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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)
猶太國的毀滅（主前510年）
¹ 黎巴嫩哪，開你的門戶，好讓火燒燬你的香柏樹。
² 松樹啊，應當哀號；因為香柏樹傾倒，因為壯大的樹被毀壞了；巴珊的橡樹啊，應當哀號，因為茂盛的樹林已經倒了。
³ 牧人哀號的聲音，因他們榮華的毀滅；少壯獅子咆哮的聲音，因約旦河旁驕傲的毀滅。
正如聖經對遙遠之事的預言通常所用的方式，這裏以幽暗而象徵性的言語預告了耶路撒冷以及猶太教會和民族的毀滅——這毀滅我們的主耶穌在時候將近時，曾非常清楚明白地預言過。此處我們看見：1. 為那毀滅所作的預備（Zec 11:1）：黎巴嫩哪，開你的門戶！ 你不肯開門讓你的王進來——他到自己的地方來，自己的人倒不接待他；如今你必須開門讓你的毀滅進來。森林的門戶和一切通往其中的路徑都要敞開，讓火進來吞噬它的榮耀。" 有人將此處的黎巴嫩解作聖殿，因聖殿是用黎巴嫩的香柏樹建造的，其石頭白如黎巴嫩的雪。它被羅馬人用火焚燒，其門扇也被士兵的狂暴所破開。為證實此事，他們講述一個故事：第二聖殿被毀之前四十年，它的門扇曾自行敞開；拉比約哈難見了這奇事便如此說（這記在一本猶太作者的書中）："如今我知道聖殿的毀滅近了，正如撒迦利亞的預言所說：黎巴嫩哪，開你的門戶，好讓火燒燬你的香柏樹！" 另有人將此解作耶路撒冷，或更恰當地說是整個迦南地，黎巴嫩是它北方的入口。一切都必向入侵者敞開，而香柏樹——就是強大顯赫的人——必被吞噬，這不能不驚動次一等的人（Zec 11:2）。若香柏樹已傾倒（若所有強大的都被毀壞、歸於傾覆），就讓松樹哀號吧。高聳的香柏樹既倒，纖細的松樹怎能站穩？香柏樹若被火吞噬，松樹就當哀號；因為沒有別的木頭比松木更易燃燒。又讓巴珊那受各樣傷損暴露的橡樹也哀號，因為茂盛的樹林（即向來格外謹慎守護的繁盛葡萄園）已經倒了；或（如有人所讀）當堅固的森林——如黎巴嫩那樣的——已經傾覆。須知，智慧良善之人陷入罪中，富貴偉大之人陷入禍患，都對各方面都不如他們的人是大聲的警報，叫他們不可自恃安穩。2. 為那毀滅所作的哀號（Zec 11:3）：有哀號的聲音。 已經傾倒的人因悲傷羞愧而哀號，看見自己將次輪到的人因懼怕而哀號。但那些大人物格外要以極度的混亂接受警訊。那些在狂歡得勝之日咆哮的人，在驚恐之日卻在哀號；因為如今他們受苦比別人更多。那些大人物按職任本是牧人，本當保護交在他們手下的神的羊群；這原是君王和祭司的雙重職責。但他們卻如同少壯獅子，以咆哮使羊群驚恐，以撕咬使羊群成為自己的掠物。須知，一個百姓的災禍莫大於此：那些本當作他們牧人的，卻作了少壯獅子。但結局如何呢？牧人哀號，因為他們的榮華被毀壞了。他們的牧場和遮蓋他們的羊群——就是牧人的榮耀——都被毀壞了。少壯獅子咆哮，因為約旦河的驕傲被毀壞了。約旦河的驕傲就是河岸上的叢林，獅子在裏面安歇；所以當河水氾濫毀壞了叢林，獅子便從其中上來（如 Jer 49:19 所記），上來時咆哮不止。須知，當那些有權柄的人驕傲地濫用權柄，不但不作牧人，反作少壯獅子，他們就可預期公義的神必降卑他們的驕傲，折斷他們的權勢。
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.
