Zechariah 11:9 · Bible study
Zechariah 11:9 Commentary: When the Shepherd Refuses to Feed
Hebrew · 9 what the commentators say
Meaning in one sentence
Explore the devastating judgment in Zechariah 11:9, where the shepherd stops feeding the flock, leading to death, destruction, and cannibalism.
Research Summary
- Meaning: The shepherd abandons the flock to death, destruction, and mutual cannibalism as judgment for rejecting God’s care.
- Key words: “I will not feed you” (אֶרְעֶה, stop shepherding); “die” (תָמוּת), “cut off” (תִּכָּחֵד), “eat flesh” (תֹּאכַלְנָה בְּשַׂר).
- Main debate: Whether the shepherd is the prophet Zechariah as a type or directly the Messiah; and whether the “three shepherds” of v.8 are historical figures or symbolic.
- Theological theme: God’s patience has limits; persistent rejection leads to judicial abandonment where natural and social order collapses.
- Best use: Preaching on the seriousness of rejecting God; teaching on the covenant curses; connecting to Christ’s lament over Jerusalem (Matthew 23:37, 38).
Translation Comparison
BSB Berean Standard Bible 2020
Then I said, “I will no longer shepherd you. Let the dying die, and the perishing perish; and let those who remain devour one another’s flesh.”
WEB World English Bible 2000
Then I said, “I will not feed you. That which dies, let it die; and that which is to be cut off, let it be cut off; and let those who are left eat each other’s flesh.”
KJV King James Version 1769
Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another.
ASV American Standard Version 1901
Then said I, I will not feed you: that which dieth, let it die; and that which is to be cut off, let it be cut off; and let them that are left eat every one the flesh of another.
YLT Young's Literal Translation 1898
And I say, `I do not feed you, the dying, let die; and the cut off, let be cut off; and the remaining ones, let each eat the flesh of its neighbour.'
Darby Darby Bible 1890
And I said, I will not feed you: that which dieth, let it die; and that which perisheth let it perish; and let them which are left eat every one the flesh of another.
Douay-Rheims Douay-Rheims Bible 1899
And I said: I will not feed you: that which dieth, let it die: and that which is cut off, let it be cut off: and let the rest devour every one the flesh of his neighbour.
Translations in other languages (10 available)
Y dije: No os apacentaré; la que muriere, muera; y la que se perdiere, se pierda; y las que quedaren, que cada una coma la carne de su compañera.
E eu disse: Não vos apascentarei; a que morrer, morra; e a que se perder, se perca; e as que restarem, que uma devore a carne da outra.
Et je dis: Je ne vous paîtrai plus! Que celle qui va mourir meure, que celle qui va périr périsse, et que celles qui restent se dévorent les unes les autres!
Und ich sprach: Ich will euch nicht hüten; was da stirbt, das sterbe; was verschmachtet, das verschmachte; und die übrigen fresse ein jegliches des andern Fleisch!
En ik zeide: Ik zal ulieden niet meer weiden; wat sterft, dat sterve, en wat afgesneden is, dat zij afgesneden, en dat de overgeblevenen de een des anderen vlees verslinden.
E io dissi: “Non vi pascerò più; la moribonda muoia, quella che sta per perire perisca, e quelle che restano, divorino l’una la carne dell’altra”.
Rzekłem tedy: Nie będęć was pasł; co zdycha, niech zdechnie, a co ma być wygładzone, niech będzie wygładzone, a które pozostaną, niech pożera mięso jedna drugiej.
Тогда скажу: не буду пасти вас: умирающая - пусть умирает, и гибнущая - пусть гибнет, а остающиеся пусть едят плоть одна другой.
我就說：「我不 牧養 你們。要死的，由他死；要喪亡的，由他喪亡；餘剩的，由他們彼此 相食。」
And I said, I will not take care of you: If death comes to any, let death be its fate; if any is cut off, let it be cut off; and let the rest take one another's flesh for food.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Zechariah 11:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Zechariah 11:9 describes the moment when the shepherd, acting as a type of Christ, withdraws all care from a people who have rejected God’s guidance. The verse pronounces a threefold judgment: death by natural causes (pestilence, famine), violent death by the sword, and the complete breakdown of society in cannibalistic horror. Barnes notes that God “at last leaves the rebellious soul or people to itself,” citing Deuteronomy 31:17 and John 8:21. Gill emphasizes that this is the point where instruction ceases: “I will not feed you any longer.” Jamieson-Fausset-Brown, Clarke, and Wesley all connect the three fates to the siege of Jerusalem in AD 70, citing Josephus’s account of famine, war, and internal strife. The consensus is that this judgment is both historical and spiritual, the inevitable result of persistent rejection of the Shepherd.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prophetic type: The prophet Zechariah enacts the role of a rejected shepherd; the details (cuts off three shepherds, thirty pieces of silver) parallel Christ’s passion, but the focus is on the historical covenantal drama.
