Zacarias 11:13

This verse proves, if proof be needed, that the prophet, in his action, represents the Lord.

Potter. — The price was so contemptible that it is flung to the meanest of craftsmen. It seems probable that “to the potter with it!” was a proverbial expression, used of throwing away anything that was utterly worthless. The LXX., by the change of one letter, read for “potter,” the “treasury.”

A goodly price... of them. — Better, O, the magnificence of the price that I was apprised at of them! That is to say, “What a price!” ironically. The prophet — in imagination, no doubt — goes into the Temple, and there before God and Israel, in the place where the covenant had been so often ratified by sacrifice, he meets “a potter” (the article is indefinite), and there flings to him the “goodly price,” and so pronounces the divorce between God and the congregation of Israel. The prophet, in his symbolical act, represented God (Ezequiel 34:5), but at the same time he might well (or must) have represented God’s vice-gerent, “my servant David,” or, in other words, the Messiah. (See Notes on Zacarias 3:8; Zacarias 6:12.) Thus, though this prophecy received, no doubt, numerous fulfilments in the oft-recurring ingratitude of Israel, yet we can well, with St. Matthew, see its most remarkable and complete fulfilment in Him who was in every sense “the Good Shepherd,” and in whose rejection the ingratitude of the chosen nation culminated. The citation in the New Testament is a free paraphrase of the original, made, probably, from memory, and agrees in all the main points with the original. The introduction of the word “field” (Mateus 27:10) was made, probably inadvertently, by an unconscious act of a mind which wished to find an excellent parallel between the prophecy and its fulfilment; but the price, thirty pieces of silver, does not seem to have been a mere coincidence. May not the “chief priests” have viciously proposed to Judas this price of a slave (the same that Hosea paid for the adulterous woman, half in money, and half in kind, Zacarias 2:1)? and may not the wretched Judas have maliciously accepted this very sum from the same motives which the prophet supposes to have actuated the people to whom he prophesies? Such a fulfilment would be a fulfilment indeed; while a mere chance coincidence between the sum mentioned in one case and that mentioned in another, apart from any agreement in the latter with the spirit of the former, would, in our estimation, amount to no fulfilment at all.