4-14
Judgments Predicted and Typified (510 BC)
豫言並以預表所示的審判（主前510年）
⁴ 耶和華我的神如此說：你撒養的群羊，就是將來宰殺的群羊。
⁵ 買他們的宰了他們，以為無罪；賣他們的說：耶和華是應當稱頌的，因我富足。牧養他們的並不憐恤他們。
⁶ 耶和華說：我不再憐恤這地的居民，必將這民交給各人鄰舍和他王的手；他們必攻擊這地，我也不救這民脫離他們的手。
⁷ 於是，我撒養將宰的群羊，就是群中最困苦的羊。我拿着兩根杖，一根我稱為榮美，一根我稱為聯索。這樣，我就撒養了群羊。
⁸ 一月之內，我除滅三個牧人；我的心厭煩他們，他們的心也憎嫌我。
⁹ 我就說：我不撒養你們。要死的由他死；要喪亡的由他喪亡；剩下的任他們彼此相食。
¹⁰ 我折斷那稱為榮美的杖，表明我廢棄與萬民所立的約。
¹¹ 當日就廢棄了。這樣，那些仰望我的困苦羊，就知道這是耶和華的話了。
¹² 我對他們說：你們若以為美，就給我工價；不美，就罷了。於是他們給了三十塊錢，作為我的工價。
¹³ 耶和華吩咐我說：要把眾人所估定美好的價值，丟給窯戶。我便將這三十塊錢，在耶和華的殿中，丟給窯戶了。
¹⁴ 我又折斷那稱為聯索的第二根杖，表明我廢棄猶大與以色列弟兄的情誼。
先知在此作基督的預表，如以賽亞先知有時所作的；這幾節的用意在於表明 基督為審判來到這世界（約 9:39）——為審判臨到猶太教會與國家，他們在他將近之時，因官長的世俗與虛偽而敗壞退化到可悲的地步。基督本要醫治他們，他們卻不肯受醫治；故此他們被撇下荒涼，被交於毀滅。此處當注意，
I. 猶太教會在自家官長暴政下的絕望處境。他們在本國的奴役使他們如在異國的被擄一般可悲：買他們的宰了他們並賣了他們，Zec 11:5。在撒迦利亞時代，我們見官長貴族因 向弟兄取利 受公正責備；官長甚至藉僕人壓迫百姓，尼 5:7,15。在基督時代，祭司長 與 長老——羊群的擁有者——藉他們的遺傳、人的誡命、和對人良心的強加，成了十足的暴君，吞吃人的房屋、壟斷人的財富、剝皮而非餵養。撒都該人是自然神論者，腐敗了他們的判斷。法利賽人是迷信的狂熱者，廢了神的誡命而腐敗了他們的品德，太 15:16。如此他們殺了羊、賣了羊。他們只求達己目的、益己利益，不顧羊群的遭遇。並且，1. 他們在其中自稱為義：他們 宰了他們 並 以為無罪。 他們以為這無害，且永不被大牧者追討；彷彿所賜的權是為毀壞（其設計本只為建造），又彷彿因他們坐在摩西的位上，便不受摩西律法的約束，可隨意豁免，並在自己違犯之時豁免自己。注意，那些作惡並自稱為義的人，其心眼實在可悲地瞎了；但神不以那些自稱無罪的人為無罪。2. 他們在其中冒犯神，以感謝他們勒索所得：他們說：耶和華是應當稱頌的，因我富足——彷彿因他們在惡中亨通、從中發財、置業，神就成了他們不義之舉的贊助者，護理成了 particeps criminis—其罪的共犯。 誠實所得的我們當感謝神，稱頌那 使人富足並不加上憂慮的 賜福者。但我們怎能到神前——或為得財的不法之法求福，或為其中的成功謝恩——呢？他們倒當到神前認罪、自取羞辱、起誓賠還，而非如此嘲弄他——把罪的所得當作神的恩賜；那位 恨惡搶奪當燔祭的，若我們所感謝之物在得或用上羞辱了他，也不以感謝為讚美。3. 他們在其中輕看神的百姓，視其不配他們的關顧或憐恤的考慮：牧養他們的並不憐恤他們；他們使百姓悲慘，繼而不加同情。基督 見群眾如羊無牧一般困苦流離，便憐憫他們（實在，他們的牧人比無牧更糟）；但 他們自己的牧人並不憐恤他們，也不表露任何關切。注意，一個教會的牧者對寶貴靈魂沒有溫柔、沒有憐憫時，便是可悲——當他們看見無知、愚昧、邪惡、軟弱的人而不動憐憫。
