Tyndale Open Study NotesZechariah 11

God will strengthen his people with his power and restore them because of his compassion (Zechariah 10:6, 12). The passage mentions shepherds several times (Zechariah 10:2–3; 11:3). These references prepare the reader for the next section, which uses an allegory (a symbolic story) about good and evil shepherds (11:4–17).

This taunt song against Lebanon and Bashan wraps up the earlier message about Israel's deliverance and restoration (Zechariah 10:1–12). It might also lead into the next message about good and bad shepherds (Zechariah 11:4–17).

Lebanon, with its snow-covered mountains and fertile valleys, was a symbol of strength and fertility.

Lebanon and Bashan had excellent forests. These places are often mentioned together (Isaiah 2:13; Jeremiah 22:20–22; Ezekiel 27:5–6) to represent nations that God would judge. This judgment would occur when God regathers and restores the people of Israel (see Zechariah 10:11).

Shepherds and lions symbolically represent the leaders of Lebanon and Bashan. They mourn the loss of their forested slopes, pride, and livelihood (see Zechariah 11:1–2).

The Hebrew leaders are compared to shepherds in the last three messages (Zechariah 9:9–11:17) of Zechariah’s first oracle (Zechariah 9–11). This message uses allegory and symbolic actions by Zechariah to show the wickedness of Israel’s leaders. The prophet acts out a story of a “good shepherd” chosen by God to guide and unite the people. However, the people reject this shepherd and the promise of protection from other nations (Zechariah 11:10) and unity between Judah and Israel (11:14). Zechariah’s symbolic actions point ahead to the work of Jesus the Messiah. His ministry fulfills this image as the Good Shepherd (see John 10:1–21).

• The people of Israel are God's flock (see Isaiah 40:11; Micah 5:4). Sheep are helpless, so they need careful shepherding.

• marked for slaughter: Like sheep fattened for butchering, people are treated as disposable goods in a corrupt economy.

• The sheep (the Hebrew people) were being sold as slaves to foreign powers, foreign allies, or local slave traders (see Amos 2:6).

• The sellers were the leaders, who cared more about getting rich than the well-being of the people.

• Shepherd’s staffs represent leadership and authority.

• Favor: This staff symbolized God's choice of Israel as his people (see Genesis 12:1–3) and the promise of a leader like King David (see 2 Samuel 7:12–16).

• Union: Ezekiel’s staff (Ezekiel 37:16–17) represented the unity of the Hebrew tribes as a single nation during King David’s reign (2 Samuel 5:1–3).

The mysterious historical mention of three evil shepherds has led to over 40 attempts to identify them. None of these explanations is effective. Three represents completeness. God appoints good shepherds to replace evil ones for the well-being of his people.

devour one another’s flesh: This might refer literally to cannibalism (people eating human flesh) caused by famine during the siege of Jerusalem in 588–586 BC (see Lamentations 4:10) and later in AD 70 (see Josephus, War 7.4.4). The expression may also be a metaphor for different types of exploitation and oppression (see Micah 3:3; Galatians 5:15).

• Unlike Ezekiel, who acted out the reunification of the Hebrew kingdoms, Zechariah acted out their division (Ezekiel 37:15–19). Zechariah showed this division by cutting two staffs in half (see also Zechariah 11:14). Cutting the staffs symbolized the broken covenant between God and his people (Zechariah 11:11) and the broken unity between the kingdoms of Judah and Israel (11:14).

• A covenant between the Lord and all nations is otherwise unknown. Zechariah might have been announcing the end of the covenant that bound Israel to God as his people (compare Hosea 1:6–9; see study note on Zechariah 13:9).

Thirty pieces of silver was the price of a slave (see Exodus 21:32). In the story, the silver was payment for the shepherd's dismissal (Zechariah 11:9). The gospel writers see this passage fulfilled when Judas betrays Jesus for 30 silver coins (see Matthew 26:15; 27:9–10).

• to the potter: Some scholars think a professional group of potters might have been minor temple officials because of the constant need for sacred vessels (see Leviticus 6:28). Others, noting the similarity between potter (Hebrew yotser) and treasury (’otsar), follow the Syriac version, which reads into the treasury (see Matthew 27:6, 10; compare Jeremiah 32:6–9). The Greek Old Testament translates this sentence as “throw it into the furnace,” suggesting the silver was melted down and recast into a silver vessel for temple rituals.

• Thirty coins (or pieces of silver) was a large sum of money, nearly two years’ wages for the average worker.

The worthless shepherd represents corrupt leaders, in contrast to the good shepherd (compare Ezekiel 34:7–16).

tear off their hooves: This is a Hebrew saying. It means searching greedily for the last bit of meat on an animal carcass (see Micah 3:3).

This oracle of woe is a poetic curse against the worthless shepherd for abandoning the flock. The arm and right eye represent the physical and mental abilities of the shepherd. The injured arm and blinded eye leave the worthless shepherd without strength or vision. These wounds bring his selfish and harmful rule to an end.