground. Note, Christ is waited on by the poor of the flock; he chose them to be with him, to be his pupils, to be his witnesses; the poor received him and his gospel, when those that had great possessions turned their backs upon him. And those that wait upon Christ, that sit at his feet, to hear and receive his words, shall know of the doctrine whether it be of God, Joh 7:17.
3. A further reason given for their rejection. It was said before, Their souls abhorred him; and here we have an instance of it, their buying and selling him for thirty pieces of silver, either thirty Roman pence, or rather thirty Jewish shekels; this is here foretold in somewhat obscure expressions, as it is fit that such particular prophecies should be delivered, lest otherwise the plainness of the prophecy might prevent the accomplishment of it. Here, (1.) The Shepherd comes to them for his wages (Zec 11:12): "If you think good, give me my price; you are weary of me, pay me off and discharge me; and, if not, forbear; if you be willing to continue me longer in your service, I will continue, or, if to turn me off without wages, I am content." Christ was no hireling, and yet the labourer is worthy of his hire. Compare with this what Christ said to Judas when he was going to sell him, "What thou doest do quickly; be at a word with the chief priests; let them either take the bargain or leave it," Joh 13:27. Those that betray Christ are not forced to it; they might have chosen. (2.) They value him at thirty pieces of silver. Many years' service he had done them as a Shepherd, yet this is all they will now turn him off with—"A goodly price that I with all my care and pains was valued at by them." If Judas fixed this sum in his demand, it is observable that his name was Judah, the same name with that of the body of the people, for it was a national act; or, if (as it rather seems) the chief priests pitched upon this sum in their proffers, they were the representatives of the people; it was part of the priest's office to put a value upon the devoted things (Le 27:8), and thus they valued the Lord Jesus. It was the ordinary price of a slave, Ex 21:32. Making light of Christ, and undervaluing the love of that great and good Shepherd, are the ruin of multitudes, and justly so. (3.) The silver being no way proportionable to his worth, it is thrown to the potter with disdain: "Let him take it to buy clay with, or for any use that a little money will serve to, for it is not worth hoarding; it may be enough for a potter's stock, but not for the pay of such a shepherd, much less for his purchase." So the prophet cast the thirty pieces of silver to the potter in the house of the Lord: "Let him take them, and do what he will with them." Now we find a particular accomplishment of this in the history of Christ's sufferings, and reference is had to this prophecy, Mt 27:9,10. Thirty pieces of silver was the very sum for which Christ was sold to the chief priests; the money, when Judas would not keep it, and the chief priests would not take it back was laid out in the purchase of the potter's field. Even that sudden resolve of the chief priests was according to an ancient prophecy and the more ancient counsel and foreknowledge of God.
4. The completing of their rejection in the cutting asunder of the other staff, Zec 11:14. The former denoted the ruin of their church, by breaking the covenant between God and them—that defaced their beauty; this denotes the ruin of their state, by breaking the brotherhood between Judah and Israel, by reviving animosities and contention among them, such as were of old between Judah and Israel, the writing of whom as one stick in the hand of the Lord was one of the blessings promised after their return out of captivity, Eze 37:19. But that union shall now be dissolved; they shall be crumbled into parties and factions, exasperated one against another; and their kingdom, being thus divided, shall be brought to desolation. (1.) Nothing ruins a people so certainly, so inevitably, as the breaking of the staff of Bands, and the weakening of the brotherhood among them; for hereby they become an easy prey to the common enemy. (2.) This follows upon the dissolving of the covenant between God and them, and the decay of religion among them. When iniquity abounds love waxes cold. No wonder if those fall out among themselves that have provoked God to fall out with them. When the staff of Beauty is broken the staff of Bands will not hold long. An unchurched people will soon be an undone people.
