1Open your doors, O Lebanon,
         That a fire may feed on your cedars.

2Wail, O cypress, for the cedar has fallen,
         Because the glorious trees have been destroyed;
         Wail, O oaks of Bashan,
         For the impenetrable forest has come down.

3There is a sound of the shepherds’ wail,
         For their glory is ruined;
         There is a sound of the young lions’ roar,
         For the pride of the Jordan is ruined.

      4Thus says the LORD my God, “Pasture the flock doomed to slaughter. 5“Those who buy them slay them and go unpunished, and each of those who sell them says, ‘Blessed be the LORD, for I have become rich!’ And their own shepherds have no pity on them. 6“For I will no longer have pity on the inhabitants of the land,” declares the LORD; “but behold, I will cause the men to fall, each into another’s power and into the power of his king; and they will strike the land, and I will not deliver them from their power.”

      7So I pastured the flock doomed to slaughter, hence the afflicted of the flock. And I took for myself two staffs: the one I called Favor and the other I called Union; so I pastured the flock. 8Then I annihilated the three shepherds in one month, for my soul was impatient with them, and their soul also was weary of me. 9Then I said, “I will not pasture you. What is to die, let it die, and what is to be annihilated, let it be annihilated; and let those who are left eat one another’s flesh.” 10I took my staff Favor and cut it in pieces, to break my covenant which I had made with all the peoples. 11So it was broken on that day, and thus the afflicted of the flock who were watching me realized that it was the word of the LORD. 12I said to them, “If it is good in your sight, give me my wages; but if not, never mind!” So they weighed out thirty shekels of silver as my wages. 13Then the LORD said to me, “Throw it to the potter, that magnificent price at which I was valued by them.” So I took the thirty shekels of silver and threw them to the potter in the house of the LORD. 14Then I cut in pieces my second staff Union, to break the brotherhood between Judah and Israel.

      15The LORD said to me, “Take again for yourself the equipment of a foolish shepherd. 16“For behold, I am going to raise up a shepherd in the land who will not care for the perishing, seek the scattered, heal the broken, or sustain the one standing, but will devour the flesh of the fat sheep and tear off their hoofs.

17“Woe to the worthless shepherd
         Who leaves the flock!
         A sword will be on his arm
         And on his right eye!
         His arm will be totally withered
         And his right eye will be blind.”

Parallel Verses

New American Standard Bible (©1995)
Open your doors, O Lebanon, That a fire may feed on your cedars.

GOD'S WORD® Translation (©1995)
Open your doors, Lebanon, so that fire will be able to burn down your cedars.

King James Bible
Open thy doors, O Lebanon, that the fire may devour thy cedars.

Douay-Rheims Bible
Open thy gates, 0 Libanus, and let fire devour thy cedars.

Darby Bible Translation
Open thy doors, O Lebanon, that the fire may devour thy cedars.

English Revised Version
Open thy doors, O Lebanon, that the fire may devour thy cedars.

Webster's Bible Translation
Open thy doors, O Lebanon, that the fire may devour thy cedars.

World English Bible
Open your doors, Lebanon, that the fire may devour your cedars.

Young's Literal Translation
Open, O Lebanon, thy doors, And fire doth devour among thy cedars.

Cross References

Jeremiah 22:6 For thus says the LORD concerning the house of the king of Judah: "You are like Gilead to Me, Like the summit of Lebanon; Yet most assuredly I will make you like a wilderness, Like cities which are not inhabited.

Jeremiah 22:7 "For I will set apart destroyers against you, Each with his weapons; And they will cut down your choicest cedars And throw them on the fire.

Ezekiel 31:3 Behold, Assyria was a cedar in Lebanon With beautiful branches and forest shade, And very high, And its top was among the clouds.

Habakkuk 2:17 "For the violence done to Lebanon will overwhelm you, And the devastation of its beasts by which you terrified them, Because of human bloodshed and violence done to the land, To the town and all its inhabitants.

Zechariah 11:2 Wail, O cypress, for the cedar has fallen, Because the glorious trees have been destroyed; Wail, O oaks of Bashan, For the impenetrable forest has come down.

