Zechariah 11:6
For I will no longer have compassion on the people of the land, declares the LORD, but behold, I will cause each man to fall into the hands of his neighbor and his king, who will devastate the land, and I will not deliver it from their hands."
Oppressors and OppressedW. Forsyth Zechariah 11:5, 6
A Terrible Doom, and an Invaluable PrivilegeHomilistZechariah 11:6-7
A Terrible Doom, and an Invaluable PrivilegeD. Thomas Zechariah 11:6, 7
AbandonedDr. Macleod.Zechariah 11:6-7
Beauty and Bands the Two Staves of the Divine ShepherdZ. Mather.Zechariah 11:6-7
The Staves of Beauty and Bands BrokenOutlines by London MinisterZechariah 11:6-7
Two Shepherd's StavesGeorge Hutcheson.Zechariah 11:6-7

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. And I will feed the flock of slaughter, even you, O poor of the flock. These words contain two subjects.

I. A TERRIBLE DOOM. "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." What is the doom? The abandonment of God.

1. This abandonment came after great kindness. For long centuries he had manifested the greatest kind, ness to the Hebrew people. From their rescue from Egypt down to this hour he had been merciful to them. He warned them, he threatened them, he besought them, he chastised them. Many a time they had provoked him, but still he bore with them. But now he delivers them up. "My Spirit shall not always strive with man."

2. This abandonment involved inexpressible ruin. They were given up to the heathen cruelty of one another and to the violence of foreigners. What more terrible fate can befall people than this? If God abandons us, what are we? This will be the doom of the finally impenitent, "Depart from me."

II. AN INVALUABLE PRIVILEGE. "I will feed the flock of slaughter, even you, O poor of the flock." "The Lord is my Shepherd, I shall not want." In Christ, the great God acted thus in a most manifest and impressive way. He came to the lost sheep of the house of Israel. "When he saw the multitudes, he was moved with compassion towards them, because they fainted, and were scattered abroad as sheep having no shepherd." "I am the good Shepherd," said Christ.

CONCLUSION. Thank God, we are not abandoned yet. God is with us as a Shepherd. He is seeking the lost and feeding those who are in his fold. "What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost." - D.T.

I will no more pity the inhabitants of the land
I. A TERRIBLE DOOM. "For I will no more pity the inhabitants of the land." What is the doom? The abandonment of God.

1. This abandonment came after great kindness. For long centuries He had manifested the greatest kindness to the Hebrew people. From their rescue from Egypt down to this hour He had been merciful to them. "My Spirit will not always strive with man."

2. This abandonment involved inexpressible ruin. They were given up to the heathen cruelty of one another and to the violence of foreigners. If God abandon us, what are we? This will be the doom of the finally impenitent. "Depart from Me."

II. AN INVALUABLE PRIVLEGE. "I will feed the flock of slaughter, even you, O poor of the flock." "The Lord is my shepherd, I shall not want." "When He saw the multitudes He wast moved with compassion towards them, because, they fainted and were scattered abroad as sheep having no shepherd. "I am the Good Shepherd," said Christ. Conclusion — Thank God, we are not abandoned yet. God is with us as a shepherd. He is seeking the lost and feeding those who are in His fold.


The saddest spectacle earth can show is a shipwrecked life — the terrible loss of all the possibilities humanity involves. If a man quenches the light God gives him, and by self-indulgence and unfaithfulness so debauches his spirit that at last he is deserted by every angel of purity and goodness, and becomes unvisited by even the desire for any spiritual attainment, then there is a lost soul in the most awful sense, whether here or in the world to come.

(Dr. Macleod.)

And I took unto Me two staves
In the next place is represented Christ's undertaking of this charge, and His going diligently about it, signified by two shepherds' staves the first whereof, called Beauty, holds forth the sweet and beautiful order of His Covenant, and the doctrine thereof, whereby the Church is directed in faith, worship, and obedience of God. The second, called Bands, signifies that policy in Church and State whereby they are kept one, and without schisms among themselves.

1. Christ the Mediator became as obedient servant, and is willing, and takes pleasure to be employed for His Church's good; and will have a tender consideration of their case.

2. Christ in His care over the visible Church, bath an especial eye to His elect, and the regenerate in it, how abject-like soever they seem in the eyes of men, or in their outward condition.