II. 因他們在此境況中的麻木愚蠢而向他們所宣判的神的忿怒。他們中間宗教普遍敗落——不，毀滅——他們卻毫不介意；如 我的百姓也喜愛這樣（耶 5:31）。雖他們 受欺壓、受屈枉，卻 情願隨從人的命令，何 5:11。而他們的牧人不憐恤他們，他們也不自哀；故神說（Zec 11:6）：我不再憐恤這地的居民。他們既招致自己的毀滅，便讓他們的判決如此吧。 但那位憐憫的神不再憐憫的人，實在可悲。那些情願良心被 將人的吩咐當作道理教導人 的人所壓制的人（如猶太人稱那些如此行的人為 拉比、拉比，太 15:9,23:7），常受民事利益的壓迫所罰——也是公義的，因凡馴順放棄神權利的，便喪失自己的權利。猶太人如此行；教皇黨人如此行；他們若被嚴厲統治，誰能憐憫他們？神在此警戒他們：1. 他要把他們交在壓迫者手中——各人鄰舍的手中——以致他們彼此野蠻相待。耶路撒冷各派正是如此；那些 激進派、煽動派（人如此稱之）所作的暴行，比公敵更甚，如約瑟夫在猶太戰爭史中所記。他們各人被交在 他王的手中——即羅馬皇帝，他們情願臣服於他，而不願臣服基督，說：除了凱撒，我們沒有王。 他們以為如此可討好自己的主子。但神因此把羅馬人帶到他們身上，奪去他們的地和國。 2. 他不從他們手中救他們：他們必攻擊這地——全地——我也不救他們脫離他們的手；主若不助，無人能助，他們也不能自助。
III. 尚有一次嘗試，看藉差基督如牧者到他們中間，能否防止他們的毀滅；神已差僕人到他們那裡徒然，末了又差他兒子到他們那裡，說：他們必尊敬我的兒子，太 21:37。眾先知中多位曾論他為 以色列的牧者，賽 40:11, 結 34:23。他自己告訴法利賽人他是 羊的牧人，並那些自稱牧者的是 賊和強盜（約 10:1,2,11），明顯指着這段經文；此處我們有，1. 他從父所受的託付，要試試這羊群還能如何（Zec 11:4）：耶和華我的神如此說（基督稱父為 他的神，因他在整個事業中行符合其旨意、並以他的榮耀為念）——你撒養將宰的群羊。 猶太人是神的羊群，卻是 將宰的群羊，因他們的仇敵終日殺他們，看他們如將宰的羊；他們自己的 擁有者殺了他們，神自己也判他們受宰。然而「撒養他們——藉責備、教訓、安慰；為那些久被文士法利賽人的酵酸壞的人，豫備健全的糧食。」他另有的羊，不屬這圈，其後必 帶來；但他 先奉差到以色列家迷失的羊那裡，太 15:24。2. 他對這託付的接受、並照之而行的事業，Zec 11:7。他彷彿說：神啊，我來了，為要照你的旨意行！ 既然這是你的旨意，也是我的：我要撒養將宰的群羊。 基督要關心這些迷失的羊；他要在他們中間往來，教訓、醫治連群中最困苦的羊！ 基督不因最卑微而忽略，不因其卑微而忽視。那些以他們為獵物的牧者不顧窮人；他們只與那能從中得利的人往來；但基督 把福音傳給窮人，太 11:5。他多與低層人往來是他降卑的一例；他的門徒——他常隨的——是群中困苦的羊。3. 他為自己所承擔的職任配備合宜的工具：我拿着兩根杖——牧者的杖；別的牧人只有一根杖，基督卻有兩根，表明他對羊群的雙重關懷、並他為人的靈魂與身體所作的。大衛論神的 竿 與他的 杖（詩 23:4）——責罰的竿與扶持的杖。一根稱為 榮美，代表聖殿——那被稱為 聖潔之美 的，其門之一為 美門——基督稱為父的家，他清淨其中的 買賣人 時大發熱心；另一根稱為 聯索，代表他們的民事狀態、並那國的合一社會——基督也藉傳愛與平安在他們中間加以關心。基督在他的福音中、在他們中間所作的一切，都兼顧他們民事與神聖利益的促進。4. 他作為大牧者執行其職。他撒養了群羊（Zec 11:7），並他撤換了那些不忠於所託的副牧者（Zec 11:8）：一月之內，我除滅三個牧人。 因猶太教會後期歷史的缺漏與不確，我們不知這事具體應驗於何事件；概括言之，它似乎是為刑罰犯罪的牧者、並糾正受虐羊群的冤屈的一項權能公義之作。有人理解為君王、祭司、文士或先知三個階層——當基督完成其工，因他們的不忠而被廢。另有人理解為猶太人中的法利賽、撒都該、希律三派——基督在辯論中使之緘默（太 22:1-46），不久 除滅 了——全在一個短時間之內。
