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 nation into two hostile kingdoms, the dissolution of the fraternal unity of the nation is depicted, and the breaking up of the nation into parties opposing and destroying one another is represented as the result of a divine decree. Hofmann, Ebrard (Offenbarung Johannis), and Kliefoth have erroneously supposed that this relates to the division of the covenant nation into two parties, one of which, answering to the earlier Judah, would receive Christ, and remain the people of God; whilst the other, answering to the Ephraim or Israel of the times after Solomon, would reject Christ, and therefore be exposed to hardening and judgment. According to the evident meaning of the symbolical representation, the whole flock paid the good shepherd wages, which were tantamount to a rejection of his pastoral care, and was therefore given up by him; so that by falling into parties it destroyed itself, and, as the shepherd tells it in Zec 11:9, one devoured the flesh of the other. This is not at variance with the fact that by this self-destroying process they did not all perish, but that the miserable ones among the sheep who gave heed to the Lord, i.e., discerned their Saviour in the shepherd, and accepted Jesus Christ as the Messiah, were saved. This is simply passed over in our description, which treats of the fate of the whole nation as such, as for example in Rom 9:31; Rom 11:11-15, because the number of these believers formed a vanishing minority in comparison with the whole nation. The breaking up of the nation into parties manifested itself, however, in a terrible manner soon after the rejection of Christ, and accelerated its ruin in the Roman war. There is this difference, however, in the interpretation which has been given to this symbolical prophecy, so far as the historical allusion or fulfilment is concerned, by expositors who believe in revelation, and very properly understand it as referring to the times of the second temple: namely, that some regard it as setting forth the whole of the conduct of God towards the covenant nation under the second temple; whilst others take it to be merely a symbol of one single attempt to save the nation when on the verge of ruin, namely, that of the pastoral office of Christ. Hengstenberg, with many of the older commentators, has decided in favour of the latter view. But all that he adduces in proof of the exclusive correctness