3. Christ is a faithful shepherd, singular and incomparable in His care and diligence about His people for, saith He, "I took unto Me two staves," whereas other shepherds use but one.

4. The Covenant and doctrine revealed by Christ unto His Church, as it sets forth the beauty and excellency of God, so it is beautiful and sweetly ordered in itself, so as faith and obedience sweetly work to others' hands, and make the followers thereof to be beautiful and excellent above all people; for "the one staff I called Beauty."

5. As unity and concord in a Church is a fruit of Christ's feeding His flock, so policy and order, whereby unity is preserved, is a rich blessing. "The other I called Bands."

6. Christ's performances are answerable to His undertakings: what He saith He doth; and His practice will never give His promise the lie: for unto His promise, "I will feed," is subjoined, "And I fed the flock."

(George Hutcheson.)

Outlines by London Minister.
I. UNITY FROM UNION WITH GOD IS NATIONAL BEAUTY. It is the union of the members of the body with the head which gives to the entire frame its dignity and beauty. A headless trunk has no beauty, but when body and limbs are fitly framed together, that symmetry is attained which God intended. The beauty of a tree consists in the union of branches by union with the trunk. The unity of the Hebrew nation was destroyed by their wilful severance of them selves from their Divine Head. Lack of union with God brought discord into the nation and destroyed their national beauty (Psalm 133.).

II. MEN MUST HAVE A SOUL SHEPHERD, AND WHEN GOD IS REJECTED THEY MUST HAVE A BAD ONE. If a road is known to one person only, any other man who offers to guide the traveller must be his enemy. If a man is deeply wounded, he must have help from some one outside himself, and the quack who undertakes to heal him, and is ignorant of the proper way to treat him, will be likely to be his murderer. There is but one Being who is acquainted with the soul's needs; if He is rejected, any other must harm the soul. God claims to be the only Saviour. "There is none beside Me" (Isaiah 45:21). Christ warned Israel against false shepherds, yet, as a nation, they chose them and rejected Him, and as He only could really lead and feed them, their choice necessarily issued in their ruin.


(Outlines by London Minister.)

As long as sin will be in the world the oppressor and the oppressed are sure to be here; for it is in the nature of sin to make men hard, cruel, and oppressive. The exaltation of a man above his fellow men in wealth, honour, authority, and power is no reason whatever why he should despise and oppress them, but, on the contrary, it should be a reason for him to deal kindly towards them. The wealth of the rich man should be an inducement to him to remember the poor, and the strength of the strong should be an inducement to him to help the weak. For a consolation to the oppressed in their sufferings and a warning to the oppressor, the Bible teaches in a clear manner that God will surely visit the one in mercy and the other in judgment; the same hand that bestows favours graciously and tenderly upon the oppressed holds the sword of vengeance above the oppressor. In this chapter God said that He was going to visit the rulers of His people in judgment because they were oppressing them. "Thus said the Lord my God: Feed the flock of slaughter; 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." How abominable this must have been in the sight of God! After accumulating wealth through cruelty and oppression they sanctimoniously praised God for prospering them. But while these unjust and oppressive rulers were thus justifying themselves, destruction overtook them. "For I will no more pity the inhabitants of the land, saith the Lord," etc. But when God visits the oppressor in judgment He does not forget the oppressed in their poverty, sufferings, and misery, for He said, "So I fed the flock of slaughter, verily the poor of the flock." So in the text we have a striking and beautiful picture of the Lord Jesus as the Great Shepherd of souls. It has been truly observed by an able commentator, that no image of Christ has so deeply impressed itself upon the mind of the Church as that of a shepherd, as is shown by Christian literature and art, and our hymns and prayers. The Eastern shepherd would never be seen without his staff or crook. But reference is made here to two staves, and David says of the Lord as his Shepherd, "Thy rod and Thy staff they comfort me." In our text there are names given to the two staves; one is called "Beauty," and the other "Bands," which are to be taken emblematically to show that the Lord Jesus Christ the Divine Shepherd will lead, protect, beautify, and unite His people as one great and glorious flock.