IV. 他們對基督的敵意、並使自己在他眼中成為可憎。他到自己的地方來——他自己草場的羊；本可期望他們與他之間有如牧人與羊之間的完全親情；但他們行事如此惡劣，以致 他的心厭煩他們，對他們狹窄（也可如此讀）；他本有意向他們施恩，卻不能向他們行所意的善，因他們的不信，太 13:58。他在他們身上失望、對他們灰心、為他們憂傷——不但為那些他所除滅的牧者，更為那百姓——基督屢次心裡憂傷、眼中流淚地看他們。他們的惹動甚至磨盡了他的忍耐，他厭倦了那 不信悖謬的世代。他們的心也憎嫌我；故此他的心厭煩他們；因為神與人之間無論有何疏離，都始於人那一邊。猶太的牧者拒絕這位大牧者，如猶太匠人拒絕這塊房角石。他們對基督的教訓與神蹟、並他在百姓中的影響 懷恨，盡力使百姓憎嫌他，如他們使自己在他眼中可憎一般。注意，神與惡人之間有相互的敵意；他們為神所憎、是神的仇敵。無物比這更說明未重生狀態的罪惡與悲慘。肉體的心思、與世界的友誼，是與神為敵；而神恨惡一切作孽之人；其結局易見——若爭端不按時了結，賽 27:4,5。
V. 基督拒絕他們為無可救藥，撇下他們的家荒涼，太 23:38。他們平安的事如今向他們的眼隱藏，因他們不知道眷顧他們的時候。此處我們有，
1. 棄絕他們的判決（Zec 11:9）：我就說：我不撒養你們。我不再照管你們；你們不得再見我；任憑你們自己。我既不撒養你們，也不醫治你們；要死的由他死（牧者不作任何事救其失喪的命）；要喪亡的由他喪亡；那使自己成為狼之獵物的，便作獵物；剩下的任他們如此忘卻自己溫和柔順的本性，至於彼此相食；任這些羊如狗一般相爭。 凡拒絕基督的，必被基督確定而公義地拒絕，便當然可悲。
2. 為此所賜的記號（Zec 11:10）：我拿着那根稱為榮美的杖，折斷了——表明他不再作他們的牧者，如大總管折斷其白杖以終止其委任，並如摩西摔碎律法之法版暫時中止神與以色列之間的條約。折斷這杖表明折斷神 與萬民所立的約——那與以色列眾支派所立的特殊之約，並一切藉歸信其宗教而被併入其國的別國之人。猶太教會如今被剝去一切榮耀；其冠冕被褻瀆擲地，其一切尊榮被置於塵土；因神離開了它，不再認它為自己的。當基督明明告訴他們 神的國 必 從他們奪去，賜給別國，他便折斷了 榮美的杖，太 21:43。當日就廢棄了——雖耶路撒冷與猶太國又維持了四十年，從那日起我們便可算榮美之杖折斷了，Zec 11:11。雖大人物不、或不肯把它當作神聖判決理解，倒想以一句冷淡的 神禁止 推開（路 20:16），但 群中困苦的羊——基督的門徒，那 仰望他、明白他說話的權柄、並能分辨其牧者之聲與陌生人之聲的——知道這是耶和華的話，便因之戰兢，並確信其必不落空。注意，群中困苦的羊仰望基督；他揀選他們與他同在——作他的學生、作他的見證人；窮人接待他與他的福音，而那些大有產業的人卻背向他。凡仰望基督、坐在他腳前聽而領受他話語的人，必 曉得這道是否出於神，約 7:17。