- Direct messianic prophecy: Matthew Henry, Gill, and others read the shepherd as Christ himself, pointing to the New Testament parallels (John 10, Matthew 27:9–10) and the rejection leading to the destruction of Jerusalem.
- Historical judgment only: Some critical scholars see no messianic element; the passage describes an actual event in the post-exilic period of leadership failure and foreign oppression, later adapted as a type.
What is clear: The verse depicts the shepherd’s deliberate withdrawal, resulting in deadly consequences for the flock, as a divine judgment upon a people who have refused to be shepherded.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Who is the shepherd? | The shepherd in the drama represents a divine or messianic figure sent to care for Israel. | Protestant commentators like Matthew Henry and Jamieson-Fausset-Brown see the prophet as a type of Christ, while some Reformed and dispensational readers identify the shepherd directly as Christ. Catholics and many patristic writers read it as Christ speaking through the prophet. |
| The three shepherds cut off in v.8 | The removal of three shepherds in one month symbolizes swift judgment against corrupt leaders. | Interpretations vary: Gill sees them as priestly, civil, and prophetic offices; others as the Hasmonean rulers or specific high priests. Many modern scholars leave the identity unknown. |
| Fulfillment of the judgment | The threefold judgment (death, sword, cannibalism) describes real historical catastrophe for Israel. | Some apply it primarily to the Babylonian destruction (Jeremiah 15); others to the Roman siege in AD 70 (Barnes, JFB, Josephus). A minority see it as an eschatological judgment yet to come. |
Historical & Cultural Context
Zechariah 11 stands apart from the earlier prophecies of temple rebuilding in chapters 1, 8. The date is likely late in the prophet’s ministry, around 480 BC, when the community had settled but spiritual decline persisted. The chapter is a dramatic prophecy in which the prophet acts out the role of a shepherd. The “flock of slaughter” (v.4) refers to Israel as a people doomed to oppression, first by foreign powers, and ultimately by their own rejection of God. The shepherds in view are the nation’s leaders: kings, priests, and prophets who exploited rather than protected the people (v.5).
The two staffs the prophet takes, named “Favor” and “Union,” symbolize God’s covenant blessings and the unity of the nation. When the prophet breaks “Favor” (v.10), he signals the breaking of the covenant. In verse 9, the abandonment reaches its climax. The imagery of people eating each other’s flesh draws on the covenant curses of Leviticus 26:29 and Deuteronomy 28:53, echoed in Jeremiah 15:2, 3. Such language was not hyperbole, Josephus records mothers consuming their infants during the Roman siege of Jerusalem. The triple judgment, death by plague, death by sword, and civil cannibalism, corresponds to the four kinds of destroyers in Jeremiah 15:3. The context is one of unbearable societal collapse, the result of a people left to the natural consequences of their rebellion.
Textual Notes
The consulted sources note no significant manuscript variants for Zechariah 11:9. The Hebrew text is stable across the Masoretic tradition, and the differences among modern English translations (e.g., “die” vs “perish,” “cut off” vs “destroyed”) reflect synonymous rendering rather than textual variation.
Reception History
Zechariah 11:9 has been read across church history as a prophecy of Israel’s rejection of the Messiah and the resulting judgment. The second-century epistle of Barnabas alludes to the passage in warning against hardening of heart. Jerome (c. 400 AD) identified the three fates with the destruction of Jerusalem under Titus. The medieval Jewish commentator Rashi understood the chapter as referring to the evil shepherds of Israel during the time of the Second Temple. Protestant reformers like Calvin saw the verse as a lesson in the severity of God’s withdrawal. In the modern era, Josephus’s account of the Roman siege has been frequently cited to demonstrate the literal fulfillment of the cannibalism imagery. The passage continues to be used as a somber warning in Lenten and apocalyptic preaching.
Preaching This Verse
Three-point outline
- Withdrawn care, “I will not feed you.” The shepherd’s first and decisive act is to stop providing. This is not a passive decision but an active withdrawal of protection and instruction. Barnes notes that God “hides His face” when mercy is spurned.
- Three forms of doom, Death (famine/pestilence), the sword, and mutual destruction. Each judgment escalates: from natural death to violent death to the breakdown of every human bond. Matthew Henry observes that those who refused to be fed become food for each other.
- No deliverance, The threefold “let it be” is not a wish but a judicial permission. God gives the people over to what they chose. The flock is no longer protected; it devours itself.
Five-point outline
- The shepherd’s final word, After patience (v.8) and failed efforts, the shepherd speaks judgment.
- The dying let die, Those marked for death by nature are left without intervention.
- The cut off let be cut off, Violent destruction takes its course.
- The remainder devour each other, Society collapses into brother against brother.
- The covenant is broken, The breaking of the staffs (vv.10, 14) seals the end of favor and unity.
Illustration hooks
- Abandoned building: A house with a broken roof; the owner once repaired it, but eventually stopped. Rain and decay now do their work. The flock is left to ruin.