15-17
Judgments Predicted and Typified (510 BC)
审判的预言与预表（主前510年）
¹⁵ 耶和华又对我说：你再拿愚昧牧人所用的器具。
¹⁶ 因为我必在这地兴起一个牧人；他不看顾丧亡的，不寻找分散的，不医治受伤的，也不牧养强壮的；却要吃肥羊的肉，撕裂它们的蹄子。
¹⁷ 无用的牧人丢弃羊群有祸了！刀必临到他的膀臂和右眼；他的膀臂必全然枯干，他的右眼也必全然昏暗。
神既已指明这百姓因被善牧公义地撇弃而陷于悲惨，此处又指明他们因被愚昧牧人可耻地虐待而陷于更深的悲惨。先知要亲自扮演、代表这冒牌的牧人（Zec 11:15）：你再拿愚昧牧人所用的器具——那些全然不称职的工具，就是愚昧牧人所穿的牧衣、所带的口袋和杖；因为这样的牧人必被立在他们之上（Zec 11:16），他不但不能保护他们，反倒要欺压他们、加害于他们。1. 他们必处于不忠心之执事的重担之下。他们的文士、祭司和律法博士必将难担的重担捆在他们身上，又因所加的遗传，使礼仪律法成为远比神所立的更重的轭。此处对愚昧牧人的描绘，正与基督对文士和法利赛人的描绘相符（Mt 23:2）。他们必处于无怜悯之君王的暴虐之下，严严辖管他们，使他们自己的地成为他们的奴役之家，正如从前埃及或巴比伦那样。当他们弃绝了那位君王借他定公义的之后，他们被交在那些定不义之律例的人手中，原是公义的。3. 他们必受假基督和假先知的迷惑欺哄，正如主所预言的（Mt 24:5）。这样的人有许多，他们借着煽动激怒罗马人，加速了犹太民族的毁灭；但值得注意的是，他们直到拒绝了真正的弥赛亚之后，才被假冒的弥赛亚所欺骗。如今请观察，
I. 这愚昧牧人将成为百姓的灾祸（Zec 11:16）。神为刑罚他们，必兴起一个愚昧牧人，他不尽牧者的本分；他不看顾丧亡的，不追寻走迷的，不寻找失落的，不愿把他们找出来领回家——好牧人却正是这样行的（Mt 18:12,13）。他们的牧者不顾念幼小的，那些原需他们看顾、也配得他们看顾的，正如基督所作的（Isa 40:11）。他们不医治受伤的，就是被撕咬、被撕裂的，任凭它因伤而死，其实及时稍加援手本可救它一命。他们不喂养那些因软弱而站住、快要昏倒、不能前行的，却任凭它们落在后头，无论谁拾去都行；他们不扶持那站住的（有人如此读）；他们从不作甚么去扶助软弱的，安慰灰心的；反倒相反：1. 他们自己奢华纵欲：他们吃肥羊的肉；他们必为自己挑上好的；如同那恶仆说我的主人必来得迟，他们和酒醉的人一同吃喝，只服事自己的肚腹。2. 他们对羊群残暴。他们的脾气与食欲一样放荡无度；因他们对羊群中的某一头发怒时，便因过度的驱赶撕裂它们的蹄子；他们打它们的蹄；他们动手打同伴。祸哉，那当王时还作孩童的邦国！
II. 这愚昧牧人必将灾祸带到自己身上（Zec 11:17）：无用的牧人有祸了！ 他如同偶像一样，有眼却看不见；他如同偶像一样，从百姓并其中的首领领受大量的尊敬和贡物，却既不能、也不肯向他们行丝毫善事。他在羊群最需要看顾时撇下羊群，任凭它们无依无靠，自己逃走，因为他是雇工；他的判语乃是：神公义的刀必临到他的膀臂和他的右眼，使两样尽都丧失功用。他的膀臂必枯干、全然干瘪，使那在要求之时不肯帮助朋友的人，也不知如何帮助自己；他的右眼必全然昏暗，使他看不出羊群所处的危险，也不知道当向何处求救。这事在基督对法利赛人说我为审判到这世上来，叫能看见的反而瞎了眼之时得了应验（Joh 9:39）。凡有恩赐足以行善的人，若不用以行善，必被剥夺其恩赐；那些本当作工却怠惰不动的人，公义地被枯干其膀臂；那些本当守望却沉睡不肯睁眼的人，公义地被蒙瞎其眼。
英文原文
Judgments Predicted and Typified (510 BC)
¹⁵ And the LORD said unto me, Take unto thee yet the instruments of a foolish shepherd.
¹⁶ 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 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.
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 (Zec 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 (Zec 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, Mt 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, Mt 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, Zec 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, Mt 18:12,13. 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 (Zec 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.
第十一章概览
神的先知在前几章中是奉差遣应许平安的使者，此处则成了宣告战争的传令官。犹太民族将恢复其昌盛，并在一段时期内繁盛兴旺，成为可观的国度；最终它将因久候之弥赛亚的降临、他福音的传讲以及他在那里设立旗帜，而得着极大的福祉。然而，当蒙拣选的余民因此被有效地呼召归入基督、与他联合之时，国民全体却因拒绝基督而顽梗不信，必被全然弃绝，交予毁灭；正是此事在本章中被预言——犹太人拒绝基督，这是他们罪恶满盈之罪，以及为此罪而临到他们身上直到极处的忿怒。本章内容如下：I. 预言将临到犹太民族的毁灭本身，亚11:1-3。II. 将此事交于弥赛亚之手。1. 他受托照管那群羊，亚11:4-6。2. 他承担此任，并在其中执掌权柄，亚11:7-8。3. 既发现羊群顽梗悖逆，他便将其交出（亚11:9），折断牧人的杖（亚11:10-11），为他所受的凌辱和轻慢作出回应（亚11:12-13），随后折断另一根杖，亚11:14。4. 他将他们交在愚昧牧人的手中，这些牧人不但不能阻止他们的毁灭，反而要成全他们的败亡，瞎眼的领路者和瞎眼的跟从者要一同掉在坑里，亚11:15-17。这事在尚未发生之前，就已预先告诉群羊中的困苦人，好使事情发生之时，他们不至跌倒。