3. 棄絕他們的進一步理由。前已說 他們的心憎嫌他；此處我們有一例——他們以三十塊銀錢買賣他——或三十羅馬便士，或更當為三十猶太舍客勒；這事在此以稍晦澀的話語豫言，正如這類特別豫言當如此傳遞，免得豫言的明白阻礙其應驗。此處，(1.) 牧者來到他們那裡要他的工價（Zec 11:12）：你們若以為美，就給我工價；不美，就罷了。 你們既厭倦我，便付我錢解雇我；若不美，就罷了——你們若願留我在你們的服事中，我仍留下；若要無工資解雇，我也甘願。基督不是雇工，但工人得工價是應當的。對照基督將要被賣時對猶大所言：你所作的快作吧；與祭司長定了罷；讓他們或取這交易，或撇下，約 13:27。那些賣基督的人並非被迫；他們本可選擇。(2.) 他們以 三十塊銀錢 估他。多年來他作牧者服事他們，這卻是他們如今用來打發他的全部——他們對我（連我一切的關懷辛苦）所估的美好價值。 若是猶大在其要求中定了這數目，值得注意的是他名叫 猶大——與百姓全體同名，因這是全國之舉；或若（看來更如此）祭司長在其出價中定了這數目，他們是百姓的代表；為 所獻之物估價 是祭司職任的一部分（利 27:8），如此他們為主耶穌估了價。那是奴僕的常價，出 21:32。輕看基督、低估那位大善牧者之愛的，是許多人的毀滅——也是公義的。(3.) 這銀錢既全不配其價值，便被輕蔑地 丟給窯戶：「讓他拿去買泥，或作任何小錢可辦之用，因不值得收藏；或可作窯戶的本錢，卻不配作如此牧者的薪酬，更不配作他的買價。」先知便 在耶和華的殿中，把這三十塊銀錢丟給窯戶：「讓他拿去，隨意處置。」如今我們在基督受難的歷史中見這事的特別應驗，並指向這豫言，太 27:9,10。三十塊銀錢 正是基督被賣給祭司長的數目；當猶大不肯留、祭司長不肯收回時，那錢用於買了 窯戶的一塊田。 連祭司長那突發的決定也是照著古時的豫言、並更古時神的籌謀與先見。
4. 他們被棄絕的完成——折斷另一根杖，Zec 11:14。前杖表明他們教會的毀滅——藉折斷神與他們之間的約——那毀了他們的 榮美；這杖表明他們國家的毀滅——藉折斷猶大與以色列之間的弟兄之情——藉在他們中間挑起宿怨與紛爭，如從前猶大與以色列之間的——把他們寫為 主手中的一根杖 是被擄歸回後所應許的福分之一，結 37:19。但那合一如今要被解散；他們要碎成黨派派系，彼此激怒；他們的國既如此分裂，必 歸於荒涼。 (1.) 無物比折斷 聯索之杖、削弱他們之間的弟兄之情更確定、更無可避免地毀滅一國；因如此他們便成為公敵的輕易獵物。(2.) 這隨著神與他們之間之約的解散、並他們中間宗教的敗落而來。罪孽增多，愛心冷淡。那些惹神與之相爭的人，彼此相爭也不足為奇。榮美之杖既折，聯索之杖也撐不久。被逐出教會之民不久必是滅亡之民。
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)
豫言並以預表所示的審判（主前510年）
¹⁵ 耶和華對我說：你再取愚昧牧人的器具。
¹⁶ 因為我要在這地興起一個牧人，他不看顧喪亡的，不尋找幼小的，不醫治受傷的，也不餵養站立的；卻要吃肥羊的肉，撕裂牠們的蹄。
¹⁷ 無用的牧人丟棄羊群有禍了！刀劍必臨到他的膀臂和右眼；他的膀臂必全然枯乾，右眼也必全然昏暗。
神既已表明這百姓在公義地被好牧者離棄時的悲慘，此處又表明他們被愚昧牧者可恥虐待的進一步悲慘。先知自己要扮演並代表這假冒的牧者（Zec 11:15）：你再取愚昧牧人的器具——全然不適合這行業的器具——如愚昧牧者所穿的外袍、所帶的口袋和杖；因這樣的牧者必被設在他們之上（Zec 11:16），他不但不保護他們，反要壓迫他們、加以損害。1. 他們必在不忠信的牧者之下。他們的文士、祭司、和律法博士要 把難擔的重擔捆起來放在人的肩上，並以所加的遺傳，使儀文律法成為遠比神所定的更重的軛。此處對愚昧牧者的描述，非常合乎基督對文士和法利賽人的描述（太 23:2）。他們必在無憐憫的君王暴政之下——要以嚴厲統治他們，使他們自己的地如從前埃及或巴比倫一般成為他們的為奴之家。當他們棄絕了那位 君王藉他定公義 的，他們便被交給那些 定不義之律例 的，這也是公義的。3. 他們必被假基督和假先知所欺哄，如我們救主所豫言（太 24:5）。這樣的人有許多，他們藉煽動的行為激怒羅馬人，加速了猶太民族的毀滅；但值得注意的是，他們從未被假彌賽亞所騙，直到他們拒絕並棄絕了真彌賽亞之後。如今當注意，