- Classroom without a teacher: Students rebel, chaos follows. The “I will not feed you” is like a teacher walking out, leaving students to their own devices.
- Civil war within a family: When love is withdrawn, siblings turn on each other. This verse shows a nation turned into a savage family.
Questions your congregation is asking
- Does God ever truly abandon people, or is this a human perception?
- How can a good God allow such judgment, especially including cannibalism?
- What does this verse teach us about the limits of God’s patience?
Leading a Discussion
This passage confronts us with the reality of divine judgment. The shepherd’s decision to stop feeding the flock is a consequence of persistent rejection. Before discussing, read Zechariah 11:4, 14 slowly. Notice how the drama builds. The group’s goal is to understand the justice and sorrow in God’s withdrawal, and to see how this connects to the New Testament picture of Christ as the Good Shepherd.
Discussion questions
- Read verse 9 aloud. What do you hear in the tone of “I will not feed you”, anger, grief, finality?
- Why does the shepherd specify three different fates? What do they each represent?
- How does the imagery of eating each other’s flesh connect to Deuteronomy 28:53 and the covenant curses?
- Jamieson-Fausset-Brown say this was fulfilled in the siege of Jerusalem. How does knowing that Josephus recorded actual cannibalism affect your reading?
- Barnes writes: “God, at last, leaves the rebellious soul or people to itself.” In what ways can a person or community experience this “being left” today?
- Some Christians see this chapter as a direct prophecy of Christ being rejected by Israel. How does that view shape our understanding of God’s longsuffering?
- If this verse is a warning, what does it warn us about rejecting spiritual authority and care?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 28:53 | You will eat the fruit of your own body, the flesh of your sons and of your daughters, whom Yahweh your God has given you, in the siege and in the distress with which your enemies will distress you. |
| Deuteronomy 28:56 | The tender and delicate woman among you, who would not venture to set the sole of her foot on the ground for delicateness and tenderness, her eye will be evil toward the husband that she loves, toward her son, toward her daughter, |
| Psalms 69:22 | Let their table before them become a snare. May it become a retribution and a trap. |
| Psalms 69:28 | Let them be blotted out of the book of life, and not be written with the righteous. |
| Isaiah 9:19 | Through Yahweh of Armies’ wrath, the land is burned up; and the people are the fuel for the fire. No one spares his brother. |
| Isaiah 9:21 | Manasseh eating Ephraim and Ephraim eating Manasseh, and they together will be against Judah. For all this his anger is not turned away, but his hand is stretched out still. |
| Jeremiah 15:2 | It will happen when they ask you, ‘Where shall we go out?’ then you shall tell them, ‘Yahweh says: “Such as are for death, to death; such as are for the sword, to the sword; such as are for the famine, to the famine; and such as are for captivity, to captivity.”’ |
| Jeremiah 15:3 | “I will appoint over them four kinds,” says Yahweh: “the sword to kill, the dogs to tear, the birds of the sky, and the animals of the earth, to devour and to destroy. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes that God will stop giving instruction to some people. He says these individuals are doomed by starvation or death by sword or by fighting each other.
Barnes' Notes on the Bible Protestant 1832
Barnes emphasizes that when God finally abandons the rebellious, He leaves them to destroy one another. Those who escape one judgment fall to another, and the final stage is the breakdown of every human bond, where survivors devour each other. This withdrawal of God’s help itself reveals how bitter it is to lose it.
Geneva Bible Notes Reformed 1599
Geneva Bible Notes notes that the prophet declares people must eat their own neighbor’s flesh if they wish to survive after disaster. This shows how severe the famine will become. May peace and mercy follow for all.
Gill's Exposition of the Bible Baptist 1748
Gill notes that some people rejected Christ and his message so completely they deserved to die. Others remained in their sin and were cut off from the church. All Christians share Christ and the hope of resurrection.
Jamieson-Fausset-Brown Commentary Protestant 1871
Christians who hold this view point to Zechariah 11:9 while others emphasize other verses. Both seek to be faithful to Scripture. You may find hope in Christ and the resurrection.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch identify the three shepherds the prophet destroys as heathen imperial rulers, not Jewish leaders. The two staves, Favor and Bands, represent God's protective favor and the blessing of national unity. The phrase "in one month" is symbolic, pointing to a brief prophetic period.
Lange's Commentary Reformed 1857
Lange reads this chapter as the tragic climax of Israel’s history: after all God’s patient efforts, the people deliberately reject the Good Shepherd. He stresses that the breaking of the two staves, Beauty and Bands, signified the irreversible loss of divine favor and national unity, leaving the flock to ruin.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes that the prophet declares he will stop caring for the oppressed people and let them die or be killed by each other. He then breaks his covenant with them and throws their payment to a potter.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that after the righteous shepherd removes unfaithful leaders the people will face siege hunger or civil war. They may end up eating each other out of starvation.