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Open your doors, O Lebanon,

so that fire may devour your cedars!

Wail, O cypress, for the cedar has fallen,

for the glorious trees are ruined!

Wail, oaks of Bashan,

for the thick forest has been felled!

Listen, the wail of the shepherds,

for their glory is despoiled!

Listen, the roar of the lions,

for the thickets of the Jordan are destroyed!

Two Kinds of Shepherds

⁴ Thus said the L ord my God: Be a shepherd of the flock doomed to slaughter. ⁵Those who buy them kill them and go unpunished; and those who sell them say, “Blessed be the L ord, for I have become rich”; and their own shepherds have no pity on them. ⁶For I will no longer have pity on the inhabitants of the earth, says the L ord. I will cause them, every one, to fall each into the hand of a neighbor, and each into the hand of the king; and they shall devastate the earth, and I will deliver no one from their hand.

⁷ So, on behalf of the sheep merchants, I became the shepherd of the flock doomed to slaughter. I took two staffs; one I named Favor, the other I named Unity, and I tended the sheep. ⁸In one month I disposed of the three shepherds, for I had become impatient with them, and they also detested me. ⁹So I said, “I will not be your shepherd. What is to die, let it die; what is to be destroyed, let it be destroyed; and let those that are left devour the flesh of one another!” ¹⁰I took my staff Favor and broke it, annulling the covenant that I had made with all the peoples. ¹¹So it was annulled on that day, and the sheep merchants, who were watching me, knew that it was the word of the L ord. ¹²I then said to them, “If it seems right to you, give me my wages; but if not, keep them.” So they weighed out as my wages thirty shekels of silver. ¹³Then the L ord said to me, “Throw it into the treasury”—this lordly price at which I was valued by them. So I took the thirty shekels of silver and threw them into the treasury in the house of the L ord. ¹⁴Then I broke my second staff Unity, annulling the family ties between Judah and Israel.

¹⁵ Then the L ord said to me: Take once more the implements of a worthless shepherd. ¹⁶For I am now raising up in the land a shepherd who does not care for the perishing, or seek the wandering, or heal the maimed, or nourish the healthy, but devours the flesh of the fat ones, tearing off even their hoofs.

Oh, my worthless shepherd,

who deserts the flock!

May the sword strike his arm

and his right eye!

Let his arm be completely withered,

his right eye utterly blinded!

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

He afterwards adds another circumstance, which shows still further the wonderful and ineffable goodness of God, — that he had been a shepherd of a flock, which had not only been harassed by wolves and robbers, but also by its own shepherds. In short, the import of the whole is, — that though wolves and robbers had ranged with great barbarity among the people, yet God had always been their shepherd.

He then enlarges on the subject and says, that they who possessed them had killed them, so that they spared not. By these words the Prophet shows that the safety of the people had been deemed as nothing by their very leaders: they could not then by any excellence of their own have induced God to show so much kindness to them. But these words ought to be attentively noticed, — that when the flock was slain, the executioners or butchers themselves had no mercy, for they thought it was a spoil justly due to them. We see how God extols here his own goodness; for he had condescended to defend and rule and feed that people, who were not only despised in the world, but counted as nothing, and the slaughtering of them deemed a lawful prey: they sin not, ¹³³¹³³ More correct is our version, “and held not themselves guilty.” The Targum gives the idea, “and say, there is no sin upon us.” The Septuagint have departed from the meaning of the verb, though the general import is retained, “and they repented not;” and the same may be said of Jerome, “and they grieved not.” The version of Henderson is not right, “And are not held guilty.” It is not what others thought of them, but what they thought of themselves, is evidently intended. — Ed. he says, that is, they are not conscious of exercising any cruelty, — Why? because they thought that they justly enriched themselves, while they were plundering so wretched a flock. The more base, then, and inexcusable was the ingratitude of the people, when after having been so kindly received and so gently nourished by God, they yet rejected all his favors and suffered not themselves to be governed by his hand. And it is material to observe here, that these contrasts tend greatly to exaggerate the sins of men, and ought to be considered, that God’s severity may not be blamed; for we know that many complain when God executes his judgments: they would measure all punishments by their own ideas, and subject God to their own will. In order therefore to check such complaints, the Prophet says, that though the flock was most contemptible, it had not yet been despised by God, but that he undertook the care of it.

The shepherds and masters said, Blessed be Jehovah. We are wont to give thanks to God when we really believe that the blessings we have come from him. The robber who kills an innocent man will not say, “Blessed be God;” for he on the contrary tries to extinguish every remembrance of God, because he has wounded his own conscience. The same may be also said of thieves. Hypocrites often profess the name of God; and they whose trade is cheating ever make a speech of this kind, “By God’s grace I have gained so much this year;” that is, after having acquired the property of others by deceit, cheating, and plunder, they give thanks to God! and at the same time they flatter themselves by self-deception, as though all were a lawful prey; for, forsooth! they are not proved guilty before a human tribunal. Now the Prophet here adopts this common mode of speaking, by which men, not conscious of doing wrong, usually testify that their gain is just and lawful.

