This passage is once again rich in figurative language that makes it quite tricky reading, but the main jist here is that the prophesy concerns the coming Messianic King, His rejection by the world and thus, the downfall of Israel.

The opening poem

There is some question as to whether the opening three verses are a conclusion to the prophesy in chapter 10 or a prelude to the prophesy in chapter 11. Most commentators seem to lean towards it being an introduction to chapter 11 based on the geography of the text and the countries mentioned in it. Understood in this way brings it into sharp contrast with what was spoken over Gods people in chapter 10. Chapter 10 told of the restoration of Judah, but as chapter 11 infers, that restoration does not last because of the rejection of the ‘Good shepherd’.

The Shepherds

The rest of chapter 11 gives the reason for the judgement on Gods people – the rejection of the Messianic Shepherd-King. Many parallels can be drawn to the life of Jesus in this passage and history backs up the prophesy in terms of what happened after Jesus was taken back into heaven. Verse 7 talks about the shepherd ‘pasturing the flock marked for slaughter, particularly the oppressed of the flock’ and then in verse 8 how the flock detested the shepherd and rejected Him. The ‘flock’ here clearly represents Israel.

Once the shepherd has been rejected by the flock the shepherd rejects them also and so begins the judgement on them. The shepherd breaks the covenants with them (which is implied by verse 10 that this was holding back other nations from overrunning it) and this allows others to make slaves of the people of Israel. This happened according to history in AD70 when the Romans captured Jerusalem and destroyed it. The breaking of this covenant was sealed with 30 silver coins – exactly the amount Judas was paid to betray Jesus.

The second covenant is then broken in verse 14 which once again severs the ‘brotherhood’ between Israel and Judah. The consequence of this was seen more in the time when the Jews were fighting to get the Romans out as it greatly hindered their ability to fight. This chapter concludes with the Lord indicating that He will raise up a shepherd who does not care about the flock at all – i.e. a ruler over Gods people who has no compassion for his people. There are some who believe this could have been partially fulfilled in such leaders as Simeon bar Kosiba or Kokhba but it would seem that the final stage of this is reserved for the coming of the anti-Christ.

It is very interesting the language God uses here in that He will raise up a foolish shepherd to afflict Gods people. It doesn’t say that God will simply allow one to become King but God will raise him up. It is very clear that God sees the rejection of the Messiah extremely seriously.

Our response?

It is hard sometimes to see how we should respond to reading a chapter like this as it does seem to be nice reading, but perhaps nothing more than a history lesson. I believe though that if we read this and really get to grips with the way God feels about the rejection of the Messiah, Jesus it will help us to understand the passion at which God has for His people. There is no middle ground with God regarding His Son – and God views the rejection very seriously. Let us take heed of this and use it to fuel our passion to show God and His love in all that we do so that the people we see everyday that don’t know God might understand and believe it also.

A verse I feel an automatic urge to memorise and keep close. What an important truth for us to take hold of in life. I often advise people to memorise these gems of truth which can be found all over the Bible. They are the verses and chapters that are bold truth without restriction of time, circumstance or theology. There are no two ways to interpret. The Lord makes the storm cloud, so ask HIM for the rain.

Zechariahââ?¬â?¢s words go on to explain some of the other options that people choose; idols and diviners. Why go for second best? I recently had a conversation with someone about praying to ââ?¬Å?The Saintââ?¬Â, something that I believe has no Biblical foundation. I asked the question; why would you choose to pray to anything less than God himself? How privileged we are to converse with God Almighty. We can ask the creator of the storm cloud to bring us rain, not his skivvies.

I read on to verse three and again feel that fear of the Lord. I am reminded of the responsibility of my spiritual position as a youth worker. Gods anger burns against those who are leading his people astray, not against the people. To those who are given much, much will be expected. Though I know the closeness of God as the love of a father, I am discovering more of what it means to truly fear the Lord. Not in the way that a child is scared and in fear of danger, but more of a reverence, an understanding of who God is. The world spins at his command, I have life at his command and at his command I could cease to exist. I surely do not envy those who cause God to say:

The rest of Zechariah 10 is God�s promise to rebuild the house of Judah. He names the places he will bring them back from and what he will do to restore his people. Though God is mighty and all powerful, he is also compassionate and his heart aches for his children.

This is a great promise. Not only will God restore them, but he will make it as though he had never rejected them. Only God has the ability to truly fix what is past. This is compassion beyond comprehension. The reason why they are calling out to God now, is because of the consequences of their own actions. They went to the diviners and idols, NOT the creator. And yet despite this being their own undoing, God will still restore them.

I find it very hard to explain this combination of love, compassion and fear. I know it all exists within my relationship with God, but my logic says that it is not possible. How can these feelings all work in one relationship? They do though. It is a divine combination which makes it the most amazing relationship any human could wish for.