John Calvin Commentary Zechariah 11:17

"Woe to the worthless 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." — Zechariah 11:17 (ASV)

In this verse the Prophet teaches us that though God would inflict a deserved punishment on the Jews, yet the shepherds themselves would not escape His vengeance; and thus He reminds them that even in such a confused and depressed state of things, He would still in some degree remember His covenant. He addresses the shepherds themselves, for He speaks not of one, but of the whole number, as has already been stated.

Woe to the baseless shepherd, he says; the word אליל, alil, means in Hebrew a thing of nothing, and hence idols were called אלילים, alilim, nothings; “Those useless shepherds,” he says, “who forsake the flock.” He again shows by an explicit term that those whom he called shepherds were not worthy of so honorable a title.

He then only concedes the name, for a shepherd who is not concerned for the safety of his flock clearly proves that he is really no shepherd. He then pronounces upon him a punishment: A sword, he says, on his right arm and on his right eye! By the sword he means any kind of punishment; by the arm, strength is to be understood, and by the eye, prudence.

He means, “God will punish you both in soul and body, for His curse shall be on your strength and on your understanding.” Hence he says, Dry up shall his arm. This seems not indeed to correspond with the metaphor of the sword, but it matters not, for the Prophet, as we have said, includes under that word every kind of punishment. Dry up then shall his arm; that is, all its vigor shall cease, so as to become like a piece of decayed wood; and his right eye, the soundness of his mind or his right understanding, shall by contracting be contracted; some read, shall be darkened; but the verb properly signifies to wrinkle, as it appears from other places, and I can find no better way of expressing its meaning than by saying that the eye would be contracted.

I have briefly explained the purpose of the Prophet: namely, that God would so punish the wickedness of the people as not to allow those shepherds to escape whom He would employ as instruments in executing His vengeance.

For though they were under the direction of divine power, we must still hold this principle: they had nothing in common with God. Mere ambition, avarice, and cruelty instigated them, and nothing was further from their purpose than to obey God.

But He extorted service from the unwilling and even the ignorant—for what end? That He might render to the ungrateful, the wicked, and the perverse, in their own sinful ways, the reward which they deserved.

We then see that the design of God’s vengeance is just, and we also see that the instruments He employs are ungodly. There is therefore no reason for them to think that they will be unpunished because they accomplish God’s purpose, for they do not intend any such thing.

We must also bear in mind that when the extreme rigor of God prevails, there still remains some evidence of His favor, for some seed, though few in number, is still perpetuated. For the Church is never so completely abolished as not to leave any remnants, for whose safety God is pleased to provide when He executes His vengeance, inasmuch as He stretches forth His hand at the same time against the ministers He has employed, because they had cruelly abused their power.

So also at this day the mitred bishops will be made to know how precious to God is the safety of His Church; for though almost all the people and almost every individual are worthy of the most tyrannical cruelty, yet we know that some are found in that labyrinth for whom God cares.

Though then those who at this day possess power under the Papacy think themselves innocent, while they are robbers and wolves, they will yet find that God is a righteous judge, who will punish their abominable cruelty: for the disorder of the Church is not its destruction, as God always preserves some remnant.

We also see that the whole strength of men depends on the grace of God; and further, that a sound mind proceeds from His Spirit. For since it is He who takes away from men both their strength and a right judgment, we hence conclude that to give these things is also in His power. Let men then know that in order to possess due courage and strength, they are to rely on the hidden power of God; and let them also know that in order to discern what is useful and profitable, they must be governed by His Spirit. And let those especially who bear rule be assured of this: that when they exercise power in peace, it is God’s singular gift, and that when they rightly govern their subjects and are endowed with sound discretion, it is wholly to be ascribed to an influence from above.

But it may be asked, how can this harmonize—that those who were before useless are deprived of understanding and strength? To this I answer: that it is the same as though the Prophet had said that the baseness of him who was previously a useless shepherd would be made conspicuous to all.

For however deficient they might have been in their office, they yet for a time deceived the simple multitude; indeed, we see at this day how the mitred bishops and abbots and their whole company, by their delusive splendor, dazzle the eyes of most men: they believe that the Pope is the vicar of God, and the rest the successors of the apostles! But the Prophet here testifies that when the ripe time will come, their shameful conduct will be made evident, so that all will treat them with contempt, and that they will become an abomination to all. Though they may then be counted wise and held in admiration, or at least in honor, yet Zechariah threatens them with the loss of both; for God’s curse lies on them, on their arms, and on their right eyes. This is the import of the passage. I will begin the next chapter tomorrow.

Prayer:

Grant, Almighty God, that as You have until now so patiently endured not only our sloth and folly, but also our ingratitude and perverseness—O grant that we may hereafter render ourselves submissive and obedient to You; and as You have been pleased to set over us the best of shepherds, even Your only-begotten Son, cause us willingly to heed Him, and to allow ourselves to be gently ruled by Him. And though You may find in us what may justly provoke Your wrath, yet restrain extreme severity, and so correct what is sinful in us, as to continue to the end our Shepherd, until at length, under Your guidance, we reach Your heavenly kingdom. And thus keep us in Your fold and under the guidance of Your pastoral staff, that at length, being separated from the goats, we may enjoy that blessed inheritance which has been obtained for us by the blood of Your beloved Son. Amen.