Zechariah 12:6 "In that day I will make the clans of Judah like a firepot among pieces of wood and a flaming torch among sheaves, so they will consume on the right hand and on the left all the surrounding peoples, while the inhabitants of Jerusalem again dwell on their own sites in Jerusalem.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 11

God's prophet, who, in the chapters before, was an ambassador sent to promise peace, is here a herald sent to declare war. The Jewish nation shall recover its prosperity, and shall flourish for some time and become considerable; it shall be very happy, at length, in the coming of the long-expected Messiah, in the preaching of his gospel, and in the setting up of his standard there. But, when thereby the chosen remnant among them are effectually called in and united to Christ, the body of the nation, persisting in unbelief, shall be utterly abandoned and given up to ruin, for rejecting Christ; and it is this that is foretold here in this chapter-the Jews rejecting Christ, which was their measure-filling sin, and the wrath which for that sin came upon them to the uttermost. Here is, I. A prediction of the destruction itself that should come upon the Jewish nation (v. 1-3). II. The putting of it into the hands of the Messiah. 1. He is charged with the custody of that flock (v. 4-6). 2. He undertakes it, and bears rule in it (v. 7, 8). 3. Finding it perverse, he gives it up (v. 9), breaks his shepherd's staff (v. 10, 11), resents the indignities done him and the contempt put upon him (v. 12, 13), and then breaks his other staff (v. 14). 4. He turns them over into the hands of foolish shepherds, who, instead of preventing, shall complete their ruin, and both the blind leaders and the blind followers shall fall together into the ditch (v. 15-17). This is foretold to the poor of the flock before it comes to pass, that, when it does come to pass, they may not be offended.

Verses 1-3

In dark and figurative expressions, as is usual in the scripture predictions of things at a great distance, that destruction of Jerusalem and of the Jewish church and nation is here foretold which our Lord Jesus, when the time was at hand, prophesied of very plainly and expressly. We have here, 1. Preparation made for that destruction (v. 1): "Open thy doors, O Lebanon! Thou wouldst not open them to let thy king in-he came to his own and his own received him not; now thou must open them to let thy ruin in. Let the gates of the forest, and all the avenues to it, be thrown open, and let the fire come in and devour its glory." Some by Lebanon here understand the temple, which was built of cedars from Lebanon, and the stones of it white as the snow of Lebanon. It was burnt with fire by the Romans, and its gates were forced open by the fury of the soldiers. To confirm this, they tell a story, that forty years before the destruction of the second temple the gates of it opened of their own accord, upon which prodigy Rabbi Johanan made this remark (as it is found in one of the Jewish authors), "Now I know," said he, "that the destruction of the temple is at hand, according to the prophecy of Zechariah, Open thy doors, O Lebanon! that the fire may devour thy cedars." Others understand it of Jerusalem, or rather of the whole land of Canaan, to which Lebanon was an inlet on the north. All shall lie open to the invader, and the cedars, the mighty and eminent men, shall be devoured, which cannot but alarm those of an inferior rank, v. 2. If the cedars have fallen (if all the mighty are spoiled, and brought to ruin), let the fir-tree howl. How can the slender fir-trees stand if stately cedars fall? If cedars are devoured by fire, it is time for the fir-trees to howl; for no wood is so combustible as that of the fir. And let the oaks of Bashan, that lie exposed to every injury, howl, for the forest of the vintage (or the flourishing vineyard, that used to be guarded with a particular care) has come down, or (as some read it) when the defenced forests, such as Lebanon was, have come down. Note, The falls of the wise and good into sin, and the falls of the rich and great into trouble, are loud alarms to those that are every way their inferiors not to be secure. 2. Lamentation made for the destruction (v. 3): There is a voice of howling. Those who have fallen howl for grief and shame, and those who see their own turn coming howl for fear. But the great men especially receive the alarm with the utmost confusion. Those who were roaring in the day of their revels and triumphs are howling in the day of their terrors; for now they are tormented more than others. Those great men were by office shepherds, and such should have protected God's flock committed to their charge; it is the duty both of princes and priests. But they were as young lions, that made themselves a terror to the flock with their roaring and the flock a prey to themselves with their tearing. Note, It is sad with a people when those who should be as shepherds to them are as young lions to them. But what is the issue? The shepherds howl, for their glory is spoiled. Their pastures, and the flocks which covered them, which were the glory of the swains, are laid waste. The young lions howl, for the pride of Jordan is spoiled. The pride of Jordan was the thickets on the banks, in which the lions reposed themselves; and therefore, when the river overflowed and spoiled them, the lions came up from them (as we read Jer. 49:19), and they came up roaring. Note, When those who have power proudly abuse their power, and, instead of being shepherds, are as young lions, they may expect that the righteous God will humble their pride and break their power.