I. 這愚昧牧者對百姓是何等禍患，Zec 11:16。神為刑罰他們，要 興起一個 愚昧 牧者——他不行牧者之責；他不 看顧喪亡的，不追尋走迷的，不尋找失落的去找回帶回家——如好牧者所作的（太 18:12,13）。他們的牧者不照顧 幼小的——需要他們照顧、極值得照顧的——如基督所作的（賽 40:11）。他們不 醫治受傷的——被咬被撕的——卻任其因傷而死，其實及時稍作便能救它。他們不 餵養 那因軟弱而 站立不住、將要昏倒、不能前行的，卻留下它們在後面，誰要撿便撿；他們不 扶持 那 站立不住的（有人如此讀）；他們從不作任何事去 扶持軟弱的、安慰 灰心的；相反地，1. 他們自己奢侈：他們 吃肥羊的肉；他們必為自己取最好的；如那 惡僕 說 我的主人必來得遲，他們 與酒醉的人一同吃喝，只服事自己的肚腹。 2. 他們對羊群野蠻。他們的情感與食慾一樣管理不善，因當他們向羊群中任何一隻發怒時，他們 撕裂牠們的蹄——過度驅趕牠們；他們打碎牠們的蹄；他們 打同伴。 你的王若如此孩童化，那地有禍了！
II. 這愚昧牧者必為自己帶來何等禍患（Zec 11:17）：無用的牧人有禍了——他如偶像一般，有眼卻看不見；如偶像一般，從百姓和百姓首領的供物中得了大量尊敬和敬奉，卻既不能、也不肯對他們行善。他在羊群最需要他看顧時 丟棄羊群，撇下他們無助而逃跑，因為他是雇工；他的判決是：神公義的劍必臨到他的膀臂和右眼，使他完全失去兩者的功用。他的膀臂必枯乾——使那在需要時不肯助友的人不知如何自救；他的右眼必全然昏暗——使他看不出羊群所處的危險，也不知向何處求救。這在基督對法利賽人說 我為審判到這世上來，叫不能看見的可以看見；能看見的反瞎了眼（約 9:39）時應驗了。凡有恩賜使他們配行善的，若不以之行善，必被剝奪；那些本當作工人卻懶惰不作的，公義地被枯乾膀臂；那些本當作守望者卻沉睡不肯四顧的，公義地被弄瞎眼睛。
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.
在前幾章裡，神的先知是奉差遣應許平安的使者；在此處他則是被差去宣戰的傳令官。猶太民族將恢復其繁榮，興盛一時，成為可觀的國度；最終必因長久盼望的彌賽亞降臨、他的福音傳開、並他的旗號在其中豎立，而得著極大的福分。但當蒙選的餘民因此被有效地呼召並歸入基督時，那不信而頑梗的全民族必因棄絕基督而被全然撇棄、交與毀滅；這正是本章所預言的——猶太人棄絕基督，這是他們罪惡滿盈的罪，並因此罪那從頭至尾的震怒臨到了他們。內容如下：I. 將要臨到猶太民族的毀滅本身的預言（亞11:1-3）。II. 將這事交託在彌賽亞手中。1. 他受託看顧那羊群（亞11:4-6）。2. 他承擔這職任，並在其中掌權（亞11:7-8）。3. 他見其悖逆便將其放棄（亞11:9），折斷他牧人的杖（亞11:10-11），對自己所受的侮辱與輕慢表示義憤（亞11:12-13），又折斷第二根杖（亞11:14）。4. 他將他們交給愚昧的牧人，這些人不但不能防止，反要促成他們的毀滅；瞎眼的領路者和瞎眼的跟隨者必一同跌入坑中（亞11:15-17）。這些事在未發生之先就告知群羊中的困苦人，好叫事情發生的時候，他們不至於跌倒。