I. THE LORD JESUS CHRIST FEEDING HIS PEOPLE, "Lo, I fed the flock of the slaughter, verily the poor of the flock." When their own shepherds pity them not, the Divine Shepherd makes them to lie down in peace and security in the green pastures of spiritual blessings, and leads them beside the still waters of heavenly influences. He lives for the sake of His sheep, and so they find in Him their true Shepherd. Naturally the objects of our greatest care and anxiety will have the largest place in our affections, and it is not easy for us to conceive the tender affection and close attachment that would gradually grow between the Eastern shepherd and his sheep.

II. THE LORD JESUS CHRIST PROTECTING AND GUIDING HIS PEOPLE. With the staves the shepherd rules, protects, and guides his sheep. He uses the crook to prevent them from going astray, and to pull them back from dangerous places. God's people, like sheep, are very prone to go astray. He very often draws them by His crook from temptations and dangers which they are not in the least aware of. Think of a promising young man, who has been brought up in a religious family, enticed by bad companions into the forbidden paths of sinful pleasures; but before he falls over the precipice of destruction, the Good Shepherd, through sickness, or the death of a companion or a near relation, mercifully draws him back by His crook. The apostle Peter wandered far astray, but Christ followed him faithfully, and gently brought him back. The Divine Shepherd dealt in a similar manner with Thomas, who had wandered far into the wilderness of doubt and unbelief. And we do not know from how many dangers and temptations we have been rescued by the Divine Shepherd with His crook.

III. THE LORD JESUS CHRIST BEAUTIFYING HIS PEOPLE. He will bring out to its highest perfection the beautiful individuality of each one of His followers. This is taught by the symbolic name of one of the two staves, which is called "Beauty." God, under the old dispensation, through various means and ministrations, aimed at ennobling and beautifying His people; and notwithstanding all their faults, they looked beautiful compared to the idolatrous nations by which they were surrounded. In the Book of the prophet Jeremiah they are called a "beautiful flock." Their God, who is called the Shepherd of Israel, had made them beautiful by saving, protecting, and guiding them, and richly bestowing His blessings upon them. So does the Lord Jesus Christ in a similar way sanctify and beautify His people; from His love, gentleness, care, faithfulness, and self-sacrificing Spirit there goes forth a mighty influence silently to purify their nature and ennoble and beautify their character. He washes them in His own blood, and beautifies and adorns them with His own heavenly Spirit. This is the beauty of holiness, "And let the beauty of the Lord our God be upon us." They are changed into the image of Christ from glory to glory by the influence of His Spirit dwelling in them. We can say that the Great Shepherd is perfectly impartial in the bestowal of His sanctifying and beautifying influences upon all God's erring children, whom He strives to gather together into one beautiful flock. The sun is perfectly impartial in the distribution of its heat and light, which bring out the beauty of the flowers and the trees. One flower cannot say to another, The sun has taken more trouble to beautify and adorn you than me, for it shines equally the same for all. So Christ the Sun of Righteousness distributes its purifying and beautifying influences equally impartially to all

IV. THE LORD JESUS CHRIST UNITING HIS PEOPLE. In the union of the human and the Divine in the person of the Good Shepherd all men are virtually united in Him, and He will not rest satisfied until all are actually made one in Him. This blessed truth is implied by the name of the other staff, which is called "Bands," which teaches that the Divine Shepherd not only sanctifies and beautifies His people individually, but also unites them socially into one great and glorious company. As the shepherd carefully gathers his sheep together into the fold, so Goes Christ gather all men together. Moses, Socrates, Plato, Gautama, Zoroaster, John, Peter, Paul, Mohammed, Luther, Wesley, and others are all His under-shepherds, and ultimately He will bring all their flocks together. He has died for all, seeks all, and will save all. "And I, if I be lifted up from the earth, will draw an men unto Myself." The shepherd feels restless and uneasy if one sheep is waning, in the fold. So Christ the Good Shepherd will not feel satisfied until the last erring sheep has been safely brought into the heavenly fold, and He will not leave the wilderness as long as there is one wandering sheep to be brought home.

(Z. Mather.)

Bashan, Jordan River, Lebanon
Affirmation, Another's, Beaten, Behold, Cause, Causing, Crush, Declares, Deliver, Fall, Forth, Hands, Inhabitants, Longer, Neighbor, Neighbor's, Neighbour, Neighbour's, None, Oppress, Pity, Power, Rescue, Safe, Says, Shepherd, Smite, Strike, Waste
1. The destruction of Jerusalem.
3. The elect being cared for, the rest are rejected.
10. The staves of Beauty and Bands broken by the rejection of Christ.
15. The type and curse of a foolish shepherd.