Calvin's Commentary

1. Open thy doors, O Lebanon, that the fire may devour thy cedars.

1. Aperi, Libane, protas tuas, et vorabit ignis cedros tuas:

2. Howl, fir tree; for the cedar is fallen; because the mighty are spoiled: howl, O ye oaks of Bashan; for the forest of the vintage is come down.

2. Ulula abies, quia cecidit cedrus, quia fortes (vel, praestantes) vastati sunt; ululate quercus Bashan, quia descendit (hoc est, excisa est, vel, prostrate) sylva munita.

3. There is a voice of the howling of the shepherds; for their glory is spoiled: a voice of the roaring of young lions; for the pride of Jordan is spoiled.

3. Vox ululatus pastorum, quia vastata est praestantia eorum (vel, fortitudo;) vox rugitus leonum, quia vastata est superbia Iordanis.

This Chapter contains severe threatenings, by which God designed in time to warn the Jews, that if there was any hope of repentance, they might be restored by fear to the right way, and that others, the wicked and the reprobate, might be rendered inexcusable, and also that the faithful might fortify themselves against the strong temptation to despond on seeing so dreadful a calamity awaiting that nation.

This prophecy does not indeed seem consistent with the preceding prophecies; for the Prophet has been hitherto not only encouraging the people to entertain hope, but has also declared that their condition would be so happy that nothing would be wanting to render them really blessed: but now he denounces ruin, and begins with reprobation; for he says, that God had been long the shepherd of that nation, but that now he renounced all care of them; for being wearied he would no longer bear with that perverse wickedness, which he had found in them all. These things seem to be inconsistent: but we may observe, that it was needful in the first place to set before the Jews the benefits of God, that they might with more alacrity proceed with the work of building the temple, and know that their labor would not be in vain; and now it was necessary to change the strain, lest hypocrites, vainly confiding in these promises, should become hardened, as it is commonly the case; and also, lest the faithful should not entertain due fear, and thus go heedlessly before God; for nothing is more ruinous than security, inasmuch as when a license is taken to sin, God's judgment impends over us. We hence see how useful and reasonable was this warnings of the Prophet, as he made the Jews to understand, that God would not be propitious to his people without punishing their wickedness and obstinacy.

In order to render his prophecy impressive, Zechariah addresses Libanon; as though he was God's herald, he bids it to open its gates, for the whole wood was now given up to the fire. Had he spoken without a figure, his denunciation would not have had so much force: he therefore denounces near ruin on Lebanon and on other places. Almost all think that by Lebanon is to be understood the temple, because it was built with timber from that mountain; but this view seems to me frigid, though it is approved by the common consent of interpreters. For why should we think the temple to be metaphorically called Lebanon rather than Bashan? And they think so such thing of Bashan, though there is equally the same reason. I therefore regard it simply as the Mount Lebanon; and I shall merely refer to what Joseph us declares, that the temple was opened before the city was destroyed by Titus. But though that history may be true, and it seems to me probable, it does not hence follow that this prophecy was then fulfilled, according to what is said of Rabbi Jonathan, who then exclaimed, "Lo! the prophecy of Zechariah; for he foretold that the temple would be burnt, and that the gates would be previously opened." These things seem plausible, and at the first view gain our approbation. But I think that we must understand something more solid, and less refined: for I doubt not but that the Prophet denounces complete ruin on Mount Lebanon, and on Bashan and other places. [129]

But why does he bid Lebanon to open its gates? The reason is given, for shortly after he calls it a fortified forest, which was yet without walls and gates. Lebanon, we know, was nigh to Jerusalem, though far enough to be free from any hostile attack. As then the place was by nature sufficiently safe from being assailed, the Prophet speaks, as though Lebanon was surrounded by fortresses; for it was not exposed to the attacks of enemies. The meaning is, -- that though on account of its situation the Jews thought that Lebanon was not exposed to any evils, yet the wantonness of enemies would lead them even there. We have already said why the Prophet bids Lebanon to open its gates, even because he puts on the character of a herald, who threatens and declares, that God's extreme vengeance was already nigh at hand.

He then adds, Howl thou, fir-tree, for the cedar has fallen. No doubt the Prophet by naming Lebanon, mentioning a part for the whole, meant the whole of Judea: and it appears evident from the context that the most remarkable places are here mentioned; but yet the Prophet's design was to show, that God would punish the whole people, so as not to spare Jerusalem or any other place. And then by the fir-trees and cedars he meant whatever then excelled in Judea or in other places; and for this reason he compares them to the cedars of Lebanon, as though he had said, "There is no reason for the fir-trees to regard themselves as beyond the reach of danger; for if he spares not the cedars what will become of the fir-trees, which possess no such stateliness and grandeur?"