He then adds, And he who fed then has not spared them. The meaning is, that the people, according to the opinions commonly entertained, were not worthy of mercy and kindness. Hence, as I have said, the wonderful goodness of God shines forth more clearly; for he condescended to take the care of a flock that was wholly despised. ¹³⁴¹³⁴ There are in this verse, the fifth, several anomalies. The verbs, except one, are in the singular, and the nouns, “possessors,” “sellers,” and “shepherds,” are in the plural number, and the pronoun affixed to “shepherds” is masculine, while that which is affixed to each of the two preceding words is feminine, referring to the antecedent, “sheep.” There are MSS. and early versions in which these anomalies are rectified; and it is but reasonable to adopt such corrections. The meaning of the verse is evident; and it may be that some of these anomalies are idiomatic. A plural noun in Welsh has commonly a verb in the singular number when placed after it, which is often the case. — Ed. Then he says, I will not spare the inhabitants of the land; behold I will deliver, etc. To some it appears that there is here a reason given; for the Jews would have never been thus stripped, had not God been angry with them; as though he had said, that God’s vengeance was just, inasmuch as they were thus exposed to such atrocious wrongs. But according to my judgment God simply confirms what we have stated, — that his future vengeance on the Jews would be most just, because he had in feeding them so carefully labored wholly in vain. For though the Prophet has not as yet expressed what we shall hereafter see respecting their ingratitude, he yet does not break off his discourse without reason, for indignation has ever some warmth in it; he then in the middle of his argument exclaims here, I will not spare; for God had spared the Jews, when yet all men exercised cruelty towards them with impunity; and when they were contemptible in the sight of all, he still had regarded their safety. As then they had been so ungrateful for so many acts of kindness, ought not God to have been angry with them? This is then the reason why the Prophet introduces here in God’s name this threatening, Surely I will not spare them; that is, “I have hitherto deferred my vengeance, and have surpassed all men in kindness and mercy; but I have misplaced my goodness, and now there is no reason why I should longer suspend my judgment.” I will spare then no longer the inhabitants of this land

I will give, or deliver, he says, every man into the hand of his friend; as though he had said, “They are no longer sheep, for they will not bear to be ruled by my hand, though they have found me to be the best of shepherds. They shall now tear and devour one another; and thus a horrible dispersion will follow.” Now the Jews ought to have dreaded nothing so much, as to be given up to destroy themselves by mutual slaughter, and thus to rage cruelly against one another and to perish without any external enemy: but yet God declares that this would be the case, and for this reason, because he could not succeed with them, though willing to feed them as his sheep and ready to perform the office of shepherd in ruling them. ¹³⁵¹³⁵ There is one phrase omitted, “and unto the hand of his king;” that is “Antiochus,” says Grotius,—”Herod,” says Drusius,—”Caesar,” says Henderson. But no particular king seems intended, but a state of things is set forth, signifying the tyranny and oppression of the ruling power, which was verified in the condition of the Jews during a considerable period, until at last they were destroyed by one of the Caesars, the emperor of Rome. Inward discord, and the tyranny of those who ruled over them, characterised their history from the time of Antiochus Epiphanes until they were demolished as a nation by Titus and Vespasian. This seems to be the import of this prophecy. The singular number is used poetically: and this appears evident from the words which follow, “And they shall smite,” or rather pound to pieces, “the land.” The “king” is spoken of here as many — “they,” so that a succession of tyrants is meant. — Ed.

He concludes by saying, They shall smite the land, and I will not deliver from their hand. He intimates in the last place that ruin without any remedy was nigh; for he alone was the only deliverer of the people; but now he testifies that their safety would not be the object of his care; for should he see them perishing a hundred times, he would not be moved with pity, nor turn to bring them help, inasmuch as they had precluded all compassion. It now follows —

¹³³ More correct is our version, “and held not themselves guilty.” The Targum gives the idea, “and say, there is no sin upon us.” The Septuagint have departed from the meaning of the verb, though the general import is retained, “and they repented not;” and the same may be said of Jerome, “and they grieved not.” The version of Henderson is not right, “And are not held guilty.” It is not what others thought of them, but what they thought of themselves, is evidently intended. — Ed.

¹³⁴ There are in this verse, the fifth, several anomalies. The verbs, except one, are in the singular, and the nouns, “possessors,” “sellers,” and “shepherds,” are in the plural number, and the pronoun affixed to “shepherds” is masculine, while that which is affixed to each of the two preceding words is feminine, referring to the antecedent, “sheep.” There are MSS. and early versions in which these anomalies are rectified; and it is but reasonable to adopt such corrections. The meaning of the verse is evident; and it may be that some of these anomalies are idiomatic. A plural noun in Welsh has commonly a verb in the singular number when placed after it, which is often the case. — Ed.

¹³⁵ There is one phrase omitted, “and unto the hand of his king;” that is “Antiochus,” says Grotius,—”Herod,” says Drusius,—”Caesar,” says Henderson. But no particular king seems intended, but a state of things is set forth, signifying the tyranny and oppression of the ruling power, which was verified in the condition of the Jews during a considerable period, until at last they were destroyed by one of the Caesars, the emperor of Rome. Inward discord, and the tyranny of those who ruled over them, characterised their history from the time of Antiochus Epiphanes until they were demolished as a nation by Titus and Vespasian. This seems to be the import of this prophecy. The singular number is used poetically: and this appears evident from the words which follow, “And they shall smite,” or rather pound to pieces, “the land.” The “king” is spoken of here as many — “they,” so that a succession of tyrants is meant. — Ed.