Dictionary of Bible Themes
Zechariah 11:5-6

     5503   rich, the

Inspiration of Scripture. --Gospel Difficulties. --The Word of God Infallible. --Other Sciences Subordinate to Theological Science.
All Scripture is given by inspiration of God. BUT that is not exactly what St. Paul says. The Greek for that, would be He graphe--not pasa graphe--theopneustos. St. Paul does not say that the whole of Scripture, collectively, is inspired. More than that: what he says is, that every writing,--every several book of those hiera grammata, or Holy Scriptures, in which Timothy had been instructed from his childhood,--is inspired by God [330] . It comes to very nearly the same thing but it is not quite
John William Burgon—Inspiration and Interpretation

And Again David Says:...
And again David says: They looked upon me: they parted my garments among them, and upon any vesture they cast lots. For at His crucifixion the soldiers parted His garments as they were wont; and the garments they parted by tearing; but for the vesture, because it was woven from the top and was not sewn, they cast lots, that to whomsoever it should fall he should take it. And again Jeremiah the prophet says: And they took the thirty pieces of silver, the price of him that was sold, whom they bought
Irenæus—The Demonstration of the Apostolic Preaching

In the House of his Heavenly, and in the Home of his Earthly Father - the Temple of Jerusalem - the Retirement at Nazareth.
Once only is the great silence, which lies on the history of Christ's early life, broken. It is to record what took place on His first visit to the Temple. What this meant, even to an ordinary devout Jew, may easily be imagined. Where life and religion were so intertwined, and both in such organic connection with the Temple and the people of Israel, every thoughtful Israelite must have felt as if his real life were not in what was around, but ran up into the grand unity of the people of God, and
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Good Shepherd' and his one Flock' - Last Discourse at the Feast of Tabernacles.
The closing words which Jesus had spoken to those Pharisees who followed HIm breathe the sadness of expected near judgment, rather than the hopefulness of expostulation. And the Discourse which followed, ere He once more left Jerusalem, is of the same character. It seems, as if Jesus could not part from the City in holy anger, but ever, and only, with tears. All the topics of the former Discourses are now resumed and applied. They are not in any way softened or modified, but uttered in accents of
Alfred Edersheim—The Life and Times of Jesus the Messiah

Discourse on the Good Shepherd.
(Jerusalem, December, a.d. 29.) ^D John X. 1-21. ^d 1 Verily, verily, I say to you [unto the parties whom he was addressing in the last section], He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber. [In this section Jesus proceeds to contrast his own care for humanity with that manifested by the Pharisees, who had just cast out the beggar. Old Testament prophecies were full of declarations that false shepherds would arise to
J. W. McGarvey—The Four-Fold Gospel

The First Trumpet.
The first trumpet of the seventh seal begins from the final disturbance and overthrow of the Roman idolarchy at the close of the sixth seal; and as it was to bring the first plague on the empire, now beginning to fall, it lays waste the third part of the earth, with a horrible storm of hail mingled with fire and blood; that is, it depopulates the territory and people of the Roman world, (viz. the basis and ground of its universal polity) with a terrible and bloody irruption of the northern nations,
Joseph Mede—A Key to the Apocalypse

Remorse and Suicide of Judas.
(in the Temple and Outside the Wall of Jerusalem. Friday Morning.) ^A Matt. XXVII. 3-10; ^E Acts I. 18, 19. ^a 3 Then Judas, who betrayed him, when he saw that he was condemned [Judas, having no reason to fear the enemies of Jesus, probably stood in their midst and witnessed the entire trial], repented himself, and brought back the thirty pieces of silver to the chief priests and elders, 4 saying, I have sinned in that I betrayed innocent blood. [There are two Greek words which are translated "repented,"
J. W. McGarvey—The Four-Fold Gospel

LESSON I. 1. In what state was the Earth when first created? 2. To what trial was man subjected? 3. What punishment did the Fall bring on man? 4. How alone could his guilt be atoned for? A. By his punishment being borne by one who was innocent. 5. What was the first promise that there should be such an atonement?--Gen. iii. 15. 6. What were the sacrifices to foreshow? 7. Why was Abel's offering the more acceptable? 8. From which son of Adam was the Seed of the woman to spring? 9. How did Seth's
Charlotte Mary Yonge—The Chosen People