We now then perceive the Prophet's meaning as to the trees: but he includes, as I have said, under one kind, whatever was valuable in Judea; and this we learn more clearly from what follows: for he adds, Fallen have, or laid waste have been, the strong [130] Some read in the neuter gender, "Laid waste have been splendid things;" but I am inclined to regard persons as intended. The Prophet then now simply declares, that the vengeance of God was nigh all the great ones, whom dignity sheltered, so that they thought themselves in no danger. And for the same purpose he adds, Howl, ye oaks of Bashan. He joins, as we see, Bashan to Lebanon; there is then no reason for allegorising only one of the words, when they are both connected. And he says, For fallen has the fortified forest. Either this may be applied to Lebanon, or the Prophet may be viewed as saying in general, that there was no place so difficult of access, which would not be penetrated into, when the Lord should give liberty to enemies to destroy all things. Though then the density of trees protected these mountains, yet the Prophet says that nothing would obstruct God's vengeance from penetrating into the inmost recesses of strongholds.

He then adds, The voice of the howling of shepherds; for their excellency, or their courage, is laid waste. Here he has 'dr, ader, and before 'dyrym, adirim, in the masculine gender. We see then that the Prophet confirms the same thing in other words, "Howl now," he says, "shall the shepherds." He intimates that the beginning of this dreadful judgment would be with the chief men, as they were especially the cause of the public ruin. He then says, that the dignity of the great was now approaching its fall, and hence he bids them to howl. He does not in these words exhort them to repentance, but follows the same strain of doctrine. By God's command he here declares, that the shepherds who took pride in their power, could not escape the judgment which they had deserved: and as this is a mode of speaking usually adopted by the Prophets, I shall no longer dwell on the subject.

He afterwards adds, The voice of the roaring of lions. He no doubt gives here the name of lions, by way of metaphor, to those who cruelly exercised their power over the people. But he also alludes to the banks of Jordan, where there were lions, as it is well known. Since then lions were found along the whole course of Jordan, as it is evident from many passages, he compares shepherds to lions, even the governors who had abused their authority by exercising tyranny over the people: Fallen then has the pride or the excellency of Jordan. In short, it is now sufficiently evident, that the Prophet threatens final destruction both to the kingdom of Judah and to the kingdom of Israel. Both kingdoms were indeed then abolished; but I speak of the countries themselves. The meaning is -- that neither Judea nor the land of the ten tribes would be free from God's vengeance. [131] He afterwards adds --

Footnotes:

[129] Both to Jewish and Christian expounders for the most part have regarded the temple as meant by Libanon; with whom Blayney and Henderson agree. But the whole context clearly favors the opinion of Calvin, which has been followed by Marckius and Henry. There is in what follows no allusion to the temple, but the "land," verse 6, is expressly mentioned. The "cedars" evidently represented the chief men in the state, not in the temple, called in the second verse "the might" ones. Indeed the whole of what follows countenances this idea, that the Jewish state or land is what is intended. What has chiefly led to the notion, that the temple is intended, is the fact that it was built by cedars from Libanon: but the burning of the cedars mentioned here does not represent the burning of the temple, but the destruction of the chief men in the land of Judah; and this consideration alone is fatal to the notion. -- Ed.

[130] The word means illustrious, stately, magnificent, glorious. It may apply to the cedars, or to the rulers or chief men, represented by the cedars, which is most probable: they are afterwards called shepherds and lions. -- Ed.

[131] The whole passage, including the three first verses, is remarkably concise, striking, and poetical,-- 1. Open, Lebanon, thy doors, That consume may the fire thy cedars: 2. Howl thou the fir-tree; For fallen is the cedar, Because the magnificent are wasted. Howl, ye oaks of Bashan; For come down is the forest, the fenced one. 3. The voice of the howling of shepherds! Because wasted is their magnificence; The voice of the roaring of lions! For wasted is the pride of Jordan. There is a correspondence between "consume" and "wasted." The Jewish rulers were called "shepherds" with regard to their office, and "lions" on account of their rapidity. Their "magnificence" was wasted, like that of the cedars when consumed by fire. The "pride of Jordan" were the trees growing on its borders, which afforded shelter for lions. These became wasted or destroyed, so that the lions could find there no receptacle. All these things intimate the entire destruction of the Jewish state. -- Ed.

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