The Shepherd of Our Souls.
"I am the good Shepherd: the good Shepherd giveth His life for the sheep."--John x. 11. Our Lord here appropriates to Himself the title under which He had been foretold by the Prophets. "David My servant shall be king over them," says Almighty God by the mouth of Ezekiel: "and they all shall have one Shepherd." And in the book of Zechariah, "Awake, O sword, against My Shepherd, and against the man that is My fellow, saith the Lord of Hosts; smite the Shepherd, and the sheep shall be scattered."
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

The Fulfilled Prophecies of the Bible Bespeak the Omniscience of Its Author
In Isaiah 41:21-23 we have what is probably the most remarkable challenge to be found in the Bible. "Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen; let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods." This Scripture has both a negative
Arthur W. Pink—The Divine Inspiration of the Bible

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep
John Bunyan—The Works of John Bunyan Volumes 1-3

Of the Incapacity of an Unregenerate Person for Relishing the Enjoyments of the Heavenly World.
John iii. 3. John iii. 3. --Except a man be born again, he can not see the kingdom of God. IN order to demonstrate the necessity of regeneration, of which I would fain convince not only your understandings, but your consciences, I am now proving to you, that without it, it is impossible to enter into the kingdom of God; and how weighty a consideration that is I am afterwards to represent. That it is thus impossible, the words in the text do indeed sufficiently prove: but for the further illustration
Philip Doddridge—Practical Discourses on Regeneration

Fifthly, as this Revelation, to the Judgment of Right and Sober Reason,
appears of itself highly credible and probable, and abundantly recommends itself in its native simplicity, merely by its own intrinsic goodness and excellency, to the practice of the most rational and considering men, who are desirous in all their actions to have satisfaction and comfort and good hope within themselves, from the conscience of what they do: So it is moreover positively and directly proved to be actually and immediately sent to us from God, by the many infallible signs and miracles
Samuel Clarke—A Discourse Concerning the Being and Attributes of God

The Covenant of Works
Q-12: I proceed to the next question, WHAT SPECIAL ACT OF PROVIDENCE DID GOD EXERCISE TOWARDS MAN IN THE ESTATE WHEREIN HE WAS CREATED? A: When God had created man, he entered into a covenant of life with him upon condition of perfect obedience, forbidding him to eat of the tree of knowledge upon pain of death. For this, consult with Gen 2:16, 17: And the Lord commanded the man, saying, Of every tree of the garden thou mayest freely eat; but of the tree of the knowledge of good and evil, thou shalt
Thomas Watson—A Body of Divinity

Seasonable Counsel: Or, Advice to Sufferers.
BY JOHN BUNYAN. London: Printed for Benjamin Alsop, at the Angel and Bible in the Poultry, 1684. ADVERTISEMENT BY THE EDITOR. THIS valuable treatise was first published in a pocket volume in 1684, and has only been reprinted in Whitfield's edition of Bunyan's works, 2 vols. folio, 1767. No man could have been better qualified to give advice to sufferers for righteousness' sake, than John Bunyan: and this work is exclusively devoted to that object. Shut up in a noisome jail, under the iron hand of
John Bunyan—The Works of John Bunyan Volumes 1-3

Covenanting Predicted in Prophecy.
The fact of Covenanting, under the Old Testament dispensations, being approved of God, gives a proof that it was proper then, which is accompanied by the voice of prophecy, affording evidence that even in periods then future it should no less be proper. The argument for the service that is afforded by prophecy is peculiar, and, though corresponding with evidence from other sources, is independent. Because that God willed to make known truth through his servants the prophets, we should receive it
John Cunningham—The Ordinance of Covenanting

CHAPTERS I-VIII Two months after Haggai had delivered his first address to the people in 520 B.C., and a little over a month after the building of the temple had begun (Hag. i. 15), Zechariah appeared with another message of encouragement. How much it was needed we see from the popular despondency reflected in Hag. ii. 3, Jerusalem is still disconsolate (Zech. i. 17), there has been fasting and mourning, vii. 5, the city is without walls, ii. 5, the population scanty, ii. 4, and most of the people
John Edgar McFadyen—Introduction to the Old Testament

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